Numbers Rabbah

“The Lord spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, on the first of the second month, in the second year of their exodus from the land of Egypt, saying” (Numbers 1:1). “The Lord spoke to Moses in the wilderness of Sinai” – that is what the verse said: “[Your righteousness is like the mighty mountains]; Your justice is like the great depths” (Psalms 36:7). Rabbi Meir said: It is analogized to the righteous in their abode, and it is analogized to the wicked in their abode. It is analogized to the righteous in their abode: “In a good pasture I will herd them, and on the mountains of the height of Israel will be their grazing place” (Ezekiel 34:14). It is analogized to the wicked in their abode: “So said the Lord God: On the day that it descended to the grave I caused mourning; I covered the depths for it” (Ezekiel 31:15). With what are the wicked covered when they descend to the grave? It is with the depths. Ḥizkiya bar Rabbi Ḥiyya said: This vat, with what does one cover it? It is with an earthenware vessel, what it is from; just as it is from earthenware, so one covers it with earthenware. So it is with the wicked. What is written in their regard? “Their actions are in the dark, and they say: Who sees us and who knows of us?” (Isaiah 29:15). Because [their actions] are dark, the Holy One blessed be He sends them down to the grave, which is dark, and covers them with the depths that are dark, as it is stated: “And darkness upon the surface of the depths” (Genesis 1:2). That is, “Your righteousness is like the mighty mountains” – the righteousness that you bring upon the world is as conspicuous as these mountains. “Your justice is like the great depths” – the justice that You perform in this world; “the great depths” – just as the depths are concealed, so the justice that you effect is concealed. How so? When Jerusalem was destroyed, it was destroyed on the ninth of Av. When He shows it to Ezekiel, He shows it to him on the first of the month. Why? It was so as not to reveal on which day it was destroyed. However, when He comes to exalt Israel, he reveals: which day, which place, which month, which year, which era: “[The Lord spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, on the first of the second month, in the second year] of their exodus from the land of Egypt, saying” (Numbers 1:1). What did He say to them? “Take a census of the entire congregation of the children of Israel” (Numbers 1:2). Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – that is what the verse said: “You, the generation, see the word of the Lord: Have I been a wilderness for Israel or a land of deep darkness?…” (Jeremiah 2:31). The Holy One blessed be He said to Israel: ‘Because you said to Moses: “Why did you take us up from Egypt to die in the wilderness?” (Numbers 21:5). Was I like a wilderness for Israel; did I act with them like in the wilderness? The way of the world is that a king of flesh and blood who goes out to the wilderness, does he find tranquility there as he would find it in the palace, or eating or drinking? You were slaves in Egypt and I took you out of there; I lay you down on fine beds,’ as it is stated: “God led the people roundabout [vayasev] via the wilderness” (Exodus 13:18). What is vayasev? It is that he lay them down in the manner of kings, recumbent upon their beds. Did I not place three caretakers for them: Moses, Aaron, and Miriam? Due to the merit of Moses you would eat the manna that the holy fathers did not see, as it is stated: “He fed you the manna that you did not know, and your fathers did not know” (Deuteronomy 8:3). Due to the merit of Aaron, I surrounded you with the clouds of glory, as it is stated: “He spread a cloud like a curtain” (Psalms 105:39). How many clouds of glory surrounded Israel in the wilderness? Rabbi Hoshaya and Rabbi Yoshiya: Rabbi Yoshiya said: Five; four in the four directions, and one going before them. Rabbi Hoshaya said: Seven; four in the four directions of the heavens, one above them, one below them, and one going before them at a distance of three days, and it would strike the snakes, the scorpions, the serpents, and the boulders before them. If there was a low place, it would elevate it; if it was an elevated place, it would lower it and render it a plain, as it is stated: “Every valley will be elevated, and every mountain and hill will be lowered” (Isaiah 40:4). The well was due to the merit of Miriam, who recited song at the sea, as it is stated: “Miriam called to them: Sing to the Lord” (Exodus 15:21), and regarding the water of the well: Then Israel sang this song” (Numbers 21:17). Rabbi Berekhya HaKohen said in the name of Rabbi Levi: A king of flesh and blood who has a province and he dispatched prominent people into it to conduct their affairs and administer their justice, who must be responsible for their sustenance? Is it not the residents of that province who must be responsible for them? But the Holy One blessed be He did not do so. Rather, he dispatched Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam.” (Micah 6:4), and yet, it was due to their merit that [the people] were sustained. The manna was due to the merit of Moses. Know that it is due to the merit of Moses; when Moses departed, “The manna ceased on the following day” (Joshua 5:12). The clouds of glory were due to the merit of Aaron. From where do we derive it? When Aaron departed, what is written: “The spirit of the people became restive on the way” (Numbers 21:4), as the sun was beating down on them. The well was due to the merit of Miriam. What is written? “Miriam died there and was buried there” (Numbers 20:1). What is written thereafter? “There was no water for the congregation” (Numbers 20:2). Of what was the well constituted? It was a boulder. It was like a beehive, and it would roll and come with them on their journeys.⁠a When the banners would encamp and the Tabernacle would stand, that boulder would come and settle in the courtyard of the Tent of Meeting. The princes would stand over it and say: “Rise, well” (Numbers 21:17).⁠b Then I brought you the quails. “Have I been a wilderness for Israel” (Jeremiah 2:31) – did I conduct myself with you like a wilderness? Or was I “a land of deep darkness” (Jeremiah 2:31) – was it not I, by My own hand that I illuminated for you, as it is stated: “The Lord was going before them by day…[to illuminate for them]” (Exodus 13:21). Another matter: “Or a land of mapelya” (Jeremiah 2:31) – what is mapelya? Did I, perhaps, say to you that I am bringing good for you and I delayed it? Mapelya is nothing other than delay, as it is states: “But the wheat and the spelt were not struck, as they ripen late [afilot]” (Exodus 9:32). No matter that the Holy One blessed be He said to Israel was lacking, as Joshua said: “Nothing of all the good things that the Lord spoke to the house of Israel was lacking; everything came about” (Joshua 21:43). “Why did My people say: We separated from You [radnu]; [we will not come to You any longer]?” (Jeremiah 2:31) – what is radnu? It is the language of the Mishna: One who removes [harodeh] hot bread. Israel said: When the bread is baked in the oven and removed from it, can it be affixed in the oven again? We were in His hand like in an oven, as it is stated: “An oven for Him in Jerusalem” (Isaiah 31:9), and He exiled us to Babylon. What more can He ask from us? Another matter: “Why did My people say: We separated from You [radnu]; we will not come to You any longer?” (Jeremiah 2:31) – what is radnu? It is just as it says: “For he ruled [rodeh] the entire region beyond the river” (I Kings 5:4). They said to Him: ‘You smashed the Temple, removed Your Divine Presence from us. What do you want from us? “We will not come to You any longer.”’ He said to them: ‘If only I were in the wilderness now. Where are all the miracles that I performed on your behalf?’ Likewise He says: “Would that I would be in the wilderness, in a wayfarers’ lodge, and I would leave my people…” (Jeremiah 9:11), where I would be lauded, as it is stated: “Let the wilderness and its cities raise their voice, the villages that Kedar inhabits; rock dwellers will sing” (Isaiah 42:11). This is analogous to a prince who entered a province, and the residents of the province saw him and fled. He entered the second, and they fled from before him. He entered a city in ruins, and they greeted him and were lauding him. The prince said: This city is better than all the provinces. Here I will build a fine throne; here I will reside. So, when the Holy One blessed be He came to the sea, it fled from before Him, as it is stated: “The sea saw and fled” (Psalms 114:3), and likewise, “the mountains danced like rams” (Psalms 114:4). He came to the desolate wilderness; it greeted Him and lauded Him, as it is stated: “Let the wilderness and its cities raise their voice, with courtyards inhabited by Kedar; rock dwellers will sing.” He said: This city is better for Me than all the provinces. In it, I will build an inn and reside within it. They began rejoicing that the Holy One blessed be He resides in it, as it is stated: “Wilderness and wasteland will be glad, [and the desert shall rejoice]” (Isaiah 35:1). Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – Before the Tent of Meeting stood, He spoke with him at the bush, as it is stated: “God called to him from within the bush” (Exodus 3:4). Then, “God said to Moses and Aaron in the land of Egypt, saying.” (Exodus 12:1) He spoke with him in Midian, as it is stated: “The Lord spoke to Moses in Midian” (Exodus 4:19). He spoke to him in Sinai, as it is stated: “The Lord spoke to Moses in the wilderness of Sinai…saying.” Once the Tent of Meeting stood, He said: Modesty [tzeniut] is preferable, as it is stated: “And to walk humbly [hatzne’a] with your God” (Micah 6:8) – He speaks with him in the Tent of Meeting. Likewise, David said: “All of the glory of a king’s daughter is within, her dress interwoven with gold” (Psalms 45:14). “A king’s daughter” – this is Moses, as it is stated: “I will deliver Egypt into the hand of a harsh master” (Isaiah 19:4) – these are the plagues that came upon Egypt. “And a strong [oz] king will rule over them” (Isaiah 19:4) – this is Moses, who was the king of the Torah, which is called oz, as it is stated: “The Lord will give strength [oz] to His people” (Psalms 29:11). Therefore, “all of the glory of a king’s daughter is within.” “[All of the glory [kevudah] of a king’s daughter is within,] her dress interwoven [mimishbetzot] with gold” – this is Aaron, as it is stated: “You shall make settings [mishbetzot] of gold” (Exodus 28:13). From here they said: A woman who conducts herself modestly, even if she is an Israelite, is worthy to marry a priest and to produce High Priests, as it is stated: “Her dress interwoven [mimishbetzot] with gold.” The Holy One blessed be He said: This is My honor [kavod], that I will speak within. As it is stated: “When Moses went into the Tent of Meeting [to speak with Him]” (Numbers 7:89). Rabbi Yehoshua ben Levi said: If the nations of the world would know how much the Temple benefited them, they would have surrounded it with fortifications to protect it, as it was more beneficial for them than it was for Israel, as Solomon prayed: “To the foreigner, as well, who is not of Your people Israel” (I Kings 8:41), and it is written: “You will act in accordance with everything that the foreigner calls to You” (I Kings 8:43). But when he comes to Israel, what is written? “May You grant to each man according to all his ways, as you know his heart” (II Chronicles 6:30) – if he was worthy of it, He would give to him; if not, He would not give to him. Do not say: The Temple [alone benefits all nations]; rather, were it not for Israel, rain would not fall, the sun would not shine, as it is due to their merit that the Holy One blessed be He brings wellbeing to the world. In the World to Come, the nations of the world will see Israel, how the Holy One blessed be He is with them, and they will come to cleave to them, as it is stated: “[So said the Lord of hosts:] In those days, ten men of all the languages of the nations will take hold; [they will take hold of the corner of the garment of a Judean man, saying: Let us go with you, as we have heard that God is with you]” (Zechariah 8:23). Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – that is what the verse said: “Your navel is a moon-shaped goblet” (Song of Songs 7:3); it is speaking of the Sanhedrin that was situated in the Chamber of Hewn Stone and is analogized to the navel. Why is it analogized to the navel? It is, that just as this navel is situated in the middle of the body, so, the Sanhedrin is situated in the middle of the Temple. “May it not lack blended wine [al yeḥsar hamazeg]” (Song of Songs 7:3) – what is “al yeḥsar hamazeg”? That there were never less than one-third of them. “Al yeḥsar hamazeg” – one who dilutes [mozeg] properly, dilutes with one-third of the cup wine and two parts water. So, the Sanhedrin would convene there from the daily morning offering until the daily afternoon offering, and no one of them would leave to tend to his own affairs. What would they do if one of them sought to leave? He would count; if there were twenty-three there, he would leave, if not, he would not leave. Why? It is because it is written: “May it not lack blended wine [al yeḥsar hamazeg]” that one-third of them were never missing. Therefore, al yeḥsar hamazeg. “Your belly is a pile of wheat” (Song of Songs 7:3) – Israel was likened to a pile of wheat; just as this wheat enters the storehouse by number, so, the Holy One blessed be He said that Israel should be counted at all times. That is why it is stated: “Your belly is a pile of wheat.” But straw and stubble are not counted and not measured; so, the nations of the world were likened to straw and stubble, as it is stated: “Like stubble before the wind” (Psalms 83:14), and likewise: “The house of Esau to stubble” (Obadiah 1:18). Why? It is because the Holy One blessed be He derives no pleasure from them, as it is stated: “All the nations are as nothing before Him” (Isaiah 40:17). But Israel, the Holy One blessed be He derives pleasure from them; they recite Shema, pray, and bless the name of the King of kings, the Holy One blessed be He, every day. That is why they are counted at all times and that is why they were likened to wheat. “Your belly is a pile of wheat.” “The Lord spoke to Moses in the wilderness of Sinai” – this is what the verse said: “He did not do so for every nation” (Psalms 147:20), and likewise: “He raised a horn for His people” (Psalms 148:14). This is analogous to a king who took a first wife and did not write her a marriage contract, divorced her, and did not write her a bill of divorce, and so to the second and to the third; he did not write them a marriage contract and not a bill of divorce. What, then, did he do? He saw a young orphan girl, well born, and he sought to take her as a wife. He said to his groomsman: ‘Do not act with her like with the first ones; she is well born, modest, and upright. Write her a marriage contract, [specifying] in which seven-year period, in which year, in which month, in which district,’ just as it is written regarding Esther: “Esther was taken to King Aḥashverosh, to his royal palace, in the tenth month, which is the month of Tevet, in the seventh year of his reign” (Esther 2:16). So, the Holy One blessed be He created the generation of the Flood, but He did not write when He created them. He eliminated them from the world, and did not write when He eliminated them, but only, “On that day all the wellsprings of the great depth were breached” (Genesis 7:11). Likewise, regarding the generation of the Dispersion and likewise regarding Egypt, He did not write when they were created and when they died. But when Israel stood, the Holy One blessed be He said: I will not act with these like those first ones. These are the descendants of the patriarchs, the descendants of Abraham, Isaac, and Jacob. Go, write for them which month, how many days in the month, which year, which district, and in which city I raised their horn. “In the Tent of Meeting" – that is the district; “in the second year” – that is the year; “of the second month” – that is the month; “on the first of the month” – that is how many days into the month. The era was also written. Why “take a census of the entire congregation of the children of Israel” (Numbers 1:2)? To realize what is stated: “He did not do so for every nation.” What did He do? “He raised a horn for His people” (Psalms 148:14). “The Lord spoke to Moses” – happy is Moses that six hundred thousand were standing; the priests, the Levites, and the elders were all standing there, and from all of them He spoke only with Moses. “The Lord spoke to Moses in the wilderness of Sinai” – why in the wilderness of Sinai? From here the Sages taught that the Torah was given with three elements: With fire, with water, and in the wilderness. With fire, from where is it derived? “Mount Sinai was all smoke, [because the Lord had descended upon it in fire]” (Exodus 19:18). In water, from where is it derived? It is as it is stated: “Indeed, the heavens dripped, indeed, the clouds dripped water” (Judges 5:4). In the wilderness, from where is it derived? “The Lord spoke to Moses in the wilderness of Sinai.” Why was it given with these three elements? It is, that just as these are free for all mankind, so, matters of Torah are free, as it is stated: “Ho, everyone who is thirsty go to water” (Isaiah 55:1). Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – it is, that anyone who does not render himself like a wilderness, accessible to all, is unable to acquire wisdom and the Torah. That is why it is stated: “In the wilderness of Sinai.” Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – it was called six names: The mountain of God, Mount Bashan, Mount Gavnunim, Mount Moriah, Mount Ḥorev, Mount Sinai. The mountain of God, because God sat there in judgment, as it is stated: “These are the ordinances [mishpatim]” (Exodus 21:1). Mount Bashan, as the Holy One blessed be He came there [ba sham]. Mount Gavnunim, the mountain that disqualified all the mountains, just as it says: “Or a hunchback [giben] or a dwarf [.… shall not approach to sacrifice the offerings of the Lord]” (Leviticus 21:20–21). Mount Ḥamad, because the Holy One blessed be He desired [ḥamad] to abide there, as it is stated: “The mountain that God desired for His abode” (Psalms 68:17). Mount Ḥorev, because a sword [ḥerev] was wielded upon it, as it is stated: “The adulterer and the adulteress shall be put to death” (Leviticus 20:10); the murderer shall be put to death” (Numbers 35:16). Mount Sinai, where the nations of the world became hated [nisne’u] to the Holy One blessed be He, and he issued a death sentence against them, as it is stated: “The nations will be entirely destroyed [ḥarov yeḥeravu]” (Isaiah 60:12). Rabbi Abba bar Kahana said in the name of Rabbi Yoḥanan: The nations will be destroyed from Ḥorev, as they received their death sentence. Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – He said to him: “Take a census [se’u et rosh]” (Numbers 1:2). The Holy One blessed be He said to Israel: I was not fond of any creature more than you; therefore I accorded you preeminence [telui rosh] and likened you to Me. Just as I have preeminence over all mankind, as it is stated: “Yours, Lord, is the greatness […and the preeminence over every head [vehamitnaseh lekhol lerosh]]” (I Chronicles 29:11), so, I accorded you preeminence. That is why it is stated: Se’u et rosh, to realize what is stated: “He raised a horn for His people” (Psalms 148:14). Likewise it says: “The Lord your God will place you uppermost over all the nations of the earth” (Deuteronomy 28:1). “All those counted were six hundred three thousand, five hundred and fifty” (Numbers 1:46). “All those counted were six hundred [three] thousand [five hundred and fifty]” – you find that this census equals the census in which Israel was counted in the construction of the Tabernacle, as it is stated: “The silver of those who were counted of the congregation [was one hundred talents and one thousand seven hundred and seventy-five shekels, in the sacred shekel]” (Exodus 38:25). That was in the first year, as when they received the Ten Commandments, Moses immediately ascended to receive the Tablets, they sinned with the act of the calf, and immediately they crafted the Tabernacle and it was erected on the first of Nisan in the second year, as it is stated: “It was in the first month during the second year, on the first of the month, that the Tabernacle was erected” (Exodus 40:17). When was this census? It was on the first of Iyar in the second year, as it is stated: “They assembled the entire congregation [on the first of the second month…from twenty years old and above, by their head count]” (Numbers 1:18). In that census in which he counted them when Israel departed from Egypt on the fifteenth of Nisan, how many were they? “Six hundred thousand men on foot, besides children” (Exodus 12:37). When he came to count them in the second year on the first of the second month, he found that they were an additional three thousand five hundred and fifty, but we do not know [regarding] these additional ones whether he counts them as twenty from the New Moon of Nisan of the second year from their exodus from Egypt, or whether he counts them as twenty from the New Year, which is the New Moon of Tishrei, and it is the first year from their exodus from Egypt. Go out and learn from the bases, as it is stated: “The silver of those who were counted of the congregation was one hundred talents.… One beka per head, one-half shekel” (Exodus 38:25–26). When did they bring the shekels? It was on the day after Yom Kippur, and in two mornings they brought the entire contribution to the Tabernacle, as it is stated: “They brought him more contributions morning after morning” (Exodus 36:3). If you say that they did not count those who departed from Egypt less than twenty years old, [because] they did not count them [in the census of those over] twenty until the month of Nisan of the second year; if so, you find among the shekels a surplus of three thousand five hundred and fifty shekels. Rather, what must you say? It is that they counted them as twenty from Tishrei, which is the New Year for the creation of Adam the first man. This is why it presented the tally in this manner, to inform us that although they entered one month into the second year from their exodus from Egypt, those who reached twenty years were not added in their tally beyond those who contributed for the bases of the Tabernacle; to inform you that they do not count them from Nisan, but rather from Tishrei. “But the Levites by the tribe of their fathers were not counted among them” (Numbers 1:47). “But the Levites by the tribe of their fathers” – the verse comes to say: Because the Holy One blessed be He did not say to Moses initially that he should count the tribe of Levi, as you find that he did not enumerate a prince for the tribe of Levi when he enumerated the princes of the tribes, Moses too did not count it, as Moses said: Had it been the will of the Holy One blessed be He that I count them, He would have told me. That is why it is stated: “But the Levites by the tribe of their fathers were not counted among them,” as he did not wish to count them. Immediately, Moses was standing and wondering why the Holy One blessed be He did not command him to count his tribe, and he did not know whether he would count them or not. The Holy One blessed be He saw that he was wondering; He immediately explained to him why he did not command him to count. That is what is written: “The Lord spoke.… However, the tribe of Levi you shall not count…” (Numbers 1:48–49). Rabbi Pinḥas bar Idi said: What is written at the beginning of the book? “Take a census [se’u et rosh] of the entire congregation of the children of Israel” (Numbers 1:2). It is not stated, “Elevate the head,” “promote the head,” but rather se’u et rosh, like a person who says to the executioner: Remove the head of so-and-so. He thereby made an allusion. Why se’u et rosh? If they merit they will ascend to greatness, just as it says: “Pharaoh will lift up your head and restore you to your position” (Genesis 40:13). If they do not merit, they will all die, just as it says: “Pharaoh will lift up your head from upon you, and hang you on a tree” (Genesis 40:19). It was revealed before the Holy One blessed be He that they would all die in the wilderness, and their heads will be removed; therefore, the Holy One blessed be He said to Moses: “However, the tribe of Levi [you shall not count…] among the children of Israel” (Numbers 1:49). Among the children of Israel you shall not count them, but by themselves, count them. Why? The Holy One blessed be He said: If the tribe of Levi is counted with Israel and intermingles with them, the angel of death will come to kill Israel and the decree will be issued against them that they will not enter the land, but rather, they will die in the wilderness, as it is stated: “In this wilderness, your carcasses will fall, and all those of you who were counted in any of your censuses” (Numbers 14:29), and he will find the tribe of Levi intermingled with them and they will intermingle with Israel to die. That is why he did not count them with Israel, but rather separated them in the tally. And that is also why the language that is written regarding Israel, se’u et rosh, was not stated in their regard, but rather: “Count [pekod] the children of Levi” (Numbers 3:15). Another matter: “However, the tribe of Levi you shall not count” (Numbers 1:49) – why were they not counted with Israel? It is because the tribe of Levi was the palace guard. This is analogous to a king who had several legions, and he said to his chief of staff: Go count the legions, except for the legion that stands before me. That is why the Holy One blessed be He said to Moses: “However, the tribe of Levi [you shall not count]…among the children of Israel” (Numbers 1:49). Among the children of Israel you shall not count them, but by themselves, count them, as it is not in keeping with the king’s honor that his legion should be counted with the legions. That is why Israel was counted by itself and the tribe of Levi was counted by itself. From where do you say that it is for that reason that He said it to him? It is because it is written thereafter: “And you, appoint the Levites over the Tabernacle of the Testimony…” (Numbers 1:50). When the Holy One blessed be He said to Moses: “However, the tribe of Levi you shall not count…” (Numbers 1:49), Moses grew afraid and said: Is there perhaps a disqualification in my tribe, due to which the Holy One blessed be He does not wish me to count them? The Holy One blessed be He said to Moses: I said so to you only to exclude them from the decree, so that they will not die with them. That is what is written: “And you shall not take a census of them [ve’et rosham lo tisa] among the children of Israel” (Numbers 1:49). Why? It is because the Levites are Mine: “The Levites shall be Mine” (Numbers 3:12, 45). As, anyone who draws Me near, I draw him near. They drew near to Me, as it is stated: “Moses…said: Whoever is for the Lord, come to me; and all the sons of Levi gathered to him” (Exodus 32:26). They drew Me near, and I draw them near: “The Levites shall be Mine.” Moreover, because they were found to be loyal to Me, as they observed my admonition: “You shall have no other gods…” (Exodus 20:3), therefore, they are worthy to be the trustees of My house. “And you, appoint the Levites [over the Tabernacle of the Testimony…and they shall encamp around the Tabernacle]” – likewise it says: “My eyes are on the faithful of the land; they will dwell with Me.” (Psalms 101:6). You find that anyone who is put to the test regarding a matter, the Holy One blessed be He loves him forever. As, you find regarding Joshua that he was put to the test with Amalek, and he performed there in accordance with the Torah and the mitzva, as it is stated: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). The Omnipresent said to him: From your tribe, I will establish one who will exact retribution against Amalek forever: “From Ephraim came those who uprooted Amalek” (Judges 5:14). Saul, who was put to the test but did not properly fulfill his command, but rather: “Saul and the people spared [Agag…and all that was good, and would not utterly destroy them]” (I Samuel 15:9), He caused him to fall back [le’aḥorav], and his kingdom was taken from him: “After you [aḥarekha], Benjamin” (Judges 5:14). This tribe, too, I put them to the test, and they were found observant, and they gave their lives for sanctification of My name, as it is stated: “Each man, place his sword upon his thigh…[and each slay his brother, each his neighbor, each his relative]. The sons of Levi acted in accordance with the word of Moses…” (Exodus 32:27–28); “Who said of his father, and of his mother: [I did not see him, and his brothers he did not recognize, and his children he did not know, because they observed Your saying, and Your covenant they upheld]” (Deuteronomy 33:9). Here, too, I will draw them near and make them My palace guard, and I entrust My sanctity and the function of My house to them. That is what is written: “And you, appoint the Levites [over the Tabernacle of the Testimony]” (Numbers 1:50). Why? It is because they are loyal to Me. During its dismantling and its erecting, too, I do not want others to dismantle it and erect it, only them. That is what is written: “And when the Tabernacle travels, [the Levites shall dismantle it, and when the Tabernacle encamps, the Levites shall erect it]” (Numbers 1:51). Is it possible that the mitzva is incumbent upon the Levites, but if an Israelite did so it is permitted? The verse stated: “And the stranger who approaches shall be put to death” (Numbers 1:51). Likewise it says: I hate doers of perversity” (Psalms 101:3) – this is Israel that strayed from after the Omnipresent and crafted the calf, and the Holy One blessed be He despised them from being His trustees. Do not say that it was that Israel would not touch it [only] during the journeys, rather, also during the encampments, only the children of Levi would approach it. That is what is written: “The children of Israel shall encamp, each in his camp.… And the Levites shall encamp around the Tabernacle of the Testimony” (Numbers 1:52–53). Why do I caution them that Israel should distance themselves from the Tabernacle? It is so there would not be fury upon them, as they are unworthy to approach it. That is what is written: “And there will not be fury against the congregation of the children of Israel” (Numbers 1:53). But the Levites will protect it; that is what is written: “The Levites will protect the watch of the Tabernacle of the Testimony” (Numbers 1:53). “The children of Israel did according to everything that the Lord commanded Moses, so they did” (Numbers 1:54) – as they distanced themselves from the Tabernacle and provided room for the Levites to encamp around the Tabernacle.

“The Lord spoke to Moses and to Aaron, saying” (Numbers 2:1). “The Lord spoke to Moses and to Aaron, saying.” In eighteen places you find Moses and Aaron as equals, corresponding to the eighteen blessings. The three patriarchs, from there you find a fixed obligation that one prays three times daily. Abraham instituted the morning prayer, as it is stated: “Abraham arose early in the morning [to the place where he had stood before the Lord]” (Genesis 19:27). Standing is nothing other than prayer, as it is stated: “Pinḥas stood and prayed” (Psalms 106:30). Isaac instituted the afternoon prayer, as it is stated: “Isaac went out to stroll [lasuaḥ]” (Genesis 24:63). Siḥa is nothing other than prayer, as it is stated: “The prayer of a poor man when he is faint [and pours out his plea [siḥo] before the Lord]” (Psalms 102:1). Jacob instituted the evening prayer, as it is stated: “He encountered [vayifga] the place…” (Genesis 28:11). Pegia is nothing other than prayer, as it is stated: “And you, do not pray on behalf of this people…[and do not plead [tifga] with Me]” (Jeremiah 7:16). In eighteen places Moses and Aaron are paired. An allusion to the eighteen blessings; they correspond to the eighteen mentions of God’s name that are written in Shema Yisrael and in: “A psalm by David. Give to the Lord, sons of the mighty” (Psalms 29:1). The three patriarchs instituted that one prays three times daily, and Moses and Aaron [are paired in eighteen places], and from these eighteen mentions of God’s name we derived eighteen blessings. “Each at his banner, with the insignias of their patrilineal houses, the children of Israel shall encamp; at a distance, around the Tent of Meeting, they shall encamp” (Numbers 2:2). “Each at his banner…,” that is what is written: “We will sing with joy at your salvation and raise banners in the name of our God…” (Psalms 20:6). Israel said before the Holy One blessed be He: ‘We are singing with joy at Your salvation, what You have done on our behalf in Your name’ – “we will sing with joy at Your salvation.” “The Lord saved [vayosha] Israel on that day” (Exodus 14:30). Vayivasha is written, as it were, Israel is saved and it is as though He was saved. “And raise banners in the name of our God,” as the Holy One blessed be He affixed His name to ours and arranged us according to banners, as it is stated: “Each at his banner.” The Holy One blessed be He loved them with a great love, as he arranged them according to banners like the ministering angels, so that they would be distinguishable. From where is it derived that it was love for Israel? It is as Solomon says: “He brought me to the banquet house, and his banner of love is upon me” (Song of Songs 2:4). Rabbi Abahu said: Why does the verse state: “He brought me to the banquet house…”? To what is the matter comparable? It is to a wealthy man who had a storehouse full of wine. He entered to check it and discovered that it was all vinegar. He came to leave the storehouse and discovered one barrel of fine wine. He said: ‘For me, this wine is as dear as a full storehouse.’ So, the Holy One blessed be He created seventy nations, and of all of them, He derived pleasure only from Israel, as it is stated. “He brought me to the banquet house.” From where is it derived that wine [yayin] equals seventy? Yod – ten, Yod – ten, and nun – fifty; that is seventy. Of all of them: “His banner of love is upon me.” Rabbi Yehuda says: “He brought me to the banquet house,” to the great wine cellar, this is Sinai, and Moses taught me Torah that is expounded in forty-nine aspects; “and his banner [vediglo] of love is upon me.” Rabbi Ḥanina said: Initially, anyone who would point to the image of a king with his finger would be killed, but the children go to the study hall and point to the mentions of God’s name with their finger. God said: “His banner [vediglo] of love is upon me” – his finger [vegudalo] is beloved by Me. Rabbi Yisakhar says: “His banner [vediglo] of love is upon me” – even a person who sits and engages in Torah study and skips [umdaleg] from halakha to halakha and from verse to verse, the Holy One blessed be He says: ‘It is dear to Me,’ – “His banner [vediglo] of love is upon me,” – his skipping [dilugo] is beloved by Me. Another matter, “and his banner of love is upon me.” The Holy One blessed be He said: ‘The nations of the world have banners, but only the banner of Jacob is dear to Me.’ That is what is written: “And his banner of love is upon me.” Another matter, “he brought me to the banquet house,” when the Holy One blessed be He appeared upon Mount Sinai, twenty-two myriads of angels descended with him, as it is stated: “The chariots of God are myriad, thousands upon thousands of companies” (Psalms 68:18), and they were all arranged according to banners, as it is stated: “Preeminent [dagul] among a myriad” (Song of Songs 5:10). When Israel saw that they were all arranged according to banners, they began desiring banners. If only we could be arranged according to banners like them. Therefore, it is stated: “He brought me to the banquet house, [and his banner of love is upon me],” this is Sinai, at which the Torah, which is likened to wine, was given. “And drink of the wine which I have mixed” (Proverbs 9:5); that is “to the banquet house,” this is Sinai. “And his banner [vediglo] of love is upon me,” they said ‘if only He would show great love to me.’ Likewise it says: “We will sing with joy at your salvation [and raise banners in the name of our God]” (Psalms 20:6). The Holy One blessed be He said to them: ‘How you have desired to be arranged according to banners, by your life, I will fulfill your wish’ – “May the Lord fulfill all your wishes” (Psalms 20:6). Immediately, the Holy One blessed be He informed Israel and said to Moses: ‘Go and arrange them according to banners, as they desired.’ “Each at his banner, with the insignias,” that is what is written: “Who is she who appears [like dawn, fair like the moon, pure like the sun, formidable like banners]” (Song of Songs 6:10). Israel was holy and great with their banners, and all the nations of the world look at them, wonder, and say: “Who is she who appears….” The nations say to them: “Return, return, the Shulamite” (Song of Songs 7:1); cleave to us, come to us, and we will make you governors, generals, commanders, lieutenants, commanders-in-chief. “Return, return and we will gaze [neḥze] upon you” (Song of Songs 7:1). Neḥze is nothing other than authority, as Yitro said to Moses: “You shall seek [teḥze] [from among all the people…and set over them as leaders]” (Exodus 18:21). “Return, return and we will gaze [neḥze] upon you.” And Israel says: “Why will you gaze at the Shulamite” (Song of Songs 7:1); what greatness are you according us? “Is it perhaps like the dance of the camps?” (Song of Songs 7:1). Can you, perhaps, accord us [greatness] like the greatness that God accorded us in the wilderness: “The banner of the camp of Judah” (Numbers 2:3), “the banner of the camp of Reuben” (Numbers 2:10), “the banner of the camp of Dan” (Numbers 2:25), “the banner of the camp of Ephraim” (Numbers 2:18). Can you do that for us? “Why will you gaze at the Shulamite”; what greatness are you according us? “Is it perhaps like the dance of the camps”? Can you, perhaps, accord us [greatness] like the greatness that God accorded us in the wilderness, where we would sin and he would pardon us and say to us: “Your camp shall be holy” (Deuteronomy 23:15). Bilam, too, looked at them, and his eye came out on their account because he was unable to touch them, as it is stated: “Bilam lifted his eyes [and he saw Israel dwelling according to its tribes]” (Numbers 24:2); these are the banners. He began saying: ‘Who can touch these people, who know their ancestors and their families,’ as it is stated: “According to its tribes.” From here we learned that the banners meant greatness and protection for Israel; that is why it is stated: “Each at his banner.” “Each at his banner,” that is what is written: “You are beautiful, my love, like Tirtza” (Song of Songs 6:4); as I accede [mitratze] to you. Alternatively, “like Tirtza,” you accede to Me. Alternatively, “like Tirtza,” that you gain acceptance through offerings, as it is stated: “So that it will be accepted [venirtza] for him, to atone for him” (Leviticus 1:4). “Lovely like Jerusalem” (Song of Songs 6:4), like those groups of ministering angels that fear Me and are wholly devoted to Me. “Formidable like banners” (Song of Songs 6:4); in what way are you like banners? With the banners that I gave you. David sees and says: “He did not do so to every nation” (Psalms 147:20), but rather to His people; that is what is written: “Each at his banner….” Another matter, “each at his banner,” that is what is written: “He would find him in a land of wilderness…” (Deuteronomy 32:10); the Holy One blessed be He found a great finding in Israel, as it is stated: “Like grapes in the wilderness I found Israel” (Hosea 9:10); “He would find him in a land of wilderness,” the world was a wilderness until Israel departed from Egypt. “And in an empty, howling wasteland” (Deuteronomy 32:10); the world was emptiness and wailing. Until Israel departed from Egypt, and until they received the Torah, He did not do so. But when they departed from Egypt and received the Torah, what does [the verse] say? “He would encircle him, He would grant him understanding, [He would preserve them like the pupil of His eye]” (Deuteronomy 32:10). “He would encircle him,” that he surrounded them with clouds of glory. “He would grant him understanding,” that He caused them to understand the Torah. “He would preserve them,” happy are the ears that heard. To what extent did He love them, protect them, and preserve them? It was, as it were, to the extent of the pupil of his eye. See how He loved them, how He protected them, and how He preserved them, as God said to Moses: ‘Moses, say to them that they should craft a Tabernacle in their midst. As it were, I am leaving the supernal and descending and resting in their midst.’ Moreover, He arranged them according to banners in His name. The Holy One blessed be He said to Moses: ‘Arrange them according to banners in My name. Why? It is because they are My children, as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1). And they are My hosts, and likewise it says: “I will take out My hosts, My people the children of Israel, from the land of Egypt” (Exodus 7:4). And likewise it says: “The banner of the camp of Judah, according to their hosts” (Numbers 2:3). Because they are My hosts, I will arrange them according to banners in My name.’ That is what is written: “Each at his banner.” “With the insignias” – there were insignias for each and every prince: a banner with a color for each, and every banner like the color of the gems that were on Aaron’s heart, from which the empire learned to make a banner, with colors for each and every banner. For each and every tribe, the prince’s banner was like the color of his stone. Reuben, its stone was a ruby and its banner was dyed red, and mandrakes were depicted on it. Simeon, [its stone was] a peridot, its banner was dyed green, and Shekhem was depicted on it. Levi, [its stone was] an emerald, its banner was dyed one-third white, one-third black, and one-third red, and the urim and tumim were depicted on it. Judah, [its stone was] a turquoise, the color of its banner was in its image, like the heavens, and a lion was depicted on it. Issachar, [its stone was] a sapphire, its banner was dyed bluish-black, and the sun and the moon were depicted on it, based on: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33). Zebulun, [its stone was] a clear quartz, the color of its banner, white, and a ship was depicted on it, based on: “Zebulun will dwell at the seashore, [and he shall be a shore for ships]” (Genesis 49:13). Dan, [its stone was] a jacinth, the color of its banner was like a sapphire, and a serpent was depicted on it, based on: “Dan will be a serpent” (Genesis 49:17). Gad, [its stone was] an agate, and the color of its banner was neither white nor black, but rather white and black intermingled, and an encampment was depicted on it, based on: “Gad will wage war by regiment” (Genesis 49:19). Naphtali, [its stone was] an amethyst, the color of its banner was similar to clear wine whose redness is not deep, and a hind was depicted on it, based on: “Naphtali is a hind let loose” (Genesis 49:21). Asher, [its stone was] a beryl, and the color of its banner was like the gem with which women adorn themselves, and an olive tree was depicted on it, based on: “From Asher, his bread is rich [shemena]” (Genesis 49:20). Joseph, [its stone was] onyx, the color of its banner was exceedingly black, and it was depicted for two princes, Ephraim and Manasseh: Egypt, because they were born in Egypt. On the banner of Ephraim an ox was depicted, based on: “The firstborn of his bull [is his majesty]” (Deuteronomy 33:17); this is Joshua bin Nun, who was from the tribe of Ephraim. On the banner of Manasseh, an aurochs, based on: “And his horns are the horns of an aurochs” (Deuteronomy 33:17); this is Gideon son of Yoash, who was from the tribe of Manasseh. Benjamin, [its stone was] a chalcedony, the color of his banner was like all the colors of the twelve colors, and a wolf was depicted on it, based on: “Benjamin is a mauling wolf” (Genesis 49:27). That is why it is stated: “With the insignias,” as each and every prince had his own sign. “Of their patrilineal houses” – it would have been necessary to say only: “Each at his banner, with the insignias, the children of Israel shall encamp.” Why does the verse [also] state: “Of their patrilineal houses”? That is what is written: “I will project my knowledge far and wide, and I will ascribe righteousness to my Maker” (Job 36:3). When the Holy One blessed be He said to Moses: ‘Arrange them according to banners as they desired,’ Moses began agonizing. He said: ‘Now dispute is destined to be introduced between the tribes. If I say to the tribe of Judah that it should encamp in the east, and it says: I want only in the south, and likewise Reuben, and likewise Ephraim, and likewise each and every tribe, what do I do?’ The Holy One blessed be He said to him: ‘Moses, why do you care? They do not need you. They recognize their abode by themselves. It is, rather, that they have a will in their possession from Jacob their ancestor, how to encamp according to the banners, I am not introducing anything new for them. They already have a protocol from Jacob their ancestor; just as they carried him and surrounded his bier, so they will surround the Tabernacle.’ As Rabbi Ḥama bar Ḥanina said: When Jacob our patriarch came to take leave of the world, he summoned his sons, as it is written: “Jacob summoned his sons” (Genesis 49:1). He blessed them and commanded them regarding the ways of God and they accepted the kingdom of Heaven upon them. When he completed his words, he said to them: ‘When you take me, accompany me with awe and honor. No other person shall touch my bier, not one of the Egyptians, and not one of your children, because you took wives from the women of Canaan.’ As it says: “His sons did to him as he had commanded them” (Genesis 50:12); his sons, but not the sons of his sons. “His sons carried him” (Genesis 50:13); how did he command them? He said to them: ‘My children Judah, Issachar, and Zebulun, shall bear my bier from the east; Reuben, Simeon, and Gad will bear my bier from the south; Ephraim, Manasseh, and Binyamin will bear [my bier] from the west; Dan, Asher, and Naphtali will bear [my bier] from the north. Joseph will not bear, as he is the king and you are obligated to accord him deference. Levi will not bear. Why? It is because he bears the Ark, and one who bears the Ark of the One who lives forever shall not bear the coffin of the dead. If you did so, and bore my bier as I commanded you, God is destined to encamp you according to banners.’ When he passed away, they bore him as he had commanded them, as it is stated: “His sons did to him as he had commanded them”(Genesis 50:12). That is: “I will project my knowledge far and wide, and I will ascribe righteousness to my Maker” (Job 36:3), as they had knowledge from Jacob as to how to encamp according to banners. “I will ascribe righteousness to my Maker,” this is the Holy One blessed be He, who performed beneficial actions for Israel. In order to grant them a beneficial action as reward for fulfilling their father’s command, he commanded them to encamp according to banners only in accordance with their father’s command. Righteousness is with them as he changed nothing, so as not to introduce dispute between them. That is why it is stated: “Of their patrilineal houses” – just as they surrounded their father’s bier, so they shall encamp. That is, “of their patrilineal houses, the children of Israel shall encamp.” “At a distance, around the Tent of Meeting, they shall encamp” (Numbers 2:2). We learned there: One who begins Shabbat on the road creates for himself circles up to four cubits, this is the statement of Rabbi Ḥanina. He may carry within four cubits and say: ‘My residence is in my place,’ and his place acquires for him two thousand cubits in each and every direction (Mishna Eiruvin 4:7–8). How much is four cubits? Rabbi Yehuda says: So that one may take an object from his feet and place it at his head (Yerushalmi Eiruvin 4:1). When one begins Shabbat in a province, even if it is as large as Antioch, he may walk it in its entirety, and outside of it two thousand cubits in any direction that he wishes. When one begins Shabbat in a cave, even if it is like Zedekiah’s cave that was eighteen mil, he walks it in its entirety and outside it two thousand cubits in any direction that he wishes (Tosefta Eiruvin 3:13). From where did they find a basis for Shabbat boundaries? From the Torah, as it is stated: “You shall measure outside the city: The eastern side two thousand cubits, and the southern side two thousand cubits, and the western side two thousand cubits, and the northern side two thousand cubits…” (Numbers 35:5). Likewise you find regarding Joshua, when he went to destroy Jericho, Joshua said to them: ‘You are destined to observe Shabbat there, do not distance the Ark more than two thousand cubits in any direction. Why? It is so it will be permitted for you to pray before the Ark on Shabbat.’ Likewise it says: “However, there shall be a distance of a measure of two thousand cubits between you and it” (Joshua 3:4). Likewise you find that when the Holy One blessed be He said to Moses that Israel would be arranged by banners, He said to him: ‘Arrange them in each direction at a distance of two thousand cubits,’ as it is stated: “At a distance [mineged], around the Tent of Meeting, they shall encamp.” What is mineged? Rabbi Yitzḥak said: At a distance of a mil, which is two thousand cubits. From where is it derived that this mineged is at a distance of a mil? We derive a verbal analogy, mineged mineged. Here it is written: “At a distance [mineged], around the Tent of Meeting, they shall encamp.” And there it is written: “She went and sat herself down at a distance [mineged], at a distance [harḥek] of about a bowshot, for she said: I will not see the death of the child. She sat at a distance, raised her voice, and wept” (Genesis 21:16). Just as there it is a mil, so too here, it is a mil. From where is it derived that mineged that was said regarding Hagar is a mil? Here harḥek is written, and there raḥok is written; “however, there shall be a distance [raḥok] of a measure of two thousand cubits between you and it” (Joshua 3:4). Just as there it is a mil, here too, it is a mil. “Those who encamp to the east, the banner of the camp of Judah, according to their hosts, and the prince of the children of Judah is Nahsḥon, son of Aminadav” (Numbers 2:3). “Those who encamp to the east, the banner of the camp of Judah…,” that is what is written: “The Lord founded the earth with wisdom, [established the heavens with understanding]” (Proverbs 3:19). The Holy One blessed be He created the four directions of the world: east, west, north, and south. East, from there light emerges to the world. West, the storehouses of snow, the storehouses of hail, cold, and heat emerge to the world. South, dews of blessing and rains of blessing emerge to the world. North, from there, darkness emerges to the world. Similarly, He surrounded His Throne with four beasts and, above them all, the Throne of Glory. Corresponding to them, the Holy One blessed be He arranged the banners for Moses. The Holy One blessed be He said to him: ‘Moses, the east from which light emerges to the world, Judah will correspond to it, as he is the possessor of the kingdom, as it is stated: “Those who encamp to the east, the banner of the camp of Judah” (Numbers 2:3). With it, the tribe of Issachar, which is a possessor of Torah, as it is stated: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33). Likewise it says: “And those who encamp with it, the tribe of Issachar” (Numbers 2:5). With it Zebulun, which is a possessor of wealth, as it is written: “Zebulun [will dwell] at the seashore, [and he shall be a shore for ships]” (Genesis 49:13). Likewise it says: “The tribe of Zebulun…” (Numbers 2:7). “All those counted for the camp of Judah…they shall travel first [rishona]” (Numbers 2:9), as the Torah is called rosh: “I was crowned from the distant past [merosh]” (Proverbs 8:23), and it says: “For in the shadow of wisdom, in the shadow of money” (Ecclesiastes 7:12), and it says: “Their king passed before them and the Lord is at their head” (Micah 2:13). You find that everywhere Judah is first: first for encampment, as it is stated: “Those who encamp [to the east, the banner of the camp of Judah]” – first for travel. As it is stated: “They shall travel first” (Numbers 2:9). For offerings, Judah is first, as it is stated: “The one who presented [his offering on the first day was Naḥshon, son of Aminadav, of the tribe of Judah]” (Numbers 7:12). For war, Judah is first, as it is stated: “Who will ascend first against the Canaanites for us…? The Lord said: Judah will ascend” (Judges 1:1–2). And one verse says: “The Lord said: Judah first” (Judges 20:18). When the herald comes, Judah will receive the tidings first, as it is stated: “The feet of the herald are upon the mountains, announcing peace. Celebrate your feasts, Judah” (Nahum 2:1). That is from the east. The south, dews of blessing and rains of blessing emerge from it to the world. The tribe of Reuben will correspond to it, as he is a penitent. Penitence is a fine attribute, and the mercy of the Holy One blessed be He comes upon people when they repent. That is what is written: “The banner of the camp of Reuben is to the south…” (Numbers 2:10). With it, Gad, which was the possessor of a regiment, as it is stated: “Gad will wage war by regiment” (Genesis 49:19); Reuben with repentance, Gad with power, and Simeon in the middle to atone for it. That is what is written: “And those who encamp with it, the tribe of Simeon” (Numbers 2:12), “and the tribe of Gad” (Numbers 2:14), “all those counted of the camp of Reuben…they shall travel second” (Numbers 2:16), as penitence is second to the Torah. After these two banners traveled, the Levites would transport the Tabernacle; that is what is written: “The Tent of Meeting, the Levite camp, shall travel [in the midst of the camps]” (Numbers 2:17). West, the storehouses of snow, the storehouses of hail, cold, and heat, and corresponding to them, Ephraim, Manasseh, and Benjamin. Who can withstand snow and hail? It is Ephraim, Manasseh, and Benjamin, as it is stated: “Rouse Your might before Ephraim, Benjamin, and Manasseh” (Psalms 80:3). The Divine Presence is always in the west, on the border of Benjamin, as it is stated: “Of Benjamin he said: The beloved, [the Lord will dwell in safety with him; He covers over him all the day, and He rests between his shoulders]” (Deuteronomy 33:12). That is what is written: “The banner of the camp of Ephraim according to their hosts is to the west…” (Numbers 2:18), “with it, the tribe of Manasseh…” (Numbers 2:20), “and the tribe of Benjamin, and the prince…” (Numbers 2:22), “all those counted for the camp [of Ephraim]…they shall travel third (Numbers 2:24). Strength is fitting for Torah and repentance, so that a person will strengthen himself in Torah and overcome his evil inclination. North, from there darkness emerges to the world, and corresponding to it, the tribe of Dan. Why? It is because it brought darkness to the world with idol worship. Yerovam crafted two golden calves, and idol worship is darkness, as it is stated: “Their actions are in the dark” (Isaiah 29:15). Yerovam circulated throughout Israel and it was only the tribe of Dan that accepted it from him, as it is stated: “The king consulted, and he crafted two golden calves…and he placed one in Dan” (I Kings 12:28–29). That is why the Holy One blessed be He commanded that Dan would encamp in the north. That is what is written: “The banner of the camp of Dan is to the north…” (Numbers 2:25). With it, the tribe of Asher, which illuminates the darkness, as it is stated: “And of Asher he said: Blessed…and he dips his foot in oil” (Deuteronomy 33:24). Likewise it says: “And those who encamp with it, the tribe of Asher” (Numbers 2:27). With it, Naphtali, who is filled with blessing in order to provide sustenance, just as it is written: “Naphtali, his desire is satisfied, [and full with the blessing of the Lord]” (Deuteronomy 33:23). Likewise it says: “and the tribe of Naphtali” (Numbers 2:29). “All those counted for the camp of Dan…they shall travel last by their banners (Numbers 2:31), as anyone who engages in idol worship goes backward and not forward. That is why it is stated: “The Lord founded the earth with wisdom, established the heavens with understanding”(Proverbs 3:19). Just as the Holy One blessed be He created four directions and four banners corresponding to them, so, too, He surrounded His throne with four angels: Mikhael, Gavriel, Uriel, and Refael.⁠a Mikhael was to His right, corresponding to Reuben. Why is his name called Mikhael? When Israel crossed the sea, Moses broke out in song: “Who is like You [mikhamokha]” (Exodus 15:11). When he concluded the Torah, he said: “Yeshurun, there is none like God [ein kael]” (Deuteronomy 33:26). Mi khamokha, ein kael, that is Mikhael. Uriel to his left, corresponding to Dan that was in the north. Why is his name called Uriel? It is because of the Torah, Prophets, and Writings with which the Holy One blessed be He atones for it, and illuminates for Israel, as it is stated: “Arise, shine [ori], for your light has come [and the glory of the Lord has shone upon you]” (Isaiah 60:1). And David said: “The Lord is God [el], He has illuminated for us” (Psalms 118:27); that is Uriel. Likewise, it says: “Though I sit in darkness, the Lord is a light for me” (Micah 7:8). Gavriel before Him, corresponding to the kingdom of Judah, Moses, and Aaron, who were in the east. Why was his name called Gavriel? Regarding Judah, it is written: “For Judah prevailed [gavar] over his brothers” (I Chronicles 5:2), and regarding Moses, it is written: “He called to Moses” (Leviticus 1:1), and it is written: “He called his name Pele Yoetz El Gibor” (Isaiah 9:5). That is Gavriel. Refael, corresponding to Ephraim. Why was his name called Refael? It was in order to heal [lerapot] the breach of Yerovam, who emerged from Ephraim that is in the west. “God [el], please, heal [refa] her now” (Numbers 12:13). “These are those who were counted of the children of Israel by their patrilineal house; all those counted of the camps according to their hosts were six hundred and three thousand, and five hundred and fifty” (Numbers 2:32). “These are those who were counted of the children of Israel by their patrilineal house…” In ten places Israel was counted: One, upon their descent to Egypt: “With seventy people, your ancestors descended to Egypt…” (Deuteronomy 10:22). One upon their ascent: “The children of Israel traveled from Rameses to Sukot, some six hundred thousand men on foot” (Exodus 12:37). One after the deed of the calf: “When you take a census of the children of Israel…” (Exodus 30:12). Two in the book of Numbers; once with the banners, and once with the division of the land. Two in the days of Saul: “He counted them in Tela’im” (I Samuel 15:4), “he counted them in Bazek” (I Samuel 11:8); when they were wealthy, with these lambs, and when they were poor, with these pebbles. One in the days of David: “Yoav gave the sum of the number [mispar] of the census [mifkad] of the people [to the king]” (II Samuel 24:9). If mispar, why mifkad; if mifkad, why mispar? Rather, he prepared two notes, a large sum and a small sum. The small one he showed to David; the large one he did not show him. That is why it wrote et mispar mifkad. One in the days of Ezra: “The entire congregation together was forty[-two] thousand [three hundred and sixty]” (Ezra 2:64). And one in the future: “The flock will pass again under the hands of one who counts” (Jeremiah 33:13). “These are those who were counted of the children of Israel….” That is what is written: “The number of the children of Israel will be like the sand of the sea…” (Hosea 2:1). “The number of the children of Israel will be,” that is what is written: “Forever, Lord, does Your word stand in the heavens” (Psalms 119:89). Because the Holy One blessed be He promised Abraham, and that promise came about when Israel departed from Egypt. When did the Holy One blessed be He promise him? It was when he said to him to depart from his father’s home, as it is stated: “Go from your land…I will render you a great nation…” (Genesis 12:1–2). Abraham said before the Holy One blessed be He: ‘Master of the universe, everything that you promised me, what benefit do I have from it, as I have no children,’ as it is stated: “Abram said: My Lord God, what will You give me, [ and I go childless?]” (Genesis 15:2). Abraham saw in his constellation that he was not destined to beget children. What did the Holy One blessed be He do for him at that moment? Rabbi Yehuda bar Rabbi Simon said that Rabbi Ḥanin said that Rabbi Yoḥanan said: It teaches that the Holy One blessed be He elevated him above the dome of the heavens and said to him: ‘Emerge from that constellation in which you see that you are not destined to beget, I will show you that you will beget children’ as it is stated: “He took him outside, and said: Look [habet] now toward the heavens [and count the stars, if you could count them, and He said to him: So shall be your descendants]” (Genesis 15:5). Rabbi Shmuel bar Rabbi Yitzḥak said: It says habet only when one is situated above, just as it is stated: “Look [habet] from Heaven and see” (Psalms 80:15). “He said to him: So shall be your descendants” (Genesis 15:5). What is “so shall be your descendants”? Rabbi Levi said in the name of Rabbi Yoḥanan: To what is the matter comparable? To one who embarked on a trip and walked the first day, the second day, the third day, until ten days, but did not find a city, an inn, a tree, water, or a creature. After he went ten days, he spotted a tree from a distance. He said: ‘Perhaps there is water beneath it.’ When he reached it, he saw that it was standing alongside a spring. When he saw that it was fine, it fruits were excellent, and its branches were fine, he sat himself down, cooled in its shade, ate of its fruits, and drank from the spring. It was pleasant for him and his strength was restored. When he arose to leave, he said to the tree: ‘With what can I bless you and what can I say to you? May your tree be fine? It is fine. May your shade be fine? It is already fine. May your branches be fine? They are fine. May your fruits be sweet? They are sweet. May a spring emerge from beneath your roots? A spring already emerges from beneath your roots. May you stand in a desirable place? You stand in a desirable place. With what can I bless you? Rather, may all the saplings that are produced from you be like you.’ So, when the Holy One blessed be He created the world, twenty generations lived and they were of no use, and no righteous person was produced from them. After twenty generations, the Holy One blessed be He saw Abraham, who was situated in the land of Babylon, that is called distant, as it is stated: “From a distant land…” (II Kings 20:14). The Holy One blessed be He said: ‘Will you say that he has the strength to endure?’ When they cast him into the fiery furnace, and he sanctified the name of the Holy One blessed be He, and withstood his ordeal, the Holy One blessed be He immediately drew him near to the land of Israel. He [Abraham] built him the inn, and would feed passersby, would bring people under the wings of the Divine Presence, publicized the glory of the Holy One blessed be He in the world, and attached his name to the name of the Holy One blessed be He, like the [names of the] angels. The Holy One blessed be He said to Abraham: ‘What can I say to you and with what can I bless you? May you be wholehearted, in that you shall be righteous before Me or that Sarah your wife will be righteous before Me? You are righteous and Sarah your wife is righteous before Me. Or that all the members of your household will be righteous before Me? They are righteous before Me. Rather, may all the offspring that are destined to be produced from you be like you.’ From where is it derived? It is as it is written: “He said to him: So shall be your descendants.” You find that Abraham was blessed with stars, as it is stated: “Look now toward the heavens, and count the stars…[so shall be your descendants]” (Genesis 15:5). Isaac was blessed with sand, as it is stated: “For I will bless you and multiply your descendants…[as the sand that is upon the seashore]” (Genesis 22:17). Jacob was blessed with the dust of the earth, as it is stated: “Your descendants will be as the dust of the earth….” (Genesis 28:14). The blessing of Abraham came about in the days of Moses, as, indeed, it is written: “The Lord your God has multiplied you, and, behold, you are today [as the stars of the heavens in abundance]” (Deuteronomy 1:10). The blessing of Jacob, who was blessed with the dust of the earth, came about in the days of Bilam, as, indeed, it is written: “Who counted the dust of Jacob” (Numbers 23:10). The blessing of Isaac, who was blessed with sand, came about in the days of Hosea, as it is stated: “The number of the children of Israel will be like the sand of the sea, which cannot be measured and cannot be counted; it will be that instead of it being said of them: You are not My people, it will be said of them: Children of the living God” (Hosea 2:1). Since it is regarding Isaac that the blessing of sand is written, it should have said: “The number of the children of Isaac will be.” But it does not say so, but rather, “the number of the children of Israel will be.” Why? It is, rather, that when Jacob our patriarch departed to go to Padan Aram, his father passed the blessing of sand to him, just as he said to him: “May He grant you the blessing of [et birkat] Abraham” (Genesis 28:4). What is et? Rabbi Ḥama bar Ḥanina said: This is what he said to him: ‘The blessing with which both I and Abraham were blessed; “for I will bless you [ki varekh avarekhekha]” (Genesis 22:17), a blessing for the father and a blessing for the son. “And multiply [veharha arbe],” multiplication for the father and multiplication for the son.’ “As the sand that is upon the seashore,” this blessing Isaac passed to Jacob. That is why it says: “The number of the children of Israel will be like the sand of the sea.” That is, “forever, Lord, does Your word stand in the heavens” (Psalms 119:89). Another matter, “the number [mispar] of the children of Israel will be [like the sand of the sea, which cannot be measured and cannot be counted]” – Rabbi Berekhya HaKohen the Great said: “The mispar…will be,” just as the scribe [sofer] spoke of them in the Torah [kemesaper haTorah] he [Hosea] entreated on their behalf: “You will be blessed more than all peoples” (Deuteronomy 7:14). That is, “the number of the children of Israel will be like the sand of the sea.” It likened them to dust and it likened them to the stars. In this world they are likened to dust; just as the dust of the earth is made for trampling by all mankind, so Israel is made for trampling by all the nations of the world, as it is stated: “[The king of Aram] had destroyed them, and he rendered them like dust to be trampled” (II Kings 13:7). Alternatively, the dust of the earth; if it is not present, man cannot exist. If there is no dust there are no trees and there is no grain. So, if there is no Israel, the world cannot exist, as it is stated: “All the nations of the earth shall bless themselves by your descendants” (Genesis 22:18). In this world, they are likened to dust. In messianic times, they are likened to the sand of the sea. Just as sand typically damages one’s teeth, likewise in messianic times, Israel will eliminate all the nations, as it is stated: “One from Jacob will rule [and destroy the remnant from the city]” (Numbers 24:19), and it is written: “I will set My vengeance upon Edom by means of My people Israel” (Ezekiel 25:14). Another matter, why did it liken them to sand? Just as sand, if a person takes a handful from it and adds it to dough or to a cooked item, no person can taste it because it damages his teeth, so are Israel; anyone who plunders them or robs them in this world, he damages his teeth in the future. Why? It is because it [Israel] is sacred, as it is stated: “Israel is sacred to the Lord, the first of His crop; all its devourers will be guilty, evil will come upon them, the utterance of the Lord” (Jeremiah 2:3), and anyone who touches sacred items incurs liability to be put to death. Another matter, “like the sand of the sea,”; just as typically a person places sand into the fire and takes it out as chunks, and they craft glass vessels from it, so Israel enter into the fire and emerge alive, as it is stated: “[Then Nebuchadnezzar approached the gate of the burning fiery furnace and called:]…servants of God Most High, emerge and come” (Daniel 3:26). In the future, too, they enter Gehenna and the nations of the world enter there. They [the nations of the world] enter there and will perish, and Israel emerges from there in peace, as it is stated: “When you walk into fire, you will not be burned” (Isaiah 43:2). Why? “For I am the Lord your God, supporting your right, [who says to you: Do not fear, I will help you]” (Isaiah 41:13). That is why it is likened to sand. Regarding the future, it likened them to the stars; just as the stars shine in the entire firmament, so they will shine in the future, as it is stated: “The wise will shine like the radiance of the firmament, and those who lead the multitudes to righteousness, like the stars, for ever and ever” (Daniel 12:3). Why were they likened neither to the sun nor to the moon? It is, rather, Abraham is likened to the sun, Isaac is likened to the moon, and Jacob to the stars. In the future, the sun and the moon will be ashamed, as it is stated: “The moon will be disgraced and the sun will be ashamed, for the Lord of hosts will reign on Mount Zion and in Jerusalem and glory shall be before His elders” (Isaiah 24:23), but the stars will not be ashamed. So, Abraham and Isaac, their faces will turn pale in the future due to their sons; Abraham, due to Ishmael and the sons of Ketura, Isaac, due to Esau and his chieftains. But the stars have no shame, so Jacob has no shame, as he will not be ashamed, as it is stated: “Not now will Jacob be ashamed, not now will his face pale” (Isaiah 29:22). Why? “For upon his seeing his children, My handiwork” (Isaiah 29:23) that they are all righteous; “All of you is fair, my love” (Song of Songs 4:7). Another matter, just as the stars accord honor to one another, and there is peace between them, as it is stated: “He makes peace in His heights” (Job 25:2), so the righteous love one another. Just as the stars do not quarrel with one another, so it is with the righteous. Another matter, just as the stars dominate only at night, so Israel dominates only at night due to the yoke of the kingdom. Another matter, just as the stars, one is capable of burning the entire world, so it is with the righteous, like Elijah, that fire descended at his word, as it is stated: “If I am a man of God, let fire descend from the heavens and consume you and your fifty. Fire descended from the heavens, and consumed him and his fifty” (II Kings 1:10). “Which cannot be measured and cannot be counted” (Hosea 2:1). After He set a limit: “the number will be” (Hosea 2:1), He then says they have no limit, “which cannot be measured and cannot be counted”? It is, rather, that the Holy One blessed be He showed Hosea, just as He showed Abraham, and said to him: “Look now toward the heavens, and count the stars, if you could count them” (Genesis 15:5). What is this matter; “count the stars, if you could count them”? Does the one who said “and count” then say “if you could count”? It is to inform you that he showed him by number: One, then two, then three, then twelve, then seventy, and then He showed him countless constellations. Why did He show it to him in that manner? He showed him a sign that He will multiply them in the world in that manner. He showed him one, as initially, he was alone in the world, as it is stated: “Abraham was one, and he inherited the land, but we are many and the land was given to us as a heritage” (Ezekiel 33:24), as he initially came to take refuge under the wings of the Divine Presence. He then showed him two, Abraham and Isaac. He then showed him three, Abraham, Isaac, and Jacob. He then showed him the twelve tribes. Then seventy, corresponding to the seventy people who descended to Egypt. Then He showed him the countless constellations, as Israel is ultimately destined to be fruitful and to multiply until they are not quantified, as it is stated: “The children of Israel were fruitful and propagated” (Exodus 1:7). To Hosea as well, He showed him by number and without number, as initially they were by number, and they were then fruitful without number. That is why it is stated: “Which cannot be measured and cannot be counted…” Another matter, in this world they have a number, as it is stated: “You will remain few in number” (Deuteronomy 4:27). But in the future, the children of Israel will be like the “sand of the sea, which cannot be measured and cannot be counted.” “It will be that instead of it being said of them: [You are not My people, it will be said of them: Children of the living God]” (Hosea 2:1). Where was it said of them? When they performed that action, the Holy One blessed be He called them Moses’ people, as it is stated: “Go, descend, as your people have become corrupted” (Exodus 32:7). Immediately, Moses girded his loins in prayer, as it is stated: “Moses implored the Lord his God…” (Exodus 32:11). This is analogous to a king who saw his wife kissing a eunuch. He said to her attendant: ‘I am divorcing her, I am casting her out of my house. Let her go to her father’s house.’ He said to him: ‘Why?’ He said to him: ‘Because I found her kissing a eunuch.’ He said to him: ‘Now she will produce for you fine and mighty sons, and they will descend with you to war.’ [The king responded] ‘There is no expectation from him, he will not beget for me.’ [The attendant said:] ‘Are you angry over a matter that does not involve any benefit?’ So, “Lord, why will your wrath be enflamed against Your people…” (Exodus 32:11). Moses said to him: ‘The calf that Israel crafted, does it assist You? Does it cause rains to fall and You produce the dews?’ The Holy One blessed be He said to him: ‘Is there any expectation from it?’ Moses said to Him: ‘If it has no substance, why are You angry?’ “Lord, why will your wrath be enflamed against Your people…Why will [Egypt] say…Remember Abraham…” (Exodus 32:11–13). What is written thereafter? “The Lord reconsidered the evil [that He had spoken to do to His people]” (Exodus 32:14). That is, “it will be that instead of it being said of them: [You are not My people, it will be said of them: Children of the living God].” Another matter, “it will be that instead…” – Rabbi Yoḥanan said: What is written before the matter? “Go, take for yourself a wife of licentiousness…He went and took Gomer, …and she conceived and bore him a son” (Hosea 1:2–3), and the entire matter. “Call his name Not My People, as you are not My people” (Hosea 1:9), and then, “it will be that instead of it being said of them: [You are not My people, it will be said of them: Children of the living God]” (Hosea 2:1). If, when He was angry at them, He was so fond of them; when he loves them, all the more so. To what is the matter comparable? It is to a king who became angry at his wife. He said: ‘I am divorcing her and I will not have mercy on her children. She is not my wife and I am not her husband.’ He went down to the marketplace and went to the goldsmith. He said to him: ‘Craft gold jewelry for my wife.’ His friend went and found him at the goldsmith who had crafted jewelry for his wife. He went and told her neighbors: ‘Have you not heard that the king is quarreling with his wife and he is saying in her regard: I am divorcing her? Now, I saw him at the goldsmith saying to him: Craft jewelry for my wife.’ So, when the Holy One blessed be He became angry with Israel, He said to Hosea: “Take for yourself a wife of licentiousness…”; I will not seek her, “the land will stray…” (Hosea 1:2); I will have no mercy upon her, “call her name No Mercy” (Hosea 1:6); she is not Mine and I am not hers, “as you are not My people and I will not be yours” (Hosea 1:9). Hosea said to the nations of the world: ‘What do you think? Because He said to them these matters, “as you are not My people,” that He is angry at them? See what He says to them. What is written thereafter? “It will be that instead of it being said of them: [You are not My people, it will be said of them: Children of the living God].”’ Likewise, Isaiah says: “Hear, heavens and listen, earth, [as the Lord has spoken: I have reared children and raised them up and they have rebelled against Me]” (Isaiah 1:2), “Woe, sinful nation” (Isaiah 1:4). What is written thereafter? “Let us go now and reason together, [says the Lord; if your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool]” (Isaiah 1:18). “Wash, purify…[cease performing evil” (Isaiah 1:16). To what is this matter comparable? It is to the son of a king to whom his father said: ‘Go to school.’ He went to the marketplace and he began playing with the lads. His father knew that he had not gone to school. He cursed him and sounded words of reprimand. Then he said to him: ‘Wash your hands and come dine with me.’ So, Isaiah said: “I have reared children…[and they have rebelled against Me].” When he concludes the entire matter, what does he say: “Let us go now and reason together, [says the Lord; if your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool].” Likewise Jeremiah, the Holy One blessed be He said to him: “What do you see, Jeremiah? I said: [I see] a branch of an almond tree” (Jeremiah 1:11), “a steaming pot…from the north evil will be released” (Jeremiah 1:13–14). What is written thereafter? “Go, and proclaim in the ears of Jerusalem, saying: [So said the Lord: I have remembered for you the kindness of your youth, the love of your nuptials]… Israel is sacred [to the Lord…]” (Jeremiah 2:2–3). This is analogous to a king who took a wife. He would say there is none fairer than she, there is none more praiseworthy than she, there is none more level-headed than she. Her attendant entered the house and saw her repulsive, the house untidy, the beds unmade. Her attendant said: ‘If only you would have heard how your husband has praised you in the marketplace. That praise is not consistent with these actions.’ The attendant said: ‘If when she is repulsive he praises her so, were she proper, all the more so.’ So, Jeremiah’s generation were sinners, and he says to them: “I have remembered for you the kindness of your youth…” (Jeremiah 2:2). Jeremiah said: ‘If only you would hear what He is saying about you: “Go, and proclaim in the ears of Jerusalem, saying: So said the Lord: I have remembered for you the kindness of your youth…Israel is sacred [to the Lord].”’ He said: ‘If when they are sinning so, He is fond of them, when they are performing His will, all the more so.’ Here, too, “you are not My people…” What is written thereafter? “It will be that instead […it will be said of them: Children of the living God]” (Hosea 2:1). Another matter, “it will be that instead…” – that is what is written: “Many waters cannot extinguish love” (Song of Songs 8:7), and it says: “If a man would give [all the wealth of his house for love, he will be scorned]” (Song of Songs 8:7). Rabbi Shmuel bar Naḥman said: This verse is speaking of two loves; its beginning is referring to the love of Israel. Were all the nations of the world to assemble, to uproot the love that is between Him and Israel, they would be unable, as it is stated: “Many waters cannot extinguish love.” “Many waters” is nothing other than the nations of the world, as it is stated: “Woe, the uproar of many peoples, [like the roar of the seas will they roar; the din of nations will roar like the din of great waters]” (Isaiah 17:12). “And rivers cannot wash it away” (Song of Songs 8:7), these are their kings and their princes, just as it is stated: “Therefore, behold, the Lord is raising the mighty and abundant waters of the River [upon them, the king of Assyria and all his glory]” (Isaiah 8:7). Its end is referring to the love of Torah. Were all the nations of the world to assemble and say: ‘We are selling all our assets and fulfilling Torah and mitzvot,’ the Holy One blessed be He would say to them: ‘Even if you sell all your assets to acquire the Torah, it will be a disgrace [bizayon] for you’ – “If a man would give all the wealth of his house for love, he will be scorned [boz yavuzu lo]” (Song of Songs 8:7). For which love? For the love of Torah, as it is stated: “How I love Your Torah” (Psalms 119:97). They said to Him: ‘Why do You not accept us?’ He says to them: ‘Because you are sinners.’ They said to Him: ‘Are Israel not sinners?’ Rabbi Berekhya said: What is written thereafter? “We have a little sister, [and she has no breasts. What shall we do for our sister on the day that she will be spoken for?]” (Song of Songs 8:8). The Holy One blessed be He said to them: ‘Just as this child when she is small’ and she offends her parents, her parents do not become annoyed at her, why, because she is small, so it is regarding Israel; when they sin, the Holy One blessed be He does not hold it against them.’ Know that it is so, as in the days of Hosea, they angered the Holy One blessed be He, and the Holy One blessed be He began intimidating them: “As they are the children of licentiousness…” (Hosea 2:6), “as she is not My wife” (Hosea 2:4), “call his name Not My People, as you are not My people” (Hosea 1:9). He uttered it with His mouth momentarily, although He did so only to cause them to repent, and [because] He could not bear it even briefly, Therefore while He was still in His place, He recanted: “It will be that instead […it will be said of them: Children of the living God]” (Hosea 2:1). Rabbi Yitzḥak said: The Holy One blessed be He said to Israel: ‘I am first for good and last for evil.’ First for good: “I will say to Not My People: You are My people” (Hosea 2:25), and then: “he will say: My God” (Hosea 2:25). But for bad, I am last: “For you are not My people” (Hosea 1:9), and then: “I will not be yours” (Hosea 1:9). Rabbi Ḥanina said: The unknowledgeable think that when He says: “I will not be yours,” He is saying that He is not a God for you. No, but rather, what is “I will not be yours”? Even though you are not My people, as you seek to separate from Me, “I will not be yours” – My thoughts are not the same as yours. Rather, perforce, you will be My people. Likewise it says: “What enters your mind will not be, that which you say: We will be like the nations…” (Ezekiel 20:32). Rather, what will I do to you? “As I live, the utterance of the Lord God, with a mighty hand, with an outstretched arm, and with outpoured fury, I will reign over you” (Ezekiel 20:33). You learn the love of Israel before the Omnipresent. Another matter, “The number of the children of Israel will be…” (Hosea 2:1), Rabbi Avin HaLevi bar Rabbi began: “Everything by number and by weight…” (Ezra 8:34). Rabbi Avin said: All matters have a measure. Water has a measure, as it is stated: “Who measured the water in the hollow of his hand?” (Isaiah 40:12). The heavens have a measure, as it is stated: “And gauged the heavens with a span” (Isaiah 40:12). The dust has a measure, as it is stated: “And meted the dust of the earth with a measure” (Isaiah 40:12). The mountains have a measure, as it is stated: “And weighed mountains with scales” (Isaiah 40:12). Hills have a measure, as it is stated: “And hills with a balance” (Isaiah 40:12). All matters have a measure, as it is stated: “Everything by number and by weight.” The one who has neither weight nor measure is Israel, who have neither weight nor measure, as it is stated: “The number of the children of Israel will be like the sand of the sea [which cannot be measured and cannot be counted].” Just as the sand of the sea has no measure, the same is true for Israel. To what is this matter comparable? It is to one who knew three crafts; he was a goldsmith, a potter, and a glazier. Anyone who was fond of him called him son of a goldsmith. Anyone who hated him called him [son] of a potter. Anyone who neither loved him nor hated him would call him [son] of a glazier. So it was with Moses; because he loved Israel, he likened them to stars, as it is stated: “Behold you are today as the stars of the heavens in abundance” (Deuteronomy 1:10). But Bilam, who hated them, likened them to dust, as it is stated: “Who has counted the dust of Jacob?” (Numbers 23:10). Hosea, who was neutral, he neither loved nor hated, likened them to sand, as it is stated: “The number of the children of Israel will be like the sand of the sea.” Another matter, “like the sand of the sea,” Israel was likened to sand and the nations to lime, as it is stated: “Peoples will be burnings of lime” (Isaiah 33:12). If you do not place sand with the lime, it has no endurance. So, if there is no Israel, the nations of the world would be unable to endure. So you find that were it not for Joseph, Egypt would have been lost in the famine. Likewise, were it not for Daniel, the wise men of Babylon would have been lost. Rabbi Menaḥma in the name of Rabbi Beivai, Rabba in the name of Rabbi Eliezer ben Yaakov: Israel was likened to sand; just as this sand, you make a hole in it in the evening and in the morning, you find that it is filled, so all the thousands that were lost in the days of David were restored in the days of Solomon, as it is stated: “Judah and Israel were numerous, like the sand that is by the sea in abundance” (I Kings 4:20). Rabbi Elazar in the name of Rabbi Yosei ban Zimra: Any time that Israel was counted for a purpose, they did not suffer a loss; for no purpose, they suffered a loss. Which is the time that they were counted for a purpose? It was in the days of Moses, with the banners and in the distribution of the land. For no purpose, it was in the days of David. “Which cannot be measured and cannot be counted,” Rabbi Simlai said: What is this matter? Does one who says that they have a number then say that there is no number – “cannot be measured and cannot be counted”? Rather, when they are not performing the will of the Omnipresent, they have a number, as they are no fewer than six hundred thousand; “the number will be” [then there will be a number]. When they are performing the will of the Omnipresent, they have no number, but rather, “which cannot be measured and cannot be counted.” Another matter, “which cannot be measured and cannot be counted,” Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: Does one who says that they have a number then say that there is no number; “cannot be measured and cannot be counted”? If they have no number, how do they have a number? When it says: “The son of the Israelite woman went out…” (Leviticus 24:10), “He brought his household near, by man; and Akhan, son of Karmi…was indicated” (Joshua 7:18), “The name of the man of Israel who was slain…Zimri son of Salu” (Numbers 25:14); these have a number. But the righteous, “which cannot be measured and cannot be counted.” “These are those who were counted of the children of Israel…” (Numbers 2:32). Come and see how beloved Israel is before the Omnipresent, as the Holy One blessed be He wrote a tally of Israel four times in the context of the banners; twice individually and twice generally. In addition, he counted each and every banner generally and individually, in order to inform how beloved they are before Him. They are His hosts and He wishes to count them all the time, like a person who has a treasure of which he is exceedingly fond. He counts it and counts it again many times, in order to arrive at its total, and he will rejoice over each and every count. So, the Holy One blessed be He is joyful with the mention of Israel’s tally, saying: ‘I have such and such hosts in My world who perform my will,’ and He takes comfort in them. “And the Levites were not counted among the children of Israel, as the Lord commanded Moses” (Numbers 2:33). “And the Levites were not counted…[as the Lord commanded Moses].” Just as it says in Israel’s tally: “As the Lord commanded Moses” (Numbers 1:19), as there was joy before the Omnipresent because the Levites were not counted with them, so that they would not be eliminated with them in the decree. “The children of Israel did in accordance with everything that the Lord commanded Moses, so they encamped according to their banners, and so they traveled, each according to his families, by his patrilineal house” (Numbers 2:34). “The children of Israel did in accordance with everything that the Lord commanded Moses.” The banners are beloved before the Omnipresent, as He wrote in their regard: “As the Lord commanded Moses” (Numbers 2:33), just as it is written regarding the labor of the Tabernacle. “So they encamped according to their banners, and so they traveled, each according to his families, by his patrilineal house.” The verse tells that immediately, Israel was swift to fulfill the word of the Omnipresent regarding the banners, and did not hesitate to perform it. “The children of Israel did….” Where was Aaron? Rabbi Yehoshua bar Rabbi Neḥemya and Rabbi Levi bar Ḥayata in the name of Rabbi Ḥiyya bar Abba: When he came to establish their lineage, Israel said to him: ‘You are establishing our lineage? Before you come to establish our lineage, go and establish the lineage of Elazar your son. To whom is he married? Is it not to the daughter of Putiel?’ That is what is written: “Elazar, son of Aaron, took from the daughters of Putiel as a wife” (Exodus 6:25). When the Holy One blessed be He saw that they were disparaging him, He accorded precedence to the honor of Aaron relative to the honor of Moses. That is what is written: “These are the generations [toldot] of Aaron and Moses” (Numbers 3:1). And these are the generations of Aaron and Moses on the day that God spoke to Moses on Mount Sinai (Numbers 3:1). Anyone with whom the Omnipresent engages to establish a nation or a family tree from him, the Omnipresent would also engage with him to write generations in his regard, as you find twelve instances of generations in the verses. The first: “These are the generations of the heavens and the earth” (Genesis 2:4); “this is the book of the generations of Adam” (Genesis 5:1); “these are the generations of Noah” (Genesis 6:9); “these are the generations of the sons of Noah” (Genesis 10:1): “these are the generations of Shem” (Genesis 11:10); “these are the generations of Teraḥ” (Genesis 11:27); “these are the generations of Ishmael” (Genesis 25:12); “Isaac” (Genesis 25:19); “Esau” (Genesis 36:1); “Jacob” (Genesis 37:2). These are ten generations with which the Holy One blessed be He engaged to create the world and to establish nations. And there are two people that the Omnipresent wrote their generationst, one for the royal dynasty and one for the priestly dynasty: “These are the generations of Peretz” (Ruth 4:18), to establish the royal dynasty from him, and “these are the generations of Aaron and Moses"(Numbers 3:1), for the priestly dynasty. And these are the names of the children of Aaron, the firstborn Nadav, and Avihu and Elazar and Itamar (Numbers 3:2). “These are the generations of Aaron and Moses,” but the generations of Moses were not reckoned here. Why, then, is it stated: “The generations of Aaron and Moses”? It is due to the honor of Moses, to avoid diminishing his honor. “These are the names of the sons of Aaron: The firstborn, Nadav, [and Avihu, Elazar, and Itamar]…These are the names of the sons of Aaron, the anointed priests, whom he invested to serve as priests” (Numbers 3:2–3). That is what we said, that the verse engaged only with the priestly dynasty. “Nadav and Avihu died before the Lord when they offered alien fire before the Lord in the wilderness of Sinai, and they had no children. Elazar and Itamar served as priests in the presence of Aaron, their father” (Numbers 3:4). “Nadav and Avihu died before the Lord.” In several places, the death of Nadav and Avihu is written: It teaches that there was sadness before the Omnipresent in their regard, as Aaron’s sons were beloved. Likewise it says: “I will be sanctified through those who are near to Me” (Leviticus 10:3). “When they offered alien fire,” Rabbi Akiva says: They died due to the offering, as it is stated: “When they offered alien fire.” Rabbi Yosei says: They died due to drawing near, as it is stated: “When they drew near before the Lord” (Leviticus 16:1). Rabbi Elazar says: It was also due to drawing near. “An alien fire,” neither from the daily afternoon offering nor from the daily morning offering, but rather, lay fire, as it is stated: “An alien fire.” Bar Kappara says in the name of Rabbi Yirmeya bar Rabbi Elazar: Due to four factors Aaron’s sons died: Due to drawing near, due to the offering, due to alien fire…<as it is written above in VaYikra Rabba, in Parashat Aḥarei Mot until “Many young donkeys have died and their hides have been spread over their mothers>.” Rabbi Yirmeya ben Elazar said: In four places, it mentions the death of Aaron’s sons, and in all of them it mentions their sin. Why to that extent? It is to inform you that they had committed only this sin alone. Rabbi Elazar HaModa’i said: Come and see how difficult the death of Aaron’s sons was before the Holy One blessed be He, as every place that it mentions their death, it mentions their sin. Why to that extent? To prevent the possibility of slander, so that people should not say: ‘They clandestinely committed corrupt actions and that was the reason they died.’ “Nadav and Avihu died before the Lord.” Rabbi Yoḥanan said: Did they die before the Lord? It teaches that it is difficult before the Holy One blessed be He when the children of the righteous die during their fathers’ lifetimes. “When they offered alien fire before the Lord,” Rabbi Yoḥanan of Yafo raised a question before Rabbi Pinḥas bar Ḥama in the name of Rabbi Simon: Here [in this verse] it says “before the Lord,” “before the Lord,” twice, but elsewhere it says: “In the presence of Aaron their father,” once. This teaches that it was twice as difficult before the Holy One blessed be He as it was for their father. “In the wilderness of Sinai.” Did they, in fact, die in the wilderness of Sinai? Rather, it teaches that they received their death sentence from Mount Sinai. That is what is written: “Against the noble of the children of Israel, He did not extend His hand” (Exodus 24:11). Rabbi Pinḥas said: From here [we learn] that they were deserving of the hand being extended [to punish them], as Rabbi Hoshaya said: Did cakes go up with them to Sinai that you say: “They beheld God and ate and drank”? (Exodus 24:11). Rather, it teaches that they feasted their eyes on the Divine Presence. “They beheld God” like a person who looks at another while eating and drinking. Rabbi Yoḥanan said: Actual nourishment, just as it says: “Life is in the light of the king’s countenance” (Proverbs 16:15). Rabbi Tanḥuma says: It teaches that they acted with arrogance, stood upright and feasted their eyes on the Divine Presence. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Moses did not feast his eyes on the Divine Presence and benefited from the Divine Presence. He did not feast his eyes on the Divine Presence, as it is written: “Moses concealed his face, because he feared to look at God” (Exodus 3:6). And benefited from the Divine Presence, as it is written: “Moses did not know that his face was radiant upon His speaking with him” (Exodus 34:29). In reward for “because he feared” (Exodus 3:6), he was privileged to: “They feared to approach him” (Exodus 34:30). In reward for “to look [mehabit]” (Exodus 3:6), he was privileged to: “And beholds [yabit] the image of the Lord” (Numbers 12:8). Nadav and Avihu feasted their eyes on the Divine Presence and received no benefit from it. Why did they not die at that moment? This is analogous to a king who married [off] his daughter and found in one of the groomsmen a matter of infamy. The king said: ‘If I kill him now, I will compromise my daughter’s celebration. Tomorrow, my celebration will come. It is preferable during my celebration and not during my daughter’s celebration.’ So, the Holy One blessed be He said: ‘If I kill them now, I will compromise the celebration of the Torah, Tomorrow, My celebration will come. It is preferable during My celebration and not during the celebration of the Torah.’ That is what is written: “On the day of his wedding and on the day of the rejoicing of his heart” (Song of Songs 3:11). “On the day of his wedding,” this is Sinai, “and on the day of the rejoicing of his heart,” this is the Tent of Meeting. “…and they had no children. Elazar and Itamar served as priests.” Rabbi Yaakov bar Aivu in the name of Rabbi Aḥa: If they had sons, they would have taken precedence over Elazar and Itamar, as whoever takes precedence for inheritance takes precedence regarding honor, provided that he conducts himself in accordance with the custom of his fathers. “Elazar and Itamar served as priests in the presence of [al penei] Aaron, their father.” Rabbi Yitzḥak said: During his lifetime; Rabbi Ḥiyya bar Abba said: After his death. According to the opinion of Rabbi Yitzḥak, who said during his lifetime, here, it is stated al penei and there it is stated al penei, as it is written: “Haran died al penei Teraḥ his father” (Genesis 11:28). Just as al penei stated there is during his lifetime, so, too, al penei that is stated here is during his lifetime. According to the opinion of Rabbi Ḥiyya bar Abba, who said after his death, here, it is stated al penei and there it is stated al penei, as it is written: “Abraham rose from al penei his dead” (Genesis 23:3). Just as al penei stated there is after death, so, too, al penei that is stated here is after his death. According to the opinion of Rabbi Yitzḥak, who said during his lifetime, if impurity befell Aaron, Elazar served; if impurity befell Elazar, Itamar served. There was an incident involving Shimon ben Kimḥit who went out to speak with the king of the Arabs, and a drop of saliva sprayed from his mouth onto his garments and impurified him. Yehuda, his brother, entered and served in his stead in the High Priesthood. That day, their mother saw her two sons as High Priests. The Sages taught: Kimĥit had seven sons, and all of them served in the High Priesthood. The Sages said to her: ‘What good deeds do you have to your credit?’ She said to them: ‘So help me, in all my days, the beams of my house never saw the hair of my head.’ They said: ‘All flour [kimḥa] is flour [kimḥin], but Kimḥit’s flour [kimḥa] is fine flour.’ They read this verse in her regard: “All the glory of the king’s daughter is within” (Psalms 45:14). According to the opinion of Rabbi Ḥiyya bar Abba who said: After his death, when Aaron died, Elazar his son served. When Elazar died, Itamar served. That is why it is stated: “Elazar and Itamar served as priests al penei Aaron, their father.”

“The Lord spoke to Moses, saying: Bring the tribe of Levi near and stand it before Aaron the priest, and they shall serve him” (Numbers 3:5–6). “Bring the tribe of Levi near” – that is what is written: “The righteous man will blossom like a palm tree; [like a cedar in Lebanon, he will grow tall]. Planted in the House of the Lord, [they will blossom in the courtyards of our God]” (Psalms 92:13–14). “The righteous man will blossom like a palm tree” – just as this palm tree, its shade is far removed, so, the righteous, the granting of their reward is far removed from them, until the World to Come. Just as this palm tree produces juicy, nikolaos, and unripe dates, and produces thorns, so are Israel: there are Torah personalities among them, there are plain citizens among them, and there are ignoramuses among them. Just as on this palm tree there are unripe dates that do not enter the storehouse and it produces dates and they enter the storehouse, so, Israel, when they were in the wilderness, some of them entered the Land of Israel and some of them did not enter. Just as this palm tree produces dates and produces thorns, and anyone who seeks to steal dates, the thorns that are on it grip him, so are the righteous: anyone who does not protect himself from them, their bite is the bite of a snake, their sting is the sting of a scorpion, their hiss is the hiss of a serpent. And all their statements are like fiery coals. Another matter: Just as this palm tree has no waste, but rather, dates for eating, soft branches for extolment, hard branches for roofing, bast for ropes, leaves for a sieve, planks to roof the house, so are Israel: they have no waste, but rather, some of them are masters of Bible, some of them are masters of Mishna, some of them are masters of aggada, some are performers of mitzvot, some are givers of charity, and so on. Another matter: Just as this palm tree, its heart is directed upward, so, Israel, their heart is directed to their Father in Heaven, as it is stated: “My eyes are always toward the Lord, for He takes my feet from the net” (Psalms 25:15). Another matter: Just as this palm tree has desire, so, the righteous have desire. What is their desire? It is the Holy One blessed be He, as it is stated: “With my soul, I desired You at night; while my spirit is within me, I will seek You. For when Your judgments are on the earth, the inhabitants of the world learn righteousness” (Isaiah 26:9). Rabbi Tanḥuma said: There was an incident involving a certain palm tree that was standing in Ḥamtan but did not produce fruit. They pollinated it, but it did not produce fruit. The palm cultivator said to them: It sees a male palm from Jericho, and it desires it in its heart. They brought from it, and pollinated it, and it immediately began to produce fruit. So, the entire desire and the hope of the righteous is the Holy One blessed be He. Just as this palm tree does not produce fewer than three branches, so, Israel is never lacking three righteous ones in the world, like Abraham, Isaac, and Jacob; Ḥananya, Mishael, and Azarya. Likewise it says: “I said: I will ascend the date palm, I will grasp its branches; and please may your breasts be like clusters of the vine, and the fragrance of your nose like apples” (Song of Songs 7:9). Just as this palm tree has soft branches for extolment, hard branches for a sukka, even its bast is used for strengthening, and its wood for kindling, so [there are] in Israel the righteous, the upright, the pious, Torah personalities, and even their wayward are performers of acts of kindness. If so, just as this palm tree, one does not craft utensils from it, is the same true of the righteous? The verse states: “[The righteous man will blossom like a palm tree;] like a cedar in Lebanon, he will grow tall” (Psalms 92:13). Rabbi Tanḥuma said: I asked it of Rav Huna and he said: We were in Babylon, and we would craft utensils, tables, and candelabra from it. If so, just as this cedar does not produce fruit, so the righteous do not produce fruit? The verse states: “The righteous man will blossom like a palm tree.” Just as the palm tree produces fruit, so the righteous produce fruit, as it is stated: “Say of the righteous that it is good, for they will eat the fruit of their deeds” (Isaiah 3:10). Just as the palm and the cedar, anyone who climbs to their treetop and does not protect himself, he falls and dies, so, anyone who comes and confronts Israel, ultimately, he will receive his just deserts at their hand. Know that it is so, as Sarah, because she was taken by Pharaoh one night, he and his household were struck with afflictions, as it is stated: “The Lord afflicted Pharaoh…” (Genesis 12:17). Just as the palm and the cedar are greater than all the trees, so, Israel is greater than all the nations, as it is stated: “For Mordekhai was great [in the king’s palace, and his renown spread in all the provinces] (Esther 9:4); “David became steadily greater” (II Samuel 5:10). Just as this palm, if it is uprooted, it has no replacement, so are the righteous: they have no replacements when they die, as it is stated: “But wisdom, where will it be found, and where is the place of understanding?” (Job 28:12). Another matter: “The righteous man [will blossom] like a palm tree” (Psalms 92:13) is speaking of the tribe of Levi, as they were righteous and they caused good deeds to blossom when Israel crafted the calf, as it is stated: “All the sons of Levi gathered to him” (Exodus 32:26). Therefore, the Holy One blessed be He exalted them in Israel, like this cedar, which is taller and greater in Lebanon than the rest of the trees. So, they are greater than all of Israel, as from all the tribes He selected only the tribe of Levi alone, to serve Him. That is what is written: “Planted in the House of the Lord” (Psalms 92:14). Rabbi Ḥanan ben Pazi said: While they are still saplings they are in the House of the Lord; these are the children while they are in school. Another matter: “Planted in the House of the Lord” (Psalms 92:14) – they would never move from the Temple. “They will blossom in the courtyards of our God” (Psalms 92:14) – these are the services. Know that it is so, as it is stated: “Bring the tribe of Levi near.… They shall keep his commission” (Numbers 3:6–7). Another matter: “Bring the tribe of Levi near…” (Numbers 3:6) – that is what is written: “Happy is one You choose and bring near” (Psalms 65:5). Happy is the man whom the Holy One blessed be He has chosen even if He did not bring him near, and happy is the man whom the Holy One blessed be He brought near, even if He did not choose him. Who is the one whom He chose? It is Abraham, as it is stated: “You are the Lord God, who chose Abram” (Nehemiah 9:7); but you did not bring him near, but rather, he brought himself near. Jacob, the Holy One blessed be He chose him, as it is stated: “For the Lord has chosen Jacob for Himself” (Psalms 135:4), and likewise it says: “Jacob whom I have chosen” (Isaiah 41:8); but you did not bring him near, but rather, he brought himself near, as it is stated: “Jacob was a wholesome man who resided in tents.” (Genesis 25:27). Moses, He chose him, as it is stated: “Were it not for Moses, His chosen” (Psalms 106:23), but He did not bring him near. Happy are those whom the Holy One blessed be He chose even though He did not bring them near. Come and see Yitro; the Holy One blessed be He brought him near but did not choose him. Raḥav the prostitute, He brought her near but did not choose her. Happy are those whom He brought near even though He did not choose them. A noblewoman asked Rabbi Yosei; she said to him: Does Your God bring near anyone He wants? He brought a basket of figs before her, and she was selecting carefully and selecting and eating. He said to her: Do you know how to select and the Holy One blessed be He does not know how to select? One whom He sees that his deeds are good, He chooses him and brings him near. Rabbi Neḥemya in the name of Rabbi Shmuel bar Rav Yitzḥak: Not everyone who is near remains near, and neither does everyone who is distant remain distant. There are those who are chosen, rejected, and brought near. There are those who are chosen, rejected, and not brought near. Aaron was chosen: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). He was rejected: “The Lord was incensed with Aaron” (Deuteronomy 9:20). And it is written: “And you, bring Aaron your brother near to you” (Exodus 28:1). Saul was chosen: “Have you seen that the Lord has chosen him” (I Samuel 10:24). He was rejected: “I have regretted that I crowned Saul…” (I Samuel 15:11). But he was not brought near: “I have spurned him from reigning over Israel” (I Samuel 16:1). David was chosen: “He chose David His servant” (Psalms 78:70). He was rejected: “The king set out with his entire household in his wake.… [The king set out,] and all the people in his wake, and they stopped at a remote house” (II Samuel 15:16–17). Rabbi Yehoshua ben Levi said: They ostracized him; nevertheless, he accepted his ostracization; that is what is written: “David ascended the ascent of the Mount of Olives, weeping as he ascended, and his head was covered [and he walked barefoot]” (II Samuel 15:30). And he was brought near; Rabbi Yudan said: Ira the Ya’irite, David’s teacher, brought him near. That is what David says: “May those who fear You and who know [yodei] Your precepts turn to me.” (Psalms 119:79). It is written: Who know him [yodo]; Ira the Ya’irite was his teacher and brought him near. Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: They are six who were chosen: Priesthood, Levites, Israel, the royal house of David, Jerusalem, the Temple. Priesthood, from where is it derived? It is as it is written: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). Levites, from where is it derived? It is as it is stated: “For the Lord your God has chosen him from all your tribes” (Deuteronomy 18:5). Israel, from where is it derived? It is as it is stated: “The Lord your God has chosen you” (Deuteronomy 7:6). The royal house of David, from where is it derived? It is as it is stated: “He chose David His servant.” (Psalms 78:70). Jerusalem, from where is it derived? It is as it is stated: “[Jerusalem,] the city that I have chosen” (I Kings 11:32). The Temple, from where is it derived? It is as it is written: “I have chosen and sanctified this House” (II Chronicles 7:16). David said: Happy is one whom the Holy One blessed be He has chosen and happy is one whom He brought near. Who is doubly happy? It is one whom the Holy One blessed be He has chosen and brought near. Who is that? It is Aaron and Levi. Aaron, from where is it derived? It is as it is stated: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). From where is it derived that He brought him near? It is as it is stated: “And you, bring Aaron your brother near to you” (Exodus 28:1). Levi, the Holy One blessed be He chose him, as it is stated: “For the Lord your God has chosen him” (Deuteronomy 18:5). From where is it derived that He brought him near? It is as it is stated: “Bring the tribe of Levi near, and stand it.” In their regard, the verse says: “Happy is the one You choose to bring near to You to dwell in Your courtyards” (Psalms 65:5), just as it says: “They shall keep his commission, and the commission of the entire congregation…[to perform the service of the Tabernacle]” (Numbers 3:7). “May we be sated by the bounty of Your House, [the holiness of Your Temple]” (Psalms 65:5) – as they would eat all the tithes that were brought to the House, just as it says: “To the children of Levi, I have hereby given all tithe in Israel as an inheritance…” (Numbers 18:21). “And stand it before Aaron, the priest, and they shall serve him” – they shall serve him in his service and he will appoint treasurers and overseers from among them. “They shall serve him” – in their regard the verse says: “My eyes are on the faithful of the land; they will dwell with Me. He who walks in the path of integrity, it is he who will serve Me…” (Psalms 101:6). “They shall keep his commission.… They shall safeguard all the vessels of the Tent of Meeting…” (Numbers 3:7–8) – they would encamp around the Tent of Meeting, and they would carry its vessels and load them. “You shall give the Levites to Aaron…” (Numbers 3:9) – is it perhaps that they shall serve him in his service, that they should perform his labor? The verse states: “I have hereby taken [the Levites]…and the Levites [shall be] Mine” (Numbers 3:12). “Given for the Lord” (Numbers 18:6) – they are given for the Lord to the priests, and not to perform his labor, as they were gatekeepers and singers, and safeguarded all the vessels of the Tent of Meeting, carrying them, and loading them. “You shall count Aaron and his sons, [and they shall observe their priesthood]” (Numbers 3:10) – just as the Levites were commanded, so, the priests were commanded regarding their service, and all of them by Moses. “The commoner who approaches shall be put to death” (Numbers 3:10) – this is the punishment. “The Lord spoke to Moses, saying: I have hereby taken the Levites from among the children of Israel in place of every firstborn, first issue of the womb from the children of Israel, and the Levites shall be Mine. For every firstborn is Mine; on the day that I smote all the firstborn in the land of Egypt I sanctified to Me every firstborn in Israel, from man to animal; they shall be Mine; I am the Lord” (Numbers 3:11–13). “The Lord spoke to Moses, saying: I have hereby taken…”: “I [vaani]” – joyfully, “hereby [hineh]” – willingly; the statement of Rabbi Yishmael. His students said to him: Our teacher, because it says: “I [vaani] am hereby [hineni] bringing the flood, water” (Genesis 6:17), do I hear that there is joy before the Omnipresent? He said to them: There is joy before the Omnipresent when those who anger Him are eradicated. Likewise it says: “With the good of the righteous the city exults…” (Proverbs 11:10); and it says: “You have broken the teeth of the wicked…” (Psalms 3:8); and it says: “Salvation belongs to the Lord…” (Psalms 3:9); and it says: “The Lord is King forever and ever; [nations have] perished [from His land]” (Psalms 10:16); and it says: “May sinners be eliminated [from the earth, and may the wicked be no more]” (Psalms 104:35); and it says: “And with the eradication of the wicked there is singing” (Proverbs 11:10). Rabbi Natan says: “I [vaani]” – I add to their love. – joyfully; likewise it says: “Behold [hineh], he too is going out to meet you, and he will see you and rejoice in his heart” (Exodus 4:14). The Rabbis say: Everywhere that vaani is stated, it is, as it were, the Holy One blessed be He and His court. The paradigm of them all: “And the Lord [vadonai] spoke evil of you” (I Kings 22:23). “In place of every firstborn, first issue of the womb from the children of Israel” – initially the service was performed by the firstborns. Because [the firstborns] sinned with the calf, the Levites merited to take their place because they did not err with the calf. “For every firstborn is Mine…” – just as it says: “Sanctify for Me every firstborn…” (Exodus 13:2), “They shall be Mine, I am the Lord.” Because it says: “I have hereby taken the Levites from among the children of Israel in place of every firstborn,” do I hear that from this day forward the firstborn are no longer sacred? The verse states: “They shall be”; it teaches that they require redemption. “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]. 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 people 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. 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, 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). “Count the children of Levi by their patrilineal house, by their families; every male from one month old and above, you shall count them” (Numbers 3:15). “Count the children of Levi” – elsewhere it says: “However, the tribe of Levi [you shall not count]” (Numbers 1:49), and here it says: “Count the children of Levi.” Rabbi Yehuda bar Shalom said: For the benefit of the children of Levi they were not counted with Israel. As you find that the Israelites who departed from Egypt did not enter the Land, as it is stated: “Your carcasses will fall in this wilderness…” (Numbers 14:29). Had the tribe of Levi been counted with them, they would have been included in the decree, as this is what the Holy One blessed be He said: “All those of you who were counted in any of your censuses, from twenty years old…” (Numbers 14:29). But they were not counted with them, and they entered the Land. Why did they all merit entering the Land? It is because, just as they were righteous in Egypt, so they were righteous in the wilderness, and they gave their lives for the sake of the Holy One blessed be He. When did they do so? It was when Israel performed that act. What is written: “Moses stood at the gate of the camp and said: [Whoever is for the Lord, come to me; and all the sons of Levi gathered to him]” (Exodus 32:26). Just as they stood in the days of Moses, so it was in the Land of Israel in the days of Joshua. They would teach Israel to worship the Holy One blessed be He, as it is stated: “Israel served the Lord all the days of Joshua [and all the days of the elders who outlived Joshua]” (Joshua 24:31). Who were these elders? Rabbi Yehuda HaLevi said in the name of our Rabbis: These were the children of Levi. Rabbi Berekhya ben Rabbi Ḥelbo in the name of Abba Semukeyad: They were Eldad and Medad. You conclude and say: They outlived Joshua. From where is it derived that the tribe of Levi entered the Land of Israel? It is as it is stated: “For the Lord said to them they will die in the wilderness” (Numbers 26:65) – these were Israel. “And no man remained of them except Caleb son of Yefuneh and Joshua son of Nun” (Numbers 26:65) – from the inference of the verse one learns that no man of Israel remained except for Caleb son of Yefuneh and Joshua. That is not so. Rather, you read and find that Elazar ben Aaron the priest entered, and through him the land was distributed to each and every tribe of the children of those who departed from Egypt, as it is stated: “These are the inheritances that Elazar the priest and Joshua son of Nun…apportioned” (Joshua 19:51). How is it so that it said: “And no man remained of them except Caleb…,” and you find that Elazar remained? Rather, [the example of] Elazar came and taught regarding his tribe; just as he entered, so did they enter. Like that which we learned: Any matter that was included in a generalization, but emerged to teach a halakha, it emerged to teach not in its regard but to teach regarding the entire generalization. Elazar was included in the generalization of Israel regarding the decree, as it is stated: “They will die in the wilderness.” He emerged from the generalization of Israel to teach. It was not to teach in his regard, but to teach regarding the entire tribe. If you say that the entire tribe did not enter, Elazar did not enter. If you say he entered, the entire tribe entered as well. Rabbi Tanḥuma bar Rabbi Abba said: I asked and studied it before Rabbi Abba Huna HaKohen bar Rabbi Avin, and I said to him: Know that the entire tribe of Levi entered the Land of Israel, and I said to him from the Bible: “These are the inheritances that Elazar the priest [and Joshua son of Nun…apportioned]” (Joshua 19:51). He said to me: Was the decree not issued only upon twenty-year-olds? You find that one who was less than twenty years old entered. Say that Elazar was less than twenty years old. I said to him: We find that he was married to a wife while still in Egypt, as it is stated: “Elazar son of Aaron took of the daughters of Putiel as his wife” (Exodus 6:25). Rabbi Huna said to me: I say he was ten years old. Was not the decree only upon one twenty years old? I said to him: But did he not serve in the Tent of Meeting before the decree was issued, as it is stated: “The charge of Elazar son of Aaron the priest…[all the Tabernacle and all that is in it]” (Numbers 4:16), and we find that no one of the priests had license to enter and serve in the Tent of Meeting unless he was thirty years old, as it is stated: “From thirty years old and above, until fifty years old…” (Numbers 4:39). We find, then, that before the decree was issued, Elazar was at least thirty years old. Immediately, Rav Huna conceded to Rabbi Tanḥuma that the entire tribe of Levi entered the Land. That is why the Holy One blessed be He said to Moses: Since Israel is not entering and the tribe of Levi is entering, when you come to count them, make a distinction between them. That is what is written: “However, the tribe of Levi you shall not count…” (Numbers 1:49) – you do not count them with Israel, but you count them separately. That is what is written: “Count the children of Levi.” “Every male” – why “every male,” and it does not mention every female? It is because the glory of the Holy One blessed be He is exalted by the males. David said: “Behold, sons are a portion of the Lord; a reward, the fruit of one’s womb.” (Psalms 127:3). “Behold, sons are a portion of the Lord” – these are the males, but if the females came, they too are a reward. “From one month old and above you shall count them” – why “from one month old and above”? Are they able to guard the Tent of Meeting from one month old? He Himself requests those who should guard it; why does He count “from one month old”? Rabbi Huna HaKohen said in the name of Rabbi Shmuel bar Ze’eira: It is in order to double their reward. Why? You find that they approach to serve only from thirty years old. Why then does He count them from one month old? It is so they will receive reward while they are still one month old. Rabbi Huna HaKohen said in the name of Rabbi Shmuel bar Ze’eira: You find written in Samuel’s regard: “Samuel judged Israel all the days of his life” (I Samuel 7:15). Did Samuel judge Israel “all the days of his life”? But all the days of his life were only fifty-two years, and you find two during which he was nursing, forty years during which Eli was alive and judging, in which Samuel was unable to judge before his teacher, and two years that Saul ruled; that is forty-two. Ten years remained there; that is, he bore the burden of Israel for only ten years, but it is written: “Samuel judged Israel all the days of his life.” Rather, the Holy One blessed be He said: I am writing in his regard “all the days of his life” so that he will receive reward for all the days that he existed in the world. Regarding the tribe of Levi, too, the Holy One blessed be He said to Moses that he should count them from one month old and above, so that their reward would be calculated for them from one month old. That is, “from one month old and above you shall count them.” Another matter: “From one month old” – Rabbi Yehuda HaLevi bar Rabbi Shalom said: The Holy One blessed be He is accustomed to be counting this tribe everywhere from when they are still young. From where is it derived? When the Holy One blessed be He said to Jacob to descend to Egypt, at that moment he counted his offspring; they all totaled sixty-six, as it is stated: “All the people were sixty-six” (Genesis 46:26). The two sons of Joseph and Joseph, that is sixty-nine. But it says: “All the people of the house of Jacob who came to Egypt were seventy” (Genesis 46:27). Rabbi Shmuel bar Naḥman said: The Holy One blessed be He is accustomed to count this tribe while they are still in their mother’s womb. Rabbi Berekhya HaKohen bar Rabbi said: This resin does not begin to emerge before one absorbs it; so, Yokheved, her mother was pregnant with her at that moment, and she was in her mother’s womb and she was counted. Rabbi Shimon ben Lakish: Before her mother entered into the threshold of Egypt, she gave birth to her. That is why it is stated in her regard: “With seventy people your ancestors descended to Egypt.” (Deuteronomy 10:22). Regarding the children of her children as well: “Every male from one month old and above, you shall count them.” Why is it so? It is because this tribe is always beloved before the Holy One blessed be He. Of all the tribes, it is only this tribe alone that was chosen, as it is stated: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). Rabbi Levi said: You find that there are many items that the Holy One blessed be He created in the world and he selected one of them for Himself. He created seven days, and the Holy One blessed be He chose Shabbat, as it is stated: “God blessed the seventh day and sanctified it” (Genesis 2:3). He created years, and selected one for Himself, as it is stated: “The land shall observe a Shabbat for the Lord; [.…the seventh year shall be a Shabbat of solemn rest for the land]” (Leviticus 25:2–4). He created seven-year cycles and selected one for Himself, as it is stated: “You shall sanctify the fiftieth year” (Leviticus 25:10). He created lands, and selected one of them for Himself, the Land of Israel, as it is stated: “The eyes of the Lord your God are always upon it” (Deuteronomy 11:12). Likewise, the Holy One blessed be He characterizes it as His land: “They divided My land” (Joel 4:2). He created heavens, and selected one of them for Himself; this is the highest heaven, as it is stated: “Praise Him who rides in the highest heavens” (Psalms 68:5). He created nations, and selected one of them for Himself; this is Israel, as it is stated: “And the Lord has chosen you to be a treasured people for Him” (Deuteronomy 14:2). He created tribes, and selected one of them for Himself; this is the tribe of Levi, as it is stated: “And chose it from all the tribes of Israel” (I Samuel 2:28). That is why the Holy One blessed be He said to Moses to count them from one month old, because He is exceedingly fond of them. They raised an objection: According to these reasons, He should have counted them from one day old. Our Rabbis of blessed memory said: Why was it necessary to count them from one month old? It is because a one-day-old is not viable, but it is known that a one-month-old is viable; therefore, “from one month old and above you shall count them.” Alternatively, why were they counted from one month old? It is because the Levites were counted in this census only in order to redeem the firstborn of Israel. Just as the firstborn are redeemed from one month old, so the Levites were counted from one month old. “Moses counted them according to the directive of the Lord” (Numbers 3:16) – Moses said before the Holy One blessed be He: ‘You say to me to count them from one month old; can I move and circulate in their courtyards and inside their houses and count each and every one, that You are saying to me: “Every male from one month old and above, you shall count them”?’ The Holy One blessed be He said to him: ‘You do yours and I will do Mine.’ Rabbi Yehuda HaLevi bar Rabbi Shalom said: Moses would go and stand at the entrance of their tents, and the Divine Presence would draw near and say to him: There are five children in this house, there are five children in that tent, there are ten children in that tent. That is what is written: “Moses counted them according to the directive of the Lord,” just as the Divine Presence says to him. “These [eleh] were the sons of Levi by their names…” (Numbers 3:17) – Rabbi Abbahu said: Every place that eleh is stated, it rejects what preceded it; ve’eleh adds to what preceded it. Here, where it is stated: “These [eleh] were the sons of Levi by their names,” what does it reject? It rejects the firstborn of Israel, who worshipped the calf. “And these are the names of the sons of Gershon [by their families]” (Numbers 3:18) – see how beloved the Levites are, as the Holy One blessed be He engaged Himself in all their families to count their names, what He did not do regarding Israel. That is what is written: “And these are the names of the sons of Gershon by their families: Livni and Shimi”; and likewise, “the sons of Kehat: Amram and Yitzhar, Ḥevron and Uziel” (Numbers 3:19); and likewise, “the sons of Merari by their families: Maḥli and Mushi” (Numbers 3:20). Our Rabbis said: These are the eight priestly watches that Moses instituted at the directive of the Holy One blessed be He, until David stood and rendered them twenty-four for the priesthood and the Levites. “For Gershon, the family of the Livnites [and the Shimites]” (Numbers 3:21) – why was it necessary to repeat their families; were they not stated above? Why did the verse need this? Because it says: “These are the sons of Aaron: the firstborn [Nadav, and Avihu, Elazar, and Itamar].… Nadav [and Avihu] died…” (Numbers 3:2–4) – although Aaron had four sons, only the two, Elazar and Itamar, established families; perhaps the same is true regarding the Levites. Although Gershon has two sons, Kehat four sons, and Merari two sons, perhaps not all of them established families. That is why the verse repeated when it came to enumerate the sons of Gershon, Kehat, and Merari. It specified that all their sons established families, as they were all righteous. The children of Levi are beloved, as the Omnipresent Himself dealt with each and every one of their families regarding their number, their location, their princes, and their service in the Tabernacle. The sons of Gershon, what does it say? “The number of all males counted…[were seven thousand five hundred]” (Numbers 3:22); thus the verse dealt in the number of the sons of Gershon. “The families of the Gershonites shall encamp behind the Tabernacle to the west” (Numbers 3:23) – that is their location. “The prince of the patrilineal house [of the Gershonites] was Elyasaf [son of Lael]” (Numbers 3:24) – that is their prince. “The commission of the sons of Gershon.… and the hangings of the courtyard…” (Numbers 3:25–26) – that is their service in the Tabernacle. Likewise, the verse counts the sons of Kehat. That is what is written: “For Kehat, the family of the Amramites, [and the family of the Yitzharites, and the family of the Hevronites, and the family of the Uzielites]” (Numbers 3:27) – the verse apprised regarding the sons of Kehat that all of them established families, and not one of them perished. “In number, all males, [from one month old and above, eight thousand and six hundred, keepers of the commission of the sacred]” (Numbers 3:28) – that is their number. Why did the verse specify regarding the number of sons of Kehat “keepers of the commission of the sacred,” which is not stated regarding the number of the sons of Gershon nor regarding the number of sons of Merari; were the sons of Kehat “keepers of the commission of the sacred” from one month old and above? After all, one was not eligible for service until he was thirty years old. Why did it do so? It is because the Ark would purge from the sons of Kehat and would diminish their number, as it would shorten their lives. Nevertheless, due to their affection for the sacred, the sons of Kehat would run after it. That is why He accorded them a reward as though they entered to serve from one month old, as it is written regarding Samuel the Ramatite: “Samuel judged Israel all the days of his life” (I Samuel 7:15). He, too, was of the descendants of Kehat. “The families of the sons of Kehat shall encamp on the side of the Tabernacle to the south” (Numbers 3:29) – that is their place. “And the prince of the patrilineal house [of the families of the Kehatites was Elitzafan son of Uziel]” (Numbers 3:30) – that is their prince. “Their commission: the Ark, [the Table, the Candelabrum, the altars, the sacred vessels with which they would serve, the screen, and all its work]” (Numbers 3:31) – that is their service in the Tabernacle. “The prince of the princes of the Levites [was Elazar son of Aaron the priest, the charge over the keepers of the commission of the sacred]” (Numbers 3:32) – why did it specify two princes for the sons of Kehat? It is because priests and Levites emerged from Kehat. Moses and Aaron emerged from Amram; Moses’s sons were Levites, and Aaron’s sons were priests. That is why it specified Elazar, who was from the priests, and he was overseer of the Levites of the sons of Kehat, and he would carry some of the sacred service [items] with the sons of Kehat. That is what is written: “The charge of Elazar, son of Aaron [the priest, is the illuminating oil, the fragrant incense, the meal offering of the daily offering, and the anointing oil; the charge of the entire Tabernacle, and of all that is in it, in the sacred, and in its vessels]” (Numbers 4:16). Why did it not specify Itamar? After all, the commissions of the sons of Gershon and the sons of Merari were entrusted to him. Why did it not enumerate him with them as a prince like it enumerated Elazar as a prince with the sons of Kehat? It is because Itamar did not participate in the service of the sons of Gershon and the sons of Merari; that is why it did not enumerate him as a prince with them. However, Elazar participated in the burden of the sons of Kehat; that is why the verse enumerated him as a prince with them. “For Merari, the family of the Maḥlites [and the family of the Mushites]” (Numbers 3:33) – the verse counted the sons of Merari, as not one of them died and they established families. “The number of all males counted…[were six thousand two hundred]” (Numbers 3:34) – it apprised of their number. “The prince of the patrilineal house [of the families of Merari was Tzuriel son of Aviḥayil]…” (Numbers 3:35) – that is their prince. “They shall encamp on the side of the Tabernacle to the north” (Numbers 3:35) – that is their place. “The appointed commission of the sons of Merari…” (Numbers 3:36) – that is their service in the Tabernacle. “These encamped in front of the Tabernacle, to the east, in front of the Tent of Meeting eastward: Moses, and Aaron, and his sons, keeping the commission of the Sanctuary, for the commission of the children of Israel; and the commoner who approaches shall be put to death” (Numbers 3:38). “These encamped in front of the Tabernacle, to the east” – Kehat merited that his descendants surrounded the Tabernacle in two directions. The tribe of Levi became four divisions to surround the four directions of the Tabernacle, corresponding to the four banners. In accordance with their actions, the Levites encamped in the four directions just as the banners were arranged. How so? West, from there were the storehouses of snow, the storehouses of hail, cold, and heat. Corresponding to them encamped the banner of Ephraim, Benjamin, and Manasseh, who were mighty, in order to withstand them all. Likewise, the Holy One blessed be He settled Gershon to the west, as his sacred service was “the Tent, its covering, and the screen” (Numbers 3:25). What can withstand snow, hail, cold, and heat? It is a tent, a covering, and a screen. That is why he was called Gershon. Who will reside in the face of snow, hail, cold, and heat? It is one who is as strong as ivory. Ivory is nothing other than an expression of strength, as it is written: “His belly is like a tablet of ivory” (Song of Songs 5:14). The south, from which dews of blessing and rains of blessing emerge into the world, there, the banner of Reuben, who is a penitent, encamps. It is by virtue of penitence that rain falls. Likewise, the Holy One blessed be He settled in that same southern direction the sons of Kehat, who would bear the Ark in which the Torah was, as the rains are dependent only upon the Torah, as it is stated: “If you follow My statutes.… I will provide your rains…” (Leviticus 26:3–4), and “But if you reject My statutes” (Leviticus 26:15), “I will render your heavens like iron” (Leviticus 26:19). That is why he was called Kehat, just as it says: “If the iron is blunt [keha]” (Ecclesiastes 10:10) – if you see that the heavens have been blunted from causing rain to fall and have become iron, just as it says: “I will render your heavens like iron,” know that it is due to a punishment for Torah that they did not fulfill, as it is written: “And one did not whet [kilkal] the edge [panim]” (Ecclesiastes 10:10). It is because they did not fulfill the Torah that was given to them face-to-face, just as it says: “Face-to-face [panim befanim] the Lord spoke with you…” (Deuteronomy 5:4), and they corrupted [kilkelu] their actions. That is kilkal. The north, from which darkness emerges into the world, there encamps the tribe of Dan, who embodied the darkness of the idol crafted by Yerovam and situated in Dan. That is why the children of Merari encamped there, as their labor was with wood: “The boards of the Tabernacle, and its bars, and its pillars” (Numbers 3:36), just as it says: “[Their] doctrine is but delusion; it is a piece of wood” (Jeremiah 10:8). That is why his name was called Merari, because of bitterness [merur]. The east, from which light emerges into the world, there, the encampment of Judah, who were masters of royalty, masters of Torah, and masters of mitzvot, encamps. That is why Moses, Aaron and his sons encamped there, as they were masters of Torah and masters of mitzvot, and they atoned for Israel with their prayers and their offerings. In their regard it is stated: Happy is the righteous and happy is his neighbor; these are the tribes that were adjacent to Moses and Aaron: Judah, Issachar, and Zebulun. They were all great in Torah: “The scepter shall not depart [from Judah, nor a scholar from among his descendants]” (Genesis 49:10); “from the children of Issachar, possessors of understanding” (I Chronicles 12:33); “from Zebulun, those who ply the scribe’s quill” (Judges 5:14). Because they were neighbors of the Torah, they all became Torah scholars. Three in the south, who were adjacent to masters of divisiveness, were eradicated with them. In their regard it was stated: Woe to the wicked, woe to his neighbor. Who were the masters of divisiveness? It was “Koraḥ son of Yitzhar son of Kehat” (Numbers 16:1). Because Reuben, Simeon, and Gad were adjacent to them, they were all masters of divisiveness, as it says: “Koraḥ son of Yitzhar [son of Kehat] took […sons of Reuben]” (Numbers 16:1). Likewise, the sons of Gad and the sons of Simeon were also masters of divisiveness. “Keeping the commission of the Sanctuary, for the commission of the children of Israel” – they would guard so that Israel would not enter there. Why to that extent? Since were they to enter there, they would be punishable by death. That is what is written: “And the commoner who approaches shall be put to death.” “All those counted of the Levites, whom Moses and Aaron counted by the directive of the Lord, by their families, all males from one month old and above, were twenty-two thousand” (Numbers 3:39). “All those counted of the Levites, whom Moses and Aaron [ve’aharon] counted” – the vav in ve’aharon is dotted because Aaron was not part of the census. Similarly, “may the Lord judge between me and you [uveinekha]” (Genesis 16:5) – as she said it only regarding Hagar alone. Some say, it was regarding those who introduce discord between him and her. Similarly, “They said to him [elav]: Where is Sarah?” (Genesis 18:9) – the alef in elav is dotted, as they knew where she was but made inquiries about her. Similarly, “He did not know when she lay down and when she arose [uvkuma]” (Genesis 19:33) – the vav in the middle of uvkuma regarding the elder daughter is dotted; he did not know when she lay down, but he knew when she arose. Similarly, “he kissed him [vayishakehu] (Genesis 33:4) – it is dotted, because he did not kiss him with all his heart. Similarly, “his brothers went to herd et” (Genesis 37:12) – why is it dotted over et? It teaches that they did not go to herd, but rather to eat, drink, and be seduced. Similarly, “or on a distant [reḥoka] journey” (Numbers 9:10) – the ḥet of reḥoka is dotted. It teaches that even if it was not a distant journey, but just outside the threshold of the courtyard of the Temple. Some say, even if it was a near journey, but it is impure, he would not perform the rite of the paschal offering with them. Similarly, “we laid waste until Nofaḥ that [asher]” (Numbers 21:30) – the reish in asher is dotted, as it was so even beyond there. Some say: It teaches that they did not destroy the entire country, but rather the large cities. Similarly, “You shall offer one-tenth [isaron isaron] for each” (Numbers 29:15) – the first isaron of the first day of the festival is dotted. It teaches that there was only one one-tenth alone. Similarly, “The concealed are for the Lord our God, but the revealed are for us and for our children [lanu ulvaneinu] forever [ad olam]” (Deuteronomy 29:28) – why is it dotted over lanu ulvaneinu and the ayin of ad? He said to them: ‘If you perform the revealed, I will inform you of the concealed.’ Some say: Why is it dotted? Rather, this is what Ezra said: If Elijah will come and say: Why did you write them? I will say to him: I dotted above them. If he will say: You wrote them well, I will erase the dots from above them. “By the directive of the Lord, by their families, all males from one month old and above, were twenty-two thousand” – you find that the tribe of Levi in the detailed account was twenty-two thousand three hundred, because they were four families: Gershon, Kehat, Merari, and Moses. You read each and every family individually and calculate it: “For Gershon.… seven thousand five hundred” (Numbers 3:21–22); “for Kehat.…eight thousand six hundred” (Numbers 3:27–28); “for Merari.… six thousand two hundred” (Numbers 3:33–34). They total twenty-two thousand three hundred. When the verse includes all the Levites, it renders them twenty-two thousand. Where are the three hundred? Rather, those mentioned in the detailed count informed how many were in each and every family. Those who were included in the twenty-two thousand and had three hundred missing from them, why was this done? It was, because they were counted in order to be in parallel to, and to redeem, the firstborn of Israel. Three hundred from them that were firstborn among the Levites were subtracted, as a firstborn does not redeem a firstborn. Therefore, in the families there were twenty-two thousand three hundred, and in the total [there were] twenty-two thousand, to redeem the firstborn of Israel with them.

“The Lord said to Moses: Count every firstborn male of the children of Israel from one month old and above, and take the number of their names” (Numbers 3:40). “The Lord said to Moses: Count every firstborn male of the children of Israel…” – that is what is written: “Since you were precious in My eyes, you were honored…” (Isaiah 43:4). The Holy One blessed be He said to Jacob: Jacob, you are exceedingly precious in My eyes, as, as it were, I have affixed your visage to my Throne, and the angels laud Me in your Name and say: “Blessed is the Lord, God of Israel, from eternity to eternity” (Psalms 41:14). That is, “since you were precious in My eyes, you were honored…” Another matter: “Since you were precious in My eyes, you were honored” – the Holy One blessed be He said to Jacob: You are exceedingly precious in My eyes, as, as it were, I and My ministering angels emerged to greet you upon your departure to go to Padan Aram and upon your return. When you departed, what is written: “Jacob departed.… he encountered the place.… he dreamed, and behold, a ladder…[and behold, the angels of God].… And behold, the Lord stood over him… (Genesis 28:10–13). Rabbi Hoshaya said: Happy is one born of a woman who saw this, the King and His entourage standing over him and protecting him. From where is it derived upon his return? It is as it is stated: “Jacob went on his way, [and the angels of God encountered him]” (Genesis 32:2). Those are the angels; the Divine Presence, from where is it derived? “God appeared to Jacob again, upon his return [from Padan Aram]” (Genesis 35:9). That is, “since you were precious in My eyes, you were honored.” Another matter: “Since you were precious in My eyes…” – the Holy One blessed be He said to Jacob: You are precious in My eyes, as for all the nations of the world, I did not provide a census, but for you, I provided a census. This is analogous to a king who had many granaries and they were all foul and filled with black kernels. He was not particular about their number. He had one granary that he saw that it was fine. He said to a member of his household: ‘Those granaries are foul and filled with black kernels; therefore, do not be particular about their number. But ascertain how many kor are in this one, how many sacks, how many measures are in it.’ So, the king, this is the King of kings, the Holy One blessed be He. The granary, this is Israel: “It is like My threshing floor, the product of my granary” (Isaiah 21:10). Likewise, it says: “Israel is sacred to the Lord, the first of His crop” (Jeremiah 2:3). The member of his household, this is Moses, as it is stated: “Not so My servant Moses; in all My house he is faithful” (Numbers 12:7). The Holy One blessed be He said to Moses: ‘The idol worshippers are foul,’ as it is stated: “Peoples will be as burnings of lime, cut thorns…” (Isaiah 33:12); ‘therefore, do not be particular about their number. But Israel, they are righteous; their groups are all wheat,’ as it is stated: “Your people, they are all righteous” (Isaiah 60:21). Likewise it says: “All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). ‘That is why you shall be particular about their number.’ So, Moses did; he counted them, how many kor are in it, as it is stated: “Take a census of the entire congregation of the children of Israel” (Numbers 1:2); how many sacks: “its host and those counted” (Numbers 2:4); how many measures, as it is stated: “Count every…male.” Another matter: “Count every firstborn male…” – that is what is written: “They are sixty queens…[and young women without number].… One is my perfect dove…” (Song of Songs (6:8–9). This is analogous to a person who had merchandise of glass jewels, and he would take them out to market, and he would not notice their number as he would not count when taking them out. He would enter to place them, and he would not count when placing them, as he would not scrutinize them because they were made of glass. But he had one batch of merchandise of fine gems, and he would take it and count it when taking it out and count it when placing. So, as it were, the Holy One blessed be He said: For the nations of the world, I did not provide a census. Why? It is because they are of no significance to Me, as it is stated: “All the nations are as nothing before Him” (Isaiah 40:17). But you are My children, as it is stated: “Who have been carried from birth…” (Isaiah 46:3). That is why He counts them every moment. That is why it is stated: “Count every firstborn male…” That is, “they are sixty queens…[and young women without number].… One is my perfect dove…” – these are Israel. “From one month old and above” – we learned there: A baby who was born in the eighth month, one may not desecrate Shabbat for his sake, one may not cut his umbilical cord, one may not carry him from place to place, but rather, his mother leans over him and nurses him. One who carries him is like carrying a stone on Shabbat. If he was born in the seventh month and it is uncertain whether he was born in the eighth month, one may not desecrate Shabbat for his sake, one may not cut his umbilical cord, one does not bury his placenta, and one does not carry him from place to place. But if it is certain that he was born in the seventh month, he is alive; one may desecrate Shabbat for his sake. One cuts his umbilical cord and buries his placenta so that the infant will not be cold, and one carries him from place to place. Why may one desecrate the Sabbath for one born in the seventh month? It is because he is viable. But one born in the eight month, his months of gestation were not completed and it is not viable. Therefore, one may not desecrate Shabbat for its sake. They asked Rabbi Abbahu: From where is it derived that one born in the seventh month is viable? I will bring an allusion for you from your own language: Live [zeta] – seven, go [eta] – eight. Which is one born in the eighth? It is one whose nails and hair are not complete. Rabban Shimon ben Gamliel says: Anyone who does not live thirty days, his months of gestation were not completed, but it is stillborn. Why? The opinion of Rabban Shimon ben Gamliel was based on the words of the Torah, as the Omnipresent commanded to count the firstborn in order to redeem them, only after thirty days. That is what is written: “Count every [firstborn] male [of the children of Israel from one month old and above].” “And take the number of their names” – He lifted up their heads, because the firstborn incurred liability to be executed due to the act of the calf. Another matter: “Count every firstborn male” – there is a beneficial remembrance [pekida] with regard to the firstborn, as it is stated: “Count [pekod] every firstborn male.” There is a beneficial remembrance with regard to children, as it is stated: “For the Lord remembered [fakad] Hannah, and she conceived and bore three sons and two daughters” (I Samuel 2:21). There is a beneficial remembrance with regard to preservation: “And Your beneficial remembrance [ufekudatekha] preserved my spirit” (Job 10:12). There is a beneficial remembrance with regard to peace, as it is stated: “I will beneficially remember you [fekudatekh] for peace” (Isaiah 60:17). “You shall take the Levites for Me, I am the Lord, in place of every firstborn among the children of Israel, and the animals of the Levites in place of all the firstborn among the animals of the children of Israel (Numbers 3:41). “You shall take the Levites for Me” – they should be taken in My name. “I am the Lord” – I am trustworthy to pay a good reward to those who are taken in My Name. “In place of every firstborn among the children of Israel” – because the firstborn are Mine, as it is stated: “For all the firstborn [among the children of Israel] are Mine…on the day that I smote all the firstborn in the land of Egypt…” (Numbers 8:17). The Holy One blessed be He said: Due to fondness of Israel, I altered the world order. How did I write in the Torah? It was that a donkey is redeemed with a lamb, as it is stated: “The first issue of a donkey you shall redeem with a lamb” (Exodus 34:20). I did not do so, but rather, I redeemed a lamb with a donkey: the Egyptians, who were called a donkey, as it is stated: “That their flesh is the flesh of donkeys” (Ezekiel 23:20), and Israel is called a lamb, as it is stated: “Israel is scattered sheep” (Jeremiah 50:17). I killed their firstborn, and I sanctified the firstborn of Israel, as it is stated: “For all the firstborn among the children of Israel are Mine…on the day that I smote all the firstborn [in the land of Egypt]” (Numbers 8:17). “And the animals of the Levites in place of all the firstborn among the animals of the children of Israel” – as you find that the Omnipresent killed the firstborn of Egypt’s animals and spared Israel’s animals. That is why He sanctified the firstborn of Israel’s animals. Likewise it says: “For all the firstborn [among the children of Israel] are Mine…on the day that I smote all the firstborn [in the land of Egypt].” “Moses counted, as the Lord commanded him, all firstborn among the children of Israel” (Numbers 3:42). “Moses counted, as the Lord commanded him, all firstborn among the children of Israel” – you find that it is stated regarding the census of the Levites: “At the directive of the Lord,” as it is stated: “Moses counted them at the directive of the Lord” (Numbers 3:16). It teaches that the Divine Presence would say to him: ‘There are this many Levite babies in this house.’ Why? It is because He brings them near to His service. However, in the census of the firstborn, when He removes them from His service, the Holy One blessed be He does not associate Himself with their census. That is why it does not say in their regard: “At the directive of the Lord.” Another matter: The Levites, who were righteous, did not participate in the deed of the Golden Calf, and devoted themselves to the sanctification of His Name, as it is stated: “He said: Whoever is for the Lord, come to me, and all the sons of Levi gathered to him” (Exodus 32:26). The Holy One blessed be He said: They associated themselves with Me; I, too, will associate Myself to count them Myself and in My own glory. But the firstborn distanced themselves from the Holy One blessed be He, and they sacrificed before the calf; therefore, the Holy One blessed be He distanced Himself from their census. “All the firstborn males according to the number of names, from one month old and above, by their count, were twenty-two thousand and two hundred and seventy-three” (Numbers 3:43) “All the firstborn males according to the number of names, from one month old and above…were…” – the firstborn outnumbered the Levites by two hundred and seventy-three. When Moses saw this, he did not know what to do. Moses said: The Omnipresent said to me that I should count the Levites and I should count the firstborn of Israel; and that I should take the Levites in His Name in place of the firstborn of Israel. But the firstborn of Israel outnumber the Levites by two hundred and seventy-three. Now, what shall I do to those surplus firstborn of Israel over and above the number of Levites? Immediately, the Divine Speech came suddenly upon Moses and instructed him what to do. That is what is written: “The Lord spoke [to Moses, saying]” (Numbers 3:44). “Take the Levites in place of all the firstborn among the children of Israel, and the animals of the Levites in place of their animals; the Levites shall be Mine, I am the Lord” (Numbers 3:45). “Take the Levites…” – our Rabbis said: Why did the Holy One blessed be He command to redeem the firstborn of Israel with the Levites? It is because initially the firstborn were performing the sacrificial service, until the tribe of Levi arose, as our Rabbis taught: Until the Tabernacle was established, private altars were permitted and the sacrificial service was performed by the firstborn. From the establishment of the Tabernacle, private altars were prohibited and the sacrificial service was performed by the priests. Know that the firstborn were sacrificing until the tribe of Levi arose; take proof from the beginning of the creation of the world. Adam the first man was the firstborn of the world. When he sacrificed his offering, as it is stated: “May it please the Lord more than a bull with horns and hooves” (Psalms 69:32), he donned the vestments of the High Priest, as it is stated: “The Lord God made for Adam and for his wife hide tunics, and clothed them” (Genesis 3:21). They were praiseworthy garments, and the firstborn would perform the service in them. When Adam died, he bequeathed them to Seth. Seth gave them to Methuselah. When Methuselah died, he bequeathed them to Noah. Noah arose and sacrificed an offering, as it is stated: “He took from every pure animal…[and offered up burnt offerings]” (Genesis 8:20). Noah died, and he bequeathed them to Shem. Was Shem the firstborn? Was it not Yefet who was the firstborn, as it is stated: “Brother of Yefet the eldest” (Genesis 10:21)? Why, then, did he bequeath them to Shem? It is because Noah foresaw that the line of the patriarchs would be established from him. Know that Shem would sacrifice, as it is stated: “And Malkitzedek king of Shalem…[he was a priest of God the Most High]” (Genesis 14:18). Was priesthood granted to him? Priesthood was not given until Aaron stood. What is it that it says here: “He was a priest”? It is because he would sacrifice like priests. Shem died, and he bequeathed it to Abraham. Was Abraham the firstborn? Rather, because he was righteous, the birthright was passed to him and he sacrificed, as it is stated: “He offered it up as a burnt offering in place of his son” (Genesis 22:13). Abraham died, and bequeathed it to Isaac. Isaac arose and gave it to Jacob. Was Jacob firstborn? It is, rather, that you find that Jacob took it from Esau cunningly. He said to him: “Sell me your birthright today” (Genesis 25:31). Do you think, perhaps, that it was for nothing that Jacob said to Esau that he should sell him the birthright? No. It is, rather, that Jacob sought to sacrifice, but he could not because he was not a firstborn. Esau said: What do I want with this birthright, as it is stated: “Esau said: Behold, I am going to die, [and why do I need a birthright]” (Genesis 25:32). At that moment, Ezekiel’s prophecy applied in his regard and said to him: “Surely, you hated blood, and blood will pursue you” (Ezekiel 35:6). Did Esau hate blood? Did he not kill several righteous men, did he not kill several pious men, and it says: “Surely, you hated blood, and blood will pursue you”? Rather, he said to him: ‘Surely, you hated the blood of an offering,’ as he was firstborn, and the firstborn sacrifice. Therefore, “blood will pursue you.” At that moment, when Jacob acquired the birthright, he began sacrificing, as it is stated: “God said to Jacob: Arise, ascend to Beit El…and make there an altar…” (Genesis 35:1). Likewise, when Moses sacrificed at Sinai, it was the firstborns who sacrificed, as it is stated: “He sent the lads of the children of Israel, [and they offered up burnt offerings]” (Exodus 24:5). Who are the “lads”? They were the elite of the firstborn. “They offered up burnt offerings” – you learn that no person would sacrifice other than the firstborn. When Israel performed that deed, they said: Let the firstborn come and sacrifice offerings before it, as it is stated: “They arose early the next day, and they offered up burnt offerings and they presented peace offerings” (Exodus 32:6). God said to them: ‘I promoted the firstborn, and I rendered them prominent in the world, but they rejected Me and arose and sacrificed before the calf. I will remove the firstborn and bring in the children of Levi.’ Therefore, God said to Moses that he should count them, as it is stated: “Count the children of Levi” (Numbers 3:15). Rabbi Yehuda HaLevi said: Who whispered to you that God removed the firstborn from sacrificial rites and appointed the children of Levi, as it is stated: “Take the Levites”? In place of whom? “In place of all the firstborn among the children of Israel, and the animals of the Levites in place of their animals; the Levites shall be Mine, I am the Lord.” The Rabbis said: To what is this matter comparable? To a provincial money changer regarding whom a matter of corruption was attributed. The king knew, and said to his governor, ‘remove him and appoint another in his place.’ Nevertheless, that money changer is found to be obligated to repay a debt. The king said: Let the one who inherited his place repay his debt. So, the firstborn were prominent in the world, but arose and sacrificed before the calf. God said: Let the firstborn depart, and let the children of Levi enter. Nevertheless, the firstborn incurred liability to be eliminated. God said: Let the Levites come and redeem them. Therefore, you find the Levites redeeming the firstborn. That is what is written: “Take the Levites…” “And the animals of the Levites in place of their animals” – because priests and Levites are exempt from redeeming their firstborn, the firstborn of man and the firstborn of a donkey, [the latter of] which is likened by the verse to the firstborn of man, as it is written: “However, you shall redeem [the firstborn of man], and the firstborn of an impure animal you shall redeem” (Numbers 18:15). But they are not exempt from [redeeming] the firstborn of a pure animal, as it is sacred. What is, “the Levites shall be Mine, I am the Lord”? I am trustworthy to pay them a good reward because they sanctified My Name at the time of the calf. “And for the redemptions of the two hundred and seventy-three of the firstborn of the children of Israel, that are over and above the number of Levites” (Numbers 3:46). “And for the redemptions of the [two hundred and seventy-] three” – our Rabbis said: Were the firstborn more numerous than the Levites, that it says: “That are over and above the number of Levites”? But based on the tally, the Levites were more numerous than the firstborn, as you find that the tribe of Levi, in the detailed account, was twenty-two thousand three hundred, because they were four families: Gershon, Kehat, Merari, and Moses. You read each and every family individually and calculate it, and indeed, the four of them total twenty-two thousand three hundred. The firstborn, you find twenty-two thousand two hundred and seventy-three. Consequently, the Levites were more numerous than the firstborn by twenty-seven. But it says regarding the firstborn: “That are over and above the number of Levites.” Rather, because there were twenty-two thousand firstborn and two hundred and seventy-three, all of them firstborn. But among the Levites there were three hundred firstborn. That is why in their detailed account they totaled twenty-two thousand three hundred, while in the general account, twenty-two thousand and no more. You find that in the tally, the firstborn were not more numerous than the Levites, but with regard to the firstborn, they were more numerous than the Levites were. Remove the firstborn from them, as a firstborn does not redeem a firstborn, and they were three hundred firstborns. The result was that the firstborn of Israel were more numerous than the Levites by two hundred and seventy-three. This is the question that Agentus, the Roman general, asked Rabban Yoḥanan ben Zakai. He said to him: ‘Moses your master was either a thief or he did not know how to calculate.’ He said to him: ‘Why?’ Agentus said to him: ‘Because there were twenty-two thousand firstborn and another two hundred and seventy-three, and the Omnipresent commanded that the Levites redeem the firstborn. Place twenty-two thousand Levites opposite twenty-two thousand firstborn. Moreover, among the Levites, three hundred over and above twenty-two thousand, as it is calculated in the first tally in the detailed account. Why did those three hundred excess Levites not redeem those two hundred and seventy-three firstborn that were in excess of twenty-two thousand firstborn? We find that for those two hundred and seventy-three they gave five shekels each. Moreover, why, when it ultimately provided a general account of the Levites, why did it subtract three hundred from the initial tally? Did he not steal them from the tally only so those two hundred and seventy-three firstborn would give five shekels each to Aaron his brother? Or perhaps, he does not know how to calculate.’ Rabban Yoḥanan said: ‘He was not a thief, and he knew how to calculate, but there is one matter that he whispered to me to say to you.’ He said to him: ‘Say it.’ Rabban Yoḥanan ben Zakai said to him: ‘You know how to read, but you do not know how to expound.’ [And] he said: ‘Those twenty-two thousand Levites redeem the twenty-two thousand firstborn. Another three hundred remained among the Levites; among the firstborn, another two hundred and seventy-three. Those three hundred among the Levites were firstborn, and a firstborn does not redeem a firstborn. That is why, after he counted them, he “stole” them, because they were firstborn.’ Immediately, he left him. “You shall take five shekels each by head count; in the sacred shekel you shall take, twenty gera is the shekel” (Numbers 3:47). “You shall take five shekels each…” – the Holy One blessed be He said: You sold Rachel’s firstborn, that is, Joseph, for twenty silver pieces, which are five shekels; therefore, each and every one of you will redeem his firstborn son for five sela according to the Tyrian maneh. “You shall give the silver to Aaron and to his sons, the redemptions of those among them who remain” (Numbers 3:48) “You shall give the silver to Aaron and to his sons, the redemptions of those among them who remain” – just as the Levites were given to Aaron and his sons, as it is written: “You shall give the Levites to Aaron and to his sons; they are given to him from the children of Israel” (Numbers 3:9), so, the money of redemption that was in place of the Levites was given to him. “Moses took the silver of the redemption from those who were over and above the number of redemptions of the Levites” (Numbers 3:49). “Moses took the silver of the redemption…” – what did he do to them? Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda says: This is what he did: He wrote Levi on each of twenty-two thousand notes and placed them in a receptacle. In addition, on each of two hundred and seventy-three notes, he wrote: Five sela, and placed them in the receptacle and mixed them. The father of a firstborn would extend his hand into the receptacle. If a note on which: Son of Levi, was written entered his hand, he would say to him: A son of Levi has already redeemed you. One into whose hand a note entered on which five sela was written, he would say to him: Give the five sela that you owe. All of them did so. Rabbi Neḥemya says: If so, he can deliberate with him and say to him: It is not for you to say to give five sela. Each of the notes upon which Levi was written was taken. If I place my hand, what will enter my hand if not notes of five sela? Who will say to me that had there been a note of Levi there that I would not have obtained it. Rather, this is what he did: He wrote Levi on each of twenty-two thousand two hundred and seventy-three notes, and on two hundred and seventy-three: Five sela. They came and placed their hand. One into whose hand a note of five sela entered, if he came to say anything to him, Moses would respond to him: Had you merited it, would there not have been a note of Levi? Rather, you are obligated by Heaven. At that moment he would give it. “From the firstborn of the children of Israel he took the silver: One thousand and three hundred and sixty-five shekels, in the sacred shekels” (Numbers 3:50) “From the firstborn of the children of Israel he took the silver: One thousand and three hundred and sixty-five shekels, in the sacred shekels” – it teaches that the sacred shekels are not like the ordinary shekels. Ordinary shekels, if one weighs each one individually, then weighs them all as one, he will either have a surplus or a shortage. However, sacred shekels are precise; if one weighs each one individually and then weighs them all as one, he will have neither a surplus nor a shortage. “Moses gave the silver of the redemption to Aaron and to his sons, according to the directive of the Lord, as the Lord commanded Moses” (Numbers 3:51). “Moses gave the silver of the redemption…[according to the directive of the Lord]” – it teaches that he did not give it to them until it was stated to him from the mouth of the Holy One blessed be He: Give it to them. “As the Lord commanded Moses” – he gave half to Aaron and half to his sons, just as the Holy One blessed be He said to him: “You shall give the silver to Aaron and his sons” (Numbers 3:48); Aaron is equivalent to his sons. “The Lord spoke to Moses and to Aaron, saying” (Numbers 4:1). “The Lord spoke to Moses and to Aaron, saying” (Numbers 4:1) – because all the action in this portion involved Aaron, He included Aaron in the Divine Speech, as that is the principle: Anytime the Divine Speech is to the priests, the action involves the priests. “Take the census of the sons of Kehat from among the sons of Levi, by their families, by their patrilineal house” (Numbers 4:2). “Take the census of” – it does not say count [pekod], but rather, “Take the census of [naso et rosh],” an expression of elevation [nesiut]. When they were counted to be appointed over the Tabernacle service, they received an elevation. “From among the sons of Levi” – as from all of the sons of Levi, none were as important as the sons of Kehat. From them were priests and Levites. Because they were important, and moreover, their service was with items of the most sacred order, that is why they were counted first. As you find that when He counted them from one month old in order to redeem the firstborn, they were counted in accordance with their birth order: Gershon first, then Kehat, and then Merari. But here, when He counted them to appoint them over the sacred vessels, He counted them in accordance with the significance of their service. Kehat, because it was appointed over the Ark and items of the most sacred order, was privileged to be counted first. After him was Gershon, who was the firstborn and was appointed over the sheets and the Tent of Meeting, and after him was Merari, who was appointed over the beams, the bars, the pillars, the bases, and the pegs. “From thirty years old and above and until fifty years old, all those enlisted for duty, to perform labor in the Tent of Meeting” (Numbers 4:3). “From thirty years old and above…” and one verse says: “From twenty-five years old and above” (Numbers 8:24). How can these two verses coexist? It is from twenty-five years for study, from thirty for service. “This is the service of the sons of Kehat in the Tent of Meeting: Items of the most sacred order” (Numbers 4:4). “This is the service of the sons of Kehat…” – because Kehat merited that Aaron, who was of the most sacred order, emerged from him, that is why his descendants merited that their service was with items of the most sacred order. “Aaron and his sons shall come with the travel of the camp, and they shall remove the curtain that screens, and cover the Ark of the Testimony with it” (Numbers 4:5). “Aaron and his sons shall come with the travel of the camp…” – the Holy One blessed be He said to Moses: When they will be dismantling the Tabernacle, the sons of Kehat shall not dismantle the curtain from before the Ark, but rather, the sons of Aaron shall enter, and they shall dismantle it because they are priests. Our Rabbis taught: The priests guard from within and the Levites from without. The partition of the priests is larger than the partition of the Levites. What would the sons of Aaron do when they removed the curtain? Rabbi Ḥama bar Rabbi Ḥanina said: They had for this large wooden poles with gold tines at their top, and some say iron [tines]. They would lift the curtain with the poles and remove it from the hooks. Nevertheless, they did not lower it all at once, so they would not glimpse the Ark. Rather, they lowered it a little at a time until they removed it and covered the Ark. From where is it derived? It is as God says to Moses, as it is stated: “Aaron and his sons shall come…” They said: The curtain was like a drape, and its thickness was one handbreadth. It was woven with seventy-two strands, and for each and every strand there were twenty-four threads. Three hundred priests would immerse it, and two High Priests would carry it on the poles from before the Ark and would then place upon it a covering of the hide of a taḥash, so no part of the Ark would be seen. That is what is written: “They shall place upon it a covering of the hide of a taḥash…” (Numbers 4:6). Rabbi Natan says: The crafting of the Ark is as beloved as the supernal Throne of Glory, as it is stated: “The place [makhon] You fashioned for Your dwelling” (Exodus 15:17), as the Temple is aligned with the Temple, and the Ark with the Throne of Glory. He placed an Ark cover upon it, like the seraphs that stood above Him. He crafted two beloved cherubs in it, corresponding to the heavens and the earth, where the seat of the Holy One blessed be He is, as it is stated: “One cherub from this end [and one cherub from that end]” (Exodus 25:19). Just as the heavens open their storehouse for the earth, as it is stated: “The Lord will open for you His good storehouse, the heavens” (Deuteronomy 28:12), so, the Divine Presence is situated above the two cherubs, which are situated on this side and on that side and are aligned with one another, as it is stated: “Their faces toward one another” (Exodus 25:20). They are patterned after the Throne of Glory, which is aligned with the Holy One blessed be He, as it is stated: “From Zion, the epitome of beauty, God appears” (Psalms 50:2). Even when they were traveling, they would not spread over it a cloth of purple wool nor of scarlet wool, but rather a cloth of entirely sky-blue wool. Why? It is because the sky-blue wool evokes the sea, the sea evokes the sky, and the sky evokes the Throne of Glory, as it is stated: “Above the firmament that was over their heads was the appearance of sapphire stone [in the likeness of a throne]” (Ezekiel 1:26). It is to teach you that the Ark was like the Throne of Glory. That is why it is stated in its regard: “Entirely of sky-blue wool” (Exodus 28:31), as it is all similar to it. Because the Ark is similar to it; therefore, the cloth of sky-blue wool was over it facing the sky to which it was similar, which you do not find regarding the rest of the vessels, that there would be a cloth of sky-blue over them, but rather a cloth of sky-blue wool underneath and a covering of the hide of a taḥash over it. But the Ark had a covering of the hide of a taḥash underneath and cloth of sky-blue wool over it. Moreover, regarding the Ark, it is stated: “Entirely of sky-blue wool,” which was not stated regarding all of them: “Entirely of sky-blue wool” – why? It is because it is the most important of the Tabernacle vessels. Rabbi Shimon says: There are three crowns: The crown of Torah, the crown of priesthood, and the crown of kingship; and the crown of a good name surpasses them. The crafting of the Ark corresponds to the masters of Torah, who are distinguished. That is why He wrote: “From above” (Numbers 4:6), as anyone who merits the crown of Torah, it is as though he merited priesthood and kingship. Likewise it says: “Through me kings reign…” (Proverbs 8:15). “On the table of showbread they shall spread a cloth of sky-blue wool, and place upon it the bowls, and the saucers, and the supports, and the covering tubes; and the perpetual bread shall be upon it” (Numbers 4:7). The crafting of the table corresponds to the kingship of the house of David, as one covers the table with sky-blue wool, corresponding to David, who was righteous, and the Holy One blessed be He entered into a covenant with him, a covenant of kingship for him and his sons. This is why He separated its utensils from it and covered them with scarlet wool, as it was due to the sin of his descendants that the kingdom was divided. This is why it and its utensils were covered with a single covering, as ultimately, the kingship will return to them as it was initially. “On the table of showbread they shall spread a sky-blue woolen cloth” – over all the vessels that stood in the Sanctuary they would spread a sky-blue cloth, because the Divine Presence rested there, similar to the supernal place of the Divine Presence that is similar to sky-blue wool. How would they do this? They would place on the body of the table a cloth of sky-blue wool to separate between it and its utensils. Then they would put its utensils upon it, as it is stated: “And place upon it the bowls…” “The bowls” – these are its molds, as they would prepare the showbread in a mold and would bake it in the oven in a mold. When they would remove it from the oven they would return it to a mold so the bread would not break. There were three molds there: one for the oven, one for the dough, and one for the bread that he would remove from the oven. They would place it in a mold so they would not ruin the bread. “The saucers” – these are the bowls of frankincense that they would place upon the arrangements, just as it says: “You shall place pure frankincense upon the arrangement” (Leviticus 24:7). How would they arrange the showbread? One would place six loaves for this arrangement and six loaves for that arrangement. If one placed eight loaves for this arrangement and four loaves for that arrangement, or if he prepared three arrangements with four in each, he has done nothing. If one prepared two arrangements of twelve each, Rabbi [Yehuda HaNasi] says: One considers the upper ones as though they were not there, and the lower ones are valid. How would they arrange the bowls? One would place one bowl upon this arrangement and one bowl upon that arrangement. If one placed bowls without frankincense or frankincense without bowls, or if there was an item that interposed between the [bowls of] frankincense and the bread or between the bread and the table, they are not valid. Abba Shaul said: One would place them in the two handbreadths between one arrangement and its counterpart. How then do I realize, “You shall place pure frankincense upon the arrangement” (Leviticus 24:7)? It is that it should be, in it entirety, adjacent to the arrangement. “And the supports” – these are the rods. Twenty-eight hollow golden rods that are susceptible to impurity were there, fourteen for this arrangement and fourteen for that arrangement. One would enter on the day before Shabbat, remove them, and place them along the length of the table. All the vessels that were in the Temple, their length was along the length of the house, except for the Ark, whose length was along the width of the house. That is the way its staves were placed, and that is the way that it was taken. How would they arrange them? After Shabbat, one would enter, lift one end of a loaf, and place one rod under it and one in the middle, three beneath each and every loaf, and two under the top one, which had no burden upon it. The bottom one was placed on the table itself. Why would they place rods between them? It is so air would have free reign in their midst and the bread would not rot. Why were the rods crafted like half a hollow rod? It was so they would not be heavy upon the bread. That is why it is written in the command: “And its supports with which it shall be covered [yusakh]” (Exodus 25:29); that they would position the bread like a type of roofing [sukka], as each and every loaf would serve as roofing for the one that is beneath it. “The covering tubes” – these are the pillars. One crafts for it four pillars of gold, and its protrusions were there, upon which they would place the bottom loaf, two for this arrangement and two for that arrangement. This is because the loaves were similar to a ship, so that it would not wobble. The pillars were alongside with the bread so that the pillars would lift the bread from upon the table. What is it that the verse said: “The covering [hanasekh] tubes”? It is that they would raise the ends of the bottom loaves so they would not touch the table and they would serve as roofing [mesakot] over the table. But the middle of the bottom loaf would touch the table, because the loaves were shaped like a wobbling ship, sharp at the bottom and gradually widening above. “And the perpetual bread shall be upon it” – from here you learn that even during their travels the bread was upon it. “They shall spread upon them a cloth of scarlet wool” (Numbers 4:8) – upon the utensils and upon the bread. Then they would cover the table and all the utensils that were upon it with a covering of taḥash hide. They would insert its staves in order to carry it with them, as it is stated: “They shall cover it with a covering of taḥash hide, and shall insert its staves” (Numbers 4:8). “They shall take a cloth of sky-blue wool, and cover the candelabrum of the illumination, and its lamps and its tongs” (Numbers 4:9). “They shall take a cloth of sky-blue wool, and cover the candelabrum of the illumination” (Numbers 4:9) – the candelabrum, too, because it stands in the Sanctuary, it and all its utensils that enter there were covered with a cloth of sky-blue wool. That is what is written: “They shall take a cloth of sky-blue wool and cover…” Regarding the candelabrum, one would not separate between it and its utensils. Then they would cover it and all its utensils with a covering of taḥash hide and place it on a pole, because it did not have staves with which they would carry it. That is what is written: “They shall place it and all its utensils [into a covering of the hide of a taḥash, and shall place it on a pole]” (Numbers 4:10). “Upon the golden altar they shall spread a cloth of sky-blue wool, and cover it with a covering of the hide of a taḥash, and they shall place its staves” (Numbers 4:11). “Upon the golden altar they shall spread a cloth of sky-blue wool” – the golden altar, because it stood in the Sanctuary, they would cover it first with a cloth of sky-blue wool. Then they covered it with a covering of taḥash hide and placed its staves with which to carry it, as it is stated: “And cover it with a covering…” But they would not place its utensils with it, but rather, they would place them separately upon a cloth of sky-blue wool, cover them with a covering of taḥash hide, and place them on a pole in order to carry them upon it, as it is stated: “[They shall take] all the service utensils with which they serve [in the Sanctuary, and they shall place them in a cloth of sky-blue wool, and cover them with a covering of the hide of a taḥash, and they shall place them on the pole]” (Numbers 4:12). What were its utensils? They were a spoon and a coal pan, a spoon for the incense of the spices and the coal pan in which to place coals. He would place the coal pan with the coals upon the altar and pour the incense that was on the spoon into it upon the coals. That was the golden altar. “They shall remove the ashes from the altar and spread a cloth of purple wool over it. They shall place upon it all its utensils with which they serve upon it the fire-pans, the forks, the shovels, and the basins, all the utensils of the altar; and they shall spread upon it a covering of the hide of a taḥash, and place its staves” (Numbers 4:13–14). The bronze altar that stood in the Courtyard, they would remove the ashes from upon it and would spread a cloth of purple wool to separate between it and the utensils that are placed upon it. That is what is written: “They shall remove the ashes from the altar and spread a cloth of purple wool over it.” The altar of the burnt offering, because it was not inside, they would not cover it with sky-blue wool, but rather with purple wool, because it would weave Israel from sin, as upon it they would sacrifice daily offerings each day and sin offerings, guilt offerings, burnt offerings, and peace offerings. After they would cover it they would place its utensils on it, as it is written: “They shall place upon it all its utensils with which they serve [upon it].” It was taught: “A perpetual fire” (Leviticus 6:6) – even on Shabbat, even in impurity; “it shall not be extinguished” (Leviticus 6:6) – even during journeys. What would they do to it? They would overturn a pot over it, this is the statement of Rabbi Yehuda. Rabbi Shimon says: Even during the journeys they would remove the ashes from the altar, as it is stated: “They shall remove the ashes from the altar.” According to the opinion of Rabbi Yehuda, it works out well that this pot was not mentioned with the altar utensils on the journey, as it is stated: “The fire pans, the forks, the shovels, and the basins,” but it does not mention pots. Why? It is because they would overturn them over the fire. According to the opinion of Rabbi Shimon, “all the utensils of the altar,” is to include the pots. According to the opinion of Rabbi Shimon, “they shall remove the ashes from the altar” works out well. According to the opinion of Rabbi Yehuda, they would remove the ashes from it, they would place fire there, and then overturn the pot over it so that it would not be extinguished. Although there was a distinction between the vessels that were situated inside and the vessels standing outside regarding the cloth of sky-blue wool; however, regarding the taḥash, these and those are equal, as it is stated: “They shall spread upon it a covering of the hide of a taḥash, and place its staves.” What did the Omnipresent see to command them so, the Ark first, then the table, after it the candelabrum, after it the golden altar, and after it the altar of the burnt offering? Our Rabbis said: Their dismantling at the time of the journeys was like their establishment at the time of encampment. Just as at the time of the erection of the Tabernacle the Ark was first, as it is written: “He brought the Ark…” (Exodus 40:21); then, “he placed the table” (Exodus 40:22); then, “he placed the candelabrum” (Exodus 40:24); then, “he placed the golden altar” (Exodus 40:26); and then, “and the altar of the burnt offering, [he placed]” (Exodus 40:29), so in their dismantling: the Ark first, after it the table, after it the candelabrum, after it the golden altar, and after it the altar of the burnt offering. “Aaron and his sons shall conclude to cover the sacred, and all the sacred vessels, when the camp travels. Thereafter, the sons of Kehat shall come to bear, and they shall not touch the sacred and die. These are the burden of the sons of Kehat in the Tent of Meeting” (Numbers 4:15). “Aaron and his sons shall conclude to cover the sacred” – this is the Ark; “and all the sacred vessels” – these are the table, candelabrum, and the two altars and all their utensils. “When the camp travels” – they would do so only at the time of the journeys. “Thereafter, the sons of Kehat shall come to bear…” – Moses said before God: Is the blood of the sons of Kehat safeguarded and the blood of the sons of Aaron unprotected? The Holy One blessed be He said to him: No; rather, Aaron is of the most sacred order, as it is stated: “Aaron was set apart to sanctify him as of the most sacred order” (I Chronicles 23:13), and the Ark is of the most sacred order. The most sacred order does not harm the most sacred order. However, the sons of Kehat are not of the most sacred order, but the Ark and all the vessels situated within are of the most sacred order, and they harm them. Therefore, the sons of Aaron must direct their attention so that the sons of Kehat will not die. “These are the burden of the sons of Kehat in the Tent of Meeting” – these are borne, but the rest of the vessels are not borne, but rather are in wagons. Likewise it says: “But to the sons of Kehat he did not give, [because the sacred service is upon them; they shall bear on the shoulder]” (Numbers 7:9). “The charge of Elazar, son of Aaron the priest, is the illuminating oil, and the incense of the spices, and the meal offering of the daily offering, and the anointing oil: the charge of the entire Tabernacle, and of everything that is in it, in the sacred, and in its vessels” (Numbers 4:16). “The charge of Elazar, son of Aaron the priest…” – that is what is written: “Do not glorify yourself before a king, and do not stand in the place of the prominent” (Proverbs 25:6). If before a king of flesh and blood a person must conduct himself with humility, all the more so before the Omnipresent. We learned: Be bold like a leopard, nimble like an eagle, run like a deer, and be strong like a lion to perform the will of your Father in heaven, to teach you that there is no haughtiness before the Omnipresent. Eliyahu said: Anyone who increases the glory of Heaven and minimizes his own glory, the glory of Heaven increases and his own glory increases. But anyone who minimizes the glory of Heaven and increases his own glory, the glory of Heaven remains as it was, and his glory is diminished. There was an incident involving a certain man who was standing in a synagogue and his son was standing opposite him. All the people were responding to the one who passes before the ark: Halleluya, and his son responded with words of frivolity. They said to him: ‘Look at your son, that he is responding with words of frivolity.’ He said to them: ‘What shall I do? He is a child, let him play.’ Again, the next day he acted in the same manner: All the people were responding to the prayer leader: Halleluya, and his son responded with words of frivolity. They said to him: ‘Look at your son, that he is responding with words of frivolity.’ He said to them: ‘What shall I do? He is a child, let him play.’ All those eight days of the festival, his son would respond with matters of frivolity, and he did not say anything to him. Not one year passed, not two, and not three until that man died, his wife died, his son and grandson died. Fifteen people from his house died, and only one pair of people remained: one crippled and blind, and a wicked imbecile. Again there was an incident, involving a certain person who regretted that he had not studied Bible or Mishna. One time, he was standing in a synagogue. When the one passing before the ark reached the sanctification of the Name, he raised his voice and said: “Holy, holy, holy, is the Lord of hosts” (Isaiah 6:3). They said to him: ‘What did you see that led you to raise your voice.’ He said to them: ‘I have been privileged to study neither Bible nor Mishna; now that I have been given permission, will I not raise my voice and my soul will be calmed?’ Not one year passed, not two, and not three until that man ascended from Babylonia to the Land of Israel. They appointed him commander of the emperor’s army and appointed him as the head of all the fortresses in the Land of Israel. They gave him a site, and he constructed a city and settled there. They called him Kilonai, him, his children, and his children’s children throughout all the generations. From here you learn that a person should not comport himself with haughtiness before the Omnipresent, as anyone who is haughty before Him will be debased. Likewise it says: “For those who honor Me I will honor, but those who scorn Me will be debased” (I Samuel 2:30). Likewise, you find regarding David king of Israel who did not conduct himself haughtily before the Omnipresent, but rather, he debased himself before Him like a commoner, in order to increase the glory of the Omnipresent. When? It was when he took up the Ark from the house of Avinadav in Giva to bring it to Jerusalem. That is what is written: “David again gathered all the chosen of Israel, thirty thousand.” (II Samuel 6:1). David said: I am not taking up the Ark secretly. He immediately consulted with the captains of thousands and of hundreds to send throughout the Land of Israel that they should gather to them and go to take up the Ark, as it is stated: “David consulted with the captains of thousands and of hundreds, with every high official” (I Chronicles 13:1). “David said to the entire congregation of Israel: If it pleases you, and if it is from the Lord our God…so that they gather themselves to us; and let us transfer the Ark of our God to us” (I Chronicles 13:2–3). They all said to him: ‘Do as you wish,’ as it is stated: “The entire congregation said to do so, for the matter was upright in the eyes of the entire people” (I Chronicles 13:4). Immediately, he sent and gathered all of Israel that was in the entire Land of Israel, as it is stated: “David assembled all Israel, from Shiḥor of Egypt until Levo Ḥamat, to bring the Ark of God from Kiryat Ye’arim” (I Chronicles 13:5). How many elders did David appoint there? Rabbi Yirmeya ben Elazar and Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: David appointed ninety thousand elders on that day, but he did not appoint Aḥitofel with them. He sanctified them so they would serve as an honor guard before it. That is what is written: “David again [vayosef od] gathered all the chosen of Israel, thirty thousand.” “Vayosef” – thirty thousand; “od” – thirty thousand; and the plain meaning of the verse, thirty thousand; that is ninety thousand. Immediately, they went to Giva to take up the Ark from there, as it is stated: “David and all the people who were with him from Baalei Yehuda rose and went [to take up from there the Ark of God]” (II Samuel 6:2). One verse says: “David and all Israel went up to Baala, to Kiryat Ye’arim which is of Judah, to take up from there the Ark of God, the Lord who is seated amidst the cherubs, upon which the Name is called” (I Chronicles 13:6). And one verse says: “David and all the people who were with him from Baalei Yehuda…” How can these two verses coexist? All Israel went to Baala, which is Kiryat Ye’arim, and waited there for the Ark, until they would bring it from Giva. But David and the elders set out from Baalei Yehuda, which is Baala, which is Kiryat Ye’arim, and went after the Ark to Giva to bring it from Giva to Kiryat Ye’arim, which is Baala. From Baala, all of Israel took it with them to Jerusalem. Some say: Initially they decided they would go only to Baala and send from there to the house of Avinadav, which was in Giva, to take up the Ark of God from there to Kiryat Ye’arim. From there they would all ascend with it to Jerusalem. When he was there, he said to them: ‘It is not in keeping with the honor due the Ark that it should come with individuals. Rather, let us all go there.’ That is why it is written: “David and all the people…rose and went” (II Samuel 6:2). Why did he initially go only to Baala, which is Kiryat Ye’arim? It is because Giva and Kiryat Ye’arim were located in one area, which is where the Givonites were settled, as it is stated: “The children of Israel traveled, and they came to their cities on the third day. Their cities were Givon, Kefira, Be’erot, and Kiryat Ye’arim” (Joshua 9:17). Kiryat Ye’arim fell into the portion of Judah, as it is enumerated in the portion of its inheritance: “Kiryat Baal, which is Kiryat Ye’arim” (Joshua 15:60), and it was the border between Judah and Benjamin, as it says regarding the border of Benjamin: “Its terminus was at Kiryat Baal, which is Kiryat Ye'arim, a city of the children of Judah…” (Joshua 18:14). But Giva, where the Ark was, was on the border of Benjamin, as it is written regarding the cities of Benjamin: “Givon, Rama, and Be’erot; and Mitzpe, Kefira, and Motza” (Joshua 18:25–26). That is why they initially came to Kiryat Ye’arim, which is on the border between Judah and Benjamin, and then they went to Givon. “Which is called the Name, the name of the Lord of hosts” (II Samuel 6:2) – Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: It teaches that the Name and all His appellations are placed in the Ark. Rav Huna said: It teaches that the tablets and the shards of the tablets are placed in the Ark. “They mounted the Ark of God [onto a new wagon]” (II Samuel 6:3) – they did not carry it as it is in the Torah, as it is written: “But to the sons of Kehat he did not give [because the sacred service is upon them, they shall bear on the shoulder]” (Numbers 7:9). Why was he punished to have been rendered oblivious to the verse? It is because he called matters of Torah “songs,” as it is stated: “Your statutes were songs to me…” (Psalms 119:54). The Holy One blessed be He said to him: Matters of Torah in whose regard it is written: “If you cast [hata’if] your eyes on it, it is gone” (Proverbs 23:5), you call them songs? I will cause you to fail regarding a matter that even schoolchildren know: “But to the sons of Kehat he did not give…,” and he brings it in a wagon. The Ark lifted the priests high and slammed them to the ground, lifted the priests high and slammed them to the ground. David sent and summoned Aḥitofel; he said to him: ‘Will you not say to me what we shall do with this Ark, as it is lifting the priests high and slamming them to the ground, lifting the priests high and slamming them to the ground?’ He said to him: ‘Send and ask those wise men whom you appointed.’ David said: ‘One who knows how to stop it and does not stop it, will ultimately be strangled.’ He said to him: ‘Slaughter offerings before it, and it will stop.’ The Holy One blessed be He said to Aḥitofel: ‘A matter that the children say in the synagogue each day: “But to the sons of Kehat he did not give…” you did not say to him, but this great matter you said to him: Slaughter offerings before it, and it will stop?’ That is why he was slaughtering when he took it up the second time, so he would not experience this, as it is stated: “It was, when [the bearers of the Ark of the Lord] walked [six paces, that he would slaughter a bull and a fatling]” (II Samuel 6:13). Uza and Aḥyo were driving the wagon, as it is stated: “They conveyed it from the house of Avinadav…[Uza and Aḥyo, sons of Avinadav, were driving the new wagon]” (II Samuel 6:3), Uza after it and Aḥyo before it. “They conveyed it from the house of Avinadav that was in Giva, [with the Ark of God, and Aḥyo was walking before the Ark]” (II Samuel 6:4). To what is the verse “They conveyed it from the house of Avinadav” referring? What did they carry with it? It was a chest that the Philistines sent, a gift to the God of Israel, upon which a Torah scroll was placed, like that which we learned: The Ark that Moses crafted: “Its length two and a half cubits, and its width one and a half cubits, and its height one and a half cubits” (Exodus 25:10) – with a cubit containing six handbreadths. The length of the tablets was six handbreadths, their width six, and their thickness three. They were placed along the length of the Ark. How much did the tablets fill? It was twelve handbreadths. Three handbreadths remained. Deduct from them one handbreadth, half for this wall and half for that wall. Two handbreadths remained in which the Torah scroll was placed, as it is stated: “There was in the Ark nothing [ein] but [rak] the two tablets [of stone]” (I Kings 8:9). Ein rak, an exclusion after an exclusion is only to include the Torah scroll that was placed in the Ark. You have accounted for the Ark by its length; come account for the Ark by its width. How much did the tablets fill in the Ark? It was six handbreadths. Deduct from them one handbreadth, half for this wall and half for that wall. Two handbreadths remained so that the Torah scroll would enter and exit without difficulty. This is the statement of Rabbi Meir. Rabbi Yehuda says: It is with a cubit containing five handbreadths. The length of the tablets was six handbreadths, their width six, and their thickness three. They were placed along the length of the Ark. How much did the tablets fill in the Ark? It was twelve handbreadths. One half handbreadth remained; one fingerbreadth and one half for this wall and one fingerbreadth and one half for that wall. You have accounted for the Ark by its length, come account for the Ark by its width. How much did the tablets fill in the Ark? It was six handbreadths. One handbreadth and one half remained. Deduct from them half one handbreadth, one fingerbreadth and one half for this wall and one fingerbreadth and one half for that wall. One handbreadth remained, in which the pillars stood, as it is stated: “King [Solomon] made himself a palanquin.… He crafted its pillars of silver…” (Song of Songs 3:9–10). The chest that the Philistines sent as a gift to the God of Israel was placed at its side, as it is stated: “Place the gold objects that you are returning to Him as a guilt offering in a chest at its side, and send it and it will go” (I Samuel 6:8). Upon it, the Torah scroll was placed, as it is stated: “Take this scroll of the Torah, [and place it at the side of the Ark]” (Deuteronomy 31:26). It was placed at its side and not inside it. How, then, do I realize: “There was in the Ark nothing [ein] but [rak] the two tablets” (I Kings 8:9)? It is to include the shards of the tablets, which were placed in the Ark, because the whole tablets and the shattered tablets were placed on their sides in the Ark, as they were only three handbreadths thick. Before the chest there was a shelf that protruded from the Ark, on which the Torah scroll was placed. That is what is written: “They conveyed it from the house of Avinadav […with the Ark of God]” (II Samuel 6:4) – this is the chest upon which the Torah scroll was placed and was standing at the side of the Ark of the Covenant of the Lord. “Aḥyo was walking before the Ark” (II Samuel 6:4) – from here they said: Aḥyo was walking before it. When they were taking it up, ninety thousand elders were walking before it, the priests were bearing it, the Levites were playing instruments, and all Israel were reveling; one who had a palm branch in his hand, one who had a drum or a musical instrument. That is what is written: “David and the entire house of Israel were reveling before the Lord [with all kinds of juniper wood, with harps, with lyres, with drums, with timbrels [uvimenaanim], and with cymbals]” (II Samuel 6:5). This is a reference to a palm branch with which a person waves [menaane’a]. “They came to the threshing floor of Nakhon” (II Samuel 6:6) – “Kidon” (I Chronicles 13:9) is written and “Nakhon” is written. Rabbi Yoḥanan said: Initially Kidon but ultimately Nakhon. “Uza reached out to the Ark of God [and took hold of it]” (II Samuel 6:6) – the Holy One blessed be He said to him: The Ark bears its bearers; itself all the more so, as it is written: “It was when the entire people had finished crossing, the Ark of the Lord and the priests passed before the people” (Joshua 4:11) – the Ark bore its bearers and crossed. “Because the cattle had stumbled” (II Samuel 6:6( – why did they stumble? It was because they were taking it in contravention of the Torah. They should have taken it on the shoulder, but they loaded it onto a wagon and it proceeded on its own. “The wrath of the Lord was enflamed against Uza, and God smote him there al hashal” (II Samuel 6:7) – what is “al hashal”? Rabbi Yoḥanan and Rabbi Elazar: One said: Over matters of unwitting actions, and one said: Because he tended to his needs before it. “And he died there with the Ark of God” (II Samuel 6:7) – Rabbi Yoḥanan said: Uza will enter the World to Come, as it is stated: “With the Ark of God”; just as the Ark is in existence in the World to Come, so too, Uza will enter the World to Come. “David was distressed [vayiḥar] because the Lord had lashed out [in a breach against Uza]” (II Samuel 6:8) – what is vayiḥar? Rabbi Elazar said: It is that David’s face changed and resembled a loaf baked on coals [ḥarara]. What is the reason? It is because af is not written with it. Immediately, David feared to bring it to his home, as it is stated: “David feared the Lord on that day, and he said: How can the Ark of the Lord come to me?” (II Samuel 6:9). What did David do? He diverted it to the home of Oved Edom to remain there, as it is stated: “David was unwilling to transfer the Ark of the Lord to him…and David diverted it to the home of Oved Edom the Gitite” (II Samuel 6:10). Oved Edom was a Levite, as it attributes his lineage with the Levites. Oved Edom and his brethren were sixty-two. Why was his name called Oved? It is because he served [avad] before the Lord properly. Edom, because he reddened [shehedim] David’s face. He was fearful of the Ark lest it kill him, and he serves before it, and the Holy One blessed be He blessed him. “The Gitite” – it is because he was from Gat. When David returned to Jerusalem, Aḥitofel came and said to him: David, should you not have learned from a small verse that the children read: “But to the sons of Kehat he did not give, [because the service of the sacred objects was upon them; they bore them upon their shoulders]” (Numbers 7:9)? The Levites bear the Ark; the priests do not bear the Ark. On a shoulder they bear the Ark, not on a wagon. From where is it derived that this is so? For you find when he took it up the second time, there was neither priest nor wagon there, as it is stated: “Then David said not to bear the Ark of God, other than the Levites” (I Chronicles 15:2). And it is written: “The children of the Levites bore the Ark of God [as Moses had commanded in accordance with the word of the Lord, on their shoulders with the poles on them]” (I Chronicles 15:15). “The Ark of the Lord stayed in the house of Oved Edom the Gitite” (II Samuel 6:11) – our Rabbis said: There were two items that were sacred and great, but people believed that they were harsh. So as not to disseminate slander in their regard, it wrote a conspicuous instance of praise and blessing in their regard. These are: Incense and the Ark. Incense, so that a person would not say that the incense is harsh. It was by its means that Nadav and Avihu died; by its means the assembly of Koraḥ were burned; by its means Uziyahu was afflicted with leprosy. That is why the Holy One blessed be He wrote a significant virtue regarding the incense, that Israel was saved by its means, as it is stated: “Aaron took as Moses had spoken, and ran into the midst of the assembly, [and behold, the plague had begun among the people; he placed the incense, and atoned for the people. He stood between the dead and the living, and the plague was checked]” (Numbers 17:12–13). The Ark, so that a person will not say that the Ark is harsh. It smote the Philistines, it killed the residents of Beit Shemesh, it killed Uza. That is why it wrote a blessing in its regard, as it is stated: “The Ark of the Lord stayed [in the house of Oved Edom the Gitite for three months, and the Lord blessed Oved Edom and his entire household]” (II Samuel 6:11). It is to teach you that incense and the Ark do not kill, but rather sins kill. With what did the Holy One blessed be He bless the home of Oved Edom? Rabbi Yosei says: With children; that is what is written: “Oved Edom had sons: Shemaya the firstborn…Yoaḥ the third, and Sakhar the fourth, and Netanel.… Peuletai the eighth, [for God had blessed him]” (I Chronicles 26:4–5). They asked before Rabbi Yoḥanan: What is Peuletai? He said to them: It is because he performed a great action [peula] on behalf of the Torah. What great action did he perform? He would kindle a lamp before the Ark, one lamp in the morning and one lamp in the evening. Rabbi Yosei rendered it words of parting: If for the Ark that did not eat and drink and requires attention only due to the two tablets that were in it, the home of Oved Edom the Gitite was privileged to be blessed on account of it, one who receives Sages and students with food, drink, and made beds, all the more so that the Holy One blessed be He will pay him his reward. They said regarding Oved Edom: He had eight sons and eight daughters-in-law, and each and every one of them would give birth to two in one month. How so? She would be impure for seven, pure for seven, and give birth; impure for seven, pure for seven, and give birth. Sixteen for each month; for three months that is forty-eight. The sons of Shemaya were six, as it is written: “To Shemaya his son were born sons.… The sons of Shemaya: Otni…” (I Chronicles 26:6–7); that is fifty-four. His eight, as it is written: “Oved Edom had sons…” (I Chronicles 26:4–5), that is sixty-two. That is what is written: “All these were of the sons of Oved Edom, they and their sons and their brethren, capable men with strength for the service: sixty-two for Oved Edom.” (I Chronicles 26:8). That is, “for God had blessed him” (I Chronicles 26:5). That is why it is stated: “[The Ark of God remained with the household of Oved Edom, in his house three months,] and the Lord blessed the house of Oved Edom…” (I Chronicles 13:14). David heard after three months that the Holy One blessed be He had blessed Oved Edom and his household. He gathered the elders of Israel, the leaders, and the leaders of the priests and Levites to take up the Ark with great rejoicing, as it is written: “It was told to King David, saying: The Lord has blessed the house of Oved Edom…[David went and took up the Ark of God from the house of Oved Edom to the City of David with rejoicing]” (II Samuel 6:12). And one verse says: “David, and the elders of Israel, [and the captains of thousands, who were walking to take up the Ark of the Covenant of the Lord from the house of Oved Edom, were joyful]” (I Chronicles 15:25). Who took it up? The Levites took it up. When David saw that the Levites took it up and were not harmed, as Aḥitofel had said to him, he added and slaughtered more offerings before it as Aḥitofel had said initially. That is what is written: “It was as God helped the Levites, [carriers of the Ark of the Covenant of the Lord, and they sacrificed seven bulls and seven rams]” (I Chronicles 15:26). One verse says: “They sacrificed seven bulls and seven rams” (I Chronicles 15:26). And one verse says: “It was when [the bearers of the Ark of the Lord] would walk six paces, he would slaughter a bull and a fatling” (II Samuel 6:13). Rabbi Ḥanina and Rabbi Mana: One said: For each pace a bull and a fatling, and after seven, seven bulls and seven rams. And one said: For each pace seven bulls and seven rams, and at the end a bull and a fatling. The Rabbis say: One verse explains the other: For each seven paces, seven bulls and seven rams. Rav Pappa bar Shmuel said: For each and every pace, a bull and a fatling; for every six steps seven bulls and seven rams. Rav Ḥisda said to him: If so, you have filled the entire Land of Israel with altars. Rather, Rav Ḥisda said: For every six paces, a bull and a fatling, and for every six sets of six paces, seven bulls and seven rams. “David was dancing before the Lord with all his might” (II Samuel 6:14) – come and see to what extent David debased himself for the glory of the Holy One blessed be He. David should have been walking before it like a king clad in his royal garments. [He was] not, but rather David donned fine garments in honor of the Ark and reveled before it in any describable manner saying whatever he could say, as it is stated: “David was wrapped in a fine linen robe along with all the Levites who were bearing the Ark…[upon David there was an ephod of linen]” (I Chronicles 15:27). And it is written: “David was mekharker before the Lord bekhol oz” (II Samuel 6:14) – what is “bekhol oz”? It is with all his might. What is “mekharker”? It is that he was clapping his hands one upon the other and saying: Exalted Lord [kiri ram]. Israel were shouting and sounding the shofars, trumpets, and all musical instruments, as it is stated: “All the house of Israel were taking up the Ark of the Lord with shouting and with the sounding of the shofar” (II Samuel 6:15). And one verse says: “All Israel were taking up the Ark of the Covenant of the Lord [with shouts, and with sound of a shofar, and with trumpets, and with cymbals, sounding with lyres and harps]” (I Chronicles 15:28). When they arrived in Jerusalem, all the women were peering at David from the rooftops and from the windows and saw him dancing and reveling, but he did not care. That is what is written: “It was, as the Ark of the Lord was entering the City of David [that Mikhal daughter of Saul peered through the window]” (II Samuel 6:16). You see that his wife was peering at him. From where is it derived that the same is true of all the women of Jerusalem? It is as she says: “How honorable today is the king of Israel, who was exposed today before the eyes of the maidservants of his servants” (II Samuel 6:20). “She saw King David mefazez umkharker…” (II Samuel 6:16) – when she saw him conducting himself like a commoner, he was contemptible in her eyes. What is mefazez umkharker? What would he do? Our Rabbis said: He was wearing refined gold garments similar to pure gold [paz]. He would strike his hands one on another and clap, and he would cry kiri ram. He would mefazez. What is mefazez? The refined gold that was on him would produce a clinking sound. Could it be that David did not do any more than that? No. Rather, he would reverse his cloak and leap before it, as it is written elsewhere: “And saw King David dancing and reveling…” (I Chronicles 15:29). All the women were peering at him from the rooftops and the windows, and he did not care. From where do you learn that David would reverse his cloak and leap? It is as you find that once they took it into the City of David, they displayed it in the place that David had prepared for it, and he and Israel offered up burnt offerings before it, as it is written: “They brought the Ark of the Lord, and they displayed it [in its place, within the tent that David had pitched for it]” (II Samuel 6:17). Elsewhere it is written: “They presented burnt offerings and peace offerings before God” (I Chronicles 16:1) – after he concluded the offering, he blessed the entire people because they honored the Ark. He gave gifts to them all as an expression of joy for the Ark, and to the women, as it is stated: “David concluded offering up the burnt offerings and the peace offerings, [and he blessed the people in the name of the Lord of hosts]. He distributed to all the people, to the entire multitude of Israel, [both men and women, to each, one loaf of bread, one portion of beef [eshpar], and one raisin cake [ashisha]]” (II Samuel 6:18–19). What is eshpar? It is one-sixth [eḥad mishisha] of a bull [bapar]; ashisha, one-sixth of an ephah. Some say: Ashisha – a cask of wine, just as it says: “And lovers of goblets [ashishei] of grapes” (Hosea 3:1). After all Israel took their leave from him, he turned to bless his household and to bring them joy, due to the overwhelming celebration of the Ark. Mikhal emerged to meet him and disgraced him for debasing himself before the eyes of the women in honor of the Ark. That is what is written: “David returned to bless his household. [Mikhal daughter of Saul came out to meet David, and she said: How honorable today was the king of Israel, who was exposed today before the eyes of the maidservants of his servants, in the manner that one of the idlers is exposed]” (II Samuel 6:20). She did not enable him to enter into the house, but she went out and verbally lambasted him. “She said: How honorable today was the king of Israel, who was exposed today before the eyes of the maidservants of his servants.” From here you learn that he reversed his cloak and leapt, as she said to him: “Who was exposed today.” She began instigating a quarrel with him, seeking to utterly shame him. She said to him: ‘Have you seen your glory?’ “How honorable today was the king of Israel”? ‘Now you have let it be known that you are king?’ “Who was exposed today” – if only it had been privately, but rather it was “before the eyes of the maidservants of his servants.” These are the women of Israel, whom she characterizes as maidservants. “In the manner that one of the idlers is exposed” – Rabbi Abba bar Kahana said: The idlest of the idlers is the dancing jester, as there is no one idler than he is from any mitzva. That is how David was dancing before the Ark. She said to him: ‘Today the glory of father’s household has been revealed. Come and see what the difference is between you and father’s household. All members of my father’s household were modest and holy.’ They said about the household of Saul that neither heel nor big toe of theirs was ever seen. That is what is written: “He came to the sheep enclosures upon the way, and there was a cave there. Saul came [to relieve himself]” (I Samuel 24:3). What is, “he came to the sheep enclosures [gidrot]”? Rabbi Avin in the name of Rabbi Elazar: He entered a sheep pen, a gate within a gate. “Saul came to relieve himself [lehasekh et raglav]” – he made himself like a booth [sukka], wrapped in flowing robes and sat in the lavatory. He would lower his garment a bit and raise it a bit, lower it a bit and raise it a bit. David said: It is not proper to harm so modest a body. That is what is written that he said to him: “Behold, this day your eyes have seen that the Lord delivered you today into my hand in the cave, and one said to kill you, and I vataḥas on you” (I Samuel 24:10). It is not written here, “I had compassion [vaaḥus] on you,” but rather, “it has compassion [vataḥas] on you” – your modesty caused there to be compassion on you. That is what Mikhal said to him: ‘The members of father’s household were so modest, and you stand and expose your garment like one of the idlers.’ When she finished her words, he said to her: ‘Was I reveling before a king of flesh and blood? Was it not before the King of kings that I was reveling, who chose me over your father and his entire household? Were your father more righteous than I, would God have chosen me and rejected your father’s household?’ That is what is written: “David said to Mikhal: Before the Lord, [who chose me over your father and over his entire household, to appoint me ruler over the people of the Lord, over Israel, I will revel before the Lord]” (II Samuel 6:21). He said to her: ‘Your father was king over Israel alone; I am ruler over Israel and Judah.’ That is what is written: “Over the people of the Lord” – this is the tribe of Judah. “Over Israel” – these are the rest of the tribes. Another matter: He said to her: ‘The members of your father’s household sought their own glory and forsook the glory of Heaven. I do not do so, but rather, I forsake my own glory and seek the glory of Heaven.’ That is what is written: “I would be demeaned even more than this, [and I would be lowly in my eyes; but with the maidservants of whom you spoke, with them, I would be honored]” (II Samuel 6:22). ‘Do not say that I was lowly in the eyes of others and not contemptible in my perception’; the verse states: “And I would be lowly in my eyes.” “But with the maidservants of whom you spoke, with them, I would be honored” – he said to her: ‘Those women whom you characterized as maidservants are not maidservants [amahot], but mothers [imahot]. If only I will have a portion with them in the future.’ That is what is written: “But with the maidservants of whom you spoke” – if only, “with them, I would be honored.” Because Mikhal said this, she was punished, as it is written thereafter: “Mikhal daughter of Saul did not have a child until the day of her death” (II Samuel 6:23). But is it not written: “Yitre’am, to Egla his wife” (I Chronicles 3:3)? She lowed like a calf [egla] and died. That is what is written: “[Mikhal…did not have a child] until the day of her death” – but on the day of her death she had. There is no person in Israel who debased himself for the mitzvot more than David. That is what is written that he said: “Lord, my heart was not haughty” (Psalms 131:1) – when Samuel anointed me as king; “nor my eyes lofty” (Psalms 131:1) – when I killed Goliath; “and I did not aspire to greatness” (Psalms 131:1) – when they restored me to my kingdom; “or to what is beyond me” (Psalms 131:1) – when I took up the Ark. “Instead I have composed and quieted my soul, like a weaned child on his mother” (Psalms 131:2) – just as this child is not ashamed to be exposed before his mother, so, I have composed myself before You that I was not ashamed to debase myself before You in Your honor. “My soul is like a weaned child” (Psalms 131:2) – like this infant who emerges from his mother’s womb, and he has no haughtiness of spirit to refrain from nursing from his mother’s breasts, so my soul is upon me, as I am not ashamed to study Torah from the insignificant of Israel. Rabbi Ada bar Rabbi Ḥanina said: The Holy One blessed be He said to him: ‘You have rendered yourself like a weaned child; as you live, just as this child has no iniquities, so, you have no iniquities, as it is stated: “The Lord has expunged your sin; you will not die” (II Samuel 12:13). From here you learn that a person may not comport himself with haughtiness before the Omnipresent, but rather, he should debase himself for His glory. Rabbi Yehuda HaLevi bar Rabbi Shalom said: The actions of the Holy One blessed be He are unlike the actions of flesh and blood. Why? The cook of flesh and blood has fine garments. When he goes out to the marketplace he wears them, but when he stands and cooks, he removes the nice ones and wears tatters and an apron. Moreover, when he sweeps the stove and the oven, he wears lower-quality garments than those. But before the Holy One blessed be He, when the priest sweeps the altar and removes the ashes, he dons excellent garments, as it is stated: “The priest shall don his linen vestments…” (Leviticus 6:3), so that “he shall remove the ashes” (Leviticus 6:3). Why is it so? It is only to inform you that there is no haughtiness before the Omnipresent. Likewise, you find that Elazar the priest would comport himself with humility before the Omnipresent. Rabbi Yehoshua ben Levi said: Elazar was the head of heads, the prince of princes, as it is stated: “The prince of the princes of the Levites was Elazar son of Aaron the priest…” (Numbers 3:32). See the authority that he possessed, and you assume that because he was a prominent man he would delegate others to bear the vessels that he was supposed to bear. No; rather, he himself would bear them, as it is stated: “The charge of Elazar son of Aaron the priest [is the illuminating oil, and the incense of the spices, and the meal offering of the daily offering, and the anointing oil]” (Numbers 4:16). How did he bear all these? Our Rabbis said: This is how he bore them: The anointing oil in his right, the incense of the spices in his left, and the meal offering of the daily offering of the morning was suspended from his forearm. Where was the one brought in the afternoon placed? Rabbi Aḥa said that Rabbi Shimon ben Yoḥai said: He would suspend a type of small bowl from his belt, because his loins were girded with a belt like a servant before his master. This is to inform you that there is no haughtiness before God. “The charge of the entire Tabernacle, and of all that is in it, in the sacred, and in its vessels” (Numbers 4:16) – as it was he who would give them the Ark, the table, the candelabrum, and the altars and all their utensils, just as it says: “Their commission: The Ark, [the table, the candelabrum, the altars, and the sacred vessels with which they would serve, and the screen, and all its work]. The prince of the princes of the Levites was Elazar…” (Numbers 3:31–32).

“Do not cut off the tribe of the Kehatite families from among the Levites” (Numbers 4:18). “Do not cut off the tribe of the Kehatite families from among the Levites” (Numbers 4:18). That is what is written: “Behold, the eye of the Lord is on those who fear Him, on those who await His kindness, to deliver them from death, and to sustain them in famine” (Psalms 33:18–19). “Behold, the eye of the Lord is on those who fear Him,” this is the tribe of Levi, who sit and hope for the kindness of the Holy One blessed be He. Do all people not long for the kindness of the Holy One blessed be He? It is, rather, more so regarding the tribe of Levi, as they did not receive a portion in the Land. Rather, they sit and pray that the Land of Israel will produce its produce so they can take tithes, as they have nothing in the world other than the kindness of the Holy One blessed be He. That is, “on those who await His kindness.” “To deliver them from death,” from death itself, “and to sustain them in famine,” these are twenty-four gifts of the priesthood, which were given to the tribe of Levi: ten in the Temple, ten in the provinces, and four in Jerusalem. That is, “and to sustain them in famine.” Rabbi Elazar ben Pedat said: From what death were they delivered? If it was from death of this world, there is no creature that does not die. What is “to deliver them from death”? It is from death by the Ark. How so? Rabbi Elazar ben Pedat said in the name of Rabbi Yosei ben Zimra: When Israel was traveling, two sparks of fire would emerge from the midst of the two staves of the Ark in order to smite their enemies. From where is it derived? It is as Moses said to Israel: ‘Why do you fear the giants; are they tougher than those who would come against us and the Ark would burn them?’ Likewise, it says: “You shall know today that the Lord your God is He who passes before you, [a devouring fire]” (Deuteronomy 9:3). From here, you expound that two sparks would precede them. He said to them: “He will destroy them, and He will subdue them before you” (Deuteronomy 9:3). Since the sparks would emerge, the fire would graze the bearers of the Ark and they would be burned and decrease in number. From where is it derived that the tribe of Kehat diminished in number? You find that three families would bear all the Tabernacle vessels. [The family of] Gershon bore all the woven materials: sheets, curtain, the screen, and the hangings. The family of Kehat would bear the Ark, the table, the candelabrum, the altars, and the sacred vessels. [The family of] Merari would bear the beams, the bars, the pillars, and the bases. You find that these four families were counted from one month old and from thirty years old. When he counts the Gershonites, he counts them from one month old, and finds them “seven thousand five hundred” (Numbers 3:22). He then counted them from thirty years old and finds them “two thousand six hundred and thirty” (Numbers 4:40). They were one hundred and thirty more than one-third. Likewise, Merari, he counts them from one month old, and their total comes to “six thousand two hundred” (Numbers 3:34). When he attributes them from thirty years old, he finds them “three thousand two hundred” (Numbers 4:44). They were one hundred more than half of them. But the family of Kehat, you find them most numerous of all the families, as from one month old he counts them and finds them “eight thousand six hundred” (Numbers 3:28). When he came from thirty years old, he finds them “two thousand seven hundred and fifty” (Numbers 4:36). They were less than one-third, by one hundred and seventeen. Why was it so? It is, rather, as Rabbi Elazar ben Pedat said in the name of Rabbi Yosei ben Zimra: When Israel was traveling; two sparks of fire would emerge from the midst of the two staves and graze the bearers of the Ark and they would decrease in number. Each and every one of them was running; this one would take the table, this one would take the candelabrum, this one would take the altars, but they would flee from the Ark because it would harm them. It was as though the Ark was treated with contempt and the Holy One blessed be He would become angry with them, and again they would be eradicated. The Holy One blessed be He said to Moses: ‘How am I killing the sons of Kehat?I If they bear it, they decrease in number, if they do not bear it, there is anger directed at them.’ The Holy One blessed be He said to Moses and to Aaron: ‘Institute a remedy for the sons of Kehat so they will not be cut off from the world, so they will not abandon and flee. “Do not cut off the tribe …” Rather, let Aaron and his sons come: “Assign them, each man to his service and to his burden” (Numbers 4:19), so that they will be unable to switch from service to service and from burden to burden.’ That is what is written: “But do this for them, and they will live, [and will not die upon their approaching the Holy of Holies. Aaron and his sons shall come, and assign them, each man to his service and to his burden]” (Numbers 4:19). Rabbi Shmuel bar Naḥman said: God forbid, the sons of Kehat would not abandon the Ark and run to the table and the candelabrum; rather, even though they would decrease in number, they would give their lives for the sake of the Ark. If so, why was He cautioning them: “Do not cut off the tribe…”? Rather, it was because they knew that anyone who bears the Ark, his reward is great; they would abandon the table, the candelabrum, and the altars, and they would all run to the Ark to receive a reward. As a result, this one would quarrel and say: ‘I will bear here,’ and that one would quarrel and say: ‘I will bear here,’ and as a result, they would act with levity and the Divine Presence would harm them. God said to Moses: ‘Institute a remedy for the sons of Kehat so they will not be eradicated from the world. “Do not cut off…” Rather, have them assigned to their service and to their burden so they will not quarrel with one another.’ Moses instituted a remedy, but they were quarreling with one another: This one would say: ‘I will bear the Ark,’ and that one would say: ‘I will bear it,’ and one would not know what was fixed for him, what was his burden. The Holy One blessed be He said, and consequently Aaron and his sons would enter and give each and every one his burden, as it is stated: “Aaron and his sons shall come, and assign them...” Another matter, “do not cut off,” that is what is written: “Do not rob the impoverished as he is impoverished…” (Proverbs 22:22). Our Rabbis say: Regarding what is the verse speaking? If he is impoverished, what does he steal from him? Rather, it spoke only of gifts to the poor that he is obligated to give them by Torah law; gleanings, forgotten sheaves, produce in the corner of the field, and the tithe of the poor. The Holy One blessed be He cautioned that no person should rob them of the gifts that are fit to give them. “As he is impoverished,” his poverty is sufficient for him. Is it not enough for the wealthy person that he exists in comfort and the poor person in suffering, but he even robs from him what the Holy One blessed be He gave him? “And do not oppress the poor at the gate” (Proverbs 22:22). Just as it says: “You shall not distort the judgment [of your poor in his dispute]” (Exodus 23:6), and it says: “[You shall not afflict] any widow [or orphan]” (Exodus 22:21), “for the Lord will fight their battle and will deprive of life those who deprive them” (Proverbs 22:23), likewise, it says: “If you afflict him, [then when he cries out to Me, I will hear his cry]. My wrath will be enflamed, and I will kill [you with the sword]” (Exodus 22:22–23). Another matter, “do not rob,” it is speaking of the tribe of Levi. Why does it call them impoverished? It is because they were more impoverished in number than all the tribes. You have none of the tribes that was as few in number as Manasseh, as their number totaled only “thirty-two thousand two hundred” (Numbers 1:35), and those counted were from twenty years old until sixty years old, excluding those who were from one month old until twenty, and excluding those from sixty years and above. However, the entire tribe of Levi was from one month and above only twenty-two thousand three hundred, plus Aaron and his sons. Why? It is because they were adjacent to the sacred; anyone who was not appropriately careful, the attribute of justice would harm them. The Holy One blessed be He said to Israel: ‘They keep the commission of the sacred so that you will not be harmed, and their numbers dwindle for you. Do not rob from them the gifts that I gave them, because he is impoverished.’ Moreover, they are impoverished from an inheritance, as they did not take a portion in the Land with you, as it is stated: “But to the tribe of Levi, Moses did not give an inheritance” (Joshua 13:33). “To the children of Levi, behold, I have given all tithes in Israel as an inheritance…[The children of Israel] shall no longer approach the Tent of Meeting]… The Levite himself shall perform the service of the Tent of Meeting” (Numbers 18:21–23). “And do not oppress the poor at the gate,” just as it says: “When you shall conclude to tithe all the tithes of your produce…[and you shall give to the Levite…]” (Deuteronomy 26:12). If you do so, “for the Lord will fight their battle” (Proverbs 22:23). “Do not rob the impoverished.” It is speaking of the sons of Kehat. Why does it call them impoverished? It is because they were from the tribe of Levi, which did not take a portion in the Land. Another matter, “do not cut off,” that is what is written: “But the Lord had not spoken to erase the name of Israel from beneath the heavens” (II Kings 14:27). The Holy One blessed be He does not seek that any one of them should die. See what is written: “The foreigner who accompanies the Lord shall not say: [The Lord will separate me from His people]” (Isaiah 56:3). If regarding a foreigner, I said not to disqualify him, all the more so Israel, who are My children. That is, “but the Lord had not spoken to erase…” Likewise, the Givonites, who were unsought proselytes, and were not sincere proselytes, but rather they converted due to fear, and I accepted them. And because Saul sought to confront them and killed the priests who would provide their sustenance, I killed him. Moreover, I brought three years of famine on their account, as it is stated: “There was a famine in the days of David [for three years…the Lord said: For Saul, and for the bloody house, in that he put the Givonites to death]” (II Samuel 21:1). If the Givonites, who came to you, I did not disqualify, will I disqualify My children? That is, “But the Lord had not spoken to erase…” This is true all the more so regarding the Levites, who are servants before Me. That is, “Do not cut off.” “Do not cut off,” that is what is written: “The Lord is good; He is a stronghold on the day of trouble” (Nahum 1:7). The attributes of the Holy One blessed be He are not like the attributes of flesh and blood. A flesh and blood king against whom the province rebelled, he initiates chaos and kills the good with the bad. The Holy One blessed be He is not so. When the generation angers Him, he spares the righteous and eradicates the wicked. The generation of Enosh sinned; He eradicated them, but spared Ḥanokh: “Ḥanokh walked [with God and he is not, as God took him]” (Genesis 5:24). Why? “[He is a stronghold] on the day of trouble and knows those who take refuge in Him” (Nahum 1:7). The generation of the Flood angered Him and He eradicated them, but He spared Noah: “Noah found favor in the eyes of the Lord” (Genesis 6:8). That is, “[He is a stronghold] on the day of trouble and knows those who take refuge in Him.” The people of Sodom angered Him and He eradicated them, but He spared Lot, as it is stated: “It was when God destroyed the cities of the plain…[He sent Lot from the midst of the upheaval]” (Genesis 19:29). That is, “[He is a stronghold] on the day of trouble and knows those who take refuge in Him.” He brought darkness upon the Egyptians, “But all the children of Israel had light in their dwellings” (Exodus 10:23). That is, “[He is a stronghold] on the day of trouble and knows those who take refuge in Him.” Israel departed from Egypt, came to the wilderness, and performed that act, except for the tribe of Levi, as it is stated: “Whoever is for the Lord, to me, and all the sons of Levi gathered to him” (Exodus 32:26). Immediately, Moses stood and killed the sinners by means of the tribe of Levi, as it is stated: “The sons of Levi acted in accordance with the word of Moses, [and some three thousand men fell from the people on that day]” (Exodus 32:28). And the Lord afflicted those who performed the act of the calf, but He did not afflict the tribe of Levi, as it is stated: “The Lord afflicted [the people, because they made the calf that Aaron had made]” (Exodus 32:35). That is, “[He is a stronghold] on the day of trouble and knows those who take refuge in Him.” The Holy One blessed be He said: ‘The tribe of Levi took shelter in Me and sanctified Me with the calf, by right, I should acknowledge them for good and rescue them from trouble.’ That is why He cautioned Moses and Aaron regarding the sons of Kehat, who were Levites, so they would not be eradicated on account of the Ark. That is what is written: “Do not cut off…” Another matter, “do not cut off,” what is written before it? “The Lord spoke to Moses and Aaron” (Numbers 4:17). Rabbi Levi said: What matter does Aaron have, that he is mentioned here? It is, rather, that He is providing an allusion to the sons of Kehat and saying to them: ‘Focus your attention to ensure that you will not conduct yourselves with levity and enter before the Ark. If you conducted yourselves with levity in its regard, learn from the sons of Aaron.’ He said: The sons of Aaron, because they entered without permission, what is written in their regard? “Fire emerged from before the Lord, and consumed them” (Leviticus 10:2). You, too, focus your attention, so what befell the sons of Aaron will not befall you. That is why He wrote: “The Lord spoke to Moses and Aaron.” Our Rabbis say: Why is Aaron written here? It is because when the sons of Kehat were commanded regarding the bearing of the Ark, they became afraid. They began shouting at Moses and saying: ‘We are going to die just as the sons of Aaron died.’ The Holy One blessed be He said to Moses: ‘Just as you instituted a remedy for Aaron [when he enters the Holy of Holies], as it is stated: “With this Aaron shall come into the Holy of Holies” (Leviticus 16:3), so, institute a remedy for the Kehatite families so they will not die.’ That is what is written: “Do not cut off…” “But do this for them, [and they will live, and will not die]” (Numbers 4:19). Do not wonder about this that the Holy One blessed be He instituted a remedy for them so they would not die, as even for the wicked we have found that He instituted a remedy for them so they would not die. When the Holy One blessed be He detailed for Moses the thirty-six instances of karet in the Torah, Moses said before the Holy One blessed be He: ‘Master of the universe, if a person sins in these, will he be eliminated in that way?’ The Holy One blessed be He said to him: ‘Let them be flogged forty lashes and thereby satisfy the obligation of their karet.’ That is what we learned: All those liable to receive karet who were flogged are exempted from their karet, as it is stated: “And your brother shall be debased before your eyes” (Deuteronomy 25:3). Once he is flogged he is as your brother. This is the statement of Rabbi Ḥananya ben Gamliel. If one violates one transgression, his soul is taken for it, one who performs one mitzva, all the more so that his soul will be given to him. Why did the Torah require to flog him with forty lashes? It is because he violated the Torah that was given in forty days, and he caused death to himself, who was formed in forty days. Let him be flogged forty lashes and thereby satisfy the obligation of his karet. Just as it was done to Adam the first man, who sinned and incurred liability to die, and was stricken with forty blows, as the world was cursed forty curses due to his sin: Ten for Adam, ten for Eve, ten for the serpent, and ten for the earth. The Holy One blessed be He extended the day for him, as it is stated: “As on the day that you eat of it you will die” (Genesis 2:17), but he lived nine hundred and thirty years. He did not complete the day of the Holy One blessed be He. If for the wicked He instituted a remedy, all the more so for the righteous. That is, “do not cut off…” Rabbi Abba bar Aivu said: It would have been sufficient had it mentioned here only the family alone. Why does it mention the entire tribe, as it says: “The tribe of the Kehatite families [from among the Levites]”? (Numbers 4:18). It is, rather, that the Holy One blessed be He “foretells the outcome from the outset” (Isaiah 46:10), and precedes events that had not yet been done. The Holy One blessed be He foresaw that Koraḥ would stand from the families of Kehat and dispute with Moses, as it is stated: “Koraḥ, son of Yitzhar, son of Kehat, [son of Levi]…took” (Numbers 16:1), and that Moses was destined to request before the Lord that the earth swallow them. The Holy One blessed be He said to him: ‘Direct your attention, "a remembrance to the children of Israel, so that a non-priestly man will not draw near…[to burn incense before the Lord and he will not be like Koraḥ and like his congregation as the Lord spoke to him at the hand of Moses]”’ (Numbers 17:5).Was the verse lacking anything? What is “to him”? The Holy One blessed be He said to Moses: ‘Regarding him, I will listen to you, but regarding the entire tribe, I will not listen to you.’ That is why it is stated: “Do not cut off…” “The Kehatite,” that is what is written: “For My name's sake, I will defer My wrath and for My praise, I will exercise forbearance with you, so as not to eradicate you” (Isaiah 48:9). It is speaking of Israel. “For My name's sake, I will defer My wrath,” this is Israel, upon whom the Holy One blessed be He designated His name: “I am the Lord your God” (Exodus 20:2). And He joined His name with their name, Israel. That is why He deferred His wrath against Israel, that He did not eliminate them, but rather, He collected from them little by little in exile in order to absolve them. He did not seek to eradicate them, so his name would not be desecrated because of them. As we find when Israel was in Egypt, they rebelled against the Holy One blessed be He and the Holy One blessed be He wished to eliminate them, but He deferred His wrath with them for His name’s sake and did not do so, just as it says: “I said to pour My fury upon them, to spend My wrath upon them within the land of Egypt. But I acted for My name’s sake, so that it would not be profaned before the eyes of the nations” (Ezekiel 20:8–9). Likewise, when Israel departed, in the wilderness they rebelled against Him, and the Holy One blessed be He sought to eradicate them but He deferred His wrath with them for His name’s sake, as it is stated: “I said to pour My fury upon them [in the wilderness to eradicate them. But I acted for My name’s sake, so that it would not be profaned before the eyes of the nations…]” (Ezekiel 20:13–14). Likewise, the generation of the wilderness rebelled against the Holy One blessed be He and He sought to eradicate them, but He deferred His wrath with them for His name’s sake, and He took an oath that He would exact retribution against them with the servitude of the kingdoms, but he did not effect eradication, as it is stated: “I said I would pour My fury [upon them…in the wilderness]. But I restrained My hand, [and I acted for the sake of My name, that it not be profaned]” (Ezekiel 20:21–22). “I also raised My hand [to them in the wilderness, to disperse them among the nations and to scatter them through the lands]” (Ezekiel 20:23). “For My praise, I will exercise forbearance with you” (Isaiah 48:9), so that the name of the Holy One blessed be He will not be profaned through them; He will bring them the sealed redemption, as it is stated: “I will sanctify My great name that was profaned among the nations… I will take you from the nations…[and I will bring you to your land]” (Ezekiel 36:23–24). Another matter, “I will exercise forbearance [oḥotam] with you” (Isaiah 48:9), because Israel was created to recite the praise of the Holy One blessed be He, just as it says: “This people, I formed for Myself; [they will recite My praise]” (Isaiah 43:21). For that purpose, so that His name would be praised in their midst, the Holy One blessed be He seals it [ḥotma] for good. Just as it says: “Place me as a seal [hotam] upon your heart, as a seal upon your arm” (Song of Songs 8:6). That caused them not to be eliminated in exile. That is, “so as not to eradicate you.” Another matter, “for My name's sake, I will defer My wrath” (Isaiah 48:9), it is speaking of the Kehatites [hakehati]. To what is the matter comparable? It is to a king who had a son who joined robbers. They were apprehended and his son was apprehended with them. The king said: ‘What shall I do? Shall I execute the robbers? That is impossible, as my son is with them. For the sake of my son, I will free them now.’ So, the Levites were the bearers of the Tabernacle. The Holy One blessed be He was looking at Koraḥ and his congregation, who were destined to dispute with Moses and Aaron. The Holy One blessed be He said: ‘What shall I do to these? To kill them now is impossible, as they are intermingled with the other righteous ones.’ So as not to harm all of them with the attribute of justice, the Holy One blessed be He took half His name, and added ya [yod heh] to it [the word kehat], the Holy One blessed be He rendered it hakehati, heh at the beginning and yod at the end, that is ya, in order to provide them with protection until their day would come. That is, “for My name's sake, I will defer My wrath…” That is why hakehati is written here. “But do this for them, and they will live, and will not die upon their approaching the Holy of Holies. Aaron and his sons shall come and assign them, each man to his service and to his burden” (Numbers 4:19). “But do this [vezot] for them, and they will live, and will not die….” “But do this for them,” just as it wrote “this [zot]” regarding Aaron, “with this [bezot] Aaron shall come…” (Leviticus 16:3), here, too, zot is written. Just as He instituted a remedy for Aaron, so He did for them: “And they will live and will not die.” The Holy One blessed be He said to them: ‘Institute a remedy for the sons of Kehat so that they will live and will not die upon their approaching the Ark, as were it not for them, Israel would not survive.’ Why? It is because these four families, Gershon, Kehat, Merari, and Aaron and his sons, surround the Tent of Meeting. If Israel were sullied with a matter, and punishment came to emerge from the Tent of Metting due to the Divine Presence, immediately, the sons of Kehat, who were encamped near the Tent of Meeting, would stand and curb it, so it would not emerge against them. From where is it derived? From the verse: “The Levites shall encamp around the [Tabernacle of the testimony, and there shall not be rage against the congregation of the children of Israel]” (Numbers 1:53). Rabbi Pinḥas HaKohen bar Ḥama said: If you do not derive it from here, you have from elsewhere to derive it. When Koraḥ came to dispute Moses, the angel of death came to emerge against Israel and to damage them. Had it emerged, it would have killed all of Israel. Moses was encamped near the Tent of Meeting, as he was a member of the sons of Kehat. He sensed that it sought to emerge against Israel. Immediately, he said to Aaron: ‘“Take the fire pan, and place fire upon it from on the altar…and atone for them” (Numbers 17:11). Quickly, with alacrity, hurry, why are you standing and dallying? “Go quickly to the congregation”’ (Numbers 17:11). Aaron said to him: ‘What have you seen?’ He said to him: ‘I saw the angel of death who emerged to afflict the enemies of Israel: “For the rage has emerged from before the Lord”’ (Numbers 17:11). You learn that the Levites would curb the punishments, among them the sons of Kehat, who were the bearers of the Ark. The Holy One blessed be He said to them: ‘They suffer with Israel all this suffering, and you do not institute a remedy for them?’ “But do this for them, and they will live, and will not die,” what did the Holy One blessed be He see that led Him to caution with respect to the Kehatite families more than the rest of the families? Rabbi Yehuda ben Rabbi Simon said, in the name of Rabbi Shmuel ben Rabbi Yitzḥak: There is an outstanding element in the tribe of Levi and the Kehatite families that is not in all of Israel. How so? All the tribes do not care about the Tabernacle vessels, but the tribe of Levi bears the Tabernacle vessels; some bear the boards, some bear the bars, some bear the bases. That is what the sons of Merari bear. The families of the sons of Gershon bear all the woven items, and the families of the sons of Kehat, the Ark. Another matter, to what extent was the tribe of Levi more outstanding than Israel? It was that Israel would walk wearing sandals, but the tribe of Levi, who bore the Tabernacle vessels, would walk barefoot. We have learned that the tribe of Levi was more outstanding than all of the tribes. The most outstanding in the tribe of Levi was the Kehatite family, as a son of Levi would place his burden; the boards, the bars, the bases, and any item, onto the wagons. But the Kehatite families would bear [their burden] on their shoulders, as they did not have permission to place the Ark on a wagon, as it is stated: “But to the sons of Kehat he did not give, [because the sacred service is upon them; they shall bear on the shoulder]” (Numbers 7:9). Regarding one additional matter, they were more outstanding than all the Levites; as all the Levites would bear the Tabernacle vessels and they would walk in their typical manner, facing the road, but the sons of Kehat would walk backward, facing the Ark, so as not to turn their backs to the Ark. You draw the conclusion that even though they were greater than the rest of the families, and it goes without saying than Israel, they were not haughty of spirit, but rather, they were deferential to the Ark. Why so? It is because there is no greatness before God. You draw the conclusion that even though the Kehatite family was aristocratic, when they were coming to bear the Ark, they would bear it like slaves. The Holy One blessed be He said: ‘The Torah is life,’ as it is stated: “It is a tree of life for those who hold it…” (Proverbs 3:18); “For they are life for those who find them and healing for all one's flesh.” (Proverbs 4:22). The sons of Kehat hold the Torah, which is life; this is the Ark which they carry, wherein is the Torah. By right they should live and not die. That is, “and they will live, and will not die…” “Aaron and his sons shall come, and assign them,” from here Rabbi Shmuel bar Rabbi Naḥman would say: Because the sons of Kehat knew that anyone who bears the Ark, his reward is great, they would abandon the table, the candelabrum, and the altars, etc., as it is written above, until “Aaron and his sons shall come…” “They shall not come to see as the sacred is being covered, lest they die” (Numbers 4:20). “They shall not come to see as [the sacred] is being covered,” Rabbi Yehuda HaLevi ben Rabbi Shalom said: Do you want to learn under what circumstances the sons of Kehat die? Go out and learn from this verse: “They shall not come to see as [the sacred] is being covered…” It teaches that when they would come to bear the Ark, they would remove the curtain from before it and they would feast their eyes on the Ark. That is why they would be eradicated, as it is stated: “As no man can see Me and live” (Exodus 33:20). How did Moses institute a remedy for them? God said to him: ‘When they dismantle the Tabernacle, do not have the sons of Kehat remove the curtain from before the Ark, but rather, have the sons of Aaron enter and remove it, because they are priests. They will cover the Ark, and likewise, the table, and likewise, all the vessels mentioned to him. Thereby, they will have a remedy, as they will not die if they do not look at the Ark.’ That is what is written: “They shall not come to see as [the sacred] is being covered.” This is the Ark, if they do so. What is “as [the sacred] is being covered”? Rabbi Levi said: If they see the Ark like an eyelid when it closes upon the eye, immediately they die. Know this from the people of Beit Shemesh, as it is stated: “He smote among the people of Beit Shemesh because they gazed at the ark of the Lord. He smote among the people…” (I Samuel 6:19). What is “because they gazed at the ark of the Lord”? Rabbi Abahu and Rabbi Elazar, one said: They were reaping and prostrating themselves, and one said: They were speaking extraneous matters. What did they say? Who angered you that you were angered, and who appeased you that you were appeased? Rabbi Levi said: The curtain over the Ark was folded and they saw it. Come and see what a great calamity befell them for this, as it is written: “He smote among the people seventy men, fifty thousand men” (I Samuel 6:19). Rabbi Abahu and Rabbi Elazar, one said: They were seventy men, and each and every one of them was the equivalent of fifty thousand, and one said: They were fifty thousand, and each and every one of them was the equivalent of the seventy [who sat in the] Sanhedrin. Rabbi Ḥanina and Rabbi Mona, one said: “Seventy men,” this is the Sanhedrin, and “fifty thousand men,” as they were the equivalent of fifty thousand men; and one said: “Seventy men,” these are the Sanhedrin, and “fifty thousand men” of the people of the land. Elijah says: They gathered and went out to war. Fifty thousand men of them fell, and a group of the Great Sanhedrin fell with them. Who killed them? That is, it was none other than the people of Beit Shemesh who caused them to be killed because they gazed at the Ark. That is why He cautioned the sons of Kehat: “They shall not come to see as [the sacred] is being covered…” The Holy One blessed be He said: ‘Just as I did to the sons of Kehat because they feared Me, I honored them, accorded them honor, and cautioned them to deliver their lives from death. Similarly, anyone who fears Me, I honor him and I do not cut off his name from the world. From whom do you derive this? It is from the sons of Yonadav ben Rekhav. Because they performed My will, what is written in their regard: “No man shall be cut off, for Yonadav son of Rekhav standing before me all the days” (Jeremiah 35:19). If for those who are proselytes, I did so to them, to Israel, who are the sons of My beloved, the sons of My friend, all the more so; when they perform My will, they will stand before Me all the days,’ as it is stated: “Had you heeded My commandments, your peace would be like a river…[the offspring of your innards…their name would not be excised and not be destroyed from before Me]” (Isaiah 48:18–19). And it says: “But you, who cleave to the Lord your God, all of you live today” (Deuteronomy 4:4).

“Take a census of the sons of Gershon as well, by their patrilineal house, by their families” (Numbers 4:22). “Take a census of the sons of Gershon,” that is what is written: “It is more precious than pearls, and all the objects of your desire do not equal it” (Proverbs 3:15). We learned there, a Sage takes precedence over a king of Israel: If a Sage dies, we have no one like him; if a king of Israel dies, all of Israel is fit for kingship. A king takes precedence over a High Priest, as it is stated: “The king said to them: Take with you the servants of your lord, [mount Solomon my son upon my mule, and take him down to Giḥon. Tzadok the priest and Natan the prophet shall anoint him there as king over Israel]” (I Kings 1:33–34). A High Priest takes precedence over a prophet, as it is stated: “Tzadok the priest and Natan the prophet shall anoint him there as king over Israel” (I Kings 1:34); Tzadok is before Natan. Rabbi Huna said in the name of Rabbi Ḥanina: A prophet folds his arms and legs and sits before the priest, what is the source? It is written: “Hear now, Yehoshua the High Priest, [you and your colleagues who sit before you]” (Zechariah 3:8). Could it be that they were lay people? The verse states: “As they are men of distinction [mofet]” (Zechariah 3:8), and mofet is nothing other than prophecy, as it is stated: “And he will provide you with a sign or a wonder [mofet]” (Deuteronomy 13:2). A High Priest who was anointed with anointing oil takes precedence over one who was appointed with multiple vestments. A prophet takes precedence over the priest anointed for war. The priest anointed for war takes precedence over the deputy of the High Priest. The deputy takes precedence over the head of the priestly watch. The head of the priestly watch takes precedence over the head of the patrilineal house. The head of the patrilineal house takes precedence over the overseer. The overseer takes precedence over the treasurer. The treasurer takes precedence over the common priest. The common priest takes precedence over the Levite. The Levite takes precedence over the Israelite. The Israelite takes precedence over the mamzer, the mamzer over the Givonite, the Givonite over the proselyte, the proselyte over the liberated slave. When? It is when they are all equal. However, if the mamzer is a Torah scholar, he takes precedence over a High Priest who is an ignoramus, as it is stated: “It is more precious than pearls.” They thought to say: To redeem, to sustain, and to clothe [he takes precedence], but for seating, no. Rabbi Avin said: Even for seating. What is the source? “It is more precious than pearls [mipeninim]” – even than the one who enters the innermost sanctum [lifnai velifnim]. Another matter, “it is more precious than pearls,” it is speaking of Kehat and Gershon. Even though Gershon is the firstborn, and we have found everywhere that the verse has accorded honor to the firstborn, because Kehat bore the Ark inside, which was the Torah, the verse gave him precedence over Gershon, as first it said: “Take a census of the sons of Kehat” (Numbers 4:2) and then it says: “Take a census of the sons of Gershon…” (Numbers 4:22). That is, “it is more precious than pearls [mipeninim],” than the firstborn who emerged first. Peninim is nothing other than first, just as it says: “This was formerly [lefanim] in Israel” (Ruth 4:7). “Take a census of…,” that is what is written: “He will not withdraw His eyes from the righteous…” (Job 36:7). The Holy One blessed be He does not withhold from them the realization of their ideal, as we found that Jacob coveted the birthright for the sake of Heaven, so he would be able to sacrifice. He purchased it from Esau with money and the Holy One blessed be He agreed with him, and He called him: “My son, My firstborn” (Exodus 4:22). He granted greatness to the firstborn so they would sacrifice before Him. That is, “He will not withdraw His eyes [einav] from the righteous” (Job 36:7). [Another explanation:] “Einav” is nothing other than in his place [taḥtav], just as it says: “And, behold, the mark maintained its appearance [be’einav]” (Leviticus 13:5). What is taḥtav? These are his children, just as it says: “In the wake of [taḥat] your fathers, your sons will be” (Psalms 45:17). “And kings upon the throne” (Job 36:7), as the Holy One blessed be He accorded honor to the firstborn, and it was fitting for them to take the kingdom, as it is stated: “But the kingdom he gave to Yehoram, because he was the firstborn” (II Chronicles 21:3). Likewise, regarding David it says: “As for Me, I will make him My firstborn, supreme over kings of the earth” (Psalms 89:28). That is, “and kings upon the throne.” “He has seated them forever” (Job 36:7), as they [the Israelite firstborns] would have been fit to take the priesthood and what the Levites perform, had they not sinned in the act of the calf. Initially, the firstborn would sacrifice, as it is stated: “He sent the young men of the children of Israel and they offered up burnt offerings [and they slaughtered feast-offerings of bulls to the Lord]” (Exodus 24:5). Likewise, Jacob said to Reuben: “Reuben, you are my firstborn…[greater in honor [se’et] and greater in power [az]]” (Genesis 49:3). Se’et, this is priesthood, just as it says: “Aaron raised his hands [vayisa] toward the people, and blessed them” (Leviticus 9:22). Az, this is kingdom, as it is stated: “He will give strength [oz] to His king” (I Samuel 2:10). Had Reuben not sinned in the act of Bilha, he would have been worthy to take priesthood and kingdom, because he was the firstborn.. From where is it derived that they were worthy for the service of the Levites? It is as you find that the common Levites entered in place of the firstborn of Israel, as it is stated: “You shall take the Levites for Me, I am the Lord, in place of all the firstborn among the children of Israel” (Numbers 3:41). That is, “he has seated them forever [lanetzach].” This is the status of the Levites that the firstborn were worthy to take, just as it says: “The Levites were counted from thirty years old and above…of these…” (I Chronicles 23:3–4). “To supervise [lenatzeach] the labor of the House of the Lord” (Ezra 3:8). Regarding the tribe of Levi, the verse said: “My eyes are on the faithful of the land; they will dwell [lashevet] with me” (Psalms 101:6). That is “He has seated them [vayoshivem] forever.” “They were exalted” (Job 36:7). Who caused the firstborn to lose this honor? It is because they exalted themselves and worshipped before the calf. Therefore, “if there are those bound in shackles [bezikim]” (Job 36:8), they were prohibited from sacrificing an item that is done in fire. is nothing other than fire, as it is stated: “Behold, all of you are igniters of fire, [lighters of sparks] [zikot]” (Isaiah 50:11). [“Or trapped in the pangs of poverty” (Job 36:8)], that each and every one of them is obligated to redeem himself with five silver shekels and give them to the Levites. We find regarding the firstborn of Israel that they descended from their prominence because of the act of the calf. But the firstborn of the Levites, who did not err regarding the calf, the priesthood was given to Aaron, who was the firstborn, and the rest of the firstborn Levites required neither redemption nor atonement, and merited Levite status with their brethren. Were a person to whisper to you: ‘Was Gershon not firstborn? Why did the verse give precedence to Kehat in taking a census, and only then counted Gershon?’ You, too, say to him: ‘Because [the family of] Kehat were the bearers of the Ark, which is of the most sacred order, and Aaron the priest, who was of the most sacred order, emerged from him, while Gershon was sacred. That is why the verse gave Kehat precedence. From where do you derive that Gershon did not lose his prominence because he was firstborn? It is as you find just as it is stated regarding Kehat: “Take a census of the sons of Kehat” (Numbers 4:2), so, it is stated regarding Gershon: “Take a census of the sons of Gershon [as well]” (Numbers 4:22). What is it that the verse stated: “As well”? It is so you will not say that it is for this that he counted the sons of Gershon second, because they are inferior to the sons of Kehat. No, rather, “as well” is written; that the sons of Gershon, too, were the equivalent of the sons of Kehat, but the verse gave them precedence here in deference to the Torah. But in other places, it gave precedence to Gershon over Kehat. “By their patrilineal house, by their families,” by patrilineal house, he determined families for him, but not by their matrilineal house. Were the sons of Gershon to marry from among the daughters of Kehat or the daughters of Merari, their sons would be attributed to the families of Gershon. However, were the rest of the families to marry from the daughters of Gershon, their sons would be attributed to the rest of the families. “From thirty years old and above until fifty years old you shall count them: Everyone enlisted to perform a duty, to perform service in the Tent of Meeting” (Numbers 4:23). “From thirty years old and above.” It is taught: A High Priest enters the courtyard for service only if he is anointed for seven [days] and donned multiple vestments for seven [days]. Even if he was not anointed for seven and did not don multiple garments for seven, his service is valid. A common priest enters the courtyard for service only if he brought one-tenth of an ephah of his own and offers it with his own hand. Even though he did not bring one-tenth of an ephah of his own and offer it with his own hand, his service is valid. The son of a Levite enters the courtyard only if he studied for five years, as it is stated: “This is regarding the Levites: From twenty-five years old and above [he shall enlist to perform duty in the work of the Tent of Meeting]” (Numbers 8:24), and elsewhere it is stated: “From thirty years old and above.” (Numbers 4:3) If it is stated “from twenty-five years old,” why is “from thirty years old” stated? If it is stated “from thirty years old,” why is “from twenty-five years old” stated? Rather, all those years between twenty-five years old until thirty years old, he would study. From then on, they draw him near to service. From here they said: Anyone who does not see a modicum of success in his studies within five years, will never see [success]. Rabbi Yosei says: Three years, as it is stated: “To raise them for three years” (Daniel 1:5). One seats an elder in the Chamber of Hewn Stone only if he became a judge in his city. Once he became a judge in his city, they promote and seat him on the Temple Mount. From there, they promote and seat him on the chail.rampart. From there, they promote and seat him in the Chamber of Hewn Stone. “Everyone enlisted to perform a duty,” they were gatekeepers. “To perform service in the Tent of Meeting,” they were singers. “This is the service of the Gershonite families, to perform service and for bearing” (Numbers 4:24). “This is the service of the Gershonite families,” and no other; it teaches that it was prohibited for the sons of Gershon to enter into the service of the sons of Merari, in the beams of the Tabernacle, its bars, its pillars, and its sockets. “To perform service and for bearing” – when they would construct the Tabernacle, they would spread the woven strips of fabric in the Tabernacle, the Tent of Meeting. Everything that was in their charge, they would construct. When they dismantled the Tabernacle, they would load it onto the wagons. “They shall bear the woven strips of fabric of the Tabernacle, and the Tent of Meeting, its covering, and the taḥash covering that is upon it from above, and the screen for the entrance of the Tent of Meeting” (Numbers 4:25). “And the taḥash covering that is upon it from above,” in its plain sense. Rabbi Shimon ben Lakish said: Rabbi Meir would say: The taḥash that existed in the days of Moses was a creature unto itself, and the Sages in that generation did not know whether it was a type of beast [chaya] or a type of animal [behema]. It had a single horn on its forehead, and it was made available to Moses for that occasion. The Tabernacle was crafted of it, and it was hidden. From the fact that it says: It had one horn on its forehead, we learn from this that it was pure. “And the screen for the entrance of the Tent of Meeting,” just as it says: “You shall craft a screen for the entrance [of the Tent]” (Exodus 26:36). “And the hangings of the courtyard, and the screen for the entrance of the gate of the courtyard that is by the Tabernacle, and by the altar, all around, and their cords, and all the instruments of their service, and everything that shall be crafted for them, and they shall serve” (Numbers 4:26). “And the hangings of the courtyard,” these are the hangings that they positioned around the courtyard, just as it says: “You shall make the courtyard…likewise, on the north side…the width of the courtyard…fifteen cubits of hangings…and on the second side…” (Exodus 27:9, 11–12, 14–15). “And the screen for the entrance of the gate,” just as it says: “For the gate of the courtyard [a screen]…” (Exodus 27:16). “That is by the Tabernacle, and by the altar, all around.” It is taught: The altar of the burnt offering, its length is five cubits, its width is five cubits, and its height is three cubits, as it is stated: “You shall craft the altar […five cubits length and five cubits width, the altar shall be square, and three cubits its height]” (Exodus 27:1). “[And he crafted] the altar of the burnt offering…[its length was five cubits and its width five cubits square and its height was three cubits]” (Exodus 38:1), this is the statement of Rabbi Meir. Rabbi Yosei said to him: From the fact that it is stated: “Five cubits length and five cubits width,” do I not know that it is square? Why does the verse state: “Shall be square”? Rather, it is stated in order to derive a verbal analogy from it. Here “square” is stated and elsewhere “square” is stated. Just as “square” stated elsewhere, its height is twice its width, here, too, its height is twice its width. Rabbi Meir said to him: ‘If as you say, the result is that the altar is five cubits higher than the courtyard hangings.’ Rabbi Yosei said to him: ‘But is it not already stated: “And the hangings of the courtyard, [and the screen for the entrance of the gate of the courtyard that is by the Tabernacle, and by the altar]”? (Numbers 4:26). Just as the Tabernacle is ten cubits, so the altar is ten cubits.’ “And their cords,” these cords, what would they do with them? They would fold the strips of fabric and the hangings, they would tie them with the cords, and they would place them in the wagons. “And all the instruments of their service,” these are the golden hooks and the bronze hooks with which they would attach the strips of fabric. “And everything that shall be crafted for them, and they shall serve.” Everything that was done for all the vessels, the sons of Gershon would tend to them. “According to the directive of Aaron and his sons shall be all the service of the sons of the Gershonites, for all their burden, and for all their service; you shall assign them all their burden as a commission” (Numbers 4:27). “According to the directive of Aaron and his sons shall be,” this is what they said, that the Holy One blessed be He accorded honor to the firstborn. Just as the service of the sons of Kehat was according to the directive of Aaron and his sons, just as it says: “Aaron and his sons shall come, and assign them, each man…” (Numbers 4:19), so, too, the service of the sons of Gershon was according to the directive of Aaron and his sons. But with regards to the sons of Merari, it is not written: “According to the directive of Aaron and his sons.” “You shall assign them all their burden as a commission.” The verse includes Moses with them, so they would command them [the Gershonites] to keep watch over everything that they [the Gershonites] bore. “This is the service of the families of the sons of the Gershonites in the Tent of Meeting, and their commission is under the direction of Itamar son of Aaron the priest” (Numbers 4:28). “This is the service of the families of the sons of the Gershonites…” Initially, Aaron and his sons and Moses with them assigned the sons of Gershon regarding their service, their burden, and their commission. From here on, their service and their commission is under the direction of Itamar son of Aaron the priest. “The sons of Merari, by their families, by their patrilineal house, you shall count them” (Numbers 4:29). “The sons of Merari, by their families.” With regard to the sons of Kehat and the sons of Gershon, census [nesiut rosh] is stated, as the Holy One blessed be He accorded them honor; for Kehat, in deference to the Ark, and for Gershon, because he was firstborn. But the sons of Merari, who were only sons of a later born [son], and the labor of their burden was only beams, bars, pillars, and sockets, “take a census [naso et rosh]” is not stated. “By their families, by their patrilineal house you shall count them.” Why is it stated regarding the sons of Kehat and the sons of Merari: “By their families, by their patrilineal house,” it placed “their families” before “by their patrilineal house,” and regarding Gershon, it placed “by their patrilineal house” first? It is because the nesiut rosh of the sons of Gershon comes from their patrilineal house, but the nesiut rosh of the sons of Kehat is not dependent on their patrilineal house, but rather, on their bearing of the Ark. Likewise, the sons of Merari were from a patrilineal family descended from a later born son. That is why it placed families before patrilineal house. “This is the commission of their burden, for all their service in the Tent of Meeting: The beams of the Tabernacle, its bars, its pillars, and its sockets” (Numbers 4:31). “This is the commission of their burden,” this and none other; it teaches that it is prohibited for the sons of Merari to guard and work what the sons of Gershon guard and bear and work. “The beams of the Tabernacle,” these are the forty-eight Tabernacle beams. “Its bars,” these are the fifteen bars and the middle bar. “Its pillars,” these are the four pillars of acacia wood upon which they spread the curtain and the five pillars of acacia wood upon which they spread the screen of the entrance to the Tent. “And its sockets,” these are the sockets of the beams and the sockets of the pillars, which were one hundred and five sockets. “The pillars of the courtyard all around, their sockets, their pegs, and their cords, with all their instruments and for all their service and by names you shall appoint the instruments of the commission of their burden” (Numbers 4:32). “The pillars of the courtyard all around,” these are the fifty-six pillars that stood surrounding the courtyard, upon which they would spread the hangings. “Their sockets,” these are the fifty-six sockets in which they would stand the pillars, and the four pillars and four sockets upon which they would spread the screen of the entrance to the courtyard. “Their pegs,” these are the pegs of the Tabernacle and the pegs of the courtyard, of bronze, which they would stick into the ground all around, so the wind would not cause the hangings to fall. “And their cords, with all their instruments and for all their service,” with which they would affix the hangings with the pegs, and with which they would tie the pillars and the bars and load them onto the wagons so they would not fall. But for the beams, they crafted iron clasps with which they would secure the beams so they would not fall from upon the wagons. “And by names you shall appoint the instruments of the commission of their burden.” The Holy One blessed be He cautioned them that they should assign all of the Levites, each of them to his service and to his burden so they would not enter into dispute. This is what they would do: So and so will bear beams; so and so will bear bars; so and so will bear pillars, and likewise regarding each and every instrument. “This is the service of the families of the sons of Merari, for all their service in the Tent of Meeting, under the direction of Itamar, son of Aaron the priest” (Numbers 4:33). “This is the service of the families of the sons of Merari….” The sons of Merari, because their role in bearing was not from their patrilineal house, that is the reason that it is not stated: “According to the directive of Aaron and his sons shall be” (Numbers 4:27), as it is stated regarding the sons of Gershon. Rather, all their actions were under the direction of Itamar. It teaches that Itamar would take all the vessels and give them to the sons of Merari, and likewise to the sons of Gershon, and he would assign each of them to his service and to his burden. “Moses, Aaron, and the princes of the congregation counted the sons of the Kehatites by their families, and by their patrilineal house” (Numbers 4:34). “Moses, Aaron…counted.” Immediately Moses and Aaron acted, and they counted the sons of the Kehatites first, just as the Holy One blessed be He said to them. From where is it derived that the Holy One blessed be He said to both of them to count them? It is as it is stated: “The Lord spoke to Moses and Aaron saying: Take a census of the sons of Kehat” (Numbers 4:1–2). Why is speech stated regarding Kehat and Gershon, but is not stated regarding Merari? It is in order to accord honor to Gershon and to liken him to Kehat. Why is Aaron not stated in the speech regarding the sons of Gershon as it is stated regarding the sons of Kehat? It is because Aaron is excluded from all the speeches that were stated to Moses, as the Divine Presence did not speak with Aaron. Why, then, are there several places where Aaron is written? It is not that the speech was with Aaron, but rather, in every portion that relates to Aaron, “Aaron saying” is written. The Holy One blessed be He said to Moses, so that he would say to Aaron. This is why Aaron is written in the speech to the sons of Kehat. It is because every burden of the sons of Kehat and all their service was given to them by Aaron and his sons, as they were not permitted to touch the Ark and all the vessels until Aaron and his sons would cover them, just as it says: “Aaron and his sons shall conclude to cover the sacred [the Ark], [and all the sacred vessels…and then, the sons of Kehat shall come to bear…]” (Numbers 4:15). That is why Aaron is written in the speech regarding the sons of Kehat, as he is commanded regarding their service and their burden. But regarding the sons of Gershon, you do not find that Aaron did anything there; rather, it is under his direction the sons of Gershon would do everything that they do, and their actions were under the supervision of Itamar, as he would assign to each and every one of them his service and his burden. That is why Aaron is not written in the speech in the portion of the sons of Gershon. “And the princes of the congregation [counted] the sons of the Kehatites.” Why are the princes necessary here? Is it not so, that the Holy One blessed be He did not say to Moses that the princes of the congregation should be with him in the census of the Levites? Why did he do so? Rather, this is what Moses said: ‘Since the princes were with me in the census of all Israel, just as it says: “And with you shall be [a man for each tribe, each is the head of his patrilineal house]” (Numbers 1:4), I will not cause them anguish and I will take them with me for the census of the Levites.’ From where is it derived that this is so? You find that after the census of Israel it is written: “These are the counted, that [Moses and Aaron, and the princes of Israel] counted” (Numbers 1:44), but after the census of the Levites, you do not find that the princes are mentioned there, but rather, “whom Moses and Aaron counted” (Numbers 4:37). It is to teach you that the princes of Israel did not count the Levites at the directive of divine speech. But rather Moses took them with him in order to accord them honor. “From thirty [years old and above]” (Numbers 4:35); from here they said: Thirty years old for strength (Mishna Avot 5:21). “Their counted, by their families, was two thousand seven hundred and fifty” (Numbers 4:36). “Their counted, by their families,” this is what they said, that the Ark would kill of the sons of Kehat, as when he counted them from one month old, they were eight thousand six hundred, but when he counted them from thirty years old, not even one third of them were found. “These are the counted of the Kehatite families, all who served in the Tent of Meeting, whom Moses and Aaron counted according to the directive of the Lord at the hand of Moses” (Numbers 4:37). “These are the counted of the Kehatite families,” this is what they said, that the princes did not count with them at the directive of the divine speech, as the princes are not mentioned here. “According to the directive of the Lord at the hand of Moses,” they acted at the directive of the Lord, just as the Holy One blessed be He said to Moses that Aaron should count the sons of Kehat with him, as it is stated: “The Lord spoke to Moses and Aaron saying: Take a census of [the sons of Kehat]” (Numbers 4:1–2). That is why it is stated: “At the hand of Moses,” as Moses said to Aaron, because Aaron was excluded from all the statements in the Torah that were stated to Moses. “And the counted of the sons of Gershon, by their families, and by their patrilineal house” (Numbers 4:38). “And the counted of the sons of Gershon,” just as he counted the sons of Kehat at the directive of the Lord, so he counted the sons of Gershon. “From thirty years old and above until fifty years old, everyone who enlisted for duty, for work in the Tent of Meeting” (Numbers 4:39). “From thirty years old,” in the Tent of Meeting they were disqualified from fifty years and onward, but when they entered the Land of Israel, they were disqualified only on the basis of voice. “Their counted by their families, by their patrilineal house, were two thousand and six hundred and thirty” (Numbers 4:40). “Their counted,” this is what they said, that the sons of Gershon, because they were not among the bearers of the Ark, that is why they were not lacking two-thirds from the first census, but rather, they were one hundred and thirty more than one-third. “These are the counted of the families of the sons of Gershon, all who worked in the Tent of Meeting, whom Moses and Aaron counted according to the directive of the Lord” (Numbers 4:41). “These are the counted of the families….” Why, in the census of the Kehatites, are “the sons of Kehat” not mentioned, just as it is stated regarding the sons of Gershon and the sons of Merari, but “the Kehatite [haKehati]” is written? Because their census was for the purpose of bearing the Ark, the Holy One blessed be He appended His name to theirs, so they would not be eradicated; a heh at the beginning and a yod at the end. That is ya; so as to say that ya will deliver them from death, to realize what is stated: “To deliver them from death” (Psalms 33:19). “Whom Moses and Aaron counted according to the directive of the Lord.” Why is it not stated in the census of the sons of Gershon “at the hand of Moses,” as it is stated in the census of the sons of Kehat? It is because regarding the sons of Kehat, the Holy One blessed be He said to Moses that Aaron should count with Moses. The Holy One blessed be He mentioned Aaron at the beginning of the census with the intent that he should count all the Levites with Moses. However, when Moses heard that the Holy One blessed be He mentioned Aaron in the census of the sons of Kehat but did not mention him subsequently, neither in the census of the sons of Gershon nor in the census of the sons of Merari, Moses thought to himself and said: ‘This is why the Holy One blessed be He said to me, that Aaron should count the sons of Kehat with me; it is because all their burden and all their service is performed under his direction. But the service of the sons of Gershon and the sons of Merari, that are not performed under his direction, He does not want him to count with me.’ That is why he said to Aaron that he should count the sons of Kehat with him, in the name of the Holy One blessed be He, and that is why it is written in the census of the sons of Kehat: “According to the directive of the Lord at the hand of Moses” (Numbers 4:37). But when he came to count the sons of Gershon, Moses did not say to Aaron in the name of the Holy One blessed be He that he should count the sons of Gershon with him, but rather, he accorded him honor because he was his older brother, and took him with him and included him with him for the census. That is why “at the hand of Moses” is not stated. Even though it was the intent of the Holy One blessed be He that Aaron should count all the Levites with him, and it was with that intent that He mentioned Aaron at the beginning of the census, because Moses did not say to Aaron that he should count the sons of Gershon with him in the name of the Holy One blessed be He, he omitted here “at the hand of Moses.” “And the counted of the families of the sons of Merari, by their families, by their patrilineal house” (Numbers 4:42). “And the counted of the families.” Why are “families” stated in the census of the sons of Merari, but not regarding the sons of Kehat and not regarding the sons of Gershon? It is because the sons of Merari were numerous for service. They produced many families, as they were six thousand two hundred, and they increased from thirty years old, one hundred more than half [the number] of [those from age] one month old [to thirty], as you find that from one month old, their number totaled six thousand two hundred, and from thirty years old, their number totaled three thousand two hundred, one hundred more than half. But regarding the sons of Kehat, the “families of the sons of Kehat” is not stated, as from thirty years old, not even one-third of those counted from one month old were found. Likewise, “and the counted of the families” was not stated regarding the sons of Gershon, as they, too, those who were from thirty years old did not reach half, as from one month old, they were seven thousand five hundred, and from thirty years old, they were only two thousand six hundred and thirty. “From thirty years old and above until fifty years old, everyone who enlisted for duty, for work in the Tent of Meeting” (Numbers 4:43). “From thirty years old and above until fifty years old,” from fifty years old and above, they were disqualified from standing in the Tabernacle and performing service, because they were incapable of reciting song, however, from fifty years old and above, they could return for the locking of gates. “Their counted by their families were three thousand and two hundred” (Numbers 4:44). “Their counted by their families were three thousand and two hundred.” This is what they said: Because they were a large population fit to perform service, “families” is stated in their regard. “These are the counted of the families of the sons of Merari, whom Moses and Aaron counted according to the directive of the Lord at the hand of Moses” (Numbers 4:45). “These are the counted of the families.” Why is “at the hand of Moses” stated regarding the sons of Merari? Because the Holy One blessed be He saw that Moses did not say to Aaron in the name of the Holy One blessed be He that he should count the sons of Gershon, therefore when he came to count the sons of Merari, the Holy One blessed be He said to Moses: ‘Go and say to Aaron, in My name, that he should count the sons of Merari with him.’ That is why “at the hand of Moses” is stated. All the counted, whom Moses and Aaron and the princes of Israel counted, of the Levites, by their families, and by their patrilineal house” (Numbers 3:46). “All the counted, whom Moses [and Aaron and the princes of Israel] counted….” After calculating the family of the sons of Kehat alone, and the family of the sons of Gershon alone, and the family of the sons of Merari alone, it then included their totals together, to declare that they are all equal before the Holy One blessed be He in terms of affection. “From thirty years old and above until fifty years old, everyone who came to perform the service of work, and the service of bearing in the Tent of Meeting” (Numbers 4:47). “From thirty years old and above until fifty years old, everyone who came to perform the service of work, and the service [of bearing [avodat masa] in the Tent of Meeting].” It is taught: Lack of song invalidates the offering; this is the statement of Rabbi Meir. The Rabbis say: It does not invalidate. Rabbi Elazar said: Rabbi Meir’s source is from this verse: “I have given the Levites, given [to Aaron and to his sons…to perform the service of the children of Israel in the Tent of Meeting], and to atone for the children of Israel…” (Numbers 8:19); just as lack of atonement disqualifies, so, too, lack of song disqualifies. The Rabbis establish from that verse: Just as atonement is during the day, so, too, song is during the day. Rabbi Yehuda said in the name of Shmuel: From where in the Torah is the requirement of song derived? The verse states: “He shall serve in the name of the Lord” (Deuteronomy 18:7). What is the service that includes the name of the Lord? That is song. Rabbi Naḥman bar Yitzḥak said: From here: “Take up [se’u] song, sound the timbrel; a pleasing lyre with a harp” (Psalms 81:3). Rav Naḥman bar Yitzḥak said: “They will raise [yisu] their voices, they will sing, for the majesty of the Lord…” (Isaiah 24:14). It is taught: “But to the sons of Kehat he did not give, because the sacred service is upon them; they shall bear [yisa’u] on the shoulder” (Numbers 7:9). From the fact that it is stated: “On the shoulder,” do I not know that “they shall bear [yisa’u]”? Why does the verse state: “Yisa’u”? Yisa’u is nothing other than an expression of song. Likewise it says: “Take up [se’u] song, sound the timbrel…,” and it says: “They will raise [yisu] their voices, they will sing.” Ḥananya, the son of Rabbi Yehoshua’s brother said: From here: “Moses would speak and God would answer him with a voice” (Exodus 19:19), regarding matters of voice. Rabbi Asa said: From here: “It was when the trumpeters and singers were as one, to sound one voice” (II Chronicles 5:13). Rabbi Yonatan said: From here: “Neither you nor they will die” (Numbers 18:3); just as you are involved in the altar service, so too, they are involved in the altar service. Rabbi Yoḥanan said: From here: “To perform the service of work [avodat avoda]” (Numbers 4:47); what is the service [avoda] that requires another service [avoda]? That is song. “Their counted were eight thousand and five hundred and eighty” (Numbers 4:48). “Their counted were eight thousand and five hundred and eighty.” This is what they said: They counted them separately and they counted them together, like a person who has objects that are fine, excellent, and especially dear to him; he counts them separately and then counts them together, because he rejoices in their substantial number. So, the Holy One blessed be He commanded to write the number of the Levites separately and together, because they were members of His household, upright, and especially dear to him. “According to the directive of the Lord he counted them, at the hand of Moses, each man to his service, and to his burden, and his count was as the Lord commanded Moses” (Numbers 4:49). “According to the directive of the Lord he counted them, at the hand of Moses.” This is said in reference to the sons of Kehat, as Aaron counted the sons of Kehat and said: ‘So-and-so and so-and-so will bear the Ark, and so-and-so and so-and-so will bear the altar, and likewise all the vessels of the most sacred order.’ Just as the Holy One blessed be He commanded Moses that Aaron should perform, so Aaron performed. That is, “at the hand of Moses.” From where do you say that it is regarding the sons of Kehat that the verse is speaking? It is as it is written: “Each man to his service, and to his burden.” So it is written regarding the sons of Kehat: “Aaron and his sons shall come, and assign them, each man to his service and to his burden” (Numbers 4:19). “And his count was as the Lord commanded Moses.” This is said in reference to the sons of Gershon and the sons of Merari, as the Holy One blessed be He commanded that their service should be under his [Moses’] direction, with his brother Aaron. Regarding the sons of Gershon it is written: “You shall assign them all their burden as a commission” (Numbers 4:27), Moses was with them. Regarding the sons of Merari it is written: “And by names you shall appoint the instruments of the commission of their burden” (Numbers 4:32), it included Moses. That is why it is written: “And his count was as the Lord commanded Moses,” as Moses counted and said so-and-so, so-and-so, and so-and-so of the sons of Gershon will bear the woven strips of fabric. So-and-so, so-and-so, and so-and-so will bear the Tent of Meeting, and likewise regarding all the instruments of their service. He would assign the burden of the sons of Gershon by number. Likewise, Moses counted and said so-and-so, so-and-so, and so-and-so of the sons of Merari will bear the beams; so-and-so, so-and-so, and so-and-so of the sons of Merari will bear the bars; and likewise it was regarding all the instruments of the service of the burden of the sons of Merari; he would assign them by number to their service. That is, “as the Lord commanded Moses.” Moses was commanded regarding these two families, the sons of Gershon and the sons of Merari, that he should command them how they should bear and how they should guard what is in their care. That is, “as the Lord commanded Moses.”

“Command the children of Israel, and they shall send out from the camp every leper and every zav, and every one impure by means of a corpse” (Numbers 5:2). “Command the children of Israel, and they shall send out from the camp…” – that is what is written: “Remove the dross from silver, and a vessel will emerge for the smith” (Proverbs 25:4). Rabbi Tanḥuma bar Rabbi Abba said: What is “remove the dross from silver”? As long as this waste is in the silver, it does not display its beauty. If one does nothing but filter the waste from it, it immediately displays its excellence. “Remove the dross from silver” – subsequently, “and a vessel will emerge for the smith.” How so? When Israel departed from Egypt, the vast majority of them were blemished. Why? It is because they were toiling in mortar and bricks and would ascend to the top of the structure. One who builds by ascending to the top course, a stone would fall and sever his hand, or a beam or mortar would enter his eye and he would be blinded. They were blemished. When they arrived at Mount Sinai, God said: Is this commensurate with the honor of the Torah, that I will give it to a generation of blemished people? If I wait until others arise, I will delay the giving of the Torah. What did God do? He said to the angels that they should descend to Israel and heal them. Know that it is so. Rabbi Yehuda said that Rabbi Simon said: From where is it derived that there was no one lame among them? As it is stated: “They stood at the foot of the mountain” (Exodus 19:17), and standing is only on one’s feet. From where is it derived that there were no amputees among them? As it is stated: “Everything that the Lord has spoken we will perform” (Exodus 24:7). From where is it derived that there were no deaf among them? As it is stated: “And we will heed” (Exodus 24:7). From where is it derived that there were no blind among them? As it is stated: “All the people saw the sounds” (Exodus 20:15). From where is it derived that there were no mutes among them? As it is stated: “All the people answered” (Exodus 19:8) – you find that they were all healed. If you do not derive it from here, you can derive it from elsewhere. As it is stated: “All the disease that I placed in Egypt [I will not place upon you, as I am the Lord your healer” (Exodus 15:26) – you see that they were healed. However, once they performed that act of the calf, they were restored to their blemish and became zavim and lepers. Thus Moses saw them, as it is stated: “Moses saw the people, that it was wild [farua]” (Exodus 32:25). Parua is nothing other than an expression of leprosy, just as it says: “The leper in whom the mark is…and the hair of his head shall be unshorn [farua]…” (Leviticus 13:45). God said to Moses: Until you crafted the Tabernacle, I would have My words reach you in a temporary manner, and the zavim and the lepers were intermingled with you. Now that you crafted the Tabernacle and I rest My Divine Presence in your midst, separate them from you. “They shall send out from the camp every leper and every zav, and every one impure by means of a corpse.” For what purpose? It is “so that they will not defile their camp, in which I dwell in their midst” (Numbers 5:3). “They shall send out from the camp every leper…” – why is the portion of lepers juxtaposed to the portion of the Levites? You find that Israel and the Levites accepted the kingdom of the Holy One blessed be He upon themselves at Sinai, as it is stated: “All the people answered together” (Exodus 19:8). At the end of forty days, Israel rebelled against the Holy One blessed be He: “They crafted for themselves a molten calf…and said: This is your god, Israel, who took you up from the land of Egypt” (Exodus 32:8). But the Levites were found faultless before the Holy One blessed be He, as it is stated: “Moses stood at the gate of the camp [and said: Whoever is for the Lord, come to me; and all the sons of Levi gathered to him]” (Exodus 32:26). The Holy One blessed be He said: “For those who honor Me, I will honor, but those who scorn Me will be lowly” (I Samuel 2:30). The sons of Levi, who honored Me and did not deny Me, them I honor. But Israel, who scorned Me, as I took them up out of Egypt but they said it was the calf that took them up, by right they should be lowly. With what honor did the Holy One blessed be He honor the Levites? It is that He took them as His portion, as it is stated: “I have hereby taken the Levites from among the children of Israel…[and the Levites shall be Mine]” (Numbers 3:12). When He came to count them to stand in His service, He counted them Himself. From where is it derived that it is so? Rabbi Yehuda bar Rabbi Shimon said: It is written before the portion of the lepers: “According to the directive of the Lord he counted them, at the hand of Moses” (Numbers 4:49), and it says: “And his count was as the Lord commanded Moses” (Numbers 4:49). It is written at the beginning of the matter: “Their counted were” (Numbers 4:36). Rabbi Yehuda bar Rabbi Shimon said: How will the expounder find his bearings between “his count” and “their counted”? If “his count,” why “their counted”? Rather, “their counted” – what Moses and Aaron counted; “His count” – what God counted. Why did God count them? The Holy One blessed be He said: So no man would say: Were Moses and Aaron capable of counting all those multitudes? God said: If you express reproof about them it is as though you are expressing reproof about Me. That is why He wrote: “His count” and “their counted.” How did Moses count them? Rabbi Berekhya said: The Holy One blessed be He would say to Moses: ‘In such and such family there are such and such people,’ until he counted them. That is what is written: “According to the directive of the Lord he counted them, at the hand of Moses.” When Moses counted them from one month old, he counted them at the directive of the Holy One blessed be He, as it is stated: “All those counted of the Levites, [whom Moses and Aaron counted according to the directive of the Lord]” (Numbers 3:39). Rabbi Berekhya HaKohen said: Do you believe that Moses would go and enter the tent of each and every one to see how many sons he had? No, rather God said to Moses: ‘There are two in the tent of so-and-so, and three in the tent of so-and-so,’ until he counted them. From where is it derived? As it is stated: “According to the directive of the Lord.” Thus, He accorded great honor to them in that He Himself counted them. But in the census of Israel, you do not find “according to the directive of the Lord.” Because they did not honor Him, He did not honor them. Likewise, when the Holy One blessed be He came to establish the Tabernacle, He drew the Levites near in His service, as it says in the portion. The Holy One blessed be He said: The Levites who honored Me will be with Me, but those who erred with the calf will be afflicted with leprosy, as it is stated: “Moses saw the people, that it was wild [farua]” (Exodus 32:25). Likewise, it says: “I hate the doing of perversity; [it shall not cleave to me]” (Psalms 101:3). “They shall send out from the camp every leper…” – you find that a king of flesh and blood has nobility; God, too, has nobility, as it is stated: “Take a census of [se’u et rosh] the entire congregation of the children of Israel…” (Numbers 1:2). A king of flesh and blood has senior officials; God, too, has senior officials: “The prince of the princes of the Levites, [Elazar son of Aaron the priest]” (Numbers 3:32). Rabbi Yehoshua ben Levi says: He [Elazar] was an overseer of officials. A king of flesh and blood distributes sustenance to his legions; God, too, distributes sustenance, as it is stated: “Behold, I am raining bread for you from the heavens” (Exodus 16:4). A king of flesh and blood distributes blankets and garments to his soldiers; the same is true of God, as it is stated: “Your garments did not become worn…” (Deuteronomy 8:4). A king of flesh and blood issues a death sentence; God, too, issues a death sentence, as it is stated: “The adulterer and the adulteress shall be put to death” (Leviticus 20:10). A king of flesh and blood exacts fines; God, too, exacts fines, as it is stated: “They shall fine him one hundred silver pieces” (Deuteronomy 22:19). A king of flesh and blood inflicts corporal punishment; God, too, inflicts corporal punishment, as it is stated: “Forty he shall flog him; he shall not add” (Deuteronomy 25:3). A king of flesh and blood has a metal mine to which the banished are exiled; God, too, has a metal mine to which the banished are exiled, as it is stated: “They shall send out from the camp every leper…” “They shall send out from the camp…” – from where did the leprosy befall them? Rabbi Yehuda bar Rabbi Simon said: Due to the act of the calf. Our Rabbis say: Due to the murmurers; according to the opinion of our Rabbis, the leprosy befell them from the murmurers. How so? When God rained the manna down for them, God performed several miracles for them. Our Rabbis said: They did not need to relieve themselves in the manner of people. Why did He do so? It is, rather, that God said: If My children need to relieve themselves, how, then, did I write in their regard that they are divine, as it is stated: “I had said: You are divine” (Psalms 82:6)? Rather, just as the angels do not need to engage in this matter, they too will no longer need to engage in this matter. Another matter: God said: The nations eat and need to relieve themselves, and how do I distinguish between My children and the nations. That is why they did not need to relieve themselves. What did they do with the good that God performed on their behalf? They began speaking cynically about it. One said to another: Do you not hear, Shimon my brother? That one says: What do you say, Reuven my brother? He said to him: As you live, have you in all your days seen a person placing wheat in a mill, and after they are ground do not flow down? We, too, eat the manna, and it does not flow down. His counterpart said to him: I fear that ultimately my stomach will become swollen and burst because we do not excrete it. At that moment, God said to Moses: ‘I cannot bear and restrain Myself: “Until when will [this nation continue to] provoke Me? Until when will they not believe in Me?”’ (Numbers 14:11). Here, it is not written, “with all the wonders that I have performed with them [imo],” but rather, “[with all the signs] that I have performed in their midst [bekirbo]” (Numbers 14:11). Rabbi Shimon ben Yoḥai said: How many signs and wonders I have performed in their innards [bekirbeihen], but they provoke Me, like the matter that is stated: “And the innards [vehakerev] and the legs…” (Leviticus 1:13). From where is it derived that it would not emerge from them? As it is stated: “Man ate the bread of abirim” (Psalms 78:25). Do not read it as abirim, but rather, “the bread of eivarim,” bread that is absorbed in their organs [eivarim]. Nevertheless, Moses advocated on their behalf, and God reconsidered the evil. Then they said to one another: ‘Remember those days when we were in Egypt, when we would cook cauldrons upon cauldrons of meat, and would sit and eat toasts, and would crumble them into the gravy of the meat. If only we had died there, and God had not taken us out of there,’ as it is stated: “If only our death had been at the hand of the Lord in the land of Egypt, when we sat [by the fleshpots, when we ate bread until satiation]” (Exodus 16:3). ‘Now, we have nothing other than this manna alone; so it is in the evening, so it is in the morning, so it is during the week, so it is on Shabbat. If a person celebrated a good day, he has nothing to eat other than manna. If he marks a bad day, he has nothing to eat other than manna. Therefore, the souls are parched,’ as it is stated: “But now our soul is parched; there is nothing at all; [nothing but the manna to look to]” (Numbers 11:6). Rabbi Shimon ben Yoḥai said: Were they requesting meat? Did they not taste all the delicacies of the world in the manna? Anyone who desired meat would taste it, and anyone who desired fish would taste it. Anyone who desired rooster, pheasant, peacock, or anything that he sought, would taste that. Why, then, were they murmuring? It was, rather, that they sought a pretext for how to return to Egypt. Nevertheless, God said to Moses: What are they requesting? It is meat. Say to them that I will provide them with meat. You will eat of it not only one or two days, but one entire month. That is what is written: “You will eat, not one day…but until an entire month” (Numbers 11:19–20). At that moment, God provided them with meat. Anyone who did not murmur before God would eat it and enjoy it. Anyone who blasphemed before God would eat, and [the meat] would examine him, and it would come out of his nose, as it is stated: “Until it comes out of your nose, [and it will be lezara for you]” (Numbers 11:20). Rabbi Shimon ben Lakish says: [The meat will cause] croup. Rabbi Huna HaKohen bar Avin says in the name of Rabbi Shmuel bar Naḥman in the name of our Rabbis in the Diaspora: [The meat will cause] vomit and excrement. Rabbi Evyatar says: What is lezara? It is a tick, or, that I will introduce a worm into their intestines. Rabbi Aivu bar Nagari says: It will be a warning [le’azhara] for you that from here on they will be forewarned. Rabbi Yehuda bar Rabbi Simon said: What is, “and it will be lezara for you” (Numbers 11:20)? They all became outcasts [zarim], just as it is stated: “No zar may eat of it” (Leviticus 22:13). So, anyone who blasphemes God becomes an outcast. How does he become an outcast? It is, rather, that leprosy befell them. God said to him: Why did they blaspheme Me? They are outcasts from the congregation: “They shall send out from the camp every leper…” According to the opinion of Rabbi Yehuda bar Rabbi Simon, who said: Due to the act of the calf, leprosy befell them, he derives it from this verse: “On the day of your planting you will flourish, [and in the morning your seed will blossom; your branch will be lost on a day of affliction and mortal pain]” (Isaiah 17:11). Our Rabbis say: Forty days after Israel received the Torah, Israel crafted the calf. From where is it derived? It is as you find that God alluded to this to Moses. God said to Moses: ‘Do you not see Israel, that they are standing and saying: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7); as you live, they are standing in deceit. They are complete with Me only forty days,’ as it is stated: “You shall be for Me [li] a kingdom of priests…” (Exodus 19:6). Was the verse lacking “li”? Lamed is thirty, yod is ten; there is forty. Rabbi Shimon ben Yoḥai and Rabbi Eliezer ben Yaakov: one of them would say: They were completely devoted for twenty-nine days, and one of them would say: They were completely devoted for eleven days. Both derive it from one verse, as it is stated: “Eleven days from Ḥorev…” (Deuteronomy 1:2). One of them says: What is “eleven”? Moses told them: ‘Was it not that you were completely devoted to God for twenty-nine days, but during the final eleven, you were calculating how to craft the calf,’ as it is stated: “Eleven days…” But his counterpart says: For eleven days they were completely devoted to God, and for twenty-nine they were calculating how to craft the calf. Rabbi Shimon ben Ḥalafta says: They were completely devoted for one day, as it is stated: “The day that you stood before the Lord your God at Ḥorev” (Deuteronomy 4:10). Rabbi Meir says: It is neither in accordance with the statement of these nor in accordance with the statement of those, but even at the moment that they were saying, “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7), they were saying one matter with their mouth and one matter with their heart, as it is stated: “But they enticed Him with their mouth and deceived Him with their tongue. Their heart was not true with Him” (Psalms 78:36–37). Even on that very day that they were standing before Mount Sinai, their heart was not true to their Creator. That is what Isaiah says to them: “On the day of your planting you will flourish (tesagsegi)” (Isaiah 17:11) – God said to them: On the day that I sought to render you a plant in My name, you generated dross (sigim). That is: “On the day of your planting you will flourish.” What is, “and in the morning your seed will blossom” (Isaiah 17:11)? Rabbi Ḥama, Rabbi Ḥanina, and Rabbi Shmuel bar Naḥman: one of them said: To what is the matter analogous? It is to a king who had one garden filled with fine and excellent cabbage. He entered into it at dusk and saw it. He said: How fine and excellent; in the morning I will sell it to the merchants and fill my purse with gold pieces. In the morning he entered to see it and found that it had germinated. He said to it: May you be cursed; in the evening you were fine and excellent, and in the morning you germinated. So God said to Israel: “And in the morning your seed will blossom [tafriḥi].” His counterpart says: It is analogous to one who had a field of flax. He entered into it in the evening, and it was fine. He came to enter in the morning and found that it had become stalks. So, God said to them: “And in the morning your seed will blossom [tafriḥi] (Isaiah 17:11).” “On a day of affliction [naḥala]” (Isaiah 17:11) – on a day that I thought to render you an inheritance [naḥala] in My name, you did not sustain My kingdom over you. “And mortal pain” (Isaiah 17:11) – come and receive leprosy. Why does it call it “mortal [anush] pain”? It is because it is an expression of man [gever], as it is an affliction that overcomes [hagevartanit]. Alternatively, “and mortal pain” – because it causes the body that it enters to decompose; that is why God said to Moses: Separate the lepers that are in their midst as it is they who performed that act. “They shall send out from the camp every leper…” From here, Rabbi Yehuda HaLevi bar Rabbi Shalom said: Leprosy comes due to eleven matters: For cursing the name of God, for illicit sexual relations, for bloodshed, for saying regarding another a [negative] matter that is not accurate, for arrogance, for one who enters an area that is not his, for false speech, for thefts, for a false oath, for one who profanes the name of Heaven, and for idol worship. Rabbi Yitzḥak says: For miserliness. Our Rabbis say: For one who scorns matters of Torah. According to the opinion of the Rabbis, who said: For one who scorns matters of Torah, it is as it is stated: “Therefore, as a tongue of fire consumes straw [and a flame destroys chaff]…their blossom [ufirḥam] will rise as dust; [for they spurned the Torah of the Lord of hosts and scorned the word of the Holy One of Israel]” (Isaiah 5:24). This is leprosy, as it is stated: “If the leprosy shall erupt [paro’aḥ tifraḥ]” (Leviticus 13:12). What is “will rise as dust”? It is like that furnace soot that Moses cast heavenward: “It will become dust over the entire land of Egypt” (Exodus 9:9) – from it the Egyptians were stricken with “a rash erupting in blisters on man and on animal” (Exodus 9:10). According to the opinion of Rabbi Yitzḥak, who said: For miserliness, when a person is miserly and does not lend his utensils, the Holy One blessed be He will afflict his house with leprosy; he takes his utensils outside, and the people say: So-and-so, who would not lend his utensils and would say that he did not have utensils, he did have utensils. In his regard the verse states: “The produce of his house will be exiled” (Job 20:28). According to the opinion of Rabbi Yehuda HaLevi, who said: For cursing the name of God, he derives it from Goliath, as it is stated: “For he blasphemed the armies of the living God” (I Samuel 17:36). What is written in his regard? “This day, the Lord will deliver you [yesagerkha] into my hand” (I Samuel 17:46). “Yesagerkha” is nothing other than leprosy, as it is stated: “The priest shall quarantine him [vehisgiro]” (Leviticus 13:5). For illicit sexual relations, from where is it derived? It is as it is stated: “The Lord will afflict with scabs [vesipaḥ] the heads of the daughters of Zion” (Isaiah 3:17). Rabbi Elazar ben Pedat said: Vesipaḥ is nothing other than leprosy, as it is stated: “A spot or a scab [sapaḥat]…” (Leviticus 13:2). For bloodshed, from Cain, as it is stated: “God placed a mark [ot] on Cain” (Genesis 4:15). Rabbi Neḥemya said: This is leprosy. “Ot” is stated here, and “ot” (II Kings 20:8) is stated regarding Hezekiah. Just as ot stated regarding Hezekiah was a rash, so, too, here, it is a rash. If you do not derive it, derive it from Yoav, who shed blood. What is written in his regard? “May there not be eliminated from the house of Yoav a zav or a leper” (II Samuel 3:29). For saying regarding another a [negative] matter that is not accurate, this is [from] Moses, as when God said to him that he should go to Israel, he said to Him: ‘My Master, but they will not believe me,’ as it is stated: “But they will not believe me…” (Exodus 4:1). God said to him: ‘Moses, do you already know that they will not believe you? They are believers, descendants of believers, yet you say to Me, “but they will not believe me…”?’ “Bring your hand to your bosom…” (Exodus 4:6). Immediately, “he withdrew it, and behold, his hand was leprous like snow (Exodus 4:6). For arrogance, this is Naaman, as it is stated: “Naaman, commander of the army of the king of Aram, was a great man […and the man…was leprous]” (II Kings 5:1). What is “great”? It is that he had an arrogance of spirit because he was a great warrior. It is due to this that he was afflicted with leprosy. For one who enters an area that is not his, this is Uziyahu, who sought to enter the area of the priesthood. What is written in his regard? “The leprosy radiated on his forehead” (II Chronicles 26:19). For false speech, this is Miriam, as it is stated: “Miriam and Aaron spoke against Moses” (Numbers 12:1). What is written thereafter? “Aaron turned to Miriam, and behold, she was leprous” (Numbers 12:10). For thefts and for a false oath, as it is written: “It will arrive at the house of the thief and at the house of one who takes an oath by My name falsely, […and it will eliminate it and its timber and its stones]” (Zechariah 5:4). What is a plague that destroys timber and stones? This is leprosy, as it is stated: “He shall demolish the house, its stones, and its timber…” (Leviticus 14:45). For one who profanes the name of Heaven, this is Geḥazi, who pursued Naaman in order to take money from him, as it is stated: “Geḥazi pursued Naaman…” (II Kings 5:21). Elisha sanctified the name of the Holy One blessed be He, as he did not wish to take anything from Naaman, but Geḥazi pursued him and took a false oath to him [Naaman] that he [Elisha] had sent him [Geḥazi] to him [Naaman], so that he would send money to him [Elisha]. The result is this one profaned the name of Heaven, which Elisha had sanctified. The Holy One blessed be He said to Geḥazi: ‘Wicked one; you said: “As the Lord lives, I will run after him and take something [me’uma] from him” (II Kings 5:20). You took an oath in My name in order to profane it? You said me’uma; you will take his blemish [mum]’: “the leprosy of Naaman will cleave to you” (II Kings 5:27). And for idol worship, this is Israel; when they performed that act they became lepers, as it is stated: “Moses saw the people, that it was wild [farua]” (Exodus 32:25). And it says: “And mortal pain” (Isaiah 17:11) – that is why God said to Moses: ‘Separate the lepers who are in your midst from the camp of Israel, as it is they who performed that act.’ “They shall send out from the camp every leper.” Rabbi Yosei HaGelili said: Come and see how severe is the power of transgression, as until they transgressed, there were no zavim and lepers in their midst. Once they transgressed, there were zavim and lepers in their midst. According to our approach, we learned that these three matters occurred on that very day. “Command [tzav] the children of Israel” – anywhere that command [tzav] is stated, the command is immediately at the time of the action and is practiced throughout the generations. Rabbi Yehuda ben Beteira says: Command [tzivui] is everywhere nothing other than exhortation, as it is stated: “Command Joshua and encourage him [and exhort him]” (Deuteronomy 3:28). According to our approach we learned that one encourages only the encouraged and one exhorts only the exhorted. Rabbi Shimon ben Yoḥai says: Command, everywhere, involves monetary loss, as it is stated: “Command the children of Israel and they shall take to you pure olive oil” (Leviticus 24:2); “command the children of Israel and they shall send out”; “command the children of Israel and they shall give to the Levites” (Numbers 35:2); “command the children of Israel and say to them: My offering” (Numbers 28:2). Command, everywhere, always involves monetary loss, except for one. Which is that? “Command the children of Israel and say to them that you are coming to the land, Canaan” (Numbers 34:2), which addresses the matter of the division of the land. Rabbi [Yehuda HaNasi] says: Command, everywhere, is nothing other than admonition, as it is stated: “God commanded the man…but of the tree of knowledge of good and evil [you shall not eat]” (Genesis 2:16–17). “And they shall send out from the camp” – from the camp of the Divine Presence. It teaches that lepers and those impure due to corpses are sent out of there. “Leper” – this is a quarantined one; “every leper” – this is a confirmed one. “Zav” – this is a full-fledged zav; “every zav” – to include a zav who experienced two sightings; “and every zav” – to include a zav who experienced one sighting. “Impure by means of a corpse” – this is a person, who can be sent out; “every one impure” – to include vessels that come in contact with a corpse; “and every one impure” – to include vessels that come in contact with a [dead] creeping animal. Some say: “Impure by means of a corpse” – these are a person and vessels that come in contact [with a corpse]; “every one impure” – to include those who come in contact with a [dead] creeping animal. “Male and female alike you shall send out, outside the camp you shall send them, and they shall not impurify their camp, in which I dwell in their midst” (Numbers 5:3). “Male and female alike” – is the verse referring to all people or is it speaking only of the Levites, bearers of the Ark? The verse states: “Male and female alike you shall send out” – the verse is referring to all people. “Male and female alike” – both adults and children are denoted; “male” – who immersed on that day, “and female alike” – to include one lacking atonement. “And they shall not impurify their camp” – shall all of them, perhaps, be sent outside of one camp? It says: “Command the children of Israel, and they shall send out from the camp” – it includes here one camp. “Outside the camp you shall send them” – it includes here two camps. “And they shall not impurify their camp” – it includes here three camps. From here they said: They are three camps: The Israelite camp, the Levite camp, and the camp of the Divine Presence. From the entrance to Jerusalem to the Temple Mount is the Israelite camp; from the entrance to Temple Mount until the courtyard is the Levite camp; from the entrance to the courtyard and inward is the camp of the Divine Presence. Shall they, perhaps, be sent out to the same place? The verse states regarding the leper: “He shall dwell in isolation; his dwelling is outside the camp” (Leviticus 13:46). Everything that a zav impurifies, a leper impurifies. The leper is more severe, as he impurifies through entry. Everything that one impure due to a corpse impurifies, the zav impurifies. The zav is more severe, as he impurifies beneath a very heavy stone. Everything that one who immersed that day impurifies, one impure due to a corpse impurifies. One impure due to a corpse is more severe, as he impurifies a person. Everything that one lacking atonement disqualifies, one who immersed on that day disqualifies. The one who immersed on that day is more severe, as he disqualifies teruma. From here the Sages instituted partitions: There are ten sanctities: The Land of Israel is more sacred than all the lands. How is its sanctity manifest? It is, that one brings the omer, first fruits, and two loaves from it, which is not so regarding all the lands. The land of Canaan is more sacred than the east bank of the Jordan. The land of Canaan is fit to serve as an abode for the Divine Presence, and the east bank of the Jordan is not fit to serve as an abode for the Divine Presence. A walled city is more sacred than the Land [of Israel], as lepers can walk throughout the Land [of Israel], but do not walk in walled cities. Jerusalem is more sacred than walled cities, as offerings of lesser sanctity and second tithe are eaten in Jerusalem but are not eaten in walled cities. The Temple Mount is more sacred than Jerusalem, as zavim and zavot enter Jerusalem but do not enter the Temple Mount. The rampart is more sacred than the Temple Mount, as zavim and one impure due to a corpse enter the Temple Mount but do not enter the rampart. The Women’s Courtyard is more sacred than it, as one who immersed that day does not enter there, but they do not incur liability to bring a sin offering. The Israelite courtyard is more sacred than it, and those lacking atonement enter the Women’s Courtyard but do not enter the Israelite Courtyard. Israelites for whom the sun has set enter the Priestly Courtyard to an area eleven cubits width by one hundred and thirty-five cubits length, but they did not stand on the podium. Levites would stand on the podium but would not enter from there inward. Priests who were blemished, or with the hair on their heads unshorn, or who were intoxicated with wine would enter from there inward, but would not enter between the Entrance Hall and the altar, not to the Entrance Hall, not to the Sanctuary, and not within the four cubits surrounding the altar. The rest of the priests would enter the Entrance Hall, the Sanctuary, and within the four cubits surrounding the altar, but they would not enter the chamber of the Holy of Holies. The High Priest would enter the chamber of the Holy of Holies four times on Yom Kippur. Rabbi Yosei said: In five respects, the area between the Entrance Hall and the altar was equal to the Sanctuary: One with the hair on their heads unshorn, or those who were intoxicated with wine, or one who had not washed his hands and his feet would not enter there; and just as everybody was required to leave the Sanctuary during the burning of the incense, so they would be required to leave the area between the Entrance Hall and the altar during the burning of the incense. In what way was the Sanctuary superior to the area between the entrance Hall and the altar? It is, rather, that one may enter between the Entrance Hall and the altar for the purpose of service and not for the purpose of service, but into the Sanctuary one may enter only for the purpose of service. Just as in the wilderness there were three camps, the Camp of the Divine Presence, the Levite Camp, the Israelite Camp, so there were in Jerusalem. From the entrance to Jerusalem until the entrance to Temple Mount was the Israelite Camp; from the entrance to Temple Mount until the Nikanor Gate was the Levite camp; from the Nikanor Gate and inward was the Camp of the Divine Presence, and this [area] was the equivalent of the [area] within the hangings [of the courtyard] in the wilderness. During the journeys the camps did not have sacred status, and one would not incur liability for them due to impurity. “They shall not impurify their camp” – why is it stated? Because it says: “They shall send out from the camp” (Numbers 5:2) – I hear that they should touch neither the Ark nor the bearers, but they should designate a place for them in and of themselves? The verse states: “They shall not impurify their camp.” “In which I dwell in their midst” – Israel are beloved, as even though they are impure, the Divine Presence is in their midst, as it is stated: “That dwells with them in the midst of their impurity” (Leviticus 16:16). And it says: “They shall not impurify their camp [in which I dwell in their midst].” And it says: “You shall not impurify the land [in which you live, in the midst of which I dwell; for I the Lord dwell in the midst of the children of Israel]” (Numbers 35:34). “The children of Israel did so, and sent them outside the camp. As the Lord spoke to Moses, so the children of Israel did” (Numbers 5:4). “The children of Israel did so, and sent them outside the camp” – to inform of the praiseworthiness of Israel that just as Moses said to them, so they did. “As the Lord spoke to Moses, so the children of Israel did” – Rabbi Elazar ben Rabbi Shimon says: This indicates only that the senders did not require [compulsion]. From where is it derived that those who were sent out also did not require [compulsion]? The verse states: “As the Lord spoke to Moses, so the children of Israel did” – of their own volition, and they did not require that Moses and Aaron would compel them. Another matter: “Command the children of Israel” (Numbers 5:2) – the Rabbis interpreted that the verse refers to exile. “Command the children of Israel” – because they violated the mitzvot, they incurred liability to be banished; this is exile. That is what is written: “They shall send out from the camp” (Numbers 5:2); “they shall send out” is nothing other than an expression of exile, just as it says: “Send them out from My Presence, and let them go” (Jeremiah 15:1). “From the camp” – this is the Land of Israel, as the Divine Presence dwells there. “Every leper and every zav, and every one impure by means of a corpse” (Numbers 5:2) – He implied to them that if Israel violates these three transgressions, idol worship, illicit sexual relations, and bloodshed, they will incur liability to be exiled. “Leper” – this is idol worship. Just as a leper impurifies through entry, so idol worship impurifies through entry. “Zav” – this is illicit sexual relations. These and those are impurified by means of a seminal emission. “Impure by means of a corpse” – these are murderers, who impurify themselves and impurify the land with bloodshed. We learned that it is so: Exile comes to the world for idol worship, for illicit sexual relations, for bloodshed, and for failure to leave the land fallow. For idol worship, how so? It says: “I will destroy your private altars, [and eliminate your sun-stones, and I will cast your carcasses on the carcasses of your idols]” (Leviticus 26:30). And it is written: “And you I will scatter among the nations…” (Leviticus 26:33). The Omnipresent said to Israel: Since you desire idol worship, I will exile you to a place where there is idol worship. That is why “I will destroy your private altars.” For illicit sexual relations, how so? Rabbi Yishmael ben Rabbi Yosei said: Whenever Israel are steeped in illicit sexual relations [arayot], the Divine Presence departs from them, as it is stated: “And He will not see a shameful matter [ervat davar] in your midst, and turn from behind you” (Deuteronomy 23:15) For bloodshed how so? It is as it is stated: “You shall not pollute the land [in which you are, as the blood will pollute the land.… And do not impurify the land]” (Numbers 35:33–34). The verse tells that bloodshed impurifies the land, and the Divine Presence departs. It is due to bloodshed that the Temple was destroyed and Israel was exiled from their land. These matters were in the first Temple, and that is why they were exiled and the Temple was destroyed, as Rabbi Yoḥanan ben Toreta said: Due to what reason was the first Temple destroyed? It was due to the fact that there were three matters in it: Idol worship, illicit sexual relations, and bloodshed. Idol worship, as it is written: “For the bedding is too short for stretching [mehistare’a]…” (Isaiah 28:20). Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: This bed is too short for two counterparts [re’im] to dominate [mehistarer] as one. “And the covering [vehamasekha] is too narrow [tzara] for taking shelter [kehitkannes]” (Isaiah 28:20) – Rabbi Shmuel bar Naḥmani said that when Rabbi Yonatan would reach this verse, he would weep and say: For the One in whose regard it is written: “He gathers [kones] waters of the sea together as a mound” (Psalms 33:7), will the idol [masekha] became a rival [tzara]? Illicit sexual relations, as it is written: “The Lord says: Because the daughters of Zion are haughty [and walk with outstretched necks and wanton eyes]” (Isaiah 3:16). Bloodshed, as it is written: “Moreover, Menashe shed very much innocent blood…” (II Kings 21:16). That is why the Holy One blessed be He brought upon them three calamities corresponding to the three transgressions that they performed, as it is stated: “Therefore, due to you, Zion will be plowed as a field; [Jerusalem will become heaps, and the Temple Mount into forested heights [bamot]] (Micah 3:12). This sending is stated regarding the Babylonian exile. “Male and female alike you shall send out” (Numbers 5:3) – that is stated corresponding to the exile of Media, as they went from Babylon to Media. Because they did not depart from the Land of Israel when they were exiled to Media, that is why “camp” is not stated here. Why is “male and female alike” written regarding the exile of Media? He implied to them that the kingdom of Media was destined to issue edicts upon them, “male and female alike,” as it is stated: “The scrolls were sent in the hand of the couriers to all the king’s provinces: To destroy, [to kill, and to eliminate all the Jews, from lad to elder, children and women]” (Esther 3:13). “Outside the camp you shall send them” (Numbers 5:3) – this is stated corresponding to the exile of Edom, who destroyed the Temple and exiled Israel from their land. Why is the exile of Edom juxtaposed to the exile of Babylon? It is because just as Babylon destroyed the Temple and exiled Israel, so did the Edomites. Likewise it says: “Daughter of Babylon, marked for devastation” (Psalms 137:8) – the verse characterizes Edom as the daughter of Babylon; even though the exile of Media is interposed between them in this verse, it is only because the exile of Media comes as an extension of the exile of Babylon, as when they were exiled to Media they departed from Babylon. “They shall not impurify their camp” (Numbers 5:3) – that is stated corresponding to the subjugation to Greece. This is why “sending” is not stated in its regard, as they did not exile them from their land. This is the reason that impurity is stated in its regard, as the Greeks impurified the Sanctuary with their idols. “In which I dwell in their midst” (Numbers 5:3) – He implied to them that in every place they were exiled, the Divine Presence was with them. It is taught: Rabbi Natan says: Israel are beloved, as every place they were exiled, the Divine Presence was with them. They were exiled to Egypt; the Divine Presence was with them, as it is stated: “Did I not appear to your father's house, [when they were in Egypt]” (I Samuel 2:27). They were exiled to Babylon; the Divine Presence was with them, as it is stated: “For your sake, I sent to Babylon…” (Isaiah 43:14). They were exiled to Elam; the Divine Presence was with them, as it is stated: “I will place My throne in Elam” (Jeremiah 49:38). They were exiled to Edom; the Divine Presence was with them, as it is stated: “Who is this coming from Edom…” (Isaiah 63:1). When they are scattered, the Divine Presence is with them, as it is stated: “The Lord your God will return [veshav] your returnees…” (Deuteronomy 30:3). It is not written here: Will restore [veheshiv], but rather, “will return [veshav].” And it says: “With me from Lebanon, my bride, [with me from Lebanon, come]” (Song of Songs 4:8). “The children of Israel did so, and sent them outside the camp” – when they sinned, they were exiled. “As the Lord spoke to Moses, so the children of Israel did” – what did the Holy One blessed be He speak to Moses? It is that if they will repent in the kingdoms where they will be, the Holy One blessed be He will gather them, as it is stated: “It will be when all these matters will come upon you, the blessing and the curse [that I have placed before you, you shall restore to your heart among all the nations that the Lord your God has banished you there. And you will return to the Lord your God].… The Lord your God [will bring you to the land]… The Lord your God will circumcise [your heart]…” (Deuteronomy 30:1–2, 5–6). “So the children of Israel did [asu]” – that Israel is destined to repent [laasot teshuva] at the end of days and they would be redeemed, as it is stated: “With repose [beshuva] and stillness you will be saved” (Isaiah 30:15). Just as a leper, a zav, and one impure due to a corpse will never be purified until they enter pure water, so, the Holy One blessed be He is destined to sprinkle pure water upon them and to purify them, as it is stated: “I will sprinkle pure water upon you, and you will be purified…” (Ezekiel 36:25).

“Speak to the children of Israel: A man or woman, when they will perform any sin of a person, to commit a trespass against the Lord, and that individual shall be guilty” (Numbers 5:6). “A man or woman, when they will perform any sin…” – Rabbi Abbahu says: “Those who dwell in His shadow will return” (Hosea 14:8) – these are the proselytes, who come and take refuge in the shadow of the Holy One blessed be He. “They will give life to grain” (Hosea 14:8) – in the Talmud; “and will blossom like the vine” (Hosea 14:8) – in aggada. “Their repute is like the wine of Lebanon” (Hosea 14:8) – the Holy One blessed be He said: The names of the proselytes are dear to me like the wine that is poured as a libation upon the altar. Why does He call it Lebanon? It is because it whitens [malbin] the sins of Israel like snow, as it is stated: “[Let us go now and reason together, says the Lord;] if your sins will be like scarlet, [they will be whitened as snow]” (Isaiah 1:18). Rabbi Shimon ben Yoḥai says: It is because all the hearts [halevavot] are joyous in it. That is what is written: “Beautiful in its view, joy of all the world” (Psalms 48:3). The Rabbis say: It is after: “My eyes and My heart [velibi] will be there always.” (I Kings 9:3). Another matter: “[Those who dwell in His shadow will return] They will give life to grain” (Hosea 14:8) – they [the proselytes] will become of primary importance like Israel, just as it says: “The grain of the young men” (Zechariah 9:17). “And will blossom like the vine” (Hosea 14:8) – like Israel, just as it says: “You transported a vine from Egypt” (Psalms 80:9). Likewise, you find that just as a portion is written in the Torah regarding an Israelite and his counterpart, if he commits a trespass against him, he incurs liability to bring an offering, as it is stated: “A person who shall sin, and commit a trespass [against the Lord, and lies to his counterpart]” (Leviticus 5:21); so, the Holy One blessed be He wrote a portion in the Torah regarding an Israelite and the proselytes, that if a person of Israel robs a proselyte, his legal status is like one who robs an Israelite. You find that sin is written regarding this one: “a person who shall sin,” and sin is written regarding one who robs a proselyte: “Any sin of a person.” Regarding this one, it is written: “And commit a trespass against the Lord,” and regarding that one, it is written: “To commit a trespass against the Lord.” Regarding this one, it is written: "It shall be when he will sin and is guilty” (Leviticus 5:23), and regarding the proselyte, it is written: “And that individual shall be guilty.” Regarding this one, it is written: “He shall repay its principal” (Leviticus 5:24), and regarding the proselyte, it is written: “He shall make restitution for his guilt in its principal” (Numbers 5:7). Regarding this one, it is written: “He shall add its one-fifth to it” (Leviticus 5:24), and regarding the proselyte, it is written: “He shall add its one-fifth to it” (Numbers 5:7). Regarding this one, it is written: “He shall bring his guilt offering to the Lord” (Leviticus 5:25), and regarding robbery from a proselyte, it is written: “Besides the ram of atonement” (Numbers 5:8). We have learned that the proselytes are of primary importance like Israel. That is, “they will give life to grain and will blossom [like the vine]” (Hosea 14:8). “A man or woman...” – that is what is written: “The Lord loves the righteous. [The Lord protects proselytes]” (Psalms 146:8–9). This is what the Holy One blessed be He said: “I love those who love Me” (Proverbs 8:17); likewise He says: “For I will honor those who honor Me” (I Samuel 2:30) – they love Me, and I too love them. Why does the Holy One blessed be He love the righteous? It is because it is not an inheritance and it is not familial. You find that the priests are a patrilineal house; the Levites are a patrilineal house, as it is stated: “The house of Aaron, bless the Lord; the house of Levi, bless the Lord” (Psalms 135:19–20). If a person seeks to become a priest, he cannot; to be a Levite, he cannot. Why? It is because his father was neither a priest nor a Levite. However, if a person seeks to become righteous, even if he is a gentile, he can, as it is not a patrilineal house. That is why it says: “Those who fear the Lord, bless the Lord” (Psalms 135:20). “The house of those who fear the Lord” is not stated, but rather: “Those who fear the Lord.” They are not a patrilineal house, but of their own initiative they volunteered and loved the Holy One blessed be He. That is why the Holy One blessed be He loves them. That is why it is stated: “The Lord loves the righteous…” The Holy One blessed be He loves the proselytes very much. To what is the matter comparable? It is to a king who had a flock, and it would go out to the field, and in the evening it would enter. So it was every day. One time, a certain gazelle entered with the flock. It went to the goats and was grazing with them. The flock entered the pen; it entered with them. They went out to graze; it went out with them. They said to the king: ‘This gazelle is accompanying the flock and is grazing with them. Each and every day, it goes out with them and enters with them.’ The king loved it. When it would go out to the field, he would command that it be given good pasture as it would want. ‘No person shall strike it; be careful with it.’ When it would enter with the flock, as well, he would say, ‘give it to drink.’ He loved it very much. They said to him: ‘My master, how many goats, you have, how many sheep you have, how many kids you have, and you do not admonish us; but regarding this gazelle you admonish us each and every day?’ The king told them, ‘The flock, whether it wants to or not, it is accustomed to graze in the field all day, and in the evening to come and sleep in the pen. The gazelles sleep in the wilderness; they are not accustomed to enter settlements inhabited by people. Shall we not appreciate one that forsook the great and broad wilderness, the habitat of all the beasts, and came and settled in the courtyard?’ So, do we not need to appreciate the proselyte, who forsook his family and his patrilineal house and forsook his nation and all the nations of the world, and came to be with us? That is why He increases their protection, as He cautioned Israel to restrain themselves and not harm them. As it says: “You shall love the proselyte” (Deuteronomy 10:19); “You shall not mistreat a proselyte, [and you shall not oppress him]” (Exodus 22:20). Just as the Torah obligated one who robbed from another [to give] a monetary payment and an offering of a ram of atonement, it also obligated one who robbed a proselyte to pay him his money and to bring a ram offering, as it is written: “Speak to the children of Israel: A man or woman,” and this portion speaks of one who robs a proselyte. As it is written: “The Lord protects proselytes” (Psalms 146:9). He increased their protection so they would not return to their evil ways. Proselytes are beloved, as the verse everywhere likens them to Israel, as it is stated: “But it is you, Israel, My servant, Jacob, [whom I have chosen, descendants of Abraham, who loved me]” (Isaiah 41:8). Love is stated regarding Israel, as it is stated: “I have loved you, said the Lord” (Malachi 1:2), and love is stated regarding proselytes, as it is stated: “And loves the proselyte, to give him food and garment” (Deuteronomy 10:18). Israel are called slaves, as it is stated: “For to Me the children of Israel are slaves” (Leviticus 25:55); proselytes are called slaves, as it is stated: “[I am the Lord your God, who took you out of the land of Egypt] from being slaves to them” (Leviticus 26:13). Acceptance is stated regarding Israel, as it is stated: “It shall be on his forehead always, for acceptance [for them before the Lord]” (Exodus 28:38), and acceptance is stated regarding proselytes, as it is stated: “Their burnt-offerings and their peace-offerings shall be for acceptance on My altar…” (Isaiah 56:7). Service is stated regarding Israel, as it is stated: “And you will be called priests of the Lord; [it will be said of you: Servants of our God]” (Isaiah 61:6); and service is stated regarding proselytes, as it is stated: “Also the aliens who accompany [the Lord to serve Him]” (Isaiah 56:6). Protection is stated regarding Israel, as it is stated: “The Lord is your protector” (Psalms 121:5), and protection is stated regarding proselytes, as it is stated: “The Lord protects proselytes” (Psalms 146:9). Likewise you find regarding the four groups that stand before the Omnipresent. It is stated: “This one will say: I am the Lord’s…” (Isaiah 44:5). “This one will say: I am the Lord’s” – he is totally devoted to the Omnipresent, and he is untainted by sin. “That one will call himself by the name of Jacob” (Isaiah 44:5) – these are the righteous proselytes. “This one will write with his hand: To the Lord” (Isaiah 44:5) – these are the penitents. “And will call himself by the name of Israel” (Isaiah 44:5) – these are those who fear Heaven. We have learned that the proselytes are like Israel. That is why this portion, “A man or woman…,” is stated. “A man or woman...” – this is what is written: “For I will honor those who honor Me, but those who scorn Me will be dishonored” (I Samuel 2:30). Rabbi Yosei taught: Anyone who honors the Torah, his body is honored by the people, and anyone who scorns the Torah, his body is scorned by the people, as it is stated: “For I will honor those who honor Me…” Another matter: “For I will honor those who honor Me” (I Samuel 2:30) – this is Pharaoh, who accorded honor to He who spoke and the world came into being and [who] went out at the head of his entourage, as it is stated: “And Pharaoh drew near” (Exodus 14:10). His servants said to him: Our master, all the kings go out only after their entourage. You, why are you going out at the head of your entourage? He said to them: Am I going out before flesh and blood? Behold, I am going out to receive the presence of the King of kings, the Holy One blessed be He. That is why the Holy One blessed be He accorded honor to him and exacted retribution against him by Himself, as it is stated: “To My mare among Pharaoh’s chariots…” (Song of Songs 1:9). “But those who scorn Me will be dishonored” (I Samuel 2:30) – this is Sennacherib, king of Assyria, as it is stated: “By means of your messengers you blasphemed the Lord…” (II Kings 19:23). That is why the Holy One blessed be He treated him with scorn and exacted retribution against him only by means of an angel, as it is stated: “An angel of the Lord emerged and smote in the Assyrian camp…” (II Kings 19:35). Another matter: “For [I will honor] those who honor Me” (I Samuel 2:30) – it is speaking of the proselytes. They honor the Holy One blessed be He, as they forsake their evil deeds and come and find shelter beneath the wings of the Divine Presence. The Holy One blessed be He honors them, to teach you that anyone who renders his ways upright honors the Holy One blessed be He, as it is stated: “One who sacrifices a thanks offering honors Me; [and I will show [vesam] one who sets his path]” (Psalms 50:23), and it says: “Give honor to the Lord your God before it grows dark [and before your feet stumble]” (Jeremiah 13:16). “But those who scorn Me will be dishonored” (I Samuel 2:30) – these are the wicked; because they stray from following the Omnipresent, the Holy One blessed be He dishonors them. Who were those who scorned the Holy One blessed be He? These were the worshippers of the calf. What scorning did He do to them? He arranged for them that they would be stricken with leprosy and with zivut, and He sent them out of the camp, as it is stated: “And they shall send out from the camp [every leper, and every zav]” (Numbers 5:2). What honor did the Holy One blessed be He accord to the proselytes? It is that after the portion of sending out the impure, the portion of the prohibition regarding proselytes is written, to teach you that the Omnipresent distanced the sinners of Israel, but the Omnipresent drew near the proselytes who came in His name, as he rendered their legal status as stringent as the legal status of Israel, as anyone who robs them it is as though he robbed an Israelite. That is, “for I will honor those who honor Me.” “A man or woman...” – this is what is written: “All the kings of the earth will praise You [yodukha], Lord, as they heard the words of Your mouth” (Psalms 138:4). Rabbi Pinḥas said: The kings of the nations of the world heard three matters from the Holy One blessed be He, and they stood from their thrones and praised [vehodu]. When the Holy One blessed be He gave the Torah to Israel and said: “I am the Lord your God” (Exodus 20:2), the kings of the nations of the world said: He is saying as we would. What king would want another to reject him? Likewise, the Holy One blessed be He, when He said: “You shall have no [other gods]” (Exodus 20:3), they said: What king would want to have a partner? Likewise, when He said: “You shall not take [the name of the Lord your God in vain]” (Exodus 20:7), they said: What king would want people taking oaths in his name and lying? Likewise, the Holy One blessed be He, when He said: “Remember the Shabbat day” (Exodus 20:8), they said: What king would want people not to honor the day that he rested? But when He said: “Honor [your father and your mother]” (Exodus 20:12), they said: According to our protocols, anyone who registers himself to be subservient to the king, he renounces his parents; but this One declares and says: “Honor your father and your mother”? They arose from their thrones and praised him. When the Holy One blessed be He said: “For what he misappropriated from the sacred he shall pay” (Leviticus 5:16), they said: According to our protocols, anyone who misappropriates a spinning hook from the emperor must give him the blade of a plow, but this One declares and says: “For what he misappropriated from the sacred he shall pay”? Moreover, He was more stringent regarding [sins against] with the commoner than He was regarding [sins against] the Most High, as regarding the Most High it is written: “A person who will commit a trespass, [and sins unwittingly]…” (Leviticus 5:15), and regarding a commoner it is written: “A person who shall sin, [and commit a trespass against the Lord]” (Leviticus 5:21); the Torah renders it as though it were intentional. Moreover, regarding this one, it precedes trespass to sin, while regarding that one, it precedes sin to trespass. This is true not only regarding an Israelite, but it is so even regarding one who robs a proselyte. Who is a God like this who loves those who love Him, and draws near the distant like those who come near in His name? They stood from their thrones and praised him. Do not say it is only righteous proselytes who converted for the sake of Heaven that the Holy One blessed be He draws near; but even those who converted not for the sake of Heaven, the Holy One blessed be He demands an accounting for the affront to them. That is what is written: “There was a famine in the days of David [for three years, year after year, and David entreated of the Lord. The Lord said: For Saul, and for the bloody house, in that he put the Givonites to death]” (II Samuel 21:1). What is “year after year”? It teaches that they were three consecutive years. When David saw that the famine began to come in his days, he said: Due to the iniquity of five matters rain does not fall: It is due to the iniquity of idolaters, of engagers in illicit relations, of shedders of blood, of pledgers of charity in public who do not give, and due to the iniquity of those who do not distribute their tithes properly. Due to the iniquity of idolaters, from where is it derived? It is as it is stated: “Beware, lest your heart be seduced [and you stray and serve other gods]” (Deuteronomy 11:16), and it says: “The wrath of the Lord will be enflamed against you, [and He will restrain the heavens and there will be no rain]” (Deuteronomy 11:17). Due to the iniquity of engagers in illicit relations, from where is it derived? It is as it is stated: “You defiled the land with your licentiousness…” (Jeremiah 3:2), and it says: “Raindrops were withheld and [there was no] late rain” (Jeremiah 3:3). Due to the iniquity of shedders of blood, from where is it derived? It is as it is stated: “For blood defiles [yaḥanif] the land” (Numbers 35:33); blood will cause wrath to settle [yiḥan af] upon the land. Due to the iniquity of pledgers of charity in public who do not give, from where is it derived? It is as it is stated: “Clouds and wind but no rain” (Proverbs 25:14). Why? [Because of] “a man who glories in a false gift” (Proverbs 25:14). Due to the iniquity of those who do not distribute their tithes properly, from where is it derived? It is as it is stated: “Bring all the tithe to the storehouse…[test Me now with this…if I will not open for you the windows of heaven and pour out an endless blessing for you]” (Malachi 3:10). During the first year, David began admonishing his generation during the pilgrimage festival, and he said to them: Are there, perhaps, people among you who are idolaters, as the heavens are restrained from having rain fall only due to that iniquity? They went out and sought, but did not find. The second year, he said to them: Are there, perhaps, illicit sexual relations among you, as the heavens are restrained only due to that? They went out and sought, but did not find. The third year, he said to them: Are there, perhaps, shedders of blood, pledgers of charity in public who do not give, or withholders of tithes among you, as the heavens are restrained only due to them? They went out and sought, but did not find. From then on, David said: The matter is dependent solely upon me. He began consulting the Urim and the Tumim. That is what is written: “David entreated of the Lord” (II Samuel 21:1). Rabbi Shimon ben Lakish said: That [indicates] he consulted the Urim and the Tumim. Rabbi Elazar said that the source of Rabbi Shimon ben Lakish is that he derives a verbal analogy: penei, penei. Here it is written: “David entreated of the Lord [penei Hashem],” and there it is written: “Before [velifnei] Elazar the priest he shall stand, and he will inquire for him [regarding the judgment of the Urim before the Lord]” (Numbers 27:21). The Holy One blessed be He said to him: David, you are protected from sin; rather, it is due to Saul and the bloody house. That is what is written: “The Lord said: For Saul, and for the bloody house, [in that he put the Givonites to death]” (II Samuel 21:1). “For Saul” – because you did not perform kindness with him and he was not eulogized properly. The Holy One blessed be He said to him: David, is he not Saul who was anointed with the anointing oil? Is he not Saul, who, during his reign, no idol worship was performed in Israel? Is he not Saul, whose portion is with Samuel the prophet, and you are in the land [of Israel] and he is outside the land? “And for the bloody house in that he put the Givonites to death” (II Samuel 21:1) – Where do we find that he put the Givonites to death? Rather, due to the fact that he killed [the residents] of Nov, the city of priests, to whom they would supply water and food, the verse ascribes to him as though he put them to death. Rabbi Elazar said: It is written: “Seek the Lord, all you humble of the earth, who have performed his judgment” (Zephaniah 2:3). What is “who performed his judgment”? It is that he implements His judgment and His reward for performance simultaneously. You find the Holy One blessed be He demanding justice for the Givonites from Saul, and remembering Saul’s deeds in order to pay him a good reward. At that moment, David said: Is it on behalf of these proselytes that the Holy One blessed be He did so to His people? The Holy One blessed be He said to him: If you distance the distant, ultimately, you will distance those who are near. Come and learn from your master Joshua, who, when the Givonites said: “Come up to us quickly, and save us and help us” (Joshua 10:6), Joshua said: Will we burden the community on behalf of these proselytes? The Holy One blessed be He said to Joshua: If you distance the distant, ultimately, you will distance those who are near. Go out and learn from where are your origins? Are they not from strangers, as it is stated: “To Joseph in the land of Egypt were born…[Manasseh and Ephraim]” (Genesis 46:20), and it is written: “For the tribe of Ephraim, Hoshea son of Nun (Numbers 13:8)? Immediately, “the king summoned the Givonites and spoke with them. The Givonites [were not of the children of Israel…and the children of Israel had taken an oath to them]” (II Samuel 21:2). “The Givonites were not of the children of Israel” – how is this matter relevant here? Rather, this is what the verse is saying: Because David summoned the Givonites and spoke with them, but they did not accept it from him, that is why “the Givonites were not of the children of Israel,” as David arose and distanced them that they may not marry with the congregation [of Israel]. That is what we learned: The netinim may not enter the congregation. At that moment, David said: The Holy One blessed be He gave three gifts to Israel: Being merciful, self-effacing, and performers of acts of kindness. Merciful, as it is stated: “He will give you mercy, and He will be merciful to you, and He will increase you” (Deuteronomy 13:18). Self-effacing, as it is written: “So that His fear will be on your faces, so that you will not sin” (Exodus 20:17) – this is a sign for the self-effacing that they do not sin. Anyone who does not have the quality of self-effacement, it is a certainty that his ancestors did not stand at Mount Sinai. Performers of acts of kindness, as it is stated: “So that he shall command his children and his household [after him…to perform righteousness and justice]” (Genesis 18:19), and it is written: “The Lord your God will maintain for you the covenant and the kindness” (Deuteronomy 7:12). And these have none of these qualities in them. Immediately, he arose and distanced them. That is what is written: “The Givonites were not of the children of Israel” – they are not worthy to become intermingled with them. Even though they are proselytes, their ancestors did not stand at Mount Sinai, because they are considered to be of the Canaanites. That is what is written: “But rather from the remnant of the Emorites” (II Samuel 21:2). What is written in their regard? “You shall not marry them” (Deuteronomy 7:3). These too, like them, are not worthy to cleave to Israel. One verse says: “The men of Israel said to the Hivites…” (Joshua 9:7), but here, it calls them Emorites. Rather, they were from the Emorites. Why, then, does it call them Hivite? It is because they performed the act of the serpent. The serpent said: I know that the Holy One blessed be He said to you: “As on the day that you eat of it you will die” (Genesis 2:17). Rather, I will go and deceive them. They will eat and be punished, and I will inherit the earth for myself. The Givonites did the same. They said: We know that the Holy One blessed be He said to Israel: “Rather, you shall destroy them, the Hittites, the Emorites…” (Deuteronomy 20:17), “You shall not make a covenant with them…” (Deuteronomy 7:2). Rather, we will go and deceive them, and they will make a covenant with us. Perforce, either they will put us to death and will violate the oath or they will sustain us and will violate the decree. In any case they will be punished, and we will inherit the land for ourselves. Therefore, when Joshua saw that this was so, he said to them: “Why did you deceive us…?” (Joshua 9:23). Joshua said to them: You performed the act of the serpent; therefore, you will receive the retribution of the serpent. Rabbi Elazar said: He cursed them like the serpent, as it is written: “Now, you are accursed” (Joshua 9:23), just as it is written regarding the serpent: “You are more accursed than all the animals” (Genesis 3:14). What is, “the children of Israel took an oath to them” (II Samuel 21:2)? David said: When the children of Israel took an oath to them, they left the matter dependent upon me, so that if I wish to distance them or to draw them near, I have license to do so. I am distancing them. From where is it derived that they left the matter dependent upon David? It is written: “Joshua rendered them that day hewers of wood and drawers of water [for the congregation and for the altar of the Lord to this day, in the place that He would choose]” (Joshua 9:27). Rabbi Ami said in the name of Rabbi Yehoshua ben Levi: After it said: “For the congregation and for the altar of the Lord,” what need was there to say: “In the place that He would choose [yivḥar]”? Rather, Joshua left it dependent upon David. He said: I will neither draw them near nor distance them. Rather, the one who is destined to build the Temple [beit habeḥira], if he arrives at the decision to draw them near, he will draw them near; to distance them, he will distance them. When David came and saw that they were cruel, he distanced them. Ezra, too, distanced them, as it is written: “The netinim lived in the Ofel…” (Nehemiah 11:21). In the future, too, the Holy One blessed be He will distance them, as it is stated: “Those who labor in the city, will till it [yaavduhu], from all the tribes of Israel.” (Ezekiel 48:19) – they will be eradicated [ye’abeduhu] from all the tribes of Israel. “Saul sought to smite them” (II Samuel 21:2) – even though he did not smite them, they acted cruelly toward him. This is to teach you that David did not distance them for naught. “In his zeal on behalf of the children of Israel and Judah” (II Samuel 21:2) – even though Saul became angry at them only due to the zeal that he had on behalf of Israel and Judah, and he did so not due to hatred that he hated them. Nevertheless, they did not have mercy on his offspring. What is that zeal? It is due to the fact that they did not reveal to him where David was hiding. Immediately, David sent and summoned them: What is with you and the house of Saul? They said to him: It is because he put an end to our livelihood, and he put seven of our people to death; two hewers of wood, two drawers of water, an official, a scribe, and an attendant. He said to them: What do you seek now? That is what is written: “David said to the Givonites: “What shall I do for you? With what shall I atone, so that you will bless the inheritance of the Lord” (II Samuel 21:3)? He said to them: What benefit will there be for you if you kill a person from the house of Saul? Rather, tell me with what remedy shall I provide you so you will be placated? How much silver and gold shall I give you as ransom for your lives? “With what shall I atone [akhaper],” just as it says: “When ransom [kofer] is imposed upon him, he shall give redemption of his life” (Exodus 21:30), so that the famine will cease? That is what is written: “So that you will bless the inheritance of the Lord”; just as it says: “Jacob blessed Pharaoh” (Genesis 47:7), he blessed him that the famine would cease. “The Givonites said to him: We have [lanu] no silver or gold with Saul or with his house” (II Samuel 21:4) – li is written, but it is read lanu. Why is it so? David said to them: ‘What benefit would there be for you in their being killed? Take silver and gold for yourselves.’ They said to him: ‘We do not seek silver and gold from Saul and from his house. He did not owe us any money so that we should take money from him, but rather, he owes us lives and we seek lives.’ David said: Perhaps this half of them is intimidated by the other half. He took each one separately and sought to placate him by himself. He said to him: ‘What benefit would there be for you in their being killed? Take money.’ He said to him: ‘I have no silver or gold with Saul or with his house. We have no interest in seeking any others, but only him, as his servants did not wish to extend their hand against the priests, nor against us,’ as it is stated: “But the king's servants were unwilling to extend their hand to harm the priests of the Lord” (I Samuel 22:17). That is, “We would not have any man in Israel put to death” (II Samuel 21:4). When David saw that they did not accept it from him, he said to them: ‘What do you say that I should do for you? If it is lives that you seek, I will do it.’ That is what is written: “What do you say that I shall do for you?” (II Samuel 21:4). When David said that to them, they said to him: ‘We do not seek to exact retribution against him for his full measure. He sought to destroy us all, so we would have no standing within the entire boundary of Israel; we are not demanding all his offspring, but only seven, corresponding to the seven that he killed from us.’ That is what is written: “They said to the king: The man who eradicated us [asher kilanu], and who devised against us, [so that we would be destroyed from standing within the entire border of Israel]” (II Samuel 21:5). Asher kilanu contains seven letters, corresponding to the seven people among them whom he put to death. “Let seven men of his offspring be given to us, and we will impale them before the Lord in Giva of Saul, chosen of the Lord” (II Samuel 21:6) – so that the entire world will see, will be afraid, and will no longer continue to mistreat proselytes. That is why it is written: “Before the Lord,” as He commanded to treat proselytes well, but he mistreated them. Why in Giva of Saul? So that they will know that if the Holy One blessed be He did not show favor to the king, all the more so to commoners. “Chosen of the Lord” (II Samuel 21:6)? They are denouncing him and calling him “chosen of the Lord”? Rather, they said: “In Giva of Saul,” and a Divine Voice emerged and said: “Chosen of the Lord.” When David saw that his problem was a problem, he told them: ‘I will give.’ That is what is written: “The king said: I will give” (II Samuel 21:6). “The king had compassion for Mefivoshet son of Yonatan [son of Saul]” (II Samuel 21:7) – because he was a great Torah personality, David set his sights on rescuing him from their hand. David said: I will pass them before the altar. Anyone whom the altar accepts will be under its auspices. He passed them before the altar and prayed on his behalf, and the altar went and accepted him. That is what is written: “I cry out to God Most High, to the Almighty who accomplishes for me” (Psalms 57:3); the Holy One blessed be He agreed with David. “The king took the two sons of Ritzpa daughter of Aya, whom she bore to Saul…[and the five sons of Mikhal daughter of Saul, whom she bore to Adriel son of Barzilai the Meḥolatite]” (II Samuel 21:8). But is it not written: “Mikhal daughter of Saul did not have a child until the day of her death” (II Samuel 6:23)? And where is Merav? Say now that they were the sons of Merav, but Mikhal raised them and they are attributed to her name. “He gave them into the hand of the Givonites, and they impaled them on the mountain before the Lord. The seven of them [shevatam] fell together” (II Samuel 21:9). Shevatam is written without a yod; this is Mefivoshet, who was spared, who was lacking from the seven. “And they were put to death during the first days of harvest, at the beginning of barley harvest” (II Samuel 21:9) – it teaches that they were killed on the sixteenth of Nisan, the day on which the omer is sacrificed. “Ritzpa daughter of Aya took sackcloth, and spread it for herself over the rock [hatzur]” (II Samuel 21:10) – what is “over the rock”? Rabbi Hoshaya said: “As she would say: “The Rock, His deeds are perfect” (Deuteronomy 32:4). “From the beginning of harvest until water dripped upon them from the heavens” (II Samuel 21:10) – Rabbi Aḥa bar Zevina said in the name of Rabbi Hoshaya the Great: Sanctifying the Name is greater than profaning the Name. Regarding profaning the Name, it is written: “His corpse shall not remain overnight upon the tree” (Deuteronomy 21:23). Regarding sanctifying the Name, it is written: “From the beginning of harvest until water dripped upon them from the heavens.” It teaches that they remained hanging from the sixteenth of Nisan until the seventeenth of Marḥeshvan. But is it not written: “Fathers shall not be put to death for sons, [and sons shall not be put to death for the fathers]” (Deuteronomy 24:16)? But sons died for the sin of their father. Rabbi Ḥiyya bar Abba said in the name of Rabbi Yoḥanan: It is preferable for one letter to be uprooted from the Torah than to have the name of Heaven profaned in public. The nations of the world were saying: The Torah of these is fraudulent; it is written in their Torah: “His corpse shall not remain overnight” (Deuteronomy 21:23), and these are hanging for seven months. It is written in their Torah: Two are not sentenced on one day, and these seven were [sentenced] together. It is written in the Torah: “Fathers shall not be put to death for sons, [and sons shall not be put to death for the fathers],” but these were killed for the sin of their fathers. They were asking: What did these do that the attribute of justice was altered in their regard? Israel would say to them: ‘It is because their ancestors extended their hand to mistreat unsought proselytes.’ They said to them: ‘What is their nature?’ They [Israel] said to them: ‘These are the proselytes who converted in the days of Joshua.’ They said to them: ‘It is on behalf of these accursed unsought proselytes that the Holy One blessed be He did so to His people? If this is so for the sons of kings, all the more so for commoners. If for these who did not convert for the sake of Heaven, see how the Holy One blessed be He exacted punishment for their blood, one who converts for the sake of Heaven, all the more so. Certainly, there is no god like their God, and there is no nation like their nation, and we should cleave only to this nation, whose God is greater than any god.’ Immediately, many proselytes converted from the nations of the world, at that moment, one hundred fifty thousand, as it is stated: “Solomon counted all the proselytes who were in the Land of Israel, after the count that David his father counted them; and they were found to be one hundred fifty-three thousand six hundred” (II Chronicles 2:16). Solomon rendered from among them seventy thousand porters and eighty thousand quarriers in the mountains, as it is stated: “Solomon counted seventy thousand porters [and eighty thousand quarriers in the mountains.]” (II Chronicles 2:1). Why to that extent? It is to inform that the Holy One blessed be He draws the distant near and supports the distant like the near. Moreover, he gives precedence to the distant over the near, as it is stated: “Peace, peace, for the distant and the near” (Isaiah 57:19). That is, “until water dripped upon them from the heavens” (II Samuel 21:10). What is “she did not allow the birds of the heavens to rest upon them” (II Samuel 21:10)? Come and see the kindness that Ritzpa daughter of Aya performed on their behalf, as she protected them during the day from the birds of the heavens and at night from the beasts of the field, for seven months. Although the Holy One blessed be He had said to David that it was for Saul, because he was not eulogized properly and he is buried outside the land, David was dilatory regarding the eulogy, as he said: Twelve months of the year have passed already, and it is not customary to mourn for him. When they told him of the actions of Ritzpa daughter of Aya, he reasoned an a fortiori inference himself: If she, who is a woman, acted so in performance of kindness, I, who am king, all the more so. Immediately, he went to perform kindness for them. That is what is written: “It was reported to David what [Ritzpa daughter of Aya] had done.… David went and took the bones of Saul [and the bones of Yonatan his son].… He took up from there the bones of Saul [and the bones of Yonatan his son, and they collected the bones of the impaled]’ (II Samuel 21:11–13). What did David do? He stood and assembled all the elders of Israel and the eminent among them, and they crossed the Jordan and came to Yavesh Gilad. They located the bones of Saul and Yonatan, placed them in a coffin, and crossed the Jordan, as it is stated: “They buried the bones of Saul and Yehonatan his son [in the land of Benjamin in Tzela, in the grave of Kish his father. They did everything that the king commanded]” (II Samuel 21:14). What is “in Tzela, in the grave of Kish his father”? It teaches that they brought him to the border of Jerusalem and buried him there, as Tzela is alongside Jerusalem, as it is stated: “And Tzela, HaElef, and the Yevusite, which is Jerusalem…” (Joshua 18:28). “They did everything that the king commanded” (II Samuel 21:14) – what did the king command? He commanded that they should circulate Saul’s coffin to each and every tribe. The tribe into which Saul’s coffin entered would emerge, they, their wives, their sons, and their daughters, and they performed kindness for Saul and his sons, so that all of Israel would fulfill their obligation with the performance of acts of kindness. They did so until they reached his ancestral land, to the border of Jerusalem. When the Holy One blessed be He saw that all of Israel had performed acts of kindness for him and had executed justice for the Givonites, He immediately became filled with mercy and provided rain on the land, as it is stated: “God acceded to the entreaty of the land thereafter” (II Samuel 21:14). We learned the extent to which the Holy One blessed be He draws the distant near, even though they converted not for the sake of Heaven, and it goes without saying regarding righteous proselytes. That is, “all kings of the earth will praise You, Lord…” (Psalms 138:4). “Speak to the children of Israel” – it is taught: “Speak to the children of Israel” – it is by means of Israel that one confesses, but one does not confess by means of gentiles or by means of a resident. “A man or woman” – this is to equate woman to man regarding all sins and damages in the Torah. “When they will perform any sin of a person” – why is this portion stated? Because it says: “A person who shall sin [and commit a trespass against the Lord by lying to his counterpart]” (Leviticus 5:21), but regarding one who robs a proselyte we did not hear in the entire Torah. That is why it is stated: “A man or woman, when they will perform any sin of a person.” The verse came and taught regarding one who robs a proselyte and takes an oath to him that he pays the principal and one-fifth to the priests, and a guilt offering to the altar. This is a principle in the Torah: Any matter that was stated in one place and one element was lacking in it, and it is then taught elsewhere, it is taught it only because it was lacking one element. “When they will perform” – they thought to perform but did not perform. It is to teach you that an action that a person thinks to sin is like a trespass against the Omnipresent. “Any sin of a person” – this is regarding what is between him and another, regarding thefts, robberies, and evil speech. “To commit a trespass against the Lord” – this is to include one who took an oath in the Name of God falsely, and the blasphemer. Another matter: “Any sin of a person, to commit a trespass against the Lord” – why is it stated? Because it says: “A person who shall sin, [and commit a trespass against the Lord, and lies to his counterpart with regard to a deposit, or with regard to a loan, or with regard to robbery, or exploited his counterpart]. Or found a lost item [and lied in its regard, and took a false oath]” (Leviticus 5:21–22) – I have learned only regarding one who lied regarding these, that the Torah ascribes to him as though he lies to the Omnipresent. Regarding all matters, from where is it derived? The verse states: “When they will perform any sin of a person, to commit a trespass against the Lord…” “To commit a trespass” – trespass everywhere is nothing other than lying. Likewise it says: “They trespassed against the Lord” (I Chronicles 5:25); and it says: “The children of Israel committed a trespass regarding the proscription” (Joshua 7:1); and it says: “Saul died on account of the trespass that he committed [against the Lord]” (I Chronicles 10:13); and it says regarding Uziya: “Leave the Temple, because you have trespassed” (II Chronicles 26:18); and it says: “And she committed a trespass against him” (Numbers 5:12). “And that individual shall be guilty” – from where do you derive regarding one who robs a proselyte and takes a [false] oath to him, and he goes to bring the money and the guilt offering, but did not manage to bring it before he died, that the heirs will be exempt? The verse states: “And that individual shall be guilty.” Or, just as they are exempt from bringing the guilt offering, so are they exempt from the principal? The verse states: “He shall give it to the one to whom he is guilty” (Numbers 5:7). “And that individual shall be guilty” – everyone is indicated; men, women, and proselytes are indicated. Does it indicate these and also include the minor? You say: If in the stringent case of idol worship the minor is exempted, all the more so regarding all the mitzvot in the Torah. “They shall confess their sin that they had committed, and he shall make restitution for his guilt in its principal, and he shall add its one-fifth to it, and he shall give it to the one to whom he is guilty” (Numbers 5:7). “And that individual shall be guilty. They shall confess” (Numbers 5:6–7) – why is it stated? Because it says: “He shall confess regarding what he sinned” (Leviticus 5:5), I know only that a sin offering requires confession; from where is it derived regarding a guilt offering? The verse states: “And that individual shall be guilty. They shall confess.” Rabbi Natan says: This is a paradigm for all those who are put to death, that they require confession. This indicates only confession in the land; from where is it derived that there is confession in the Diaspora as well? It says: “They will confess their iniquity and the iniquity of their forbearers…” (Leviticus 26:40). Likewise Daniel says: “With You, Lord, is the righteousness, [and with us the shame…in all the lands where You have driven them]” (Daniel 9:7). Why? It is because “we sinned against You” (Daniel 9:8). “They shall confess the sin that they committed” – but not that his father performed, as if one said to him: ‘Give me the deposit that I deposited with your father,’ and he says: ‘You did not give a deposit.’ ‘ I administer an oath to you,’ and he says: ‘Amen,’ but later, he remembers. Do I learn from here that he is liable? The verse states: “They shall confess the sin that they committed,” but not that his father committed. “He shall make restitution for his guilt in its principal” – why is it stated? Because it says: “He shall repay it in its principal” (Leviticus 5:24), I have learned only the principal sum. From where is the one-fifth derived? The verse states: “He shall make restitution for his guilt in its principal, and [he shall add] its one-fifth.” “In its principal, and he shall add its one-fifth” – when it is in its principal one brings one-fifth and a guilt offering, but one does not bring one-fifth and a guilt offering for double payment and the payment four and five times the principal. “He shall add its one-fifth to it” – it and its one-fifth shall be five. “He shall give it to the one to whom he is guilty” – to the one from whom it was robbed. Rabbi Natan says: If the one who was robbed owed one hundred dinars to another and he came to court, but [the robber] did not manage to pay it before the creditor of the one who was robbed was located, from where is it derived that one removes it from the possession of the robber and gives it to the creditor of the one who was robbed? The verse states: “He shall give it to the one to whom he is guilty” – in any case. “But if the man has no redeemer to whom restitution can be made, the restitution that is returned is to the Lord, to the priest; besides the ram of atonement, with which he will atone for it” (Numbers 5:8). “But if the man has no redeemer” – I have derived only a man, from where is a woman derived? The verse states: “To whom restitution can be made, [the restitution that is returned…]” “The restitution [asham] that is returned is to the Lord, to the priest.” The verse is speaking of monetary payment. Or is it perhaps speaking only about the guilt offering? When it says: “Besides the ram of atonement,” it is stated of the guilt offering. What is it that the verse states: “The asham that is returned is to the Lord”? The verse is speaking of monetary payment. “The asham” – this is the principal; “that is returned” – this is the one-fifth; “to the Lord” – to render it forbidden to non-priests. Or is it perhaps consecrated? The verse states: “To the priest” – the Lord acquired it and gave it to the priests, to a priest that is one of the members of the priestly watch. “Besides the ram of atonement” – from here they said: The priestly watch that acquired the money acquires the ram. Regarding which ram is the verse speaking? It is regarding the ram stated elsewhere regarding the denier of a deposit and robbery: “His restitution he shall bring to the Lord, an unblemished ram from the flock…[as a guilt offering, to the priest]” (Leviticus 5:25). “He will atone” – he must have the monetary payment precede the guilt offering; “with which” – to the exclusion of a ram that died. “For it” – Rabbi Akiva would say: If one robbed another, took an oath to him, paid money to the members of the priestly watch, went to bring the guilt offering, but did not manage to bring it until he died, from where is it derived that his heirs are exempt from bringing a ram of atonement in his place? It is stated: “With which he will atone for it,” excluding this one whose life has atoned for him. “Every gift of all the sacred items of the children of Israel that they will present to the priest shall be his” (Numbers 5:9). “Every gift [teruma]” – the verse tells regarding teruma that it is in effect regarding everything. “Of all the sacred items of the children of Israel” – this includes other unspecified sacred items that are not explicitly mentioned here, that they go to the priests, and no part of them is for the Lord, just as it is stated: “That is returned” (Numbers 5:8), regarding robbery from a proselyte. I wonder, what else do I include? Ḥalla, dedications, hides, firstborns, redemption of the firstborn son, and redemption of a firstborn donkey. “That they will present” – Rabbi Yishmael said: Does one sacrifice [makrivin] teruma? Why does the verse state: “That they will present [yakrivu]”? Because it says: “The choicest first fruits [of your land you shall bring to the house of the Lord your God]” (Exodus 23:19), but we did not hear what shall be done with them. The verse states: “That they will present to the priest, shall be his” – the verse comes and teaches regarding first fruits that they are given in their entirety to the priests. “A man’s sacred items shall be his; a man who gives to the priest, it shall be his” (Numbers 5:10). “A man’s sacred items shall be his” – why is it stated? Because it says: “All the gifts of the sacred items that the children of Israel separate [for the Lord, I have given you and your sons and your daughters with you, as an eternal portion]” (Numbers 18:19). Do I hear that they may take it by force? The verse states: “A man’s sacred items shall be his.” This tells that the allotment of sacred items is at the discretion of their owners. “A man’s sacred items shall be his” – the sacred items of the Israelite shall be for the Israelite: the money of his tithe, the tithe of his animal, peace offerings, fourth-year saplings, a thanks offering, and his paschal offering. The sacred items of the priest shall be for the priest: his sin offering, his guilt offering, his tithe, and his firstborn. “A man who gives to the priest, it shall be his” – because they said: The priestly watch that acquired the money acquires the ram; one who gave money to the priest but did not manage to bring the ram before he died, will we take the money from the priest and return it to the man’s heirs? The verse states: “A man who gives to the priest, it shall be his.” Rabbi Elazar bar Rabbi Shimon said: This was the mishna of Rabbi Akiva until he came from Zeifirin. When he came from Zeifirin, he said: What is it to me whether Yehoyariv takes the money or Yedaya takes the money. If he gave the money to Yehoyariv but did not manage to bring the ram before Yedaya entered, may he, perhaps, take the money from Yehoyariv and give it to Yedaya? He said: “A man who gives to the priest, it shall be his.” It says: The gift of an adult man is a gift, but the gift on a minor is not a gift. I have derived only the gift of a man. From where is it derived to include the gift of a woman and the heirs of a minor? It says: “A man who gives to the priest, it shall be his.” “A man’s sacred items shall be his” – if one measured for a priest on the ground and other priests joined them, do I perhaps read in their regard: “A man’s sacred items shall be his”? The verse states: “A man who gives to the priest, it shall be his.” Or perhaps even if he measured for him in a basket and others joined them, do I perhaps read in their regard: “A man who gives to the priest, it shall be his”? The verse states: “A man’s sacred items shall be his.” Rabbi Yosei says: If one redeemed his son within thirty days and he [the son] died, do I perhaps read in his regard: “A man who gives to the priest, it shall be his”? The verse states: “A man’s sacred items shall be his.” After thirty days, one does not remove it from the possession of the priest, and I read in his regard: “A man who gives to the priest, it shall be his.” Another matter: “A man who gives to the priest, it shall be his” – what is written before it? “Every gift of all the sacred items of the children of Israel [that they will present to the priest shall be his]” (Numbers 5:9). The Holy One blessed be He said: Anyone who gives teruma and consecrated items to the priest properly, he will be privileged to marry his daughters into the priesthood, and his descendants will partake of consecrated items. In this regard, it is stated: “A man’s sacred items shall be his,” as his descendants will partake of consecrated items due to the merit of the teruma, tithes, and consecrated items that he generously gave to the priest. Another matter: “A man’s sacred items shall be his” – that is what is written: “Happy are all who fear the Lord, who follow His ways” (Psalms 128:1). It does not say: “Happy are Israelites, happy are priests, happy are Levites,” but rather, “happy are all who fear the Lord.” These are the proselytes who fear the Lord, as they are included in “happy,” just as it is stated regarding Israel: “Happy are you, Israel” (Deuteronomy 33:29). That is why it is stated in their regard: “Happy are all who fear the Lord.” Regarding which proselyte is “happy” stated? It is regarding a proselyte who is a righteous proselyte, but not those Samaritans, in whose regard it is written: “They would fear the Lord and worship their gods” (II Kings 17:33). Rather, it is regarding a proselyte who fears the Holy One blessed be He and follows the ways of the Holy One blessed be He. That is what is written: “Who follow His ways.” “When you eat of the labor of your hands” (Psalms 128:2) – this is the proselyte, as he does not have the merit of ancestry. So he will not say: Woe is me, as I do not have the merit of ancestry, for all the good deeds that I will amass, I will have reward only in this world. That is why the verse makes known to the proselytes that based on his own merit, he will eat in this world and in the World to Come. That is what is written: “When you eat of the labor [yegia] of your hands” – these are the good deeds in which one toiled [yage’a] in this world, just as it says: “There those whose strength is sapped [yegi’ei] will rest” (Job 3:17). And it says: “Everything that you are capable of doing with your strength, do, [as there is no action, scheme, knowledge, or wisdom in the grave, where you are going]” Ecclesiastes 9:10). What is his reward? “You are happy and it is good for you” (Psalms 128:2). “You are happy” – in this world; and “it is good for you” – in the World to Come. “Your wife is like a fruitful vine” (Psalms 128:3) – even though his wife converted with him and is not of the daughters of Israel, she is like the daughters of Israel. That is what is written: “Like a fruitful vine” – this is Israel, as it is stated: “You transported a vine from Egypt.” (Psalms 80:9). “Fruitful” – as it bears fruit and is not like a fruitless vine, as she will be privileged to bear children. “At the side of your house” (Psalms 128:3) – when she conducts herself in accordance with the precepts of Jewish women, when she is modest, she merits that sons who are masters of Bible, masters of Mishna, and masters of good deeds will emerge from her. That is what is written: “Your children, like olive saplings” (Psalms 128:3). Just as this olive tree has olives for eating, olives for drying, and olives for oil, and its oil lights better than all the oils, and it does not have falling leaves, neither in the summer nor in the rainy season, so come the offspring of the proselytes; some of them are masters of Bible, some of them masters of Mishna, some masters of business, some are wise, some are understanding, some have knowledge of matters regarding the proper time, and they have offspring who exist forever. “Around your table” (Psalms 128:3) – that your merit will stand for your children, as from your table, your offspring will merit great virtues. “Indeed, so shall a man who fears the Lord be blessed” (Psalms 128:4) – as we find regarding Abraham and Sarah, who were proselytes, and Abraham was one who feared the Lord, he was blessed in this manner. So, all the proselytes who conduct themselves in accordance with their conduct will be blessed. “May the Lord bless you from Zion” (Psalms 128:5) – it teaches that the Holy One blessed be He blesses them from the place that He blesses Israel. From where is it derived that the blessings emanate from Jerusalem? It is as it is stated: “Like the dew of Hermon descending upon the mountains of Zion, [for there the Lord commanded the blessing of life, for eternity]” (Psalms 133:3), and it says: “May the Lord bless you from Zion. May you see the prosperity of Jerusalem all the days of your life" (Psalms 128:5) – that they will merit to see the prosperity of Jerusalem in the future. “May you see the children of your children. Peace upon Israel” (Psalms 128:6) – is it because the proselyte will see children of his children that peace will come upon Israel? Rather, the verse is speaking of a righteous proselyte, who merits to marry his daughter to a priest, and he merits that her sons, his grandsons, will stand as priests who bless Israel and say: “[The Lord] shall bless you.… the Lord shall shine.… the Lord shall lift…[and grant you peace]” (Numbers 6:24–26). That is why it is stated: “Peace upon Israel.” Just as we found regarding Raḥav the harlot, because she took the spies into her home and extricated them, the Holy One blessed be He ascribed to her as though she had performed it with Him and He gave her reward to her. As the verse says: The woman took the two men [and hid him]” (Joshua 2:4). It is not written here, “and hid them,” but rather “and hid him.” What reward did she receive? It is that her daughters married into the priesthood and bore children who stood and served atop the altar, and would enter the Temple and bless Israel with the ineffable name. These were Barukh son of Neriya, Seraya son of Maḥseya, Jeremiah son of Ḥilkiya, and Ḥanamel ben Shalum. We learned that the verse is speaking only of righteous proselytes. That is why it is stated: “May you see the children of your children. Peace upon Israel.” Likewise, Moses alluded to this in the Torah, as after the portion of robbery from a proselyte, it is written: “A man’s sacred items shall be his,” saying that a proselyte who converts for the sake of Heaven merits that sons will emerge from his children that the sacred items will be theirs. Likewise it says: “He loves the proselyte, to give him bread and garment” (Deuteronomy 10:18) – Aquila the proselyte entered before Rabbi Eliezer. He said to him: ‘Is all the affection of the proselyte: “He loves the proselyte, to give him bread and garment”?’ He said to him: ‘Is it insignificant in your eyes? A matter regarding which that elder deliberated: “And He will give me bread to eat and a garment to wear” (Genesis 28:20), and this one comes and He extends it to him with a reed.’ He entered before Rabbi Yehoshua, and he began comforting him with his words. “Bread” – this is Torah, as it is stated: “Come, partake of my bread” (Proverbs 9:5). “And garment” – this is the cloak of the Sages. If a person merits Torah, he merits mitzvot. Moreover, they marry their daughters into the priesthood, and their grandchildren will sacrifice offerings atop the altar. “Bread” – this is the showbread; “and garment” – these are the vestments of the High Priest. That is in the Temple. How does this manifest in the outlying areas? “Bread” – this is ḥalla; “and garment” – this is the first shearing. That is why it is stated: “A man’s sacred items shall be his,” in the portion of the proselyte.

“Speak to the children of Israel, and say to them: If the wife of any man will stray and commit a trespass against him” (Numbers 5:12). “If the wife of any man will stray…” – that is what is written: “You neglected the Rock that begot you…” (Deuteronomy 32:18). “The Rock that begot you” – that is what is written: “The eye of the adulterer awaits the night, [saying: No eye will behold me]” (Job 24:15). The adulterer says: No person knows of me, because all of his actions are exclusively in the dark. Likewise it says: “Who passes in the street near her corner, and on the way to her house he treads, in the twilight, in the evening of the day, in the dead of night and blackness” (Proverbs 7:8–9). He believes that because he performs his actions in the darkness that the Holy One blessed be He does not know of him. Likewise, it says: “Woe, those who go deep from the Lord to conceal a scheme, and their actions are in the dark, and they say: Who sees us and who knows of us?” (Isaiah 29:15). As, this is the way of all performers of transgressions; they think that the Holy One blessed be He will not see their actions. And it says: “Is God not at the apex of heaven? See the height of the stars, how lofty they are. You say: What does God know?… Clouds obscure for Him and He does not see.… Will you keep the old path [upon which men of evil have trodden]?” (Job 22:12–15). Likewise it says: “The eye of the adulterer awaits the night, saying: No eye will behold me” – neither an eye below nor an eye above. What is, “and he masks [yasim] his face [panim] clandestinely” (Job 24:15)? The Holy One blessed be He, who dwells clandestinely [seter], will place [yasim] the face [panim] of the adulterer on that fetus, as the adulterer and the adulteress want that she not conceive, but that they merely satisfy their lust. But the Holy One blessed be He publicizes them in the world, so that people will know and say: The face of this one is the face of the adulterer, as He shapes the features of the fetus in the image of the adulterer. That is, “veseter panim yasim.” That is why it is called lewdness [zima], because they both deny it and say: We performed no transgression. But the people say: If so, what is this [ze mahu]? Do not say it is only when she is impregnated by the adulterer that in that instance the features of the child are similar to the features of the adulterer. But even if she is pregnant from her husband and the adulterer consorts with her, the Holy One blessed be He transforms the features of the child to the features of the adulterer. Likewise it says: “You neglected the Rock that begot you” (Deuteronomy 32:18) – Rabbi Yitzḥak said: This adulterer weakens, as it were, the power of the Divine Presence. How so? The fetus with which she is impregnated by her husband, He shapes its features within forty days. After forty days, the adulterer consorts with her and the Holy One blessed be He stands, wonders, and says: With whose shall I form him, with the features of the husband or the features of the adulterer? It is, as it were, “you neglected [teshi] the Rock that begot you.” The yod of teshi, in miniature: The hand of the Designer weakened [tash]. Rabbi Abbahu said: To what is the matter comparable? It is to a painter who was painting a portrait of the king. He came to complete his face, they said to him: The king died and another took his place. When the artist heard this, his hands weakened. He began saying: What shall I do with these paints? Shall I form it with the features of the first king or with the features of the second king? He began wondering. So, the husband engages in relations, the Holy One blessed be He shapes the features of the fetus in the image of his father. The adulterer then consorts with her – the paints were intermingled. That is what is written: “Cursing, lying, murder, theft, and adultery have broken out, and blood touches blood” (Hosea 4:5). What does the Holy One blessed be He do? As it were, He then transforms the features that he formed initially in the image of the husband, to the image of the adulterer, to realize what is stated: “Veseter panim yasim.” That is, “you neglected the Rock that begot you, and forgot God your Originator” (Deuteronomy 32:18). This is analogous to the chief architect – tax collector of a certain province. The residents of the province began hiding their silver and gold in hiding places. The architect said to them: I built the province and I crafted the hiding places; are you hiding it from me? So, the Holy One blessed be He said to the adulterers: Is it from Me that you are hiding yourselves? Is it not I who created the hearts? That is what is written: “I, the Lord, probe the heart, examine kidneys…” (Jeremiah 17:10). That is why it is stated: “And forgot God your Originator [meḥolelekha]” (Deuteronomy 32:18). I created you and crafted you cavities upon cavities [meḥilim meḥilim] – these are the hearts and the kidneys; but you forget Me and lie in My regard that I do not see and do not know your actions. Likewise, Moses alluded to this matter in the portion of the sota. That is what is written: “If the wife of any man [ish ish] will stray…” It needed to say only: If the wife of a man [ish] will stray. Why does the verse state: “Any man [ish ish]”? It is because even though she engages in relations with one man, she is committed to two and she denies [her commitment to] two. The one, when she engages in harlotry she denies [her commitment to] her husband, who entrusted her with his body to keep it. And one, when she denies [her commitment to] the Holy One blessed be He who commanded her: “You shall not commit adultery” (Exodus 20:13), and it says: “The adulterer and the adulteress shall be put to death” (Leviticus 20:10). From where is it derived that the Holy One blessed be He is called an ish? It is as it is stated: “The Lord is a Man [ish] of war…” (Exodus 15:3). This is why “and commit a trespass against him” is written regarding the sota: It is because she denies a claim concerning a deposit, just as it says: “A person who will sin, and commit a trespass against the Lord, and lie to his counterpart [regarding a deposit]…” (Leviticus 5:21). The matters may be inferred a fortiori: If regarding the lenient area of money, anyone who denies a claim regarding a deposit it is as though he denied the Holy One blessed be He, as it is stated: “And commit a trespass against the Lord, and lie”; one who denies the deposit of the body, all the more so that anyone who denies it, it is as though he denies the Holy One blessed be He. That is why it is stated: “Ish ish,” because she denies her commitment to two ishim, to the Holy One blessed be He, who is called an ish, and to her husband who is an ish. Likewise it says: “Who forsakes the husband of her youth and forgets the covenant of her God.” (Proverbs 2:17). Another matter: “Ish ish” – the Torah teaches you that you should be forbearing in your house. Wine spilled; be forbearing, “to bequeath [substance to those who love me]” (Proverbs 8:21). The same is true of oil: “And I will fill their storehouses” (Proverbs 8:21). Your garment ripped; “the Lord will fulfill all your wishes” (Psalms 20:6). But if you heard a matter concerning your wife, rise like a man. To the one [to] whom you are a man, be a man. That is why it is stated: “Ish ish.” Another matter: “Ish ish” – be like all men. There was an incident involving a certain woman who was propositioned by a certain man. She said to him: Where will you go? What did that woman do? She went and told his wife. His wife went to that place and he consorted with her. Afterward, he regretted it and sought to die. His wife said to him: You ate from your bread and drank from your cup. However, what caused this to befall you? It is because you are haughty. Be like all men. Another matter: “Ish ish” – many set out to sea, and most of them return. There are individuals who go and do not return. So, many take wives; most are successful, but [some] individuals fail. “But the sinner will be ensnared by her” (Ecclesiastes 7:26). Another matter: “Ish ish” – what is written previously? “They shall send out from the camp every leper…” (Numbers 5:2). Rabbi Tanḥum bar Ḥanilai said: Why is the portion of the leper written above, and after it the portion of sota? This is analogous to a female donkey that was ill. He took it to the veterinarian, he burned it, and it gave birth to a scarred foal. Why? It is because its mother was burned. So, the portion of the leper begot a scarred son. This is the adulterer, in whose regard it is written: “To cause the belly to distend and the thigh to collapse” (Numbers 5:22). Likewise it says: “In the Lord causing your thigh to fall and your belly to distend” (Numbers 5:21). That is, “ish ish.” “If the wife of any man will stray” – that is what is written: “One who commits adultery with a woman is heartless; [he who would destroy his soul does so]” (Proverbs 6:32). “One who commits adultery with a woman” – that is what is written: “A distortion that cannot be repaired [and a lack that cannot be restored]” (Ecclesiastes 1:15). It is taught: “A distortion that cannot be repaired” – this is one who failed to recite Shema of the morning and Shema of the evening, or the Amida [prayer] of the morning or the Amida [prayer] of the evening. “And a lack that cannot be restored” – this is one whose counterparts joined together to engage in a mitzva but he did not join with them. Another matter: “A distortion that cannot be repaired” (Ecclesiastes 1:15) – it is taught: One who did not bring the festival offering on the first day of the festival may bring the festival offering throughout the festival and on the final day of the festival. If the festival passed and he did not bring the festival offering, he is not accountable for it. In that regard it is stated: “A distortion that cannot be repaired.” Rabbi Shimon ben Menasya says: What is, “a distortion that cannot be repaired” (Ecclesiastes 1:15)? This is one who consorted with an unmarried forbidden relative and begot a son, or consorted with a married woman even though he did not beget. All the transgressions in the Torah have a remedy. One who steals from a person, let him return the item he stole and remedy the situation. One who robs from a person, let him return the item he robbed and remedy the situation. The same is true of one who misappropriates a deposit, and the same is true of one who withholds the wages of a hired worker. However, one who consorts with a married woman and renders her forbidden to her husband, he is banished from the world and is gone, as he cannot repair the situation and have the wife permitted to him [to the husband] as she was initially. That is, “a distortion that cannot be repaired.” It says: “The wicked man borrows and does not repay…” (Psalms 37:21). Is there a person who borrows and does not repay where the lender does not break his teeth and collect it? What is, “the wicked man borrows and does not repay…”? If there is a person who robs a house, a field, or money, the court removes it from his possession. However, if he consorts with a married woman, what does he pay? If he pays by giving him his wife to commit an act of harlotry with her, the result will be a world filled with mamzerim. That is, “the wicked man borrows….” The wicked man takes a loan that he cannot repay, as he renders the woman forbidden to her husband. However, one who is righteous borrows from another only items that he gives wholeheartedly. That is why it is stated: “A distortion that cannot be repaired” (Ecclesiastes 1:15) – that he performs an action that he cannot repair. “And a lack [veḥesron] that cannot be restored [lehimanot]” – that he is called heartless [ḥasar lev], and he will not be counted [yimaneh] in the tally of the righteous. Likewise it says: “One who commits adultery with a woman is heartless; he who would destroy his soul does so” (Proverbs 6:32). What is “heartless”? From here it is derived that a person does not go to a married woman until he is out of his mind. Likewise it says: “Whoever is simpleminded, let him turn here; to he who lacks heart, she says to him: Stolen waters are sweet…and he does not know that the ghosts are there…” (Proverbs 9:16–18). Just as he is called simpleminded, so, the woman who commits the act of harlotry is called simpleminded, as she does not commit the act of harlotry until she is out if her mind, as, indeed, it is written: “The woman of folly clamors in simplemindedness and does not know anything…to call to the passersby” (Proverbs 9:13, 15). Likewise, Moses alluded to her lack of judgment, as it is stated: “If the wife of any man will stray [tiste]”; tiste is written with a shin, saying that she does not commit an act of harlotry until a spirit of folly enters her. That is, “if the wife…tiste.” Another matter: “Ish ish” – that is what is written: “I will give to you and to your descendants after you, the land of your residence…” (Genesis 17:8). “I will give to you” (Genesis 17:8) – that is what is written: “As the Lord your God walks [in the midst of your camp]” (Deuteronomy 23:15). That is what is written: “Now, children, listen to me.… Distance your way from her.… lest you give [your glory] to others.… lest strangers be sated with your strength” (Proverbs 5:7–10). What is, “Now, children, listen to me”? It is speaking of the ten tribes and the tribe of Judah and Benjamin, as all Israel are called children, as it is stated: “You are children to the Lord your God…” (Deuteronomy 14:1). “Listen to me” – he cautioned them to fulfill the obligation to heed. “Do not depart from the sayings of my mouth.” (Proverbs 5:7) – he cautioned them to fulfill the performance [of mitzvot] as they accepted upon themselves at Sinai. “Everything the Lord has spoken we will perform and we will heed” (Exodus 24:7) – it was for the transgression of both of them that they were exiled, as it is stated: “The king of Assyria exiled Israel.… because they did not heed the voice of the Lord…and they did not heed and did not perform” (II Kings 18:11–12). “Distance your way from her” (Proverbs 5:8) – he cautioned them to distance harlotry from them. “And do not approach the entrance of her house” (Proverbs 5:8) – he cautioned them regarding forbidden relations, in whose regard it is stated: “Any man of you shall not approach his kin to uncover nakedness” (Leviticus 18:6). “Lest you give your glory [hodekha] to others” (Proverbs 5:9) – they will lose their kingdom, and it will be exalted for the nations. Hodekha is nothing other than kingdom, just as it says: “Upon whom the glory [hod] of kingdom was not placed” (Daniel 11:21). “And your years to the cruel” (Proverbs 5:9) – they gave their years to a cruel angel, as their days and years drew near to being eliminated, just as it says: “You brought your days near and came to the end of your years…” (Ezekiel 22:4). “Lest strangers be sated with your strength” (Proverbs 5:10) – they were exiled from their land, and foreigners settled in their place and consumed their strength and exertion. “Your strength” is nothing other than the strength of their land, as it is stated: “When you work the ground [it will no longer give its strength to you]” (Genesis 4:12). Likewise you find that when the king of Assyria exiled the ten tribes, he settled foreigners in their land, as it is stated: “The king of Assyria brought from Babylon, from Kuta, from Ava, and from Ḥamat, [and Sefarvayim, and he settled them in the cities of Samaria in place of the children of Israel” (II Kings 17:24). That is, “lest strangers be sated with your strength.” “And your toils [vaatzavekha] be in the house of a stranger” (Proverbs 5:10) – toils [atziva] are nothing other than children, just as it says: “In pain [be’etzev] you shall bear children” (Genesis 3:16). Another matter: “Vaatzavekha” (Genesis 3:16) – this is toil of the land, saying that they will eat with toil everything that they eat in the foreign land, just as it says: “With toil [be’itzavon] you shall eat of it…” (Genesis 3:17). And likewise it says: “The king of Assyria exiled Israel to Assyria…” (II Kings 18:11). All this befell the ten tribes because they were steeped in harlotry with married woman. It was over that that their sentence was sealed, as it is stated in their regard: “Who lie on beds of ivory, and sprawl [usruḥim] on their couches…” (Amos 6:4); they would sully their beds with semen that was not theirs, as they would swap their wives with one another. What is written thereafter? “Therefore, now they will be exiled at the head of the exiles, and the revelry of the sprawled [seruḥim] will be discontinued” (Amos 6:7). At that time the rejoicing of the seruḥim will be removed. Likewise, Micah prophesied in their regard: “The women of My people you banish [tegareshun] from the house of her delight; from their young children, you take My grandeur forever” (Micah 2:9). The verse relates that they would violate men’s wives and render them forbidden to their husbands, and they would divorce [megareshin] them. That is, “the women of My people you banish [tegareshun] from the house of her delight”; this is the house of her husband, in which she would delight. What is, “from their young children, you take My grandeur forever”? The only grandeur I had in this world was from the young children, as it is stated: “From the mouths of young children and suckling babes You founded strength” (Psalms 8:3). And I am glorified through them, just as it says: “In the multitude of people is the glory of a king” (Proverbs 14:28). But you have rendered them mamzerim; you have voided that glory of mine, as I do not want mamzerim, as it is written: “A mamzer shall not enter the congregation of the Lord…” (Deuteronomy 23:3). What is written thereafter? “Arise and go, as this is not the resting place; because it was defiled it will destroy you, and it will be an intense destruction [veḥevel nimratz]” (Micah 2:10). The Holy One blessed be He said to them: For the rest of the transgressions I would have shown you forbearance. Because you have spread to adultery, “arise and go….” What is “veḥevel nimratz”? I said: “For the portion of the Lord is His people, Jacob the allotment [ḥevel] of His inheritance” (Deuteronomy 32:9). I took Jacob as My inheritance. He was My portion, because his descendants were all similar to a rope [ḥevel], which is intertwined one with another, as the descent of all of them was traceable to their ancestors, There was no offspring that was not theirs that interrupted between them, as they guarded themselves from adultery and there was no mamzerut there. How so? It is written: “Elazar begot Pinḥas, Pinḥas begot Avishua” (I Chronicles 5:30), and the same is true for all of them. The lineage continued in that manner. But you entered with the wife of another and defiled the inheritance. How can he enumerate: So-and-so, my son, and he is not his son, as he is a mamzer; you severed the rope. That is ḥevel nimratz. What is nimratz? Adulterer [noef], mamzer, wicked one [rasha], oppressor [tzorer]. You learned that regarding the ten tribes, their sentence was sealed only due to the iniquity of adultery. From where is it derived that regarding the tribe of Judah and Benjamin, their sentence was sealed only due to the iniquity of adultery? It is as Jeremiah screams before God: ‘During the days of Menashe, Israel performed wickedness greater than them [of my generation], but You did not destroy them, but rather in my days.’ That is what is written: “My innards, my innards, I shudder, the walls of my heart, [my heart sighs to me]” (Jeremiah 4:19). The Holy One blessed be He said to him: During the days of Menashe, even though they angered Me, the children were the children of their fathers. Now they are the children of lewdness. That is what is written: “For My people are foolish…” (Jeremiah 4:22). What is written at the end of the passage? “They were lustful horses rising early; each would neigh to his neighbor’s wife” (Jeremiah 5:8). Even though they transgressed all the mitzvot and denied the Holy One blessed be He, just as it is stated: “They denied the Lord” (Jeremiah 5:12), He displays forbearance. It is only for the adultery that their sentence was sealed, as, indeed, it is written thereafter: “Will I not reckon for these, the utterance of the Lord…” (Jeremiah 5:9). The Holy One blessed be He said: For everything I will restrain myself, but for lewdness I am angry. I will deliver them to the kingdoms. That is what is written thereafter: “Enter within its walls…” (Jeremiah 5:10). “Lest strangers be sated with your strength” (Proverbs 5:10). Likewise Moses said to Israel: When you go out to war, be careful that there will not be among you the iniquity of adultery, as if there is the iniquity of lewdness in your midst, the Holy One blessed be He, who wages war on your behalf, will turn away from you, and you will be delivered into the hand of your enemies. That is what is written: “For the Lord your God walks [in the midst of your camp to deliver you and to deliver your enemies before you and your camp shall be holy], and He shall not see a shameful matter among you and turn away from you” (Deuteronomy 23:15). What is, “for the Lord your God”? Moses said to Israel: Know that the Holy One blessed be He associates His name with Israel, as He is called, “your God,” only when “your camp shall be holy.” At that time, He rests His Divine Presence in your midst, and He rescues you from the hands of your enemies and delivers your enemies to you. That is what is written: “Walks in the midst of your camp to deliver you…” From where is it derived that Israel is called holy when they protect themselves from adultery and lewdness? It is as it is written: “You shall sanctify yourselves, and you shall be holy, as I am the Lord your God” (Leviticus 20:7). From here, when they are holy, He is God to them. What is written thereafter? “You shall observe My statutes, and perform them; I am the Lord who sanctifies you” (Leviticus 20:8). When does the Holy One blessed be He sanctify Israel? It is when they observe His statutes. What are the statutes? These are the forbidden relations, as adultery with a married woman is written first, as it is stated: “A man who will commit adultery [with a married woman]” (Leviticus 20:10). What did it see that led it to have cursing one’s father or mother interpose between sanctification and adultery? It is because initially it is written: “For each man who shall curse his father” (Leviticus 20:9). What causes the son to curse his father? It is adultery. It is because he believes that his mother’s husband is his father and he honors him, and he believes that the adulterer is not his father and he curses him. Similarly, you say: “One who strikes his father or his mother.… One who abducts a man and sells him.[… One who curses his father or his mother…]” (Exodus 21:15–17). What did it see that led it to have one who abducts a person interpose between one who strikes and one who curses? Would it not have been appropriate not to interpose between them, as both are stated regarding a punishment generated by his father and his mother? Why did it do so? It is to teach you that it is for this that one who abducts an Israelite person incurs liability, because he [the person abducted] strikes his father and his mother and curses them because he did not grow up with them and does not know them. Here too, this is why cursing one’s father interposes between sanctification and harlotry. It is because anyone who consorts with one of the forbidden relations stated in the Torah, at times he begets a son and causes the mamzer to curse his father. Why does it mention the cursing of the mother; does he not recognize his mother? When does he recognize his mother? When the mamzer is from adultery with a married woman, as the adulteress attributes him to her husband. However, regarding all other unmarried forbidden relations, they cast their child in the streets due to the shame, and others raise them. Those mamzerim recognize neither their father nor their mother. Even a mamzer from a married woman occasionally recognizes neither his father nor his mother. When? It is when she committed adultery while her husband was in lands overseas and she casts him away. That is why the Torah punishes one who consorts with a married woman or with forbidden relations with court-imposed execution and karet. That is why it is stated: “And your camp shall be holy” (Deuteronomy 23:15). Another matter: “And your camp shall be holy” (Deuteronomy 23:15) – we learned there: One need not investigate from the altar and beyond, from the platform and beyond, nor from the Sanhedrin and beyond. Anyone whose ancestors were public officials or charity collectors may marry into the priesthood, and there is no need to investigate them. Rabbi Yosei says: The same is true of one who had signed as a witness in the old court of Tzippori. Rabbi Ḥanina ben Antigonus says: The same is true of one who was written in the army roster of a Jewish king. It is written: “You shall place a king over you…” (Deuteronomy 17:15). I have derived only a king of Israel; from where is it derived to include public officials, charity collectors, judges’ scribes, and floggers with the strap? The verse states: “From among your brethren you shall place a king over you” (Deuteronomy 17:15) – anyone whom you place over you, shall be only from among your brethren, from the select of your brethren. Rabbi Shmuel bar Naḥman says in the name of Rabbi Yonatan: From where is it derived that those going out to war need that no mamzerim be in their midst? It is as it is written regarding the descendants of Asher: “Their lineage for military service” (I Chronicles 7:40) – the merit of their lineage stands for them in war. To this point it is from the texts of tradition; from the words of the Torah, from where is it derived? It is as it is written: “One with crushed […testicles]…shall not enter [into the assembly of the Lord]. A mamzer shall not enter.… An Amonite shall not enter.… Do not despise an Edomite.… [Sons born to them of the third generation may enter…]” (Deuteronomy 23:2–4, 8–9). What is written thereafter? “When a camp shall go out against your enemy” (Deuteronomy 23:10); that is why it is written: “And your camp shall be holy…” (Deuteronomy 23:15), that there shall not be in their midst mamzerim and not those who are born not in sanctity, because the Holy One blessed be He does not associate His name with them and does not aid them in war. So, the Holy One blessed be He said to Abraham our patriarch: “I will give to you and to your descendants after you the land of your residence” (Genesis 17:8) – to those descendants whose descent will be traced back to you, I will give them “the land of your residence…as an eternal possession” (Genesis 17:8), and I will be their God. But mamzerim, whose descent is not traced back to you, as their forebears are not distinguishable, I will not be their God, as I do not associate My name with them and I will not give them a portion in the land. That is why it is written regarding the sota when she lies with another: “And commit a trespass against him [umaala bo maal].” Why are there these two me’ilot? One because she is deceitful with the Holy One blessed be He, and the second because she is deceitful with her husband. How is she deceitful with her husband? Because she says regarding the mamzer that he is his son, but he is not his son, and he inherits his property. How is she deceitful with the Holy One blessed be He? It is because the Holy One blessed be He said that mamzerim will not receive a portion of the land, but rather, only one whose descent traces back to his father, but she says regarding the mamzer that he is her husband’s son and gives him a portion of the land. What is “and commit a trespass against him”? The Holy One blessed be He said: ‘You are able to deceive your husband, but you are not able to deceive Me, as I see everything,’ as it is written: “The eyes of the Lord, they rove throughout the earth” (Zechariah 4:10). And it says: “The eyes of the Lord observe the wicked and the good” (Proverbs 15:3). Not as you thought to bequeath to your mamzer your husband’s property; I know the mamzer, and I will banish him from the world, like what Rabbi Ḥanina said: Once in sixty or seventy years the Holy One blessed be He brings a great pestilence to the world and eliminates from them the mamzerim and takes the upright with them, so as not to publicize the sinners. “He, too, is wise, and has brought evil” (Isaiah 31:2) – is it not logical that it not be so; [should it not be]: “He, too, is wise, and has brought good”? It is, rather, to teach you that even the evil that the Holy One blessed be He brings to the world, He brings it with wisdom. “He has not retracted His words, but He will rise up against the house of evildoers and against the help of performers of iniquity” (Isaiah 31:2). Rabbi Huna said: A mamzer does not live more than thirty days. Rabbi Ze’eira when he ascended to here heard the sound of people calling: Mamzer, and: Mamzeret. He said to them: ‘What is this?’ He said: Apparently, what Rabbi Huna said: A mamzer does not live more than thirty days, is no longer true. Rav Yaakov bar Aḥa said to him: ‘I was with you when Rabbi Abba bar Rav Huna said in the name of Rav: A mamzer does not live more than thirty days. When? It is when it is not publicized. But, if it is public, he lives.’ That is, “and commit a trespass against him” – but not against the Holy One blessed be He. Another matter: “And commit a trespass against him” – that is what is written: “Can a man hide in concealed places and I will not see him, the utterance of the Lord?” (Jeremiah 23:24). It is speaking of an adulterer who conceals himself in a hidden place to perform lewdness, just as it says: “The eye of the adulterer awaits the night, saying: No eye will behold me; and he masks his face” (Job 24:15). “And I will not see him, the utterance of the Lord”? A parable: to what is this matter analogous? It is to one who entered into two houses to steal; one was within the other, and there were two guards, one outside and one inside. When he came to exit the inner entrance, he emerged and the inside guard was unaware of him. When he came to emerge from the outer one, the outside guard noticed him and apprehended him. He said to him: You made a mockery of the inside one, but you are unable to make a mockery of me. So, the Holy One blessed be He said to the adulterer: You made a mockery of the woman’s husband, as he was unaware of you. But I sit and ridicule the wicked, just as it says: “He who resides in heaven will laugh; the Lord will ridicule them” (Psalms 2:4), because I see everything, just as it says: “The eyes of the Lord rove throughout the earth” (Zechariah 4:10), and it says: “The eyes of the Lord are everywhere, observing the wicked and the good.” (Proverbs 15:3). I will be a swift witness to publicize you in the world, just as it says: “I will be a swift witness against the sorcerers, against the adulterers, against the takers of false oaths, against the exploiters of the hired worker in his wages, the widow, and the orphan, and the perverters of justice against the stranger; they do not fear Me, said the Lord of hosts” (Malachi 3:5). Here too it says: “And I will not see him [erenu], the utterance of the Lord?” Read it as, “I will not display him [arenu]” to the people and publicize his actions? How does He publicize his actions? The Holy One blessed be He directs the heart of the husband of the sota to warn his wife. He gives her to drink, and the water examines the sota and the adulterer. That is, “and I will not see him, the utterance of the Lord?” At that moment the adulterer is publicized, and everyone knows that he lay with her. Here, too, it says: “And commit a trespass against him.” The Holy One blessed be He said to the sota: ‘With your husband you commit a trespass and are deceitful; with Me, you are not able to be deceitful, as I will publicize your actions.’ He will cause a spirit of jealousy to pass over him, she will drink, and both of them will be judged. That is, “and commit a trespass against him.” They said: There was an incident involving two sisters who resembled one another, and one was married in another city. The husband of one of them sought to warn her and have her drink the bitter water in Jerusalem. She went to that city that her sister was married there. Her sister said to her: ‘What led you to come here?’ She said to her: ‘My husband wants to have me drink the bitter water, and I am defiled.’ Her sister said to her: ‘I will go in your stead and drink.’ She said to her: ‘Go and do so.’ What did she do? She donned her sister’s garments, went, drank the water, and was found pure, She returned to her home. Her sister, who had committed the act of harlotry, went out to meet her. They hugged and kissed one another. When they kissed each other, she smelled the bitter water. She died immediately, to realize what is stated: “There is no man who rules the spirit, to retain the spirit; and there is no rule over the day of death. There is no sending a proxy in war, and wickedness will not save the one who practices it” (Ecclesiastes 8:8). That is, “I will not see him…?” (Jeremiah 23:24). That is why it is stated: “And commit a trespass against him.” Another matter: “And commit a trespass against him [umaala bo maal]” – a double trespass, as she committed a trespass against him regarding both his person and his money. She brought other people to take his money. Another matter: “And commit a trespass against him [umaala bo maal]” – she committed trespass against him regarding males and females. “And commit a trespass against him [umaala bo maal]” – in this world and in the World to Come. She is separated from him in two worlds. “And a man had lain with her carnally, and it was hidden from the eyes of her husband, and she was secluded and she was defiled, and there is no witness against her, and she was not coerced” (Numbers 5:13). “And a man had lain” – with regard to a man he warns her, but he does not warn her with regard to an animal. “With her” – it is only the one whom he warned. “Carnally” – to the exclusion if he warned her regarding other limbs, so you will not say that the verse made it contingent on the opposition of the husband, and the husband opposes. That is why it is stated: “Carnally.” “It was hidden from the eyes of her husband” – but not if the husband sees and closes his eyes. That is, if the husband knew about her, he cannot engage in subterfuge in her regard and cause her to drink. “And she was secluded and she was defiled” – once she was secluded, the Torah characterizes her as defiled. Another matter: “And she was secluded and she was defiled” – what is the minimum duration of seclusion [that causes her to be liable]? It is the duration of defilement. How long is defilement? It is the duration of intercourse. How long is intercourse? It is the duration of the initial stage of intercourse. How long is the initial stage of intercourse? Rabbi Eliezer says: The duration of the return of a palm tree in the wind. Rabbi Yehoshua says: The duration of diluting a cup. Ben Azai says: The duration of drinking it. Rabbi Akiva says: The duration of cooking an egg until it rolls. Rabbi Yehuda ben Beteira says: The duration of swallowing three rolled eggs one after another. Rabbi Elazar ben Pinḥas said: The duration that it takes a weaver to tie a severed string. Penimon says: The duration it takes for a woman to extend her hand and take a loaf from the basket. Even though there is no proof of the matter there is an allusion to the matter: “For due to a licentious woman one is brought to a loaf of bread, and an adulteress hunts a precious soul” (Proverbs 6:26). Rabbi Yosei said: All these measures are after removal of the lower undergarment. Rabbi Yoḥanan said: Each and every one calculated based on his own experience. But did ben Azai ever take a wife? Some wish to say that he became aroused. Some wish to say that he engaged in relations and withdrew. Some wish to say: “The secret of the Lord is to those who fear Him; He informs them of His covenant” (Psalms 25:14). From where is it derived that the first stage of intercourse renders a married woman forbidden [to her husband]? Rabbi Yona said: As it is written: “For anyone who will perform any of these abominations…[will be excised from among their people]” (Leviticus 18:29). All the forbidden relations were likened to the menstruant. Just as the menstruant, it is with the first stage of intercourse [haaraa], as it is written: “He has probed [he’era] her source” (Leviticus 20:18), so too, all forbidden relations are with the first stage of intercourse. “And there is no witness [ve’ed] against her” – one that is fit to testify. From where is it derived that even a witness who is not fit to testify, if he says that she was defiled, she does not drink? The verse states: “A witness, and a witness.” “And she was not coerced” – she is forbidden, but if she was coerced, she is permitted. But you have an Israelite woman who was coerced and is forbidden. Which is that? It is anyone who began willingly but ended under coercion. And you have an Israelite woman who was not coerced and is permitted. It is anyone who began under coercion but ended willingly, like a certain woman who came to Rabbi and said: I was raped. He said to her: Was there no pleasure for you? She said to him: Were a person to dip his finger in honey and place it in your mouth on Yom Kippur, is it perhaps not bad for you even though ultimately it is pleasant for you? He accepted her response. Another matter: “And there is no witness against her” – even though there is not one in her regard now, there is one in her regard later. Similarly, it says: “Sarai was barren; she had no child” (Genesis 11:30) – even though she does not have now, she has later, as it is stated: “The Lord remembered Sarah as He had said, and the Lord did to Sarah as He had spoken” (Genesis 21:1). Similarly, it says: “Esther did not disclose her people or her birthplace, because Mordekhai had commanded her that she should not disclose it” (Esther 2:10) – even though she did not disclose it now, she disclosed it later. Here too, “and there is no witness against her” – even though there is not one in her regard now, there is one in her regard later, as it is stated: “I will approach you in judgment, and I will be a swift witness…[and against the adulterers]” (Malachi 3:5). “A spirit of jealousy overcame him, and he warned his wife, and she was defiled, or a spirit of jealousy overcame him, and he warned his wife, and she was not defiled” (Numbers 5:14). “A spirit of jealousy overcame him…” – that is what is written: “There are six that the Lord hates, and seven that are an abomination to His soul” (Proverbs 6:16). Rabbi Yosei HaGelili says: These seven matters are stated regarding the sota: “Haughty [ramot] eyes” (Proverbs 6:17) – as she directs her eyes to another man. Likewise it says: “Because the daughters of Zion are haughty…” (Isaiah 3:16). “A lying tongue” (Proverbs 6:17) – as she commits adultery and says: It is from you that I am pregnant, and she lies to him. “And hands that shed innocent blood” (Proverbs 6:17) – as the adulterer enters with the intent that if he is caught, he will kill or be killed. “A heart devising iniquitous thoughts” (Proverbs 6:18) – as the thoughts of the adulterer and the adulteress are constantly obsessed only with iniquity, when will they sin, and they say to each other: ‘In what place and at what time?’ “Feet hastening to run to evil” (Proverbs 6:18) – they certainly hurry to perform the sin. “One who utters lies as a false witness” (Proverbs 6:19) – if they are caught they deceive, lie, and take oaths: We were speaking to one another regarding other matters. “And one who incites discord among brethren” (Proverbs 6:19) – as all Israel are brethren with one another, as it is stated: “For the sake of my brothers and companions, I now say: Peace be with you.” (Psalms 122:8). One who commits adultery with the wife of another, the husband hears and hates him, and the adulterer, too, cannot look at him. That is, “and one who incites discord among brethren.” Here, too, it says: “A spirit of jealousy [kina] overcame him.” Kina is nothing other than an expression of anger, just as it says: “They have infuriated Me [kinuni] with a non-god, angered Me with their futilities and I will infuriate them [akniem] with a non-people; with a crude nation, I will anger them” (Deuteronomy 32:21). And it says: “For jealousy [kina] is the fury of a man…” (Proverbs 6:34). “A spirit of jealousy overcame him” – that is what is written: “I find bitterer than death [the woman]” (Ecclesiastes 7:26). How is she “bitterer than death”? It is because she causes him suffering in this world. Why? It is because he strays after her, and ultimately she causes him to descend into Gehenna, as it is stated: “For her house sinks down toward death” (Proverbs 2:18), “to the grave her steps are directed” (Proverbs 5:5). His students asked Rav Huna, father of Rabbi Aḥa: You have taught us, our teacher: The adulterer and the adulteress violate the Ten Commandments. Regarding nine of them we understand, but regarding Shabbat, we do not understand. How so? Regarding, “I am [the Lord your God]” (Exodus 20:2), it is because anyone who commits adultery with the wife of another denies the Holy One blessed be He, as it is stated: “Each would neigh to his neighbor’s wife. Will I not reckon for these, the utterance of the Lord, and will My soul not be avenged on a nation like this? Enter within its walls and destroy, but do not engender annihilation; remove its offshoots, as they are not for the Lord” (Jeremiah 5:8–10). Regarding “you shall not have [other gods]” (Exodus 20:3), as it is written in that regard: “For I am the Lord your God, a zealous [kana] God” (Exodus 20:5), and twice it is stated regarding the sota: “A spirit of jealousy [kina] overcame him…” Why twice? It is because she arouses kina in both her husband and the Holy One blessed be He. Likewise, it says: “For it is a meal offering of jealousy [kenaot]” (Numbers 5:15), as they are two kenaot. Regarding, “You shall not take [the name of the Lord your God in vain]” (Exodus 20:7), as he commits adultery and takes an oath that he did not do so. Regarding, “honor your father” (Exodus 20:12), as one who commits adultery with the sota, she becomes pregnant from him but she tells her husband: It is from you that I am pregnant. The fetus grows and honors her husband in the belief that he is his father, but he is not his father, and he passes in the marketplace and curses the adulterer in the belief that he is not his father, but he is his father. Regarding, “you shall not murder” (Exodus 20:13), as the adulterer enters with the intent to kill or be killed. Regarding, “you shall not commit adultery” (Exodus 20:13), the matter is explicit, as he commits adultery. Regarding, “you shall not steal” (Exodus 20:13), as he steals the source of another. Likewise it says: “Stolen waters are sweet” (Proverbs 9:17). Regarding, “you shall not bear [false witness]” (Exodus 20:13), as she bears false witness and says: It is from you that I am pregnant. Regarding, “you shall not covet” (Exodus 20:14), as one who commits adultery with the wife of another covets everything that belongs to her husband. How so? When her husband passes from the world, he believes that the son is his. He writes a will for all of his belongings and bequeaths everything that he has, but he does not know that he is not his son. The result is that the adulterer covets everything that his counterpart has and covets his wife. They said to Rav Huna: ‘We have stated nine. Tell us how he violates: “Remember the Sabbath day” (Exodus 20:8).’ He said to them: ‘I will tell you. There are times when a priest has a wife, and an Israelite adulterer consorts with her, and she bears a child. They believe in his regard that he is the son of a priest, and that son stands and serves in the Temple and offers burnt offerings on Shabbat. The result is that he profanes Shabbat. Consequently, the adulterer and the adulteress violated the Ten Commandments.’ In her regard, Solomon said: “I find bitterer than death the woman, who, in her heart, is snares and nets, her hands, shackles. One who is good before God will escape from her, but the sinner will be entrapped by her” (Ecclesiastes 7:26). Woe to a transgression through which one violates the Ten Commandments. “The woman, who…is snares” (Ecclesiastes 7:26) – she ensnares in this world and ensnares in the World to Come. “And nets” (Ecclesiastes 7:26) – this net ensnares in the water but does not ensnare on dry land, but a woman ensnares in water and ensnares on dry land. “Her heart” (Ecclesiastes 7:26) – she propositions in her heart. “Her hands, shackles” (Ecclesiastes 7:26) – if her hands were not shackled, as she does not proposition with her mouth, she would not leave alone any man whom she would not proposition. “One who is good before God will escape from her” (Ecclesiastes 7:26) – it is taught in the name of Rabbi Meir: Just as there are different attitudes regarding food and drink, so, there are different attitudes among people. There is a person that a fly descends into his cup and he casts it out and drinks it. This is the case regarding most people, as one sees his wife speaking with her neighbors or with her relatives, and he allows her to do so. You have a person that a fly flies around the top of his cup and he takes it, pours it out, and does not drink it. This is a bad quality in people, as he would set his sights on her to divorce her. You have a person that a fly settled atop his cup, and he takes it and leaves it as it was. This is Yehuda ben Papus who would lock the door before his wife. They said to him: Would your forebears act in that manner? You have a person that a dead fly fell into his cup, and he takes it, sucks it, and drinks it. This is the wicked one, who sees that his wife is familiar with her servants, goes out to the marketplace with her head exposed, her garments slit on both her sides, and she bathes in a place where men bathe. It is a mitzva by Torah law to divorce her, as it is stated: “Because he found in her a licentious matter, and he writes her a bill of divorce, and he places it in her hand, and he sends her from his house” (Deuteronomy 24:1). What is, “and she went, and was to another man” (Deuteronomy 24:2)? The verse characterizes him as “another,” as he is not a peer of the first man, as that one divorced his wife because of licentiousness, and this one stumbled due to her. If he merits it from Heaven, he will divorce her. If not, ultimately she will bury him, as it is stated: “Or if the latter man, who took her as his wife, died” (Deuteronomy 24:3). This one was worthy of death, because he brought this woman into his house. Regarding the first one, who divorced her, Solomon said: “One who is good before God will escape from her” (Ecclesiastes 7:26). Regarding the second one, who took her into his house, the verse said: “But the sinner will be entrapped by her” (Ecclesiastes 7:26). Another matter: “One who is good before God will escape from her” (Ecclesiastes 7:26) – this is that the Holy One blessed be He causes a spirit of jealousy to overcome him, and he warns his wife when he sees that she is wanton. “But the sinner will be entrapped by her” (Ecclesiastes 7:26) – this is one who sees his wife noisy, her leg lifted high, and laughing ostentatiously, but he does not warn her. This is because it is the way of Jewish women that they are not noisy, do not lift the leg high, and do not laugh ostentatiously. That is why it is stated: “And a spirit of jealousy overcame him.” The school of Rabbi Yishmael taught: A man warns his wife only if a spirit of purity enters him, as it is stated: “And a spirit of jealousy overcame him.” This is given to dispute, as it is taught: “And he warned his wife” – it is optional; this is the statement of Rabbi Yishmael. Rabbi Akiva said: It is mandatory. We learn that it is a spirit of purity, as if you say it is a spirit of impurity, does a person have an option or an obligation to introduce a spirit of impurity into himself? It is taught: Rabbi Eliezer ben Yaakov says, regarding what the Torah said: “You shall not hate your brother in your heart” (Leviticus 19:17), does it perhaps apply to this one? The verse states: “And a spirit of jealousy overcame him.” “And a spirit of jealousy overcame him” – how does it overcome him? It is just as it says: “As a bird of the heavens will carry the voice, and a winged creature will tell a matter” (Ecclesiastes 10:20). Rabbi Meir would say: A man commits a transgression in private, and the Holy One blessed be He proclaims in his regard in public, as it is stated: “And a spirit of jealousy overcame [ve’avar] him.” Avera is nothing other than an expression of proclamation, as it is stated: “Moses commanded and they proclaimed [vayaaviru] an announcement in the camp…” (Exodus 36:6). “And he warned [vekineh] his wife” – Rabbi Naḥman ben Yitzḥak said: Kinui is nothing other than an expression of warning. Likewise it says: “The Lord was zealous [vaykaneh] for His land and had compassion on His people” (Joel 2:18). “And she was defiled, or a spirit of jealousy overcame him, and he warned his wife, and she was not defiled” – Rabbi [Yehuda HaNasi] taught: Three defilements are stated in the portion: one for the paramour, one for the husband, and one for teruma. Do we find a woman who is forbidden to her home but it is permitted for her to partake of teruma? Indeed, you say: One for the husband, one for the paramour, and one for her husband’s brother. Rabbi Yosei ben Rabbi Bon said: Our mishna says so: If he dies, she performs ḥalitza and is not married in a levirate marriage. “The man shall bring his wife to the priest, and he shall bring her offering on her behalf, one-tenth of an ephah of barley flour; he shall not pour oil upon it, and he shall not place frankincense upon it, for it is a meal offering of jealousy, a meal offering of remembrance, a reminder of iniquity” (Numbers 5:15). “The man shall bring his wife to the priest” – what is written prior to the portion of sota? “A man’s sacred items shall be his; [anything that a man gives the priest shall be his]” (Numbers 5:10). Do Israelites eat sacred items? It is, rather, if you came to the priest with vow offerings, gift offerings, and first fruits, I will produce from you priests who partake of sacred items. If you mocked the mitzvot and did not bring sacred items, ultimately, “the man shall bring his wife to the priest.” An entrance that is not open for mitzvot is open for the doctor. “And he shall bring her offering on her behalf” – he brings an offering from what is his. “One-tenth of an ephah” – it is because she violated the Ten Commandments. “Barley flour” – she fed the adulterer delicacies of the world; therefore, her offering is of animal feed. “He shall not pour oil upon it, and he shall not place frankincense upon it” – Rabbi Shimon said: By right, the meal offering of a sinner should require oil and frankincense, so that a sinner will not be rewarded. Why does it not require them? It is so his offering will not be glorified. Another matter: “He shall not pour oil upon it” – why? It is because oil is light for the world, as the verse called it yitzhar. Since she preferred the darkness, there will be no light in her meal offering. “And he shall not place frankincense upon it” – as the frankincense evokes the matriarchs, as it is stated: “I will go to the mountain of myrrh,” (Song of Songs 4:6) – these are the patriarchs of the world; “and to the hill of frankincense” – these are the matriarchs. But this one strayed from their paths; let their memory not be in her offering, as frankincense is called memory. “For it is a meal offering of jealousy [kenaot]” – these are two jealousies. Just as it is jealousy for the husband, so it is jealousy for the paramour. Just as she evoked jealousy below, so too, she evoked zealotry [kina] above. “A meal offering of remembrance” – this is for the better, if she is found to be pure. “A reminder of iniquity” – this is for the worse, if she is found to have been defiled. “The priest shall bring her near and have her stand before the Lord” (Numbers 5:16). “The priest shall bring her near” – she does not come during the pilgrimage festival. “And have her stand” – he shall not have her slaves or her maidservants stand with her, because she will be emboldened by them. “Before the Lord” – at the Nikanor Gate; from here they said: The head of the watch would stand the ritually impure at the Nikanor Gate. “The priest shall take sacred water in an earthenware vessel, and from the dirt that is on the floor of the Tabernacle the priest shall take, and he shall place it into the water” (Numbers 5:17). “The priest shall take sacred water” – sacred water is nothing other than water that was sanctified in a vessel, and it is the water of the basin. Why was the water from the basin? It is because the basin was crafted only from the women’s mirrors, as it is stated: “He crafted the basin of bronze…[with the mirrors of the assembled women who assembled at the entrance of the Tent of Meeting]” (Exodus 38:8). It is those women who said: God testifies on our behalf that we departed from Egypt pure. When Moses came to craft the basin, God said to him: Craft it from these mirrors, as they were not utilized for the purpose of harlotry, and with them, their daughters will be examined whether they are as pure as their mothers. Another matter: God said: Were they not redeemed from Egypt only due to the merit of this mitzva, because they guarded themselves from harlotry? Likewise, you find that all the miracles that God performed on behalf of Israel in Egypt, He did so only because they guarded themselves from licentiousness. The Egyptian would lower his bucket; and the Jew would lower his bucket; that would be filled with blood, and this would be filled with water. Both of them drink from the barrel; that one would drink blood, and this one would drink water. A frog sees a Jew and flees, and sees an Egyptian and leaps upon him. Their animals graze together; the hail spares these and kills those. See the wonders that were there. It was likewise for all ten plagues. They came to the sea and He did on their behalf more than in Egypt. In Egypt, it is written: “Behold, the hand of the Lord is” (Exodus 9:3), and at the sea, the great hand is written, as it is stated: “Israel saw the great hand” (Exodus 14:31). Rabbi Yitzḥak said: Is there a great hand and is there a small hand? Rather, greater than what He performed in Egypt, He performed at the sea. He congealed one-third of the sea, as it is stated: “The depths congealed in the heart of the sea” (Exodus 15:8), and the heart is one-third of man. They walked within it on dry land. What is written there? “Peoples heard, they were agitated” (Exodus 15:14). The nations of the world were critical and were saying: There is favoritism here. We are uncircumcised and they are uncircumcised. For them, “the Lord saved Israel on that day…” (Exodus 14:30), but for us, “He hurled Pharaoh and his army into the Red Sea” (Psalms 136:15). By what merit does He perform all these miracles on their behalf? The Holy One blessed be He said to them: “They are sixty queens, and eighty concubines” (Song of Songs 6:8); that is one hundred and forty. But we find only seventy: thirty, the descendants of Ḥam; fourteen, the descendants of Yefet; twenty-six, the descendants of Shem, as it is stated: “He set the borders of the peoples according to the number of the children of Israel” (Deuteronomy 32:8). How many were they? “All the people of the house of Jacob who came to Egypt were seventy” (Genesis 46:27). The nations are seventy, but you say one hundred and forty? Rather, there are sixty families in the world who know their father but do not know their mothers, and they are called “queens.” And there are eighty families in the world who know their mothers but do not know their father, and they are called concubines, as the concubines are suspect. The rest know neither their father nor their mother, but are shrouded in mystery [me’ulamim]. In their regard it is stated: “And young women [vaalamot] without number,” but Israel, “unique is my faultless dove” (Song of Songs 6:9). They grew in Egypt, “[whose flesh is] the flesh of donkeys [and whose issue is the issue of horses]” (Ezekiel 23:20), but [also] they, “a locked garden is my sister…” (Song of Songs 4:12). There is one who was corrupted there, and the verse publicized her, as it is stated: “The son of an Israelite woman, and he was the son of an Egyptian man” (Leviticus 24:10). He was the son of the Egyptian who Moses killed so that the matter would not be publicized among the Egyptians, as it is stated: “[And he looked this way and that way, and when he saw that there was no man] he smote the Egyptian [and hid him in the sand]” (Exodus 2:12). But Israel: “Render to the Lord, families of peoples” (Psalms 96:7). Once they saw that it was so, “Girls see her and laud her, [queens and concubines, and praise her]” (Song of Songs 6:9). They set out on their journey, “The Lord was going before them [by day in a pillar of cloud, to guide them on the way and by night in a pillar of fire, to illuminate for them; to go day and night. The pillar of cloud by day and the pillar of fire by night] would not move [from before the people]” (Exodus 13:21–22). The manna fell, and the spring rose to the mountains for them. The manna fell from the heavens, the water from the ground, and meat from the sea, “and swept quails [from the sea]” (Numbers 11:31), what had not been done for any creature in the world. The nations sensed it and said: “Who is she who appears…” (Song of Songs 6:10)? They said to them: ‘These are the children of God.’ They said to them: ‘Are they not the children of Egyptians? Did the Egyptians not enslave the women just as they enslaved the men?’ Immediately, the Divine Speech sprang upon Moses. He said to him: Count My children and they will know that the children are the children of their fathers, as it is stated: “Take a census…” (Numbers 1:2) – “the children of Reuben…” (Numbers 1:20), “for the children of Simeon…” (Numbers 1:22), and likewise regarding them all. The Holy One blessed be He said to the sotot: Your mothers grew up among the impure, but were beyond suspicion, and you grew among the pure, and you are suspect. Therefore, let the handiwork of those who grew among the impure, but were pure, examine and prove regarding those who grew among the pure and were defiled. That is why the water is from the basin. “In an earthenware vessel” – Rabbi Meir said: She gave him to drink fine wine in fine goblets; therefore, the priest gives her the bitter water in an earthenware vessel. “And from the dirt” – why does the Torah say: Bring dirt [afar] to the sota? If she merits, a son will emerge from her like Abraham our patriarch, in whose regard it is written: “And I am dust [afar] and ashes” (Genesis 18:27). If he does not merit, she will return to her dust. Our Rabbis said: In reward for Abraham our patriarch saying: “And I am dust and ashes,” his descendants merited two mitzvot: The ashes of the heifer and the dirt of the sota. But they did not enumerate the dust of covering, because it is a facilitator of a mitzva, and one derives no benefit from it. Why would he examine her with water and dirt? It is because man was created from dirt and shaped with water. That is why she is examined with water and dirt to determine whether she is pure as when she was created. “And from the dirt that is” – can one, perhaps, prepare it outside and take it in? The verse states: “On the floor of the Tabernacle.” If “on the floor of the Tabernacle,” can one, perhaps, dig with a spade? The verse states: “That is.” How so? If there is some there, bring it; if there is none there, place there. “The priest shall take…and he shall place it into the water” – it is taught: Three must be seen: the dirt of the sota, the ashes of the heifer, and the spittle of the yevama. In the name of Rabbi Yishmael they said: The blood of the leper’s bird. “The priest shall have the woman stand before the Lord, and he shall expose the woman’s head, and he shall place on her palms the meal offering of remembrance – it is a meal offering of jealousy; and in the hand of the priest shall be the water of bitterness that causes curse” (Numbers 5:18). “The priest shall have the woman stand” – the place where he had her stand initially is the place where he has her stand ultimately. “Before the Lord” – but is it not written above: “And have her stand before the Lord”? It is, rather, that he informs her before whom she is standing. “Before the Lord, and he shall expose the woman’s head” – this is analogous to a priest who entered a cemetery and his slave waits for him outside so he would not become impure. Is it not sufficient for him to be like his master? Therefore, so that the priest will not say: Will I expose the woman’s head, and will not do so casually, that is why it is stated: “Before the Lord, and he shall expose.” “And he shall expose” – why? It is because it is the way of the daughters of Israel to be with their heads covered. That is why he uncovers her head and says to her: ‘You deviated from the way of the daughters of Israel, whose way is to have their heads covered, and followed the way of the idolaters, who walk with their heads uncovered. Here is for you what you wanted.’ “And he shall place on her palms the meal offering of remembrance” – Abba Ḥanan says in the name of Rabbi Eliezer: It is in order to exhaust her so that she will recant. The matters may be inferred a fortiori: If the Holy One blessed be He has mercy on those who violate His will, all the more so, He will have mercy on those who perform His will. “It is a meal offering of jealousy” – all actions in its regard were for the sake of jealousy. Is it, perhaps, that if all actions in its regard were not for the sake of jealousy that it would be invalid? The verse states: “It.” “And in the hand of the priest shall be the water of bitterness”; the verse relates that the water becomes bitter only in the hands of the priest. Another matter: It is called bitter [marim] because it curses [me’arerim] the body and eradicates the iniquity. “That causes curse” – Rabbi Tanḥuma said: “Water…that causes curse [hame’arerim],” corresponding to the two hundred and forty-eight limbs that are in her and corresponding to the two hundred and forty-eight limbs that are in the adulterer. “The priest shall administer an oath to her, and he shall say to the woman: If a man has not lain with you, and if you did not stray in defilement while married to your husband, be absolved of this water of bitterness that causes curse” (Numbers 5:19). “The priest shall administer an oath to her” – one does not administer an oath to two sotot simultaneously. One does not burn two heifers together. One does not behead two calves together. One does not execute two people together. One does not quarantine two together. One does not confirm two together. “And he shall say to the woman” – in her language, and to a thief and a robber in their language. “If a man has not lain with you” – it teaches that he begins in her favor. He says to her: Wine causes a great deal, levity causes a great deal, immaturity causes a great deal; many have preceded you and were swept away. Do not cause the great Name that was written in sanctity to be erased in the water. He says before her matters of aggada and incidents that took place in the ancient Writings, like: “What the wise tell” (Job 15:18). He says before her matters that neither she nor her entire patrilineal family deserves to hear, for example, the incident of Reuben and Bilha, and the incident of Judah and Tamar, who confessed their actions and were not ashamed. What was their end? They inherited the World to Come. “And if you did not stray in defilement while married to your husband” – why is it stated? It is because we found that the verse included a betrothed woman and a woman with a levirate bond, regarding warning. Do they, perhaps, drink? The verse states: “While married to your husband.” One who is married to her husband drinks, but these do not drink. “Defilement,” it is to the exclusion of via the limbs. “Be absolved of this water of bitterness that causes curse” – Rabbi Yishmael said: Initially he informs her of the power of the bitter water. He says to her: ‘My daughter, I will say to you: This bitter water, to what is it similar? To a dry poison that is placed on healthy skin and does not cause harm. When it encounters a wound, it begins to permeate. You, too, if you are pure, drink and you will not be harmed, as you will be absolved. That is what is written: “Be absolved of the water…” “But you, if you strayed while married to your husband, and if you were defiled, and a man has lain carnally with you, other than your husband” (Numbers 5:20). “But you, if you strayed” – I have derived only natural relations; unnatural relations, from where is it derived? The verse states: “And if you were defiled.” “And a man has lain carnally with you” – to include the eunuch. “Other than your husband” – this is to include the wife of a eunuch. The priest would stipulate regarding all of them. “The priest shall administer to the woman the oath of the curse, and the priest shall say to the woman: May the Lord render you as a curse and as an oath among your people, in the Lord causing your thigh to fall and your belly to distend” (Numbers 5:21). “The priest shall administer to the woman the oath of the curse” – Rabbi Zeira said in the name of Rav: Why are two oaths stated regarding the sota? One is before the scroll is erased and one after the scroll is erased, because there is no absolute chronological order in the Torah. The Rabbis say: One is an oath accompanied by a curse, and one is an oath that is not accompanied by a curse. How is the oath accompanied by a curse? It is when he says to her: I administer an oath to you that you were not defiled, but if you were defiled, it [the water] will enter you. “And the priest shall say to the woman” – to the exclusion of a deaf woman. “May the Lord render you” – woe unto the wicked, who transform the attribute of mercy into cruelty. Every place that the Tetragrammaton is stated, it is the attribute of mercy, as it is stated: “The Lord, the Lord, God merciful and gracious” (Exodus 34:6), but here it is the attribute of cruelty. “As a curse and as an oath” – could it be that the woman herself will be “as a curse and as an oath”? The verse states: “Among your people” (Numbers 5:27), saying that everyone will take oaths in your name and curse each other and say: ‘If you performed this evil act, your end will be like the end of so-and-so.’ “In the Lord causing your thigh to fall and your belly to distend” – it is taught: It says regarding the sota: “In the Lord causing your thigh to fall, and your belly to distend.” From the place that she began in the transgression, from there is the onset of the punishment. With the thigh she began in the transgression, and then the belly; therefore, the thigh is cursed initially, and then the belly. The rest of the body is not spared, as it is stated: “The woman shall become a curse among her people” (Numbers 5:27). Likewise you find regarding the members of the generation of the Flood. Man began in the transgression initially, as it is stated: “The Lord saw that the wickedness of man was great on the earth” (Genesis 6:5). They were stricken first, and the rest were not spared, as it is stated: “He obliterated all existence…[from man, to animal, to crawling creature, to birds of the heavens]” (Genesis 7:23). The youth of Sodom began in the transgression initially: “The men of Sodom surrounded [the house, from young to old]” (Genesis 19:4). They too were stricken initially, and the rest were not spared, as it is stated: “And the men who were at the entrance of the house they smote with blindness, [from small to great]” (Genesis 19:11). Pharaoh began in the transgression initially, as it is stated: “Pharaoh commanded all his people, [saying: Every son who is born, you shall cast him into the Nile]” (Exodus 1:22). “He said to his people.… Let us be [cunning with it]” (Exodus 1:9–10). He was stricken first, and the rest were not spared, as it is stated: “Upon you and upon your people…[the frogs will ascend]” (Exodus 7:29). The scouts, they began in the transgression initially, as it is stated: “They spread an evil report of the land” (Numbers 13:32). They too were stricken first, and the rest were not spared, as it is stated: “The men, spreaders of the evil report of the land, died” (Numbers 14:37). And it says: “I am the Lord, I have spoken; surely, I will do this [to this entire evil congregation…in this wilderness they shall expire, and there they shall die]” (Numbers 14:35). The neighbors of the land of Israel, they began in the transgression initially, as it is stated: “So said the Lord: About all My [evil] neighbors, [who touch the inheritance that I bequeathed to My people Israel]” (Jeremiah 12:14). They too were stricken first, as it is stated: “Behold, I am displacing them from upon their land” (Jeremiah 12:14). The prophets of Israel, they began in the transgression initially, as it is stated: “As from the prophets of Jerusalem duplicity has spread to all the land (Jeremiah 23:15). They too were stricken first, and the rest were not spared, as it is stated: “A curse will be derived from them [by the entire exile of Judah]” (Jeremiah 29:22). “This water that causes curse will enter your innards, to cause the belly to distend and the thigh to collapse; and the woman shall say: Amen, amen” (Numbers 5:22) “This water that causes curse will enter your innards” – I have derived only your innards. From where is it derived that even in each and every limb and each and every hair? The verse states: “Will enter” (Numbers 5:27). “Will enter” – even in each and every limb and each and every hair. “To cause the belly to distend and the thigh to collapse” – Rabban Gamliel says: From where is it derived that just as the water examines the woman, so it examines the adulterous man? The verse states: “To cause the belly to distend and the thigh to collapse.” “And the woman shall say” – but not a mute woman. “Amen, amen” – amen on the oath, amen on the curse; amen regarding this man, amen regarding another man; amen in the past, amen in the future; amen that I was not defiled during betrothal, amen that I was not defiled during marriage. “The priest shall write these curses in a scroll, and erase it in the water of bitterness” (Numbers 5:23). “[The priest] shall write these curses.” Why water? It is from the place that she came. And dirt; it is to the place that she is going. “Shall write” – it is before Him to whom she is destined to give a reckoning. “Curses” – does he perhaps write all the curses in the Torah? The verse states: “These.” “The priest” – the verse disqualified an Israelite. “In a scroll” – but not on paper. “And erase it in the…water” – Rabbi Zekharya, son-in-law of Rabbi Levi, related this incident: Rabbi Meir was accustomed to preaching in the synagogue every Shabbat eve. There was a certain woman there who was accustomed to listen to his voice. One time the discourse ran late. She went and sought to enter her house, and the candle was extinguished. Her husband said to her: Where were you? She said: I was listening to the discourse. He said to her: By my word, the woman will not enter here until such time that she goes and spits in the face of the preacher. Rabbi Meir saw by means of the Divine Spirit, and made himself seem as though his eye ached. He said: ‘Any woman who knows how to utter an incantation for the eye, let her come and utter an incantation.’ Her neighbors said to her: ‘This is your opportunity to return to his house. Make yourself as though you are uttering an incantation and spit in his eye.’ She went to him. He said to her: ‘Do you know how to utter incantations for the eye?’ Because she was in awe of him, she said no. He said to her: ‘Spit into it seven times and it will be cured.’ After she spit, he said to her: ‘Go tell your husband: You said to me one time, but I spit seven times.’ His students said to him: ‘Are matters of Torah to be treated with such contempt? Had you told us, would we not have sent and brought him, flogged him on the bench, and forced him to reconcile with his wife?’ He said to them: ‘The honor of Meir shall not be greater than the honor of his Maker. If regarding the sacred Name that is written in sanctity, the verse says that it should be erased in the water in order to impose peace between a husband and his wife, all the more so, the honor of Meir.’' “In the water of bitterness” – Shmuel’s father said: One must place a bitter substance into the water, as it is stated: “The water of bitterness” – that it is already bitter. “He shall give the woman to drink the water of bitterness that causes curse, and the water that causes curse will enter her for bitterness” (Numbers 5:24). “He shall give the woman to drink…” – it is taught: He would give her to drink and then sacrifice her offering, as it is stated: “He shall give the woman to drink…” and then: “The priest shall take [the meal offering]…” (Numbers 5:25). “And the water that causes curse will enter her for bitterness” – it is taught: Just as the water examines her, the water examines him, as it is stated: “Will enter” (Numbers 5:22), “will enter” (Numbers 5:27); this is the statement of Rabbi Akiva. Likewise, Rabbi Akiva would expound: Six verses are written: “Enter [ba’u],” “will enter [uva’u]”; “enter,” “will enter”(Numbers 5:22, 24, 27); one for his command, one for her command; one for his performance, one for her performance; one for his examination, one for her examination. “The water that causes curse…for bitterness” – why does the verse state “for bitterness”? It is, rather, that it would engender in her types of strange punishments. If she were white it would render her black; red, it would render her green. Her mouth would widen, her neck would swell, her flesh would decompose, she would be a zava, she would sneeze, and her limbs would come apart. “The priest shall take the meal offering of jealousy from the woman’s hand, and he shall wave the meal offering before the Lord and bring it near to the altar” (Numbers 5:25). “The priest shall take…from the woman’s hand” – and not from her emissary. “From the woman’s hand” – Rabbi Elazar said to Rabbi Yoshiya: From where is it derived that the meal offering of the sota requires waving by the owner? He said to him: One derives a verbal analogy from the peace offering. Here it is written: “The priest shall take…from the woman’s hand.” There it is written: “His hands shall bring the fire offerings of the Lord” (Leviticus 7:30). Just as here, it is the priest, there too it is the priest. Just as there it is the owners, here too it is the owners. How so? He places his hand beneath the hand of the owner and waves. “The meal offering of jealousy” – this tells that she brings one meal offering for the sake of two jealousies. “He shall wave the meal offering before the Lord” – in the east, as everywhere that it is stated: “Before the Lord,” it is in the east, unless the verse specifies otherwise. “And bring it near to the altar” – it teaches regarding the meal offering of the sota that it requires waving and bringing near the altar. “The priest shall take a handful from the meal offering, its memorial portion, and burn it upon the altar, and then he shall give the woman the water to drink” (Numbers 5:26). “The priest shall take a handful from the meal offering…” – from the attached meal offering; it should not be placed in two vessels when he takes a handful. “And burn it upon the altar” – from what is burned, that we will expound later. How does he burn it? He salts it and places it upon the fire, as it is written: “All your meal offerings [you shall salt with salt]” (Leviticus 2:13). “And then he shall give the woman the water to drink” – why is the verse stated? Was it not already stated: “He shall give the woman to drink” (Numbers 5:24)? It is, rather, to include one whose imprint is visible. “He shall give her the water to drink, and it will be, if she was defiled and committed trespass against her husband, the water that causes curse will enter her for bitterness, and her belly will distend, and her thigh will fall, and the woman will become a curse among her people” (Numbers 5:27). “He shall give her the water to drink” – why is it stated? It is to say to you that if the scroll was erased and she said: I will not drink, Rabbi Eliezer would say that one strikes her with the width of a sword, forces her mouth open, and gives her to drink against her will. “It will be, if she was defiled” – whether the relations were natural or unnatural. “And committed trespass against her husband” – the verse relates that the trespass against the husband is the cause. Because we find defilement regarding the rest of the forbidden relations, is it perhaps that if she were defiled by one of them that the water would examine her? The verse states: “And committed trespass against her husband” – the trespass against the husband causes her to be examined. “The water…will enter her” – it teaches that it seeps into all her limbs. “Her belly will distend…” – one verse says: “In the Lord causing your thigh to fall [and your belly to distend]” (Numbers 5:21); thigh preceded belly. And one verse says: “And her belly will distend, and her thigh will fall”; belly preceded thigh. The Rabbis say: When he cursed, he cursed the thigh and then the belly, just as she began the transgression initially. When the water examines, it examines along its path. They raised an objection: Regarding the curse, too, it is written: “To cause the belly to distend and the thigh to collapse” (Numbers 5:22). That is not a contradiction. That is that the priest informs her that the belly is first and then the thigh, so as not to disparage the water of bitterness. “The woman will become a curse among her people” – she will be notorious among everyone. It is taught: Rabbi Meir would say: From where is it derived that in accordance with the measure that a person metes out for others it is meted out for him? It is as it is stated: “In measure [besasse’a] in sending it away, You contend with it” (Isaiah 27:8). I have derived only a matter that is a se’a. From where is it derived regarding one who measures a tarkav, half a tarkav, a kav, half a kav, a rova, half a rova, toman, and ukhela; from where is it derived? It is as it is stated: “For all boots [seon] stomp [so’en] noisily” (Isaiah 9:4) – it includes here many se’a. I have derived only a matter that comes by measure, from where is it derived that even perutot accumulate to a large account? The verse states: “One to one to find the account” (Ecclesiastes 7:27). The way of the world is that if a person stumbles by performing a transgression for which one incurs liability for death at the hand of Heaven, his ox dies, his hen is lost, his jug is lost, his finger is injured, and the account is settled. One event follows another and the account is settled. To what extent is the settling of the account? It is until the last one. Likewise you find regarding the sota that in accordance with the measure that she meted out it is meted out for her. She stood before him so she would be beautiful in his eyes; therefore, the priest has her stand before all to display her shame, as it is stated: “The priest shall have the woman stand before the Lord” (Numbers 5:18) – this is the Nikanor Gate. She wrapped beautiful scarves on her head; therefore the priest removes the covering from upon her head and places it under the soles of her feet. She adorned her face for him; therefore, her face turns sallow. She applied makeup to her eyes for him; therefore, her eyes bulge. She plaited her hair for him; therefore, the priest dishevels her hair. She signaled to him with her fingers; therefore, her fingernails fall off. She wore a fine belt for him; therefore, the priest brings a rope crafted from trees and ties it above her breasts. She extended her thigh to him; therefore, her thigh falls. She received him on her belly; therefore, her belly distends. She fed him delicacies of the world; therefore, her offering is animal feed. She gave him fine wine to drink in fine goblets; therefore the priest gives her bitter water to drink in an earthenware vessel. She acted clandestinely [baseter]; therefore, He who dwells in the shelter [beseter] of the Most High directs His glance at her, as it is stated: “The eye of the adulterer awaits the night, saying: No eye will behold me; and he masks [veseter panav] his face” (Job 24:15). Another matter: She acted clandestinely and the Omnipresent publicized her in the open, as it is stated: “Hatred will be concealed by darkness; his wickedness will be revealed in public.” (Proverbs 26:26). The Sages taught: The members of the generation of the Flood became haughty before the Omnipresent due only to the goodness that He bestowed upon them, as it is stated: “Their houses are peaceful without fear.… his bull breeds.… they send out their youngsters like a flock.… They sing to the drum and harp [and rejoice at the sound of the pipe.] They will end their days in prosperity…” (Job 21:9–13). That caused them: “They say to God: Turn away from us.… What is the Almighty, that we should serve Him…” (Job 21:14–15). The members of the generation of the Flood said: Since the only exertion he does for us is these two drops of water, we do not need it. We have springs and rivers from which we take our supply in the summer and in the rainy season, as it is stated: “And a mist would rise from the earth [and water the entire surface of the ground]” (Genesis 2:6). The Holy One blessed be He said: ‘With the goodness that I bestowed upon you, you become haughty before Me? With it, I will exact retribution against you,’ as it is stated: “On that day, [all the wellsprings of the great depths] were breached [and the windows of the heavens were opened]…” (Genesis 7:11); “He obliterated all existence…” (Genesis 7:23). Rabbi Yosei ben Dormaskit says: They became haughty before the Omnipresent due only to the eyeball, which is similar to water, as it is stated: “And the sons of the prominent saw the daughters of men, that they were fair” (Genesis 6:2). The Omnipresent, too, exacted retribution from them only with the water wheel, which is similar to an eyeball [ha’ayin], as it is stated: “On that day [all the wellsprings [ma’ayanot] of the great depths] were breached” (Genesis 7:11). The people of the tower became haughty before the Omnipresent due only to the goodness that He bestowed upon them, as it is stated: “The entire earth was of [one] language.… When they migrated from the east…[and settled [vayeshvu] there]” (Genesis 11:1–2). Yeshiva is nothing other than eating and drinking, as it is stated: “The people sat [vayeshev] to eat and drink” (Exodus 32:6). That caused them: “They said: Come let us build us [a city]” (Genesis 11:4). With it, He exacted retribution against them, as it is stated: “The Lord dispersed them from there…That is why one called it Babylonia, [because there the Lord confounded [balal] the world’s language]” (Genesis 11:8–9). The people of Sodom became haughty before the Omnipresent due only to the goodness that He bestowed upon them. What is stated in their regard? “Earth, from which bread emerges.… the source of sapphires.… a path unknown by birds of prey.… wild beasts have not trodden it…” (Job 28:5–8). Sodom said: Since food emerges from our land, silver and gold emerge from our land, jewels and gems emerge from our land, we do not need people coming to us, as they come only to cause us loss. Let us stand and cause passersby to be forgotten from our midst. The Omnipresent said to them: With the goodness that I bestowed upon you, you seek to cause passersby to be forgotten from your midst? “He drives a shaft away from habitation, [which is forgotten by foot traffic, removed from humanity]” (Job 28:4). “A calamity that brings contempt to complacent composure.… The tents are tranquil…” (Job 12:5–6). It caused them: “As the hand of God engenders” (Job 12:6). Likewise it says: “As I live, the utterance of the Lord God, Sodom, your sister, she and her daughters surely did not do as you have done, you and your daughters. Behold, this was the iniquity of your sister Sodom…” (Ezekiel 16:48–49). Why [was Sodom punished] to that extent? “But she did not support the hand of the poor and indigent…” (Ezekiel 16:49). Egypt became haughty before the Omnipresent only with water, as it is stated: “Pharaoh commanded all his people [saying:] every son who is born, [into the Nile you shall cast him]” (Exodus 1:22). The Omnipresent, too, exacted retribution against them only with water, as it is stated: “Pharaoh’s chariots [and his army, He cast in the sea]” (Exodus 15:4). Sisera became haughty before the Omnipresent only due to the legions that do not receive wages, as it is stated: “Kings came, they waged war, then [the kings of Canaan] waged war…[they took no monetary gain]” (Judges 5:19). The Holy One blessed be He, too, exacted retribution against them with legions that do not receive wages, as it is stated: “From the heavens, they made war; [the stars from their courses made war with Sisera]” (Judges 5:20). They did not move from there and did not show him respect, because he is an underling. Samson rebelled with his eyes, as it is stated: “Samson said to his father: Take her for me, as she is fitting in my eyes” (Judges 14:3). He too was stricken in his eyes, as it is stated: “The Philistines seized him and gouged out his eyes” (Judges 16:21). One verse says: “Samson descended to Timna” (Judges 14:1), and one verse says: “Behold your father-in-law is ascending to Timna” (Genesis 38:13). Rav said: There are two Timnas, one of Judah and one of Samson. Rabbi Aivu bar Nagari said: It is like this Beit Maon that one descends to it from Pelugta and ascends to it from Tiberias. Rabbi Simon says: There was one Timna. Why is ascent and descent written in its regard? It is, rather, that the one of Judah, that was for the sake of Heaven; therefore, ascent is written in its regard. The one of Samson, that was not for the sake of Heaven; therefore, descent is written in its regard. It is written: “They came to the vineyards of Timna” (Judges 14:5) – Rabbi Shmuel bar Rav Yitzḥak said: It teaches that his father and his mother would show him the vineyards of Timna sown with diverse kinds and say to him: ‘Just as their vineyards are sown with diverse kinds, so their daughters are sown with diverse kinds.’ “His father and his mother did not know that it was from the Lord” (Judges 14:4) – Rabbi Elazar said: In seven places, it is written: “Do not marry them” (Deuteronomy 7:3), to prohibit the seven nations, and here, this is what it says? Rabbi Yitzḥak said: “If it is to scoffers, He will scoff, but to the humble He gives favor” (Proverbs 3:34). It is taught: Rabbi [Yehuda HaNasi] says: The beginning of his corruption was in Gaza; therefore, he was stricken in Gaza. The beginning of his corruption was in Gaza, as it is written: “Samson went to Gaza, and he saw a harlot there, and he consorted with her” (Judges 16:1). Therefore, he was stricken in Gaza, as it is written: “They took him down to Gaza and bound him with bronze shackles; he became a grinder in the prison” (Judges 16:21). They raised an objection: But is it not written: “Samson descended to Timna” (Judges 14:1)? Rabbi Shmuel bar Naḥman said: The one in Timna was through marriage, but the beginning of his corruption was in Gaza. “It was after that that he fell in love with a woman in Sorek Stream, [and her name was Delilah]” (Judges 16:4). What is the Sorek Stream? He became like a tree that does not bear fruit. So, since he sinned three times he became a habitual sinner. “And her name was Delilah” – Rabbi [Yehuda HaNasi] says: Had her name not been called Delilah, it would have been appropriate that she be called that; she depleted [dildela] his strength, she depleted his actions, she depleted his heart. It is written: “Delilah saw that he had told her his whole heart…” (Judges 16:18). How did she know? Rabbi Ḥanan said: Truth is apparent. Naḥmani said: She knew regarding that righteous one that he would not express the Name of Heaven for naught. When he said: “I am a nazirite of God” (Judges 16:17), she said: Now it is certain that he has spoken the truth. She depleted his strength, as it is written: “His strength left him.” (Judges 16:19). “He became a grinder [toḥen] in the prison” (Judges 16:21) – Rabbi Yoḥanan said: Teḥina is nothing other than an expression of transgression. Likewise it says: “Let my wife grind [titḥan] for another…” (Job 31:10). It teaches that each and every one would bring his wife to the prison so she would be impregnated by him. That is what people say: Before one who drinks wine, wine; before a cultivator of the ground, scrapings of wild onions. Rabbi Yitzḥak of the school of Rabbi Ami said: Because Samson desired an impure matter, his life depended on an impure matter, as it is stated: “God split the hollow that was in the jawbone, and [water] emerged [from it; he drank, and his spirit returned, and he was revived]” (Judges 15:19). “Samson called to the Lord and said: Lord God, please remember me [and please strengthen me]” (Judges 16:28) – what remembrance does he have with the Holy One blessed be He, while he desires licentiousness? Rabbi Yehuda said in the name of Rav: Samson said before the Holy One blessed be He: ‘Master of the universe, remember for me the twenty years during which I judged Israel and I did not say to one of them: Move this staff from place to place.’ “God, that I will take vengeance from the Philistines for one of my two eyes” (Judges 16:28) – Rav Aḥa said: He said before Him: ‘Master of the universe, give me reward for one of my eyes in this world, and let reward for one of my eyes be prepared for me for the future.’ Avshalom rebelled with his hair, as he was haughty in its regard, as it is stated: “There was no man in all of Israel so…beautiful as Avshalom.… When he would cut the hair of his head, it was at the end of every year that he would cut his hair…[he would weigh the hair of his head]” (II Samuel 14:25–26). That is why he was suspended by his hair, as it is stated: “His head was caught in the terebinth, and he was suspended between the heavens [and the earth]” (II Samuel 18:9). It is taught: Rabbi Yehuda HaNasi says: Avshalom was an eternal nazirite. Once every twelve months, he would cut his hair, as it is stated: “It was at the end of forty years, and Avshalom said to the king: Please let me go and pay my vow.… for your servant took a vow…” (II Samuel 15:7–8). He would shave once every twelve months, as it is stated: “It was at the end yamim leyamim that he would cut his hair” (II Samuel 14:26). One derives “yamim,” “yamim” from houses of a walled city. As it is written: “Its redemption shall be a year [yamim]” (Leviticus 25:29). Just as there it is twelve months, so too here it is twelve months. Rabbi Nehorai says: He would cut his hair once every thirty days. One derives it from the priests, in whose regard it is stated: “They shall not shave their heads, nor shall they allow their hair to grow wild [ufera]” (Ezekiel 44:20), and more than thirty days is pera. Regarding priests, what is the reason that they are not permitted to grow pera? It is due to honor. Here too there is honor. Rabbi Yosei says: From Sabbath eve to Sabbath eve, as we find that the residents of Tiberias and the residents of Tzippori cut their hair from Shabbat eve to Shabbat eve. “He would weigh the hair of his head; it was two hundred shekels…” (II Samuel 14:26) – Avshalom. Rabbi Ḥanina said: He was like a large carob tree. Was it like a javelin? Rabbi Beivai said in the name of Rabbi Yoḥanan: It was styled curls upon curls. Rabbi Ḥanina said: When I ascended to here, I took my belt, my son’s belt, and the belt of the donkey driver and wrapped it around a Land of Israel carob tree, and it did not reach. I cut one carob and a handful of honey oozed out. Abba Shaul says: I was a gravedigger. Once a burial cave opened beneath me, and I was standing in the eye socket of a corpse until my nose. When I went back, they said to me: It was the eye of Avshalom. Perhaps you will say that Abba Shaul was a midget. That is not the case, but rather, Abba Shaul was the tallest in his generation, and Rabbi Tarfon reached his shoulders. Rabbi Tarfon was the tallest in his generation, and Rabbi Akiva reached his shoulders. Rabbi Akiva was the tallest in his generation, and Rabbi Meir reached his shoulders. Rabbi Meir was the tallest in his generation, and Rabbi [Yehuda HaNasi] reached his shoulders. Rabbi [Yehuda HaNasi] was the tallest in his generation, and Rav reached his shoulders. Rav was the tallest in his generation, and Rav Yehuda reached his shoulders. Rav Yehuda was the tallest in his generation, and Ada the attendant reached his shoulders. Pashtivena of Pumbedita reached the midsection of Ada the attendant. Everyone reached the midsection of Pashtivena of Pumbedita. It is written: “There was no man in all of Israel so very remarkably beautiful as Avshalom” (II Samuel 14:25). Is it, perhaps, in all aspects? The verse states: From the sole of his foot to the top of his head there was no blemish in him” (II Samuel 14:25). Similarly, “he had a son, and his name was Saul, a distinguished and fine person” (I Samuel 9:2). Is it, perhaps, in all aspects? The verse states: “From his shoulders upward he was taller than all the people” (I Samuel 9:2). It was taught in the school of Rabbi Yishmael: When Avshalom was suspended from the terebinth, he took a sword and sought to cut himself loose. At that moment, the netherworld was breached beneath him. Because he consorted with his father’s ten concubines, as it is stated: “The king left ten [concubine] women [to keep the house]” (II Samuel 15:16), and it says: “Avshalom consorted with his father's concubines” (II Samuel 16:22), that is why ten spears were stuck in him, as it is stated: “Ten lads, [bearers of Yoav’s armor], circled around [and smote Avshalom and put him to death]” (II Samuel 18:15). It is written: “Avshalom had acquired and raised in his lifetime” (II Samuel 18:18) – what did he acquire? Rabbi Shimon ben Lakish said: He acquired a bad acquisition for himself. “The monument that is in the valley [be’emek] of the king [hamelekh]” (II Samuel 18:18) – Rabbi Ḥanina bar Pappa said: In the profound [amuka] counsel of the King [malko] of the world, as it is stated: “So said the Lord: Behold, I will arouse harm against you from your house, and I will take your wives [before your eyes and give them to your neighbor, and he will lie with your wives in the sight of this sun]” (II Samuel 12:11). Similarly, “he sent him from the valley of [me’emek] Hebron” (Genesis 37:14) – Rabbi Ḥanina bar Pappa said: In the profound [amuka] counsel of that righteous man who is buried in Hebron: “Know, that you’re your seed will be a stranger [in a land that is not theirs, and they shall be enslaved to them and they shall oppress them, four hundred years]” (Genesis 15:13). “As he said: I do not have a son” (II Samuel 18:18), but another verse says: “To Avshalom were born three sons and one daughter, and her name was Tamar” (II Samuel 14:27). Rabbi Yitzḥak bar Avdimi said: It is that he did not have a son fit for kingship. Because Avshalom committed three thefts: His father’s heart, the court’s heart, and the heart of the men of Israel; therefore, three staves were fixed in his heart. “[He took three staves in his hand], and he thrust them into the heart of Avshalom, while he was still alive in the heart of the terebinth” (II Samuel 18:14). His father’s heart, from where is it derived? “It was at the end of forty years, and Avshalom said to the king…” (II Samuel 15:7). All the days that David reigned totaled only forty years, and this is what it says here? It is, rather, from the time that Israel requested a king. “For your servant took a vow [while I lived in Geshur in Aram, saying]” (II Samuel 15:8) – he [David] said to him: What are you requesting now? He said to him: Write for me one note that two men will accompany me. He said to him: Tell me whom you want. He said to him: Write it for me without specification, and I will take whom I want. He wrote it for him without specification. He went and gathered several pairs of men until he had gathered two hundred men. That is what is written: “With Avshalom went two hundred men from Jerusalem, who were invited and went innocently; they did not know anything” (II Samuel 15:11). They “were invited” by David, “and went innocently” of Avshalom; “they did not know anything” of Aḥitofel’s counsel. Rabbi Huna said in the name of Rabbi Aḥa: They were all heads of the Sanhedrin. When they saw that matters were going to the contrary, they said: Master of the universe, please let us fall into the hand of David and let David not fall into our hands, as if we fall into the hand of David, he will have mercy upon us, but if David falls into our hands, we will not have mercy upon him, as it is stated: “He redeemed me unharmed…[for there were many with me]” (Psalms 55:19). That is, he stole his father’s heart. The court’s heart: “Avshalom would say: If only I were appointed judge in the of Israel” (II Samuel 15:6). Likewise Sennacherib became haughty before the Omnipresent only by means of an emissary [malakh], as it is stated: “By means of your servants you blasphemed the Lord…and I arrived at its highest edge…” (Isaiah 37:24). The Holy One blessed be He, too, exacted retribution from him only by means of an angel [malakh], as it is stated: “An angel of the Lord emerged and smote in the Assyrian camp [one hundred eighty-five thousand]” (II Kings 19:35). All of them [the people killed] were kings who tied crowns on their heads. Nebuchadnezzar said: All those who have entered the world are not worthy [for me] to dwell in their midst. He crafted for himself a small cloud and resided in it, as it is stated: “I will ascend above the tops of the clouds; I will be comparable to the Most High” (Isaiah 14:14). The Holy One blessed be He said to him: “You said in your heart: To the heavens, I will ascend…” (Isaiah 14:13); I will cause you to descend to the netherworld. That is what is written: “However, you will be lowered to the netherworld” (Isaiah 14:15). You said: All those who have entered the world are not worthy [for me] to dwell in their midst; you are not worthy to dwell in their midst, “You will be driven from men, and your dwelling will be with the beasts of the field” (Daniel 4:29). “At that moment, the matter was determined [for Nebuchadnezzar, and he was driven away from men, and would eat grass like oxen]” (Daniel 4:30). “At the end of twelve months [he was walking upon the royal palace of Babylon. The king spoke, saying: Is this not this great Babylon, which I built as a royal residence, with the might of my power and for the glory of my majesty?” (Daniel 4:26–27). “And if the woman was not defiled, and she is pure, she will be absolved and will conceive offspring” (Numbers 5:28). “And if the woman was not defiled” – in the past; “and she is pure” – in the future; at that moment she is absolved from the curses and the oath. “And will conceive offspring” – Rabbi Eliezer says: The suffering is sufficient for her to be given children as her reward; if she was barren, she will conceive. Rabbi Yehoshua says: If so, all the barren women will go and be corrupted, and the one who sits idle loses. Why does the verse state: “She will be absolved and will conceive offspring”? So that if she would give birth in pain, from then on she will give birth with ease; if females, she will give birth to males; if black, she will give birth to white children; if short, she will give birth to tall; if she would give birth every two years, she will give birth each year; if she would give birth to one, she will give birth to two. Rabbi Shimon says: One does not give reward for transgression. Rather, because she had been prohibited to conceive in the past, is the same, perhaps, true in the future? The verse states: “She will be absolved and will conceive offspring”; from now on it is permitted for her to conceive offspring. “This is the law of jealousy when a woman will stray while married to her husband, and become defiled” (Numbers 5:29). “This is the law of jealousy” – I have derived only for the present; for all generations, from where is it derived? The verse states: “This is the law of jealousy [hakenaot]” – the jealous man [hamekaneh] shall warn [yekaneh] in Shilo and in the eternal Temple. Is it, perhaps, at private altars, as well? The verse states: “This [zot].” “When a woman will stray” – this is to include one whose husband became a deaf mute, went insane, or was incarcerated in prison, that the court warns on their behalf to disqualify them from their marriage contract. Can the court cause them even to drink? The verse states: “The man shall bring his wife to the priest” (Numbers 5:15) – the man causes to drink, but the court does not cause to drink. “While married to her husband, and become defiled” – to exclude the betrothed woman and the woman with a levirate bond. “Or a man who will be overcome with the spirit of jealousy, and warn his wife and stand the woman before the Lord. The priest shall perform for her this entire ritual” (Numbers 5:30). “Or a man who will be overcome…”; “a man,” “or a man” – this is to include a priest and a eunuch who issue a warning. “And stand the woman before the Lord” – this is to include a priest’s wife or a eunuch’s wife, that they drink. “[The priest] shall perform for her this entire ritual” – everything that is stated in the portion, to teach you that omitting even one matter invalidates it all. “The man will be absolved of iniquity, and that woman will bear her iniquity” (Numbers 5:31). “The man will be absolved of iniquity” – this tells that he is bearing iniquity until the woman drinks, but after she drinks, “the man will be absolved of iniquity.” “And that woman will bear her iniquity” – Shimon ben Azai says: The verse is speaking of the pure woman. Since she brought herself to these matters, she too will not emerge without consequences. “Speak to the children of Israel, and say to them: If the wife of any man will stray and commit a trespass against him” (Numbers 5:12). “Any man…” – only his married wife is indicated for warning. From where is it derived that you include his betrothed and one with a levirate bond, that he warns them in order to cause them to drink after they are married, and to warn all the women with whom there is betrothal, e.g., a widow to a High Priest, a divorcée or a ḥalutza to a common priest, a mamzeret or a Givonite to an Israelite, an Israelite woman to a mamzer and a Givonite, in order to prohibit them to the paramour like they are to the husband? “Speak to the children of Israel, and say to them.” Because it is stated: “The man shall bring his wife to the priest” (Numbers 5:15), the man causes to drink, but the court does not cause to drink, or perhaps, the man warns, but the court does not warn? “Speak to the children of Israel…and he warned” (Numbers 5:12, 14) – this includes the court, that it warns. “Speak to the children of Israel” – one warns by means of an Israelite, but not by means of an idolater, and not by means of a ger toshav; or perhaps, the children of Israel to the exclusion of proselytes? Rav said: “Any man [ish ish]” – to include the proselytes. Another matter: “Ish ish” – this is to render a woman like a man; this is the statement of Rabbi Akiva. Another matter: “Ish ish” – this is to include a deaf and mute man, an insane man, the wife of an idiot, one whose husband traveled overseas, or was incarcerated in prison, that the court warns on their behalf to disqualify them [their wives] from their marriage contract. Is it perhaps to cause them even to drink? The verse states: “The man shall bring his wife…” (Numbers 5:15). “If the wife [of any man] will stray” – the verse is speaking regarding one who is fit for her husband, to the exclusion of a widow [married] to a High Priest, or a divorcée or ḥalutza to a common priest, and, in accordance with the statement of Akavya ben Mahalalel, even a liberated maidservant and a convert. The Rabbis say: They cause them to drink. They said to him: ‘But Karkemit, a liberated maidservant, was in Jerusalem, and Shemaya and Avtalyon caused her to drink.’ In this language he said to them: ‘They gave her to drink because she was like them.’ They ostracized him, he died in his ostracism, and the court stoned his coffin. What are we discussing? If it is an Israelite who married a proselyte woman, it is already written: “The children of Israel” – but not proselytes. If it is a proselyte who married an Israelite woman, it is already written: “The man shall bring his wife” (Numbers 5:15). Rather, we are discussing a proselyte who married a proselyte. What is the reason of Akavya? “The children of Israel” – but not proselytes. What is the reason of the Rabbis? “And say to them” – to include everyone who is stated in the portion. What is stated in the portion? “And a man had lain with her” (Numbers 5:13) – one whose lying with another man renders her forbidden to her husband, [the husband] warns and causes to drink. “And commit a trespass against him” – a trespass regarding a matter of licentiousness or a trespass regarding money? When it states: “And a man had lain with her carnally” (Numbers 5:13) – it is trespass regarding a matter of licentiousness and not regarding money. “And commit a trespass against him” – trespass [maal], everywhere, is nothing other than treachery. Likewise it says: “They trespassed [vayimalu] against the God of their fathers [and strayed after the gods of the peoples of the land]” (I Chronicles 5:25); “the children of Israel committed a trespass [vayimalu] concerning the proscribed spoils…” (Joshua 7:1). “And a man had lain with her carnally, and it was hidden from the eyes of her husband, and she was secluded and she was defiled, and there is no witness against her, and she was not coerced” (Numbers 5:13). “And a man had lain with her” – to the exclusion of a minor, who is not a man. “With her” – but not with her sister, saying that her lying in her harlotry renders her forbidden to her husband, but if her husband had lain with her sister, she is not forbidden to her husband, as she is not rendered forbidden to her husband by him lying with her sister, although logically, she should have been rendered forbidden. If in a place where he consorted with one forbidden due to a more minor prohibition, this being a married woman, who is forbidden due to a more minor prohibition, as the one who renders her forbidden does not render her forbidden for all his days, as she is rendered permitted by means of a bill of divorce, the one who rendered her forbidden is prohibited, as his wife is forbidden to him after she committed an act of harlotry; in a place where he consorted with one forbidden due to a major prohibition, e.g., one who consorted with his wife’s sister or his mother-in-law, who are forbidden due to a major prohibition, as the one who renders her forbidden renders her forbidden for the entire duration of the prohibition, this being his wife, who renders her mother and her sister forbidden to her husband, is it not logical that the one who rendered them forbidden, this being his wife, would be prohibited, that she should be rendered forbidden by his lying with her mother or her daughter? The verse states: “With her” – lying with her renders her forbidden, but lying with her sister or his mother-in-law does not render her forbidden. “And it was hidden from the eyes of her husband” – to the exclusion of a blind man. “And she was secluded and she was defiled, [and there is no witness against her]” – is it that there are no witnesses to the defilement, but there are witnesses to the seclusion, or there are no witnesses to either the defilement or the seclusion? If I say so, she would be permitted to her husband. Consequently, you cannot say in accordance with the latter formulation, but rather according to the former formulation: There are no witnesses to the defilement, but there are witnesses to the seclusion. “And there is no witness against her” – the verse is speaking of two witnesses. Do you say that the verse is speaking of two witnesses, or, perhaps, it is speaking only of one witness? The verse states: “One witness [ed eḥad] shall not stand against a man…” (Deuteronomy 19:15). The verse need not have stated “one [eḥad].” Rather, it is a paradigm: Every place that ed is stated, it is referring to two, unless the verse specifies one [eḥad]. “And she was not coerced” – to the exclusion of a woman who was raped, who is permitted to her husband; is it perhaps both to an Israelite and a priest? If you say regarding creeping creatures, which are minor, [that] they rendered circumstances beyond one’s control like volition regarding the priesthood, [in] the major case of sota it is only logical that it renders circumstances beyond one’s control like volition regarding the priesthood. “And a spirit of jealousy overcame him, and he warned his wife, and she was defiled, or a spirit of jealousy overcame him, and he warned his wife, and she was not defiled” (Numbers 5:14). “And a spirit of jealousy overcame him and he warned his wife” – he should warn her not with levity, nor in conversation, nor with frivolity, but with an attitude of gravity. It is taught: One who warns his wife, Rabbi Eliezer says: He warns her in the presence of two, and causes her to drink on the basis of one witness or on the basis of his own statement. Rabbi Yehoshua says: He warns in front of two and causes to drink on the basis of two. What is the source for Rabbi Yehoshua? “Because he found in her a licentious [ervat] matter [davar]” (Deuteronomy 24:1); “erva” – this is the seclusion; “davar” – this is the warning; “because he found” – finding everywhere is only with witnesses. Rabbi Eliezer says: Erva that comes on the basis of his word [devaro]. How does he warn her? He says to her before two: Do not speak with such and such man, and she spoke to him, she is still permitted to her house and permitted to partake of teruma. If she entered with him into a secluded structure and remained there for enough time to be defiled, she is forbidden to her house and prohibited to partake of teruma. If he dies, she performs ḥalitza and is not taken in a levirate marriage. [The phrase:] Do not speak, is a euphemism used by the baraita, as he speaks only regarding defilement. “And he warned his wife” – Rabbi Eliezer says: It is obligatory, Rabbi Yehoshua says: It is optional. Rabbi Elazar ben Rabbi Yosei said before Rabbi Yosei: The statement of Rabbi Eliezer is according to Beit Shammai and Rabbi Yehoshua is according to Beit Hillel. The statement of Rabbi Eliezer is according to Beit Shammai, as Beit Shammai say: A man may divorce his wife only if he found in her a licentious matter. If he found in her unseemly matters, he is unable to divorce her, because he did not find licentiousness in her; he is unable to sustain her because he found unseemly matters in her. According to this, he says it is an obligation. Rabbi Yehoshua is according to Beit Hillel, as Beit Hillel say: Even if she burned his cooked dish. According to this, he says it is optional. If he wishes to warn, let him warn; to divorce, let him divorce. “And she was defiled, or [a spirit of jealousy] overcame him” – Rabbi Yishmael would say: Why does the verse state: “And she was defiled…and she was not defiled”? If she was defiled, why is she drinking? If she is pure, why is he causing her to drink? It is, rather, to teach you that one causes her to drink only due to uncertainty. From here, you make an inference to the creeping animal; if in the case of sota, where the verse did not, in her regard, equate circumstances beyond her control to an act of will, and unwitting to intentional, but the law is that uncertain is equated to certain, the same is true regarding the creeping animal. And just as sota is in the private domain, so too the creeping animal is in the private domain. Just as the sota has the intelligence to be consulted, so too the creeping animal is in a case where there is intelligence to be consulted. From here they said: An item where there is intelligence to be consulted, if there is uncertainty in the private domain, it is impure. If there is uncertainty in the public domain, it is pure. In a case where there is no intelligence to be consulted, in both the private domain and in the public domain, in a case of uncertainty it is pure. “The man shall bring his wife to the priest, and he shall bring her offering on her behalf, one-tenth of an ephah of barley flour; he shall not pour oil upon it, and he shall not place frankincense upon it, for it is a meal offering of jealousy, a meal offering of remembrance, a reminder of iniquity” (Numbers 5:15). “The man shall bring his wife” – the man causes her to drink, but the court does not cause her to drink. “The man shall bring…” – by Torah law, the man brings his wife to the priest. However, they said: How does he act in her regard? He takes her to the court in that area, and they provide him with two scholars so that he will not consort with her on the way. Rabbi Yehuda says: Her husband is trusted in her regard on the basis of an a fortiori inference: If the menstruant, for whom one incurs liability for karet, he is trusted in her regard, this one for whom one does not incur liability for karet, all the more so that he would be trusted in her regard. They said to him: No. If you said it regarding the menstruant, who is permitted after her prohibited state, would you say it regarding this one, who is not permitted after her prohibited state? And it says: “Stolen waters are sweet, and clandestine bread is pleasing” (Proverbs 9:17). All the more so, since one does not incur liability for karet for consorting with her, her husband would not be trusted in her regard. Israel are suspect regarding sotot, but are not suspect regarding menstruants. Rabbi Yehuda said to them: It is a Torah edict: “The man shall bring his wife to the priest.” They said to him: Provided it is with witnesses. Rabbi Ḥiyya bar Rav Yosef sent three scholars after the woman. He said: If one of them would turn away for his own purposes, she will remain alone with the two. But is it not taught: They provide him with two Torah scholars…? Rabbi Avin said: And with her husband there are three. He too rented a house for her and would provide her with sustenance, and would only be alone with her before her children. He read this verse in his regard: “I have grown weary in my sighing, and I have not found rest” (Jeremiah 45:3). “And he shall bring her offering on her behalf”; the Rabbis say: An offering that qualifies her for him, e.g., a zava or a birthing mother, he brings the offering from his own and does not deduct it from her marriage contract. But an offering that does not qualify her for him, e.g., if she cut the naziriteship on her head or desecrated Shabbat, he brings the offering from his own and deducts it from her marriage contract. “One-tenth of an ephah” – that is one of ten of an ephah; “flour” – but not fine flour; “barley” – but not wheat. Rabban Gamliel said: Scribes, allow me, and I will explain it as a type of decorative clasp: It appears, just as her actions are the actions of an animal, so her offering is the food of an animal. “He shall not pour oil upon it” – but he may pour it on its remnants. “And he shall not place frankincense upon it” – this tells that one who placed oil and frankincense upon it violates two prohibitions. What is the reason? It tells the reason for the matter: “For it is a meal offering of jealousy.” “A meal offering of remembrance” – I hear from this merit and guilt. The verse states: “A reminder of iniquity” – all the remembrances in the Torah are favorable, but this one is for punishment; this is the statement of Rabbi Tarfon. Rabbi Akiva says: This too is favorable. As it is stated: “And if the woman was not defiled, [and she is pure, she will be absolved and will conceive offspring]” (Numbers 5:28). I have derived only “a remembrance of iniquity”; a favorable remembrance, from where is it derived? The verse states: “A meal offering of remembrance” – in every sense. Rabbi Yishmael says: “A meal offering of remembrance” is a generalization. “A reminder of iniquity” is a detail. A generalization followed by a detail, the generalization refers only to what is in the detail. If you say so, will the attribute of justice not be distorted? For the litigant could dispute it: Which attribute is greater, the attribute of favor or the attribute of punishment? You must say: It is the attribute of favor. If for the lesser attribute of punishment it serves as a reminder of iniquity, for the greater attribute of favor, it is only logical that it would serve as a reminder of favor. This is a Torah principle: Any generalization and detail through which the path of logic is distorted, let this and that coexist and let not the path of logic be distorted. How can this and that coexist and the path of logic not be distorted? If she was defiled, the punishment affects her immediately. If she has merit in her favor, her merit will defer it for three months, the point at which the fetus is noticeable; this is the statement of Abba Yosef ben Ḥanan. Elazar ben Yitzḥak of Kefar Darom said: Nine months. “She will be absolved and will conceive" (Numbers 5:28) – just like the seed [pregnancy] is nine months, merit defers for nine months. Rabbi Yishmael said: Twelve months. Even though there is no proof of the matter, there is an allusion to the matter: “Therefore, king, [let my counsel be acceptable to you, and redeem your sins with charity and your iniquities with favor to the poor; then there will be an extension of your tranquility]. All this came [upon King Nebuchadnezzar] at the end of twelve months…” (Daniel 4:24–26). Rabbi Shimon ben Yoḥai says: Merit does not cause it to be deferred for her as far as the bitter water is concerned. Were you to say that merit causes it to be deferred as far as the bitter water is concerned, you undermine the water for all the women who drink, and you besmirch all the pure women who drank, as [people] will say that [the women] were defiled, but their merit caused it to be deferred. Rabbi [Yehuda HaNasi] said: I will reconcile: If she was pure, she will ultimately die in a way typical of people. If she was defiled, she will ultimately die through “her belly will distend, and her thigh will fall” (Numbers 5:27). Rabbi Shimon ben Yoḥai said: Who will inform all the bystanders that this one will ultimately die through “her belly will distend, and her thigh will fall”? Rather, when she would drink her face would turn sallow, her eyes would bulge, and her tendons like twigs would turn sallow, and they would say, hurry and take her out so she will not impurify the Temple Courtyard. “The priest shall bring her near and have her stand before the Lord” (Numbers 5:16). “The priest shall bring her near” – from here they said: One does not give two sotot to drink simultaneously. “And have her stand before the Lord” – he shall evacuate the Courtyard on her account. “The priest shall take sacred water in an earthenware vessel, and from the dirt that is on the floor of the Tabernacle the priest shall take, and he shall place it into the water” (Numbers 5:17). “The priest shall take sacred water” – sanctified from the basin; “in an earthenware vessel” – but not in other vessels, and not in an earthenware shard. “And from the dirt that is on the floor of the Tabernacle the priest shall take” – but not a non-priest. “And he shall place it into the water” – dirt on the surface of the water. From here they said: He would bring an earthenware goblet and place in it half a log of water from the basin. Rabbi Yehuda says: A quarter-log; just as he minimizes the script, so he minimizes the water. He would enter the Sanctuary and turn to his right. There was a place there, one cubit by one cubit, with a marble tablet with a ring affixed to it. He would lift it and take dirt from beneath it, and he would place it so it could be seen on the water’s surface, as it is stated: “And from the dirt that is on the floor of the Tabernacle the priest shall take, and he shall place it into the water.” It is taught: “On the floor of the Tabernacle” – to include the floor of the eternal Temple. “The priest shall have the woman stand before the Lord, and he shall expose the woman’s head, and he shall place on her palms the meal offering of remembrance – it is a meal offering of jealousy; and in the hand of the priest shall be the water of bitterness that causes curse” (Numbers 5:18). “The priest shall have the woman stand” – initially the verse characterized her as his wife, as it is stated: “If the wife of any man will stray” (Numbers 5:12); “the man shall bring his wife” (Numbers 5:15). Why? God is concerned for the honor of Israel. God says: Even though he warned her, she remains in his domain. Perhaps she will recant. If she does not recant, she leaves his domain. “The priest shall have the woman stand”; “he shall expose the woman’s head”; “he shall give the woman to drink” (Numbers 5:24), et al. If she drank and was found to be pure “she will be absolved” (Numbers 5:28) – she is absolved and returns to her husband. “When a woman will stray while married to her husband” (Numbers 5:29) – God is concerned for the honor of Israel. Why? “Who have been borne since birth” (Isaiah 46:3) – if at the time of their corruption God is concerned for Israel’s honor and strives for their wellbeing, when they will perform His will all the more so. “Before the Lord…” – it is written: “If man sins against man, God will try him, but if a man sins against the Lord, who will try him?” (I Samuel 2:25). Rabbi Ḥiyya bar Abba interpreted the verse regarding the paramour. This one is feeding and sustaining, and you come and take what is ready. Rabbi Yehoshua ben Levi interpreted the verse regarding the woman. This one is feeding and sustaining, but you direct your eyes to another. “And he shall expose the woman’s head” – does one demean another on the basis of uncertainty? Rabbi Simlai said: Everywhere you find harlotry, you find chaos in the world. “The priest shall have the woman stand” – if she was lame she does not drink. It is taught: They would take her up to the High Court in Jerusalem and would intimidate her in the manner that they would intimidate witnesses in capital cases. They would say to her: My daughter, wine causes a great deal, levity causes a great deal, immaturity causes a great deal, evil neighbors cause a great deal. Act for the sake of the great Name that was written in sanctity, so that it will not be erased in the water. He says before her matters that neither she nor her entire patrilineal family deserves to hear. Just as they intimidate her to recant, so they intimidate her not to recant. They would say to her: My daughter, if you are pure and you are certain that you are pure, stand behind your certainty, as this water is comparable to nothing other than dry poison. If it is placed on healthy skin it causes no harm. If, though, it encounters a wound, it begins seeping in and descending. If she said: I was defiled, she writes a receipt for her marriage contract and leaves. If she said: I am pure, they take her up to the eastern gate, the Gate of Nikanor, as there they give the sotot to drink, purify the birthing mothers, and purify the leper. The priest seizes her garments; if they ripped, they ripped; if their seam split, their seam split. It is taught: “And he shall expose the woman’s head” – the priest goes behind the woman and exposes her, in order to fulfill the mitzva of exposure; this is the statement of Rabbi Yishmael. Another matter: It teaches regarding Jewish women that they should cover their heads. Even though there is no proof of the matter, there is an allusion to the matter: “Tamar took ashes on her head and rent the embroidered tunic that was upon her” (II Samuel 13:19). It is taught: “And he shall expose the woman’s head” – I have derived only her head; her body, from where is it derived? The verse states: “The woman.” If so, why does the verse state: “And he shall expose [the woman’s] head”? It teaches that the priest unravels her hair. If she was covered in white, he covers her in black. If she had on her gold jewelry, necklaces, nose rings, and rings, one removes them from her to render her unattractive. Just as she displayed no concern for the honor of the Omnipresent, so, one displays no concern for her honor. Then he brings a rope crafted from trees and ties it above her breasts. Why a rope crafted from trees [hamitzri]? Rabbi Yitzḥak said: It is because she performed an act characteristic of Egypt [Mitzrayim]. Anyone who wishes to watch her may watch except for her slaves and maidservants, because she is emboldened by them. All the women may watch her, as it is stated: “All the women will be chastised, and they will not act in accordance with your lewdness” (Ezekiel 23:48). “And he shall place on her palms” – from here that if she was missing her hands she would not drink. It is taught: He would bring her meal offering in a wicker basket and place it on her hand in order to exhaust her, so that she will recant. “And in the hand of the priest shall be the water of bitterness that causes curse” – he shows her the water in order to instill fear in her. “The priest shall administer an oath to her, and he shall say to the woman: If a man has not lain with you, and if you did not stray in defilement while married to your husband, be absolved of this water of bitterness that causes curse” (Numbers 5:19). “The priest shall administer an oath to her” – the priest administers the oath to her, and she does not take the oath on her own. “And he shall say to the woman” – the priest shall teach her the content of the oath; this is the statement of Rabbi Yishmael. Rabbi Yonatan says: If she does not understand his language, he shall say it to her by means of an interpreter. “If a man has not lain with you” – to include one who performed the initial stage of intercourse from either side. “And if you did not stray in defilement while married to your husband” – to the exclusion of coercion. Just as “while married to your husband” is willingly, here too it is willingly. “Be absolved of this water of bitterness that causes curse” – he would say to her: If you are pure, drink the water and do not refrain, so that you will become pure to your husband by means of this water. He would administer the oath so that she would drink. “But you, if you strayed while married to your husband, and if you were defiled, and a man has lain carnally with you, other than your husband” (Numbers 5:20). “But you” – you did so intentionally. “If you strayed while married to your husband, and if you were defiled” – to include if she was warned regarding one who is nine years and one day old. Our Rabbis said: When a woman is in seclusion with her husband and engages in intercourse with him but her heart is devoted to another man whom she saw along the way, you have no greater adultery than that, as it is stated: “Adulterous wife, who takes strangers instead [taḥat] of her husband” (Ezekiel 16:32). Is there a woman who engages in adultery while being with [taḥat] her husband? Rather, this is one who encountered another man and coveted him, and she engages in intercourse with her husband but her heart is devoted to him. The Arabian king asked Rabbi Akiva: ‘I am a Cushite, and my wife is a Cushite, and she gave birth to a white child; I will kill her because she committed an act of harlotry while married to me.’ He [Rabbi Akiva] said to him: ‘Are the statues and portraits in your house black or white?’ He said to him [Rabbi Akiva]: ‘White.’ He [Rabbi Akiva] said to him: ‘While you were busy with her, she fixed her glance at the white art forms, and she gave birth in their image. If you wonder regarding this matter, derive it from the flock of Jacob our patriarch, as they would conceive in the presence of the rods. As it is stated: “The flocks conceived in the presence of the rods”’ (Genesis 30:39); and the Arabian king conceded to Rabbi Akiva. Here too, Moses alluded in the Torah: “[If you strayed] while married to your husband, and if you were defiled, and a man has lain carnally with you, other than your husband.” It is not only in this regard that we are administering the oath to you, but regarding what you strayed with anybody other than your husband. It is taught: “Other than your husband” – to the exclusion of if the other act of intercourse preceded your husband, as if her husband had lain with her afterward, the water does not examine her. But did we not learn: Just as the water examines her, the water examines him. Just as she is forbidden to her husband so she is forbidden to the paramour. Just as she is forbidden to the husband’s brother, so she is forbidden to the paramour’s brother. Just as the water examines her for each and every act of intercourse that she receives from her husband after the paramour, so they examine him. Rabbi Avin said in the name of Rabbi Eila: Here it is where it is known; here it is where it is unknown. “The priest shall administer to the woman the oath of the curse, and the priest shall say to the woman: May the Lord render you as a curse and as an oath among your people, in the Lord causing your thigh to fall and your belly to distend” (Numbers 5:21). “The priest shall administer…the oath…” – from here it is derived that if the scroll was written before she accepted the oath upon herself, it is not valid, as first “[The priest] shall administer…the oath” is written, and then: “[The priest] shall write…[in a scroll]” (Numbers 5:23). “The oath of the curse” – from here you derive regarding all the oaths in the Torah that they should be a curse and an oath. Since “oath” is stated in the Torah unaccompanied, and it specified in one of those instances that it is nothing other than a curse and an oath, I specify regarding all oaths in the Torah that they should be a curse and an oath. “The priest shall say to the woman: May the Lord render you” – since “oath” is stated in the Torah unaccompanied, and it specified in one of those instances that it is only with the name “the Lord,” I specify regarding all oaths in the Torah that they should be only with the name “the Lord.” “As a curse [ala] and as an oath” – why is it stated? It is because it says elsewhere: “If he heard the sound of an ala” (Leviticus 5:1). I have derived only an ala; from where is it derived to render an oath like an ala? You deliberate: Ala is stated here and ala is stated elsewhere; just as in the case of ala that is stated here, it rendered an oath like a curse [ala], so too, in the case of ala that is stated elsewhere, it rendered an oath like an ala. “As a curse and as an oath” – as all the women will curse in this manner: May what befell her befall you. “And as an oath”; as they will all take oaths in this manner: May what befell her befall me if I do not do such and such. “Among your people” – but the people will be at peace. “Among your people” – but not among another people, as there is a difference between a person who is debased in a place with which one is familiar and a person who is debased in a place with which one is unfamiliar. “In the Lord causing your thigh [to fall and your belly to distend]” – this is the women’s examination. “This water that causes curse will enter your innards, to cause the belly to distend and the thigh to collapse; and the woman shall say: Amen, amen” (Numbers 5:22). “[This] water that causes curse…[to cause the belly to distend and the thigh to collapse]” – Rabbi Yosei HaGelili says: This is the belly and thigh of the paramour. The verse tells that just as the punishment will be visited upon her, so the punishment will be visited upon him. The matters can be inferred a fortiori. If [for] the lesser attribute of punishment one who generates a sin for another is like him, all the more so [he would be like him] for the greater attribute of good. “And the woman shall say: Amen, amen” – since oaths are stated in the Torah unaccompanied and it specified in one of those instances that it is only with amen, I specify regarding all oaths in the Torah that they should be only with amen. As, if you do not answer amen after the one administering the oath, you render his oath vain. “Amen, amen” – from here it is derived that they extend the oath for her: Amen from this man, amen from another man. From here, you derive regarding all the oaths in the Torah that they extend it to include old matters upon them, this can be inferred a fortiori: If for the sota, who was not accused previously, her oath includes earlier events, [then for] robberies that had been claimed beforehand, is it not logical that one extends it to include old matters upon them. “Amen” – that I was not defiled, and if I was defiled, may the curse come upon her. Rabbi Elazar in the name of Rabbi Yosei ben Zimra: Amen for acceptance; amen for an oath; amen, your statement is confirmed. Amen for acceptance from a sota: “And the woman shall say: Amen, amen.” Amen for an oath: “In order to fulfill the oath that I took [to your forefathers…and I said: Amen, Lord]” (Jeremiah 11:5). Your statement is confirmed: “Benayahu son of Yehoyada answered the king and said: Amen” (I Kings 1:36) – may the Lord confirm your words. “The priest shall write these curses [ve’et haalot ha’eleh] in a scroll, and erase it in the water of bitterness” (Numbers 5:23). “[The priest] shall write [these] curses” – as they are written, as, if he wrote them out of order, it is not valid. When he comes to write the scroll, from what place does he begin? From, “If a man has not lain with you.… But you, if you strayed.… The priest shall administer [to the woman] the oath.… [This] water [that causes curse] will enter” (Numbers 5:19–22), but he would not write: “And the woman shall say: Amen, amen” (Numbers 5:22); this is the statement of Rabbi Yosei. What is his source? “Alot” – actual curses; “ve’et” – to include commands and acceptances; “haalot” – to include curses that emerge from blessings, e.g., “be absolved of [this] water of bitterness…,” as from a positive you infer a negative; “ha’eleh” – to the exclusion of the curses in the book of Deuteronomy. Rabbi Yoḥanan and Rabbi Shimon ben Lakish: One says: He administers the oath and then writes, and one says: He writes and then administers the oath. The one who says: He administers the oath and then writes; it is as it appears in the verses: “[The priest] shall administer an oath” (Numbers 5:19), “He shall give the woman to drink the water of bitterness that causes curse, and the water that causes curse will enter her for bitterness” (Numbers 5:24). “He shall give the woman to drink…” – Rabbi Shimon would say: Drinking is stated before the meal offering and drinking is stated after the meal offering, to say that if drinking was prior, it is valid, and if the meal offering was prior, it is valid. “The priest shall take the meal offering of jealousy from the woman’s hand, and he shall wave the meal offering before the Lord and bring it near to the altar” (Numbers 5:25). “The priest shall take…from the woman’s hand” – does he wave in his hand? Is it not in the hand of the woman that he waves? Rather, from here it is derived that he takes it from a non-sacred vessel and places it into a sacred vessel, and the priest places his hands beneath hers and has her wave it. From here, they said: He would take her meal offering from the wicker basket and place it in a service vessel and place it in her hands. And the priest places his hands beneath hers and has her wave it. He shall wave, bring it near, take a handful, and burn it upon the altar, and the rest is eaten by the priests. “From the woman’s hand” – but not from her attendant, as if she began to menstruate she would not drink. “He shall wave the meal offering” – to and fro, raises and lowers. From where is it derived? The verse states: “That was waved and that was raised” (Exodus 29:27). Raising is juxtaposed to waving, to say that everywhere that there is waving, there is raising. From here they said: The mitzva of waving is to and fro, raising and lowering. “The priest shall take a handful from the meal offering, its memorial portion, and burn it upon the altar, and then he shall give the woman the water to drink” (Numbers 5:26). “The priest shall take a handful from the meal offering…” – from the undivided meal offering; that it should not be placed in two vessels when he takes a handful. “And burn” the meal offering – this is the burning of the handful that is called a memorial portion. “And then he shall give the woman the water to drink” – like the matter that we stated. “He shall give her the water to drink, and it will be, if she was defiled and committed trespass against her husband, the water that causes curse will enter her for bitterness, and her belly will distend, and her thigh will fall, and the woman will become a curse among her people” (Numbers 5:27). “He shall give her the water to drink…” – Rabbi Akiva would say: If the scroll was erased and she said: I will not drink, if it is due to fear, they give her to drink against her will. But if she said it due to certainty, they do not give her to drink; she has already been examined. “Will enter her” – why is it stated? Because it says: “Her belly will distend,” I have derived only her belly and her thigh; the rest of the limbs, from where is it derived? The verse states: “Will enter her.” “And [the woman] will become a curse” – they will curse invoking her: May it befall you as it befell so-and-so. Likewise it says: “You will leave your name as a curse for My chosen: May the Lord God put you to death; but His servants He will call by another name” (Isaiah 65:15). We find that the wicked are an oath for the righteous. From where is it derived that the righteous are a blessing for the wicked? It is as it is stated: “Nations will bless themselves by him” (Jeremiah 4:2), and it says: “He blessed them that day, saying: By you shall Israel bless, saying: May God place you like Ephraim and like Manasseh, and he placed Ephraim before Manasseh” (Genesis 48:20). “And if the woman was not defiled, and she is pure, she will be absolved and will conceive offspring” (Numbers 5:28). “And if the woman was not defiled, and she is pure” – Rabbi Yishmael says: Who defiled her that the verse purifies her, as it says: “And she is pure”? Rather, the verse tells: Since slander spread in her regard, she is forbidden to her husband. “And she is pure” – pure to the husband, pure to the [alleged] paramour, pure for terumot. Rabbi Yehuda says in the name of Rabbi Elazar: Do we not know that if the woman was not defiled that she is pure? Why does the verse state: “And she is pure”? Rather, ultimately, the Holy One blessed be He will repay her in exchange for her disgrace: If she would give birth in pain, she will give birth with ease; if she would give birth to ugly children, she will give birth to white children. Some say: “And she is pure” – the fetus is pure. “She will be absolved and will conceive offspring” – to the exclusion of a sexually underdeveloped woman and one who is unfit to give birth. “This is the law of jealousy when a woman will stray while married to her husband, and become defiled” (Numbers 5:29). “This is [zot] the law [torat] of jealousy [hakenaot]”: “Hakenaot” – that he warns her in the eternal Temple, and in Shilo, in Nov, and in Givon. “Torat” – it teaches that a woman drinks and repeats, whether in the case of one husband and two paramours, in the case of two husbands and one paramour, or in the case of two husbands and two paramours. Is it so, perhaps, even in the case of one husband and one paramour? The verse states: “Zot.” “When a woman will stray while married to her husband” – this is to draw a parallel from a man to a woman and a woman to a man, to say: Just as, if he was blind he does not cause her to drink, as it is written: "And it was hidden from the eyes of her husband” (Numbers 5:13), so too, if she was blind, she would not drink. And just as, if she was missing a leg, or a missing a hand, or mute she would not drink, as it is written: “The priest shall have the woman stand…and he shall place on her palms” (Numbers 5:18), “and the woman shall say” (Numbers 5:22), so, if he was missing a hand or a leg, or mute he would not cause her to drink. “And become defiled” – Rabbi Akiva would say: The four times that it is stated in the portion: “If she was defiled” (Numbers 5:27), “and if [the woman] was not defiled” (Numbers 5:28), “defiled” (Numbers 5:14), “and become defiled” – one for the husband, one for the paramour, one for teruma, one for the priesthood. “Or a man who will be overcome with the spirit of jealousy, and warn his wife and stand the woman before the Lord. The priest shall perform for her this entire ritual” (Numbers 5:30). “Or a man who will be overcome…” – why is it stated? It is because it says: “A spirit of jealousy overcame him, [and he warned his wife]” (Numbers 5:14); it is optional. Is it, perhaps, that just as until he warned her it is optional, so too here, after he warned her it is optional? The verse states: “Or a man who will be overcome [with the spirit of jealousy, and warn his wife]; it is obligatory. “The priest shall perform for her this entire ritual” – from here they said that the scroll of a sota that was written at night is not valid. Here it is stated: “This entire ritual [tora]” and elsewhere it is stated: “On the basis of the law [tora] that they will instruct you” (Deuteronomy 17:11). Just as judgment is during the day, so the scroll of the sota is during the day. From where is it derived that if he wrote one letter, erased one letter, wrote one letter, and erased one letter, that it is not valid? It is as it is written: “The priest shall perform for her this entire ritual.” “The man will be absolved of iniquity, and that woman will bear her iniquity” (Numbers 5:31). “The man will be absolved of iniquity” – that he will not say: Woe is me that I have killed a Jewish woman; woe is me that I engaged in relations with a defiled woman. That is why it is stated: “The man will be absolved…” “The man will be absolved of iniquity” – he need not be concerned that perhaps merit deferred it for her. Is it, perhaps, that she too need not be concerned that perhaps merit deferred it for her? The verse states: “And that woman will bear her iniquity.” This is in accordance with the one who said that merit defers and it is not apparent. Another matter: “The man will be absolved of iniquity” – when the man is absolved of iniquity, “that woman will bear her iniquity.” But when the man is not absolved of his iniquity, the woman does not bear her iniquity, as the water does not examine her, like the matter that is stated: “I will not reckon with your daughters when they engage in licentiousness or with your daughters-in-law when they commit adultery, [for they themselves consort with lewd women and they sacrifice with harlots]” (Hosea 4:14), when they are committing adultery. He said to them: Since you are pursuing licentiousness, the water will not examine your wives. That is why it is stated: “The man will be absolved of iniquity, and that woman [will bear her iniquity].” “Speak to the children of Israel, and say to them: If the wife of any man will stray and commit a trespass against him” (Numbers 5:12). Another matter: “If [the wife of any man] will stray [tiste]…” – the Rabbis interpret the verse regarding the act of the calf. “Man” – this is the Holy One blessed be He, who is called man, as it is stated: “The Lord is a Man of war” (Exodus 15:3). “If the wife [of any man] will stray” – this is Israel, who strayed from following Him, just as it says: “They have quickly strayed [saru]” (Exodus 32:8), and it is translated: “They have quickly strayed [satu].” And they are called His wife, as it is stated: “It shall be on that day, the utterance of the Lord, that you will call Me my spouse [ishi]” (Hosea 2:18). Likewise it says: “You shall sanctify them [vekidashtam] today and tomorrow” (Exodus 19:10); “you shall be holy [kedoshim]” (Leviticus 19:2). “And commit a trespass against him” – this is the trespass of idol worship, just as it says: “To commit trespass against the Lord in the matter of Peor” (Numbers 31:16). “And a man had lain with her carnally, and it was hidden from the eyes of her husband, and she was secluded and she was defiled, and there is no witness against her, and she was not coerced” (Numbers 5:13). “And a man had lain” – this is Aaron, who crafted the calf for them. “Carnally [shikhvat zera]” – as that was the way of its worship; they would pass their offspring [zaram] before it in the fire, just as it says: “And you shall not give from your offspring [umizarakha] to pass to Molekh” (Leviticus 18:21). “And it was hidden from the eyes of her husband, and she was secluded” – Heaven forfend, they thought to themselves as though the supernal eye does not see, just as it is written: “They said: The Lord will not see” (Psalms 94:7), and it says: “Clouds obscure for Him, and He does not see” (Job 22:14). “And she was secluded [venistera]” – just as it says: “Woe to those who go to the depths from the Lord to conceal [lastir] a scheme […and they say: Who sees us and who knows of us]” (Isaiah 29:15). “And she was defiled” – just as it says: “Like the impurity of the menstruant their way was before Me” (Ezekiel 36:17). “And there is no witness [ve’ed] against her” – there was no prophet in their midst who could warn [sheya’id] them; just as it says: “The Lord warned Israel and Judah by means of every prophet of every vision” (II Kings 17:13), as they had already killed Ḥur because he was rebuking them. “And she was not coerced” – they performed it of their own volition, and that is why they were punished. “A spirit of jealousy overcame him, and he warned his wife, and she was defiled, or a spirit of jealousy overcame him, and he warned his wife, and she was not defiled” (Numbers 5:14). “A spirit of jealousy [kina] overcame him” – “for I, the Lord your God, am a jealous [kana] God” (Exodus 20:5). “And he warned his wife” – just as it says: “Go, descend, because your people has become corrupted…” (Exodus 32:7). “And she was defiled” – just as it says: “They prostrated themselves to it and they sacrificed to it” (Exodus 32:8). “Or a spirit of jealousy overcame him, and he warned his wife, and she was not defiled” – as there were many upright people in their midst but the Holy One blessed be He was jealous regarding all of them. He sought to eliminate the good with the wicked, as it is stated: “Now, let Me be, and My wrath will be enflamed against them, and I will eliminate them” (Exodus 32:10). “The man shall bring his wife to the priest, and he shall bring her offering on her behalf, one-tenth of an ephah of barley flour; he shall not pour oil upon it, and he shall not place frankincense upon it, for it is a meal offering of jealousy, a meal offering of remembrance, a reminder of iniquity” (Numbers 5:15). “The man shall bring” – this is the Holy One blessed be He. “His wife” – this is Israel. “To the priest” – this is Moses, who was a priest all seven days of the inauguration. And it says: “Moses and Aaron were among His priests” (Psalms 99:6). What is the bringing? He brought their sentence to Moses, as He said to him: “Go, descend, because your people has become corrupted” (Exodus 32:7). “And he shall bring her offering on her behalf” – as He gave to Moses at that time two Tablets of Testimony, as it is stated: “When He finished…He gave Moses [the two Tablets of Testimony]” (Exodus 31:18). “One-tenth of an ephah” – as the Ten Commandments were written upon them. “Barley flour” – due to the iniquity of idol worship, Israel became like flour, just as it says: “Take a millstone and grind flour” (Isaiah 47:2). And the Holy One blessed be He dispersed them among the nations, just as it says: “I dispersed them among all nations” (Zechariah 7:14), as in the commandment: “You shall not have [other gods]” (Exodus 20:3) – He alluded to the four kingdoms. “He shall not pour oil upon it” – as the Holy One blessed be He said to him: “Now, let Me be…” (Exodus 32:10); “and he shall not place frankincense upon it” – just as it says: “Let Me alone…” (Deuteronomy 9:14), saying that he should mention neither the merit of the patriarchs nor the merit of the matriarchs. “For it is a meal offering of jealousy” – just as it says: “I have seen this people, and behold it is a stiff-necked people” (Deuteronomy 9:13). “A meal offering of remembrance” – as in the commandment: “You shall not have [other gods]”; Israel will be remembered positively for those who recognize the futility of idol worship, as it is stated: “Who shows kindness for thousands […for those who love Me]” (Exodus 20:6). “A reminder of iniquity” – for those who stray after it, as it is stated: “Who reckons the iniquity of the fathers [against the children]” (Exodus 20:5). “The priest shall bring her near and have her stand before the Lord” (Numbers 5:16). “The priest shall bring her near” – as he prayed on their behalf, just as it says: “Moses implored the Lord…” (Exodus 32:11). “And have her stand before the Lord” – as the Holy One blessed be He forgave and said that He would not eliminate them all, just as it says: “The Lord reconsidered the evil” (Exodus 32:14). “The priest shall take sacred water in an earthenware vessel, and from the dirt that is on the floor of the Tabernacle the priest shall take, and he shall place it into the water” (Numbers 5:17). “The priest shall take” – this is Moses. “Sacred water” – for the sanctity of the Name of the Holy One blessed be He, as he went down “to the brook that descends from the mountain” (Deuteronomy 9:21). “In an earthenware vessel” – just as an earthenware vessel has no purification after it was impurified, so too, they, all those who strayed after the calf, have no remedy, as they were all eliminated. “And from the dirt” – this is the gold dust that he ground, just as it says: “He ground it into a powder” (Exodus 32:20). “That is on the floor of [karka] the Tabernacle [hamishkan]” – as by means of the calf, the Israelites who worshipped it descended to the ground [lakarka] and were taken as collateral [nitmashkenu] in the hands of death. “The priest shall take” – this is Moses. “And he shall place it into the water” – just as it says: “I cast its dust into the brook that descends from the mountain” (Deuteronomy 9:21). “The priest shall have the woman stand before the Lord, and he shall expose the woman’s head, and he shall place on her palms the meal offering of remembrance – it is a meal offering of jealousy; and in the hand of the priest shall be the water of bitterness that causes curse” (Numbers 5:18). “The priest shall have [the woman] stand” – this is Moses. “The woman…before the Lord” – just as it says: “Moses stood at the gate of the camp and said: Whoever is for the Lord, join me…” (Exodus 32:26). “And he shall expose [ufara] the woman's head” – “Moses saw the people, that they were exposed [farua], as Aaron had exposed them [ferao]” (Exodus 32:25). At that moment, leprosy overcame them, just as it says: “And his head shall be unshorn [farua]” (Leviticus 13:45). “And he shall place on her palms the meal offering of remembrance” – he reprimanded them because of the Torah that they received. If they merit, they will have a [positive] remembrance of their name, but because they violated it, it was “a meal offering of jealousy.” “And in the hand of the priest” – this is Moses. “Shall be the water of bitterness that causes curse” – the verse teaches you that by means of Moses, the brook turned into bad water. “The priest shall administer an oath to her, and he shall say to the woman: If a man has not lain with you, and if you did not stray in defilement while married to your husband, be absolved of this water of bitterness that causes curse” (Numbers 5:19). “The priest shall administer an oath to her” – this is the oath that they will fulfill the Torah, just as it says: “This is the blood of the covenant that the Lord has made [with you regarding all these matters]” (Exodus 24:8). There is no covenant without an oath. This is what Moses said to them: If you fulfilled the oath of the covenant, “if [a man] has not lain…,” that you did not stray after idol worship, that you did not prostrate yourself to it. “And if you did not stray” – if you did not sacrifice; “defilement” – that you did not frolic before it; “be absolved of this water of bitterness” – just as it says: “He said: If You will heed the voice of the Lord your God [and will perform what is right in His eyes…all of the diseases that I placed on Egypt I will not place upon you]” (Exodus 15:26). “But you, if you strayed while married to your husband, and if you were defiled, and a man has lain carnally with you, other than your husband” (Numbers 5:20). “You, if you strayed” – this is one who sacrificed to the calf. “But you, if you strayed” – this is one who burned incense. “If you were defiled” – this is one who poured libations. “And if you were defiled” – this is one who prostrated himself. “And a man has lain [carnally with you]” – this is one who accepted it upon them as a god, and said to it: “You are my god” (Isaiah 44:17). All these were with witnesses and without forewarning. “The priest shall administer to the woman the oath of the curse, and the priest shall say to the woman: May the Lord render you as a curse and as an oath among your people, in the Lord causing your thigh to fall and your belly to distend” (Numbers 5:21). “The priest shall administer to the woman the oath [of the curse [uvalato]]” – just as it says: “To pass you into the covenant of the Lord your God and His curse [uve’alato]” (Deuteronomy 29:11). A covenant is nothing other than an oath, just as it says: “Because both of them took an oath there. They made a covenant in Beersheba” (Genesis 21:31–32). From where is it derived that they took an oath with a curse [ala] at Sinai? It is as it is written: “These are the words of the covenant [that the Lord commanded Moses to make with the children of Israel in the land of Moav], besides the covenant that He made with them at Ḥorev” (Deuteronomy 28:69). It juxtaposes the covenant at Ḥorev with the covenant in the land of Moav. Just as there it was with an ala, so too, here it is with an ala. Which is the covenant at Ḥorev? “But if you will not heed Me…” (Leviticus 26:14). “And the priest shall say to the woman” – this is Moses. “May the Lord render you as a curse and as an oath…” – these are the curses in the book of Leviticus. “This water that causes curse will enter your innards, to cause the belly to distend and the thigh to collapse; and the woman shall say: Amen, amen” (Numbers 5:22). “This water that causes curse will enter” – this is the water of the brook into which Moses cast the gold dust of the calf, and Moses administered an oath to them by everything that they had received at Sinai that the water would examine them. “Will enter” is written here three times corresponding to the three sentences to which the worshippers of the calf were sentenced: The sword, examination by water, and a plague. “To cause the belly to distend and the thigh to collapse” – it teaches that even Aaron, the paramour, was punished with them, as it is stated: “And [the Lord] was incensed with Aaron [to destroy him]” (Deuteronomy 9:20). “To destroy him” is nothing other than the death of children, just as it says: “I destroyed his fruit from above…” (Amos 2:9). All his sons were fit to die, but Moses prayed on his behalf and the two died corresponding to the two curses stated here: “To cause belly [beten] to distend and thigh [yarekh] to collapse.” From where is it derived that the verse is speaking of the death of children? It is as it is written: “The womb [habaten] is a reward” (Psalms 127:3); “the fruit of your womb [bitnekha]” (Deuteronomy 7:13); and it said: “Who emerged from Jacob’s loins [yerekh]” (Exodus 1:5). And the two remained. Likewise it says: “For every matter of transgression” (Exodus 22:8) – it is speaking of Aaron, who caused Israel to transgress the commandment: “You shall not have [other gods]” (Exodus 20:3). “For an ox” (Exodus 22:8) – just as it says: “They exchanged their Glory for the molded image of an ox” (Psalms 106:20). “For a donkey” (Exodus 22:8) – these are the Egyptians, who are called donkeys, just as it says: “Whose [flesh] is the flesh of donkeys” (Ezekiel 23:20); they incited Israel to craft the calf. “For a sheep” (Exodus 22:8) – this is Israel, who strayed after it and are called sheep, just as it says: “Israel is scattered sheep” (Jeremiah 50:17). “For a garment [salma]” (Exodus 22:8) – that they crowned it as king over them, just as it says: “You have a garment [simla]; be our ruler” (Isaiah 3:6). “For any lost item” (Exodus 22:8) – as they lost what they said at Sinai: “Everything that the Lord has spoken we will perform” (Exodus 19:8). “Regarding which he says: This is it” (Exodus 22:8) – as they said regarding the calf: “This is your god, Israel” (Exodus 32:4). “The statements of both of them shall come before the judges [elohim]” (Exodus 22:8) – this is Moses, who is called elohim: “See, I have placed you as a god [elohim] for Pharaoh” (Exodus 7:1). “Whomever elohim condemns [yarshiun]” (Exodus 22:8) – this is Moses; yarshian is written. “Shall pay double to the other [lere’ehu]” (Exodus 22:8) – these are his [Aaron’s] two sons that he paid to the Holy One blessed be He, who is a Companion [re’a] of Israel, as they died. “And the woman shall say: Amen, [amen]” – this is Israel, who answered amen after the curse of idol worship, just as it says: “Cursed is the man who will craft an idol…[and the entire people shall answer and say: Amen]” (Deuteronomy 27:15). Why “amen” twice? It corresponds to “cursed” in particular and “cursed” in general, just as it says: “Cursed is one who will not uphold [the matters of this Torah to perform them, and the entire people shall say: Amen] (Deuteronomy 27:26). “The priest shall write these curses in a scroll, and erase it in the water of bitterness” (Numbers 5:23). “The priest shall write these curses in a scroll” – this is Moses. “In a scroll” – this is the tablet on which it was written, “Who reckons the iniquity of the fathers [against the children]” (Exodus 20:5). But, did he write them? Was it not the Holy One blessed be He who wrote them? It is, rather, because Israel strayed, the Holy One blessed be He gave them only to Moses, just as it says: “He gave to Moses” (Exodus 31:18). That is why they are called by his name, as though he had written them. Why does it call the tablet a scroll? It is because it was a scroll. “And erase it in the water of bitterness” – it is because, due to Israel’s iniquity, he shattered the tablets, and the script flew off of them, and with that erasure of the script, Israel drank their punishment in the water. “He shall give the woman to drink the water of bitterness that causes curse, and the water that causes curse will enter her for bitterness” (Numbers 5:24). “He shall give the woman to drink” – just as it says: “He gave the children of Israel to drink” (Exodus 32:20) – he examined them like sotot. “The priest shall take the meal offering of jealousy from the woman’s hand, and he shall wave the meal offering before the Lord and bring it near to the altar” (Numbers 5:25). “The priest shall take the meal offering of jealousy from the woman's hand” – these are the tablets that the Holy One blessed be He was sending to them; he took them [the tablets] from them, as He did not wish to give it to them. “And he shall wave the meal offering before the Lord” – he restored the script of the tablets to its place. “And bring it near to the altar” – these are the tablets that he shattered at the foot of the mountain, just as it says: “He cast the tablets from his hands and he shattered them at the foot of the mountain” (Exodus 32:19), in the place of the altar that Moses built at the foot of the mountain to receive the Torah, just as it says: “He built an altar at the foot of the mountain” (Exodus 24:4). “The priest shall take a handful from the meal offering, its memorial portion, and burn it upon the altar, and then he shall give the woman the water to drink” (Numbers 5:26). “The priest shall take a handful from the meal offering…” – as Moses advocated on behalf of Israel from what was written on the tablets: “Who performs kindness for the thousands [of generations], for those who love Me” (Exodus 20:6). Moses said: The patriarchs loved You, perform kindness for them and save their descendants. That is what is written: “Remember Abraham, [Isaac, and Israel]” (Exodus 32:13). “Then he shall give [the woman]…to drink” – after he implored on their behalf and caused the countenance of fury to pass, just as it says: “Moses turned and descended from the mountain” (Exodus 32:15), then he examined them like sotot. “He shall give her the water to drink, and it will be, if she was defiled and committed trespass against her husband, the water that causes curse will enter her for bitterness, and her belly will distend, and her thigh will fall, and the woman will become a curse among her people” (Numbers 5:27). “He shall give her the water to drink, and it will be, if she was defiled and committed trespass against her husband, [the water that causes curse] will enter [her]” – when they drank from them, all the sinners died an unnatural death. A noblewoman asked Rabbi Eliezer: ‘Why for one sin of the calf did they die three deaths?’ He told her: ‘The only wisdom for a woman is with her spindle, as it is written: “Every woman who was wise hearted spun with her hands”’ (Exodus 35:25). Horkanus said to him: ‘In order not to answer her, you caused us a loss of three hundred kor of tithes each year.’ He said to him: ‘Let matters of Torah be burned and not transmitted to women.’ When she departed, his students said to him: ‘Rabbi, that one you rebuffed with a reed; what do you respond to us?’ Rabbi Berekhya bar Abba bar Kahana said in the name of Rabbi Elazar: Anyone for whom there were witnesses and forewarning would be executed by the court; witnesses but no forewarning, would be examined like the sota; no witnesses and no forewarning, would die in the plague. Rav and Levi bar Sisi, both of them said: One who sacrificed, burned incense, or poured libations would be executed by the court. One who clapped, danced, or frolicked would be examined like a sota. One who rejoiced in his heart would die in the plague. “The woman will become a curse among her people” – but her people are well, as they were stricken and the rest were spared. “And if the woman was not defiled, and she is pure, she will be absolved and will conceive offspring” (Numbers 5:28). “And if the woman was not defiled” – these were the upright people who drank. “And she is pure” – this is the tribe of Levi. “She will be absolved” – these are the Levites, who merited the sacred service for this, as all their actions were in purity. “And she will conceive offspring [venizre’a zera]” – these are the upright Israelites, whose offspring entered the land, just as it says: “I will sow her [uzratiha] in the land for Me” (Hosea 2:25). The Holy One blessed be He did for them what he said to Abraham: “And this entire land that I said I will give to your descendants, [they shall inherit it forever]” (Exodus 32:13), as it is written after the act of the calf: “The Lord said to Moses: Go, ascend from here […to the land regarding which I swore to Abraham…saying: I will give it to your descendants]” (Exodus 33:1). “This is the law of jealousy when a woman will stray while married to her husband, and become defiled” (Numbers 5:29). “This is the law of jealousy [hakenaot]” – so said the Holy One blessed be He: This law of zealotry [kenaot] vis-à-vis idol worship will exist forever. Just as the Holy One blessed be He exacted punishment upon the worshippers of the calf with jealousy, so he will exact retribution against them throughout the generations. Likewise, it says: “They incensed Me [kinuni] with a non-god, angered Me with their vanities” (Deuteronomy 32:21). What is written? “Bloated with famine” (Deuteronomy 32:24), corresponding to: “Her belly will distend,” as Onkelos translated: Swollen with famine. “From without the sword will bereave” (Deuteronomy 32:25), corresponding to those whom the Levites killed by sword. “And ketev meriri’ (Deuteronomy 32:24) – this is pestilence, corresponding to: “The Lord afflicted the people with a plague” (Exodus 32:35). “When a woman will stray while married to her husband” – “The adulterous wife takes strangers in place of her husband” (Ezekiel 16:32); the prophet admonished them that instead of [serving] the Holy One blessed be He they engaged in idol worship. “Or a man who will be overcome with the spirit of jealousy, and warn his wife and stand the woman before the Lord. The priest shall perform for her this entire ritual” (Numbers 5:30). “Or a man who will be overcome with the spirit of jealousy” – Moses was prophesying that the Holy One blessed be He is destined to be jealous in their regard. That is why he wrote at the beginning of the portion: “A spirit of jealousy overcame him” (Numbers 5:14), as he is speaking of the past jealousy regarding the calf. At the end it is written: “will be overcome with the spirit of jealousy,” which is said regarding the future. “And warn [kineh] his wife” – this was in the days of Ezekiel when Israel was engaged in idol worship and the Holy One blessed be He warned [vekineh] them, as it is stated: “He said to me: Son of man, lift your eyes now to the way northward. I lifted my eyes to the way northward, and behold, north of the gate of the altar was this image of infuriation [kina] in the entrance” (Ezekiel 8:5). “And stand the woman before the Lord” – as Ezekiel admonished them, to cause them to repent to the Holy One blessed be He, to no avail. “The priest shall perform for her” – this is Ezekiel. “This entire ritual” – that he and Jeremiah the priest prophesied in their regard that punishments would befall them just as they befell Israel in the wilderness due to the act of the calf. The punishment befell Israel in their days. You find that in the act of the calf they died by sword, so in the days of these priests it is written in their regard: “And those for the sword to the sword” (Jeremiah 43:11). With the calf they died unnatural deaths, so, in the days of Jeremiah: “They will die deaths of diseases” (Jeremiah 16:4). With the calf they died of pestilence, as it is stated: “The Lord afflicted the people with a plague” (Exodus 32:35); so in the days of Jeremiah: “And those for pestilence to pestilence.” Regarding the calf, it is written: “And on the day of My reckoning [pokdi]” (Exodus 32:34), and in the days of Ezekiel, it is written: “Those appointed [pekudot] over the city, draw near” (Ezekiel 9:1). That is why it is stated: “The priest shall perform for her this entire ritual.” “The man will be absolved of iniquity, and that woman will bear her iniquity” (Numbers 5:31). “The man will be absolved of iniquity” – this is the Holy One blessed be He, who will cleanse Israel so that they will no longer perform any iniquity before Him, as this is what He said to them by means of Ezekiel: “I will sprinkle pure water upon you, [and you will be purified; from all your impurities and from all your idols I will purify you], I will give you a new heart…I will place My spirit within you…I will save you from all your impurities” (Ezekiel 36:25–27, 29). “And that woman will bear her iniquity” – just as it says: “Not for your sake am I acting, the utterance of the Lord God, let it be known to you; be ashamed and humiliated because of your ways, house of Israel” (Ezekiel 36:32). Just as the Holy One blessed be He forgave them regarding the calf, and he acceded to them, rested in their midst, and took them into the land, so, Ezekiel prophesied that the Holy One blessed be He will do so again ultimately, as it is stated: “Speak to them: So said the Lord God: Behold, I am taking [the children of Israel]…[and I will bring them to their land].… they will no longer be defiled with their idols.… My dwelling place will be [among them].… [and the nations will know] that I am the Lord who sanctifies Israel when My Sanctuary is in their midst forever” (Ezekiel 37:21, 23, 27–28).

“Speak to the children of Israel, and say to them: When a man or a woman will articulate to take the vow of a nazirite, to abstain for the Lord” (Numbers 6:2). “When a man or a woman will articulate…” – that is what is written: “His calves are pillars of marble, set on sockets of fine gold; his appearance is like Lebanon, choice like cedars” (Song of Songs 5:15). “His calves [shokav],” this is the world that the Holy One blessed be He desired to create, just as it says: “And his desire [tshukato] is for me” (Song of Songs 7:11). From where is it derived that He says so? It is as it is stated: “The heavens and the earth…were completed [vaykhulu]” (Genesis 2:1). Vaykhulu is nothing other than an expression of desire, as it is stated: “My soul longs, indeed it yearns [kaleta]…” (Psalms 84:3). “Pillars [amudei] of marble [shesh],” as He established [shehe’emid] the entire act of Creation in six [shisha] days, as it is stated: “For in six days the Lord made [the heavens and the earth, the sea and everything that is in them]” (Exodus 20:11); these are the three matriarchs from which everything was created. “Set on sockets of fine gold,” as their foundation was three excellent matters, unparalleled in the world. That is what is written: “The Lord founded the earth with wisdom, established the heavens with understanding. With His knowledge, the depths were breached” (Proverbs 3:19–20); this is the sea. “Wisdom,” is the fear of the Lord, just as it says: “Behold, the fear of the Lord, it is wisdom, and turning away from evil is understanding” (Job 28:28). “Knowledge,” this is one who knows his Creator, just as it says: “There is no knowledge of God in the land” (Hosea 4:1), and it says: “Contemplating and knowing Me” (Jeremiah 9:23). “His appearance is like Lebanon,” this is the reward of a penitent [baal teshuva], who is characterized as turning away from evil. In his regard the verse said: “I will heal their waywardness [meshuvatam]…his glory will be like the olive tree and his fragrance like Lebanon” (Hosea 14:5,7). “Choice [bachur] like cedars,” this is one who fears and knows his Creator, who is called righteous. In his regard, the verse said: “The righteous man flourishes like a palm tree; like a cedar in Lebanon he grows tall” (Psalms 92:13). And it says: “And chose [uvachor] him from all the tribes of Israel [to be a priest for Me]” (I Samuel 2:28). And it says: “Happy is the one You choose [tivchar] to bring near” (Psalms 65:5). “His palate is sweet” (Song of Songs 5:16), this is the Holy One blessed be He. See what it says: “For so said the Lord to the house of Israel: Seek Me and live” (Amos 5:4). Do you have a palate sweeter than that? “As I live, the utterance of the Lord God, I surely do not desire the death of the wicked person…” (Ezekiel 33:11). Do you have a palate sweeter than that? “And when the wicked person repents…[he will live]” (Ezekiel 33:19). Do you have a palate sweeter than that? Rabbi Shimon ben Lakish said: Provided that he regrets the wickedness. How so? Rabbi Shimon ben Yoḥai taught: If there was a man who was absolutely wicked all his days, and ultimately he became absolutely righteous, in his regard, the verse says: “The wickedness of the wicked person, he will not stumble on it [on the day that he repents for his wickedness]” (Ezekiel 33:12). Rabbi Yoḥanan said: Moreover, all the transgressions that he violated, the Holy One blessed be He enumerates them as merits. That is what is written: “Myrrh, aloes, and cassia [ketziot] were on all your garments [bigdotayikh]” (Psalms 45:9). All the betrayals [begidot] that you betrayed Me, they are like myrrh and aloes when they are truncated [ketziot]. And it says: “Because of them he will live” (Ezekiel 33:19). Another matter, “his palate is sweet” – Rabbi Shmuel bar Naḥman said: In three places, the nations of the world heard that the Holy One blessed be He was rebuking Israel, and they rejoiced, but ultimately they departed shamefacedly. These are they: “Go now let us reason together [venivakheḥa] says the Lord” (Isaiah 1:18). They said: ‘Now he will eradicate the enemies of Israel from the world. Is it possible for these to contend [lehitvake’aḥ] with their Creator?’ When He said to them: “If your sins will be like scarlet, [they will be whitened as snow]” (Isaiah 1:18), they said: ‘Is this the rebuke? He is seeking merely to ease the tension with them.’ Similarly, “Hear, mountains, the Lord’s quarrel…[as the Lord has a quarrel with His people, and with Israel He will contend]” (Micah 6:2). They said: ‘Now he will eradicate the enemies of Israel from the world. Is it possible for these to contend with their Creator?’ When He said to them: “My people, what did I do to you, and how did I exhaust you? Testify against Me” (Micah 6:3), they said: ‘Is this the rebuke? He is seeking merely to ease the tension with them.’ Similarly, “The Lord has a quarrel with Judah, and will reckon with Jacob [according to his ways; according to his exploits, He will recompense him]” (Hosea 12:3). They said: ‘Now he will eradicate the enemies of Israel from the world. Is it possible for these to contend with their Creator?’ When He said to them: “In the womb, he was at his brother’s heels, [and with his strength he strove with God]” (Hosea 12:4), they said: ‘Is this the rebuke? He is seeking merely to ease the tension with them.’ Rabbi Yudan bar Rabbi Shimon said: This is analogous to a widow who complained about her son. She saw the judge sentencing with fire, with tar, and with lashes. She said: ‘If he judges my son with these sentences, he will kill him.’ She was afraid. When he finished his matters, he said to her: ‘What did he do to you?’ She said to him: ‘When he was in my womb, he would kick me.’ He said to her: ‘Is this a transgression?’ So, Jacob in the womb was at his brother’s heels. Rabbi Elazar in the name of Rabbi Simai: The God of Jacob accorded him honor. Another matter, “his palate is sweet,” Rabbi Azarya and Rav Aḥa in the name of Rabbi Yoḥanan: When Israel heard: “I am [the Lord your God]” (Exodus 20:2) at Sinai, their souls departed from them. The speech returned to the Holy One blessed be He. It said before Him: ‘You are living, Your Torah is living. You sent me to the dead, they are all dead.’ At that moment, the Holy One blessed be He then made the speech more palatable for them. “The voice of the Lord is mighty; the voice of the Lord is majestic” (Psalms 29:4). Rabbi Ḥama bar Rabbi Ḥanina said: For the lads, "the voice of the Lord is mighty," for the feeble, “the voice of the Lord is majestic.” Rabbi Shimon ben Yoḥai taught: The Torah restored their souls to them, as it is stated: “The Torah of the Lord is perfect, restoring the soul” (Psalms 19:8). “All of Him is delightful” (Song of Songs 5:16) – Rabbi Ḥiyya bar Abba: The way of the world is that a laborer works with the homeowner and he pays him his salary for having sullied himself in mortar. But the Holy One blessed be He cautions Israel and says to them: ‘Do not sully yourselves with evil matters and I will give you your reward.’ That is what is written: “Do not render yourselves abominable by means of any swarming creature that swarms...For I am the Lord…” (Leviticus 11:43–44). What is “I am the Lord”? I am trustworthy to pay a reward. Is that not remarkable? That is, “all of Him is delightful.” Rabbi Tanḥum ben Rabbi Ḥiyya in the name of Rabbi Yoḥanan: It is written: “Sanctify My Sabbaths” (Ezekiel 20:20). How do you sanctify it? It is with food, with drink, and with a clean garment. What is written in its regard? “And they will be a sign between Me and you, to know that I am the Lord your God” (Ezekiel 20:20). “I am the Lord,” I am trustworthy pay you a reward. That is, “all of Him is delightful.” “This is my beloved” (Song of Songs 5:16), just as it says: “I have distinguished you from the peoples to be Mine” (Leviticus 20:26). Rabbi Levi said: All of the actions of Israel are distinct from the nations of the world; in their plowing, in their sowing, in their reaping, in their gathering, in their threshing, in their granaries, in their wine presses, in their shaving, and in their counting. In their plowing, “do not plow with an ox and a donkey together” (Deuteronomy 22:10). In their sowing, “your field, you shall not sow with diverse kinds” (Leviticus 19:19). In their reaping, “you shall not complete reaping the corner of your field” (Leviticus 19:9). In their gathering, “And you forget a sheaf in the field, [you shall not return to take it]” (Deuteronomy 24:19). In their threshing, “you shall not muzzle an ox in its threshing” (Deuteronomy 25:4). In their granaries, in their wine presses, “the fullness of your crop and the outpouring of your liquids, you shall not delay” (Exodus 22:28). In their shaving, “the corner of their beard they shall not shave” (Leviticus 21:5). In their counting, Israel counts by the moon and the nations of the world count by the sun. “When you take a census [of the children of Israel]…” (Exodus 30:12). “Take a census of…” (Numbers 1:2). “To be Mine,” (Leviticus 20:26), you are Mine. That is, “this is my beloved.” “And this is my companion” (Song of Songs 5:16), Rabbi Yudan in the name of Rabbi Ḥama ben Rabbi Ḥanina and Rabbi Berekhya in the name of Rabbi Abahu said: That He adds companions for me. How so? It is written: “I have distinguished you from the peoples” (Leviticus 20:26); like one who selects the good from the bad: he selects and then selects again as, typically, one who selects the bad from the good does not then select again. So, the Holy One blessed be He waits for the nations of the world; perhaps they will repent, and He will draw them near under His wings. Another matter, “his calves [shokav] are pillars of marble…” – “his calves,” this is the Torah, as it is stated: “And an elixir [veshikui] for your bones” (Proverbs 3:8). “Pillars of marble” – why are matters of Torah likened to pillars? It is because they are the pillars of the world, as it is stated: “If not My covenant of day and night, I would not have set the statutes of heaven and earth” (Jeremiah 33:25). Rabbi Huna said in the name of bar Kappara: Just as these pillars have capitals above them and bases beneath them, so the portions of the Torah, they are expounded [with respect to the verses] before them and after them. Expounded before them, like this: “When you will come into the land and plant any [fruit] tree, [you shall regard its fruit as forbidden…]” (Leviticus 19:23). What is written before that? “If a man lies carnally with a woman [who is a slave…]” (Leviticus 19:20). What does one have to do with the other? It is, rather, that a person who goes and joins his friend in his plantings, since he is entering and exiting inside his friend’s house, he is suspect regarding his friend’s maidservant. Just as a person separates himself from orla fruits, so, those who corrupt themselves with maidservants are separated from the upright on the Day of Judgment. As Rabbi Yudan said in the name of Rabbi Levi: Those who were accustomed to allow themselves maidservants in this world, are destined to be hanged by the crowns of their heads in the future, as it is stated: “Indeed, God will shatter the heads of His enemies, hairy skulls” (Psalms 68:22). He says: Am I not liable to bring a guilt offering? “He walks in his guilt” (Psalms 68:22), this man will continue to walk in his guilt. How are they expounded after them? “Three years it shall be forbidden for you; it shall not be eaten” (Leviticus 19:23). What is written thereafter? “You shall not eat with the blood” (Leviticus 19:26). What does one have to do with the other? Rather, the Holy One blessed be He said: For orla you wait three years but for your wife you do not wait for her to be purified from her menstruation? For orla you wait three years but for your animal you do not wait until its blood is squeezed out? Who fulfilled the mitzva of the blood? Saul fulfilled the mitzva of the blood, as it is stated: “They told Saul, saying: Behold, the people are sinning against the Lord by eating with the blood…Saul said: Disperse among the people and say to them: Let each man bring [his bull to me, and each man his sheep, and you shall slaughter with this and eat, and you shall not sin against the Lord by eating with the blood]” (I Samuel 14:33–34). What is “you shall slaughter with this [bazeh]”? The Rabbis said: He showed them a knife, how much the measure of its length should be. It is the numerical value of bazeh: beit – two, zayin – seven, heh – five, that is fourteen fingerbreadths. He said: In accordance with this protocol, you shall slaughter and eat. When did the Holy One blessed be He repay him? It was on the day of war, as it is stated: “It was on the day of battle that neither sword nor spear was found in the hand of all the people who were with Saul and Yonatan, but was found with Saul and with Yonatan his son” (I Samuel 13:22). Who provided it for him? Rabbi Huna said in the name of Rabbi Yitzḥak: The angel provided it for him. The Rabbis say: The Holy One blessed be He provided it for him. It was a sword, measure for measure. What is written? “Saul built an altar to the Lord; [with this one he commenced to build an altar to the Lord]” [I Samuel 14:35). Did his predecessors not build several altars? Noah built an altar, Abraham built an altar, Isaac built an altar, Jacob built an altar, Moses built an altar, Joshua built an altar, and you say: “With this one he commenced to build an altar to the Lord”? Rabbi Yosei said: He began among kings. Rabbi Yudan said: Because he devoted himself with all his soul regarding the matter of slaughter, which is a prerequisite for the altar; therefore the verse ascribed to him as though he commenced to build an altar. Similarly, the portion of the nazirite is expounded before it and after it. How so after it? “This is the law of the nazirite…” (Numbers 6:21). What is written thereafter? “So, shall you bless the children of Israel… (Numbers 6:23). What does one have to do with the other? Rather, this is what the Holy One blessed be He commanded: Just as the nazirite does not taste wine, you, too, shall not taste wine when you are blessing Israel. Therefore, “so shall you bless” is written in the context of the nazirite. That is why the priests do not lift their hands during the afternoon prayer, due to drunkenness. How is it expounded before it? “When a man or a woman will articulate [to take the vow of a nazirite]” (Numbers 6:2). What is written before? “This is the law of jealousies” (Numbers 5:29). What does one have to do with the other? Rather, when they would give the sota to drink, they would say to her: ‘Wine causes a lot.’ All Israel is standing there, men and women. If she was impure, “her belly will distend [and her thigh will fall]” (Numbers 5:27). Just as it checks her, so it checks him. Israel, the men and the women, who would see, would come to their houses and say: ‘Woe unto so-and-so man and so-and-so woman who drank wine, became drunk, violated a transgression, and died. I take an oath that I will never drink wine so it will not befall me like him.’ The women say likewise. That is why they were juxtaposed one to another. The Holy One blessed be He said: If a person abstains from wine, this is his law: “When a man or a woman will articulate…” Alternatively, just as the nazirite is separated from wine, so the sota is separated from other women, to her detriment. “When a man or a woman will articulate…” – that is what is written: “My son, give me your heart, and your eyes will observe my ways” (Proverbs 23:26). “My son, give,” this is Israel, who are called children, as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1). “Me your heart,” just as it says: “Circumsize the foreskin of your heart…” (Deuteronomy 10:16); “you shall place these words of Mine upon your heart…” (Deuteronomy 11:18). “And your eyes will observe my ways,” just as it says: “You shall see it, and remember all the mitzvot of the Lord” (Numbers 15:39). “For a harlot is a deep pit [and a foreign woman is a narrow well]” (Proverbs 23:27); the verse is speaking regarding idol worship, which is called a harlot [zona], just as it says: “[This people] will stray [vezana] after the foreign gods of the land” (Deuteronomy 31:16). It is called a pit [shuḥa] on the basis of “a person will be made lowly [vayishaḥ]” (Isaiah 2:9). “Deep,” on the basis of “and a man was made low” (Isaiah 2:9). Likewise it says: “The haughtiness of man will be made low [veshaḥ]…” (Isaiah 2:17). From where is it derived that the verse is speaking of idol worship? It is because it is written thereafter: “And the false gods will entirely perish” (Isaiah 2:18). “Well [be’er],” because it was by means of idol worship that Israel descended into a pit, as it is stated: “They bound my life in the pit” (Lamentations 3:53). “Narrow [tzara],” just as it says: “He will besiege [vehetzar] you at all your gates” (Deuteronomy 28:52). “Foreign,” this is idol worship, just as it says: “Foreign gods” (Deuteronomy 31:16). “She, too [af]” (Proverbs 23:28); from where do we derive that idol worship brings wrath [af] upon a person? It is as it is stated: “Lest your heart be seduced, [and you stray and worship other gods]…. The wrath [af] of the Lord will be enflamed against you…” (Deuteronomy 11:16–17). “Will lie in ambush like a kidnapper [keḥetef]” (Proverbs 23:28), just as it says: “You will be quickly eradicated” (Deuteronomy 11:17). “And increase the treacherous among men” (Proverbs 23:28) – “Men [adam],” this is Israel, who are called adam: “You…are men [adam]” (Ezekiel 34:31). “Treacherous [uvogedim],” just as it says: “A secret for me, a secret for me. [Woe is me; the betrayers [bogedim] betrayed and the betrayer of the betrayers [bogedim] is betrayed]” (Isaiah 24:16). Another matter, “[and increase [vetosif]] the treacherous among men,” these are the curses in Torat Kohanim, which are calamities after calamities, and it is written in their regard: “I will increase,” just as it says: “And if after these you will not heed…I will increase my blows upon you” (Leviticus 26:18, 21). From where is it derived that the verse is speaking of idol worship? It is because it is written: “I will destroy your high places [and destroy your sun stones]” (Leviticus 26:30). “To whom woe? To whom alas? [To whom strife? To whom talk? To whom wounds without cause? To whom redness of the eyes?]” (Proverbs 23:29). Although Israel sinned and the Holy One blessed be He delivered them into the hand of the nations of the world due to their iniquities, they [the nations] did not emerge unscathed as, ultimately, the Holy One blessed be He will judge the nations of the world into whose hand He delivered them, just as He did with Egypt and Babylon. This is why “to whom” is written six times – corresponding to the six exiles that Israel was exiled among the nations, and they were all punished on their account. They are: Egypt first, and then Assyria, Babylon, Media, Greece, and Edom. Likewise it says: “I am enraged with great rage at the nations that are at ease, for I was mildly enraged, and they augmented the affliction” (Zechariah 1:15). “For I will facilitate the annihilation of all the nations where I banished you” (Jeremiah 46:28). That is why it is stated: “To whom woe? To whom alas…?” “To those who linger over wine” (Proverbs 23:30), these are Israel, who are called wine, just as it says: “On that day, sing about it, a vineyard of wine” (Isaiah 27:2). “To those who linger,” these are the nations of the world, who linger over wine to imbibe and take all the fruit of their labor. “To those who come to assess the mixture” (Proverbs 23:30), as they investigate strategies in their regard; how they will be able to take everything that they have, kill them, and cause them harm. “Do not look at wine in its redness” (Proverbs 23:31), the Holy One blessed be He cautions the idolaters that they should not place too onerous a yoke upon Israel. That is what is written: “Do not look at wine in its redness.” What is “for he who directs his eye to the cup [bakos]”? (Proverbs 23:31). Bakis is written, as they direct their sight to the purse [bekhisam] of Israel. “Will walk smoothly [bemeisharim]” (Proverbs 23:31); that they [the nations] will take everything that they [Israel] have and leave their houses like a plain [mishor]. Alternatively, “will walk smoothly [bemeisharim],” as each of them [the nations] does to them [Israel] as he sees fit [hayashar be’einav]. Alternatively, “will walk smoothly [bemeisharim],” as they do not deem all the robberies that they rob from Israel as an iniquity, but rather, they think that everything that they do to them is in the category of uprightness [yosher]. “At its end, it bites like a serpent” (Proverbs 23:32). The Holy One blessed be He says to them: Eve, because she followed her eyes upon the advice of the serpent, just as it says: “The woman saw that the tree was good…” (Genesis 3:6). What was her ultimate fate? She was cursed, due to the serpent, seven curses mentioned in the verse, as it is stated: “To the woman He said: I will increase [your suffering and your pregnancy; in pain you shall give birth to children and your desire shall be for your husband, and he shall rule over you]” (Genesis 3:16). That tree was wine. You, too, will be punished through Israel, who were called wine, when you look at them and imbibe their assets, as it is stated: “Israel is sacred to the Lord, the first of His crop, [all those who devour it will be guilty, evil will come upon them]” (Jeremiah 2:3). “And secretes [yafrish] like an adder” (Proverbs 23:32); just as the adder sets a person aside [mafrish] from their life, to death, so, due to their iniquity, that they perform evil vis-à-vis Israel, He will eradicate them from the world, as it is stated: “Egypt will become desolation [and Edom will become a desolate wilderness, due to the villainy against the children of Judah]” (Joel 4:19) – this is robbery, which is tantamount to murder. That is what is written: “That they shed innocent blood in their land” (Joel 4:19). “Your eyes will see strange things” (Proverbs 23:33) – instead of the perspective with which the idolaters would look upon Israel, the Holy One blessed be He will bring upon them uncommon calamities that will be incompatible with one another, in the manner that they befell Israel, just as it says: “Many evils and troubles will find it” (Deuteronomy 31:17); evils that are rivals with one another, like a wasp and a scorpion. “And your heart will speak contradictions [tahpukhot]” (Proverbs 23:33); you [the nations] turn [mithapekh] against them every day, just as it says: “Indeed, against me he will again turn [yahafokh] his hand all day” (Lamentations 3:3). The heart of Israel loses its sanity due to all the troubles that they perpetrate against them. So the Holy One blessed be He will exact retribution against them measure for measure, as He will bring harsh calamities which will cause them to lose their sanity and He will speak to bring upon them confusion and He will bring terror upon them. Tahpukhot, just as it says: “Terror overwhelms [hafakh] me” (Job 30:15). Likewise it says: “The sound of the Lord as He exacts retribution against His enemies” (Isaiah 66:6) – measure for measure. “You will be like one lying in the heart of the sea” (Proverbs 23:34), this is Pharaoh, who drowned in the heart of the sea, just as it says: “The depths congealed in the heart of the sea.” (Exodus 15:8), and it says: “He hurled Pharaoh and his army into the Red Sea” (Psalms 136:15). Just as Pharaoh, the Holy One blessed be He smote him with ten plagues corresponding to the ten matters that he decreed upon Israel, and ultimately drowned him, corresponding to: “Every son who is born, [you shall cast him into the Nile]” (Exodus 1:22), so, the Holy One blessed be He will do to all the idolatrous nations who perform evil to Israel, measure for measure. “Or like one lying atop a mast” (Proverbs 23:34), this was Sisera. What is written? “He harshly oppressed the children of Israel for twenty years” (Judges 4:3). What was his end? Because he would harshly curse them and blaspheme them, that is why he died a contemptible death, that He delivered him into the hands of a woman, just as it says: “For the Lord will deliver Sisera into the hand of a woman” (Judges 4:9). That is why it is stated: “Like one lying” – this was Sisera, in whose regard it is written: “At her feet he knelt, he fell, he lay” (Judges 5:27). “Atop a mast [ḥibel],” as Yael smashed him [hibalto] on his head with the tent peg. That is what is written: “Her hand to the peg she extended, and her right [to the laborer’s hammer]” (Judges 5:26), measure for measure. Another matter, “or like one lying atop a mast,” this was Haman, who sought to kill all the Jews, them and their children, to plunder all their belongings, and he sought to hang Mordekhai. That is why he received measure for measure; he and his sons died and Mordekhai took all his possessions. That is why it is written: “Or like one lying [ukeshokhev]” – this is Haman, who died an unusual death, just as it says: “There is Edom, its kings and all its princes, who, despite their might, were placed with those slain by the sword; they will lie [yishkavu] with the uncircumcised and with those who descend into the pit” (Ezekiel 32:29). “Atop [berosh],” just as it says: “Let his evil plot that he had devised against the Jews return upon his head [al rosho]” (Esther 9:25). “A mast [ḥibel],” these are his sons, as it is stated: “They hanged him and his sons on the gallows” (Esther 9:25). Ḥibel is nothing other than his sons, just as it says: “Why should God become angry at your voice and destroy [veḥibel] your handiwork?” (Ecclesiastes 5:5). The handiwork of a person, these are his children. Ḥibel; ḥevel is written, this is Haman, who was strangled with a rope [ḥevel]. From where is it derived that his belongings went to Mordekhai? It is as it is stated: “Esther appointed Mordekhai over the house of Haman” (Esther 8:2), measure for measure. “They struck me, but I did not feel pain” (Proverbs 23:35), woe unto them, to idolaters who do not learn a lesson; what the Holy One blessed be He did to the earlier generations, the later generations did not learn. That is what is written: “They struck me, but I did not feel pain.” The idolaters say: ‘Even though the Holy One blessed be He smote Pharaoh and Egypt on account of Israel; nevertheless, I did not learn my lesson.’ That is what is written: “But I did not feel pain.” “They beat me, but I did not know” (Proverbs 23:35). [The idolaters say:] ‘Even though He exacted retribution from Sisera, in whose regard it is written: “She struck Sisera” (Judges 5:26), I did not pay attention to it, to learn a lesson from him. “When will I awaken?” (Proverbs 23:35). Moreover, I was waiting for the strike to pass so I can continue to seek Israel’s harm.’ That is what is written: “I will continue to seek it” (Proverbs 23:35). Likewise, it says: “If you crush a fool…in a mortar [with a pestle, his folly will not be removed from him]” (Proverbs 27:22). Another matter, “My son, give me your heart, [and your eyes will observe my ways]” (Proverbs 23:26). What did the Holy One blessed be He see that led him to ask of Israel that the heart and the eyes shall follow Him? It is because transgression is dependent on them. That is what is written: “You shall not rove after your heart [and after your eyes]” (Numbers 15:39). The eyes and the heart are the two agents of sin. “For a harlot [zonah] is a deep pit, [and a foreign woman is a narrow well]” (Proverbs 23:27), just as Moses said: “After which you stray [zonim]” (Numbers 15:39), saying that harlotry is dependent upon them. The eyes see the harlot, and the heart contemplates her. So, the Divine Spirit said by means of Solomon: “For…a deep pit.” Why did he call her a pit [shuḥa]? It is based on: “For her house sags [shaḥa] toward death” (Proverbs 2:18). “Deep [amuka],” just as it says: “Her guests are in the depths [be’imkei] of the grave” (Proverbs 9:18). “Harlot,” this is a married woman. “A narrow well [be’er],” it is because she causes the adulterer to descend to Gehenna. That is what is written: “To the netherworld her steps are supported” (Proverbs 5:5). The netherworld is called a pit [bor], as it is written: “Lord, You elevated my soul from the netherworld; You kept me alive from descending into the pit” (Psalms 30:4). That which it says: “Narrow,” this is Gehenna, which is wide at the bottom and narrow at its mouth. That is what is written: “He has even moved you from a narrow opening, its bottom broad without straitness" (Job 36:16). “Foreign,” as she is foreign to you because she is a married woman. “She, too [af]” (Proverbs 23:28), as she brings wrath [af] upon a person, as it is written: “Do not commit adultery [lo tinaf]” (Exodus 20:13); do not let the wrath [af] benefit [tehene] from you. Alternatively, lo tinaf, do not introduce [titen] wrath [af] between a husband and his wife. “Will lie in ambush keḥetef” (Proverbs 23:28), as the Holy One blessed be He does not wait for a prolongedtime for the adulterers, in order to exact retribution against them. Likewise it says: “I will be a swift witness against the sorcerers, and against the adulterers” (Malachi 3:5). “And increase the treacherous among men” (Proverbs 23:28), as she seduces upright people and renders them treacherous and increases the wicked in Israel. That is what is written: “The woman of folly is clamorous…. She sits at the entrance of her house…to call to the passersby who straighten their paths. Whoever is a fool, let him turn here; to one who lacks heart, she says to him: Stolen waters are sweet…but he does not know that the ghosts are there” (Proverbs 9:13–18). That is, “and increase the treacherous among men.” “To whom woe? To whom alas? [To whom strife? To whom talk? To whom wounds without cause? To whom redness of the eyes?]” (Proverbs 23:29). Regarding the adulterer he says: “To whom woe,” just as it says: “To cause a belly to distend” (Numbers 5:22). “To whom alas [avoi],” this is the father of woe [av oi], just as it says: “And a thigh to fall” (Numbers 5:22). It is because it is the thigh that performs the transgression, that it is called avoi, the father of woe. “To whom strife?” All of these befall whom? The woe and the alas befall the adulterer, who introduces strife between a husband and his wife. That is, “to whom strife?” because the strife is his. Likewise he says: “Who introduces strife between brothers” (Proverbs 6:19); this is a husband and wife who are brethren to each other. “To whom talk?” – moreover, upon whom do these curses, the woe and the alas, come? That is “to whom talk? To whom wounds without cause?” – this is the harlot, who suffered the wounds of love without cause, and with no wound from her husband amuses herself with another. “To whom redness of the eyes,” this is the harlot who gives the adulterer wine to drink, just as it says: “Red eyed from wine” (Genesis 49:12). Another matter, “to whom talk?" – this is the oath of the curse, just as it is written: “The priest shall say to the woman: May the Lord render you [as a curse and an oath]” (Numbers 5:21). “To whom wounds without cause?” – due to her affairs, she was wounded unnecessarily, as the priest exposes her hair, seizes her garments; if they are torn, they are torn, if they unravel, they unravel. “To whom redness of the eyes?” – this is the drinking of the water, as immediately when she would drink, her eyes bulged. All of these befall whom? It is “to those who linger over wine” (Proverbs 23:30). From here [we learn] that wine is a cause. “To those who come to assess the mixture” (Proverbs 23:30), when he hears where there is good wine, he pursues it. “Do not look at wine in its redness [ki yitadam]” (Proverbs 23:31); the Divine Spirit cautioned regarding wine, that a person should not get drunk. Why? Ki yitadam, it is because his destiny is blood [aḥarito dam], as he violates a transgression for which he incurs liability to be put to death. Another matter, Ki yitadam, it is because he desires the blood of [yitaveh ledam] a menstruant and the blood of a zava. “For one who directs his eye to the cup [bakos]” (Proverbs 23:31), bakis is written; due to the kos, he will direct his eye to the pocket [kis] – the Torah employed a euphemism, saying that he would consort with a forbidden relation. “Will walk smoothly [bemeisharim]” (Proverbs 23:31), ultimately, his wife says to him, I have seen like a red rose, and he does not withdraw. Rabbi Asi said: If he is a Torah scholar, ultimately, he will rule the pure impure, and rule the impure pure. Another matter, “will walk smoothly [bemeisharim],” ultimately he will permit all the transgressions and render them forsaken like a plain [mishor]. He speaks with a woman in the marketplace; he speaks profanity, foul language, in his drunkenness, and is not ashamed. “At its end, it bites like a serpent” (Proverbs 23:32); just as the serpent, because it incited Eve to drink wine, the earth was cursed because of it, as it is stated: “Cursed is the earth because of you” (Genesis 3:17). Likewise, Noah, his son, one-third of the world, was cursed due to wine, as it is stated: “Noah awoke from his wine…cursed be Canaan” (Genesis 9:24–25). This is Ḥam, who was his third son, and he is called “the father of Canaan” (Genesis 9:18). That is the way he cursed him. “And secretes [yafrish] like an adder” (Proverbs 23:32); just as this adder sets the person aside from life, to death, so, wine, sets man aside from the paths of life to the paths of death, as wine causes one to engage in idol worship. That is what is written: “Your eyes will see strange things [zarot]” (Proverbs 23:33), just as it says: “There shall be no strange [zar] god among you” (Psalms 81:10). Alternatively, it causes him to consort with a married woman, just as it says: “Why would you err, my son, with a strange woman [zara]” (Proverbs 5:20). Alternately, he will render the mitzvot foreign to him, just as it says: “You rebuke the accursed, insolent ones [zedim] who stray [from Your commandments]” (Psalms 119:21). Zedim are nothing other than those who err due to wine, just as it says: “An insolent [zed] arrogant man, cynic is his name; he acts with malicious ire” (Proverbs 21:24), this is a drunkard who is called arrogant and a cynic. Arrogant, from where is it derived? It is as it is stated: “Indeed wine is treacherous, so an arrogant man will not find repose” (Habakkuk 2:5). A cynic, from where is it derived: “Wine is a cynic, strong drink is tumultuous, and any who err in it will not become wise” (Proverbs 20:1). “And your heart will speak contradictions [tahpukhot]” (Proverbs 23:33) – as he turns [hofekh] his face from the Holy One blessed be He and from the mitzvot, just as it says: “For they are a fickle [tahpukhot] generation” (Deuteronomy 32:20). “You will be like one lying in the heart of the sea” (Proverbs 23:34), this is Noah, who lay in the ark for twelve months in the midst of the Flood waters, and because he drank and became inebriated, he became disqualified as he was castrated. “Or like one lying atop a mast” (Proverbs 23:34), this is Adam, the first man, who was the first of all people. Due to wine, he was punished with death and brought the pangs of death into the world. “They struck me, but I did not feel pain” (Proverbs 23:35); woe unto the adulterer, who does not gain knowledge from what he experienced. He saw what befell the sota due to wine, but did not gain knowledge. “They beat me, but I did not know” (Proverbs 23:35); he saw in the Torah what befell the adulterer due to wine, but did not know how to understand. Rather, he said: “When will I awaken? I will continue to seek it” (Proverbs 23:35), as whenever he will have leisure to engage in harlotry, he will pursue it. We have learned that wine causes harlotry. That is why the Holy One blessed be He wrote the portion of the nazirite after the portion of the sota, so that a person will not perform the act of an adulterer and adulteress, who drank wine and were corrupted; rather, one who fears sin will abstain from wine. That is why it is stated: “When a man or a woman will articulate [to take the vow of a nazirite, to abstain for the Lord]” (Numbers 6:2). That is what is written: “Woe! The tranquil in Zion…” (Amos 6:1), this is the tribes of Judah and Benjamin, who would recline in the palaces of pleasure. “And the secure on Mount Samaria” (Amos 6:1), these are the Ten Tribes who resided securely in Sebastia. “Those who name themselves the foremost of the nations” (Amos 6:1), who descend from two eponyms, Shem and Ever, as from there, Israel are called Hebrews [ivrim]. “And come to them the house of Israel” (Amos 6:1). Idolaters, when they eat and drink, they engage in trivial matters: ‘Who is as wise as Bilam; who is as mighty as Goliath; who is as wealthy as Haman?’ Then Israel comes and they say to them: ‘Was Aḥitofel not wise, was Solomon not wise; was Samson not mighty, was David not mighty; was Koraḥ not wealthy, was Solomon not wealthy, as it is stated in his regard: “The king caused silver to be in Jerusalem like stones…”’ (I Kings 10:27). Everyone agrees with the statement of Israel. “Come to Kalne and see” (Amos 6:2), this is Ketisifon. “And go from there to greater Ḥamat” (Amos 6:2), this is Ḥamat of Antioch. “And descend to Gat of the Philistines” (Amos 6:2), these are the steep fortresses of the Philistines. “Are they better than these kingdoms?” (Amos 6:2). This is Zion and Samaria. “Is their border greater than your border?” (Amos 6:2). The Holy One blessed be He said to them: ‘It is a great and excellent portion that I have given you, that none of all the nations has one greater and more excellent than your portion. Why, then, do you not perform My will and you do not fear Me, that I will bring upon you a punishment because you do not place My words upon your heart?’ That is what is written: “Who spurn the day of evil” (Amos 6:3) – this is the day of exile that they distance from their heart, and are not concerned about it. Rather, they say: “No harm will befall us” (Micah 3:11). “While you convene a session of villainy” (Amos 6:3) – you presented yourselves to reside alongside villainy, this is Esau, just as it says: “For the villainy to your brother Jacob…” (Obadiah 1:10). “Who lie on beds of ivory” (Amos 6:4); on beds from an elephant. “And sprawl [usruḥim] on their couches” (Amos 6:4); that they sully [masrihin] their beds with transgressions, as they would swap their wives with one another and sully their beds with semen that is not theirs. “Eating the fattened sheep from the flock, and the calves from inside the stall” (Amos 6:4). Come and see, each tribe had a day of debauchery of its own. When he would seek to go to his debauchery, he would pass his entire flock before him, would take the fattest of them, stand over it, and slaughter it. “Who strum on the face of the lyre; they considered themselves like David with musical instruments” (Amos 6:5). Just as David would sing to the Holy One blessed be He by means of lyres, so, they prepared lyres for themselves, to sing over wine. That is what is written: “Who drink with wine bowls [mizrekei yayin]” (Amos 6:6). Rav, Rabbi Yoḥanan, and the Rabbis, Rav said: Congealed wine. Rabbi Yoḥanan said: Small cups. The Rabbis say: Cups that have pipes attached to them. From where would they drink? Rabbi Abbahu said in the name of Rabbi Ḥanina: From Patgita, whose wine would seduce the body. The Rabbis said in the name of Rabbi Ḥanina: From Pelugeta. “And anoint themselves with virgin oils” (Amos 6:6); Rabbi Yehuda bar Yeḥezkel said: Oil from olives that were one-third ripened, that removes hair and smooths the skin. Rabbi Yanai said: Oil from Antioch. Even after all this goodness, “but they are not distressed over the destruction of Joseph” (Amos 6:6). What will their end be? Because of wine they were seduced and strayed. That is what is written: “Therefore, they will now be exiled at the head of the exiles…” (Amos 6:7). We have learned that wherever there is wine, there is licentiousness. That is why the Holy One blessed be He wrote the portion of the nazirite after the portion of the sota, because wine causes licentiousness. Therefore, a person should abstain from wine because it will lead him astray. That is why it is stated: “When a man or a woman will articulate [to take the vow of a nazirite, to abstain for the Lord].” That is what is written: “The words of Lemuel the king” (Proverbs 31:1). Why is Solomon called Lemuel? Rabbi Yishmael said: On the very night that Solomon completed the labor of the Temple, he married Bitya daughter of Pharaoh. There was rejoicing there, in the celebration of the Temple and the rejoicing over Pharaoh’s daughter. The rejoicing over Pharaoh’s daughter overshadowed the rejoicing over the Temple. That is what the parable says: Everyone flatters the king. That is why he is called Lemuel, because he cast the yoke of God’s kingdom from upon him, as though saying: ‘Why does he need God [lama lo el]?’ At that moment, the Holy One blessed be He considered destroying Jerusalem. That is what is written: “For [this city has been] a cause of My wrath and of My anger [from the day that they built it until this day; remove it from My presence]” (Jeremiah 32:31). The Rabbis said: Pharaoh’s daughter introduced to him one thousand types of song, and he commanded them to be sung before him that night. She would say to him: ‘This is the way they sing before such-and-such idol, and that is the way they sing before such-and-such idol.’ What did Pharaoh’s daughter do? She spread a hanging over him and affixed on it all sorts of gems and jewels that shone like stars and constellations, and any time Solomon would seek to rise, he would see the stars and constellations and he slept until the fourth hour of the day. Rabbi Levi said: On that day, the daily offering was sacrificed at the fourth hour. Regarding that hour, we learned: There was an incident and the daily morning offering was sacrificed at the fourth hour. Israel were saddened, as it was the day of the dedication of the Temple, but they were unable to do anything because Solomon was sleeping and they were afraid to wake him due to fear of the monarchy. They went and informed Bathsheba his mother and she went and woke him and rebuked him. That is what is written: “The oration with which his mother admonished him” (Proverbs 31:1). Rabbi Yoḥanan said: It teaches that his mother bent him over a post and said to him: “What, my son?” (Proverbs 31:2) – everyone knows that your father was God-fearing. Now, this is what they will say: Bathsheba his mother caused him to do thus. “What, son of my womb?” (Proverbs 31:2) – all the women of your father’s household, once they became pregnant, they would never see the face of the king, but I forced my way and entered so that my son would be fair and agile. “And what, son of my vows?” (Proverbs 31:2) – all the women of your father’s household, when they would become pregnant they would vow and say: ‘Let me have a son who is worthy of kingship,’ but I vowed and said: ‘Let me have a son who will be quick and scholarly in Torah and worthy of prophecy.’ “Do not give your strength to women” (Proverbs 31:3) – you would be pursuing lewdness, as they agitate a man’s mind: “A companion of harlots will lose a fortune” (Proverbs 29:3). “Or let your ways destroy kings” (Proverbs 31:3); the Torah cautioned and said: “He shall not amass for himself many wives” (Deuteronomy 17:17). Be careful regarding these matters, as they destroy kings. “It is not for kings, Lemuel” (Proverbs 31:4); what [business] do you have with kings who say: ‘Why do we need God [lama lanu el],’ and [you] emulate their actions? “It is not for kings to drink wine” (Proverbs 31:4) – why do you liken yourself to kings who drink wine, become inebriated, and perform all kinds of acts of lewdness? Do not emulate their actions. “Or for princes: Where is strong drink?” (Proverbs 31:4). Shall one for whom all the secrets of the world are revealed drink wine and become inebriated? “Lest he drink, and forget what was legislated [meḥukak]” (Proverbs 31:5) – Rabbi Shimon said: These are the words of the Torah that are inscribed [haḥakukim], and it is written among them: “You shall not commit adultery” (Exodus 20:13). “And subvert justice for all the children of the poor” (Proverbs 31:5), she [his mother] said to him: Justice was entrusted to the kingdom of the House of David, just as it is written: “House of David, so said the Lord: Adjudicate justice in the morning” (Jeremiah 21:12). If you drink wine and subvert justice for all the children of the poor, you will exonerate the guilty and convict the innocent. From here they said: A judge who drank a quarter log of wine shall not judge, likewise, a Sage who drank a quarter log of wine shall not issue a ruling. “Give strong drink to the hopeless, and wine to embittered souls” (Proverbs 31:6). Rabbi Ḥanan said: Wine was created in this world only to pay a reward to the wicked in this world, as they are hopeless in the World to Come, and to comfort mourners. That is what is written: “And wine to embittered souls.” From here they said: All those executed by the court would be given undiluted wine to drink to addle their minds. That is what is written: “Give strong drink to the hopeless.” “Let him drink and forget his poverty, [and remember his misery no longer]” (Proverbs 31:7). Regarding the hopeless, it says that he will forget death, which is his poverty. “And…his misery,” is said regarding the embittered soul; one whose sons and daughters die before him and his soul is embittered. The wine will cause his heart to rejoice and he will no longer remember his sorrow. “And remember his misery no longer,” these are his children, who are his misery, like that which we learned: “And our misery” (Deuteronomy 26:7), these are the children, just as it is stated: “Every son that is born [you shall cast into the Nile]” (Exodus 1:22). “Open your mouth for the mute” (Proverbs 31:8), from here [we learn] that if there are none proffering a claim for an heir or for a purchaser, the court proffers a claim on their behalf. Alternatively, “open your mouth for the mute,” this relates to the orphans who do not know how to proffer a claim; moreover, they do not know their father’s business, that the court proffers a claim on their behalf. That is, “for the judgment for all whose lives are transitory [benei ḥalof]” (Proverbs 31:8), these are the children of [someone] dead who passed [sheḥalaf] and went to his eternal home. Another matter, they are their father’s replacement [ḥilufei], just as it says: “For whom there is no replacement [ḥalifot]” (Psalms 55:20) – Rabbi Ḥanina said: This is one who does not leave a son after him. “Open your mouth, rule justly” (Proverbs 31:9), that you will not act in a matter that will teach [false] claims. “And the case of the poor and indigent” (Proverbs 31:9), just as it says: “You shall not distort the judgment of your indigent in his dispute” (Exodus 23:6). Another matter, these are the charities and the gifts to the poor, which is theirs by law, as you must take from the robber and give to them, to realize what is stated: “Do not rob the impoverished, as he is impoverished…” (Proverbs 22:22). Another matter, “the words of Lemuel the king, the oration [masa] [with which his mother admonished him]” (Proverbs 31:1); this is the Torah that admonished Solomon, as it is called the mother [em] of those who study it, just as it says: “For if [im] you call for understanding” (Proverbs 2:3) – em is written. Why are the words called masa? It is because harsh matters will befall anyone who emulates the actions of Solomon. “What, my son [beri]?” (Proverbs 31:2). It does not say “what, beni,” but rather, “what beri.” These are the commands and the prohibitions in the Torah, which is called bar, just as it says: “Kiss bar, lest he become angry…” (Psalms 2:12), as all its matters are clear [barim]. It is regarding a prohibition in the Torah: “You shall not marry them; your daughter you shall not give to his son, [and his daughter you shall not take for your son]” (Deuteronomy 7:3), that it says this matter. It is because Solomon took from the daughters of the nations and married them, as it is stated: “King Solomon loved many…women… from the nations, regarding whom the Lord had said to the children of Israel: Do not consort with them, and they shall not consort with you, as they will sway [your heart after their gods; Solomon clung to them for love]” (I Kings 11:1–2). Ḥananya ben Rabbi Yehoshua said: It is for that reason that it said: “You shall not marry them.” Rabbi Shimon ben Yoḥai says: Actually “for love” [means] for harlotry. Rabbi Yosei bar Ḥalafta says: He did not require them to convert and to draw them near beneath the wings of Heaven. “What, son of my womb [bitni]?” The Torah cautioned regarding a married woman. This is why beten is written here, as regarding an adulterer and an adulteress it is written: “Her belly [bitna] will distend…” (Numbers 5:27); “to cause a belly [beten] to distend…” (Numbers 5:22). “What, son of my vows?” The Torah cautioned him not to drink wine so that he would not come to engage in harlotry. This why “my vows” is written here, corresponding to the portion of the nazirite that is written after the portion of the sota. In it, it is written: “When a man or a woman will articulate to take [a vow of a nazirite].” “Do not give your strength to women” (Proverbs 31:3) – after the Divine Spirit alluded to these three prohibitions, it then detailed them specifically. That is what is written: “Do not give your strength to women,” corresponding to the foreign women whom he took and they diverted his heart from the Holy One blessed be He. “Your strength,” that is the strength of the Torah that said: “He shall not amass for himself many wives” (Deuteronomy 17:17), and he violated it. “Or let your ways eradicate counsel [melakhin]” (Proverbs 31:3), the verse is speaking regarding harlotry with a married woman. That is what is written: “Or let your ways [udrakhekha] eradicate,” just as it says: “As all flesh has corrupted [its way [darko]]” (Genesis 6:12). “Eradicate” – matters of Torah that counsel you to good, just as it says: “Counsel and resourcefulness are mine” (Proverbs 8:14). Melakhin is nothing other than counsel, just as it says: “Therefore, king, let my counsel [milki] be acceptable to you” (Daniel 4:24). That is, “eradicate [lamḥot] counsel,” just as it says: “The [priest] shall write these curses [in the scroll, and he shall dissolve [umaḥa] them]” (Numbers 5:23). “It is not for kings, Lemuel…” He was called by three names: Yedidya, Kohelet, and Solomon. Rabbi Yehoshua ben Levi said: Seven – [those three, and] Agur, ben Yakeh, Lemuel, Itiel. Rabbi Shmuel bar Naḥman said: His primary essence was three: Yedidya, Kohelet, and Solomon. Rabbi Shmuel bar Naḥman concedes regarding these four; that he was called by them as a nickname and [therefore] they require expounding. Agur, because he accumulated [agar] matters of Torah. Yakeh, because he expelled [heki] matters of Torah, like this bowl that is filled for a while and emptied after a while. Lemuel, as he whispered [nam] to God [lael]: ‘I can amass many wives and not sin.’ Itiel, as he said: ‘God [el] is with me [iti] and I will prevail.’ And it says: “It is not for kings, Lemuel.” The Torah said three matters regarding which kings were commanded: Not to amass many wives, not to amass many horses, and not to amass much gold and silver. They must not say [lomar] to God [lael] that they will amass and will not sin. “It is not for kings to drink wine” (Proverbs 31:4). This is stated regarding the vow of the nazirite that is written after the portion of the sota, that kings must guard themselves from wine, and likewise princes, so they will not come to lewdness and render the world guilty. Why did it caution kings and princes alone? After all, everybody must be cautious regarding wine so they will not drink and be corrupted. It is, rather, because kings have the wherewithal to drink and do anything in transgression that they wish, and there is no one to reprimand them. “Lest he drink, and forget what was legislated [mekhukak]” (Proverbs 31:5); due to the wine that he drank, he will forget what the Torah commanded to the legislator [mekhokek] – the statutes of the Torah; that is the portion of the sota. “And subvert justice for all the children of the poor” (Proverbs 31:5). This adulterer who goes to the married woman and she becomes pregnant from him, that mamzer has no portion in the belongings of her husband, but he will receive a portion of his belongings with his [other, actual] sons because they think he is his son. Another matter, at times, the husband will not leave a son, and by Torah law, the inheritance then goes to his brothers. But this mamzer will inherit his belongings, as they think he is his son, and [this] will subvert justice for all the children of the poor. That is why after the sota, the Torah cautioned regarding the law of the nazirite, as wine causes the adulterer and the adulteress to sin. That is what is written: “When a man or a woman will articulate [to take the vow of a nazirite, to abstain for the Lord].” From where is it derived that Solomon later conceded? It is as it is stated: “I am a greater fool than a man [ish]” (Proverbs 30:2) – this is Noah, as it is written: “Noah, the man [ish] [of the soil], began [and he planted a vineyard]” (Genesis 9:20) – by means of wine he was cursed, but I [Solomon] did not learn from him. “And the understanding of man [adam] is not mine” (Proverbs 30:2) – this is Adam the first man, who, by means of the wine that he drank, the entire world was cursed because of him, as Rabbi Avin said: Eve poured wine for Adam and he drank, as it is stated: “The woman saw [vatereh] that the tree was good for eating…” (Genesis 3:6), and it is written: “Do not look at [tereh] wine in its redness” (Proverbs 23:31). “I have not learned wisdom” (Proverbs 30:3) – from the wisdom of the Torah, as everywhere that wine is written, it makes an impression. “Nor do I know sacred knowledge” (Proverbs 30:3). One who seeks to sanctify himself so he will not sin with harlotry, shall abstain from wine. I was corrupted with harlotry, but now “I know sacred knowledge.” That is why the portion of the nazirite is stated after sota. “Speak to the children of Israel” (Numbers 6:2), those who take the vow of the nazirite. “And say to them,” to caution the court regarding this, that they should not allow the nazirite to violate his naziriteship. If they see that he seeks to violate his naziriteship, they shall compel him to fulfill his statement. This is to teach you that the great are cautioned regarding the lesser, and they will be punished due to them if they do not rebuke them. Likewise it says: “They will stumble over one another” (Leviticus 26:37); one due to the iniquity of another. This is to teach you that the entire Jewish people are guarantors for one another. “When a man or a woman will articulate [to take the vow of a nazirite]” – that is what is written: “There was [vayhi] a certain man from Tzora…” (Judges 13:2). Rabbi Levi said: Every place that vayhi is stated, it is nothing other than an expression of suffering: “Vayhi in the days of Aḥashverosh” (Esther 1:1) – there was Haman. “Vayhi in the days when the judges [judged]” (Ruth 1:1) – there was a famine. “Vayhi when man began [to increase]” (Genesis 6:1) – “the sons of the great [saw the daughters of man]” (Genesis 6:2). “Vayhi in the days of Amrafel” (Genesis 14:1) – “they waged a war” (Genesis 14:2). “Vayhi when Joshua was in Jericho…” (Joshua 5:13) – “[a man was standing before him] and his drawn sword was in his hand” (Joshua 5:13). “Vayhi the Lord was with Joshua” (Joshua 6:27) – “the children of Israel committed trespass regarding the proscribed thing” (Joshua 7:1). “Vayhi when Samuel aged” (I Samuel 8:1) – “his sons did not follow his path” (I Samuel 8:3). “Vayhi David was successful in all his endeavors” (I Samuel 18:14) – “Saul was hostile to David” (I Samuel 18:9). “Vayhi a certain man from Tzora…” (Judges 13:2) – “Manoaḥ said to his wife, we will die” (Judges 13:22). Vayhi, Rabbi Yudan said: Every place that this expression is stated regarding the righteous, he is the equivalent of thirty-one righteous men, the numerical value of vayhi. “A certain [eḥad] man,” a great man. Wherever ehad is used it indicates greatness. With regards to the Holy One Blessed be He, one is said as it it written "God is One" (Deuteronomy 6:4); there is no one in the world who is His equal. Likewise, regarding Abraham: “Abraham was one [eḥad]” (Ezekiel 33:24); there was no one in those days who was his equal. Regarding Israel, it is written: “Who is like Your people, Israel, one [eḥad] nation on the earth” (I Chronicles 17:21); there is none among the nations that are its equal. Likewise, regarding Avimelekh it says: “One of [aḥad] the people almost lay with your wife” (Genesis 26:10); because he was king. Likewise regarding Elkana it says: “Eḥad” (I Samuel 1:1), as there was no one in his generation who was his equal. “[There was a certain man] from Tzora [from the family of the Danite]” (Judges 13:2), anyone whose name and the name of his city are stated, it is known that he is from that city. His name, but not the name of his city, it is known that he is from Jerusalem. “From the family of the Danite,” because Tzora belonged to Judah, as it is written: “Eshtaol, Tzora, and Ashna” (Joshua 15:33), and Tzora belonged to Dan, “the border of their inheritance was Tzora, Eshtaol…” (Joshua 19:41), it was necessary to state that he was “from the family of the Danite.” It does not say “from the tribe,” but rather, “from the family of the Danite.” It teaches that his [Manoaḥ’s] father was from Dan and Manoaḥ’s mother was from Judah. In this regard, Jacob said: “Dan will judge his people, [as one of [ke’aḥad] the tribes of Israel]” (Genesis 49:16), like the most elite of the tribes; this is Judah. That is why Jacob juxtaposed him to Judah, as he was from the land of Judah and his mother was from Judah. Likewise Manoaḥ was from Dan and his wife was from Judah; consequently Samson emerged from the tribe of Dan and the tribe of Judah, as they said: The name of Samson’s mother was Hatzlelponi, and her lineage is ascribed to the tribe of Judah, as it is stated: “And the name of their sister was Hatzlelponi” (I Chronicles 4:3). “And his name was Manoaḥ” (Judges 13:2). The wicked precede their name: “Naval was his name” (I Samuel 25:25); “Goliath was his name” (I Samuel 17:4); “Sheva ben Bikhri was his name” (II Samuel 20:21). But the righteous, their name precedes them: “And his name was Elkana” (I Samuel 1:1); “And his name was Yishai” (I Samuel 17:12); “And his name was Boaz” (Ruth 2:1); “And his name was Mordekhai” (Esther 2:5); “And his name was Manoaḥ.” They are similar to their Creator: “But My name, the Lord…” (Exodus 6:3). They raised an objection to it: But is it not written: “Rebecca had a brother and his name was Lavan”? (Genesis 24:29). Rabbi Yitzḥak said: He was conspicuous. Rabbi Berekhya said: He was obvious [meluban] in his wickedness. They raised an objection: “And his name was Mikhaihu” (Judges 17:1) – because he received guests, his name was written like the names of the righteous. They raised an objection from the [verse regarding the] sons of Samuel: “The name of his firstborn son was Joel and the name of his second was Aviya” (I Samuel 8:2). The Rabbis said: Just as this one was wicked, so, too, that one was wicked. Rabbi Yudan said in the name of Rabbi Simon: Ultimately, they repented. That is why he [Samuel’s firstborn, Joel] is called: “Vashni” (I Chronicles 6:13), as they changed [shenishtanu] to good deeds. That is why they merited the Divine Spirit. That is what is written: “The word of the Lord that was to Joel son of Petuel” (Joel 1:1). This is Samuel. Why is he called Petuel? It is because he enticed [pita] the Holy One blessed be He with his prayer. Manoaḥ, why is he called Manoaḥ? It is because he was privileged to speak with an angel, and prophecy is called rest [menuḥa], as it is stated: “Seraya was the minister of Menuḥa” (Jeremiah 51:59). It teaches that Barukh ben Neriya merited the Divine Spirit, just as it says: “The spirit of the Lord will rest [venaḥa] upon him (Isaiah 11:2). “His wife was barren, she had not given birth” (Judges 13:2). This teaches that there was a dispute between Manoaḥ and his wife. He said to her: ‘You are barren; that is why you have not given birth.’ She said to him: ‘You are sterile and that is why I have not given birth.’ Manoaḥ was not sterile. “An angel of the Lord appeared to the woman” (Judges 13:3). From here you learn that Manoaḥ’s wife was a righteous woman who merited having an angel speak with her, to introduce harmony between her and her husband and to inform her that she was barren and it was she who was preventing the pregnancy, not her husband; that is why he spoke with her. Because she saw the angel, she is called Hatzlelponi, because she addressed [pona] the angel. Tzelal is nothing other than an angel, just as it says: “As it is for this that they entered beneath the shelter [betzel] of my roof” (Genesis 19:8). There, because Lot was more righteous than his wife, the angels came to the shelter of his house and not the shelter of her house. However, here, where the angel came to her because she was righteous, that is why she is called Hatzlel. Why is it stated: Hatzlel, and it did not say Hatzel? It is because he appeared to the woman twice, once in the city and once in the field. “Behold now, you are barren and have not given birth” (Judges 13:3); he informed her that she was barren and that is why she had not given birth in order to introduce harmony between her and her husband, as she had been angry at her husband Manoaḥ because she was not giving birth. “But you will conceive, and you will bear a son,” (Judges 13:3), from here on you will conceive and you will bear a son. “Now, please beware” (Judges 13:4); he cautioned her not to drink vinegar of wine and vinegar of intoxicating drink and the water in which grapes were soaked. These are nothing other than precautions for wine, so that the nazirite will not come to drink wine, that is why the verse prohibited them for him. “And do not drink wine or intoxicating drink" (Judges 13:4), just as it says: “From wine and intoxicating drink he shall abstain” (Numbers 6:3), “…and do not eat any impurity” (Judges 13:4). Impure is nothing other than prohibited, as the Torah cautioned the nazirite not to eat anything “that may be derives from the grapevine,” (Numbers 6:4), just as it says: “…and grapes, fresh or dried, he shall not eat. [Throughout his days as a nazirite] he may not eat from anything that may be derived from the grapevine” (Numbers 6:3–4). “For behold, you will conceive and bear a son” (Judges 13:5). From here, the semen from the night was kept in her womb and she had not expelled it. When the angel said to her: “For behold, you will conceive and bear a son,” the womb absorbed that drop. “A razor [umorah] shall not come upon his head” (Judges 13:5), just as it says: “A razor shall not pass on his head” (Numbers 6:5). Why is a razor called morah? It is because the hair fears [mityareh] nothing other than the razor as it shaves a shave of destruction, just as it says: “Do not destroy the corner of your beard” (Leviticus 19:27). “For the lad will be a nazirite to God from the womb” (Judges 13:5). It was revealed before the Holy One blessed be He that Samson was one who would follow his eyes. That is why He cautioned him as a nazirite that he should not drink wine, because wine leads to licentiousness. If, when he was a nazirite, he followed his eyes, had he drunk wine there would have been no rehabilitation for him as he would have constantly been pursuing licentiousness. What is it that is said: “From the womb”? It is to realize what is stated: “Before I formed you in the womb, I knew you” (Jeremiah 1:5). However, regarding the wicked what does it say? “The wicked are corrupt from the womb; liars go astray from birth” (Psalms 58:4). Likewise it says: “I was formed in iniquity; [in sin my mother conceived me]” (Psalms 51:7). “He will begin to deliver Israel from the hand of the Philistines” (Judges 13:5). In him will be fulfilled the prophecy of Jacob, who said: “Dan will judge his people…Dan will be [a serpent]…[I await your deliverance, Lord]” (Genesis 49:16–18). “The woman came and she told her husband, saying: A man of God came to me, and his appearance was like the appearance of an angel of God, very awesome…” (Judges 13:6). From here [we derive that] the Divine Presence would rest only upon those with a striking appearance. “He said to me: Behold, you will conceive [and give birth to a son]” (Judges 13:7), but what he said to her: “Behold now, you are barren” (Judges 13:3), she did not reveal to him, as she did not wish to reveal her inadequacy. “As the lad will be a nazirite to God from the womb until the day of his death” (Judges 13:7). She added [the phrase]: “Until the day of his death,” as she did not know what was in the future. But the angel, who knew that he was going to lose his naziriteship by means of Delilah, that was why he did not say: “Until the day of his death.” “Manoaḥ entreated [vayetar] the Lord, and said: Please, my Lord, the man [of God whom You sent, let him come again to us]” (Judges 13:8). Rabbi Shimon ben Lakish said: Why is the prayer of the righteous analogized to a pitchfork [eter]? It is to say to you: Just as the pitchfork overturns the grain in the field from place to place, so the prayer of the righteous overturns the attribute of cruelty to the attribute of mercy. “God heeded the voice of Manoaḥ, [and the angel of God came again to the woman]” (Judges 13:9). Why did the angel of God return to the woman and did not come to Manoaḥ? It was in order to avoid invalidating his initial statements that he said to the woman. Alternatively, it was to endear her in his eyes. “The woman hurried, ran, [and told her husband]” (Judges 13:10). It teaches that all actions of the righteous are with alacrity. “[Behold, the man] who on that day [bayom] came to me, [appeared to me]” (Judges 13:10). It does not say “today [hayom],” but rather, bayom. It teaches that the angel did not appear to her until the following day, because Manoaḥ did not pray until the morning prayer of the following day, just as it says: “Lord, in the morning hear my voice…” (Psalms 5:4). It teaches that the righteous seek clarity regarding their actions. “[Are you the man who spoke to the woman?] He said: I am” (Judges 13:11); I am initially and I am ultimately, as I am not changing my words. “Manoaḥ said: Now, let your words come” (Judges 13:12). Manoaḥ said to him: ‘Until now, I have heard from the woman, and women are not qualified to instruct, and one may not rely on their statements. But, “now, let your words come,” I would like to hear from your mouth, as I do not believe her statements; perhaps she made changes in her statement, or subtracted or added.’ “What will be the guidelines for the lad?” (Judges 13:12); what naziriteship must he observe after he is born? “…and his actions?” (Judges 13:12); what shall his mother do all the days that she is pregnant with him? “The angel of the Lord said to Manoaḥ: “From everything that I said to the woman [let her beware]” (Judges 13:13), in order to accord honor to the woman and endear her to him. “Let her beware” (Judges 13:13), he said to him regarding vinegar of wine, vinegar of intoxicating drink, and the water in which grapes were soaked: “She shall not partake of anything that may be derived from the grapevine and she shall not drink wine or intoxicating drink” (Judges 13:14), in its plain sense. “And she shall not eat any impurity” (Judges 13:14), just as it says: “And grapes, fresh or dried, he shall not eat” (Numbers 6:3). “Everything that I commanded her, she shall observe” (Judges 13:14); what he said to her: “A razor shall not come upon his head” (Judges 13:5). “Manoaḥ said to the angel of the Lord: Please let us detain [naatzera] you” (Judges 13:15). Manoaḥ said to him: ‘We had been obstructed, just as it says: “For the Lord had obstructed all wombs of the house of Avimelekh” (Genesis 20:18), and you brought us tidings of relief. Let us make a festival with you, just as it says: “On the eighth day it shall be an assembly [atzeret] for you” (Numbers 29:35). “And we will prepare a young goat before you” (Judges 13:15); you caused us to rejoice and we will rejoice with you with a goat, as rejoicing is only with meat.’ “The angel of the Lord said to Manoaḥ: If you detain me, I will not eat of your food” (Judges 13:16). The angel said to him: ‘It is not the way of the prophets of the Lord to receive payment for their prophecy.’ Regarding false prophets, what does it say? “You profaned Me among My people for handfuls of barley and for crumbs of bread, to kill…” (Ezekiel 13:19). But regarding true prophets, what does it say? “He said: As the Lord before whom I have stood lives, I will not accept” (II Kings 5:16). “If you would prepare a burnt offering, offer it up to the Lord” (Judges 13:16). The angel intimated to him that he needed to offer up a burnt offering to the Lord in response to the good tidings, just as Abraham did when the Holy One blessed be He said to him: “To your offspring, I will give this land” (Genesis 12:7). Immediately, Abraham built an altar in response to the good tidings, as it is written: “He built an altar to the Lord, who appeared to him” (Genesis 12:7), and an altar is for nothing other than an offering. “For Manoaḥ did not know that he was an angel of the Lord” (Judges 13:16). Why is it stated? It is because his wife said to him: “His appearance was like the appearance of an angel of God, very awesome” (Judges 13:6); she was under the impression that Manoaḥ identified that he was an angel, but, nevertheless, he invited him to eat, as he was mistaken, believing that there is eating on High. That is why it is stated: “For Manoaḥ did not know that he was an angel of the Lord.” That is why he invited him to eat. But had he known that he was an angel, he would not have said to him to eat, as he was well-versed in the fact that there is no eating on High. Why did he not identify him? From here you learn that when prophets would go on a mission of the Holy One blessed be He, the Divine Spirit that would rest upon them would confer awesomeness upon them in the eyes of their beholders, as everyone feared them, as they resembled angels. Why, then, did the angels who came to inform Sarah regarding pregnancy eat, but this one did not want to eat? It is because those angels, when they first appeared to Abraham, they appeared to him in the image of wayfarers, and he brought them into his house as he was accustomed to, and invited them to eat. They did not want to deprive him of the exercise of hospitality and they ate with him. After they ate, they stated their mission. It did not appear as though they received payment for their mission. But this angel, initially he stated his mission. Had he eaten with him, it would have appeared as though he received payment for his mission. That is why he refrained from eating. “Mano’aḥ said to the angel of the Lord: What is your name?” (Judges 13:17). It is because he did not identify him as an angel, that is why he asked him regarding his name. “So that when your words come to pass we will honor you [vekhibadnukha]” (Judges 13:17); Manoaḥ said to him: ‘Tell me your name so that I will ask where I might find you when your prophecy comes to pass, and we will give you a gift.’ Vekhibadnukha is nothing other than a gift, just as it says: “For I will honor you [ki khabed akhabedkha]” (Numbers 22:17). “The angel of the Lord said to him: Why do you ask my name?” (Judges 13:18). The angel said to him: ‘You need not ask my name, as ultimately, you will never see me again.’ That is what is written: “It is inscrutable [vehu feli]” (Judges 13:18). Regarding himself, he said to him that he will be obscured from him, that he will never see him again, just as it says: “This knowledge is inscrutable to me. [It is sublime; I cannot reach it]” (Psalms 139:6). Alternatively, “It is inscrutable [vehu feli]” – the angel said to him: ‘I do not know to tell you my name as, in accordance with the mission upon which the Holy One blessed be He sends us, He calls us a name.’ That is: Vehu feli; in accordance with each and every wonder [pelia uflia] that He performs through us, He calls us a name. Alternatively, vehu feli, it is a name. The name of the angel is feli, based on his mission to render Samson a nazirite, just as it says: “For the lad will be a nazirite to God” (Judges 13:5). This is why He called him feli, like the matter that the verse said: “When a man or a woman will articulate [yafli] [to take the vow of a nazirite]…” (Numbers 6:2). You find that Moses alluded to the naziriteship of Samson in this portion, to teach you that there is no matter that is written in the Prophets and the Writings to which Moses did not allude in the Torah. “A man” (Numbers 6:2), this is the angel, who came to render Samson a nazirite, who was called a man, just as it says: “Are you the man who spoke to the woman?” (Judges 13:11). “He said: I am” (Judges 13:11). The angel said to him: ‘You think of me that I am a man, but I am not a man; rather, I am an angel.’ Similarly, “He said: Are you my son Esau? He said: I am” (Genesis 27:24). I am not Esau, but rather, Jacob. “Or a woman” (Numbers 6:2), it is because he first appeared only to the woman. “When…will articulate [yafli]” (Numbers 6:2), as his name is peli. “To take the vow of a nazirite to abstain for the Lord” (Numbers 6:2), “for the lad will be a nazirite of God” (Judges 13:5). “Speak to the children of Israel…” (Numbers 6:2), it is taught: “Speak to the children of Israel” – Israel take a vow of naziriteship but the idolaters do not take a vow of naziriteship. “And say to them” (Numbers 6:2), to include the slaves. “A man,” but not a minor, “or a woman,” to render the women like the men. That is what we learned: The Samaritans do not have naziriteship, women and slaves have naziriteship. There is a stringency regarding women more than slaves, as one compels his slave and does not compel his wife. There is a stringency regarding slaves more than women, as he nullifies the vows of his wife but he does not nullify the vow of his slave. If he nullified for his wife, he has nullified for perpetuity. If he nullified for his slave, when he is liberated, he completes his naziriteship. If he passed from his presence, Rabbi Meir says: He may not drink and Rabbi Yosei says: He may drink. “When…will articulate [ki yafli],” one who is able to distinguish [lehaflot]. From here they said: One who is able to distinguish [mufla] and will soon reach majority, his vows take effect. Alternatively, “when…will articulate” – when one articulates his vow, [this means] to the exclusion of one who ruminates [on becoming a nazir] in their heart. “To take the vow of a nazirite” – why was this portion stated? It is because it says: “If a man takes a vow to the Lord, or takes [an oath]…” (Numbers 30:3); if one took a vow for one day, it is prohibited for one day, for two, it is prohibited for two; from the species regarding which he took a vow, from that species he is prohibited. Do I hear that the same is true regarding naziriteship as well? This is why this portion is stated; whether he took a vow for one day or for one hour, it is prohibited for thirty days to drink wine, to become impure by means of a dead person, and it is prohibited to shave. “To take the vow of a nazirite,” why is “vow” written here? It is to render naziriteship like vows. Just as regarding vows one violates: “One shall not profane” (Numbers 30:3) and “you shall not delay” (Deuteronomy 23:22), the same is true regarding naziriteship. And just as regarding vows, the father nullifies the vows of his daughter and the husband violates the vows of his wife, the same is true regarding naziriteship. “A nazirite, to abstain [nazir lehazir],” it is to render substitutes for naziriteship like naziriteship. One who says: Behold I am a nazik, naziaḥ, paziaḥ, he is a nazirite. Lehazir, it is, perhaps that he can render others nazirites [sheyazir]? The verse states: “Nazirite” – he can render himself a nazirite but he cannot render others a nazirite. However, there is a halakha transmitted to Moses at Sinai that a man renders his son a nazirite, but a woman does not render her son a nazirite. Rabbi Yishmael says: Nazir lehazir; [we learn] from here that a person can establish naziriteship during his naziriteship. “To abstain for the Lord.” Shimon HaTzadik said: In all my days, I had never eaten the guilt offering of a nazirite. One time, one from the south came and I saw him, that he was ruddy, with beautiful eyes, and a fine appearance, and his locks were curls, arranged in piles. I said to him: ‘What did you see that led you to destroy this fine hair?’ He whispered to me: ‘Rabbi, I was a shepherd in my city and I went to fill the vessel with water from the spring. I saw my reflection in the water and my evil inclination quickly overcame me and sought to eliminate me from the world. I said to it: Wicked one, why are you proud of something that is not yours? It is of dust, worms, and maggots. I will consecrate you to Heaven and shave you for the sake of Heaven.’ I lowered my head and kissed him and I said to him: ‘May there be many like you in Israel, who perform the will of the Omnipresent.’ In your regard, the verse said: “To abstain for the Lord.” Rabbi Mona asked: Why would Shimon HaTzadik not eat the guilt offering of a nazirite? If you say it is because the nazirite is a sinner because he afflicted himself by abstaining from wine, did Shimon HaTzadik not partake of a sin offering of fats, or a sin offering of blood? Shimon Hatzadik believed that people take a vow of naziriteship in anger. Since they vow in anger, they will ultimately come to regret. Since he regrets, his offerings become tantamount to slaughtering non-consecrated animals in the Temple courtyard. However, since this one took a vow after consideration, his mouth and his heart were in concert. “From wine and intoxicating drink he shall abstain: vinegar of wine and vinegar of intoxicating drink he shall not drink; he shall not drink anything in which grapes were soaked, and grapes, fresh or dried, he shall not eat” (Numbers 6:3). “From wine and intoxicating drink…” – that is what is written: “Woe, the valiant to drink wine…who vindicate the wicked following a bribe…” (Isaiah 5:22–23). There it is written: “Happy are you, land, that your king is a free man” (Ecclesiastes 10:17). When is the land characterized as happy? It is when its king engages in Torah, as it is stated: “The tablets were the work of God [and the writing was the writing of God, engraved [ḥarut] on the tablets]” (Exodus 32:16) – do not read it as ḥarut, but rather, as ḥerut, freedom, as one is a free man [ben ḥorin] only when one engages in Torah study. “And your princes dine at the proper time” (Ecclesiastes 10:17), as they set fixed times for Torah and they eat thereafter, to realize what is stated: “Go, eat your bread with joy, and drink your wine with a good heart, as God has already accepted your actions” (Ecclesiastes 9:7). That is what is written thereafter: “In valor and not in drunkenness” (Ecclesiastes 10:17), with the valor of Torah, not with the drunkenness of wine. That is why Isaiah said: The valor of Torah is characterized with “happy” (Ecclesiastes 10:17), but the valor of wine is with “woe,” – “woe, the valiant to drink wine” (Isaiah 5:22). Likewise it says: “To whom, woe? To whom, alas…. To those who linger over wine” (Proverbs 23:29–30). “And capable men [anshei ḥayil] to mix intoxicating drink” (Isaiah 5:22). There it is written: “You shall identify from among the people [capable men [anshei ḥayil]]…They shall judge the people…” (Exodus 18:21–22). But these are capable men only to mix intoxicating drink, just as it says: “To those who come to assess the mixture” (Proverbs 23:30). What is “to mix intoxicating drink”? They would mix strong wine with weak wine in order to become inebriated with it. There was an incident involving a group of dissolute men, who would eat and drink until midnight but would not become inebriated. Wine was brought to them; they said mix wine with wine. They did so until the wine entered them. They arose and struck one another in a drunken state. Their cry circulated throughout the city. The constable came, apprehended them, transferred them to the custody of the kingdom, and they were all eliminated. What caused this to befall them? It was the wine that they were drinking. In their regard it is stated: “To those who come to assess the mixture” – the mixture is nothing other than wine mixed with wine. That is, “and capable men to mix intoxicating drink.” On account of this they forget the Torah and corrupt the law, as it is written thereafter: “Who vindicate the wicked following a bribe” (Isaiah 5:23), and it says: “Lest he drink, and forget what was legislated” (Proverbs 31:5) – he will forget the Torah that was given by means of the lawgiver, this is Moses, as it is stated: “As there the lawgiver’s plot is hidden” (Deuteronomy 33:21). What is written? “And subvert justice for all the children of the poor” (Proverbs 31:5). Wine and knowledge are likened to the Pleiades and Scorpio. Whenever the Pleiades are visible in the sky, Scorpio is not visible in the sky, and when Scorpio is visible, the Pleiades are not visible. So, wine is likened to Scorpio, and knowledge is likened to the Pleiades. Just as the scorpion strikes with its tail, so, wine, strikes in its aftermath, as it is stated: “At its end, it bites like a serpent” (Proverbs 23:32). Just as the Pleiades ripens fruits and provides them with flavor, so, knowledge provides flavor and fragrance to a person’s words. Wine enters, knowledge exits. Any place there is wine, there is no knowledge. Wine enters, a secret emerges; the numerical value of wine [yayin] is seventy and the numerical value of secret [sod] is seventy. Knowledge is divided into four portions; two in the two kidneys, one portion in the mouth, and one portion in the heart. From where is it derived that two portions of wisdom are in the two kidneys? It is as it is stated: “Who set wisdom in obscurity [batuḥot]?” (Job 38:36). These are the kidneys, that are obscured [tuḥot] in the body. And one portion in the heart, as it is stated: “Inform me of wisdom in the closed place” (Psalms 51:8). And one portion in the mouth, as it is stated: “My mouth will speak wisdom” (Psalms 49:4). Wisdom was placed in these four receptacles and, corresponding to them, the Sages established the measure of inebriation in four receptacles, each containing a quarter log of undiluted wine, which constitute four cups. If a person drank one cup, which is a quarter log, one-quarter of his knowledge has departed. If he drank two cups, two portions of his knowledge have departed. If he drank three cups, three portions of his knowledge have departed, and his heart is confused. Immediately, he begins speaking inappropriately. If he drank the fourth cup, all of his knowledge has departed. Both his kidneys have gone mad, his heart is confused, and the tongue ceases. He seeks to speak but cannot. Instead, his tongue is despondent. This is why they said that a priest who drank a quarter log of wine was disqualified from Temple service, and an Israelite who drank a quarter log of wine was disqualified from serving as a judge. This is to teach you that no good emerges from wine. That is what is written: “From wine and intoxicating drink he shall abstain: vinegar…” – due to inebriation. Why did the Torah prohibit “anything in which grapes were soaked,” that he would not become inebriated from them? Eating anything that emerges from the grapevine is also prohibited; things from which he would not become inebriated. Why? From here one learns that a person is obligated to distance himself from impropriety, and from anything resembling impropriety, and from anything that resembles anything that resembles it. From here one learns that the Torah established a fence surrounding its matters. There we learned: Be measured in judgment, establish many students, and establish a fence around the Torah (Mishna Avot 1:1). How does a person establish a fence around his matters, like the Torah did around its matters? It says: “To a woman in her menstrual impurity you shall not approach” (Leviticus 18:19). May one, perhaps, hug her, kiss her, or speak idle matters with her? The verse states: “You shall not approach.” May she, perhaps, sleep with him on the bed clothed? The verse states: “You shall not approach.” May she, perhaps, wash her face and line her eyes, and may he take a cup from her? The verse states: “And one who is afflicted with her menstruation [benidata]…” (Leviticus 15:33), as long as she is afflicted, she shall be ostracized [benidui]. From here they said: Any woman who makes herself repulsive during the days of her menstruation, the Sages are pleased with her. But any woman who adorns herself during the days of her menstruation, the Sages are not pleased with her. It says: “Any man shall not approach his kin [to uncover nakedness]” (Leviticus 18:6). From here they said: A man may not enter into seclusion with any women at an inn, even with his sister, even with his daughter, and even with his mother-in-law, due to the [potential] allegations of the people [there]. One may not converse with a woman in the marketplace, even with one’s wife, and it goes without saying with another woman, due to the allegations of the people. Here, it is stated regarding his kin: “You shall not approach [tikrevu], and elsewhere it says: “You shall not approach [tikrav]” (Leviticus 18:19) – to a matter that brings one to a matter of transgression, you shall not approach; distance yourself from impropriety and from anything that resembles impropriety. For, so said the Sages: Distance yourself from a minor sin, lest it bring you to a major one; run to fulfill a minor mitzva, as it will bring you to a major one. “At its end, it bites like a serpent” – just as the serpent, because it incited Eve to drink wine, the earth was cursed because of it, as it is stated: “Cursed is the earth because of you” (Genesis 3:17), likewise, due to wine, one-third of the world was cursed, as it is stated: “Noah awoke from his wine…. He said: Cursed is Canaan” (Genesis 9:24–25). This is Ḥam, who was his third son, and he is called “the father of Canaan” (Genesis 9:18). Just as this adder sets aside between life and death, so wine sets man aside from the paths of life to the paths of death, as wine causes one to engage in idol worship. That is what is written: “Your eyes will see strange things [zarot]” (Proverbs 23:33), just as it says: “There shall be no strange [zar] god among you” (Psalms 81:10). Likewise, it says: “He shall not drink anything in which grapes were soaked…from anything that may be derived from the grapevine…” (Number 6:3–4). The Torah established a fence surrounding its matters, that one may not eat and may not drink from anything that is made from the grapevine, so that he will not come to drink. The parable says: ‘Go, go,’ one says to the nazirite, ‘around, around; do not approach the vineyard.’ “From wine and intoxicating drink he shall abstain,” even if he said only: ‘Behold, I am a nazirite from wine,’ he is a full-fledged nazirite, as we found three matters are prohibited for a nazirite: Drinking wine, shaving hair, and becoming impure due to a dead person. Is one, perhaps, not a nazirite until he abstains from all of them? The verse states: “From wine and intoxicating drink he shall abstain” – even from one of the three, he is a nazirite. They said: One who says: ‘Behold I am a nazirite from the [grape] seeds, from the [grape] skins, from shaving, from impurity’ is a nazirite, and all the minutiae of the nazirite are incumbent upon him. Rabbi Yosei HaGelili says: “From wine and intoxicating drink he shall abstain” – why did the verse repeat “wine and intoxicating drink”? Is wine not intoxicating drink, and is intoxicating drink not wine? Why did it do so? It is because it says: “You shall eat before the Lord your God, in the place that He will choose…the tithe of your grain, [your wine…]” (Deuteronomy 14:23), is it perhaps that even the nazirite is included? How then do I realize: “From wine and intoxicating drink he shall abstain”? It is with all other types of wine, with the exception of the wine of mitzva. Or, is it even with the wine of mitzva? How, then, do I realize the verse: “You shall eat before the Lord your God, in the place that He will choose…the tithe [of your grain, your wine…]”? It is regarding all other people, with the exception of the nazirite. The verse states: “From wine and intoxicating drink he shall abstain,” to render the wine of mitzva as wine that is optional. Rabbi Elazar HaKapar says: “Wine,” this is diluted, “and intoxicating drink,” this is undiluted. Or, perhaps, it is that “wine,” this is undiluted; “and intoxicating drink,” this is diluted? The verse states: “Its libation is wine, one fourth of a hin…” (Leviticus 23:13), “Pour a libation of intoxicating drink […to the Lord]” (Numbers 28:7). You pour libations of undiluted wine, but you do not pour libations with diluted wine. Consequently, you must not say like the second formulation, but rather like the first formulation: “Wine,” this is diluted; “and intoxicating drink,” this is undiluted. “He shall abstain [yazir]” – nezirut everywhere is nothing other than separation. Likewise, it says: “They shall abstain [veyinazeru] from the sacred items of the children of Israel” (Leviticus 22:2). And it says: “[You shall not…gather] the grapes that you left untended [nezirekha]” (Leviticus 25:5). And it says: “They separated themselves [vayinazeru] from me and turned to the shameful” (Hosea 9:10). And it says: “Shall I weep during the fifth month, abstaining [hinazer]?” (Zechariah 7:3). Consequently, nezirut everywhere is nothing other than separation. “He shall abstain” – do I hear, from his commerce and from his healing? The verse states: “He shall not drink” – drinking is forbidden to him, but his medical needs and his commerce are permitted. “Vinegar of wine and vinegar of intoxicating drink he shall not drink,” this tells that it rendered vinegar like wine in this regard, and the vinegar of a mitzva like the wine of a mitzva. “Anything in which…were soaked” – it tells that if one soaked grapes in water, its status is determined by the flavor. From here you expound to all Torah prohibitions: If what is derived from the vine, the prohibition of which is not an eternal prohibition, and the prohibition of which is not a prohibition against benefit, and there is dissolution of the prohibition, it rendered flavor the same as substance; the rest of the Torah prohibitions, prohibitions that are eternal, prohibitions that are prohibitive of benefit, and there is no dissolution of the prohibitions, is it not logical that we would render flavor the same as substance? “And grapes,” in their plain sense; “fresh” to include the unripe; “or dried, he shall not eat,” to incur liability for this by itself, and for that by itself. From here you expound to all nazirite prohibitions. If, here, where it is one species with two names, one incurs liability for this by itself and for that by itself, so, too, in all cases where there is one species with two names, one incurs liability for this by itself and for that by itself. This comes to include new wine and grapes, that he incurs liability for two. “All the days of his naziriteship, from anything that may be derived from the grapevine, from seeds to skin, he shall not eat” (Numbers 6:4). “All the days of his naziriteship, from anything…” – the verse comes to teach you that if someone ate an olive-bulk from all of them, he is flogged forty lashes. From here you expound to all Torah prohibitions: If what is derived from the vine, whose prohibition is not an eternal prohibition, and the prohibition is not a prohibition of benefit, and there is dissolution of the prohibition, they join each other to constitute an olive-bulk, the rest of the Torah prohibitions, which are eternal prohibitions, and the prohibitions are prohibitions of benefit, and there is no dissolution of the prohibitions, it is logical that they would join each other to constitute an olive-bulk. “From anything that may be derived from the grapevine” – I hear even the leaves and the tendrils are included? The verse states: “From seeds to skin” – just as the detail is explicit, the fruit and the waste of the fruit, so I include only the fruit and the waste of the fruit, to the exclusion of leaves and tendrils, that are not fruit or waste of the fruit. “Meḥartzanim” – the minimum of “ḥartzanim” is two; “ad zag,” one, this is the statement of Rabbi Elazar ben Azarya. Which are ḥartzanim and which are zagim? The ḥartzanim are the external and the zagim are the internal, just as it says: “Golden bell and pomegranate” (Exodus 28:34), and we translate it: The clapper [zaga] of gold and a pomegranate; this is the statement of Rabbi Yehuda. Rabbi Yosei says: So you shall not be mistaken, it is like the bell [zug] of an animal; the external is zug while the internal is inbal. “He shall not eat” – eating is no less than an olive-bulk. From here one learns that the prohibitions of a nazirite are an olive-bulk. “All the days of the vow of his naziriteship, a razor shall not pass on his head; until completion of the days that he will abstain for the Lord, he shall be holy; the hair of his head shall grow long” (Numbers 6:5). “All the days of the vow of his naziriteship, a razor…” – why did the Holy One blessed be He command the nazirite that he shall not shave the hair of his head? It is because shaving accentuates his features and beautifies him, just as they said regarding Joseph: “He shaved and changed his garments” (Genesis 41:14). Growing hair is for the purpose of suffering and mourning. That is why the Holy One blessed be He said: ‘Since this nazirite prohibited wine for himself in order to distance himself from lewdness, let him grow his hair so he will be repulsive and suffer, so that the evil inclination will not accost him.’ “Until completion of the days that he will abstain for the Lord, he shall be holy” – it shall be prohibited for him like consecrated items, that he may not touch it, because he consecrated it for the sake of Heaven. “All the days of the vow of his naziriteship” – his vow is contingent upon his naziriteship, but his naziriteship is not contingent upon his vow. “A razor shall not pass” – I have only a razor; from where is it derived regarding one who severs near the root, plucks, or trims, regardless of the amount? The verse states: “Shall not pass [yaavor] on his head,” to include all removers [hamaavirim]. Considering that ultimately we will include everything, why does the verse state: “Razor”? It is because we did not learn that the final shave is with a razor. To derive it from the leper is impossible, as one does not derive a lenient case from a stringent case, to be stringent in its regard. Rabbi Yosei says: It is not necessary, as it says: “A razor shall not pass on his head; until completion” – but after completion, the shave shall be with nothing other than a razor. Alternatively, if so, why is "razor" stated? It is to teach you that neither scissors nor shears voids his naziriteship; only a razor alone. “Until completion of the days that he will abstain for the Lord,” from where is it derived that if one said: ‘I am a nazirite,’ without specifying, he shaves on day thirty-one, but if he shaved on day thirty he did not fulfill his obligation? The verse states: “Until completion of the days that he will abstain for the Lord,” and the days of his naziriteship have not yet been completed. “He shall be holy,” this is the sanctity of the hair. “He shall be holy” – I can only conclude that if someone shaves in accordance with his mitzva, that his hair is prohibited. If others shaved him, if he shaved before his time, or not in accordance with his mitzva, from where is it derived [that the hair is prohibited]? “It shall be holy,” in any case. Bar Pada said: Unspecified naziriteship is for thirty days, as it is stated: “He shall be holy [kadosh yihye].” The numerical value of yihye is thirty. Rabbi Shmuel bar Naḥman in the name of Rabbi Yonatan: Corresponding to the twenty-nine times that “vow [neder],” “nazirite [nazir],” “his naziriteship [nizro],” “he shall abstain [yazir],” and “to abstain [lehazir]” are written in the portion. But are they not thirty? Rabbi Yosei bar Bon said: One is for its novelty, and is not included in the tally. According to the opinion of bar Pada, if he shaved on day thirty, he did not fulfill his obligation. According to the opinion of Rabbi Shmuel, if he shaved on day thirty, he fulfilled his obligation. Some seek to have us derive it from this: “The hair of his head shall grow long.” How much is considered hair growth? It is thirty days. And some seek to have us derive it from this: “Until completion [melot] of the days [hayamim].” How many are full [mele’im] days? Thirty days. Consequently, if he shaved on day thirty, he did not fulfill his obligation. Rabbi Yitzḥak bar Elazar said: Hayamim is written without a yod. “Shall grow long,” to tell you that he is capable of growing hair long. I have only one who has long hair; one who does not have long hair, from where do I derive it? “The hair of his head” – any amount. I can only conclude that he is prohibited from shaving until “completion of the days that he will abstain.” From where is it derived that he is prohibited from shaving until the bringing of the offering? The verse states: “Then the nazirite may drink wine” (Numbers 6:20). Does the nazirite drink wine? Rather, it is here in order to derive and learn a verbal analogy from it. Here it is stated nazirite: “All the days of the vow of his naziriteship” (Numbers 6:5), and there nazirite is stated. Just as there it is prohibited to drink until the bringing of the offering, here, too, it is prohibited to shave until the bringing of the offering. “All the days of his abstinence to the Lord, he shall not approach a dead person” (Numbers 6:6). “All the days of his abstinence to the Lord….” Come and see that anyone who sanctifies himself below, they sanctify him above. This one, because he abstains from wine and conducts himself with suffering in that he does not shave the hair of his head in order to protect himself from transgression, the Holy One blessed be He says: ‘He is considered before Me like a High Priest.’ Just as it is prohibited for a priest to become impure for all corpses, so it is prohibited for a nazirite to become impure for all corpses. Just as regarding the High Priest, it is written: “For the crown of the anointing oil of his God is on him” (Leviticus 21:12), so, by the nazirite it says: “For the crown of his God is on his head” (Numbers 6:7). Just as regarding the priest, it is written: “Aaron was set apart, to sanctify him as most holy” (I Chronicles 23:13), so, the nazirite is called holy, as it is stated: “All the days of his naziriteship he is holy to the Lord” (Numbers 6:8). Come and see how much the mitzvot adorn Israel. Does growing hair long not render a person repulsive, as he is unable to shampoo his hair? But because he grows it for the sake of Heaven, the verse characterizes it as a crown for his head. That is what is written: “For the crown of his God is on his head.” “All the days of his abstinence...” – a nazirite whose days are completed is forbidden to drink, to shave, and to become impure due to dead people. If he shaved, drank wine, or became impure due to dead people, he incurs forty lashes. Regarding wine, from where is it derived that he is flogged? It is written: “All the days of his naziriteship [from anything that may be derived from the grapevine…he shall not eat]” (Numbers 6:4), rendering the days after completion like the days before completion. Regarding shaving, from where is it derived? It is as it is written: “All the days of the vow of his naziriteship, [a razor shall not pass on his head]” (Numbers 6:5), to include the days after completion like the days before completion. Regarding impurity, from where is it derived? It is as it is written: “All the days of his abstinence to the Lord, [he shall not approach a dead person],” rendering the days after completion like the days before completion. Three categories are prohibited for the nazirite; impurity, shaving, and what is derived from the grapevine. Impurity, from where is it derived? It is as it is written: “All the days of his abstinence to the Lord, [he shall not approach] a dead person.” Shaving, from where is it derived? It is as it is written: “All the days of the vow of his naziriteship, a razor shall not pass on his head.” (Numbers 6:5) What is derived from the grapevine, from where is it derived? It is as it is written: “All the days of his naziriteship, from anything that may be derived from the grapevine [he shall not eat]” (Numbers 6:4). There is a stringency in impurity and shaving, more than in what may be derived from the grapevine, as impurity and shaving voids the naziriteship and what emerges from the grapevine does not void. There is a stringency in what may be derived from the grapevine, more than in impurity and shaving, as what may be derived from the grapevine has no allowance at all, but shaving for a mitzva, e.g., a leper, as it is derived from the extraneous “his head” that is stated regarding the leper to include a nazirite leper, that he shaves. And there is an allowance to become impure for a met mitzva. There is a stringency in impurity more than in shaving, as impurity voids everything and one is obligated to bring an offering for it, but shaving voids only thirty days and one is not obligated to bring an offering for it. “He shall not approach [lo yavo] a dead person [nefesh met].” I hear that even dead animals [nafshot behema] are included, like the matter that is stated: “One who kills an animal [nefesh behema]” (Leviticus 24:18). The verse states: “For his father and for his mother […he shall not become impure]” (Numbers 6:7); regarding what matter is the verse speaking? It is regarding dead people. Rabbi Yishmael says: This is not necessary. It says lo yavo; it is regarding the dead who impurify through bia, and these are dead people. “For his father,” why is it stated? It is because it [the law] is broad regarding a common priest: “He shall not become impure from a dead person among his people” (Leviticus 21:1) and then it permits him regarding relatives: “Except for his relative [who is close to him: For his mother, for his father, for his son, for his daughter, for his brother]” (Leviticus 21:2); perhaps the same is true regarding the nazirite? The verse states: “For his father,” saying that he may not become impure for relatives. “And for his mother,” why is it stated? It is because it says regarding the nazirite: “He shall not become impure for them upon their death” (Numbers 6:7). Rabbi says: Upon their deaths he may not become impure, but for their leprosy or for their ziva, he may become impure. Regarding the High Priest, from where is it derived? The verse states: “And for his mother” (Leviticus 21:11), regarding the High Priest, which was unnnecesary for me, as it is already an a fortiori inference: If in an instance where a common priest may become impure for his paternal brother, the High Priest may not become impure for his father, in an instance where a common priest may not become impure for his maternal brother, it follows that the High Priest may not become impure from his mother. If you obtained this logically, why does the verse state: “And for his mother,” regarding the High Priest? It is here in order to derive and learn a verbal analogy from it. “His mother” is stated regarding the High Priest and “his mother” is stated regarding the nazirite. Just as “his mother” that is written regarding the nazirite [is regarding her death], but he may become impure for her leprosy or for her ziva, so, too, regarding “his mother” that is written regarding the High Priest, he may become impure for her leprosy of for her ziva. “For his brother” (Numbers 6:7), why is it stated? For his brother he may not become impure, but he may become impure for a met mitzva. “And for his sister” (Numbers 6:7), why is it stated? One who was going to slaughter his Paschal lamb and to circumcise his son and he heard that a relative of his died, shall he, perhaps, become impure? You said: “He shall not become impure for them upon their death.” Shall he, perhaps, not become impure for a met mitzva? The verse states: “For his sister,” for his sister he does not become impure, but he becomes impure for a met mitzva. “For his brother” is stated to permit him to become impure for a met mitzva, which is only a prohibition: “He shall not become impure for them.” “And for his sister” is to permit him to become impure even in the place of the Paschal lamb and circumcision, for which one incurs liability for karet. But for his son and for his daughter are not stated, as minors cannot become nazirites. Rabbi Akiva says: Nefesh, these are those who are unrelated. Met, these are those who are relatives. “For his father” he may not become impure, but he may become impure for a met mitzva. If “for his father” is stated, why is “and for his mother” stated? Had his father been stated and his mother had not been stated, I would have said: This is why he may not become impure for him, because he [his status as his father] is based on presumed status, but his mother, who certainly bore him, let him become impure for her. And had the All Merciful written "his mother," I would have said: It is for his mother that he may not, as her offspring are not attributed to her, but his father, because the verse said: “By their families, by their patrilineal houses” (Numbers 1:2); let us say that he may become impure for him. That is why “for his father” is stated. “For his brother” – that were he a High Priest and a nazirite, he may not become impure for his brother, but he may become impure for a met mitzva. “And for his sister” – that were he going to slaughter his Paschal lamb or to circumcise his son, he may not become impure for his sister, but he may become impure for a met mitzva. “He shall not become impure for them upon their death,” but he stands there at the eulogy and at the line. Rabbi says: Upon their death” he does not become impure, but he becomes impure for their leprosy and for their ziva. “For the crown of his God is on his head,” to relate what is the cause. “All the days of his naziriteship he is holy to the Lord” (Numbers 6:8). “All the days of his naziriteship he is holy to the Lord.” Why is it stated? Because it says: “until completion of the days” (Numbers 6:5) – I only have those for whom there is an end to their naziriteship, from where do I derive [the concept that there may be] an eternal nazirite? The verse states: “All the days of his naziriteship,” to include an eternal nazirite. “He is holy to the Lord,” this is the sanctity of the body. If a corpse shall die near him with unexpected suddenness, and make impure his consecrated head, he shall shave his head on the day of his purification, on the seventh day he shall shave it” (Numbers 6:9). “If a corpse shall die near him” – this is in a case where the impurity is clear; to the exclusion of a case of uncertainty, this is the impurity of the depths. Which is the impurity of the depths? It is any case where there is no one, even at the ends of the earth, who can identify it [the corpse]. If there were one at the ends of the earth who could identify it, this is not the impurity of the depths. If it was concealed in hay or pebbles, this is the impurity of the depths. If it was in water, darkness, or boulder crevices, this is not the impurity of the depths. They said impurity of the depths only regarding a corpse alone. “With unexpected suddenness [befeta pitom],” Rabbi Yoḥanan said: Befeta, this is unwitting, as it says: “With suddenness [befeta], without enmity, he pushed him” (Numbers 35:22)., this is by force of circumstance, as it says: “The Lord said pitom to Moses, [Aaron and Miriam]” (Numbers 12:4). The Rabbis say: Pitom is intentional, as it says: “But simpletons [uftayim] continued and were punished” (Proverbs 22:3). Alternatively, pitom, this is unwitting, as it is written: “A peti will believe anything” (Proverbs 14:15). If pitom can mean intentional, by force of circumstance and unwitting, why did the verse need to write befeta to include the unwitting? Had befeta not been written, I would have said that one brings an offering for his impurity where he was impure unwittingly, just as it is throughout the entire Torah, but if it was by force of circumstance or intentional, I would say that he is not. The All Merciful wrote peta, which is unwitting, to reveal regarding pitom, that it is by force of circumstance or intentional, and nevertheless, he is obligated to bring an offering for his impurity. “And make impure his consecrated head, [he shall shave his head]” – regarding one who was ritually pure and became impure, he is obligated in the removal of hair and the bringing of an offering, and to exempt a nazirite located at a grave. “He shall shave his head” – he shaves his head but he does not shave all his hair. “On the day of his purification,” it is on the day of his sprinkling, on the seventh. Do you say: On the day of his sprinkling, on the seventh, or on the eighth? The verse states: “On the seventh day he shall shave it.” If on the seventh, even though he did not sprinkle? The verse states: “On the day of his purification” – on the day of his sprinkling. “On the seventh day” – I have only the seventh, from where do I derive the eighth, ninth, and tenth? The verse states: “He shall shave it.” I have only during the day, from where do I derive at night? The verse states: “He shall shave it.” I have only shaving in impurity, from where do I derive shaving in purity? The verse states: "He shall shave it." How so? He would sprinkle on the third and the seventh, shave on the seventh, and bring his offerings on the eighth. If he shaved on the eighth, he brings his offering on that same day; this is the statement of Rabbi Akiva. “And on the eighth day he shall bring two turtledoves or two young pigeons, to the priest, to the entrance of the Tent of Meeting” (Numbers 6:10). “And on the eighth day” – to exclude the seventh, or is it to exclude the ninth? “Eighth” is stated here and “eighth” is stated elsewhere: “And from the eighth day on” (Leviticus 22:27). Just as “eighth” stated elsewhere, it allowed in that regard the eighth and from the eighth on, so, too, “eighth” stated here allows in its regard the eighth and from the eighth on. Had it said “turtledoves,” would it be, perhaps, many? The verse states: "He shall bring two turtledoves” – I said only two. May one, perhaps, bring turtledoves and young pigeons? The verse states: “Or two young pigeons.” May one, perhaps, bring one young bird from this and one young bird from that? The verse states: “He shall bring two turtledoves or two young pigeons.” From here they said: One does not bring a turtledove opposite a young pigeon, nor a young pigeon opposite a turtle dove. “To the priest, to the entrance of the Tent of Meeting,” it teaches that one must tend to those he is bringing until he brings them to the entrance of the Tent of Meeting. “The priest shall offer one as a sin offering, and one as a burnt offering, and atone for him, for what he sinned regarding the corpse, and he shall sanctify his head on that day” (Numbers 6:11). “The priest shall offer one as a sin offering, and one as a burnt offering," that the priest will designate them, one as a sin offering and one as a burnt offering in the course of their preparation. I have only designation by the priest, from where do I derive by the owner? It is stated regarding a birth mother: “She shall take two turtledoves or two young pigeons, one as a burnt offering and one as a sin offering" (Leviticus 12:8); the owners designate [them] at the time they buy them. Consequently, we have learned here: Designation by the priest and designation by the owner. And consequently, we have learned here: An undesignated pair, when is the priest required to designate them? When the owners set them aside for an offering but left them undesignated. And consequently, we have learned here: A designated pair is when the owners designated which is for a burnt offering, and which is for a sin offering. “And atone for him, for what he sinned regarding the corpse,” due to impurity from corpses, this is the statement of Rabbi Yishmael. Rabbi Elazar says: Since he sinned against his soul, as he afflicted himself by abstaining from wine. Are these matters not inferred a fortiori? If one who afflicted himself by abstaining from wine requires atonement, all the more so one who afflicted himself by abstaining from all matters. “He shall dedicate to the Lord the days of his naziriteship, and he shall bring a lamb in its first year as a guilt offering and the first days shall be void, as his naziriteship was impure” (Numbers 6:12). “And shall sanctify his head on that day…He shall dedicate to the Lord the days of his naziriteship” (Numbers 6:11–12); consequently, we have learned that someone begins counting from the day that he shaved, this is the statement of Rabbi Yosei ben Rabbi Yehuda. Rabbi says: “And atone for him, for what he sinned regarding the corpse, and shall sanctify his head on that day” (Numbers 6:11) – on the day of the bringing of his offerings. “He shall dedicate to the Lord the days of his naziriteship.” All the guilt offerings in the Torah prevent atonement [if they are not brought] except for this one. Could it be, perhaps, that this one prevents it? The verse states: He shall dedicate…and shall bring” – even though he has not brought [the guilt offering], he has dedicated. In the name of Rabbi Yishmael they said: This one, too, prevents it, as it is stated: “He shall dedicate to the Lord.” When? “And he shall bring a lamb in its first year as a guilt offering.” “He shall dedicate to the Lord the days of his naziriteship.” From where is it derived that he is prohibited from becoming impure due to a corpse on the days following his naziriteship like [during] the days of his naziriteship, until the bringing of the offering? The verse states: “Then the nazirite may drink wine” (Numbers 6:20). Does the nazirite drink wine? Rather, it is here in order to derive and learn a verbal analogy from it. Here, nazirite is stated, and there nazirite is stated. Just as regarding the nazirite stated elsewhere, it rendered the days after naziriteship like the days during naziriteship until the bringing of the offering, so, too, regarding the nazirite stated here, it renders the days after naziriteship like the days during naziriteship until the bringing of the offering, “He shall bring a sheep,” and not a ram. “In its first year,” of its own, and not one year according to the years of the world. “As a guilt offering,” this is a penalty. Rabbi Shimon said: We have not found a guilt offering that comes to void, other than this one alone, as it is written after it: “And the first days shall be void.” “And the first days shall be void” – one who has earlier and later days voids it. From where is it derived that if one said: ‘I am a nazirite for one hundred days’ and became impure after one hundred minus one day, from where is it derived that it voids it all? The verse states: “And the first days shall be void” – one who has later days, voids, and this one has latter days. If he became impure on day one hundred, does it, perhaps, void everything? The verse states: “And the [first] days…” – by inference, there are later days, and this has no latter days. Or even if he became impure at the beginning of the one hundred, does it void everything? The verse states: “And the first days shall be void” – one who has earlier days, voids, and this one has no earlier days. “As his naziriteship was impure,” – impurity voids everything, but shaving does not void everything, but only thirty days, as we require “shall grow long” (Numbers 6:5). Impurity voids, but wine does not void. “This is the law of the nazirite, on the day of the completion of the days of his naziriteship he shall bring it to the entrance of the Tent of Meeting” (Numbers 6:13). “This is the law of the nazirite” the law for both a nazirite for [a specific period of] days, and an eternal nazirite. Do you, perhaps, include the naziriteship of Samson? The verse states: “This,” as they said: What is the difference between an eternal nazirite and a Samson nazirite? If the hair of an eternal nazirite becomes heavy, he may ease it with a razor, and he brings three animals. If he becomes impure, he brings an impurity offering. If the hair of a Samson nazirite becomes heavy, he may not ease it with a razor and if he becomes impure, he does not bring an impurity offering. Rabbi says: Avshalom was an eternal nazirite, as it is stated: “It was at the end of forty years, and Avshalom said to the king: Please let me go and pay my vow that I vowed to the Lord in Hebron. For your servant took a vow while I lived in Geshur in Aram, saying: If the Lord restores me to Jerusalem, I will worship the Lord” (II Samuel 15:7–8). What is “at the end of forty years”? Rabbi Nehorai says in the name of Rabbi Yehoshua: At the end of forty years since they requested a king for them. That year that they requested a king for them was the tenth year of Samuel of Rama. Avshalom would shave once every twelve months, this is the statement of Rabbi, as it is stated: “…It was at the end yamim leyamim that he would cut his hair, for it weighed upon him and he would cut his hair; he would weigh the hair of his head; it was two hundred shekels, by the king's weight” (II Samuel 14:26). Yamim is stated here, and elsewhere it is stated: “Its redemption shall be yamim” (Leviticus 25:29). Just as there it is twelve months, so, too, here, it is twelve months. Rabbi Nehorai says: He would cut his hair once every thirty days, just as the priests cut their hair, as it is stated: “They shall not grow long hair, they shall trim the hair of their heads” (Ezekiel 44:20). Rabbi Yosei says: From Shabbat eve to Sabbat eve, as we find that princes cut their hair from Shabbat eve to Shabbat eve. “This is the law” – for a purity offering or even for an impurity offering? The verse states: “On the day of the completion of the days of his naziriteship” – I said it only regarding one for whom there is an end to his naziriteship. “On the day of the completion,” he shall bring during the day, but not at night. “He shall bring it [oto]” – he shall bring himself, and other do not compel him to come. This is one of three instances of et in the Torah that Rabbi Yishmael expounds. “They will cause them [otam] to bear the iniquity of guilt” (Leviticus 22:16). Did others cause them, rather they caused it to themselves? Similarly, you say: “He buried him [oto] in the valley” (Deuteronomy 34:6). Did others bury him, or rather he buried himself? Here, too, you say: He shall bring it [oto]. He shall bring himself, and other do not compel him to come. “He shall sacrifice his offering to the Lord: One unblemished lamb in its first year as a burnt offering, one unblemished ewe in its first year as a sin offering, and one unblemished ram as a peace offering” (Numbers 6:14). “He shall sacrifice his offering to the Lord,” it tells that the animal is consecrated to the Lord. “In its first year,” of its own [life], and not one year according to the years. “Unblemished,” to exclude a blemished animal. “One,” and not two. “One,” that his consecration should be exclusively for God’s name. “As a burnt offering,” its consecration shall be for the sake of a burnt offering: “A ewe,” is it, perhaps, two? The verse states: “One.” It says “one,” as one does not shave for two naziriteships together. “In its first year,” one year of its own, and not one year according to the years. “Unblemished,” to exclude a blemished animal. “As a sin offering,” its consecration shall be for the sake of a sin offering: “A ram,” is it, perhaps, two? The verse states: “One.” It says “one”; as one shaves over one offering. “Unblemished,” to exclude a blemished animal. “As a peace offering,” its consecration shall be for the sake of a peace offering. It teaches regarding the nazirite that he must bring three animals. “And a basket of unleavened bread, loaves of high quality flour mixed with oil, and wafers of unleavened bread smeared with oil, and their meal offering, and their libations” (Numbers 6:15). “And a basket of unleavened bread,” there is a mitzva to bring it in a basket. I have only a basket, from where is it derived to include other vessels? The verse states: “A basket [sal],” “and a basket [vesal].” “And a basket of unleavened bread”; a generalization, “loaves…and wafers of unleavened bread”; a detail; the generalization includes only what is in the detail. It teaches that it does not require four different types, like the thanks offering. “Unleavened bread, loaves of high quality flour mixed with oil, and wafers of unleavened bread smeared with oil” – why was it necessary to mention unleavened bread in relation to the wafers? It is because otherwise, I could have applied smearing to the loaves or mixing to the wafers. The verse states: “Unleavened bread,” regarding unleavened bread they are equal, but are not equal regarding mixing and spreading. “And wafers of unleavened bread smeared with oil,” is it, perhaps, performed in the manner of the smearers? The verse states: “With oil,” enough to fulfill the mitzva of oil. How does he do so? He dips his finger and places one annointment on this one and one anointment on that one. “And their meal offering, and their libations” – for the burnt offering and for the peace offering, or, is it even for the sin offering and the guilt offering? Just as it is stated regarding the leper, who brings a meal offering with his sin offering, his guilt offering, and his burnt offering, as it is stated: “On the eighth day he shall take two unblemished lambs, and one unblemished ewe…[and three-tenths of an ephah of high quality flour mixed with oil as a meal offering, and one log of oil]” (Leviticus 14:10). He would bring three-tenths of an ephah, one-tenth for each and every kind. Is is, perhaps, the same regarding a nazirite? The verse states: “And the ram he shall prepare as a peace offering…[and the priest shall perform its meal offering, and its libation]” (Numbers 6:17). Was the ram not included in the generalization “and their meal offering and their libations”? But it emerged from the generalization and taught regarding the generalization: Just as the ram, which is a peace offering, is unique in that it comes as a vow and as a gift offering and requires libations, so, too, everything that comes as a vow or as a gift offering requires libations. “The priest shall bring them before the Lord, and shall perform his sin offering, and his burnt offering (Numbers 6:16). This teaches that the sin offering is sacrificed before the burnt offering in every instance. “And the ram, he shall prepare as a peace offering to the Lord, with the basket of unleavened bread, and the priest shall perform its meal offering, and its libation” (Numbers 6:17). “And the ram, he shall prepare as a peace offering.” This tells us that the burnt offering precedes the peace offering. “With the basket of unleavened bread” – he shall have the bread precede the slaughter of the ram, as the bread is sanctified only with the blood of the slaughter. “And the priest shall perform his meal offering…” – this is for the purpose that we stated. “The nazirite shall shave his consecrated head at the entrance of the Tent of Meeting, and shall take the hair of his consecrated head, and he shall place it on the fire that is beneath the peace offering” (Numbers 6:18). “The nazirite shall shave his consecrated head at the entrance of the Tent of Meeting.” Rabbi Yoshiya says: It is with regard to the peace offering that the verse is speaking. Or, it is only “at the entrance of the Tent of Meeting,” in its plain sense. You said: If the Torah said this: “You shall not ascend on stairs to My altar, [so that your nakedness will not be exposed upon it]” (Exodus 20:23), all the more so regarding a disgraceful act – that he should not shave. Why, then, does the verse state: “At the entrance of the Tent of Meeting”? The verse is speaking of the peace offering, in whose regard it is written: “He shall slaughter it at the entrance of the Tent of Meeting” (Leviticus 3:2). Rabbi Yitzḥak says: It is unnecessary. It says: “And he shall take the hair of his consecrated head, and he shall place it on the fire that is beneath [the peace offering]”; this is regarding something that is lacking taking and placing, and not something that is lacking taking, bringing, and placing. That is, in the place that he would cook, there he would shave. I have only that he shaves in the Temple. From where is it derived even in the rest of the country? It says: “Shall shave [gilaḥ],” “and…shall shave [vegilaḥ],” even in the rest of the country. What is the difference between one who shaves at the entrance to the Tent of Meeting and one who shaves in the rest of the country? One who shaves at the entrance to the Tent of Meering casts the hair beneath the pot, but one who shaves in the rest of the country does not cast his hair beneath the pot. “The nazirite shall shave…at the entrance of the Tent of Meeting.” Abba Ḥanan said in the name of Rabbi Elazar: If the entrance was not open, he would not shave. He would take the gravy and place it on the hair of his consecrated head and cast it beneath the pot of the peace offering, as it is stated: “And he shall place it on the fire that is beneath the peace offering [zevaḥ hashelamim]” – from his offering [mizivḥo], he shall place beneath it. “The peace offering” – I have only beneath the peace offering, beneath the sin-offering, from where is it derived? The verse states: Zevaḥ, in any case. I have only if he burns it when he shaves in the Temple, in the rest of the country from where is it derived? The verse states: “And he shall place it on the fire,” in any case. “The priest shall take the cooked foreleg of the ram, and one loaf of unleavened bread from the basket, and one wafer of unleavened bread, and he shall place them on the palms of the nazirite, after he has shaved his consecrated head” (Numbers 6:19). “The priest shall take the cooked foreleg” – “cooked” is nothing other than complete. Another matter, “the priest shall take the cooked foreleg,” is it, perhaps, raw? The verse states: “Cooked.” If cooked, is it perhaps, [cooked separately,] in and of itself? The verse states: “Of the ram.” It teaches that it was cooked with the ram. How would he perform it? He would cut it until he would leave a hairbreadth; neither would the sacred absorb from the non-sacred, nor would the non-sacred absorb from the sacred. Rabbi Yehoshua ben Levi said in the name of bar Kappara: All prohibited items that impart flavor are nullified in a mixture of one to one hundred. Rabbi Ḥiyya and Rabbi Yehoshua said in the name of bar Kappara: All prohibited items that impart flavor are nullified in a mixture of one to sixty. Both of them derive it from the nazirite’s lamb. The one who says one to one hundred, you estimate the foreleg is one one-hundreth of the ram. The one who says one to sixty, you estimate the foreleg is one-sixtieth. The one who says one one-hundredth, you remove the bones from the foreleg. The one who says one-sixtieth, you do not remove the bones from the foreleg. Perhaps, just as you remove the bones from the foreleg, so, remove the bones from the ram. You cannot, as it is taught: The waste of the teruma does not join the teruma to neutralize the non-sacred produce, but the waste of the non-sacred produce joins the non-sacred produce to neutralize the teruma. “And one loaf of unleavened bread from the basket” – if it broke, or if part of it is missing, it is disqualified. “He shall place them on the palms of the nazirite, after he shaved his naziriteship.” These are after he has shaved his consecrated head, but the bringing of his offering is not after he has shaved his consecrated head. “The priest shall wave them as a wave offering before the Lord, it is sacred for the priest, with the breast of waving and with the haunch of lifting, and then the nazirite may drink wine” (Numbers 6:20). “The priest shall wave them.” The priest places his hands beneath the hands of the nazirite and waves. How does he wave? He waves to and fro. From where is it derived that he would raise and lower? It is as it is stated: “That was waved and that was raised” (Exodus 29:27). It juxtaposes raising to waving. Just as waving, one waves to and fro, so, too, raising, one waves to and fro. And just as raising, one raises and lowers, so, with waving, one raises and lowers. From here they said: The mitzva of waving, one waves to and fro and raises and lowers. Waving, one performs one wave, not two. “Before the Lord,” in the east, as everywhere that it is stated: “Before the Lord,” it is in the east unless it is otherwise specified in the verse. “It is sacred for the priest, with the breast of waving and with the haunch of lifting.” Is the nazirite’s ram not included in: “For [I have taken] the breast of waving and the haunch of lifting [from the children of Israel, from their peace offerings, and have given them to Aaron the priest and to his sons as an eternal allotment from the children of Israel]”? (Leviticus 7:34). Why is it stated here? It is because the law regarding the nazirite’s ram addressed a new matter; that it requires the separation of the foreleg. Is it, perhaps, limited to its novel element? That is why the verse needed to restore it to its general principle; that it requires separation of the breast and the haunch. “Then the nazirite may drink wine.” Is this after a single act, or is it only after all the actions? It is written here: “Then the nazirite may drink wine.” It is written there: “After he has shaved his consecrated head” (Numbers 6:19). Just as there, it is after a single action, so, too, here it is after a single action. “This is the law of the nazirite who vows, his offering to the Lord for his naziriteship, besides what he can afford; in accordance with his vow that he vows, so he shall perform with the law of his naziriteship” (Numbers 6:21). “This is the law of the nazirite…” I have only for the present, from where is it derived for the generations that this matter will be practiced in Shilo and in the eternal Temple? The verse states: “The law.” Will the nazirite offering be, perhaps, in practice, even on improvised altars? The verse states: “This.” “His offering to the Lord for his naziriteship,” but not his naziriteship for his offering. “His offering to the Lord for his naziriteship,” just as one is liable for misappropriation of an offering, so, too, one is liable for misappropriation of the hair. “Besides what he can afford,” is [being] a nazirite contingent on what he can afford? How so? “His offering to the Lord for his naziriteship” – where he separated from his own. “Besides what he can afford” – where others separated for him so he could gain atonement with their gift. “In accordance with his vow that he vows.” From where do you say that if one said: ‘I am a nazirite in order to shave over one hundred burnt offerings and over one hundred peace offerings’ that he is obligated to bring them all? The verse states: “In accordance with his vow.” Or, even if he said: ‘I am a nazirite in order to shave over one hundred sin offerings and over one hundred guilt offerings’ that he would be obligated to bring them? The verse states: “That he vows.” I said only regarding consecrated items that come as vows or gift offerings, excluding sin offerings and guilt offerings that do not come as vows or gift offerings. “So he shall perform with the law of his naziriteship.” Or, even if he said: ‘I am a nazirite on condition that I can drink wine and become impure to corpses,’ do I read in his regard: “In accordance with his vow”? The verse states: “So he shall perform with the law of his naziriteship.” Or, even if he said: ‘Five naziriteships are incumbent upon me that I will shave one shave that will be effective for all of them,’ do I read in his regard: “In accordance with his vow”? The verse states: “So he shall perform with the law of his naziriteship.” Rabbi Shemaya would say: What did the Torah see that led it to be lenient regarding an impure nazirite, in that he brings turtledoves or young pigeons? It is because when he became a nazirite, his intent was for the sake of Heaven, and when he became impure, he lost everything that he had done and went back to the beginning. That is why the Torah had mercy on him, to absolve him with the offering of a poor person. Why is the guilt offering a lamb? It is because he did not protect himself from impurity. The Torah penalized him so that he would accept naziriteship in purity. Why does a pure nazirite bring three types of offerings? It is in order to permit three matters that are prohibited for him: Anything derived from the grapevine, shaving, and impurity. He would bring the sin offering to permit impurity, the burnt offering to permit shaving, and the peace offering to permit what is derived from the grapevine. Because two prohibitions are written regarding eating what is derived from the grapevine, that is why he would bring two types of bread with the peace offering. Libations for the burnt offering and for the peace offering correspond to the two prohibitions of drinking, to permit them. Why would he separate the foreleg from the nazirite’s peace offering? It is to strengthen his arm. Why does the portion of the nazirite follow the portion of the sota, and after the portion of the nazirite, the Priestly Benediction? It is because they would say to the sota: ‘My daughter, wine accomplishes much. It is the way of a woman only to separate herself from wine like a nazirite.’ They stipulate in her regard everything that is stated in the portion. If she was pure, “she will be absolved and conceive offspring” (Numbers 5:28). Priests, who bless Israel, will emerge from her.

“Speak to Aaron and to his sons, saying: So you shall bless the children of Israel; say to them:” (Numbers 6:23). “So you shall bless the children of Israel…” – that is what is written: “Do not envy a man of villainy, and do not choose any of his ways” (Proverbs 3:31). “A man of villainy” – this is the wicked Esau; “man” – just as it says: “Esau was a man who knew hunting” (Genesis 25:27); “villainy” – just as it says: “For the villainy to your brother Jacob” (Obadiah 1:10). What is it that it said: “Do not envy”? It is because it was revealed before the Holy One blessed be He that Israel is destined to be subjugated to Edom and would be hard pressed and overburdened in their midst, and Israel is destined to protest this, just as Malachi said: “You said: It is vain to worship God and what is the profit in our having kept His commission.… Now we praise the wicked; the evildoers, too, prosper; they also test God and escape” (Malachi 3:14–15). That is why the Divine Presence said by means of Solomon: “Do not envy a man of villainy” – do not envy the tranquility of the wicked Esau; “and do not choose any of his ways” – you shall not perform any of his actions. Why? Look to the end of the matter, as, behold, the day will come when God will despise everyone who would impugn [maliz] the mitzvot. That is what is written: “For the devious person [naloz] is an abomination to the Lord” (Proverbs 3:32). Likewise it says: “The Lord abhors a man of bloodshed and deceit” (Psalms 5:7). However, one whose path is upright before Him will be among His confidants; that is what is written: “And His secret is with the upright” (Proverbs 3:32). Likewise, it says: “Now, it will be said to Jacob [and to Israel what God has wrought]” (Numbers 23:23). And it says: “The secret of the Lord is to those who fear Him…” (Psalms 25:14). And it says: “You will return and see the difference between the righteous and the wicked, between one who serves God and one who does not serve Him” (Malachi 3:18). “The curse of the Lord is on the house of the wicked” (Proverbs 3:33) – this is Esau the wicked, just as it says: “[If Edom will say:] We are ruined, but we will return and build the ruins, so said the Lord of hosts: They will build, and I will destroy; [they will be called the boundary of wickedness]” (Malachi 1:4). “And He blesses the abode of the righteous” (Proverbs 3:33) – this is Israel, in whose regard it is written: “Your people, they are all righteous, they will inherit the land forever” (Isaiah 60:21). “Your eyes will see, and you will say: May the Lord be exalted [beyond the boundary of Israel]” (Malachi 1:5). “If it is to scoffers, He will scoff” (Proverbs 3:34) – these are the Edomites, who are called scoffers, as it is stated: “A wicked and arrogant man, scoffer is his name” (Proverbs 21:24). And they are called wicked, just as it says: “Now we praise the wicked” (Malachi 3:15). From where is it derived that the verse is speaking of the Edomites? As it is written: “The evildoers [osei risha], too, prosper” (Malachi 3:15) – these are the Edomites, just as it says: “They will be called the boundary of wickedness [risha]” (Malachi 1:4). And they scoff at Israel every day, about the troubles that befall them, just as it says: “You were haughty against Me with your mouths, and you increased your words against Me; I heard” (Ezekiel 35:13). “He will scoff” – the Holy One blessed be He is destined to mete out to them according to their measure, just as it says: “As you have done, so will be done to you; your retribution will return upon your head” (Obadiah 1:15). “But to the humble He gives favor” (Proverbs 3:34) – this is Israel, who are poor among them and walk humbly in their midst and bear their yoke upon them in order to sanctify the name of the Holy One blessed be He. That the Holy One blessed be He is destined to be gracious to these and punish those, just as it says: “Therefore, the Lord will wait to be gracious to you […for the Lord is a God of justice]” (Isaiah 30:18). And it says: “The humble will increase their joy in the Lord” (Isaiah 29:19). And it says: “For a people will live in Zion, in Jerusalem; you will not weep” (Isaiah 30:19). “The wise will inherit honor” (Proverbs 3:35) – this is Israel, who are called wise when they perform the Torah and the mitzvot, as it is stated: “You shall observe and you shall perform, as this is your wisdom and your understanding…” (Deuteronomy 4:6). Because Israel observes the Torah in their midst, the Holy One blessed be He is destined to bequeath to them a throne of glory, just as it says: “He will bequeath to them a throne of glory” (I Samuel 2:8), as the Holy One blessed be He is destined to restore the monarchy to Israel, just as it says: “The kingdom, the dominion, and the greatness of the kingdoms under the entire heavens [will be given to the holy people of the Most High]” (Daniel 7:27). “And fools carry away disgrace” (Proverbs 3:35) – these are the Edomites, just as it says: “I will eliminate the wise from Edom, and wisdom from the mountain of Esau” (Obadiah 1:8). And it says: “[Concerning Edom, so said the Lord of hosts:] Is there no longer wisdom in Teman? Is counsel lost from the children? Has their wisdom spoiled” (Jeremiah 49:7)? What is “carry away disgrace [kalon]”? It means that they will carry away disgrace in their portion, as their end will be that they will go into fire. Kalon is nothing other than fire, just as it says: “Whom the king of Babylon roasted [kalam] in the fire” (Jeremiah 29:22). And it says: “Just ripened, roasted [kalui] in fire” (Leviticus 2:14). Likewise it says: “[The house of Jacob will be fire,] and the house of Joseph a flame, [and the house of Esau for straw, and they will ignite them and consume them]” (Obadiah 1:18). And it says: “I was seeing until the beast was slain and its body destroyed and it was relegated to the burning of fire” (Daniel 7:11). That is, “and fools carry away disgrace.” Another matter: “Do not envy a man [of villainy]” (Proverbs 3:31) – it is speaking of an adulterer, who, when he consorts with the wife of another and she is impregnated by him, he robs money from the children of the woman’s husband and gives it to the mamzer, as the husband thinks that he is his son, but he is not his son, and he bequeaths him the inheritance with his sons. It is regarding this matter that the adulterer is called “a man of villainy.” What is “do not envy”? It is that anyone who sees the adulterer, who realizes the lust in his heart with the wife of another and she feeds him and gives him to drink, should not envy his tranquility and should not choose any of his ways. Why? It is because the adulterer is called an abomination: “They are six that the Lord hates, and seven that are an abomination to His soul” (Proverbs 6:16). “One who incites discord among brethren” (Proverbs 6:19) is one of the abominations. This is the adulterer, who incites discord between a man and his wife, just as it says: “And a spirit of jealousy overcame him, [and he warned his wife]” (Numbers 5:14). That is why it is stated: “For the devious [naloz] person is an abomination to the Lord” – this is the adulterer, in whose regard it is written: “And are devious [unlozim] in their tracks” (Proverbs 2:15–16). “And His secret is with the upright” (Proverbs 3:32) – this is one who sees his actions and abstains from wine in order to render his paths upright, just as it says: “Who render their paths upright” (Proverbs 9:15). What is His secret? It is that the Holy One blessed be He teaches him how to save himself from her, just as it says: “I have guided you on the path of wisdom” (Proverbs 4:11). The numerical value of wine [yayin] is seventy and of secret [sod] is seventy. He abstains from wine that totals seventy, and he merits the secret of wisdom that totals seventy. Wine enters, a secret emerges, wine remains out, a secret enters. That is, “and His secret is with the upright.” “The curse of the Lord is on the house of the wicked” (Proverbs 3:33) – this is the adulterer. What is the curse [hame’era]? It is that the water that causes curse [hame’arerim] will examine him just as they examine her. That is, “the curse of the Lord,” just as it says: “May the Lord render you as a curse…” (Numbers 5:21). “And He blesses the abode of the righteous” (Proverbs 3:33) – this is the male nazirite and the female nazirite, who, if they abstained from wine to protect themselves from sin, merit a blessing. That is why it juxtaposed the portion of the Priestly Benediction after the portion of the nazirite, because he merits receiving the blessings of the Priestly Benediction. That is, “and He blesses the abode of the righteous,” just as it says: “May the Lord bless you and protect you” (Numbers 6:24). “If it is to scoffers,” (Proverbs 3:34) – this is the adulterer, who errs due to wine, who is called a scoffer, just as it says: “Wine is a scoffer, intoxicating drink is tumultuous…” (Proverbs 20:1). “He will scoff” (Proverbs 3:34) – as everyone scoffs at the adulterer, as he is a curse and an oath for My chosen ones. “But to the humble, He is gracious” (Proverbs 3:34) – these are the nazirites, who adopt humility for themselves, who abstain from wine and grow their hair in order to torment themselves and protect themselves from transgression. The Holy One blessed be He is gracious with them, just as it is written: “And be gracious to you” (Numbers 6:25). “The wise will inherit honor” (Proverbs 3:35) – because the nazirites feared sin they were called wise men, just as it says: “Fear of the Lord is the beginning of wisdom” (Psalms 111:10). And it says: “Behold, fear of the Lord is wisdom” (Job 28:28). They inherit honor, as the Holy One blessed be He lifts His countenance to them and grants them peace, as when a person sits peacefully in his home, that is his honor. Likewise, it says: “Preserve your honor and stay at home” (II Kings 14:10), as after the portion of the nazirite, the Priestly Benediction is written, in which it is written: “And grant you peace” (Numbers 6:26). “And fools carry away disgrace” (Proverbs 3:35) – these are the adulterer and the adulteress, and they are called fools. The adulterer, from where is it derived? “Whoever is a simpleton let him turn here” (Proverbs (9:16). The adulteress, as it is written: “The woman of folly is loud” (Proverbs 9:13). “Carry away disgrace” – “he shall expose the head of the woman” (Numbers 5:18), and it says: “Her belly will distend…” (Numbers 5:27); do you have any disgrace greater than that? That is, “carry away disgrace.” This is why the portion of the Priestly Benediction is stated after the portion of the nazirite, as anyone who abstains from wine for the sake of Heaven merits all the blessings stated in the Priestly Benediction. From where is it derived? It is just as it says: “So you shall bless [the children of Israel]” (Numbers 6:23). “My beloved is like a gazelle or a fawn [ofer ha’ayalim]…” (Song of Songs 2:9) – Rabbi Yitzḥak said: Israel said before the Holy One blessed be He: Master of the universe, in truth you came to us first. “My beloved is like a gazelle” – just as the gazelle leaps, so the Holy One blessed be He leapt and bounded from Egypt to the sea and from the sea to Sinai. In Egypt, “I will pass in the land of Egypt…” (Exodus 12:12). At the sea, “this is my God and I will exalt Him” (Exodus 15:2). At Sinai, “He said: The Lord came from Sinai” (Deuteronomy 33:2). “Or a fawn” – Rabbi Yosei ben Rabbi Ḥanina said: To the fawn of deer. “Behold, he is standing behind our wall” (Song of Songs 2:9) – this is the wilderness of Sinai. “Watching from the windows” (Song of Songs 2:9) – “the Lord descended upon Mount Sinai…” (Exodus 19:20). “Peering through the cracks” (Song of Songs 2:9) – “God spoke all these matters…” (Exodus 20:1). “My beloved spoke up and said to me” (Song of Songs 2:10) – “I am the Lord your God” (Exodus 20:2). Another matter: “My beloved is like a gazelle” (Song of Songs 2:9) – Rabbi Yitzḥak said: Israel said before the Holy One blessed be He: Master of the universe, You told us that You will come to us first. “My beloved is like a gazelle” – just as the gazelle appears and is then concealed, so, the initial redeemer appeared and was then concealed. Rabbi Berekhya said in the name of Rabbi Levi: Like the initial redeemer, so will be the ultimate redeemer. The initial redeemer, this is Moses; he appeared to them and was then concealed from them. How long was he concealed from them? Rabbi Tanḥuma said: Three months; that is what is written: “They encountered Moses and Aaron…” (Exodus 5:20). The ultimate redeemer, too, will appear to them and will then be concealed from them. How long will he be concealed from them? Rabbi Tanḥuma said in the name of Rabbi Ḥama ben Rabbi Hoshaya: Forty-five days. That is what is written: “From the time of the abolishing of the daily offering and the setting up of the abomination of desolation there will be one thousand two hundred and ninety days” (Daniel 12:11), and it is written: “Happy is one who waits, and reaches one thousand three hundred and thirty-five days” (Daniel 12:12). How many are these extra days? They are the forty-five days that he will be concealed from them and will then reappear to them. Where will he take them? Some say to the Judean desert, and some say to the wilderness of Siḥon and Og. Anyone who believes him and follows him will eat roots of the broom tree and saltwort leaves; that is what is written: “Who pick saltwort from bushes, and the root of the broom tree is their food” (Job 30:4). Anyone who does not follow him will go and make peace with the nations of the world, and they will ultimately kill him. Rabbi Yitzḥak bar Maryon said: At the conclusion of forty-five days, the Holy One blessed be He will cause manna to fall for them. That is what is written: “I will yet settle you in tents as in the appointed [moed] days” (Hosea 12:10), and it says: “The appointed time [moed] of your exodus from Egypt” (Deuteronomy 16:6). “Or a fawn” (Song of Songs 2:9) – Rabbi Yosei ben Rabbi Ḥanina said: To the fawn of deer. “Behold, he is standing behind our wall” (Song of Songs 2:9) – this is the western wall of the Temple, which is never destroyed. Why? It is because the Divine Presence is in the west. “Watching from the windows” (Song of Songs 2:9) – due to the merit of the patriarchs; “peering through the cracks” (Song of Songs 2:9) – due to the merit of the matriarchs. Just as there is a distinction between a window and a crack, so there is a distinction between the merit of the patriarchs and the merit of the matriarchs. “My beloved spoke up and said to me” (Song of Songs 2:10) – what did He say? “As I live, the utterance of the Lord, that you will don all of them like jewelry, and you will tie them like a bride” (Isaiah 49:18). Another matter: “My beloved is like a gazelle” (Song of Songs 2:9) – just as this gazelle leaps from place to place, from fence to fence, from tree to tree, and from booth to booth, so, the Holy One blessed be He leaps and bounds from this synagogue to that synagogue. Why to that extent? It is order to bless Israel, as it is stated: “In every place I mention My name, [I will come to you and I will bless you]” (Exodus 20:21). By what merit? It is by the merit of Abraham our patriarch, as it is written: “So [ko] you shall bless,” just as it says: “So [ko] shall be your offspring” (Genesis 15:5). “Or a fawn” (Song of Songs 2:9) – Rabbi Yosei ben Rabbi Ḥanina said: To the fawn of deer. “Behold, he is standing behind our wall” (Song of Songs 2:9) – when the Holy One blessed be He came to visit Abraham our patriarch on the third day since his circumcision, just as it says: “The Lord appeared to him in the plains of Mamre, and he was sitting [yoshev]…” (Genesis 18:1). Yashav is written. He sought to stand; the Holy One blessed be He said to him: Sit, Abraham, you are a paradigm for your descendants, as when your descendants enter synagogues and study halls and recite Shema, they sit and My glory stands. What is the source? “God stands [nitzav] in the assembly of the Almighty” (Psalms 82:1) – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: It is not written here, “God omed,” but rather, “God nitzav,” at the ready. This is just as it says: “It will be before they call, I will answer” (Isaiah 65:24). That is why it is stated: “Behold, he is standing behind our wall”; these are the synagogues and study halls. “Watching from the windows” (Song of Songs 2:9) – when the Holy One blessed be He said to Aaron and his sons: “So you shall bless…,” Israel said before the Holy One blessed be He: ‘Master of the universe, to the priests You said that they should bless us. We need only Your blessings and to be blessed from Your mouth.’ That is what is written: “Look from Your holy abode, from Heaven, and bless Your people Israel” (Deuteronomy 26:15). The Holy One blessed be He said to them: ‘Although I said to the priests that they should bless you, with them I stand and bless you.’ That is why the priests spread their hands, saying: The Holy One blessed be He is standing behind us. That is why it says: “Watching from the windows” – from between the priests’ shoulders; “peering through the cracks” (Song of Songs 2:9) – from between the priests’ fingers. “My beloved spoke up and said to me” – “and I will bless them” (Numbers 6:27). “So you shall bless” – that is what is written: “I will render you a great nation…” (Genesis 12:2). Rabbi Pinḥas ben Yair said: The Holy One blessed be He blessed Abraham with seven blessings, and these are they: “I will render you a great nation” (Genesis 12:2); “I will bless you” (Genesis 12:2); “I will make your name great” (Genesis 12:2); “you will be a blessing” (Genesis 12:2). I will bless those who bless you” (Genesis 12:3); “one who curses you, I will curse” (Genesis 12:3), “[all the families of the earth] will be blessed in you” (Genesis 12:3). These correspond to the seven verses in the act of Creation in which “that it was good” is written. Rabbi Levi bar Ḥayata and Rabbi Abba son of Rabbi Ḥiyya bar Abba said: There are three expressions of greatness and four blessings written here. He apprised him that there would be three patriarchs and four matriarchs. But is it not that there are only two expressions of greatness? “I will render you [ve’e’eskha]” is an expression of greatness, as it is written: “It is the Lord who appointed [asa] Moses [and Aaron]” (I Samuel 12:6). Rabbi Shimon ben Lakish said: “I will render you a great nation” (Genesis 12:2) – this is that we recite: God of Abraham. “I will bless you” (Genesis 12:2) – this is that we recite: God of Isaac. “I will make your name great” (Genesis 12:2) – this is that we recite: God of Jacob. Do we, perhaps, conclude with all of them? The verse states: “You will be a blessing” (Genesis 12:2) – it is with you they conclude: The Shield of Abraham, and we do not conclude with all of them. Rabbi Ḥiyya bar Ze’eira said: “You will be a blessing” – your blessing precedes Mine, as after they recite Shield of Abraham, only then do they recite: Who revives the dead. Another matter: “You will be a blessing [berakha]” (Genesis 12:2) – you will be a pool [berekha]. Just as this pool purifies the impure, you, too, draw the distant under the wings of the Divine Presence. “I will render you [ve’e’eskha] a great nation” (Genesis 12:2) – Rabbi Berekhya said: It is not written here, Etenkha,, but rather ve’e’eskha. After I create you as a new creation, just as it says: “God made [vayaas] the firmament” (Genesis 1:7), then you will be fruitful and multiply. “A great nation” (Genesis 12:2) – Abraham said before Him: ‘Master of the universe, from Noah, did You not produce seventy nations?’ He said to him: ‘That nation in whose regard it is written: “For who is a great nation” (Deuteronomy 4:7), I am producing from you.’ Rabbi Pinḥas HaKohen bar Ḥama said: When did the Holy One blessed be He render Abraham a great nation? It was when they departed from Egypt, came to Sinai, received the Torah, and arrived in the Land of Israel. Moses looked at them and said: They have been rendered just as the Holy One blessed be He promised to the elder, as it is stated: “And who is a great nation” (Deuteronomy 4:8). Alternatively, “a great nation” – as I will give your descendants the Torah, and from it they will be called a great nation, as it is stated: “It is a particularly wise and understanding people, this great nation” (Deuteronomy 4:6). “I will bless you” (Genesis 12:2) – Rabbi Berekhya said: Because travel causes a person three phenomena: It lessens procreation, it lessens his expenditure, and it lessens his reputation; that is why it was stated to him: “I will render you a great nation” (Genesis 12:2) – travel will not lessen your procreation; “I will bless you” – travel will not lessen your expenditure; “I will make your name great” (Genesis 12:2) – it will not lessen your reputation. People say in a parable: From house to house, a cloak; from place to place, a soul. However, you will lose neither a soul nor property. “You will be a blessing” (Genesis 12:2) – it is already written: “I will bless you” (Genesis 12:2); why does the verse state: “You will be a blessing”? Rabbi Eliezer said: The Holy One blessed be He said to him: ‘From when I created My world until now, I needed to bless My creations,’ as it is stated: “God blessed them…” (Genesis 1:28), and it says: “God blessed Noah and his sons” (Genesis 9:1). ‘But from here on, the blessings are granted to you; to one whom you see fit to bless, bless.’ Nevertheless, Abraham did not bless his sons. Why is it so? It is analogous to a king who had an orchard and he entrusted it to a sharecropper. In that orchard there was one tree that was an elixir of life and one tree a deadly poison. The sharecropper said: I will cultivate and complete [my work], and the king will do with his orchard what he chooses. So, the king, this is the Holy One blessed be He. The orchard, this is the world. He granted it to Abraham, as He said to him: “You will be a blessing.” What did Abraham do? He had two sons, one righteous and one wicked: Isaac and Ishmael. Abraham said: If I bless Isaac, Ishmael will request to be blessed, and he is wicked. Rather, I am a servant; I am flesh and blood. Tomorrow, I will pass from the world, and what the Holy One blessed be He wishes to do in His world, He will do. When Abraham passed away, the Holy One blessed be He appeared to Isaac and blessed him, as it is stated: “It was after the death of Abraham, [God blessed Isaac his son]” (Genesis 25:11). Isaac blessed Jacob, and Jacob blessed the twelve tribes, as it is stated: “All these are the tribes of Israel, twelve, and this is that which their father spoke to them, and he blessed them” (Genesis 49:28). From here on, the Holy One blessed be He said: ‘The blessings are granted to you. The priests will bless My children, just as I said to Abraham their patriarch: “You will be a blessing.”’ That is why it is stated: “So you shall bless…” “So you shall bless” – that is what is written: “Behold the bed of Solomon…” (Song of Songs 3:7). Rabbi Shimon ben Yoḥai interpreted it regarding Solomon: “Behold the bed of Solomon” – this is King Solomon. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – sixty valiant men surrounded his bed at night, and they were “from the valiant of Israel” (Song of Songs 3:7). “Each armed with a sword, trained in war” (Song of Songs 3:8) – why would he do so? It is “from fear in the nights” (Song of Songs 3:8) – as he was afraid of the demons [and acted] so that they would not harm him. Rabbi Shimon ben Yoḥai said: Before a person sins, he is an object of awe and fear. Once he sins, he is subject to awe and fear. Before he sinned, Adam the first man would hear the Divine Voice, stand on his feet, and was able to withstand it. Once he sinned, he would hear the Divine Voice and hide, as it is stated: “[They heard the voice of the Lord God]…the man and his wife hid [from the presence of the Lord God]” (Genesis 3:8). Rabbi Avin said: Before Adam the first man sinned, he would hear a gentle voice. After he sinned, he heard a thunderous voice. Until Israel sinned, “the appearance of the glory of the Lord was like devouring fire atop the mountain” (Exodus 24:17). Rabbi Abba bar Kahana said: There were seven partitions of fire consuming one another, and Israel would see and were not afraid and were not fearful. Once they sinned, they were unable to look even at the intermediary: “Aaron and all the children of Israel saw Moses, and behold, [the skin of his face] was radiant, [and they feared approaching him]” (Exodus 34:30). Rabbi Pinḥas ben Rabbi Avin said that Rabbi Ḥanin said: Even the intermediary felt it together with them from one time to another. Before, “the kings of hosts flee [and flee]” (Psalms 68:13). Rabbi Yudan in the name of Rabbi Aivu: “The kings of hosts” – the kings of the angels; even Mikhael and Gavriel would fear Moses. Once they sinned, Moses was unable to look even at their lowest-ranking soldiers. That is what is written: “For I was daunted due to the wrath and the fury” (Deuteronomy 9:19). Until Saul sinned: It is not written here, “Saul took the kingdom,” but rather, “Saul captured the kingdom over Israel…” (I Samuel 14:47). What is, “wherever he turned, he would inspire terror” (I Samuel 14:47)? He would emerge victorious. By what merit? It was by the merit of the mitzvot and good deeds that he had to his credit, as he was poor, ate non-sacred produce in purity, and would spend his own money but was sparing with the money of Israel. He considered the honor due his servant equal to his own honor. Rabbi Yehuda bar Naḥman said in the name of Rabbi Shimon ben Lakish: And he was learned in Torah, as it is written: “Through me kings reign…” (Proverbs 8:15). Once he sinned: “Saul saw the Philistine camp, and he was afraid…” (I Samuel 28:5). Until David sinned with that act: “The Lord is my light and my salvation; whom shall I fear…” (Psalms 27:1)? Once he sinned with that act, “I will come upon him and he will be weary and discouraged” (II Samuel 17:2). Until Solomon sinned, he would dominate with songs and poems [shirim veshirot] and he would rule over the demons, as it is stated: “I appointed for myself sharim vesharot” (Ecclesiastes 2:8) – male singers and female singers. “And the pleasures of people” (Ecclesiastes 2:8) – these are bathhouses. “Shida veshidot” (Ecclesiastes 2:8) – these are male demons and female demons, who stoked the fires in them. He ruled them to the extent that when he built the Temple, he controlled the actions of Ashmedai. When he sinned, Ashmedai banished him from his kingdom, and after he returned to his kingdom, his fear was upon him, and he brought sixty valiant men who would guard his bed. That is what is written: “From fear in the nights” (Song of Songs 3:8) – as he feared the demons. “Behold the bed of Solomon…” (Song of Songs 3:7) – the Rabbis interpreted the verse regarding those who departed from Egypt. “Behold the bed [mitato]” – His tribes [matotav], just as it says: “The oaths to the tribes [matot]” (Habakkuk 3:9). “Of Solomon [shelishelomo]” – of the Holy One blessed be He, that peace [shehashalom] is His. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – six hundred thousand who departed from Egypt, from the age of twenty and above. “From the valiant of Israel” (Song of Songs 3:7) – this comes to include women and children. “Each armed with a sword” (Song of Songs 3:8) – “the children of Israel ascended armed [from the land of Egypt]” (Exodus 13:18). “Trained in war” (Song of Songs 3:8) – from whom did they learn? It was from the Holy One blessed be He, as it is stated: “The Lord is a Man of war” (Exodus 15:3). “Each man with his sword on his thigh” (Song of Songs 3:8) – when Moses told them that the Holy One blessed be He had told him the statute: “Every uncircumcised person may not eat of it” (Exodus 12:48) – each and every one of them took a sword, placed it on his thigh, and circumcised himself. Who circumcised them? Rabbi Berekhya taught it in the name of Rabbi Shimon ben Yoḥai: Moses would circumcise, Aaron would uncover the corona, and Joshua would give them to drink. Some say: Joshua would circumcise, Aaron would uncover the corona, and Moses would give them to drink. That is what is written: “And again circumcise the children of Israel, a second time” (Joshua 5:2). Infer from here that he circumcised them the first time. “And circumcised the children of Israel [at the Hill of the Foreskins]” (Joshua 5:3) – what is “at the Hill of the Foreskins”? Rabbi Levi said: It is a place where they made that hill of foreskins. That is, “each man with his sword on his thigh” (Song of Songs 3:8). What is, “from fear in the nights” (Song of Songs 3:8)? It is because they were unable to offer the paschal offering, as it is written: “All uncircumcised people may not eat of it” (Exodus 12:48). Had the children of Israel not offered the paschal offering, they would have died on the eve of Passover when the Egyptian firstborn died, as it is stated: “I will see the blood and I will pass over you, and there will not be a plague among you to destroy, when I smite the land of Egypt” (Exodus 12:13). That is, “from fear in the nights.” “Behold the bed…” (Song of Songs 3:7) – Rabbi Yonatan interpreted the verse regarding the Sanhedrin. “Behold the bed [mitato]” – His tribes [shevatav], just as it says: “The oaths to the tribes [matot].” “Of Solomon [shelishelomo]” (Song of Songs 3:7) – of the Holy One blessed be He, that peace [shehashalom] is His. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – these are the sixty people of the land, as it is stated: “And sixty men of the people of the land, who were found inside the city” (II Kings 25:19). “From the valiant of Israel” (Song of Songs 3:7) – to include eleven men; that is a Sanhedrin of seventy-one. Who were the eleven men? It is as it is written: “The captain of the guards took Seraya the chief priest, Tzefanyahu the deputy priest, and the three gatekeepers” (II Kings 25:18); that is five. “From the city he took one official” (II Kings 25:19) – this is the most distinguished member of the court; that is six. “And five men of those who see the king’s face” – that is eleven. One verse says: “And five men of those who see the king's face,” and one verse says: “And seven men of those who see the king's face” (Jeremiah 52:25). Who were the two extra? It is to add to them two scribes of the judges; “and the scribe of the commander of the army, who directs [the people of the land]” (Jeremiah 52:25) – this is the emissary of the court. “Each armed with a sword” (Song of Songs 3:8) – Rabbi Meir and Rabbi Yosei: Rabbi Meir says: They would all sharpen their knowledge of halakha like a sword, so if an incident happened to come into their jurisdiction, the halakha would not be calling for a response. Rabbi Yosei says: At the time of judgment they would all deliberate regarding the halakha to ensure that the true judgment would be issued, and they would consider it as though a sword were positioned between their thighs and Gehenna was open before them. That is, “from fear in the nights” (Song of Songs 3:8) – they were frightened about how to issue a ruling regarding the incident in order to be rescued from the sentence of Gehenna. Rabbi Menaḥem, son-in-law of Rabbi Elazar ben Rabbi Avina: If a woman comes to the study hall to ask you regarding a law or a question, you should consider her as though she emerged from your loins. Do not eye her with lust, and be fearful of the sentence of Gehenna, which is like night. “Behold the bed… ” (Song of Songs 3:7) – Rabbi Samlai interpreted the verse regarding priestly watches. “Behold the bed [mitato]” – His tribes [matotav], just as it says: “The oaths to the tribes [matot].” “Of Solomon [shelishelomo]” (Song of Songs 3:7) – of the Holy One blessed be He, that peace [shehashalom] is His. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – these are the twenty-four priestly watches, the twenty-four Levite watches, and the twelve divisions. “From the valiant of Israel” (Song of Songs 3:7) – this is to include the rest of the people who were located in Jerusalem, [the] Sanhedrin, the courts, and the students. “Each armed with a sword” (Song of Songs 3:8) – just as it says: “[Exaltation of the Almighty is in their throats,] and a double-edged sword is in their hand” (Psalms 149:6). “Trained in war” (Song of Songs 3:8) – this is the battle of Torah, just as it says: “In the book of the Wars of the Lord” (Numbers 21:14). Rabbi Ze’eira and Rabbi Yehuda in the name of Rabbi Shmuel: Torah scholars who would teach the priests the halakhot of slaughter, receiving, sprinkling, and taking a handful would collect their wages from the collection of the chamber. Rabbi Yitzḥak ben Rabbi Redifa in the name of Rabbi Ami: The examiners of blemishes in Jerusalem would collect their wages from the collection of the chamber. Rav Aḥa and Rabbi Tanḥum ben Rabbi, the son-in-law of Rabbi Samlai: Proofreaders of the Torah scroll in the Courtyard would take their wages from the collection of the chamber. Gidel bar Binyamin in the name of Rabbi Ami: There were two judges in Jerusalem for robberies, and they would take their wages from the collection of the chamber. Rav Huna said: The Curtain would come from the funds of Temple maintenance. Shmuel said: The women who weave the curtain would take their wages from the collection of the chamber. That is, “trained [melumedei] in war” (Song of Songs 3:8), as they would teach [melamdin] the priests how to perform the service. “Each man with his sword on his thigh from fear in the nights” (Song of Songs 3:8) – they would caution them that when they would slaughter they should not render the offerings pigul, and they should not disqualify any of the offerings by keeping them past the appointed time. “Behold the bed…” (Song of Songs 3:7) – Rabbi Samlai interpreted the verse regarding the Priestly Benediction. “Behold the bed” – this is the Temple. Just as the bed is for nothing other than procreation, so, everything that was in the Temple would procreate, as it is stated: “The staves extended” (I Kings 8:8), and it says: “Parvayim gold” (II Chronicles 3:6). What is parvayim? It is that it produced fruits [perot]. And it says: “The House of the Forest of Lebanon” (I Kings 7:2). Why is it called “The House of the Forest of Lebanon”? It is to say to you: Just as a forest produces fruits, so did the Temple. The forms that were on its walls were of gold, as they would craft there all sorts of trees that would produce fruits. “Of Solomon [shelishelomo]” (Song of Songs 3:7) – of the Holy One blessed be He, that peace [shehashalom] is His. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – these are the sixty letters of the Priestly Benediction. “From the valiant [migiborei] of Israel” (Song of Songs 3:7) – as they bolster [megaberim] Israel. Rabbi Azarya said: Matters that are mentioned with might, as the name of the Holy One blessed be He is mentioned in each and every one: “May the Lord bless you and protect you” (Numbers 6:24); “may the Lord shine” (Numbers 6:25); “may the Lord lift” (Numbers 6: 26). “Each armed with a sword” (Song of Songs 3:8) – as they battle against all the punishments in the Torah. “Each man with his sword on his thigh” (Song of Songs 3:8) – even if a person sees in his dream as though a sword is cutting his thigh, let him rise early to the synagogue, stand before the priests, and hear the Priestly Benediction, and no evil matter will harm him: That is why the Torah cautions the priests and says to them: “So you shall bless…” “Speak to Aaron…” – because the entire action of this portion involves Aaron, it included Aaron and his sons in the Divine Speech, as this is the principle: Whenever the action is by the priests, the Divine Speech is to the priests. When the action is for Israelites, the Divine Speech is to Israel. “So you shall bless” – Rabbi Yehuda says: From where is it derived that it was stated from the mouth of the Holy One blessed be He to Moses in what order they shall bless Israel? The verse states: “So you shall bless the children of Israel.” “So you shall bless the children of Israel” – in the sacred tongue. Do you say in the sacred tongue, or perhaps it is actually in any language? Here it is stated: “So you shall bless,” and there it is stated: “These shall stand to bless the people” (Deuteronomy 27:12). Just as there it is in the sacred tongue, so too here it is in the sacred tongue. Rabbi Yehuda said: It is not necessary. It says: “So”; it is not valid unless it is stated in this language, as any place that it is stated: Speaking up [aniya], stating [amira], and so [ko], it is in the sacred tongue. “So you shall bless” – while standing. Do you say while standing, or perhaps it is not while standing. The verse states: “These shall stand to bless the people” (Deuteronomy 27:12). Blessing is stated here and blessing is stated there. Just as the blessing that is stated there is while standing, so too the blessing stated here is while standing. Rabbi Natan said: It is not necessary, as it already said: “To serve Him and to bless in His name” (Deuteronomy 10:8). Blessing and service are juxtaposed. Just as service is while standing, as it is stated: “To stand to serve” (Deuteronomy 18:5), so too, blessing is while standing. “So you shall bless” – with the lifting of hands. Do you say with the lifting of hands, or is it with the lifting of hands and without the lifting of hands? The verse states: “Aaron lifted his hands to the people and blessed them” (Leviticus 9:22) – just as he was with the lifting of hands, so his descendants, with the lifting of hands. Rabbi Yonatan says: If so, just as there it was the New Moon, with a communal offering, and a High Priest, so too, here with the New Moon, with a communal offering, and a High Priest. The verse states: “For the Lord ]your God[ has chosen him…him and his sons” (Deuteronomy 18:5). It juxtaposes his sons to him, just as he is with the lifting of the hands, so his sons are with the lifting of the hands. And it is written: “All the days” (Deuteronomy 18:5), and blessing is juxtaposed to service. “So you shall bless” – with the ineffable Name. Do you say with the ineffable Name or is it only with an appellation? The verse states: “They shall place My name upon the children of Israel, and I will bless them” (Numbers 6:27) – with the ineffable Name. Is it, perhaps, even in the outlying areas? “They shall place My name” is stated here, and it is stated elsewhere: “To place His name” (Deuteronomy 12:5); just as there it is in the Temple, so too, here it is in the Temple. From here they said: In the Temple with the ineffable Name, and in the country with an appellation; this is the statement of Rabbi Yoshiya. Rabbi Yonatan says: It says: “In every place I mention My name, [I will come to you and I will bless you]” (Exodus 20:21). This is an inverted verse: Everywhere that I come to you and bless you, there I will mention My name. Where do I appear to you? It is in the Temple. You too shall mention My name only in the Temple. From here they said: Invoking the ineffable Name is prohibited in the outlying areas. “So you shall bless the children of Israel” – I have derived only a blessing for Israel; a blessing for proselytes, women, liberated slaves, from where is it derived? The verse states: “Say to them” – to all of them. “So you shall bless the children of Israel” – face-to-face. Or nape to face? The verse stated: “Say to them” – face-to-face, like one person talks to another. “Say to them” – from here it is derived that the synagogue attendant must say to them that they should recite it. If two priests are going up to the platform, the attendant must say to them: ‘Priests, recite the blessing.’ But if there is only one priest, he need not say it, as it is stated: “Say to them” – to two. Rabbi Yehoshua ben Levi said: Any priest who fails to go up to the platform violates three positive mitzvot: “So you shall bless,” “say to them,” and “they shall place My name” (Numbers 6:27). Rabbi Yehoshua ben Levi said: Any priest who does not move his feet to go up to the ark in the blessing of Temple service may then no longer go up. As it is stated: “Aaron lifted his hands toward the people, and blessed them and he descended from performing the sin offering” (Leviticus 9:22). Just as there it is with Temple service, so too, here it is with Temple service. Rabbi Samlai said: A synagogue in which there are many priests, all of them go up to the platform, provided that there are ten Israelites who answer amen. A synagogue that consists exclusively of priests, some of them go up to the platform and some of them answer amen. The people who are behind the priests are not included in the blessing. That is why the priests go up to the ark, so that all the people are before them. Rabbi Shimon ben Pazi said: Any priest who did not wash his hands may not lift his hands, as it is stated: “Lift your hands toward the Sanctuary and bless the Lord” (Psalms 134:2). His students asked Rabbi Elazar ben Shamua: By what virtue have you lived long? He said to them: In all my days, I did not utilize a synagogue as a shortcut. I did not step over the heads of the sacred people. And I did not lift my hands without a blessing. What blessing does one recite? Who has sanctified us with the sanctity of Aaron and commanded us to bless His people Israel with love. When the priest moves his feet to go up to the platform, what does he recite: May it be Your will, Lord our God, that this blessing that You commanded us to bless Your people, Israel, will not contain any obstacle or iniquity. When he turns his face away from the congregation, what does he recite? Master of the universe, we performed what You decreed upon us. Perform with us what you promised us. Rav Ḥisda said: The priests are not permitted to bend their fingers at the knuckles until they turn their faces away from the congregation. The attendant is not permitted to call for the Priestly Benediction until the congregation has concluded saying amen. The priests are not permitted to begin reciting another blessing until the congregation has concluded saying amen. The priests are not permitted to turn their faces away from the congregation until the prayer leader begins reciting: “Grant peace,” and they are not permitted to move their feet and depart until the prayer leader completes reciting: “Grant peace.” During the additional prayer of Shabbat, what does the congregation recite? Rav Asi said: “A song of ascents. Behold, bless the Lord…” (Psalms 134:1), “Lift your hands …” (Psalms 134:2), and, “Blessed be the Lord from Zion…” (Psalms 135:21). Why does one not recite “May the Lord bless you from Zion” (Psalms 134:3), which is written in this context? Rabbi Yehuda son of Rabbi Shimon ben Pazi said: Because he began with the blessings of the Holy One blessed be He, he concludes with the blessings of the Holy One blessed be He. During the afternoon prayers of a fast, what do they recite? Rav Aḥa bar Yaakov said: “If our iniquities have testified against us, Lord, act for Your name’s sake; for our rebellions are many, we sinned to You. The Hope of Israel, its Savior in times of trouble, why should You be as a stranger in the land and as a wayfaring man who turns to tarry to stay the night? Why should you be like an astonished man, as a mighty man who cannot save? But You, Lord, are in our midst, and Your name is called upon us; [do not abandon us]” (Jeremiah 14:7–9). During the closing prayer of Yom Kippur, what do they recite? “Indeed, so shall a man who fears the Lord be blessed. May the Lord bless you from Zion; may you see the prosperity of Jerusalem all the days of your life. May you see the children of your children. Peace upon Israel” (Psalms 128:4–6). Rabbi Ḥiyya bar Abba said: Anyone who recites them in the outlying areas is nothing other than mistaken. Rabbi Ḥanina bar Pappa said: Know that in the Temple too, one should not recite them. Is there a servant that one blesses him and he does not listen? Rav Aḥa bar Ḥanina said: Know that even in the outlying areas one is required to recite them. Is there a servant that one blesses him and he does not express his appreciation? Rabbi Abbahu said: Initially I would recite these verses. When I saw that Rabbi Abba of Akko did not recite them, I too did not recite them. From here it is derived that one does not recite them in the outlying areas. In the rest of the country, the Priestly Benediction is three blessings, but in the Temple, it is one blessing. Why to that extent? It is because one does not answer amen in the Temple. It was taught: From where is it derived that one does not answer amen in the Temple? As it is stated: “Arise and bless the Lord your God forever and ever, and may they bless the name of Your glory, exalted above all blessing and praise” (Nehemiah 9:5). From where is it derived that there is praise for each blessing? It is as it is stated: “Exalted above all blessing and praise” – for each and every blessing give Him praise. In the rest of the country, they lift their hands to the level of their shoulders, but in the Temple, above their heads, with the exception of the High Priest, who does not lift his hands higher than the plate. “Say [amor] to them” – it is written with a vav. The Holy One blessed be He said to the priests: Do not, because I commanded you to bless Israel, bless them as though compelled to do so, and hastily, but rather, bless them with intent of the heart so the blessing will take effect upon them completely. That is why it is stated: Amor to them. “May the Lord bless you and protect you” (Numbers 6:24). “May the Lord bless you and protect you” – with the protection with the blessing. A king of flesh and blood has a slave in Syria, but he resides in Rome. The king sent for him. He ascended and came to him [the king]. He gave him [the slave] one hundred litra of gold. He [the slave] loaded them and set out on the way. Robbers attacked him and took everything that he [the king] had given him and everything that he had with him. Could he [the king], perhaps, have protected him from the robbers? Therefore, “may the Lord bless you” with wealth, “and protect you” from the robbers. Another matter: “May the Lord bless you” – with money, “and protect you” – so that you will not become the scapegoat in your province, and that a penalty will not be imposed upon the province in which they say: Give us gold. Rather, may He bless you and protect you. “May He bless you” – with sons; “and protect you” – with daughters, who require protection. “May He bless you” – with wealth, “and protect you” – that you will fulfill mitzvot with it. “May the Lord bless you” with the blessing that is explicit in the Torah: “You shall be the most blessed of all the peoples…” (Deuteronomy 7:14); “blessed are you in the city…blessed is your basket…blessed are you upon your arrival” (Deuteronomy 28:3, 5–6); “all these blessings will come upon you…” (Deuteronomy 28:2). Rabbi Natan says: May he bless you regarding your belongings and protect you regarding your body. Rabbi Yitzḥak says: Is it not that if they are blessed they are protected and if they are protected they are blessed? Why does the verse state: “And protect you”? It is from the evil inclination, so that we will not cause you to depart from the world. Likewise it says: “For the Lord will be your hope and will protect your foot from being trapped” (Proverbs 3:26). Another matter: “And protect you” – that others will not rule over you. Likewise it says: “By day the sun will not strike you” (Psalms 121:6); “Behold, [the Guardian of Israel] neither slumbers [nor sleeps]… The Lord is your guardian” (Psalms 121:4–5). “ The Lord will guard you from all evil… The Lord will guard your going…” (Psalms 121:7–8). Another matter: “And protect you” – from the demons that surround you, as it is stated: “One thousand may fall at your side.… for He will charge His angels [to guard you in all your ways]” (Psalms 91:7, 11). Another matter: “And protect you [veyishmerekha]” – He will observe [yishmor] for you the covenant of your patriarchs. Likewise it says: “The Lord your God will observe [veshamar] for you the covenant and the kindness regarding which He took an oath to your patriarchs” (Deuteronomy 7:12). Another matter: “And protect you [veyishmerekha]” – He will keep [yishmor] the end of days for you. Likewise it says: “A prophecy of Duma: To me one calls from Seir…” (Isaiah 21:11). Another matter: “And protect you” – He will protect your soul upon death. Likewise it says: “May the soul of my lord be bound in the bond [of life with the Lord your God]” (I Samuel 25:29). I hear regarding the righteous one and the wicked one? The verse states: “And the souls of your enemies may He cast away [as from a slingshot]” (I Samuel 25:29). Another matter: “And protect you” – He will protect your feet from Gehenna. Likewise it says: “He protects the feet of His pious ones, and the wicked shall be silent in darkness” (I Samuel 2:9). They are blessed and protected. From where is it derived that the Divine Presence is in their midst? The verse states: “May the Lord shine His countenance…” (Numbers 6:25). “May the Lord shine…” – may He give you of the light of the Divine Presence, as it is stated: “Arise, shine, [for your light has come]” (Isaiah 60:1), and it says: “Through Your light we see light” (Psalms 36:10), “The Lord is God; He has given us light” (Psalms 118:27). “May the Lord shine His countenance to you, and be gracious to you” (Numbers 6:25). “May the Lord shine [yaer] His countenance to you” – may He grant you brightness [meor] of the eyes. Alternatively, “may the Lord shine…” – may He look upon you with a bright countenance and not with an angered countenance. Another matter: “May…shine [yaer]” – this is the light of Torah; He will enlighten your eyes and your heart in the Torah, and grant you sons who are devoted to Torah, just as it says: “For mitzva is a lamp, and Torah is light [or].” (Proverbs 6:23). “May the Lord shine [yaer] His countenance” – may He produce from you priests who kindle the altar, just as it says: “So you will not kindle [ta’iru] My altar in vain” (Malachi 1:10). And it says: “The fire on the altar shall be kept burning on it; it shall not be extinguished” (Leviticus 6:5). “And be gracious to you” – they are blessed and protected, and the Divine Presence is in their midst, from where is it derived that they are graced with knowledge and understanding? The verse states: “And be gracious to you” – just as we pray: You grace man with knowledge and teach a person understanding. Another matter: “And be gracious to you” – He will instill knowledge in you so that you will be gracious to one another and have mercy upon one another, like the matter that is stated: “And He will give you mercy…” (Deuteronomy 13:18). Another matter: “And be gracious to you” – He will grace you with children, just as it says: “The children with whom God has graced your servant” (Genesis 33:5), and it says: “God be gracious to you, my son” (Genesis 43:29). Another matter: “And be gracious to you” – just as it says: “May God be gracious to us and bless us; may He shine His countenance upon us, Selah” (Psalms 67:2). Another matter: “And be gracious to you [viḥuneka]” – he will grant you [yoḥnekha] your wishes. Likewise it says: “He will show grace to you [yoḥnekha] at the sound of your outcry; upon His hearing, He will answer you” (Isaiah 30:19). Another matter: “And be gracious to you” – Rabbi Ḥiyya the Great taught: The Lord will encamp [yaḥaneh] in your midst. Another matter: “And be gracious to you” – He will produce prophets from you, just as it says: “I will pour a spirit of grace and supplication upon the house of David [and upon the inhabitants of Jerusalem]” (Zechariah 12:10). Another matter: “And be gracious to you [viḥuneka]” – He will place His grace upon you everywhere that you go, just as it says: “He placed his favor [ḥino] in the eyes of [the prison warden]” (Genesis 39:21), “Esther found favor [ḥen] [in the eyes of everyone who saw her]” (Esther 2:15), “God granted Daniel kindness and compassion [before the chief of the chamberlains]” (Daniel 1:9), “and you will find grace and approbation [in the eyes of God and man]” (Proverbs 3:4). Another matter: “And be gracious to you” – regarding Torah study. Likewise it says: “It will give your head an adornment of grace…” (Proverbs 4:9), “for they will be a graceful adornment for your head…” (Proverbs 1:9). Another matter: “And be gracious to you” – with gratuitous gifts; likewise it says: “Be gracious to us, Lord; be gracious to us…” (Psalms 123:3), “so our eyes are to the Lord our God until He will be gracious to us” (Psalms 123:2). Another matter: “And be gracious to you” – to take you from subjugation to the kingdoms, just as it says: “Be gracious to us, Lord; be gracious to us, for we are sated with scorn” (Psalms 123:3). Another matter: “And be gracious to you” – to redeem you, just as it says: “Lord, be gracious to us; [we have longed] for You. [Be…our salvation in a time of suffering]” (Isaiah 33:2). “May the Lord show favor to you, and grant you peace” (Numbers 6:26). “May the Lord show favor [yisa…panav] to you” – He will remove his anger from you. Yisa is nothing other than an expression of removal, just as it says: “Pharaoh will remove [yisa] your head [from upon you]” (Genesis 40:19). “Panav” – this is the countenance [panim] of rage, just as it says: “I will direct My countenance against that person…” (Leviticus 20:6). In other words, He will remove from you that countenance of rage that was fitting to come upon you. “May the Lord show [yisa] [favor [panav] to you]” – when you are standing and praying, as it is stated: “He said to him: See, I have granted [nasati] your request [fanekha]…” (Genesis 19:21). The matters may be inferred a fortiori: If I granted Lot’s request due to Abraham, My beloved, will I not show you favor due to you and due to your forefathers? That is what is written: “May the Lord show favor to you.” One verse says: “May the Lord show favor to you,” and one verse says: “Who will not show favor” (Deuteronomy 10:17). How can both of these verses be realized? When Israel performs the will of the Omnipresent, “May the Lord show favor to you.” When they do not perform the will of the Omnipresent, “Who will not show favor.” Another matter: “May the Lord show favor” – does the Holy One blessed be He show favor? Is it not already stated: “Who will not show favor” (Deuteronomy 10:17)? The Holy One blessed be He said: Just as they show Me favor, I show them favor. How so? I wrote in My Torah: “You will eat and be satisfied, and you shall bless” (Deuteronomy 8:10), but a person of Israel sits, he, his children, and the members of his household, and they do not have sufficient food to satisfy them, but they show Me favor and recite a blessing, and are exacting with themselves for the measure of an olive-bulk or an egg-bulk. Therefore, “may the Lord show favor [to you].” Another matter: “May the Lord show…” – one verse says: “May…show,” and one verse says: “Who will not show” (Deuteronomy 10:17). Until the sentence is sealed, “may the Lord show…”; after the sentence is sealed, “who will not show favor.” Similarly, one verse says: “You hear prayer” (Psalms 65:3), and one verse says: “You have covered Yourself with a cloud [so that no prayer can pass]” (Lamentations 3:44). Until the sentence is sealed, “You hear prayer”; after the sentence is sealed, “You have covered Yourself with a cloud.” One verse says: “The Lord is near to all who call Him” (Psalms 145:18), and one verse says: “Why do You stand afar, Lord?” (Psalms 10:1). Until the sentence is sealed, “the Lord is near to all who call Him”; after the sentence is sealed, “why do You stand afar, Lord?” One verse says: “From the mouth of the Most High, evil and good do not emerge” (Lamentations 3:38), and one verse says: “The Lord was intent on harm” (Daniel 9:14). Until the sentence is sealed, “from the mouth of the Most High…”; after the sentence is sealed, “the Lord was intent…” One verse says: “Launder your heart of evil, Jerusalem” (Jeremiah 4:14), and one verse says: “For even if you launder with natron [and use much soap, your iniquity is stained before Me]” (Jeremiah 2:22). Until the sentence is sealed, “launder [your heart] of evil…”; after the sentence is sealed, “even if you launder…” One verse says: “Return, wayward sons” (Jeremiah 3:22), and one verse says: “If they repent, He does not repent” (Jeremiah 8:4). This is before the sentence is sealed; that is after the sentence is sealed. One verse says: “Seek the Lord when He can be found” (Isaiah 55:6), and one verse says: “As I live, the utterance of the Lord God, I will not respond to you” (Ezekiel 20:31). This is before the sentence is sealed; that is after the sentence is sealed. One verse says: “I do not desire the death of the wicked” (Ezekiel 33:11), and one verse says: “The Lord wished to put them to death.” (I Samuel 2:25). This is before the sentence is sealed; that is after the sentence is sealed. Another matter: “May the Lord show favor to you” – in this world; “who will not show favor” (Deuteronomy 10:17) – in the World to Come. Another matter: “May the Lord show favor to you,” and one verse says: “Who will not show favor” (Deuteronomy 10:17). Rabbi Yosei ben Dostai says: How can these two verses be realized? It is, rather, “may the Lord show favor” – regarding a matter between you and Him; “who will not show favor” – regarding matters between you and your counterpart. Rabbi Akiva says: One verse says: “He will cleanse” (Exodus 34:7), and one verse says: “He will not cleanse” (Exodus 34:7). How is it possible to realize these two verses? It is, rather, regarding a matter between you and Him, “He will cleanse”; regarding matters between you and your counterpart, “He will not cleanse.” Ben Azai says: He cleanses for those who repent, but does not cleanse for those who do not repent. Another matter: “May the Lord show favor [panav]…” – He will turn His face [panav] toward you. One who greets his counterpart face-to-face is not comparable to one who greets him from the side. Rather, “May the Lord show favor [panav]” – He will turn His face to you, just as it says: “I will turn [ufaniti] to you and make [you] fruitful” (Leviticus 26:9). “And grant you peace” – peace upon your arrival, peace upon your departure, peace with every person. Rabbi Natan says: “And grant you peace” – peace is the peace of the kingdom of the house of David: “with abundant authority and everlasting peace [upon the throne of David and upon his kingdom]” (Isaiah 9:6). Rabbi [Yehuda HaNasi] says: This is the peace of Torah, as it is stated: “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11). Great is peace, as the Holy One blessed be He altered a matter due to peace, as it is stated: “Shall I indeed bear a child? But I have grown old” (Genesis 18:13). Great is peace, as the angel that spoke with Manoaḥ altered due to peace. He had said to the woman: “Behold, you are barren and have not given birth” (Judges 13:3), but he did not relate that matter to Manoaḥ. Great is peace, as the Name that is written in sanctity, the Holy One blessed be He said: Let it be erased on the water in order to instill peace between a man and his wife. Rabbi Elazar says: Great is peace, as the prophets implanted into the mouths of all the people only peace. Rabbi Shimon ben Ḥalafta said: Great is peace, as there is no vessel that contains blessing other than peace, as it is stated: “The Lord will bless His people with peace” (Psalms 29:11). In the Priestly Benediction as well, after all the blessings, He concluded them with peace: “And grant you peace,” saying that the blessings are of no avail unless accompanied by peace. Rabbi Elazar HaKappar says: Great is peace, as every prayer concludes only with peace, and the Priestly Benediction concludes only with peace. Great is peace, as it is given to the humble, as it is stated: “The humble inherit the earth and delight in abundant peace” (Psalms 37:11). Great is peace, as it is equivalent to everything. We recite: Who makes peace and creates everything. Rabbi Elazar son of Rabbi Elazar HaKappar says: Even if Israel engages in idol worship but there is peace between them, the Holy One blessed be He, as it were, said: The accuser cannot touch them, as it is stated: “Ephraim is attached to idols, leave him” (Hosea 4:17). But when they were divided, what is stated in their regard? “Their heart is divided; now they will be punished” (Hosea 10:2). That is, great is peace and dispute is despised. Great is peace, as even in time of war, peace is necessary, as it is stated: “When you approach a city [to wage war against it, you shall call to it for peace]” (Deuteronomy 20:10). And it says: “I sent messengers from the wilderness of Kedemot [to Siḥon, king of Ḥeshbon, with words of peace]” (Deuteronomy 2:26). And it says: “Restore them peacefully” (Judges 11:13). Great is peace, as even the dead require peace, as it is stated: “You will come to your fathers in peace” (Genesis 15:15). And it says: “You will die in peace” (Jeremiah 34:5). Great is peace, as it is provided for penitents, as it is stated: “Creator of the expression of the lips: Peace, peace [for the far and for the near]” (Isaiah 57:19). Rabbi Meir says: Great is peace, as the Holy One blessed be He did not create an attribute more beautiful than peace, which was given to the righteous, as when he passes from the world, three groups of ministering angels greet him with peace. The first says: “He will come in peace” (Isaiah 57:2). The second says: “They will rest on their resting places” (Isaiah 57:2). The third says: “One who walks with integrity” (Isaiah 57:2). It is not sufficient for the righteous that their death is in the hands of Glory, as it is stated: “The glory of the Lord will gather you” (Isaiah 58:8), but they laud them before them with peace: “He will come in peace.” Great is peace, as the Holy One blessed be He did not create an attribute more beautiful than peace, and He withheld it from the wicked, as when they pass from the world, three groups of angels of destruction greet them. The first says: “There is no peace” (Isaiah 48:22). The second says: “The Lord says to the wicked” (Isaiah 48:22). The third says: “You will lie in suffering” (Isaiah 50:11). It is not sufficient for the wicked that their death is at the hand of destroyers, as it is stated: “His soul approaches perdition and his life to the killers” (Job 33:22); and it says: “He will be driven from light to darkness” (Job 18:18); and it says: “Let their way be dark and slippery, with an angel of the Lord pursuing them” (Psalms 35:6); but they vex them and say to them: “There is no peace,” “you will lie in suffering.” Great is peace, as it is given as reward for Torah and mitzvot, as it is stated: “I will grant peace in the land” (Leviticus 26:6). Great is peace, as it is given to lovers of Torah, as it is stated: “Great peace for lovers of Your Torah” (Psalms 119:165). Great is peace, as it is given to those who study Torah, as it is stated: “All your children will be students of the Lord, and the peace of your children will be abundant” (Isaiah 54:13). Great is peace, as it is given to those who perform acts of charity [tzedaka], as it is stated: “The act of righteousness [hatzedaka] will be peace” (Isaiah 32:17). Great is peace, as the name of the Omnipresent is called peace, as it is stated: “He called it: The Lord is peace” (Judges 6:24). Great is peace, as those who reside On High require peace, as it is stated: “He makes peace in His heights” (Job 25:2). The matters can be inferred a fortiori; if in a place where there is no enmity and hatred they require peace, all the more so for a place where all these attributes exist. Rabbi Shimon would say: Come and see that the attribute of flesh and blood is not like the attribute of the Holy One blessed be He. A king of flesh and blood, when he goes out to war he goes with multitudes and legions, but when he goes to make peace, he goes alone. But the attribute of the Holy One blessed be He is not so. When He goes to make peace, He emerges with multitudes and legions, as it is stated: “He makes peace in His heights” (Job 25:2), and then it is written: “Is there a number to His troops?” (Job 25:3). And it says: “The chariots of God are myriads, thousands upon thousands of companies. My Lord is among them, at Sinai, in holiness” (Psalms 68:18). And it says: “Thousands upon thousands serve Him, and myriads upon myriads…” (Daniel 7:10). But when He goes out to war, He goes alone, as it is stated: “The Lord is a Man of war…” (Exodus 15:3) – He wages war with His name and does not require assistance. And it says: “I have trodden a winepress alone…” (Isaiah 63:3). You find that when the Holy One blessed be He exacted retribution from the generation of the Flood, He exacted retribution only alone, as it is stated: “Behold, I am bringing the Flood, water….” (Genesis 6:17). Likewise, from the people of Sodom, He exacted retribution only alone: “The Lord rained [brimstone and fire] upon Sodom and [upon Gomorrah from the Lord from the heavens]” (Genesis 19:24). Likewise when He exacted retribution from the Egyptians, as it is stated: “The Lord smote every firstborn…” (Exodus 12:29). Likewise, He exacted retribution alone from the Emorites, as it is stated: “And the Lord cast large stones upon them” (Joshua 10:11). Likewise, from Sennacherib, He exacted retribution alone, as it is stated: “The angel of the Lord emerged and smote in the camp…” (II Kings 19:35). One verse says: “Is there a number to His troops?” (Job 25:3), and one verse says: “Thousands upon thousands serve Him” (Daniel 7:10). When Israel were exiled, “Thousands upon thousands serve Him”; as it were, the entourage On High was diminished. Rabbi [Yehuda HaNasi] says in the name of Abba Yosei ben Dostai: “Thousands upon thousands serve Him” – one troop; how many troops are they? “Is there a number to his troops?” One verse says: “He counts a number for the stars, and calls them all by names” (Psalms 147:4), and one verse says: “Who brings out their host by number, calling all of them by name” (Isaiah 40:26). When the Holy One blessed be He calls them, He calls all their names simultaneously and they respond, something that is impossible for flesh and blood, to call two names simultaneously. Likewise it says: “God spoke all these matters, saying” (Exodus 20:1). It teaches that He said all of the Ten Commandments in one utterance. And it says: “God spoke one; these are two that I heard. Might belongs to God” (Psalms 62:12). And it says: “Is My word not like fire, the utterance of the Lord, and like a hammer that shatters the rock?” (Jeremiah 23:29). Rabbi [Yehuda HaNasi] says in the name of Abba Yosei ben Dostai: What is “and calls them all by names”? There is no name repeated; the name that he is called now is not the name that he is called later. Likewise it says: “Why do you ask my name? It is hidden” (Judges 13:18). I do not know to what name I will be switched. One verse says: “David gave to Ornan for the place shekels of gold, six hundred by weight” (I Chronicles 21:25), and one verse says: “For silver, fifty shekels” (II Samuel 24:24). How can both of these verses be realized? It was the place of the threshing floor for six hundred [shekels of gold], the place of the altar for fifty [shekels of silver]. Rabbi [Yehuda HaNasi] says in the name of Abba Yosei ben Dostai: There were twelve tribes, and David took fifty shekels from each and every tribe, the result being six hundred shekels from all the tribes. Rabbi Elazar ben Shamua says: The threshing floor for six hundred, but “the cattle for the burnt offering, the threshing tools, and the implements of the cattle for the wood” (II Samuel 24:22), were for “fifty shekels of silver.” One verse says: “Solomon had four thousand stables for horses” (II Chronicles 9:25), and one verse says: “Solomon had forty thousand horses’ stables” (I Kings 5:6). How can both of these verses be realized? There were four thousand large stables, with forty thousand horses. One verse says: “It would hold three thousand bat that it contained” (II Chronicles 4:5), and one verse says: “It would hold two thousand bat” (I Kings 7:26). How can both of these verses be realized? It was two thousand for liquid and three thousand for dry goods. From here they said: Two kor of liquid that are three kor of dry goods. Beloved is peace, as for all the deeds and meritorious acts performed by Abraham our patriarch, He gave only peace as his reward, as it is stated: “You will come to your fathers in peace” (Genesis 15:15). Likewise, you find regarding Jacob our patriarch, who requested peace from the Omnipresent, as it is stated: “And I will return [to my father’s house] in peace” (Genesis 28:21). Likewise you find regarding Aaron, who was praised before the Omnipresent only with peace, as it is stated: “My covenant was with him, life and peace” (Malachi 2:5). Likewise you find regarding Pinḥas that He gave peace as his reward, as it is stated: “Behold, I am granting him My covenant of peace” (Numbers 25:12). Likewise, you find that the Torah was analogized only to peace, as it is stated: “And all its paths are peace” (Proverbs 3:17). Likewise, you find that the Holy One blessed be He consoles Jerusalem only with peace, as it is stated: “My people will reside in an abode of peace” (Isaiah 32:18). Likewise, He exacted retribution from Amon and Moav only by withholding peace from them, as it is stated: “You shall not seek their peace or their welfare…” (Deuteronomy 23:7). Likewise, Israel is blessed each day with peace, as it is stated: “And grant you peace.” “And they shall place My name upon the children of Israel, and I will bless them” (Numbers 6:27). “And they shall place My name” – this tells that they are blessed with the ineffable Name. Is it, perhaps, that even in the outlying areas they will be blessed with the ineffable Name? The verse states: “And they shall place My name,” and elsewhere it is stated: “To cause My name to dwell” (Nehemiah 1:9). Just as elsewhere it is the Temple, here too it is the Temple. However, when the corrupt men increased, they then began entrusting the Name only to the circumspect in the priesthood. Rabbi Tarfon said: There was an incident where I and my brethren the priests were in a line, and I inclined my ear toward the High Priest, and I heard that he recited it in the midst of the intoning of the priests. Or, perhaps, in the Temple they recite the blessing but they do not recite the blessing in the outlying areas? It said: “In every place I mention My name, [I will come to you and I will bless you]” (Exodus 20:21) – even in the outlying areas. However, in the outlying areas one recites three blessings, and in the Temple one blessing. In the Temple, one recites the Name as it is written; in the outlying areas with its appellation. In the outlying areas they lift their hands to the level of their shoulders, but in the Temple, over their heads. “And I will bless them” – why is it stated? Because it is stated: “So you shall bless the children of Israel” (Numbers 6:23), I have derived only a blessing for Israel; for proselytes, for women, and for slaves, from where is it derived? The verse states: “And I will bless them.” Is it, perhaps, that if the priests wish to bless Israel they get blessed, but if not, they do not get blessed? The verse states: “And I will bless them,” so the priests will not say: We will bless Israel. The verse states: “And I will bless them” – I will bless My people. Likewise it says: “For the Lord your God has blessed you…” (Deuteronomy 15:6). The priests bless Israel; who blesses the priests? The verse states: "And I will bless them” – the priests bless Israel, and I bless both these and those. That is, “and I will bless them.”

“It was on the day that Moses concluded erecting the Tabernacle, he anointed it and sanctified it and all its vessels, and the altar and all its vessels; he anointed them and sanctified them” (Numbers 7:1). “It was on the day that Moses concluded…” – that is what is written: “I will hear what the Almighty Lord has to say, for He will speak peace to His people and to His pious ones; let them not return to folly” (Psalms 85:9). You find that when Israel performed that act, and the Holy One blessed be He grew angry at them, as it is stated: “The Lord said to Moses: I have seen this people…” (Exodus 32:9), "Leave me [and I will destroy them…]" (Deuteronomy 9:14). Immediately, Moses stood and asked for mercy from before Him so that He would reconcile with them, just as it is stated: “Moses implored…” (Exodus 32:11). The Holy One blessed be He reconciled with them, as it is stated: “The Lord reconsidered the evil…” (Exodus 32:14). Nevertheless, umbrage remained in His heart in their regard, as it is stated: “On the day of My reckoning, I will reckon their sin upon them” (Exodus 32:34). When the Tabernacle was crafted, Rabbi Yehuda ben Rabbi Simon said: Moses went and bent his ear in the Tabernacle. He said: Do you say that umbrage remains in the heart of the Holy One blessed be He in Israel’s regard? That is what is written: “I will hear what the Almighty Lord has to say” (Psalms 85:9). What is “the Almighty [ha’el] Lord? Moses said: Until now has He remained in His anger against them and is He barely with them? Ha’el is nothing other than an expression of strength, just as it says: “And he took the mighty of [eilei] the land” (Ezekiel 17:13). Or is He reconciled with them and He is acting with them with the attribute of mercy; that is what is written: “Lord.” Lord is nothing other than the attribute of mercy, as it is stated: “Lord, Lord, merciful and gracious” (Exodus 34:6). Immediately, the Holy One blessed be He placated him that He has no umbrage in His heart, just as it is written: “The Lord passed [vayaavor] before him” (Exodus 34:6), that He removed [shehe’evir] His fury from them and overlooked [ve’avar] their transgressions. Rabbi Simon said: Why does it say “Lord, Lord” twice? It is, rather, that the Holy One blessed be He placated him and said to Moses: Just as in the past I would act with them with the attribute of mercy before they performed that act, so, too, now, I will act with them with the attribute of mercy. Rabbi Yehuda ben Rabbi Simon said: At that moment, Moses heard a pleasant voice, an excellent voice. In the past, Moses would stand, and the divine speech would enter his ear like a current of water. No one of Israel could hear it, but when his face would redden they knew that divine speech had come to him. Once the Tabernacle was crafted, he heard a pleasant voice. What did he hear? “For He will speak peace to His people and to His pious ones” (Psalms 85:9). Rabbi Berekhya HaKohen said in the name of Rabbi Yehuda ben Rabbi Simon: The Holy One blessed be He said to Moses: ‘In the past there was enmity between Me and My children, hatred between Me and My children, contention between Me and My children, but now that the Tabernacle was crafted there is love between Me and My children, peace between Me and My children.’ That is, “for He will speak peace to His people” (Psalms 85:9) – this is Israel, for crafting the Tabernacle. “And to His pious ones” (Psalms 85:9) – this is the tribe of Levi, in whose regard it is written: “And of Levi he said: Your Tumim and Your Urim for Your pious one” (Deuteronomy 33:8). From where do you know that the verse is speaking regarding the Tabernacle? It is because it is written thereafter: “Indeed, His salvation is near for those who fear Him, so that glory may dwell in our land” (Psalms 85:10). When was there peace for Israel? When the glory of the Holy One blessed be He dwelled in the Tabernacle. It is just as it says: “And the glory of the Lord filled the Tabernacle” (Exodus 40:34). Rabbi Shimon ben Lakish said: Why would I teach this matter from the book of Psalms? It is a matter of Torah. Even from its location there is nothing lacking. See what is written: “And grant you peace” (Numbers 6:26). When? It was “on the day that Moses concluded [erecting the Tabernacle].” “It was on the day that [Moses] concluded…” – that is what is written: “Will a man be more just than God…?” (Job 4:17). Rabbi Berekhya HaKohen said: When Jacob went to Pharaoh, he did not leave his presence until he blessed him, as it is stated: “Jacob blessed Pharaoh” (Genesis 47:10). What did he bless him? He said to him: May the Nile rise to your feet. I, too, when I come to you, I come laden with blessings. Where did He allude to it to them? It was at Sinai. Rabbi Yehoshua ben Levi said: By means of an allusion, the Holy One blessed be He said to Israel that they should craft the Tabernacle and He would give them blessings when He came, as it is stated: “You shall craft for Me an altar of earth…in every place that I mention my name, I will come to you and I will bless you” (Exodus 20:21). So, He did; when He came to the Tabernacle, He blessed them, as it is stated: “May the Lord bless you and protect you” (Numbers 6:24). When? It was “on the day that [Moses] concluded [erecting the Tabernacle].” We learned that man is not more just than God. That is, “will a man be more just than God…?” No. It is, rather, that the Holy One blessed be He, too, blessed Israel when He came to them. That is why it is written: “May the Lord bless you and protect you,” and it juxtaposed to it: "It was on the day that [Moses] concluded…” “It was on the day that [Moses] concluded…” – that is what is written: “He who dwells in the shelter of the Most High” (Psalms 91:1). Rav Huna said in the name of Rav Idi: Who said this psalm? We were under the impression that Solomon came and said it, but it was none other than Moses who said it. That is what is written: “He who dwells in the shelter of the Most High” – this is Moses, who stayed in the shelter of the Most High, as he entered the cloud, which is the shelter of the Most High, just as it says: “Clouds are shelter for Him” (Job 22:14). Likewise, it is written: “Moses entered into the midst of the cloud” (Exodus 34:18), “Who rests in the shadow of the Almighty” (Psalms 91:1), as he rested there several nights, as it is stated: “He was there with the Lord forty days and forty nights” Exodus 34:28), and he said: “I will say of the Lord: He is my shelter…” (Psalms 91:2). Another matter: “He who dwells in the shelter of the Most High…” (Psalms 91:1) – Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Yoḥanan: Three matters Moses heard from the Holy One blessed be He and he recoiled backward. When He said to him: “Each man shall give a ransom for himself” (Exodus 30:12), Moses said: ‘Who can give a ransom for himself?’ “Skin for skin, everything that a man has he will give for his life” (Job 2:4), and it is still not sufficient, as it is stated: “A man can neither redeem his brother nor give God a ransom for him. The redemption of their lives is too costly [and can never be attained] (Psalms 49:8–9). The Holy One blessed be He said to him: ‘I am not asking according to My ability, but rather, according to their ability’ – “this, they shall give” (Exodus 30:13). Rabbi Meir said: The Holy One blessed be He took a type of coin of fire from beneath the Throne of Glory and showed it to Moses. “This, they shall give” – like this they shall give. Likewise, when the Holy One blessed be He said to him: “Command the children of Israel…My offering, My food, for My fires, [My pleasing aroma, you shall take care to sacrifice to Me at its appointed time]” (Numbers 28:2), Moses said: Who can provide Him with offerings? Were we to sacrifice before Him all the beasts of the field and arrange all the trees of Lebanon, it would not be sufficient for Him, as it is stated: “Lebanon is not sufficient for kindling and its beasts are not sufficient for burnt offerings” (Isaiah 40:16). The Holy One blessed be He said to him: ‘I am not asking according to My ability, but rather, according to their ability’; “You shall say to them: This is the fire offering [that you shall bring to the Lord: Unblemished lambs in the first year, two each day, a continual burnt offering]” (Numbers 28:3). Not both of them at the same time, but rather: “The one lamb you shall offer in the morning, [and the second lamb you shall offer in the afternoon]” (Numbers 28:4). Likewise, when the Holy One blessed be He said to him: “They shall craft a Sanctuary for Me, and I will dwell in their midst” (Exodus 25:8), Moses said: Who can craft a Tabernacle for Him in which He will dwell? “Behold, the heavens and the heaven of heavens cannot contain You, [certainly not this House that I have built]” (I Kings 8:27); and it says: “Do I not fill the heavens and the earth, [the utterance of the Lord]” (Jeremiah 23:24); and it says: “[So said the Lord:] The heavens are My throne, and the earth is My footstool; [what house could you build for Me, and what place could be My resting place]” (Isaiah 66:1). The Holy One blessed be He said: I am not asking according to My ability, but rather, according to their ability. When I wish, the entire world cannot contain My glory, or even one of My suns. Rather, I am asking of you twenty in the north, twenty in the south, and eight in the west. That is why Moses said: “He who dwells in the shelter of the Most High” (Psalms 91:1); the Holy One blessed be He, who sits in the concealed place of the world, sees all but is not seen, and He seeks to rest in our shelter. Rabbi Prozedak bar Naḥsha said in the name of Rabbi Yehuda ben Rabbi Simon: The Almighty rests in the shelter that was crafted by Betzalel; that is the Tabernacle. That is, “in the shelter, the Almighty will rest” (Psalms 91:1). “I will say of the Lord: He is my shelter” (Psalms 91:2) – this song of ravages, Moses recited it as he ascended the mountain, as he feared demons. What is: “I will say of the Lord: He is my shelter”? He is my protector. “And my fortress” (Psalms 91:2) – He is my bastion. “My God, in whom I trust” (Psalms 91:2) – as with His name, I fend off demons and angels of destruction. “For He will rescue you” (Psalms 91:3) – the Holy One blessed be He said to him: ‘You trusted Me; I will stand for you.’ “For He will rescue you…” “from an ensnared trap” (Psalms 91:3) – from a trap placed by a hunter; “from devastating pestilence” (Psalms 91:3) – from pestilence that brings devastation to the world. “He will cover You with His pinion” (Psalms 91:4) – what is: “He will cover You with His pinion [be’evrato]”? It is by the merit of the Torah that was given with the right of the Holy One blessed be He, as it is stated: “From His right, a fiery law to them” (Deuteronomy 33:2). “You will find refuge under His wings; [a shield and armor are His truth]” (Psalms 91:4) – one who comes to seek refuge under the wings of the Holy One blessed be He, He is an actual shield and armor for him. What is, “a shield and armor are His truth”? Rabbi Shimon ben Lakish said: I will craft a weapon for anyone who trades in the truth of Torah. Rabbi Shimon ben Yoḥai: The truth of Torah is a weapon for those who master it. Rabbi Shimon ben Yoḥai said: The Holy One blessed be He gave a weapon to Israel with the ineffable Name written upon it. “You will not fear the terror of night” (Psalms 91:5) – from Agrat bat Maḥalat and her chariot nor from all the demons that rule the night. “Nor the arrow that flies by day” (Psalms 91:5) – Rabbi Berekhya said: There is a demon that flies in the air like a bird and darts like an arrow. What will save you from it? It is sending the mother bird from the nest, as it is written previously: “For He will rescue you from an ensnared trap [paḥ]” (Psalms 91:3), and paḥ is nothing other than a bird, like the matter that is stated: “Will a bird fall into a trap [paḥ] on the ground…” (Amos 3:5). And it is written: “If a bird’s nest happens before you.… You shall send [shale’aḥ teshalaḥ] [the mother] away…” (Deuteronomy 22:6–7). “Nor the pestilence that stalks in darkness” (Psalms 91:6) – anyone whose actions are in the darkness, pestilence dominates him. Likewise, it says: “Pestilence goes before Him, and plague emerges at His heels” (Habakkuk 3:5). It says the same here. “Nor the scourge [ketev] that ravages at noon” (Psalms 91:6) – the Rabbis say: It is a demon. Why is it called ketev? Rabbi Abba bar Kahana said: Because it plunders the strength of the day from the beginning of the fourth hour until the end of the ninth hour. Rabbi Levi said: Because it plunders the strength of the day from the end of the fourth hour until the beginning of the ninth hour, but rules in neither the sun nor the shade, but only between the shade and the sun. Its head resembles that of a calf, and a horn emerges from its forehead, and it rolls like a jug. Rav Huna said in the name of Rabbi Yosef: Ketev Meriri (Deuteronomy 32:24) is made of many scales, many hairs, and many eyes. Rabbi Shimon ben Lakish said: One eye is affixed to its heart, and anyone who sees it has no life in this world, whether man or animal. And anyone who sees it falls and dies. Meriri dominates from the seventeenth of Tamuz until the ninth of Av. Ḥizkiya saw it, fell on his face, and died. Rabbi Pinḥas HaKohen said: There was an incident involving one who saw it and fell on his face. It was said: Yehuda ben Rabbi Shmuel saw but did not fall. They said, nevertheless, he died. Rabbi Abbahu was sitting and studying in a certain study hall in his place, Caesarea. He saw one pursuing another and in his hand was a certain rod with which he sought to strike him. He saw a demon pursuing him, and in his hand was an iron rod. Rabbi Abbahu went out and pursued him. He said to him: ‘Do not strike him because he may die.’ He said to him: ‘Rabbi, from this he will die?’ He said to him: ‘There is a demon pursuing you and in his hand is an iron rod. You will strike him with this one, and it will strike him with that one and he will die. Rabbi Yoḥanan would instruct the Bible teachers and the Mishna teachers that they should not raise a strap against the children on those days. Rabbi Shmuel bar Rabbi Yitzḥak would instruct the Bible teachers and the Mishna teachers to dismiss the children after four hours of the day on those days. “[One thousand] will fall at your side, [and ten thousand to your right, but it will not reach you]” (Psalms 91:7) – Rav Yitzḥak said: Regarding the hand that controls one mitzva, the mitzva of phylacteries, it is written: “One thousand will fall at your side,” as one thousand angels were assigned to it to protect it. However, the right hand, which controls many mitzvot, tens of thousands of angels are assigned to it. Rabbi Ḥanina ben Rabbi Abbahu said: It does not say: They will be assigned to you, but rather, they “will fall” (Psalms 91:7). If one thousand demons come, they will fall on the side that controls one mitzva, and if they are ten thousand demons, they will fall before the side that controls many mitzvot. The way of the world is that if a person is assigned one thousand people, it is incumbent upon him to feed them. The Holy One blessed be He, though, assigns this person one thousand angels to his left and ten thousand to his right for his wellbeing and to protect him, “but it will not reach you” (Psalms 91:7) to feed them. “You will only look with your eyes” (Psalms 91:8) – your tranquility; “and see the punishment [shilumat] of the wicked” (Psalms 91:8) – You will see what the Holy One blessed be He will pay [sheyeshalem] to the wicked in accordance with their actions. “For You, Lord, are my shelter; [You have made the most high Your dwelling place]” (Psalms 91:9) – Rabbi Ḥanina said: Israel said: ‘Holy One blessed be He, You gave us the Torah below with us, but Your Divine Presence rests on high?’ That is what is written: “For You, Lord, are my shelter,” as You gave me Your Torah, but “You have made the most high Your dwelling place,” You placed Your dwelling place on high? “No evil will befall you” (Psalms 91:10) – just as it is stated: “No iniquity will befall the righteous” (Proverbs 12:21). “And no plague will come near your tent” (Psalms 91:10) – Rabbi Yoḥanan said: Until the Tabernacle was erected, the demons would provoke people in the world. When the Tabernacle was erected, when the Divine Presence rested below, the demons were eliminated from the world. That is what is written: “And no plague will come near your tent” – this is the Tent of Meeting. Rabbi Shimon ben Lakish said: Why must you go to the book of Psalms? In its place it is not lacking: “May the Lord bless you and protect you” (Numbers 6:24). When? “It was on the day that Moses concluded.” What is “the day that [Moses] concluded [kalot]’? It means that all the demons were eliminated [shekalu] from the world. “It was on the day that [Moses] concluded” – that is what is written: “[King Solomon] made himself a palanquin [from the timber of Lebanon]” (Song of Songs 3:9) – this is the world, which is made like a type of palanquin. “King Solomon [Shelomo]” – this is the Holy One blessed be He, who instituted peace [shalom] between fire and water, combined one with the other, and crafted the firmament, as it is stated: “God called the firmament heaven [shamayim]” (Genesis 1:8), as it is fire [esh] and water [mayim]. “From the timber of Lebanon” – as it was constructed from the place of the Temple. Rabbi Yosei bar Ḥalafta said: Why is it called the foundation stone? It is because the world was founded upon it. That is what is written: “From Zion, the epitome of beauty, God appeared” (Psalms 50:2). “He crafted its pillars of silver, [its cushioning of gold, its seat of purple wool; its interior is inlaid with love, from the daughters of Jerusalem]” (Song of Songs 3:10) – this is the firmament, just as it says: “The pillars of the heavens will sag” (Job 26:11). Why does it call them silver [kesef]? It is because it puts the act of Creation to shame [mekhasef]. Likewise it says: “The heavens relate [the glory of God]” (Psalms 19:2). “Its cushioning of gold” (Song of Songs 3:10) – this is the earth, which produces the fruit of the land and the fruit of the trees, which are similar to gold. Just as gold, there are different types and different shades, so too the fruits of the land; some of them are green and some of them are red. “Its seat [merkavo] of purple wool [argaman]” (Song of Songs 3:10) – this is the sun, which is placed above, rides on a chariot [bemerkava], and illuminates the world, just as it says: “It is like a bridegroom leaving his bridal chamber…” (Psalms 19:6). By the power of the sun rain falls, and by the power of the sun the land produces fruit. That is why it calls it argaman, as the Holy One blessed be He created it in order to weave man for the creatures. Man is nothing other than fruit and food, just as it says: “The king allotted [vayman] for them [a daily portion from the king’s food]” (Daniel 1:5). “Its interior is inlaid with love” (Song of Songs 3:10) – as after all the act of Creation, He created Adam and Eve to rule over them all. Likewise it says: “She has sent out her young women; she will call” (Proverbs 9:3). That is, “from the daughters of Jerusalem” (Song of Songs 3:10) – that all the creations would fear them and be assigned to them, just as it says: “Fear of you and dread of you will be [upon every beast of the earth, and upon every bird of the heavens, and upon all that crawls on the ground, and upon all fish of the sea; into your hand they are given]” (Genesis 9:2). Another matter: “Palanquin (Song of Songs 3:10) – this is the world. Why is it called “palanquin [apiryon]”? It is because it was created only for procreation [lifriya]. Likewise it says: “He did not create it for emptiness; He formed it to be inhabited” (Isaiah 45:18). “King Solomon [Shelomo] made for himself” (Song of Songs 3:10) – the Holy One blessed be He created it only so there would be peace [shalom] between the creations, as it is stated: “Who forms the light and creates darkness, makes peace…” (Isaiah 45:7). “From the timber [me’atzei] of Lebanon [halevanon]” (Song of Songs 3:10) – as by the counsel [shebaatzat] of the Torah, whose matters are clear [melubenet], God created the world. Likewise it says: “Counsel [etza] and resourcefulness are mine” (Proverbs 8:14). From where is it derived that the matters of Torah are clear? It is as indeed it is written: “Then He saw and quantified it, prepared it, and also investigated it. He said to man: [Behold, the fear of the Lord, it is wisdom, and turning away from evil is understanding]” (Job 28:27–28). “He crafted its pillars of silver” (Song of Songs 3:10) – this is a genealogy. Likewise it says: “The righteous one is the foundation of the world” (Proverbs 10:25). “Silver” is nothing other than refining the genealogy, just as it says: “He will sit like one refining and purifying silver, and he will purify the sons of Levi and refine them [like gold and like silver]” (Malachi 3:3). “Its cushioning of gold” (Song of Songs 3:10) – this is the Torah, in whose regard it is written: “They are more desirable than gold, than much fine gold” (Psalms 19:11), and the Holy One blessed be He gave it to study it only to one who preserves his genealogy. Likewise, it says: “To the wicked one God said: What have you to do with My book of statutes, and you invoke My covenant” (Psalms 50:16)? Why is it so? “When you see a thief, you run with him; you join in with adulterers” (Psalms 50:18). And it says: “Render to the Lord, you families of the peoples; render to the Lord honor and might” (Psalms 96:7). “Its seat [merkavo] of purple wool” (Song of Songs 3:10) – this is the Holy One blessed be He, in whose regard it is written: “Who rides [rokhev] the heavens to assist you” (Deuteronomy 33:26). And He weaves the world so that all of them will emerge according to their species and they will not intermingle one species with another, just as it says: “Let the earth sprout vegetation” (Genesis 1:11). He rests His Divine Presence only upon those of pure lineage in Israel. Likewise it says: “To be a God for you and for your offspring after you” (Genesis 17:7). When your offspring are identifiable as being after you, the Holy One blessed be He is God to them, but when his offspring are not identifiable as being after him, as they are intermingled with the offspring of their counterparts, He is not God to them. “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Yudan says: This is the merit of the Torah, as it is stated in its regard: “A loving doe” (Proverbs 5:19), and the merit of the righteous, as it is stated: “And I loved Jacob” (Malachi 1:2). Rabbi Azarya said in the name of Rabbi Yehuda bar Simon: This is the Divine Presence, just as it says: “You shall love the Lord your God” (Deuteronomy 6:5). Another matter: “Palanquin [apiryon]” (Song of Songs 3:10) – this is the eternal Temple. Why is it called apiryon? It is because all the golden forms would produce after its kind. “From the timber of Lebanon” (Song of Songs 3:10) – just as it says: “And we will cut timber from Lebanon…[and you will take it up to Jerusalem]” (II Chronicles 2:15). “He crafted its pillars of silver” (Song of Songs 3:10) – “He erected the pillars before the Sanctuary, one to the right [and one to the left]” (II Chronicles 3:17). Was it of silver? Was it not of bronze? It was, rather, of refined bronze whose value equaled that of silver. “Its cushioning of gold” (Song of Songs 3:10) – it is taught: The entire Temple was overlaid with gold, except for behind the doors (Midot 4:1). Rabbi Aivu said: The mishna is referring to the second Temple; however, in the first Temple it was even behind the doors. There are seven types of gold: Fine gold, pure gold, beaten gold, chased gold, glittering gold, refined gold, parvayim gold. Fine gold, in its plain sense, just as you say: “The gold of that land was fine” (Genesis 2:12). Rabbi Yitzḥak said: It is fine when he is in the house, and it is fine when it is accompanying him. Pure gold, they place it in the crucible and it lacks nothing. Rabbi Yehuda said in the name of Rabbi Ami: Solomon placed one thousand gold talents into the furnace one thousand times until there remained only one talent. Was it not taught: Rabbi Yosei ben Rabbi Yehuda said: It happened that the candelabrum in the Temple was one Gordian dinar greater than the candelabrum of the wilderness, and he placed it in the furnace eighty times until it diminished? Rather, initially the dross diminished by a large amount; from this point forward it diminished by only a minimal amount. Beaten gold is spun like a thread and drawn like wax. Hadrian had the weight of an egg [of beaten gold]. Diocletian had the weight of a Gordian dinar. This kingdom has none of that. Chased gold [sagur] – that would cause all the owners of gold to close [soger]. But is it not written: “And seven thousand talents of refined silver, to overlay the walls of the houses” (I Chronicles 29:4)? Was it silver? Was it not gold, as it is written: “The great Temple he overlaid with juniper wood, which he overlaid with fine gold” (II Chronicles 3:5)? Why do they call it silver [kesef]? It is because it would put to shame [makhsif] all the owners of gold. And all the vessels were crafted from it, the basins, the pots, the shovels, the forks, the spoons, and the firepans, [were of] chased gold. There it is written: “And the potot for the doors of the Temple” (I Kings 7:50). What are potot? Rabbi Yitzḥak of Migdal said: It is the cup under the hinge. Rabbi Simai said: These are the teeth of the keys, to teach you that the Temple was not lacking even insignificant matters. Glittering [mufaz] gold – Rabbi Patriki, brother of Rabbi Derosai, says in the name of Rabbi Aivu Abba: It is like this sulfur enflamed in fire. Rabbi Avin said: It is after the name of its country, Me’ufaz. Refined gold – the school of Reish Lakish says: They would cut it like olives, feed it to ostriches, and it emerges refined. Parvayim gold – Rabbi Shimon ben Lakish said: It is red and similar to the blood of a bull [par]; and some say that it produces fruits [perot]. Rabbi Ḥanina bar Yitzḥak said: When Menashe placed an idol in the Sanctuary, all those fruits dried. That is what is written: “The flower of Lebanon withers” (Nahum 1:4). However, in the future, everything will be restored, as it is written: “It will blossom and will rejoice…” (Isaiah 35:2). “Its seat of purple wool” (Song of Songs 3:10) – “he crafted the curtain of sky-blue, purple, and crimson wool, and fine linen” (II Chronicles 3:14). Because the purple wool is the most important of them all, as it is a royal garment, just as it says: “He will don purple wool” (Daniel 5:7), that is why he mentioned it. Similarly, “eaters of the flesh of swine, detestable creatures, and mice” (Isaiah 66:17) – what prohibition is there that is greater regarding swine than the rest of the non-kosher animals, and mice from the other creeping animals? Rather, it mentioned swine, and the same is true regarding all non-kosher animals and beasts, and it mentioned mice, and the same is true of all creeping animals in the world. Another matter: “Palanquin” (Song of Songs 3:10) – this is the Ark. Rabbi Yehuda bar Rav Ilai said: This is analogous to a king who had a fine, praiseworthy, and appealing daughter. The king said to his servants: Craft a chair for her with a cover. It is preferable that they see the beauty of my daughter from behind the cover. So, the Torah is fine, praiseworthy, and appealing. The Holy One blessed be He said: Craft an Ark for it, so its beauty will be seen from within the Ark. “King Solomon [Shelomo] made himself” (Song of Songs 3:10) – the king that peace [shalom] is His. He rendered the entire Torah that way, as it is stated: “All its ways are peace” (Proverbs 3:17). “From the timber of Lebanon” (Song of Songs 3:10) – “you shall craft an Ark of acacia wood” (Exodus 25:10). “He crafted its pillars of silver” (Song of Songs 3:10) – these are the two pillars that stood before it like a type of portico. “Its cushioning of gold” (Song of Songs 3:10) – “you shall plate it with pure gold” (Exodus 25:11). “Its seat of purple wool” (Song of Songs 3:10) – Rabbi Tanḥuma said: This is the Ark cover, which is similar to purple, and it is written in its regard: “You shall place the Ark cover upon the Ark from above” (Exodus 25:21). “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Yehuda ben Rabbi Simon said: This is the merit of the Torah, this is the merit of the righteous who engage in its study. Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is the Divine Presence. Rabbi Abba bar Kahana said: It is written: “I will meet with you there…” (Exodus 25:22), etc. Another matter: “Palanquin” (Song of Songs 3:10) – this is the Tabernacle. Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: To what is this matter comparable? It is to a king of flesh and blood who had a daughter and he loved her excessively. As long as his daughter was a minor, he would speak to her in public. When he would see her in the courtyard, he would speak with her. When she grew older and displayed signs of puberty, the king said: It is not in keeping with my daughter’s honor that I will speak to her in public. Instead, craft a partition for her so that when I wish to speak with my daughter, I will speak with her behind the partition. So, when the Holy One blessed be He saw Israel in Egypt, they were lads, as it is stated: “When Israel was a lad, I loved him, and from Egypt I called My son” (Hosea 11:1). He saw them at the sea, and He would speak to them, as it is stated: “The Lord said to Moses: Why are you crying out to Me? [Speak to the children of Israel]” (Exodus 14:15). He saw them at Sinai and would speak with them, as it is stated: “Face-to-face the Lord spoke with you” (Deuteronomy 5:4). Once they received the Torah and became a complete nation for Him, they said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7). The Holy One blessed be He said: It is not in keeping with my children’s honor that I will speak to them in public. Rather, craft for Me a Tabernacle, and when I need to speak with them, I will speak with them from the Tabernacle. That is what is written: “When Moses would come into the Tent of Meeting to speak with Him, [he heard the Voice speaking to him from above the Ark cover that was upon the Ark of the Testimony, from between the two cherubs, and He spoke to him]” (Numbers 7:89). “King Solomon [Shelomo] made himself” (Song of Songs 3:10) – this is the Holy One blessed be He, that peace [shalom] is His, as He makes peace with Israel after the contention that He had with them due to the act of the calf. “From the timber of Lebanon” (Song of Songs 3:10) – “you shall make the boards for the Tabernacle [of acacia wood]” (Exodus 26:15). “He crafted its pillars of silver” (Song of Songs 3:10) – “the hooks of the pillars and their bands shall be of silver” (Exodus 27:11). “Its cushioning of gold” (Song of Songs 3:10) – “you shall overlay the boards with gold” (Exodus 26:29). “Its seat is of purple wool” (Song of Songs 3:10) – “you shall craft a curtain of sky-blue, purple, [and crimson wool]” (Exodus 26:31), and it is written: “You shall screen the Ark with the curtain…” (Exodus 40:3). “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is the Divine Presence. Rabbi Yudan said: This is the merit of the Torah, and this is the merit of the righteous. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “Moses was unable to enter [the Tent of Meeting, because the cloud rested upon it and the glory of the Lord filled the Tabernacle]” (Exodus 40:35). To what is this matter comparable? It is to a cave that is located on the seashore. The sea raged and the cave became filled with water, but the sea lacked nothing. So, the Tent of Meeting was filled with the radiance of the Divine Presence, but the world lacked nothing. That is, “its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – this is the Divine Presence. Rabbi Abba bar Kahana said: It is written: “I will meet with you there…” (Exodus 25:22) – it is to teach you that even what is behind the Ark cover is not unoccupied by the Divine Presence. A certain idolater asked Rabban Gamliel: Why did the Holy One blessed be He appear to Moses from the midst of the bush? He said to him: Had he appeared on a certain carob tree or on a certain fig tree would you have asked me this? To dismiss you with nothing is not possible. It is to teach you that there is no place on earth that is unoccupied by the Divine Presence, as even from the bush He would speak would speak to Moses. Another matter: “Palanquin…” (Song of Songs 3:10) – what is written just before it? “Behold the bed of Solomon: [There are sixty valiant men around it, from the valiant of Israel, all armed with a sword, trained in war; each man, a sword on his thigh, from fear in the nights]” (Song of Songs 3:7–8). This is the Priestly Benediction, as we stated previously. It is to teach you that Solomon came only to explain the Torah and based his statements on the order of the Torah. Just as just before the portion of the Tabernacle, the portion of the Priestly Benediction is written, so too, Solomon did the same: First he mentioned the Priestly Benediction, and then he spoke of the Tabernacle: “[King Solomon] made himself a palanquin” (Song of Songs 3:10). Why did he do so? Rabbi Yehoshua of Sikhnin said: To what is the matter comparable? It is to a king who betrothed his daughter. He made an elaborate betrothal celebration, and the evil eye affected them. When the king came to marry off his daughter, what did he do? He gave her an amulet. He said to her: Let this amulet be upon you so the evil eye will not affect you. The Holy One blessed be He did so as well. When He came to give the Torah to Israel, He made an elaborate public celebration, as it is written: “All the people were seeing the thunder” (Exodus 20:15). That was only betrothal [kidushim], as it is written: “Go to the people and sanctify them [vekidashtam] today and tomorrow” (Exodus 19:10), but the evil eye affected them and the tablets were shattered, just as it says: “He shattered them at the foot of the mountain” (Exodus 32:19). When they came to craft the Tabernacle, He did not do so. The Holy One blessed be He gave them the blessing first, so that the evil eye would not affect them. That is why it is first written: “May the Lord bless you and protect you” (Numbers 6:24) from the evil eye, and then: “It was on the day that [Moses] concluded…” Rabbi Avin said: The attributes of the Holy One blessed be He are not like the attributes of a king of flesh and blood. When a king of flesh and blood enters a province, after the residents of that province laud him and honor him, then he performs all their needs for them. He builds them communal buildings and performs deeds to facilitate their comfort in the province. But the Holy One blessed be He is not like that; rather, before Israel crafted the Tabernacle, the Holy One blessed be He gave them the blessing first, just as it is stated: “May the Lord bless you and protect you” (Numbers 6:24), and then: “It was on the day that [Moses] concluded…” “It was [vayhi] on the day that [Moses concluded…]” – what is vayhi? Rabbi Yehoshua said: The Holy One blessed be He stipulated conditions with Israel while they were still in Egypt that he would take them out of Egypt only in order that they will craft a Tabernacle for Him and cause His Divine Presence to rest in their midst, just as it is stated: “They will know that I am the Lord their God who took them out of the land of Egypt to cause Me to rest in their midst” (Exodus 29:46) – in order that I “rest in their midst.” When the Tabernacle was erected, the Divine Presence descended and rested in their midst. “Vayhi” – Rav said: A matter that had not occurred from when the world was created until now took place on that day, as from when the world was created until that moment, the Divine Presence had not rested in the world below. It was only from when the Tabernacle was erected and onward; that is why “vayhi” is stated. Rabbi Shimon ben Yoḥai said: It is a matter that was, and stopped, and then it was restored to the way it had been, as you find that from the beginning of the creation of the world that the Divine Presence rested in the world below, just as it is written: “They heard the sound of the Lord God proceeding in the garden…” (Genesis 3:8). When the Divine Presence departed at the time that Adam sinned, it did not descend again until the Tabernacle was erected. That is why “vayhi” is written; a matter that was, and stopped, and was restored to the way it had been. “Vayhi” – there was woe [vai haya]. Who said woe? Rabbi Avin said: As it were, the Holy One blessed be He said woe. To what is the matter comparable? It is to a king who had a cantankerous noblewoman wife. The king said to her: Fashion for me a royal purple garment. All her days that she was engaged in that garment, she did not complain. Days later, she completed the garment and gave it to the launderer. He prepared it and she brought it to the king. When the king saw her, he began shouting woe. Let her not return to her cantankerous nature. So, you find that Israel were complaining all the time, just as it is written: “The people complained against Moses” (Exodus 15:24), and likewise: “the entire congregation of the children of Israel complained [against Moses and against Aaron]” (Exodus 16:2), and likewise: “You have killed the people of the Lord” (Numbers 17:6). The Holy One blessed be He demanded that they craft a Sanctuary for Him, as it is written: “They shall craft a sanctuary for Me…” (Exodus 25:8). You find that all the days that they were engaged in the labor of the Tabernacle, they were not complaining. When they completed the labor of the Tabernacle, the Holy One blessed be He was shouting woe, let them not return to complaining like they used to complain. “Vayhi” – the firstborn said woe because the priesthood had been taken from them, as until the Tabernacle was erected, the independent altars were permitted and the service was performed by the firstborn, as it is stated: “He sent the young men of the children of Israel, and they offered up burnt offerings…” (Exodus 24:5), and likewise it is written: “You shall ascend, and Aaron with you, but the priests and the people [shall not advance to ascend]” (Exodus 19:24). Rabbi Yehoshua ben Korḥa and Rabbi [Yehuda HaNasi]: One of them says: “The priests” – these are the firstborn; and the other said: These are Nadav and Avihu. Likewise, it is written: “The Lord broke the staff of the wicked, the rod [of rulers]” (Isaiah 14:5). Rabbi Abba bar Mamal said: These are the firstborn; because they sacrificed to the calf, they lost the priesthood. Likewise, you find that all the priests who performed service for idol worship in the first Temple, the Holy One blessed be He disqualified them in the second Temple, as it is stated: “But the priests, the Levites, sons of Tzadok, [who kept the commission of My Sanctuary when the children of Israel strayed from Me, they shall approach Me to serve Me]” (Ezekiel 44:15). That is why the firstborn shouted woe when the Tabernacle was erected. “Vayhi” – who said woe? The ministering angels said woe. They said: Now the Holy One blessed be He will forsake us and descend and reside on earth. Nevertheless, the Holy One blessed be He appeased them and said to them: As you live, the essence is on high, as it is written: “His glory covered the heavens” (Habakkuk 3:3), and then “His praise filled the earth” (Habakkuk 3:3). Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: The Holy One blessed be He misled them when He said to them that the essence is on high. From where is that derived? It is as it is written: “His glory is on earth and the heavens” (Psalms 148:13) – first earth and then the heavens. That is why they said woe. “Vayhi” – who said woe? The nations of the world said woe. Why woe? It is, rather, that this is what they said: Before the Holy One blessed be He was resting in their midst, He would stand over them and fight their wars; now that they crafted a Tabernacle for Him and He resides in their midst, all the more so. That is why they said woe. “On the day” – that is what is written: “Go out and gaze, daughters of Zion, [at King Solomon, at the crown with which his mother crowned him on the day of his wedding, and on the day of the rejoicing of his heart]” (Song of Songs 3:11). It is speaking at the time that the Divine Presence rested upon the Tabernacle. “Go out and gaze” – just as it says: “The entire people saw, shouted, and fell on their faces” (Leviticus 9:24). “The daughters of Zion [Tziyon]” – [alludes to] those who are marked [metzuyanim] for Him with circumcision, as had they not been circumcised they would not have been able to look at the Divine Presence. Rather, they would have fallen, just as Abraham our patriarch fell, as it is stated: “Abram fell on his face, and God spoke with him” (Genesis 17:3). Likewise, regarding Bilam, it says: “He falls with uncovered eyes” (Numbers 24:4, 16). Likewise it says: “Moses said: This is the matter that the Lord commanded that you shall do, and the glory of the Lord will appear to you” (Leviticus 9:6). What is, “this is the matter [ze hadavar]”? It was regarding circumcision that he said to them, just as it says: “This is the reason [veze hadavar] that Joshua circumcised” (Joshua 5:4). “That the Lord commanded” – to do to Abraham; this is analogous to a storekeeper who had a friend who was a priest. There was impurity in the house of his friend [the storekeeper], who sought to bring him to his house. The priest said to him: If you wish that I will come into your house, listen to me and remove the impurity from inside your house. When the storekeeper knew that there was no impurity there, he went and brought the priest into his house. So, the Holy One blessed be He, when he sought to appear to Abraham, his beloved, a foreskin was still attached to him. Once he circumcised himself, He immediately appeared, as it is stated: “On that very day, Abraham was circumcised” (Genesis 17:26), and then: “The Lord appeared to him” (Genesis 18:1). That is why Moses said to them: ‘God commanded to have circumcision performed on Abraham your patriarch when He sought to appear to him. You too, anyone of you who has someone uncircumcised, let him come out and have himself circumcised, “and the glory of the Lord will appear to you.”’ That is why Solomon said: “Go out and gaze, daughters of Zion, at King Solomon [Shelomo],” at the king who desires faultless [shelemim] people, just as it says: “Walk before Me and be faultless” (Genesis 17:1), as the foreskin is a blemish on the body. Another matter: “At King Solomon [Shelomo]” (Song of Songs 3:11) – at the King who created His creations complete [shelemim]. He created the sun and the moon in their fullness, and all the acts of Creation were created in their full stature, as it is stated: “[The heaven and] the earth and all their hosts [tzevaam]” (Genesis 2:1). Bar Kappara said: Adam and Eve were created as twenty-year-olds. Another matter: “At King Solomon [Shelomo]” (Song of Songs 3:11) – at the King who made peace between his creations and those who love Him. He made peace between fire and Abraham, the sword and Isaac, and angels and Jacob. Another matter: “At King Solomon [Shelomo]” (Song of Songs 3:11) – at the King who makes peace between his creations. The heavenly beasts are of fire, and the firmament is of snow. The heavenly beasts are of fire, as it is stated: “The beasts were darting to and fro like the appearance of a flash” (Ezekiel 1:14). The firmament is of snow, as it is stated: “Over the heads of the beast there was the likeness of a firmament, resembling the [awesome] ice…” (Ezekiel 1:22). Neither does this one extinguish that one, nor does that one consume this one. Rabbi Yoḥanan said: “Dominion and fear are with Him; [He makes peace in His heights]” (Job 25:2). “Dominion” – this is Mikhael, and he is of snow; “and fear” – this is Gavriel, and he is of fire. What is “with Him”? They are devoted [mushlamim] to Him; this one does not harm that one, and that one does not harm this one. Not only does He go so far as to make peace between angel and angel, but even within one angel he makes peace, as he has five faces. That is what is written: “His body was like beryl, his face like the appearance of lightning, [his eyes like torches of fire, his arms and his legs like burnished bronze, and the sound of his speech like the noise of a multitude]” (Daniel 10:6) – neither does this one extinguish that one, nor does that one extinguish this one. It is written: “A river of fire flowed and emerged [from before Him]” (Daniel 7:10), and the firmament is of water, as it is stated: “He roofs His upper chambers with water” (Psalms 104:3). Neither does this one extinguish that one, nor does that one extinguish this one. Rabbi Yaakov of Kefar Ḥanan said: “He makes peace in His heights” (Job 25:2) – the sun has never seen the concave side of the moon. Rabbi Yoḥanan said: There is no constellation that sees what preceded it, and there is no constellation that sees what is above it, only what is below it, like this person that descends a ladder, turned backwards. Rabbi Shimon ben Yoḥai taught: The firmament is of water and the stars of fire, and they reside one with the other and they do not harm one another. Even between the plagues He makes peace [shalom]. That is what is written: “There was hail and fire igniting [mitlakaḥat] within the hail” (Exodus 9:24). Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda said: Bowls of hail filled with fire. Rabbi Neḥemya said: Fire and water intermingled one with the other. Rabbi Ḥanan said: The explanation of Rabbi Yehuda is that it is like the seed of a split pomegranate that can be seen from the outside. The explanation of Rabbi Neḥemya is that it is like this lantern of a lamp, in which water and oil are mixed as one, and it is kindled above them. Rabbi Yehuda ben Rabbi Simon said: What is mitlakaḥat? It means dies [maita] and regroups [umitkahala] to perform its mission in order to perform the will of its Creator. Rav Ada said: This is analogous to a king who had two powerful legions that would contend with one another. When a war involving the king came about, they made peace with one another and came and waged the king’s war. So, hail and fire contended with one another. When they saw the war of the Holy One blessed be He with Egypt, it is stated: “There was hail and fire igniting within the hail” – a miracle within a miracle. That is why it is stated: “At King Solomon [Shelomo]” (Song of Songs 3:11). “At the crown with which his mother crowned him” (Song of Songs 3:11) – Rabbi Yitzḥak said: We have reviewed the entire Bible, and we have not found that Batsheva fashioned a crown for her son Solomon. Rather, “crown” – this is the Tent of Meeting, which is like this crown that is set with jewels and gems and is adorned with sky-blue, purple, and crimson wool, and fine linen. Rav Ḥoneya said: Rabbi Shimon ben Yoḥai asked Rabbi Elazar ben Rabbi Yosei, he said to him: ‘Did you, perchance, hear from your father, what is: “At the crown with which his mother crowned him”?’ He said to him: ‘Yes. It is analogous to a king who had an only daughter and he loved her excessively. He did not relent from loving her, to the extent he called her his sister. He did not relent from loving her to the extent he called her his mother. So, the Holy One blessed be He loved Israel. He called them: “My sister, my love, my faultless dove” (Song of Songs 5:2). He did not relent from loving them, to the extent he called them His mother. That is what is written: “Pay attention to Me, My people, and listen to Me, My nation [ule’umi]” (Isaiah 51:4); ule’imi is written.’ Rabbi Shimon ben Yoḥai stood and kissed him on his head. He said to him: ‘Had I emerged into the world only to hear this explanation from your mouth, it would have been sufficient.’ Alternatively, “his mother [imo]” means his nation [umato]. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: When the Holy One blessed be He said to Moses: ‘They shall craft a Tabernacle for Me,’ he should have placed four poles upright and stretched the Tabernacle atop them. Rather, it teaches that the Holy One blessed be He showed Moses on high red fire, green fire, black fire, and white fire; He said to him: ‘In the form “that you are shown on the mountain”’ (Exodus 25:40). Rabbi Berekhya in the name of Rabbi Batzla: This is analogous to a king who had a magnificent garment fashioned with jewels. He said to a member of his household: ‘Fashion me one like this.’ He said to him: ‘My lord the king, am I able to craft one like it?’ He told him: ‘I in my glory, and you with your dyes.’ So, Moses said before the Holy One blessed be He: ‘My God, am I able to craft like these?’ He said to him: ‘Like the form “that I [am showing you]”’ (Exodus 25:9), “with the sky-blue, the purple, and the crimson wool, and with the fine linen” (Exodus 38:23). The Holy One blessed be He said to Moses: If you craft what is above, below, I will abandon My supernal council and descend and constrict My Divine Presence into your midst below. Above, “seraphim standing” (Isaiah 6:2); below, “acacia wood standing” (Exodus 26:15). It is not written here: “Place acacia wood upright,” but rather, “standing,” as though placed among the hosts on high. That is what is written: “Seraphim standing above Him” (Isaiah 6:2). Just as above there are stars, so below there are stars. Rabbi Ḥiyya bar Abba said: It teaches that the gold hooks in the Tabernacle looked like the stars fixed in the firmament. “On the day of his wedding” (Song of Songs 3:11) – this is Sinai. There was matrimony, as it is stated: “Sanctify them [vekidashtam] today and tomorrow” (Exodus 19:10). “And on the day of the rejoicing of his heart” (Song of Songs 3:11) – this is the giving of the Torah, as it is stated: “He gave to Moses, when He concluded [kekhaloto] [speaking with him on Mount Sinai, the two tablets of the Testimony]” (Exodus 31:18). Kekhalato is written. Another matter: “On the day of his wedding” (Song of Songs 3:11) – this is the Tent of Meeting. “And on the day of the rejoicing of his heart” (Song of Songs 3:11) – this is the eternal Temple. From where is it derived that there was matrimony at the Tent of Meeting? It is as it is written: “On the day that Moses concluded [kalot] erecting the Tabernacle.” Kalat is written; on the day that the bride [kala] entered the wedding canopy. Another matter: “On the day that [Moses] concluded” – it is not written here, “on the day that he erected,” but rather, “on the day that [Moses] concluded [kalot].” It was the day that demons were eliminated [shekalu] from the world. “It was on the day that Moses concluded…” – that is what is written: “The guardian of a fig tree will eat its fruit…” (Proverbs 27:18). It is speaking of Joshua, who attended to Moses, just as it says: “And his attendant, Joshua son of Nun, a lad, would not depart from within the tent” (Exodus 33:11). Why was the Torah likened to a fig tree? It is because most trees, the olive tree, the vine, the date tree, are each harvested all at once, while the fig tree is harvested little by little. So, the Torah, today one studies a little, and the next day a lot, because the Torah is not learned in one year nor in two. In its regard it is written: “The guardian of a fig tree.” What is “will eat its fruit”? The fruit of Torah is kingdom and dominion, as it is stated: “Through me kings reign…Through me rulers rule” (Proverbs 8:15–16). That is what transpired for Joshua. Moses’ sons did not inherit his position; rather, Joshua inherited his position, just as it says: “Take you Joshua the son of Nun…[and lay your hand upon him]” (Numbers 27:18). “And the protector of his master will be honored” (Proverbs 27:18) – this is Joshua, who would attend to Moses day and night, just as it says: “Would not depart from within the tent.” And it says: “Moses, my master, restrain them” (Numbers 11:28); therefore, the Holy One blessed be He honored him. What honor did the Holy One blessed be He perform for him? Because this is what he said in Joshua’s regard: “Before Elazar the priest he shall stand, and he will inquire for him regarding the judgment of the Urim…” (Numbers 27:21). Because he attended to his master, he merited the Divine Spirit, as it is stated: “It was after the death of Moses, [servant of the Lord, that the Lord said to Joshua son of Nun, Moses’ attendant, saying]” (Joshua 1:1). The verse need not have said “Moses’ attendant.” Why is it stated? It is to say to you that because he was Moses’ attendant, he merited prophecy. That is, “will be honored.” Another matter: “The guardian of a fig tree [will eat its fruit]” (Proverbs 27:18) – the Holy One blessed be He does not withhold the reward of any creature. Any place that a person toils and devotes his life to a matter, the Holy One blessed be He does not withhold his reward. If you would like to know a proof, Solomon built the Temple, as it is stated: “Solomon built the Temple, and he completed it“ (I Kings 6:14). Because David devoted his life to the Temple that was built, as it is stated: “Remember, Lord, for David, all of his afflictions.… I will not enter the roof of my house.… I will not give sleep to my eyes.… until I find a place for the Lord” (Psalms 132:1, 3–5), the Holy One blessed be He did not withhold his reward, but rather He attributed it to his name. “A psalm, a song for the dedication of the Temple to David” (Psalms 30:1) – it is not written here, “to Solomon,” but “to David.” That is, “the guardian of a fig tree will eat its fruit.” Likewise, you find regarding Moses, who devoted his life to three matters and they were called by his name. These are laws, Torah, and the Tabernacle, as it is written: “Moses sat to judge the people…[from the morning until the evening]” (Exodus 18:13). They were called by his name, as it is written: “He performed the righteousness of the Lord, and His ordinances with Israel” (Deuteronomy 33:21). Torah, from where is it derived? It is as it is stated: “Moses was at the mountaintop forty days [and forty nights]” (Exodus 24:18). It is called by his name, as it is stated: “Remember the Torah of Moses My servant” (Malachi 3:22). The Tabernacle, from where is it derived? It is because you find that Moses would circulate among the craftsmen at all hours of every day to teach them how to perform the labor so they would not err in its regard, because the Holy One blessed be He said to him: “See and craft in accordance with their form [that you are shown on the mountain]” (Exodus 25:40). Therefore, it is written regarding each and every item: “As the Lord commanded Moses,” as he would not move from overseeing them. Likewise it says: “Moses saw all the labor, [and behold, they had performed it; as the Lord had commanded, so they had performed], and Moses blessed them” (Exodus 39:43). What blessing did he recite? “May the grace of the Lord our God [be upon us, and our handiwork…]” (Psalms 90:17). He said to them: May the Divine Presence rest upon your handiwork. Rabbi Ḥiyya bar Yosef said: All seven days of the inauguration, Moses would erect the Tabernacle and dismantle it twice each day. If you say that an individual from the tribe of Levi would assist him, that is not so. Rather, the Sages said that he would put it in place and dismantle it, and no individual from Israel assisted him, as it is stated: “It was on the day that Moses concluded.” That is why it is called by his name, as it does not say: “On the day that he erected,” but rather, “on the day that [Moses] concluded [erecting]” – the day that his erecting concluded. It mentioned his name there. That is why it is stated: “That Moses concluded.” “That Moses concluded” – that is what is written: “For there is a man whose toil [is in wisdom, in knowledge, and in skill, but he will leave his portion to a man who did not toil in it]” (Ecclesiastes 2:21). “For there is a man whose toil is in wisdom, in knowledge, and in skill” – this is Betzalel, who crafted the Tabernacle with wisdom and knowledge, as it is written: “I have filled him with a divine spirit, with wisdom, with understanding [and with knowledge]…” (Exodus 31:3). “But he will leave his portion to a man who did not toil in it” – this is Moses, who did not toil in the Tabernacle, but it is called by his name. That is what is written: “That Moses concluded.” The same is true of Solomon and David. “Erecting the Tabernacle” – that is what is written: “Who ascended heavenward and descended? [Who gathered the wind in his fists? Who bound water in a garment? Who established all the ends of the earth? What is his name, and what is his son's name, if you know]?” (Proverbs 30:4). “Who ascended heavenward?” – this is the Holy One blessed be He, in whose regard it is written: “God ascended with acclaim, the Lord…” (Psalms 47:6). “And descended” – “the Lord descended upon Mount Sinai” (Exodus 19:20). “Who gathered the wind?” – “in whose hand is the life of every living being” (Job 12:10). “Who bound [tzarar] water in a garment?” – “He, who amasses [tzorer] water in His clouds” (Job 26:8). “Who established all the ends of the earth?” – “The Lord puts to death and brings to life” (I Samuel 2:6). “What is his name?” His name is Rock, His name is Almighty, His name is Lord of Hosts. “And what is his son’s name, if you know?” “My son, My firstborn, Israel” (Exodus 4:22). Another matter: “Who ascended heavenward?” (Proverbs 30:4) – this is Elijah, in whose regard it is written: “Elijah ascended heavenward in a storm” (II Kings 2:11). “And descended” (Proverbs 30:4) – “[the angel of the Lord spoke to Elijah:] Go down with him; do not fear” (II Kings 1:15). “Who gathered the wind?” (Proverbs 30:4) – “as the Lord, God of Israel, before whom I stand, lives, there shall be neither dew nor rain during these years” (I Kings 17:1). “Who bound [tzarar] water in a garment?” (Proverbs 30:4) – “Elijah took his mantle, [rolled it up, and struck the water]” (II Kings 2:8). “Who established all the ends of the earth?” (Proverbs 30:4) – “Elijah said: See, your son lives” (I Kings 17:23). Another matter: “Who ascended heavenward and descended?” (Proverbs 30:4) – who is it whose prayer ascends heavenward and causes rain to fall, and by his merit wind blows to grow the grass, as it is stated: “Who gathered the wind [in his fists]?” (Proverbs 30:4). It is the one who distributes tithes in his fists; that is “in his fists.” Likewise it says: “Bring all the tithe to the storehouse, and let it be food in My house. Test Me now with this, said the Lord of hosts, if I will not open for you the windows of heaven and pour out an endless [ad beli dai] blessing for you” (Malachi 3:10), until your lips will be worn [yivlu] from saying enough [dai]. From where is it derived that winds are needed for grain? It is as it is written: “My lesson will fall as the rain, [my saying] will flow [like dew, like storm winds on grass, and like raindrops on vegetation]” (Deuteronomy 32:2). “Who bound water in a garment?” (Proverbs 30:4) – one who does not distribute his tithe with his fists, his prayers do not ascend heavenward and do not cause rain to fall; rather, it causes the water to amass in the clouds, and they do not fall to the ground. “Who established all the ends of the earth?” (Proverbs 30:4) – it is just as it says: “The Lord will render the rain of your land dust and dirt” (Deuteronomy 28:24). “What is his name, and what is his son’s name, if you know?” (Proverbs 30:4). “What is his name?” – Abraham separated tithe first, as it is stated: “He gave him a tithe from everything” (Genesis 14:20), and the Holy One blessed be He granted him the heavens and earth. Why did he [Malkitzedek] bless him that God should grant him the heavens and earth? It was for his offspring. “And what is his son’s name?” – this is Isaac, who gave a tithe and was blessed, as it is stated: “Isaac sowed [in that land, and found in that year one hundredfold]” (Genesis 26:12). What is, “and found in that year one hundredfold [me’a she’arim]”? It teaches that he measured them in order to tithe them. “If you know” – likewise, the Holy One blessed be He exhorted Israel that if they tithe their grain, He will bless them with wealth, as it is stated: “You shall tithe [aser te’aser]…” (Deuteronomy 14:22); tithe [aser] so you will become wealthy [shetitasher]. Another matter: “Who ascended heavenward?” (Proverbs 30:4) – this is Moses, in whose regard it is written: “Moses ascended to God” (Exodus 19:3). “And descended” (Proverbs 30:4) – “Moses descended from the mountain to the people” (Exodus 19:14). “Who gathered wind in his fists?” (Proverbs 30:4) – “As I leave the city, I will spread [my hands to the Lord; the thunder will cease and the hail will be no longer]” (Exodus 9:29). “Who bound water in a garment?” (Proverbs 30:4) – “flowing water stood upright like a wall” (Exodus 15:8). “Who established all the ends of the earth?” (Proverbs 30:4) – did Moses establish the ends of the earth? Rather, he established the Tent of Meeting, with which the world was established. Rabbi Yehoshua ben Levi in the name of Rabbi Shimon ben Yoḥai: It is not written here: Erecting a Tabernacle [mishkan], but rather, “erecting the Tabernacle [et hamishkan.]” A second Tabernacle was erected with it that is called a tent, just as the Tabernacle is called the Tent of Meeting, just as it says: “He stretched them like a tent in which to dwell” (Isaiah 40:22). Until the Tabernacle was erected, the world was unsteady. Once the Tabernacle was erected, the world was stabilized. That is why it is stated: “Erecting the Tabernacle [et hamishkan].” “Erecting the Tabernacle” – that is what is written: “You guided with Your kindness [this people that You redeemed; You directed them with Your strength to Your holy abode]” (Exodus 15:13). It is taught there: The world stands on three matters: On Torah, on service, and on performing acts of kindness. Moses mentioned all of them in one verse: “You guided with Your kindness this people that You redeemed” – this is kindness; “You directed them with your strength” – this is Torah, just as it says: “The Lord will give strength to His people” (Psalms 29:11); “to Your holy abode” – this is the service of the Tabernacle and the Temple. “You guided with Your kindness” – these are the generations that stood from when the world was created until Israel departed from Egypt when they received the Torah. The Holy One blessed be He led them in His kindness, as there were no good deeds by whose virtue they could live, and the Holy One blessed be He provided for them in His kindness. Corresponding to them, David recited: “For His kindness is forever” (Psalms 136:1-26) twenty-six times. Through that kindness, Israel departed from Egypt. That is why he said: “You guided with Your kindness this people that You redeemed,” as He redeemed them with kindness. “You directed them with Your strength” – He directed them by the merit of the Torah that they received until the erecting of the Tabernacle. To what was the world comparable at that time? It was to a chair on two legs that is unable to stand and it wobbles. Once they crafted a third leg for it, it stabilized and stood. So, once the Tabernacle was crafted, just as it says: “To Your holy abode,” immediately, it stabilized and stood. Initially, the world had only two legs, kindness and Torah, and it was unsteady. A third leg was crafted for it; this is the Tabernacle, and immediately, it stabilized. That is why it is written: “Erecting the Tabernacle [et hamishkan].” What is et? The world, that is called a tent, was erected with it. That is, “Erecting the Tabernacle [et hamishkan.]” Another matter: “Erecting the Tabernacle” – Rabbi Simon said: When the Holy One blessed be He said to Israel to erect the Tabernacle, he intimated to the ministering angels that they too should craft a Tabernacle. When the one below was erected, the one above was erected. That is the Tabernacle of the ministering angel Metatron, in which he sacrifices the souls of the righteous to atone for Israel in the days of their exile. That is why it is written: “The Tabernacle [et hamishkan], as another Tabernacle was erected with it. Likewise, it says: “The place You fashioned for Your dwelling, Lord, the Sanctuary, my Lord, that Your hands established” (Exodus 15:17). Another matter: “Et hamishkan” – as it is equal to the rest of the world, which is called a tent, just as the Tabernacle is called a tent. How so? It is written: “In the beginning, God created [the heavens and the earth]” (Genesis 1:1). And it is written: “He spreads the heavens like a sheet” (Psalms 104:2). Regarding the Tabernacle it is written: “You shall make sheets of goats’ hair as a tent over the Tabernacle…” (Exodus 26:7). On the second, it is written: “Let there be a firmament…and let it divide…” (Genesis 1:6). Regarding the Tabernacle it is written: “The curtain shall divide for you” (Exodus 26:33). On the third: “Let the water under the heavens [be gathered to one place]” (Genesis 1:9). In the Tabernacle, “You shall craft a basin of bronze and its base of bronze for washing…” (Exodus 30:18). On the fourth, “let there be lights in the firmament of the heavens” (Genesis 1:14). In the Tabernacle, “You shall craft a candelabrum of pure gold…” (Exodus 25:31). On the fifth, “let birds fly over the earth…” (Genesis 1:20). In the Tabernacle, “the cherubs shall be spreaders of wings” (Exodus 25:20). On the sixth, man was created. In the Tabernacle, “you, draw Aaron your brother near to you” (Exodus 28:1). On the seventh, “the heavens…were completed” (Genesis 2:1). In the Tabernacle, “all the work of the Tabernacle…was completed” (Exodus 39:32). In the creation of the world it is written: “God blessed” (Genesis 2:3). In the Tabernacle, “he blessed them” (Exodus 39:43). On the seventh, “God completed [vaykhal]” (Genesis 2:2). In the Tabernacle, “it was on the day that Moses concluded [kalot].” On the seventh, “and sanctified it” (Genesis 2:3). In the Tabernacle, “and sanctified it” (Numbers 7:1). That is, “et hamishkan.” “The Tabernacle” – that is what is written: “How goodly are your tents, Jacob, [your dwellings [mishkenotekha], Israel]” (Numbers 24:5). “How goodly are your tents, Jacob” – this is the Tent of Meeting that was in the wilderness, in Shilo, and in Nov and Givon. “Mishkenotekha, Israel” – do not read “mishkenotekha,” but rather “mashkenotekha Israel,” as the Tabernacle and the Temple were mortgaged by Israel when they sinned. The Tabernacle, from where is it derived? It is as it is stated: “He abandoned the Tabernacle at Shilo; the tent He pitched [shiken] among men [adam]” (Psalms 78:60) – it was mortgaged [shenitmashken] by means of Israel, who are called adam: “The sheep of My pasture, you are adam” (Ezekiel 34:31). The temple, from where is it derived? “He poured out His enflamed wrath. He kindled a fire in Zion” (Lamentations 4:11), and it says: “We have done injury to You [ḥavol ḥavalnu]” (Nehemiah 1:7). This is the first Temple, just as it says: “If you take your neighbor’s garment as collateral [ḥavol taḥbol]” (Exodus 22:25); that is why it is called mishkan. This is what the Holy One blessed be He said to Moses: Say to Israel that they should craft Me a mishkan, as if they sin, it will be mortgaged by them. “It was on the day that Moses concluded” – what day was it? It was the New Moon of Nisan, as it is stated: “It was in the first month during the second year, on the first of the month, the Tabernacle was erected” (Exodus 40:17). Rabbi Zeira said: What is “on the day”? From here, that being erected at night disqualified for service during the day. All seven days of inauguration, Moses would erect the Tabernacle each and every morning, anoint it, sacrifice, and dismantle it. That day, he erected it, anointed it, but did not dismantle it. Rabbi Ḥiyya bar Yosef said: Twice each day Moses would erect it and dismantle it, once in the morning and once in the evening. Rabbi Ḥanina the Great says: Three times each day, as it is stated: “Was erected,” “erected” (Exodus 40:18), “erecting”; once for the daily morning offering, once for the inauguration, and once for the daily evening offering. We find that on the twenty-third of Adar the days of inauguration began, and the anointment of Aaron, his sons, the Tabernacle, and all the vessels. From where is the dismantling derived? Rabbi Zeira said: “The day that Moses concluded” – the day that his erections [of it] concluded. On the New Moon of Nisan, the Tabernacle was erected. On the second, the red heifer was burned. On the third, he sprinkled from it upon the Levites, just as it says: “Sprinkle upon them purification water” (Numbers 8:7). Instead of the second sprinkling that the Levites were obligated to be sprinkled because they were all impure with impurity imparted by a corpse because they killed the worshippers of the calf, just as it says: “Each slay his brother.… The sons of Levi acted in accordance with the word of Moses…” (Exodus 32:27–28), the Omnipresent commanded to shave them instead of the sprinkling of the seventh day. Moses was sanctified in the cloud all seven days, as it is stated: “The glory of the Lord rested upon Mount Sinai” (Exodus 24:16). Aaron and his sons were sanctified with oil and blood, as it is stated: “Moses took from the anointing oil, and from the blood that was on the altar, and he sprinkled it on Aaron [and on his vestments, and on his sons, and on the vestments of his sons with him, and he sanctified Aaron and his vestments, and his sons and the vestments of his sons with him]” (Leviticus 8:30). Aaron was granted greater status than his sons because he was the High Priest, that he poured anointing oil on his head, which he did not do to his sons. How was the anointing of Aaron performed? All seven days of inauguration, Moses would disrobe Aaron of his garments, wash him, and anoint him between his eyes. Israel were sanctified with the purification heifer, as it is stated: “Speak to the children of Israel, and they shall take you an [unflawed] red heifer” (Numbers 19:2). The Levites were sanctified with sprinkling and with a shave, with an offering and with a wave. With sprinkling, from where is it derived? It is as it is stated: “They shall take a young bull…[and a second young bull you shall take as a sin offering]” (Numbers 8:8). With a wave, from where is it derived? It is as it is stated: “Aaron shall wave the Levites as a wave offering” (Numbers 8:11). The Tabernacle was sanctified with erecting, and dismantling, and with anointing. With erecting, from where is it derived? It is as it is stated: “Erecting the Tabernacle.” With dismantling, from where is it derived? It is as it is stated: “They shall not come to see the covering of the sacred” (Numbers 4:20). With anointing, from where is it derived? It is as it is stated: “He anointed the Tabernacle and all that was in it, [and he sanctified them]” (Leviticus 8:10). Do I derive from this that the first that was anointed was sanctified? The verse states: “He anointed them and sanctified them.” This tells that none of them was sanctified until they were all anointed. Rabbi Aivu said: Since it is written: “He anointed it and sanctified it,” for what purpose is it stated: “He anointed them and sanctified them”? Rabbi Aivu said: Rabbi Taḥlifa of Caesarea and Rabbi Shimon ben Lakish: One said: After he would anoint each and every one of them, he would then anoint all of them together. And one said: “He anointed them” – one anointing in this world and one anointing in the World to Come. This tells that with the anointing of these, all the vessels were sanctified for the future. Similarly, “And attached the sheets one to another with the hooks” (Exodus 36:13) – why does the verse state: “And the Tabernacle was one” (Exodus 36:13)? Rabbi Aivu said: Rabbi Taḥlifa of Caesarea and Rabbi Shimon ben Lakish: One said: After he would attach each one to another, he would attach all of them together. And one said: What is, “and the Tabernacle was one”? It was one for the size and one for anointing. “He anointed them” – he anointed them from without and from within. Rabbi Yoshiya said: The liquid measures were anointed from within and without, and the dry measures were anointed from within but not from without. Rabbi Yonatan says: The liquid measures were anointed from within but were not anointed from without, and the dry measures were anointed neither from within nor from without. Know that they do not sanctify, as it is stated: “From your dwellings you shall bring two loaves of waving…[they shall be baked as leavened bread, a first offering to the Lord]” (Leviticus 23:17). When are they to the Lord? It is after they were baked. “The princes of Israel, the heads of their patrilineal houses, brought offerings; they were the princes of the tribes, they were those who stood over those who were counted” (Numbers 7:2). “The princes of Israel…brought offerings” – why did the princes rush to come and sacrifice first, but for the labor of the Tabernacle they were indolent and brought only onyx stones and stones for setting, last? It is because when Moses said: Anyone who is generous of heart shall bring the gift of the Lord for the labor of the Tabernacle, but he did not say it to the princes, they were displeased that he did not tell them to bring. They said: Let the people bring what they will bring, and we will complete what is lacking. All Israel rejoiced over the labor of the Tabernacle and joyfully brought every donation enthusiastically. See what is written: “The men came together with the women” (Exodus 35:22), that they would crowd each other, and the men and the women would come in a muddled throng, and in two mornings they brought all the donations, as it is stated: “They brought him more donations morning after morning” (Exodus 36:3), and it is written: “And the material was sufficient…” (Exodus 36:7). After two days, the princes sought to bring their donation, but they were unable to do so, as Moses already commanded: “They circulated a proclamation in the camp, [saying: Man or woman shall not perform any more labor for the gifts of the Sanctuary, and the people ceased bringing]” (Exodus 36:6). The princes were lamenting the fact that they did not have the privilege of participating in the donations for the Tabernacle. They said: Since we did not have the privilege of participating in the donations for the Tabernacle, we will donate the vestments of the High Priest. That is what is written: “The princes brought the onyx stones [and the stones for setting for the ephod and for the breastplate]” (Exodus 35:27). The Holy One blessed be He said: Regarding My children who were alacritous, it will be written that they brought and there was more than enough. The princes [hanesiim], who were indolent, He removed one letter from their title, as “hanesiim” (Exodus 35:27) is written without a yod. Once the Tabernacle was completed, they came early and brought an offering with alacrity. That is what is written: “The princes of Israel brought…” – they said: This is the time to sacrifice offerings joyfully, as the Divine Presence rested upon our handiwork. Once the Tabernacle was crafted and nothing was lacking, they said: What can we bring? They went and brought carts upon which they could carry the Tabernacle. Who gave them that counsel? It was the tribe of Issachar. This is what they said to them: Does the Tabernacle that you crafted float in the air? Rather, pledge carts upon which you could carry it. That is why it is written: “The princes of Israel brought,” as they regretted what they had done initially. “The princes of Israel” – I hear that they were commoners and were appointed? The verse states: “The heads of their patrilineal houses.” Not only the heads of a patrilineal house, but even the princes of a tribe. That is what is written: “They were the princes of the tribes” – princes the sons of princes. “They were the princes of the tribes” – it is they who were appointed over them in Egypt: “The foremen of the children of Israel…were beaten…” (Exodus 5:14). “They were those who stood over those who were counted” – over the count of the banners, just as it says: “And with you shall be a man for each tribe…” (Numbers 1:4). “They brought their offering before the Lord, six covered carts and twelve bulls, a cart for every two princes and an ox for each one, and they brought them before the Tabernacle” (Numbers 7:3). “They brought their offering before the Lord, six covered carts…” – “six” corresponding to the six days of Creation, “six” corresponding to the six orders of Mishna; “six” corresponding to the matriarchs. They were Sarah and Rebecca, Rachel and Leah, Bilha and Zilpa. “Six” corresponding to the six commandments in whose regard the king is commanded every day. They are: “He shall not amass wives” (Deuteronomy 17:17); "only he shall not amass horses” (Deuteronomy 17:16); “and silver and gold he shall not amass greatly” (Deuteronomy 17:17); “You shall not distort judgment, you shall not give preference, and you shall not take a bribe” (Deuteronomy 16:19). “Six” corresponding to the six stairs to the throne: “There were six stairs to the throne” (II Chronicles 9:18). On which side? It was on the side that he would ascend and sit. When he ascended to sit, on the first stair the herald would emerge and say to him: “He shall not amass wives.” When he ascended to sit, on the second stair, the herald would emerge and say to him: “He shall not amass horses.” When he ascended to sit, on the third stair, the herald would emerge and say to him: “And silver and gold he shall not amass greatly.” When he ascended to sit, on the fourth stair, the herald would emerge and say to him: “You shall not distort judgment.” When he ascended to sit, on the fifth stair, the herald would emerge and say to him: “You shall not give preference.” When he ascended to sit, on the sixth stair, the herald would emerge and say to him: “You shall not take a bribe.” He came to sit on his throne, “armrests on this side and on that side on the place of the seat” (II Chronicles 9:18). How was it? There was a golden scepter hanging behind him with a dove at its head, and a golden crown in the dove’s mouth. He would sit beneath it on the seat. It would touch but not touch. “Six carts” corresponding to the six firmaments; but are they not seven? Where the King is, is more significant. “Six tzav carts” – what is “tzav”? They resemble palanquins. Rabbi Yishmael says: Tzav is nothing other than colored.is nothing other than well-designed, that they lacked nothing. “Tzav” – Rabbi [Yehuda HaNasi]says: Tzav is nothing other than curved; they were covered with coverings like curved roofs. Even though there is no proof of the matter, there is an allusion to the matter: “They will bring all your brethren from all the nations as a gift to the Lord, [on horses and in chariots and in covered carts [uvatzabim] and on mules and on camels]” (Isaiah 66:20). “Tzav” – Rabbi Shimon says: Tzav is nothing other than attached, as it is stated: “They will bring your sons beḥotzen…” (Isaiah 49:22). It is taught in the name of Rabbi Neḥemya: They were made like a type of curved tent, like a dome. Rabbi Neḥemya said: They were like the color [ketzivo] of the firmament. “Twelve bulls” – corresponding to twelve tribes and corresponding to twelve constellations. I hear a cart for each and every one. The verse states: “A cart for every two princes.” I hear two oxen for each prince. The verse states: “And an ox for each one.” Why did they not have half of them bring carts and half of them oxen? It is because they were afraid that perhaps one of their oxen would die or one of their carts would break, the result being that this tribe would have no portion in the Tabernacle. “The Lord spoke to Moses, saying: Take from them, and they shall be to perform the service of the Tent of Meeting, and you shall give them to the Levites, each according to his service” (Numbers 7:4–5). “They brought their offering before the Lord” (Numbers 7:3) – it teaches that they brought them and gave them to the congregation. They came and stood before the Tabernacle, but he did not accept it from them, until it was stated to him from the mouth of the Almighty: “Take from them.” That is what is written: “The Lord spoke to Moses saying [lemor]: Take from them….” What is lemor? Rav Hoshaya taught: The Holy One blessed be He said to Moses: Go out and say to them words of conciliation and words of comfort. “Take from them” – at that moment Moses was concerned, and said: Say that, perhaps, the Divine Spirit has departed from me and rested upon the princes. The Holy One blessed be He said to him: Moses, had I wished to tell them that they should bring, I would have said it to you so you would say it to them. Rather, “take from them” – this matter was from them, and their thought accorded with the thought on High. Moses was concerned, and said: Say that, perhaps, one of the carts broke or one of the oxen died, the result being that the offering of the princes would be disqualified. The Holy One blessed be He said to him: “They shall be to perform the service of the Tent of Meeting.” He granted them existence so that they would exist forever. Until when were they alive? Rabbi Yuda in the name of Rabbi Shmuel ben Rabbi Naḥman and Rabbi Ḥoneya in the name of bar Kappara said: It was until “at Gilgal they slaughtered bulls” (Hosea 12:12). Where did they sacrifice them? They sacrificed them at Nov. Rabbi Abbahu said: They sacrificed them at Givon. Rabbi Ḥama bar Ḥanina said: They sacrificed them in the eternal Temple. Rabbi Levi said: The source of Rabbi Ḥama bar Ḥanina is, as it is written: “King Solomon slaughtered an offering of…[bulls [habakar]]” (II Chronicles 7:5). It is taught in the name of Rabbi Meir: Until now the carts and the oxen are in existence. They have not been blemished, have not aged, have not been mauled, and have not been broken. Can these matters not be inferred a fortiori? If the carts that were associated with the labor of the Tent of Meeting were granted existence to the extent that they exist forever, Israel, who cleave to the Holy One blessed be He, all the more so, as it is stated: “But you, who cleave to the Lord your God, [all of you are alive today]” (Deuteronomy 4:4). “You shall give them to the Levites, each according to his service” – in accordance with the exertion that his burden demanded; allot more carts to ease his burden. “Moses took the carts and the bulls, and gave them to the Levites” (Numbers 7:6). “Moses took the carts and the bulls…” – Moses took them and allotted them in accordance with his judgment. “Two of the carts and four of the bulls, he gave to the sons of Gershon, according to their service” (Numbers 7:7). “Two of the carts…” – because the service of the sons of Gershon was only the sheets of the tent, the coverings, the screens, the hangings, and the cords with which they would support the sheets. One end of the cords was tied to the sheets, and their other end was tied to the pegs. They would imbed the peg into the ground so the wind would not furl the sheets. Because their service was not heavy, he gave them only two carts. However, for the sons of Merari whose service was arduous and heavy: boards, bars, pillars, sockets, and cords for all their vessels and all their service, he gave them four carts. That is what is written: “And four of the carts…[he gave to the sons of Merari]” (Numbers 7:8). “But he did not give to the sons of Kehat, because the sacred service is upon them; they shall bear on the shoulder” (Numbers 7:9). “But he did not give to the sons of Kehat…” – Rabbi Natan says: From here, that it escaped David’s mind, as the Levites bore the Ark in nothing other than a new cart, as it is stated: “They mounted the Ark of God onto a new cart.… David was distressed because the Lord had lashed out in a breach against Uza” (II Samuel 6:3, 8). Aḥitofel said to David: ‘Should you not have learned from Moses your master that the Levites bore the Ark only on the shoulder, as it is stated: “But he did not give to the sons of Kehat…”’ David then sent them, and they took it up on the shoulder, as it is stated: “David called for Tzadok and Evyatar the priests, and for the Levites: For Uriel, Asaya, Yoel…” (I Chronicles 15:11), until: “In accordance with their practice given to them at the hand of Aaron their father” (I Chronicles 24:19), “[The sons of the Levites bore the Ark of God upon their shoulders] as Moses had commanded in accordance with the word of the Lord” (I Chronicles 15:15). Where did he command? “But he did not give to the sons of Kehat…” The Levites did not initiate anything, but rather everything was from the mouth of Moses, and Moses from the mouth of the Holy One blessed be He. “The princes brought the dedication of the altar on the day that it was anointed, and the princes brought their offering before the altar” (Numbers 7:10). “The Lord said to Moses: One prince on each day, one prince on each day shall present their offering for the dedication of the altar” (Numbers 7:11). “The princes brought the dedication of the altar…” – this tells that just as the princes donated for the labor of the Tabernacle, so they donated for the dedication of the altar. “The princes brought their offering…” – they came and stood before the altar, but Moses did not accept it from them until it was stated to him from the mouth of the Holy One blessed be He: “Shall present their offering for the dedication of the altar.” Moses still did not know how they would present their offering, whether according to the journeys or according to their birth order, until it was stated to him from the mouth of the Holy One blessed be He that they should bring their offering according to the journeys. Still, Moses did not know how they would bring them; all of them together, or each and every one on his own day, until it was stated to him from the mouth of the Holy One blessed be He that it would be each and every one on his own day, as it is stated: “One prince on each day.” But was it not princes who were donating and not common people; why, then, does the verse state: “One prince on each day”? It is because Naḥshon was the king, and he brought first. So he would not say: Since I brought first, I will bring with each and every one on his day, that is why it is stated: “One prince on each day.” Some say that when the Holy One blessed be He said to Moses: “One prince on each day,” Moses said to the princes: ‘The Holy One blessed be He said to me that all of you will bring, but it was not stated to me who will bring first.’ They all directed their eyes to Naḥshon. ‘This one sanctified the name of the Holy One blessed be He at the sea, it is he who is worthy to cause the Divine Presence to descend, and he will bring the first of them all.’ So, he did. That is what is written: “The one who presented [his offering on the first day was Naḥshon son of Aminadav, of the tribe of Judah]” (Numbers 7:12).

“The one who presented his offering on the first day was Naḥshon, son of Aminadav, of the tribe of Judah” (Numbers 7:12). “The one who presented his offering on the first day was Naḥshon…” That is what is written: “Show Your favor to Zion…. Then You will delight in righteous offerings…” (Psalms 51:20–21). Because in the wilderness, with the establishment of the Tabernacle, they presented only a bit for the dedication of the altar, just as it says: “His offering: One silver dish…one ladle…one bull…one goat…and for the peace offering…” (Numbers 7:13–17). That was the entire offering. To what is the matter comparable? It is to a king who set out on the way and they would bring before him a meal suitable for the way and suitable for the inn. The king said to them: ‘Am I not the king? Do I not rule the kingdom?’ They said to him: ‘Our lord, we are on the way, and what we brought before you is suitable for the way and the inn. When you enter the province and enter your palace, you will see the extent to which we will honor you.’ So, when the Tabernacle was established, the princes presented to Him a gift and an offering: A dish, a basin, and a ladle; “one bull…, a goat…, and for the peace offering….” The Holy One blessed be He said to them: ‘Is this in keeping with My honor?’ They said to Him: ‘Master of the universe, we are located in the wilderness, and in accordance with the conditions in the wilderness, we have presented before You. When You enter Your palace, you will see how many offerings and how many bulls we will sacrifice before you.’ That is what is written: “Show Your favor to Zion; build the walls of Jerusalem. Then You will delight in righteous offerings…then will be offered on Your altar young bulls” (Psalms 51:20–21) – and not [only] one bull. Likewise, you find regarding Solomon, who built the Temple and sought to sacrifice for the dedication of the Temple. See what is written there: “Solomon slaughtered the peace offering [that he slaughtered to the Lord, twenty-two thousand oxen and one hundred and twenty thousand sheep. The king and all the children of Israel dedicated the House of the Lord]” (I Kings 8:63). Likewise, in the days of Ezra: “They presented for the dedication of this House of God one hundred bulls, [two hundred rams, four hundred lambs, and twelve goats as a sin offering for all Israel…]” (Ezra 6:17). That is “Show Your favor to Zion…. Then You will delight….” (Psalms 51:20–21). “The one who presented” – that is what is written: “Arise, north, and come, south…” (Song of Songs 4:16). Rabbi Yosei said: When did the inauguration begin? It was on the twenty-third of Adar. On the first of Nisan, the days of inauguration concluded. All seven days of inauguration, Moses would erect the Tabernacle, and each and every morning he would sacrifice his offerings in it, and dismantle it. On the eighth, he erected it and did not dismantle it, as it is stated: “It was in the first month during the second year, on the first of the month, the Tabernacle was erected” (Exodus 40:17). That eighth day was Sunday, and it was the first of Nisan. On that day, Aaron and his sons stood and washed their hands and their feet from the basin, performed their service in the prescribed order. On that day, Israel sacrificed the daily offerings, vow offerings and gift offerings, sin offerings and guilt offerings, first born and tithes. Regarding that day it says: “Arise, north, and come, south …” – “Arise, north,” this is the burnt offering that is slaughtered in the north. “And come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden” (Song of Songs 4:16), this is the Tent of Meeting. “Its perfume will spread” (Song of Songs 4:16), this is the incense of the spices. “Let my beloved come to his garden” (Song of Songs 4:16), this is the Divine Presence. “And eat his delicious fruits,” these are the offerings. “I have come to my garden, my sister, my bride” (Song of Songs 5:1), this is the eighth day. “I gathered my myrrh with my perfume” (Song of Songs 5:1), this is the frankincense of the incense and the frankincense of the meal offering. “I ate my honeycomb with my honey” (Song of Songs 5:1), these are the limbs of the burnt offering and the parts of the offerings of the most sacred order that are burned on the altar. “I drank my wine with my milk” (Song of Songs 5:1), these are the libations and the parts of the offerings of lesser sanctity that are burned on the altar. “Eat, friends” (Song of Songs 5:1), this is Moses and Aaron. “Drink and become intoxicated, beloved ones” (Song of Songs 5:1), this is the congregation of Israel. Rabbi Elazar and Rabbi Yosei bar Ḥanina, Rabbi Elazar said: The descendants of Noah sacrificed peace offerings. Rabbi Yosei ben Rabbi Ḥanina said: The descendants of Noah sacrificed [only] burnt offerings. Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: But is it not written: “Abel, he too brought from the firstborn of his flock and the choicest of them [meḥelvehen]” (Genesis 4:4), an item whose fat [ḥelev] is offered [on the altar]. What does Rabbi Yosei ben Rabbi Ḥanina do with this? He will interpret it as the choicest of them. Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: “He sent the young men of the children of Israel and they offered up burnt offerings and they slaughtered peace offerings, [shelamim] of bulls to the Lord” (Exodus 24:5). What does Rabbi Yosei ben Rabbi Ḥanina do with this? They were complete [shelemim] with their hides, without flaying and quartering. Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: “Yitro, father-in-law of Moses, took a burnt offering and feast offerings to God” (Exodus 18:12). What does Rabbi Yosei ben Rabbi Ḥanina do with this? He interprets it in accordance with the opinion of the one who said: Yitro came after the giving of the Torah. Rav said: Rabbi Elazar and Rabbi Yosei ben Rabbi Ḥanina disagree; one said: Yitro came before the giving of the Torah, and the other said: Yitro came after the giving of the Torah. Rabbi Ḥama said that Rabbi Ḥanina said: The one who said that Yitro came before the giving of the Torah is in accordance with the one who said that they sacrificed peace offerings. The one who said that Yitro came after the giving of the Torah is in accordance with the one who said that they sacrificed burnt offerings. This supports Rabbi Yosei ben Rabbi Ḥanina: “Arise, north,” this is the burnt offering that is slaughtered in the north. What is “arise”? It is an item that was dormant and awakened. “And come, south,” this is the peace offering that is slaughtered in the south. What is “and come”? It is something [a type of sacrifice] that was initiated. Rabbi Abba son of Rav Papi and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This verse, too, supports Rabbi Yosei ben Rabbi Ḥanina: “This is the law of the burnt offering, it is the burnt offering” (Leviticus 6:2), that the descendants of Noah sacrificed. When it comes to the peace offering: “This is the law of the peace offering [that one will offer to the Lord]” (Leviticus 7:11). “That they sacrificed” is not written here, but rather “that they will sacrifice” – from now and in the future. How does Rabbi Elazar establish the verse of Rabbi Yosei ben Rabbi Ḥanina: “Arise, north, and come, south”? He interpreted it regarding the exiles. “Arise, north” – when the exiles that are located in the north arise, they will come and encamp in the south. When Gog, who is located in the north, will arise, he will come and fall in the south; “I will lead you astray and I will entice you, and I will take you up from the ends of the north” (Ezekiel 39:2). When the messianic king, who is located in the north, will arise, he will come and build the Temple that is located in the south, just as it says: “I roused one from the north, and he came” (Isaiah 41:25). Another matter, “Arise, north…” – it teaches that the winds are destined to introduce jealousy among themselves. The south wind says: ‘I will bring the exile of Teman, the exile of Hajar, and the entire south.’ The north wind says: ‘I am bringing the exile of the north.’ The Holy One blessed be He institutes peace between them and they enter the same entrance, to realize what is stated: “I will say to the north: Give, and to the south: Do not withhold; bring My sons from afar [and My daughters from the ends of the earth]” (Isaiah 43:6). Rabbi Ḥoneya said in the name of Rabbi Binyamin ben Levi: Because, in this world, when the north wind blows the south wind does not blow, but in the future, the Holy One blessed be He says: ‘I will bring a hybrid wind to the world, and it will be comprised of the two winds.’ That is what is written: “I will say to the north: Give…” Another matter, “Arise, north…” – in the future, the Holy One blessed be He is destined to prepare a feast for the righteous in the Garden of Eden, and they will need neither balsam nor choice spices, but rather the north wind and the south wind will sweep through and sprinkle all the spices of the Garden of Eden and spread their fragrance. That is what is written: “Blow upon my garden” (Song of Songs 4:16); this is the sweeping through the garden.. “Its perfume will spread” (Song of Songs 4:16); this is the sprinkling. “Let my beloved come to his garden” (Song of Songs 4:16); Israel says before the Holy One blessed be He: ‘Is there a host that prepares a feast for the guests and does not recline with them? Is there a bridegroom who prepares a feast for the invitees and does not sit with them? If it is Your will: “Let my beloved come to his garden and eat his delicious fruits”’ (Song of Songs 4:16). The Holy One blessed be He said to them: ‘I will do as you request.’ At that moment, the Holy One blessed be He came to the Garden of Eden. That is what is written: “I have come to my garden, my sister [aḥoti], my bride [kala]…” (Song of Songs 5:1); Aḥoti, because they were burned [shenitaḥu] on My behalf in exile; kala, because they were consumed [shenitkalu] in exile, just as it says: “For we were killed all day on Your behalf…” (Psalms 44:23); therefore, He is destined to call them aḥoti, so they will be joined [aḥuyim] with Him; kala, just as it says: “The perfect [kelilat] beauty” (Lamentations 2:15), and it says: “Like a bride [vekhakala] bedecks herself with her ornaments” (Isaiah 61:10), and it says: “You will tie them like a bride [kakala]” (Isaiah 49:18). “I gathered my myrrh [mori] with my perfume [besami]” (Song of Songs 5:1), as they were embittered [shenitmareru] in exile, but they would freshen [mevasmim] themselves with sanctification of the name of Heaven. That is why the Holy One blessed be He is destined to delight them in the Garden of Eden and burn all the spices before them. “I ate my honeycomb [yari] with my honey” (Song of Songs 5:1); because they poured out [he’eru] their souls to death in exile, just as it says: “Because he poured out his soul to death” (Isaiah 53:12), and they engaged in the study of Torah that is sweeter than honey. That is why the Holy One blessed be He is destined to give them wine that has been preserved in its grapes since the six days of Creation, and to bathe them in streams of milk. Alternatively, it is based on: “It will be on that day, that the mountains will drip nectar [asis] and the hills will flow with milk” (Joel 4:18). “Eat, friends” (Song of Songs 5:1), these are Israel, who performed the will of the Holy One blessed be He in exile and did not wish to assimilate into the nations, but rather they observed the covenant of the Holy One blessed be He. Alternatively, “eat, friends,” these are the performers of mitzvot; “drink and become intoxicated, beloved ones” (Song of Songs 5:1), these are the Torah Sages. Rabbi Yosei bar Ḥama expounds this entire verse, “arise, north,” regarding the Tabernacle. “Arise, north, and come, south,” these are burnt offerings and peace offerings, as the burnt offerings are slaughtered in the north and the peace offerings in the south. “Blow upon my garden [gani].” What is gani? It is my canopy [genuni]. Just like this canopy is adorned with assorted colors, so the Tabernacle was adorned with assorted colors: “Sky blue, purple and scarlet wool and linen, spun together” (Exodus 26:31, 36). “Its perfume will spread,” this is the incense. “Let my beloved come to his garden,” Rabbi Honeya said the Torah taught you proper conduct. The bridegroom shall not enter the wedding canopy until the bride gives him permission. That is, “let my beloved come to his garden,” and only then: “I have come to my garden.” Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon: This is analogous to a king who grew angry at his queen and expelled her and removed her from his palace. Sometime later, he sought to have her return. She said: ‘Let him provide me with a novel item, and then he can have me return.’ So, in the past, man was in the Garden of Eden in the camp of the Divine Presence. The Holy One blessed be He grew angry at him and expelled him from his domain. When Israel departed from Egypt, the Holy One blessed be He sought to restore Israel to his domain, and said to them that they should build a Tabernacle for Him and He would dwell in their midst, just as it says: “They shall craft a sanctuary for Me, [and I will dwell in their midst]” (Exodus 25:8). Israel said: ‘Let the Holy One blessed be He provide us with one novel item in order to have us return to Him.’ What is the novel element? In the past, the Holy One blessed be He would accept offerings from on High: “The Lord smelled the pleasing aroma” (Genesis 8:21), but now He will be accepting them from below. That is what is written: “Let my beloved come to his garden,” this is the Divine Presence. “And eat his delicious fruits,” these are the offerings. “I have come to my garden, my sister, my bride.” To what is the matter comparable? It is to a king who said to the residents of the province that they should build a palace, and they built it. The residents of the province were standing at the entrance to the palace, and shouting and saying: ‘Let the king enter the palace.’ What did he do? He entered through a wicket and sent the herald to them: ‘Do not shout, as I have already entered the palace.’ So, when the Tabernacle was erected, Israel would say: “Let my beloved come to his garden,” as the labor of the Tabernacle was completed on the twenty-fifth of Kislev, and the Tabernacle stood dismantled until the New Moon of Nisan. Israel were saying: ‘We crafted the Tabernacle. When will the Divine Presence come and rest in our handiwork?’ When the New Moon of Nisan arrived, and the Holy One blessed be He commanded to erect the Tabernacle, He sent to them by means of Moses: ‘What do you fear? Already “I have come to my garden, my sister, my bride.”’ Rabbi Yishmael ben Rabbi Yosei said: “I have come to the garden” is not written here, but rather, “I have come to my garden [legani]” – to my canopy [lignuni], to the place that was primary from the outset. Was not the primary locale for the Divine Presence in the lower worlds? That is what is written: “They heard the voice of the Lord God walking about in the garden with the day breeze” (Genesis 3:8). Rabbi Ḥama bar Kahana said: “Walking [mehalekh],” is not written here, but rather, “mithalekh in the garden” – hopping and ascending. What is, “The man and his wife hid”? (Genesis 3:8). Rabbi Aivu said: At that moment, the stature of Adam the first man diminished and stood at one hundred cubits. When Adam sinned, the Divine Presence ascended to the first firmament. Cain sinned, It ascended to the second firmament. The generation of Enosh sinned, It ascended to the third firmament. The generation of the Flood sinned, It ascended to the fourth firmament. The generation of the Dispersion sinned, It ascended to the fifth firmament. The Sodomites sinned, It ascended to the sixth firmament. The Egyptians sinned, It ascended to the seventh firmament. Corresponding to them, seven righteous men stood and caused the Divine Presence to descend from the upper worlds to the lower worlds; these are they: Abraham caused It to descend from the seventh to the sixth; Isaac caused It to descend from the sixth to the fifth; Jacob caused It to descend from the fifth to the fourth; Levi caused It to descend from the fourth to the third; Kehat caused It to descend from the third to the second; Amram caused It to descend from the second to the first; Moses caused It to descend from the upper worlds to the lower worlds. Rabbi Yitzḥak said: It is written: “The righteous will inherit the earth and dwell on it forever” (Psalms 37:29). On what will the wicked dwell, the air? Rather, the wicked expelled the Divine Presence from the earth, but the righteous caused the Divine Presence to dwell on earth. When did the Divine Presence rest on the earth? It was on the day that the Tabernacle was erected, as it is stated: “The cloud covered the Tent of Meeting and the glory of the Lord filled the Tabernacle” (Exodus 40:34). “I gathered my myrrh with my perfume,” this is the frankincense and the incense. “I ate my honeycomb with my honey,” these are the limbs of the burnt offering and the parts of the offerings of the most sacred order that are burned on the altar. “I drank my wine with my milk,” these are the meal offerings and the libations. “Eat, friends,” this is Moses and Aaron. “Drink and become intoxicated [veshikhru], beloved ones,” this is Nadav and Avihu, who were overcome [shenishtakeru] by their trouble. Another matter, “eat, friends,” these are the princes. Rabbi Shimon ben Yosanya said: Why does it call the princes “friends”? It is because when one of them would present his offering and the offering was accepted, he would make a feast for his loved ones, his friends, and his relatives. “Drink and become intoxicated, beloved ones,” these are the princes. Why does it call them beloved ones? It is because they were beloved to one another. Why does it say to them: “Eat, friends, drink and become intoxicated, beloved ones”? This is analogous to a king who made a feast and invited guests. After they ate and drank, he said to them: ‘Give this portion to the host.’ Here, too, “I have come to my garden,” and you, too, “eat, friends, drink and become intoxicated, beloved ones.” Rabbi Berekhya said: This is analogous to a king who made a feast and invited guests, and a creeping animal landed in the serving dish. The king extended his hand and all of them extended their hands. Had the king withdrawn his hand, all of them would have withdrawn their hands. Rabbi Yanai said: This is analogous to a king who made a feast and invited guests, and he wanted his guests to enjoy themselves. He would circulate among them and say: ‘May it be pleasant for you, may it be sweet for you.’ Another matter, “I gathered my myrrh…” Rabbi Shimon ben Yosanya said: Three matters are written here: “I gathered my myrrh with my perfume,” “I ate my honeycomb with my honey,” “I drank my wine with my milk,” corresponding to three matters that the princes performed inappropriately, but the Holy One blessed be He accepted them. These are: Everywhere, an individual does not donate the incense, but the princes brought it, “one ladle of ten gold shekels, full of incense” (Numbers 7:14). Everywhere, the individual brings a sin offering only after he becomes aware of his sin, but here they brought a goat unrelated to a sin. Everywhere, an individual’s offering does not override Shabbat, but here the individual’s offering overrode Shabbat. We learned from this how beloved the offering of the princes was before the Holy One blessed be He. “The one who presented…” (Numbers 7:12), that is what is written: “A man’s pride will humble him, and the lowly spirit will attain honor” (Proverbs 29:23). Rabbi Tanḥuma bar Abba said: “A man's pride will humble him,” this is Adam the first man. How so? When he violated the command of the Holy One blessed be He and ate from the tree, the Holy One blessed be He sought to have him repent, and He provided him with an opening. Adam did not seek to do so. That is what is written: “The Lord God said: Behold, the man [has become as one of us, to know good and evil, and now, lest] [pen]…” (Genesis 3:22). Rabbi Abba bar Kahana said: What is “and now”? It is, rather, that the Holy One blessed be He said to him: ‘Even now, repent and I will accept you.’ Adam said: ‘I do not wish to do so.’ The Holy One blessed be He said: “And now,” and Adam said: ‘pen, I do not wish to do so.’ Rabbi Shimon ben Lakish said: When Adam emerged from judgment, he began cursing and blaspheming. “Cherubs” is stated here: “He stationed the cherubs east of the Garden of Eden” (Genesis 3:24), and “cherubs” is stated by Sennacherib: “Lord of hosts, God of Israel, who abides over the cherubs” (Isaiah 37:16). Just as there, cursing and blaspheming, so, too, here, cursing and blaspheming. That is, “a man’s pride will humble him.” Because he was too haughty vis-à-vis the Holy One blessed be He to repent, He humbled him and banished him from the Garden of Eden. “And the lowly spirit will attain honor,” this is Abraham, who lowered his spirit and said: “I am dust and ashes” (Genesis 18:27). That is why the Holy One blessed be He called him: “The man greatest among the giants” (Joshua 14:15); this characterization means greater than Adam the first man. Another matter, “a man's pride will humble him,” this is Pharaoh, who was haughty vis-à-vis Moses and said: “Who is the Lord that I will heed His voice…?” (Exodus 5:2). The Holy One blessed be He humbled him: “He hurled Pharaoh and his army [into the Red Sea]” (Psalms 136:15). “And the lowly spirit will attain honor,” this is Moses; “For when shall I entreat on your behalf…?” (Exodus 8:5), and it says: “Upon my leaving the city, I will spread my hands [to the Lord]” (Exodus 9:29). Another matter, “a man’s pride,” this is Amalek, who was haughty vis-à-vis the Holy One blessed be He, with his curses and blasphemies, as he would send the foul smell to His nose, and he would take the male organ of Israel and cast it upward, cursing and blaspheming, saying: ‘Is this what You wanted?’ That is what is written: “And attacked you from behind [vayzanev]” (Deuteronomy 25:18); they struck them a strike on the tail [zanav]. “And the lowly spirit will attain honor,” this is Joshua, who killed him, as it is stated: “Joshua weakened Amalek and his people…” (Exodus 17:13). Another matter, “a man’s pride will humble him,” this is Tavor and Carmel, that came from the ends of the earth, haughtily saying: ‘We are high, and upon us, the Holy One blessed be He is giving the Torah.’ “And the lowly spirit will attain honor,” this is Sinai, that humbled itself, saying: ‘I am low.’ As a result, the Holy One blessed be He rested His glory upon it. The Torah was given upon it, and it merited all this honor, just as it says: “The Lord descended upon Mount Sinai” (Exodus 19:20). Another matter, “a man's pride will humble him,” this is Joseph, who conducted himself with superiority, as his brothers would say before him: “Your servant, our father” (Genesis 43:28), and he would keep silent. That is why he is called “bones” during his lifetime, as it is stated: “And you shall carry up my bones from here” (Genesis 50:25). “And the lowly spirit will attain honor,” this is Judah, who humbled himself before Joseph on behalf of Benjamin: “May your servant speak a matter?” (Genesis 44:18); “for your servant took responsibility for the lad” (Genesis 44:32); “now, please, your servant will remain…” (Genesis 44:33). Rabbi Berekhya HaKohen bar Rabbi said in the name of Rabbi Levi: The Holy One blessed be He said: ‘Judah, you humbled yourself before your brother who is younger than you; as you live, when the Tabernacle will be erected and the tribes will come to present an offering, not one of them will present an offering before you, but rather they will accord you deference, and it is you who will present an offering first.’ That is what is written: “The one who presented his offering on the first day…of the tribe of Judah…” “Who presented his offering… [Naḥshon, son of Aminadav, of the tribe of Judah]” – that is what is written: “God is known in Judah…” (Psalms 76:2). This is what the verse said: “That which the wise tell…” (Job 15:18), this is Judah, who confessed and said: “She is more righteous than I” (Genesis 38:26), and did not withhold the truth [about his actions with Tamar] from Jacob and from Shem. Because he rescued Tamar and her twin sons from the inferno, as it is written [before he confessed]: “Judah said: Take her out and burn her” (Genesis 38:24); that is why Ḥananya, Mishael, and Azarya were rescued from the fiery furnace, as it is written: “Nebuchadnezzar spoke, saying: Blessed is the God of Shadrakh, Meshakh, and Aved Nego…and from me is issued a decree that any people, nation, or language [that says anything amiss against the God of Shadrakh, Meshakh, and Aved Nego will be rendered into pieces]…” (Daniel 3:28–29). That is why it says: “God is known in Judah…” Another matter, “God is known in Judah” – when Daniel descended into the lion’s den and was rescued, as it is written: “Then King Darius wrote to all the peoples, the nations…. A decree is issued before me, that in the entire dominion of my kingdom, men shall tremble [and fear before the God of Daniel]…. He rescues and delivers, and performs signs and wonders [in the heavens and on earth. He saved Daniel from the grasp of the lions]” (Daniel 6:26–28). That is, “God is known in Judah.” Why was Daniel rescued from the lions? It is because he prayed before the Holy One blessed be He, who is called “lion,” as it is written: “They will follow the Lord, He will roar like a lion” (Hosea 11:10). And Daniel is from the tribe of Judah, that is called “lion,” as it is stated: "Judah is a lion cub” (Genesis 49:9), and it is written: “Among them from the children of Judah were Daniel…” (Daniel 1:6). Let a Lion come and rescue a lion from the mouth of a lion. Alternatively, it is because he resembled the lions, as he is a lion; therefore, they did not harm him. Why was he not cast into the fiery furnace? It is because he was Nebuchadnezzar’s god, as it is written: “He prostrated himself to Daniel, and said for a meal offering and fragrances be poured to him” (Daniel 2:46). Alternatively, it is because he would have been burned, as it is written: “The idols of their gods you shall burn in fire” (Deuteronomy 7:25). Therefore, the Holy One blessed be He introduced into Darius’s heart that he should not cast him into the fiery furnace, so as to make known His might. Another matter, “God is known in Judah” – that is what is written: “Ephraim will become desolation [on the day of rebuke; among the tribes of Israel I proclaim certainties]” (Hosea 5:9). “Ephraim will become desolation,” in its plain sense; “on the day of rebuke,” just as it says: “It is a day of trouble, rebuke and execration” (Isaiah 37:3). “Among the tribes of Israel,” as I reside in their midst, as I dwell in their midst. “I proclaim certainties”; just as it says: “The testimony of the Lord is trustworthy” (Psalms 19:8). When the [ten] tribes were exiled, but Judah and Benjamin were not exiled, the nations of the world began saying: ‘He showed then favor because they were the residents of his residence and he did not exile them.’ When they were exiled, God announced that sin in the world: “The princes of Judah were like movers of boundaries; I will pour My ire like water upon them” (Hosea 5:10). That is, “God is known in Judah.” Another matter, “known in Judah,” just as it says: “If an army besieges me, my heart will not fear. [If war comes upon me, I will put my trust in this]” (Psalms 27:3). What is, “if war comes upon me, I will put my trust in this”? In what “this”? It is in what Moses said: “This for Judah, and he said: [Hear, Lord, the voice of Judah…and You will be a helper against his adversaries]” (Deuteronomy 33:7). “His name is great in Israel” (Psalms 76:2) – that is what is written: “Punishments are prepared for cynics, [and blows [mahalumot] for the back of fools]” (Proverbs 19:29). Punishments are for those who commit transgressions. This is analogous to one who was riding on an animal. If it does not stray, he will not strike it, but if it strays, he strikes it. So, the Holy One blessed be He said: “Punishments are prepared for cynics.” The Holy One blessed be He said: ‘Before I created Man, I prepared five rods for him: Spot, scab, bright spot, rash, and burn.’ Some say: Leprosy and scall. This corresponds to five “laws,” as it is stated: “This is the law for any leprous mark, and for a scall…and for the spot, for the scab, and for the bright spot” (Leviticus 14:54, 56). This is analogous to a bad slave who was being sold. An individual went to purchase him. He knew that he was bad. He brought chains and rods with him, so if he misbehaved, he could subjugate him with them. When he misbehaved, he brought the chains and chained him, and struck him with the rods. The slave said to him: ‘You knew from the outset that I am a bad slave. Why did you purchase me?’ He said to him: ‘Because I knew that you were bad in your conduct; therefore, I also prepared to bind you and to strike you, so that if you misbehaved, you would be struck with them.’ So, the Holy One blessed be He said: ‘Before I created Man, I knew him: “As the inclination of man's heart is evil from his youth”’ (Genesis 8:21). Woe to dough whose baker testifies in its regard that it is bad. That is why it is stated: “Punishments are prepared for cynics.” What is mahalumot? Three words, Rabbi Berekhya said. What are these? It is for the nations [ma lo mot]. Rabbi Avin said: This is analogous to a noblewoman who entered the palace and saw whips and rods and she was afraid. The residents of the palace said to her: ‘Fear not, these are for the slaves and the maidservant. You are here to eat, drink, and be honored.’ So, the congregation of Israel, when they heard the portions of curses and leprosy, they began to be afraid. Moses said to them: ‘These are for the idolaters. You are here to eat, drink, and engage in Torah study.’ “She is like the merchant ships, bringing her food from afar” (Proverbs 31:14). That is, “His name is great in Israel.” Another matter, “His name is great in Israel” – that is what is written: “For, from the rising of the sun to its setting, My name is great among the nations [and in every place burnt offerings and pure meal offerings [uninḥa] are burned [muktar], presented [mugash] to My name, for My name is great among the nations, said the Lord of hosts]” (Malachi 1:11). Is it so, that in every place they present incense and meal offering in the name of the Holy One blessed be He? It is, rather, that everywhere that Israel stands and recites the afternoon [minḥa] prayer, regarding that, it says minḥa in its plain sense. And it says: “It was at the time of offering up the afternoon offering that Elijah the prophet approached” (I Kings 18:36). “Presented [mugash],” this is the morning prayer, just as it says: “Abraham approached [vayigash]…” (Genesis 18:23), in prayer. “Burned [muktar],” this is the evening prayer, just as it is stated: “Let my prayer stand as incense [ketoret] before You; [the lifting of my hands, an evening offering]” (Psalms 141:2). That is, “His name is great in Israel” – anywhere that Israel is standing there. That is why it is stated: “My name is great among the nations.” “God is known in Judah” – when he takes revenge against their enemies. Just as it says: “Egypt will become desolation and Edom will become a desolate wilderness, due to the villainy against the children of Judah…” (Joel 4:19). “I will cleanse; their blood I will not cleanse…” (Joel 4:21). That is, “God is known in Judah,” just as it says: “The Lord is known through the judgments He executes; [the wicked one is snared] in his handiwork…” (Psalms 9:17). “God is known in Judah” – Rabbi Yehuda ben Rabbi Ilai said: When Israel stood at the sea, the tribes were deliberating with each other. This one says: ‘I will descend first,’ and this one says: ‘I will descend first.’ Naḥshon leapt into the waves of the sea and descended. In his regard, David said: “Rescue me, God, for the waters have come up to my soul” (Psalms 69:2). The Holy One blessed be He said to Moses: ‘My friend is sinking in the sea, and you are praying? “Speak to the children of Israel, and let them travel”’ (Exodus 14:15). That is, “God is known in Judah.” That is why the Holy One blessed be He exalted the name of Naḥshon in Israel, as he was privileged to present his offering first, as it is stated: “The one who presented his offering on the first day was [vayhi] [Naḥshon].” That is, “His name is great in Israel.” “Was [vayhi].” Rabbi Shimon bar Abba said in the name of Rabbi Yoḥanan: Every place that vayhi is stated, it is trouble or joy; if it is trouble, it is unparalleled trouble, if it is joy, it is unparalleled joy. Rabbi Shmuel bat Naḥman came and made a distinction: Every place thay vayhi is stated it is trouble, [every place that] vehaya [is stated, it is] joy. They raised an objection to him: But is it not written: “God said: Let there be light, and there was [vayhi] light” (Genesis 1:3). He said to them: ‘That, too, is not joy, as the world was not privileged to utilize that light, as Rabbi Yehuda ben Rabbi Simon said: That light that the Holy One blessed be He created on the first day, a person could look and see from one end of the world to the other end. When the Holy One blessed be He saw the generation of Enosh, the generation of the Flood, and the generation of the Dispersion, He stood and sequestered it, and designated it for the righteous in the future, as it is stated: “But the path of the righteous is like a radiant light, growing brighter until noon”’ (Proverbs 4:18). They raised an objection to him: “It was [vayhi] evening; it was [vayhi] morning, one day” (Genesis 1:5). He said to them: ‘That, too, is not joy, as everything created on the first day is destined to erode, as it is stated: “For the heavens will be eroded like smoke and the earth will be tattered like a garment, and its inhabitants, likewise, will die, but My salvation will be forever and My righteousness will remain unbroken”’ (Isaiah 51:6). They raised an objection to him: All the instances of vayhi during the six days of Creation. He said to them: ‘They, too, are not joy, as everything that was created during the six days of Creation requires action, e.g., mustard requires sweetening, lupines require boiling, and wheat requires grinding.’ They raised an objection to him: “The Lord was [vayhi] with Joseph, and he was [vayhi] a successful man and he was [vayhi] in the house of his master, the Egyptian” (Genesis 39:2). He said to them: ‘That, too, is not joy, as the bear solicited him.’ “It was [vayhi] on the day that Moses concluded [to erect the Tabernacle]” (Numbers 7:1). He said to them: ‘That, too, is not joy, as it was sequestered when the Temple was built.’ “It was [vayhi] on the eighth day” (Leviticus 9:1). He said to them: ‘That, too, is not joy, as on that very day, Nadav and Avihu were killed.’ But is it not written: “The Lord was [vayhi] with Joshua; his renown was throughout the land”? (Joshua 6:27). ‘That, too, is not joy, as on that very day, he rent his garments, as it is stated: “Joshua rent his garments, fell on his face to the ground before the Ark of the Lord until the evening, he and the elders of Israel”’ (Joshua 7:6). But is it not written: “It was [vayhi] when the king was settled in his house”? (II Samuel 7:1). He said to them: ‘That, too, is not joy, as on that very day, Natan the prophet came to him, and the Holy One blessed be He said to him: “However, you will not build the House”’ (II Chronicles 6:9). But is it not written: “The one who presented his offering…was [vayhi]”? (Numbers 7:12). He said to them: ‘That, too, is not joy, as it was seen before the Holy One blessed be He that they would go with Koraḥ and his assembly in his dispute.’ Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Levi ben Perata: This is analogous to the son of a high ranking official who stole in the bathhouse. The bathhouse attendant feared identifying him by name. Nevertheless, he publicized him as a certain lad garbed in white. So, even though it [the Torah] did not explicitly mention the names of the princes who participated with Koraḥ and went along with him, it publicizes them by means of allusion: “Princes of the assembly, the distinguished of the convocation, people of renown” (Numbers 16:2), just as it says: “These are the distinguished of the assembly, the princes of the tribes of their fathers; they are the heads of the thousands of Israel” (Numbers 1:16). “People of renown [shem],” as their names [shemotan] were mentioned in the census of the banners, just as it says: These are the names of the men who will stand with you…” (Numbers 1:5). They said to him: ‘We have said ours; you say yours.’ He said to them: ‘Everywhere that vehaya is stated, it is joy. “It will be on that day, that the mountains will drip nectar…” (Joel 4:18). “It will be on that day that spring water will emerge from Jerusalem” (Zechariah 14:8). “It will be on that day that the Lord will continue, [setting His hand a second time to acquire the remnant of His people]” (Isaiah 11:11). “It will be on that day, each man will maintain a young cow [and two sheep]” (Isaiah 7:21). “It will be on that day, that a great shofar will be sounded…” (Isaiah 27:13). “It will be that [it will be said of] the remaining in Zion…[Holy, for everyone written for life in Jerusalem]”’ (Isaiah 4:3). [They said to him:] ‘But is it not written: “It was when Jerusalem was captured”? (Jeremiah 38:28). He said to them: ‘that, too, is not trouble, but joy, as on that day Menaḥem was born and Israel paid off their debt for their iniquities, as Rabbi Shmuel bar Naḥman said: Israel paid off their debt for their iniquities on the day that the Temple was destroyed, as it is stated: “Your iniquity is completed, daughter of Zion; He will not continue to exile you”’ (Lamentations 4:22). “On the first day” – Rabbi Shmuel bar Abba said: What is “the first day”? Since the first day that the Holy One blessed be He created the world, He desired to dwell with His creations in the lower worlds. See what is written regarding the creation of the first day: “It was evening; it was morning, one day” (Genesis 1:5). “The first day” is not written, but rather “one day.” Just as the verse says “one day,” the verse could have said “two days,” “three days”? Rather, why did the verse say “one day”? It is that, since the Holy One blessed be He was alone in the world, He desired to dwell with His creations in the lower worlds. He did not do so. It was only when the Tabernacle was erected, and the Holy One blessed be He rested His Divine Presence in it, and the princes came to present, that the Holy One blessed be He said: ‘Let it be written that on this day the world was created.’ Another matter, “on the first day” – it does not say “on the day the Tabernacle was erected” here, but rather, “on the first day.” What is “the first”? It is the first in terms of the creation of the world. It teaches that it was Sunday. Consequently, that day took ten crowns: First in terms of creation of the world; first for priesthood; first for princedom; first for the Divine Presence; as it is stated: “they shall craft a sanctuary for Me and I will dwell in their midst” (Exodus 25:8); first for service; first for the Priestly Benediction; first for the New Moons; first for the prohibition of improvised altars; first for partaking of consecrated food; first for the descent of the fire, as it is written: “Fire emerged from before the Lord and consumed upon the altar…” (Leviticus 9:24). “Naḥshon son of Aminadav, of the tribe of Judah”; why was his name called Naḥshon? It is after the fact that he descended first into the wave [naḥshol] in the sea. Rabbi Shimon ben Yoḥai said: The Holy One blessed be He said to Moses: ‘The one who sanctified My name at the sea, he will present first.’ That was Naḥshon, and he did so. That is what is written: “Naḥshon son of Aminadav…” The verse ascribes his lineage to his tribe; praise for him, praise for his father, praise for his tribe. Or, perhaps, he collected from his tribe and brought? The verse states: “This was the offering of Naḥshon son of Aminadav” (Numbers 7:17). He brought of his own, and did not collect from his tribe and bring. Then, why does the verse state: “Naḥshon son of Aminadav, [of the tribe of Judah]”? The verse ascribes his lineage to his tribe. “And his offering: One silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:13). “And his offering: One silver dish…” – that is what is written: “All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). It is speaking of Israel. Rabbi Shimon ben Yoḥai taught: When Israel was standing before Mount Sinai to receive the Torah, there were no blind people, deaf people, imbeciles, mutes, lame people, or disabled people among them. Regarding that moment, it says: “All of you is fair, my love, and there is no blemish in you.” This was until they sinned with the calf, and then some of them became zavim and lepers, just as it says: “Moses saw the people, that they were farua…” (Exodus 32:25), and it is written: “And the leper in whom the mark is, his garments shall be rent, and the hair of his head shall be grown [farua]” (Leviticus 13:45). Regarding that moment it says: “They shall send from the camp every leper and every zav” (Numbers 5:2). But before Mount Sinai, they were all complete. That is, “all of you is fair, my love…” Another matter, “all of you is fair, my love,” is speaking of the tribes. If you say: How could they all be fair, as Jacob blessed the tribes but admonished Reuben, Simeon, and Levi; how can you say: “All of you is fair, my love”? Rabbi Elazar said: Even though he blessed the later tribes and admonished the earlier ones, he then blessed them, as it is stated: “All these are the tribes of Israel, twelve, [and this is that which their father spoke to them and he blessed them]” (Genesis 49:28). He arranged it that they would absorb from one another. What is, “He blessed them; each man in accordance with his blessing he blessed them”? (Genesis 49:28). After he blessed them, he blessed them again? [No,] rather, it teaches that when Jacob blessed his sons and likened them to animals, he likened Judah to a lion, “Judah is a lion cub” (Genesis 49:9), he likened Dan to a serpent, “Dan will be a serpent…” (Genesis 49:17), he likened Naphtali to a doe, “Naphtali is a doe set free” (Genesis 49:21), Benjamin, to a wolf, “Benjamin is a wolf that mauls” (Genesis 49:27), nevertheless, he then called all of them lions, all of them serpents, all of them does, all of them wolves. Know that it is so, as Dan, whom he had called a serpent, was later called a lion: “Dan is a lion cub…” (Deuteronomy 33:22). You learned that he then included Reuben, Simeon, and Levi in the blessing of their brothers, to realize what is stated: “All of you is fair, my love.” This is why the verse again enumerated Reuben, Simeon, and Levi alone in the book of Exodus and did not enumerate the other tribes. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: This is the reason that it enumerated; it is because all the tribes did not preserve their lineage in Egypt, but Reuben, Simeon, and Levi preserved their lineage. That is why it enumerates their lineage. Rabbi Neḥemya says: All the tribes were idol worshippers in Egypt, but the tribes of Reuben, Simeon, and Levi did not engage in idol worship; therefore, they were privileged to be enumerated alone. The Rabbis say: All the tribes did not exercise authority in Egypt; Reuben, Simeon, and Levi exercised authority in Egypt. Reuben died, they conferred authority upon Simeon. Simeon died, they conferred authority upon Levi. Levi died, they sought to confer authority upon Judah. A Divine Voice emerged and said to them: ‘Leave it until its time will arrive.’ When did its time arrive? It was after the death of Joshua: “It was after the death of Joshua; the children of Israel asked [the Lord, saying: Who will go up first against the Canaanites for us, to wage war against them?] The Lord said: Judah will go up… (Judges 1:1–2). Rabbi Levi and Rabbi Ḥanin, one of them said: This is the reason that he again mentioned the lineage of these three tribes, because their father had admonished them. The other said: It is because it mentioned their lineage with Moses and Aaron. We do not know who said this and who said that. From the fact that Rabbi Yudan said in the name of Rabbi Yehuda ben Rabbi Simon, in the name of Rabbi Ḥanin, in the name of Rabbi Shmuel bar Yitzḥak: “An ear that heeds life’s rebuke will abide among the wise” (Proverbs 15:31), it was Rabbi Ḥanin who said that it was because he admonished them. Because they accepted their father’s admonishment, they were privileged to have their lineage mentioned alongside Moses and Aaron. That is why it is stated: “All of you is fair, my love.” Another matter, “all of you is fair, my love…” – because Jeremiah says: “Rejected silver they called them” (Jeremiah 6:30), and Ezekiel called them dross: “Son of man, the house of Israel has become dross to Me” (Ezekiel 22:18), Zechariah came and said: “I saw, and behold, a candelabrum, gold in its entirety” (Zechariah 4:2), to realize what is stated: “All of you is fair, my love…” Another matter, “all of you is fair, my love…” – it is speaking of the princes of the tribes when they were presenting their offerings for the dedication of the altar. They did not all present their offering on one day; rather, each and every one on his day, just as it says: “One prince on each day” (Numbers 7:11). Is it, perhaps, that the one who presented his offering earlier was more beloved, and Judah, who presented his offering first, will be even more beloved? That is why Rabbi Ḥelbo said: Regarding all the princes “his offering” is written, but regarding the prince of Judah, “and his offering.” I wonder, he presented his offering first and it said: “And his offering”? It should not have said so; rather, the first, “his offering,” and the subsequent ones, “and his offering.” Why is it so? Rabbi Berekhya HaKohen bar Rabbi said: It was for Judah, who presented his offering first. Were he to come to act haughtily vis-à-vis his brothers and say, ‘I am more esteemed than you, as I presented my offering first,’ they would respond to him: ‘It is you who presented your offering last, as it is written: “And his offering.” It renders you secondary to your brothers.’ That is, “all of you is fair…” Another matter, why “the first,” “and his offering”? Rabbi Yudan said: The Holy One blessed be He attributed [the merit] to them as though all of them presented their offerings on the first day and on the last day, as one was not greater than the other. It is written: “This was the dedication of the altar [on the day that it was annointed…]” (Numbers 7:84). Was it not one dish, one basin, and one ladle on the day of its anointing? Why does the verse state: “Twelve silver dishes…”? (Numbers 7:84). It is, rather, that He attributed [the merit] to them as though all of them presented their offerings on the first day and as though all of them presented their offerings on the last day. Another matter, “and his offering” – Rabbi Pinḥas ben Yair said: Why, regarding the offerings of all the princes, is it written: “His offering [korbano],” [and] “goats [atudim],” [both] without a vav, and regarding Naḥshon, “and his offering [vekorbano],” [and] “goats [atudim],” each with a vav. Vekorbano, why is there an extra vav? It is corresponding to six matters that were introduced into the world on that day. First for the Divine Presence that rested in Israel, as it is stated: “They shall craft me a Tabernacle and I will dwell in their midst” (Exodus 25:8). First for the princes, first for the Priestly Benediction, as it is stated: “Aaron raised his hands toward the people, and blessed them” (Leviticus 9:22). First for the partition of the camp of the Divine Presence, first for the prohibition of an improvised altar, as it is written: “Beware, lest you offer up your burnt offerings [in any place that you see]” (Deuteronomy 12:13). First for the descent of the fire, as it is written: “Fire emerged from before the Lord and consumed upon the altar…” (Leviticus 9:24). Therefore, let a descendant of Naḥshon with six perfect attributes come and build the foundation of the Temple, just as it says: “One of the lads answered [and said: Behold, I have seen a son of Yishai the Bethlehemite, one who knows to play” (I Samuel 16:18), he knows how to ask, “a mighty warrior” (I Samuel 16:18), he knows how to answer, “a man of war” (I Samuel 16:18), he knows how to give and take in the battle of Torah, “one who is discerning of matters” (I Samuel 16:18); he understands one matter from another matter, “and a man of form” (I Samuel 16:18), he displays understanding in halakha, “and the Lord is with him” (I Samuel 16:18); the halakha is in accordance with his opinion in every instance. That is why atudim is with a vav, as David, who descended from him, was blessed with six blessings. Atudim is nothing other than an expression of standing ready, just as it says: “Which are ready to become heaps” (Job 15:28), and it says: “And ready them for you in the field” (Proverbs 24:27). Another matter, why is atudim full with an extra vav? It corresponds to six descendants who emerge from Naḥshon, recipients of six blessings. These are they: David; the messianic king; Daniel; Ḥananya; Mishael; Azarya. David, as it is written: “One who knows to play…” (I Samuel 16:18). The messianic king, as it is written: “The spirit of the Lord will rest upon him, a spirit of wisdom and understanding,” (Isaiah 11:2); these are two; “a spirit of counsel and valor” (Isaiah 11:2); that is four; “a spirit of knowledge and fear of the Lord” (Isaiah 11:2); that is six. Daniel, Ḥananya, Mishael, and Azarya, as it is written: “Among them from the children of Judah were Daniel, Ḥananya, [Mishael, and Azarya]” (Daniel 1:6). “Youths in whom there was no blemish, [and handsome] and skillful in all wisdom, [knowledgeable and perceptive and had the strength to stand in the king's palace…]” (Daniel 1:4). Another matter, vekorbano, why is there an extra vav? Rav Beivai in the name of Rabbi Reuven: Six, corresponding to the six matters that were taken from Adam the first man, and are destined to be restored by means of a descendant of Naḥshon, the messianic king. These are the six matters that were taken from Adam the first man: His radiance, his life, his stature, the produce of the land, the fruit of the tree, and the lights. His radiance, as it is stated: “You alter his countenance and sent him away” (Job 14:20). His life, from where is it derived? It is as it is stated: “For you are dust and to dust you will return” (Genesis 3:19). His stature, as it is stated: “The man…hid…” (Genesis 3:8); He made his height one hundred cubits. The produce of the land and the fruit of the tree: “The ground is cursed because of you…” (Genesis 3:17). Lights: “The moon will be disgraced and the sun will be ashamed…” (Isaiah 24:23). From where is it derived that He sequestered them? It is as it is written: “Their light will be withheld from the wicked…” (Job 38:15). From where is it derived that they [the six matters taken from Adam] are destined to be restored in the messianic era? His radiance, from where is it derived? It is as it is stated: “Those who love Him will be like the sun emerging in its might” (Judges 5:31). His life: “For like the days of a tree will be the days of My people” (Isaiah 65:22). Rabbi Shimon ben Yoḥai taught: Tree is nothing other than Torah, as it is written: “It is a tree of life for those who grasp it, and its supporters are happy” (Proverbs 3:18). His stature: “I caused you to walk upright [komemiyut]” (Leviticus 26:13). Rabbi Ḥiyya taught: With upright stature, and they do not fear any creature. Rabbi Shimon says: Two hundred cubits; komemiyut, a stature of hundreds [koma shel meyot]. Rabbi Yehuda says: One hundred cubits, like Adam the first man. Rabbi Elazar ben Rabbi Shimon says: Three hundred cubits, as komemiyut is stated; kof is one hundred, meyot, two hundred. Rabbi Abahu says: Nine hundred cubits. Rav Huna in the name of Rabbi Dosa: The source for Rabbi Abahu, as it is written: “For like the days of a tree will be the days of My people.” The trunk of a sycamore tree endures in the ground six hundred years. This child emerges from his mother’s womb at an expansive cubit. Go out and calculate one and one-half cubits for each year, you find nine hundred cubits. The produce of the land, the fruit of the tree, from where is it derived? It is as it is written: “For the seed is of peace: The vine [will yield its fruit, and the land will yield its produce]…” (Zechariah 8:12). Lights, from where is it derived? “The light of the moon will be like the light of the sun [and the light of the sun will be sevenfold, like the light of the seven days]” (Isaiah 30:26). “And his offering: One silver dish” (Numbers 7:13), it is taught: This tells that they were crafted from the outset only for the sake of his offering. “One silver basin of seventy shekels, in the sacred shekel” (Numbers 7:13), I have derived regarding only the basin, as it specified in its regard “in the sacred shekel.” The dish, from where is it derived? The verse states: “Both of them full of high quality flour” (Numbers 7:13). Just as this one is in the sacred shekel, so, too, that one, in the sacred shekel. Rabbi Ḥananya son of the brother of Rabbi Yehoshua says: It is not necessary, as it is already stated: “All the silver of the vessels was two thousand and four hundred, in the sacred shekel” (Numbers 7:85). Why does the verse state: “Both of them full”? It is because they were equal in measure. What is the difference between a dish and a basin? The dish, its wall was thick; the basin, its wall was thin. “High quality flour mixed with oil,” this was of the gift offering. “One gold ladle, ten shekels, full of incense” (Numbers 7:14). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:15). “One goat as a sin offering” (Numbers 7:16). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Naḥshon son of Aminadav” (Numbers 7:17). “One gold ladle, ten shekels…” (Numbers 7:14), Rabbi Ḥanin said: It renders everything in the ladle as one, as a sacred vessel connects everything that is inside it to become impure. If one who immersed that day touches some of what is in it, he disqualifies it all. “Gold…ten shekels” – it is of gold, its weight is of silver. Do you say thus, it is of gold, its weight is of silver; or, it is of silver and its weight is of gold? The verse states: “All the gold of the ladles, one hundred and twenty” (Numbers 7:86); consequently, you should not say according to the former formulation, but rather according to the latter formulation: It is of gold and its weight is of silver. “Full of incense,” this is incense of a gift offering. “One young bull” (Numbers 7:15), that there was not another in its herd that equaled it. “One ram,” that there was not another in its herd that equaled it. “In its first year,” this is its own first year, but not the year according to the tally of the world. “As a burnt offering” (Numbers 7:15), it states that they were all fit for a burnt offering. Or [should we interpret] “sheep,” in whose regard it was specified, was fit for a burnt offering, but the rest of them were not fit for a burnt offering? The verse states: “One bull…one ram…one sheep,” telling that all of them are fit for a burnt offering. “One goat as a sin offering” (Numbers 7:16), it is to atone for a grave in the depths. “And for the peace offering” (Numbers 7:17), [does] it state that they were all fit for a peace offering, or “cattle,” in whose regard it was specified, must be fit for a peace offering, but the rest of them need not be fit for a peace offering? The verse states: “And for the peace offering, [two cattle, five rams, five goats, five sheep in their first year],” stating that all of them must be fit for a peace offering. “This was the offering of Naḥshon son of Aminadav” (Numbers 7:17), he brought it from what was his, and did not collect from his tribe and bring. “This was the offering,” this one brought incense as a gift offering, but an individual does not bring incense as a gift offering. This one brings a sin offering without having sinned, but an individual does not bring a sin offering without having sinned. This one, his offering overrides Shabbat, but, [normally] an individual’s offering does not override Shabbat. Another matter, “vekorbano…” – what did the princes see that led them to present offerings in this manner? The Rabbis say: Even though each of them presented an identical offering, they offered it regarding significant matters, and each and every one presented according to his perspective. Naḥshon began and presented regarding the protocol of the monarchy, just as his father crowned him over his brothers, just as it says: “Judah, you, your brothers will acknowledge you…[your father's sons will prostrate themselves to you]. Judah is a lion cub…” (Genesis 49:8–9). Likewise it says: “For Judah prevailed over his brothers, as the prince would come from him” (I Chronicles 5:2). There was a tradition in the hand of the tribe of Judah, their Sages, and their prominent leaders, from Jacob our patriarch, regarding everything that is destined to befall each tribe until the messianic era. Likewise, there was a tradition in the hand of each and every tribe regarding what would befall it until the messianic era, from Jacob their father. “Vekorbano…” – he presented the dish and the basin corresponding to the kings of the house of David, who are destined to emerge from him, who ruled over the entire world, over the sea and over the land, e.g., Solomon and the messianic king. Solomon, from where is it derived? It is as it is written: “For he ruled over the entire region beyond the river, from Tifsaḥ to Gaza” (I Kings 5:4). Rav and Shmuel, one said Tifsaḥ is at one end of the world and Gaza is at the other end of the world. One said: They stand adjacent to one another; just as he ruled over Tifsaḥ and over Gaza, so he ruled over the entire world. And it says: “All the world sought the presence of Solomon, to hear his wisdom…. Each would bring his tribute…” (I Kings 10:24–25). From where is it derived that he ruled over the sea? It is as it is written: “Also the fleet of Hiram, which had carried gold from Ophir…” (I Kings 10:11). “For the king had a fleet of Tarshish at sea with the fleet of Hiram. Once every three years…” (I Kings 10:22). And it says: “I will set his hand upon the seas, his right on the rivers” (Psalms 89:26). The messianic king, from where is it derived? It is, as it is written: "He will rule from sea to sea, from the river to the ends of the land" (Psalms 72:8). Over the land, from where is it derived? It is as it is written: “And all the kings, all the nations will bow to him, will serve him” (Psalms 72:11). And it says: “And behold, among the clouds of the heavens…. To him was given dominion, [honor, and kingship, and all the peoples, nations, and languages would serve him]” (Daniel 7:13–14). “The stone that struck the image became a great mountain, and filled the entire earth” (Daniel 2:35). This is why he presented a dish, corresponding to the sea that surrounds the entire world and resembles a dish. Why was “its weight one hundred and thirty”? (Numbers 7:13). It is because when the Holy One blessed be He gathered all the waters to one place on the third day of the formation of the world, he called them seas, as it is stated: “And to the gathering of the waters, He called seas [yamim]” (Genesis 1:10). The numerical value of yamim is one hundred; yod, yod are twenty, mem, mem are eighty, that is one hundred. Solomon came and added a sea to the construction of the Temple in which the priests could immerse themselves, just as it says: “He crafted the sea, of cast metal, ten cubits from brim to brim, [circular around, and its height was five cubits; a thirty-cubit line would wrap around it]” (I Kings 7:23). Corresponding to those thirty cubits that was the circumference of the sea that Solomon crafted, he added thirty shekels to the weight of the dish corresponding to the sea of Solomon. That is one hundred and thirty shekels, the weight of the dish, corresponding to the seas and to the sea of Solomon. “One silver basin” (Numbers 7:13), it is corresponding to the world, that is shaped like an orb that is tossed from hand to hand. Why was its weight “seventy shekels”? (Numbers 7:13). It is because both of them ruled over seventy nations, which exist from one end of the world to the other end. From where is it derived that the sea is shaped in the form of a dish and the world is shaped like an orb? It is like that which we learned: The Rabbis say: Only one that has in its hand a staff, a bird, an orb, a dish, a sword, a crown, or a ring is forbidden. A staff, as it rules the entire world with it. A bird: “My hand has grasped the riches of the peoples like a nest” (Isaiah 10:14). An orb, as the world is shaped like an orb. Rabbi Yona said: Alexander of Macedonia, when he sought to ascend heavenward, he would rise and rise until he would see the world as an orb and the sea as a dish. That is why, when they draw him, it is with an orb in his hand. Should they draw him with a dish in his hand? He does not have dominion over the sea. But the Holy One blessed be He has dominion over the sea and has dominion over the land, recues at sea and rescues on land; that is why they brought a dish corresponding to the sea and a basin corresponding to the land. “Both of them full [of high quality flour]" (Numbers 7:13), as the nation brought tributes [menaḥot] to Solomon; likewise they are destined to bring it to the messianic king, just as it says: “[The kings of Tarshish and of the islands will bring tribute [minḥa]]; the kings of Sheba and Seva will offer gifts” (Psalms 72:10). “Full [mele’im]” means nothing other than gifts, just as it says: “And gave them all [vaymalum] to the king” (I Samuel 18:27). “High quality flour [solet]" (Numbers 7:13), just as it says: "valued [hamesulaim] like gold" (Lamentations 4:2). "Mixed with oil” (Numbers 7:13), just as it says: “A good name is better than fragrant oil” (Ecclesiastes 7:1), and it says: “Your name is like poured oil” (Song of Songs 1:3), as their good name would go forth throughout the world. Why were they of silver? It is just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20). “One gold ladle, ten shekels, [full of incense]” (Numbers 7:14), corresponding to the ten generations from Peretz to David, as it is stated: “These are the generations of Peretz: [Peretz begot Hetzron]; and Hetzron begot [Ram, and Ram begot Aminadav;] Aminadav begot Naḥshon, [and Naḥshon begot Salmon; Salmon begot Boaz, and Boaz begot Oved]; and Oved begot [Yishai], and Yishai begot David” (Ruth 4:18–22). “One…ladle,” as they were all like one hand, all full-fledged righteous men. That is, “full of incense” (Numbers 7:14), as their actions were pleasant like the fragrance of the incense. “One young bull” (Numbers 7:15), corresponding to Abraham, who was the primary progenitor, and who, in his regard, it is stated: “Abraham ran to the cattle [and took a young bull]” (Genesis 18:7). “One ram” (Numbers 7:15), this is Isaac, as, in his regard it is stated: “He took the ram and he offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” (Numbers 7:15), corresponding to Jacob, in whose regard it is stated: “Jacob separated the sheep” (Genesis 30:40). “One goat as a sin offering” (Numbers 7:16), corresponding to Judah, who brought Joseph’s fine tunic that he had immersed in the blood of the goat, as it is stated: “They slaughtered a goat [and they dipped the tunic in the blood]" (Genesis 37:31). Judah brought it to his father and said: “Identify this, please, is it your son’s tunic?” (Genesis 37:32). That is why it was meted to him with the same measure, as Tamar said to him: “Identify, please, whose signet, belt, [and staff are these?]” (Genesis 38:25). That is why sin offering is stated in this regard, as they brought it as atonement for him, because he brought anguish to his father. “And for the peace offering [hashelamim], two cattle” (Numbers 7:17) – these are David and Solomon, as they initiated the monarchy, as cattle [bakar] is nothing other than an expression of monarchy, just as it says: “Butter of cattle [bakar] and milk of sheep…” (Deuteronomy 32:14), and we translate it: Give them the plunder of their kings., because they were full-fledged righteous men, and in their days, Israel were flawless [mushlamim], and in the days of Solomon, the kingdom was complete [shelema], as it is stated: “Solomon sat on the throne of the Lord” (I Chronicles 29:23). The two of them built the Temple; David made the foundation, and Solomon built it. “Five rams, five goats, five sheep in their first year” (Numbers 7:17) – these are fifteen corresponding to the fifteen kings who were from Reḥavam until Zedekiah, king son of a king. Some were full-fledged righteous men, some were middling, and some were full-fledged wicked men. “This was the offering of Naḥshon son of Aminadav” (Numbers 7:17). When the Holy One blessed be He saw that he presented his offering corresponding to the order of the patriarchs and the royal dynasty, He began lauding his offering: “This was the offering of Naḥshon son of Aminadav.” “On the second day, Netanel son of Tzuar, prince of Issachar, presented his offering” (Numbers 7:18). “He presented his offering: One silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:19). Why does it say in his regard: “Presented his offering [hikriv]”? (Numbers 7:18). It is because Reuben came and appealed. He said: ‘It is enough that Judah preceded me, just as he did on the journeys. I will present the [next] offering, in accordance with birth order.’ Moses reprimanded him and said to him: 'From the mouth of the Holy One blessed be He, it was stated to me: ‘Present the offerings [hakrev] in accordance with the journeys.’ Alternatively, hikriv, Moses brought him near [hikrivo], against Reuben’s will. Another matter, “presented [his offering] – it is as though he presented his offering first. Why was it so? Because he was privileged to counsel the princes, the verse ascribes to him as though he presented his offering first. Abba Ḥanan says in the name of Rabbi Eliezer: Because he was privileged to counsel, he merited that understanding was granted to his tribe, as it is stated: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33), and it is stated: “Princes of Issachar were with Deborah” (Judges 5:15). Likewise, the verse speaks his praise as he sat on the tribunals in Egypt, as it is stated: “[Descendants of Issachar…] of Yashuv, the Yashuvite family” (Numbers 26:23–24), and yashuv is nothing other than courts, as it is stated: “They will come to you as a people comes, and…will sit [veyeshvu] before you” (Ezekiel 33:31). “Jacob was a simple man, dwelling in tents” (Genesis 25:27), and it says: “And Issachar in your tents” (Deuteronomy 33:18). “He presented [hikriv] his offering…” (Numbers 7:19), Rabbi Pinḥas ben Yair said: Why did it add hikriv, and it is lacking a yod? Rather, it was corresponding to the red heifer that they prepared on that day; that is why he added hikriv lacking a yod, establishing the word with four letters, corresponding to the four matters that the heifer required: Red, complete, unblemished, without having borne a yoke, just as it says: “They shall take to you a completely red heifer [in which there is no blemish, and upon which a yoke was not placed]” (Numbers 19:2). “One silver dish” (Numbers 7:19), the prince of Issachar came and presented an offering in the name of the Torah, because they loved the Torah more than all the tribes did, as it is stated: “From the children of Issachar, possessors of understanding of the times, [to know what Israel should do; their leaders were two hundred, and all their brethren at their command]” (I Chronicles 12:33). What is “of the times”? Rabbi Tanḥuma said: To perform matters in a timely fashion. Rabbi Yosei says: For intercalations. “To know what Israel should do” – on what day they should observe the festivals. “Their leaders were two hundred” – these are the two hundred heads of the Sanhedrin that the tribe of Issachar produced. “And all their brethren at their command” – as others would agree to the halakha in accordance with their opinion. And it says: “[Issachar….] He bent his shoulder to bear” (Genesis 49:14–15), as they would bear the yoke of Torah. “And he became an indentured servant” (Genesis 49:15), as anyone who would err in halakha, they would ask the tribe of Issachar regarding it, and they would explain it to them. “Silver dish,” corresponding to the Torah, that is called bread, as it is stated: “Come, partake of my bread” (Proverbs 9:5). And it is stated regarding the showbread: “You shall craft its dishes and its ladles” (Exodus 25:29), and we learned: The dishes were molds, as they would shape the showbread with molds. “Its weight one hundred and thirty” (Numbers 7:19), go out and calculate twenty-four books of the written Torah, and eighty of mishna, that begin with mem: “From when [me’ematai] does one recite shema…” (Berakhot 1:1), and ends with mem: “The Lord will bless his people with peace” (Okatzin 3:12). Mem is forty and mem is forty, that is eighty; that is one hundred and four, the result of the tally of the written Torah and the Oral Torah. Alternatively, the beginnings of the six orders of Mishna, the tally of the first letters total eighty. Go out and calculate: mem of “me’ematai” (Berakhot 1:1), from the order of Zera’im; yod of “yetziot haShabbat” (Shabbat 1:1), from the order of Moed; ḥet of “ḥamesh esre nashim” (Yevamot 1:1), from the order of Nashim; alef of “arba’a avot nezikin” (Bava Kama 1:1), from the order of Yeshuot;of “kol hazevaḥim” from the order of Kodashim; alef of “avot hatuma” from the order of Teharot, equals eighty. From here [we see] that the written Torah and the Oral Torah total a tally of one hundred and four. The Torah was given after the twenty-six generations that were from Adam until Moses, by means of whom the Torah was given. That is one hundred and thirty; therefore, the weight of the dish was one hundred and thirty. “One silver basin [mizrak]” (Numbers 7:19), corresponding to the Torah, that is likened to wine, as it is stated: “Drink of the wine that I mixed” (Proverbs 9:5). Because wine is typically drunk from a bowl [mizrak], just as it says: “Who drink from wine bowls [mizrekei]” (Amos 6:6), that is why he brought a basin. “Seventy shekels, in the sacred shekel” (Numbers 7:19), why? Just as the numerical value of wine [yayin] is seventy, thus there are seventy aspects to the Torah. Why is “one” stated regarding the dish? It is corresponding to the Torah, that must be one, just as it says: “One Torah and one law shall be for you” (Numbers 15:16). Why is “one” stated regarding the dish? It is because the matters of the written Torah and the matters of the Oral Torah were all given from one shepherd; all were said by one God to Moses from Sinai. Why were they of silver? It is corresponding to the Torah, in whose regard it is stated: “The sayings of the Lord are pure sayings, like silver purified in the furnace….” (Psalms 12:7). “Both of them full [mele’im] of high quality flour” (Numbers 7:19), the Bible and the Mishna are complementary [mele’im], as one does not contradict the other. “High quality flour,” just as it says: “Venofet tzufim” (Psalms 19:11), like fine quality flour that floats [tzafa] atop the sieve [nafa]. “Mixed with oil” (Numbers 7:19), this is the Torah, that must be mixed with good deeds, like that which we learned: Torah study is best with good deeds, as effort at both causes sin to be forgotten. That is, “as a meal offering” (Numbers 7:19), as at that moment he provides satisfaction for his Creator; when a person engages in Torah study, and is a performer of good deeds, and protects himself from sin. “One gold ladle, ten shekels, full of incense” (Numbers 7:20). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:21). “One goat as a sin offering” (Numbers 7:22). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Netanel son of Tzuar” (Numbers 7:23). “One …ladle [kaf]” (Numbers 7:20), corresponding to the tablets that were written at the hand of the Holy One blessed be He, just as it says: “The tablets were the work of God and the writing was the writing of God…” (Exodus 32:16). “Gold…ten shekels” (Numbers 7:20), these are the Ten Commandments that were written on the tablets, just as it says: “He inscribed on the tablets like the first inscription” (Deuteronomy 10:4). “Gold,” just as it says: “His hands are rods of gold” (Song of Songs 5:14), and it says: “They are more desirable than gold…” (Psalms 19:11). “Full of incense” (Numbers 7:20), as the six hundred and thirteen mitzvot are mixed in them. Likewise, you find that there are six hundred and thirteen letters from: “I am…” (Exodus 20:2), until “…or anything that is your neighbor’s” (Exodus 20:14), corresponding to the six hundred and thirteen mitzvot, and seven additional ones, corresponding to the seven days of Creation, teaching you that the whole world was created only due to the merit of the Torah. That is “full of incense [ketoret],” as, if you replace the letter kof with dalet on the basis of the at bash gar dak substitution cipher, the numerical value of the word after doing so is six hundred and thirteen. Another matter, “full of incense,” as between each and every commandment that was written on the tablets, the portions and the details of the Torah were written. This accords with what Ḥananya son of the brother of Rabbi Yehoshua said: “His hands are rods of [gelilei] gold [zahav]” (Song of Songs 5:14), these are the Two Tablets of the Covenant, in whose regard it is written: “Written with the finger of God” (Exodus 31:18; Deuteronomy 9:10). “Gelilei zahav” – what are these waves [galim]? Just as between one great wave and another great wave there are small waves, so, between each and every commandment, the portions of the Torah were written, and its precise details. “One young bull” (Numbers 7:21), corresponding to the priests; “one ram” (Numbers 7:21), corresponding to the Levites. “One lamb” (Numbers 7:21), corresponding to the Israelites, as all of them received the Torah at Sinai, “One goat as a sin offering” (Numbers 7:22), corresponding to the proselytes who are destined to convert, and that were there [at Sinai], as all of them are worthy, as it is stated: “That a man shall perform and live by them” (Leviticus 18:5) – Priest, Levites, and Israelites are not stated, but rather, “a man [haadam]". It teaches that even an idolater who converts and engages in Torah study is the equivalent of a High Priest. “And for the peace offering, two cattle” (Numbers 723), corresponding to the two Torahs, the Bible and the Mishna, as anyone who examines and slaughters his inclination in order to perform everything that is written in them, he effects dual peace; peace on High and peace below, as it is stated: “Then He will strengthen my stronghold, will make peace for me, peace He will make for me” (Isaiah 27:5). “Five rams, five goats, five sheep in their first year” (Numbers 7:23), corresponding to three verses relating to the Torah, and alluding to the six orders of the Mishna. Each consists of two passages, and each and every passage contains five words. These are they: “The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord can be trusted, making the simpleton wise. The precepts of the Lord are upright, causing the heart to rejoice; the mitzvot of the Lord are clear, enlightening the eyes. Fear of the Lord is pure, enduring forever; the judgments of the Lord are true and righteous together” (Psalms 19:8–10). This is why they sacrificed these three species of offerings as peace offerings. It is corresponding to the three verses that contain allusions to the six orders of Mishna. This is in accordance with that which Rabbi Tanḥuma said: “The Torah of the Lord is perfect, restoring the soul,” this is the order of Nashim, which cautions the person to separate from forbidden relations in order to spare him from death, just as it says: “Her feet go down to death…” (Proverbs 5:5). And it says: “All who come to her will not return, and they will not attain the paths of life” (Proverbs 2:19), and it says: “To save you from a strange woman” (Proverbs 2:16). “The testimony of the Lord can be trusted, making the simpleton wise,” this is the order of Zera’im, as a person believes in the life of this world and sows. “The precepts of the Lord are upright, causing the heart to rejoice,” this is the order of Mo’ed, which contains all the festivals, in whose regard it is written: “You shall rejoice on your festivals” (Deuteronomy 16:14). "The mitzvot of the Lord are clear, enlightening the eyes,” this is the order of Kodashim, which enlightens the eyes to distinguish between the non-sacred and the consecrated. “Fear of the Lord is pure, enduring forever,” this is the order of Teharot, as it distinguishes between impurity and purity. “The judgments of the Lord are true and righteous together,” this is the order of Nezikin, which contains most civil laws. This is why they sacrificed five from each and every species; it is corresponding to the five words written regarding each and every order. Why were five words written regarding each and every order? It corresponds to the Torah, that is five books, to teach you that they are the essence of the Torah. Why is the name of the Holy One blessed be He written regarding each and every order? It is because He attests in their regard, that from His mouth He told them to Moses, just as He said the five books of the Torah. “This was the offering of Netanel…” (Numbers 7:23), when the Holy One blessed be He saw that he presented his offering corresponding to the orders of the Torah, He began lauding his offering: “This was the offering of Netanel son of Tzuar.” “On the third day, prince of the children of Zebulun, Eliav son of Ḥelon” (Numbers 7:24). “On the third day, prince of the children of Zebulun, Eliav son of Ḥelon” – why, regarding all the princes, does it mention their tribe and then mentions their name, but regarding Judah and Issachar, it mentions the name of their princes first and then mentions their name? It is because Naḥshon was king, and Netanel was the king of Torah, just as it says: “Through me kings reign” (Proverbs 8:15), and in every circumstance, the king precedes his people, as it is stated: “Their king passed before them…” (Micah 2:13); “To enact justice for His servant" (I Kings 8:59); and then: “and justice for His people Israel, the matter of each day on its day” (I Kings 8:59). Why, regarding all the princes, the title prince is written, but Naḥshon is not called “prince”? It is because he presented his offering first. Were he to come and be haughty regarding the other princes, saying: ‘I am king over them, as I presented my offering first,’ they could say to him: ‘You are nothing but a commoner, as all of them are called prince, and you were not called prince.’ This is to realize what is stated: “Anyone haughty of heart is an abomination to the Lord” (Proverbs 16:5). And it says: “Though the Lord is exalted, He sees the lowly; the haughty He knows from afar” (Psalms 138:6). Why was Zebulun privileged to present his offering third? It is because he was fond of the Torah and was generous in dispensing his money to Issachar, so that the tribe of Issachar would not require a livelihood and would not be idle from engaging in Torah study. Therefore, Zebulun was privileged to be a partner in the Torah, and was Issachar’s associate, and that is why he presented his offering after him and after Judah, to realize what is stated: “A man’s giving expands him, and will guide him before the great” (Proverbs 18:16). “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:25). “His offering was one silver dish” – the prince of Zebulun came and presented his offering due to his partnership with his brother Issachar, as Zebulun and Issachar were partners. Issachar would engage in Torah study and Zebulun would engage in commerce. Zebulun would toil and put food in Issachar’s mouth. This is why his offering was a “silver dish” – it was corresponding to the sea, that is shaped like a dish, and that was the portion of Zebulun, as it is stated: “Zebulun will dwell at the shore of seas” (Genesis 49:13). “One silver basin,” corresponding to the land that is shaped like an orb and that was the portion of Issachar, as it is stated: “He saw rest, that it was good, and the land, that it was pleasant” (Genesis 49:15). “Its weight one hundred and thirty; one silver basin of seventy shekels,” that is two hundred, corresponding to the two hundred heads of the Sanhedrin who were from the tribe of Issachar, as it is stated: “[From the children of Issachar]…their leaders were two hundred” (I Chronicles 12:33). That is why it attributed the larger tally to Zebulun, because the one who causes the action is greater than the one who performs it, as had it not been for Zebulun, Issachar would have been unable to engage in Torah study, as he [Zebulun] would feed him and put food in his mouth. Another matter, “dish,” corresponding to the food that he would feed him. “Basin,” corresponding to the wine that he would give him to drink. Why was it of silver? It is because he would also give him silver with which to perform all his needs, just as it says: “For laughter one prepares bread, wine brings joy the living, and silver answers everything” (Ecclesiastes 10:19). “Both of them full of high quality flour [mixed with oil as a meal offering],” both Zebulun and Issachar would receive the reward for Torah together, and both would earn a livelihood together. “One gold ladle, ten shekels, full of incense” (Numbers 7:26). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:27). “One goat as a sin offering” (Numbers 7:28). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Eliav son of Ḥelon” (Numbers 7:29). “One…ladle [kaf]” (Numbers 7:26), this was Zebulun’s blessing that his father blessed him: “Zebulun will dwell at the shore [ḥof] of seas” (Genesis 49:13). And kaf is nothing other than ḥaf, just as it says: “Rivers will clap hands [khaf]” (Psalms 98:8). “Gold…ten shekels full of incense” (Numbers 7:26), corresponding to the ten words in Zebulun’s blessing. That is what is written: “Zebulun…at the shore of seas…” (Genesis 49:13). “And for the peace offering, two cattle” (Numbers 7:29), corresponding to the blessing that Moses blessed them: “Because they will be nourished by the bounty of the seas, and the hidden treasures of the sand” (Deuteronomy 33:19). “One young bull…” (Numbers 7:27), it mentioned all the species for a burnt offering, besides the goat that was a sin offering, as we have not found a goat as a burnt offering. This is corresponding to the blessing of Moses who blessed them both regarding the offering, as it is stated: “Nations they will call to the mountain, there, they will sacrifice offerings of righteousness” (Deuteronomy 33:19). The burnt offering is “offerings of righteousness,” as it does not come due to a sin. Alternatively, it is because both Zebulun and Issachar were presenting their offering together, and the “offerings of righteousness" were the offerings, as, just as Zebulun had a share of the reward for his Torah, so, Issachar had a portion in Zebulun’s money. “And for the peace offering, two cattle” (Numbers 7:29), corresponding to what Moses blessed them: “Because they will be nourished by the bounty of the seas” (Deuteronomy 33:19), two seas. “Five rams, five goats, five sheep in their first year” (Numbers 7:29), he sacrificed three species corresponding to the three matters regarding which Moses blessed them: “and the hidden treasures of the sand [usefunei temunei ḥol]” (Deutereonomy 33:19). Sefunei, this is snail;, this is tuna; ḥol, this is white sand. Why were there five of each and every species? It is corresponding to the five words in the verse in which Moses blessed their partnership, as it is stated: “Rejoice, Zebulun, in your departure, and, Issachar, in your tents” (Deuteronomy 33:18). “This was the offering of Eliav…” (Numbers 7:29), when the Holy One blessed be He saw that he presented his offering regarding the partnership in the Torah, He began lauding his offering: “This was the offering of Eliav,” to realize what is stated: "It is a tree of life for those who grasp it” (Proverbs 3:18); this is the tribe of Issachar, “and its supporters are happy” (Proverbs 3:18); this is the tribe of Zebulun. “On the fourth day, prince of the children of Reuben, Elitzur son of Shedeur” (Numbers 7:30). “On the fourth day, prince of the children of Reuben…” – once the banner of Judah finished, the prince of Reuben began presenting his offering, because he was the firstborn, and he presented the offering regarding his tribe of Reuben. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:31). “One gold ladle, ten shekels, full of incense” (Numbers 7:32). “His offering was one silver dish [ke’arat]” (Numbers 7:31), do not read it as ke’arat, but rather, as akeret; this is Reuben, who played the main [ikar] role in the rescue [of Joseph]. It was he who first initiated the rescue. That is what is written: “Reuben heard and rescued him from their hand” (Genesis 37:21). Alternatively, that he uprooted [akar] the thought of his brothers, who wanted to kill him, just as it says: “Now let us go and kill him…” (Genesis 37:20). “Silver,” in the sense of: “The tongue of the righteous is choice silver” (Proverbs 10:20). ”Its weight one hundred and thirty,” this is because the first three letters of the first three words that he said to them, their numerical value totals one hundred and thirty. “Let us not smite him mortally [lo nakenu nafesh]” (Genesis 37:21); take lamed from lo, nun from nakenu, and nun from nafesh; that is one hundred and thirty. “One silver basin [mizrak],” (Numbers 7:31), corresponding to the counsel he gave them that they should cast [sheyizreku] him into the pit, just as it says: “Reuben said to them: Do not shed blood; cast him into [this] pit…” (Genesis 37:22). “Silver,” in the sense of: “The tongue of the righteous is choice silver” (Proverbs 10:20). “Of seventy shekels, in the sacred shekel” (Numbers 7:31), corresponding to the secret [sod] that was in his heart to save him [Joseph]. The numerical value of sod is seventy. “Both of them full of high quality flour…” (Numbers 7:31), as what he said to them: “Let us not smite him mortally” and “cast him,” he intended only to rescue him, as in both matters, rescue is written: Initially, it is written: “Reuben heard and rescued him from their hand” (Genesis 37:21), and ultimately, it is written: “In order to rescue him from their hand” (Genesis 37:22). “One gold ladle [kaf], ten shekels…” (Numbers 7:32), kaf, corresponding to what he said to his brothers: “Do not lay a hand on him” (Genesis 37:22). “Gold…ten shekels,” because he saved himself by admonishing them, and he saved nine brothers from bloodshed. That is why “gold” is written, as there is one type of gold that resembles blood, and that is parvayim gold. “Full of incense” (Numbers 7:32), although it happened to the tribes that Joseph’s sale befell them, you presume that this act would not have befallen them unless they had been wicked in performing other acts. No, but rather they were full-fledged righteous men, and no sin had ever befallen them other than this one: That is what is written: “They said one to another: But we are guilty [regarding our brother]” (Genesis 42:21). They were engaged in self-reflection as to why their detention in Egypt befell them, but found only this. From their disgrace, the verse relates their praise, that they had only this iniquity alone attributable to them. And because Joseph’s sale was fortuitous for him, as it led him to rule, and it was fortuitous for his brothers and his father’s entire household, as he provided them with food during the famine years, that is why he was sold by them, because merit is engendered by means of the meritorious. That is “full of incense.” Another matter, “full of incense,” as, at that time, Reuben was a penitent, donning sackcloth, fasting, and praying before the Holy One blessed be He, that He grant him atonement for the iniquity of the act with Bilha. Prayer is likened to incense, just as it says: “Let my prayer stand as incense before You…” (Psalms 141:2). That is, “full of incense.” “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:33). “One goat as a sin offering” (Numbers 7:34). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Elitzur son of Shedeur” (Numbers 7:35). “One young bull…” (Numbers 7:33), these are the offerings that he sacrificed, corresponding to the penitence in which he was engaged when Joseph was sold. Penitence is likened to all the offerings of a sinner, as it is written: “Offerings to God are a broken spirit” (Psalms 51:19). Just as the sinner brings a burnt offering and a sin offering for his sin, that is why he brought here a burnt offering and a sin offering, corresponding to them. And because the burnt offering is more cherished than the sin offering, that is why he sacrificed a burnt offering from all the species with the exception of the goat, as we do not find the goat as a burnt offering throughout the Torah. “One goat as a sin offering” (Numbers 7:34), this is to atone for the act with Bilha. “And for the peace offering, two cattle” (Numbers 7:35), because he was [going to be] excluded from being enumerated with his brothers because of the act with Bilha, as it is written: “Reuben went and lay with Bilha, his father's concubine, and Israel heard” (Genesis 35:22), the matter was interrupted, as it placed the end of the portion there, alluding that he was banished. This is why that portion is an open portion, as even though he was banished, the arms of the Holy One blessed be He are open to receive penitents. Because he sought to perform two good deeds, Joseph’s rescue and repentance, he was restored to be part of them, and was included in their tally. That is what is written: “The sons of Jacob were twelve” (Genesis 35:22). Due to these two acts that Reuben performed, Moses found an opportunity to pray on behalf of Reuben so that he would not be excluded from his brothers. That is what is written: “May Reuben live [and not die, and may his people be counted]” (Deuteronomy 33:6). “May Reuben live,” because he gave life to Joseph; “and not die,” due to the act of Bilha, because he repented; “and may his people be counted,” may his descendants be included in the tally of the other tribes in every sense. That is why it is stated: “And for the peace offering, two cattle [bakar]” (Numbers 7:35), corresponding to the two good deeds that he sought out [shebiker], Joseph’s rescue and the repentance, he was restored and was enumerated with his brothers. “Five rams, five goats, five sheep in their first year” (Numbers 7:35), why three species? It is corresponding to the three times Reuben is mentioned in the portion of Joseph’s rescue and corresponding to the three “vayomer” that are written there. Why were there five of each? They correspond to the five words through which Reuben was drawn near. That is what is written: “The sons of Jacob were twelve.” “This was the offering of Elitzur…” (Numbers 7:35), when the Holy One blessed be He saw that he presented his offering in this order, He began lauding his offering; “this was the offering…” “On the fifth day, prince of the children of Simeon, Shelumiel son of Tzurishadai” (Numbers 7:36). “On the fifth day, prince of the children of Simeon, Shelumiel son of Tzurishadai…” –because Reuben was vigilant in rescuing his brother from death and Simeon was zealous regarding the harlotry of his sister in Shekhem, to rescue his sister from the hand of the impure; that is why he was privileged to present his offering after him. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:37). “His offering was one silver dish…” – the prince of Simeon came and presented his offering corresponding to the order of the crafting of the Tabernacle. Why did he present his offering corresponding to the crafting of the Tabernacle? They took an example from the act of Simeon, the forebear of the tribe. Just as Simeon was zealous regarding the harlotry, and killed all the residents of Shekhem because they tormented his sister Dina, just as it says: “…the two sons of Jacob, Simeon and Levi, Dina's brothers, each took his sword, and came upon the city confidently, and killed all the males. And Ḥamor, and Shekhem his son, they killed by sword, and they took Dina from the house of Shekhem, and departed” (Genesis 34:25–26), likewise, the Tabernacle would kill the adulterers and the sotot, just as it says: “The priest shall take sacred water in an earthenware vessel, and from the dirt that is on the floor of the Tabernacle, [the priest shall take and he shall place it into the water]” (Numbers 5:17), and it says: “He shall give her to drink the water, and it will be, if she was defiled, and committed a trespass [against her husband…her belly will distend, and her thigh will fall]” (Numbers 5:27). That is why Shelumiel presented his offering according to the order of the crafting of the Tabernacle, as a commemoration of Simeon’s action. “His offering was one silver dish…” – “Dish,” corresponding to the Tabernacle courtyard that surrounded the Tabernacle like the sea surrounds the world. ”Its weight one hundred and thirty,” just as it says: “The length of the courtyard, one hundred cubits” (Exodus 27:18), and the length of the interior of the Tabernacle was thirty cubits; that is one hundred and thirty, “One silver basin [of seventy shekels] (Numbers 7:37), it corresponded to the courtyard without the Tabernacle, that was seventy cubits. Fifty cubits before the Tabernacle and twenty cubits behind the Tabernacle, that is seventy cubits. Alternatively, the courtyard, its length was one hundred cubits and its width was fifty cubits, just as it says: “The length of the courtyard, one hundred cubits, and its width fifty by fifty…” (Exodus 27:18). Take the fifty that the length is greater than the width, and render them into strips and surround the fifty of the width in a square. Its width equals its length, seventy cubits and a remainder by seventy cubits and a remainder. That is why it said: “Seventy shekels” – because the remainder was less than a cubit, it was not taken into consideration. Another matter, why seventy? It is corresponding to seventy pillars that were in the Tabernacle courtyard; twenty pillars on the south side, twenty pillars on the north side, ten on the west side, six pillars on the east side, and four pillars for the screen on the courtyard gate. That is sixty for the courtyard, [plus] four for the curtain, five for the screen of the Tabernacle entrance, and the pillar of the cloud; that is seventy. “Both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:37), corresponding to the courtyard and the Tabernacle, as in the courtyard they would sacrifice a meal offering mixed with oil, and in the Tabernacle there was the showbread, which was of fine flour, and the candelabrum, that one kindles it with oil. There was frankincense on the table that would ascend for a pleasant aroma. “One gold ladle, ten shekels, full of incense” (Numbers 7:38). “One…ladle [kaf],” this is the Torah scroll that was placed next to the Ark. Just as this hand [kaf] has five fingers, so, too, it contains five books. “Gold…ten shekels,” these are the tablets that were in the Ark that contained the Ten Commandments. Another matter, “gold…ten shekels,” corresponding to the ten portions in which the crafting of the Tabernacle is written. These are they: “They shall craft an Ark…” (Exodus 25:10); “you shall craft an Ark cover…” (Exodus 25:17); “you shall craft a table…” (Exodus 25:23); “you shall craft a candelabrum…” (Exodus 25:31); “the Tabernacle you shall craft…” (Exodus 26:1); “you shall craft sheets…” (Exodus 26:7); “you shall craft the boards…” (Exodus 26:15); “you shall craft a curtain…” (Exodus 26:31); “you shall craft an altar…” (Exodus 27:1); “you shall craft the Tabernacle courtyard…” (Exodus 27:9). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:39). “One goat as a sin offering” (Numbers 7:40). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Shelumiel son of Tzurishadai” (Numbers 7:41). “One young bull [par]” (Numbers 7:39), corresponding to the Tabernacle sheets that were crafted of all types of colors, just as it says: “You shall craft the Tabernacle of ten sheets [of spun linen and sky blue, purple and scarlet wool]” (Exodus 26:1). “One ram” (Numbers 7:39), corresponding to the covering of rams’ hides, dyed red. “One sheep” (Numbers 7:39), corresponding to the taḥash hides. “[One] goat” (Numbers 7:40), corresponding to the tent that consisted of sheets of goat hair. “And for the peace [hashelamim] offering, two cattle” (Numbers 7:41), this is corresponding to Betzalel and Oholiav, who completed [hishlimu] the labor of the Tabernacle. Alternatively, this is corresponding to the screen of the entrance of the Tabernacle and the screen of the entrance of the courtyard, which completed [mashlimim] the closure of the Tent on all its sides, and the closure of the courtyard on all its sides. “Five rams, [five goats, five sheep]” (Numbers 7:41), these three species correspond to the hangings of the courtyard on its three sides, southern, northern, and western, as the length of the southern and the northern hangings was one hundred cubits, corresponding to the length of the courtyard, and the length of the western corresponded to its width of fifty cubits. Why were there five of each? It is corresponding to the courtyard hangings that were five cubits high, as it is stated: “And the height in the width, five cubits, corresponding to the hangings of the courtyard” (Exodus 38:18). And it says: “And the height, five cubits of fine twisted linen” (Exodus 27:18). Three times, that is fifteen, corresponding to the hangings of the fourth direction, as their length was only fifteen and fifteen cubits, as it is stated: “On the east side, they were fifty cubits. Hangings were fifteen cubits on the side…. On the second side: from this side and from that side of the gate of the courtyard, hangings were fifteen cubits” (Exodus 38:13–15). “This was the offering of Shelumiel…” (Numbers 7:41), when the Holy One blessed be He saw that he presented his offering corresponding to the order of the crafting of the Tabernacle, He began lauding his offering: “This was the offering of Shelumiel…” “On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” (Numbers 7:42). “On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” – because Simeon took his sword and went and waged war with the people of Shekhem on behalf of his sister, and the descendants of Gad crossed the Jordan to help their brethren take possession of the Land, just as it says: “He performed the righteousness of the Lord, and His ordinances with Israel” (Deuteronomy 33:21); therefore, he was privileged to present his offering after Simeon. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:43). “His offering was one silver dish…” – Rabbi Berekhya said: The prince of Gad presented his offering corresponding to the exodus from Egypt. Why did he do so? It is because his father blessed him with regiments, as it is stated: “Gad will recruit a regiment and it will return intact” (Genesis 49:19). Jacob said that statement regarding the fact that he was destined to cross the Jordan as a vanguard into battle, just as it says: “And your servants will cross, all the vanguard [ḥalutz] of the host, before the Lord into battle…” (Numbers 32:27). Regarding the exodus from Egypt, host is written, just as it says: “All the hosts of the Lord departed [from the land of Egypt]” (Exodus 12:41), and it is stated: “The children of Israel ascended armed [ḥamushim] [from the land of Egypt]” (Exodus 13:18); ḥamushim is the same as ḥalutzim. The Land was distributed to those who departed from Egypt, just as it says: “I will give it to you as a heritage, I am the Lord” (Exodus 6:8), and the descendants of Gad aided them until the land was conquered and distributed to all of them, that is why their prince presented his offering regarding the exodus from Egypt. Rabbi Berekhya said: He began presenting his offering corresponding to what befell them from the day that Jacob and his sons descended to Egypt, until they departed. That is what is written: “His offering was one silver dish,” corresponding to Yokheved, Moses’s mother, in whose regard it is stated: “A man of the house of Levi went and took a daughter of Levi” (Exodus 2:1); it teaches that Amram divorced her and then took her back. That is why he presented a dish. Do not read it as ke’arat, but rather, as keraat, because she was severed [nikraat] from him. The letters of this are the letters of that. “One silver [kesef],” as Amram longed to take her back as a wife on account of Miriam, Aaron’s sister. That is why it is called kesef, because of the longing, just as it says: “My soul longs [nikhsefa], and also yearns, [for the courtyards of the Lord]” (Psalms 84:3). And it says: “Because you longed [nikhsof nikhsafta] for your father’s house…” (Genesis 31:30). “One [aḥat],” do not read it as aḥat, but rather, as aḥot, sister, as when she was Aaron’s sister, she prophesied and said to her father that he should take back his wife, who was destined to bear a son who would redeem Israel. In that regard it is stated: “Miriam the prophetess, sister of Aaron…” (Exodus 15:20). Was she Aaron’s sister and not Moses’s sister? It is because Moses had not yet been born, and that is why, when Moses was cast into the Nile, she went and saw what would befall Moses and what would be the fate of her prophecy, just as it says: “His sister stationed herself at a distance [to ascertain what would be done to him]” (Exodus 2:4). That is, “one silver.” “Its weight one hundred and thirty” (Numbers 7:43), it is because she [Yokheved] was one hundred and thirty years old when Moses was born. How so? It is because Yokheved was born between the walls when Israel descended to Egypt. That is why she entered into the tally of those who descended to Egypt, as it is stated: “All the people, his sons and his daughters, thirty-three” (Genesis 46:15). In the generalization, you find thirty-three, but in the details, you find only thirty-two. Why? It is because Yokheved was born between the walls, and was among those who arrived in Egypt. Do we not know that she was born in Egypt; after all, her name was not mentioned with the names of those who arrived? It is, rather, to say to you that she was born in Egypt between the walls when they entered Egypt, but her conception was not in Egypt. Go out and reckon: From the day that our ancestors descended to Egypt until the day that Moses was born, there were one hundred and thirty years, as Israel was in Egypt for two hundred and ten years. From where is it derived? “Descend [redu] there” (Genesis 42:2). Subtract from them eighty years, that was Moses’s age when Israel departed from Egypt; one hundred and thirty remain. We learn that Yokheved was one hundred and thirty years old when Moses was born. “One silver [kesef] basin [mizrak]” (Numbers 7:43), this is Moses, who was cast into the Nile. Alternatively, that he was banished [nizrak] from Egypt, as it is stated: “Moses fled…” (Exodus 2:15). “Seventy shekel, in the sacred shekel,” these are the seventy elders whom Moses appointed, all of them prophets, from those that the Holy One blessed be He said to him: “You shall come, you and the elders of Israel to the king…” (Exodus 3:18). Likewise, it says: “Gather to Me seventy men of the elders of Israel…” (Numbers 11:16). “Both of them full of high quality flour mixed with oil as a meal offering,” as he and they, all of them were filled with the Divine Spirit, and they were filled with the Divine Spirit from the spirit of Moses, but Moses lacked nothing, like a person who lights one candle from another, the candle is kindled but the other lacks nothing; like a person who smells a citron, he enjoys it, but the citron lacks nothing. “As a meal offering [leminḥa],” just as it says: “It was, as the spirit rested [keno’aḥ] upon them, they prophesied…” (Numbers 11:25). Another matter, “both of them full,” corresponding to Eldad and Meidad, just as it says: “Two men remained in the camp, the name of the one was Eldad, [and the name of the second was Meidad]” (Numbers 11:26). “As a meal offering,” just as it says: “The spirit rested upon them…and they prophesied…” (Numbers 11:26). “One gold ladle, ten shekels, full of incense” (Numbers 7:44). “One…ladle [kaf],” as it was at the hand of Moses that the Egyptians were stricken with ten plagues; that is: “gold…ten shekels.” Why were some of the vessels of silver and some of gold? It is to say to you that the latter, that were of gold, correspond to the plunder at the sea, as just as gold is more beautiful and valuable than silver, so, the plunder at the sea was greater than the one in Egypt. Regarding these and those, it is stated: “We will craft you golden earrings” (Song of Songs 1:11); this is the plunder at the sea,“with studs of silver” (Song of Songs 1:11); this is the plunder in Egypt. Likewise, it says: “You came to great beauty [baadi adayim]” (Ezekiel 16:7),, this is the plunder in Egypt, adayim, this is the plunder at the sea. That is “full of incense,” as all Israel were filled with silver, gold, and all sorts of spices. Likewise, it says: “Your branches are an orchard of pomegranates…. Lavender and saffron, lemongrass and cinnamon” (Song of Songs 4:13–14); that is “full of incense.” Another matter, one hundred and thirty of the dish, seventy of the basin, and ten of the ladle total two hundred and ten, corresponding to the two hundred and ten years that Israel spent in Egypt from the day that Jacob descended to Egypt until they departed from there. “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:45). “One goat as a sin offering” (Numbers 7:46). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Elyasaf son of Deuel” (Numbers 7:47). “One young bull” (Numbers 7:45), it mentioned three species for a burnt offering, corresponding to the three good leaders that the Holy One blessed be He granted Israel, Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam” (Micah 6:4). He gave them manna due to the merit of Moses, clouds of glory due to the merit of Aaron, and a spring due to the merit of Miriam. Another matter, why are three species of burnt offering stated? It is corresponding to the three good attributes that Israel possessed in Egypt, by whose merit they were redeemed: that they did not change their names, they did not change their language, and they separated themselves from licentiousness. “One goat as a sin offering” (Numbers 7:46), corresponding to the paschal offering that the Holy One blessed be He commanded, to perform it with a goat to connote their withdrawal from idol worship. This is because Israel were idol worshippers in Egypt, and the attribute of justice would not have allowed them to be redeemed until they withdrew from it. For the withdrawal from idol worship that they performed, they were redeemed, just as it says: “I will see the blood and I will pass over you…” (Exodus 12:13). That is why they sacrificed a goat as a sin offering corresponding to it, as, for the iniquity of idol worship, they would sacrifice a goat as a sin offering. “And for the peace offering, two cattle” (Numbers 7:47), corresponding to Jacob and Joseph, by whose merit Israel was redeemed from Egypt, as it is stated: “With Your arm, You redeemed Your people, the sons of Jacob and Joseph, Selah” (Psalms 77:16). Alternatively, corresponding to Moses and Aaron, as they performed all the wonders, and it is at their hand that they departed, as it is stated: “Moses and Aaron performed all these wonders…” (Exodus 11:10). “Five rams” (Numbers 7:47), why three species? It is corresponding to the patriarchs, as the Holy One blessed be He remembered the covenant that He made with them, and redeemed them, as it is stated: “God heard their groaning, and God remembered His covenant with Abraham, with Isaac and with Jacob” (Exodus 2:24). Why five of each? It is because their tally equals fifteen, corresponding to the patriarchs and the tribes who are fifteen, as, just as the Holy One blessed be He took an oath to the patriarchs, so He took an oath to the tribes, as it is stated: “The oaths said to the tribes, Selah” (Habakkuk 3:9). Alternatively, why fifteen? It is because they were redeemed on the fifteenth of Nisan, as it is stated: “On the day after the paschal offering, [the children of Israel departed]” (Numbers 33:3). And it says: “I acquired her for Me for fifteen silver pieces” (Hosea 3:2). “This was the offering of Elyasaf” (Numbers 7:47), when the Holy One blessed be He saw that he presented his offering corresponding to the order of the redemption from Egypt, He began lauding his offering: “This was the offering of Elyasaf son of Deuel.”

“On the seventh day, prince of the children of Ephraim, Elishama son of Amihud” (Numbers 7:48). “On the seventh day, prince of the children of Ephraim, Elishama son of Amihud” – that is what is written: “Gilead is mine, and Manasseh is mine, and Ephraim is my stronghold, Judah my lawgiver” (Psalms 60:9). We learned there: Three kings and four commoners do not have a share in the World to Come. Three kings: Yerovam, Ahab, and Menashe. Rabbi Yehuda says: Menashe has a share in the World to Come, as it is stated: “He prayed to Him, and He acceded to his entreaty, and heard his supplication, and restored him to Jerusalem to his kingdom” (II Chronicles 33:13). They said: To his kingdom He restored him, but He did not restore him to life in the World to Come. Four commoners: Bilam, Do’eg, Aḥitofel, and Geḥazi. Who enumerated them? Rav said: The members of the Great Assembly enumerated them. They sought to add Solomon with them, and the image of David’s likeness came and prostrated itself before them, but they paid it no heed. Fire emerged from the Holy of Holies and ignited a fire around them, but they paid it no heed. A Divine Voice emerged and said to them: ‘“Have you seen a man quick in his work…?” (Proverbs 22:29). One who gave precedence to My Temple before his house, moreover, he built My Temple in seven years and built his house in thirteen years, shall he stand before darkness? No, rather, “he will stand before kings; he will not stand before darkness” (Proverbs 22:29)’; but they paid it no heed. It then said to them: “Is it because of you that He will repay? For you rejected; will it be you who chooses and not I? What do you know, that you speak?” (Job 34:33). Immediately they refrained from adding him to them. Those who engage in interpretating difficult passages say: All of them have a share in the World to Come except for Bilam. What is the source? “Gilead is mine, and Manasseh is mine, [and Ephraim is my stronghold, Judah my lawgiver.] Moav is my washbasin; [I will cast my shoe at Edom; Philistia will be crushed because of me]” (Psalms 60:9–10). “Gilead is mine” – this is Ahab, king of Israel, who died in Ramot Gilead. “Manasseh is mine” – in its plain sense; this is Menashe son of Hezekiah. “Ephraim is my stronghold” – this is Yerovam son of Nevat of the tribe of Ephraim. “Judah my lawgiver” – this is Aḥitofel, who descended from Judah. “Moav is my washbasin” – this is Geḥazi, who was stricken through bathing. “I will cast my shoe at Edom” – this is Do’eg the Edomite. Israel said before the Holy One blessed be He: ‘What can we do? A king of Israel curses them: “Men of bloodshed and deceit will not live out half their days”’ (Psalms 55:24). The Holy One blessed be He said: ‘It is incumbent upon Me to render them comrades with one another.’ That is what is written: “Philistia [Peleshet] will be crushed because of me” – I must search [lefalesh] for good deeds for them, and render them comrades with one another. There they said: It is written: “Philistia will be crushed because of me”; the ministering angels said before the Holy One blessed be He: ‘If the one who killed the Philistine [hapelishti] and possessed Gat for your children will come, what will You do to him?’ He said to them: ‘It is incumbent upon Me to render them comrades with one another.’ Another matter: “Gilead is Mine, and Manasseh is Mine” (Psalms 60:9) – because there is a great dispute regarding the anointed. Some say: Seven, as it is stated: “We will raise seven shepherds against it” (Micah 5:4). Some say: Eight – “and eight princes of men” (Micah 5:4). But there are only four that are explicit, as it is stated: “The Lord showed me four craftsmen. I said: What are these coming to do? He said, saying: These, the horns that scattered [Judah]…” (Zechariah 2:3–4). These are the four craftsmen: David came and explains: “Gilead is Mine” – this is Elijah, who was a resident of Gilead. “Manasseh is Mine” – this is the messianic king, who will stand from Manasseh, as it is stated: “[Rouse Your might] before Ephraim, Benjamin, and Manasseh” (Psalms 80:3). “Ephraim is My stronghold” (Psalms 60:9) – this is the [one] anointed for war, who comes from Ephraim, as it is stated: “A firstborn bull is his majesty, [and his horns are the horns of the wild-ox…they are the myriads of Ephraim]” (Deuteronomy 33:17). “Judah My lawgiver” (Psalms 60:9) – this is the great redeemer, who comes from the descendants of the sons of David. “Moav is My washbasin” (Psalms 60:10) – what is “Moav is My washbasin”? God said: Even when these redeemers come, I will not come and assist them until the Moavites come with them. “I will cast My shoe at Edom” (Psalms 60:10) – what will I do? I will remove My shoes and tread on them and trample them with My heels. Likewise, it says: “[Who is coming from Edom.… why are Your clothes red?...] I have trodden a winepress alone…” (Isaiah 63:1–3). They stated a parable: To what is this matter analogous? It is to a king of flesh and blood who built four palaces in four provinces. He entered the first, ate and drank, but did not remove his shoe, and the same is true of the second, and the same is true of the third. When he came to the fourth, he ate and drank and removed his shoe. He said: ‘Go out and bring me all the prominent people who are in this province and have them set food before me.’ They said to him: ‘Why, when you entered the first, you ate and drank but did not remove your shoe, but in this one, you removed your shoe and ate and drank?’ He said to them: ‘When I entered the first, my mind was not settled, and the same is true of the second, and the same is true of the third. The whole time I was saying: When will I see that moment when I can enter the last one. Now that I entered, immediately, my mind settled.’ So too, the Holy One blessed be He waged war against Pharaoh, Amalek, Sisera, Sennacherib, Nebuchadnezzar, Haman, and the Greek kings, but He will not be placated until He takes vengeance against Edom itself. That is, “I will cast My shoe at Edom” (Psalms 60:10). “Philistia [Peleshet] will be crushed because of me” (Psalms 60:10) – I will knock down the foundations [apil shatoteha] of Edom and engender your redemption. Likewise it says: “They will build, and I will demolish.… Your eyes will see…” (Malachi 1:4–5). Another matter: “Gilead is mine, and Manasseh is mine…” (Psalms 60:9) – it is speaking of David. When Saul died, Avner son of Ner stood and crowned Ish Boshet son of Saul king over Gilead, over Yizre’el, and over Ephraim, just as it says: “Avner son of Ner, the commander of the army for Saul, took Ish Boshet son of Saul…” (II Samuel 2:8), and it says: “He crowned him king over the Gilad, over Ashur, over Yizre’el, over Ephraim…” (II Samuel 2:9). Yizre’el belonged to Manasseh, as it is written: “The children of Joseph said: The highlands will not be sufficient for us, and there are iron chariots among all the Canaanites who live in the land of the valley, those who are in Beit She’an and its environs, and those who are in the Yizre’el Valley” (Joshua 17:16). David began saying: Even though Avner supports Saul’s son to crown him king over those tribes, the Holy One blessed be He will make me king over all of them. That is what is written: “Gilead is mine, and Manasseh is mine, and Ephraim is my stronghold, Judah my lawgiver” (Psalms 60:9). Likewise it says: “[In Hebron he reigned over Judah for seven years and six months,] and in Jerusalem he reigned thirty-three years over all Israel and Judah” (II Samuel 5:5). “Moav is My washbasin [sir raḥatzi]” (Psalms 60:10) – because when David fled from before Saul, he took his father and mother to the king of Moav, because he feared Saul. He trusted them because he descended from Ruth the Moavite; that is what is written: “David went from there to Mitzpe of Moav, and he said to the king of Moav: Please, let my father and my mother go with you until I know what God will do to me” (I Samuel 22:3). And it says: “He led them before the king of Moav, and they remained with him all the days that David was in the citadel” (I Samuel 22:4). That is why it is called sir; just as meat is cooked in a pot [sir], so too, they were consumed there, as the king of Moav killed them. From among them only one brother of David escaped, who fled to Naḥash king of Amon. The king of Moav sent after him, but he [Naḥash] did not want to hand him [David’s brother] over. That is the kindness that Naḥash performed for David; therefore, he waged war with the Moavites. That is what is written: “He smote Moav, and he measured them with a rope, laying them on the ground. He measured two ropes to put to death, and one rope length to keep alive. The Moavites became servants and bearers of tribute to David” (II Samuel 8:2). “I will cast My shoe at Edom” (Psalms 60:10) – just as it says: “For Yoav and all Israel had stayed there six months, until he eliminated every male in Edom” (I Kings 11:16). And it is written: “All the Edomites became servants to David” (II Samuel 8:14). “Philistia will be crushed because of me” (Psalms 60:10) – just as it says: “It was thereafter that David smote the Philistines and subdued them, and David took Meteg Ama from the possession of the Philistines” (II Samuel 8:1). Another matter: “Gilead is Mine…” (Psalms 60:9) – Soma bar Ketava said in the name of Rabbi Shimon ben Lakish: God said: Were a person to say to you that the dead do not live, you say to him: Elijah, who came from Gilead, as it is stated: “Elijah the Tishbite, of the residents of Gilad, said” (I Kings 17:1), he will attest that I already brought the dead to life, the son of the woman from Tzarefat, through him in this world; that is, “Gilad is Mine.” “Manasseh [Menashe] is Mine” (Psalms 60:9) – if a person comes to say that God does not receive penitents, Menashe son of Hezekiah will come and attest. As there was no creature in the world who was as wicked as he had been, but when he repented, I received him, as it is stated: “He prayed to Him, and He acceded to his entreaty, and heard his supplication, and restored him to Jerusalem to his kingdom” (II Chronicles 33:13). “And Ephraim is My stronghold” (Psalms 60:9) – if a person were to say to you that God does not remember the barren, [then] Elkana, who was from the Ephraim highlands, attests that I remembered Hannah, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). “Judah My lawgiver” (Psalms 60:9) – if a person comes to say to you that God does not rescue from fire, Ḥananya, Mishael, and Azarya attest that I rescued them from the fire, as it is stated: “Who sent His angel, and rescued His servants…” (Daniel 3:28). Another matter: “Judah my lawgiver” (Psalms 60:9) – if a person were to say to you that the Holy One blessed be He does not rescue from wild beasts, Daniel, who was from Judah, attests that I rescued him from the lions, just as it says: “My God sent His angel, and he shut the lions’ mouths, and they did not harm me” (Daniel 6:23). “Moav is My washbasin” (Psalms 60:10) – if a person were to say to you that the Holy One blessed be He does not heal the leper, Naaman will come and attest that I healed him by bathing in the Jordan, and I removed the leprosy, just as it says: “He went down and immersed himself seven times in the Jordan in accordance with the word of the man of God, and his flesh returned like the flesh of a small lad, and he was cleansed” (II Kings 5:14). Why did he call Naaman Moav? It is because he heeded the counsel of his servants, just as it says: “His servants approached and spoke with him, and said: My father [avi], had the prophet spoken to you to perform a difficult matter, would you not do it?…” (II Kings 5:13)? That is why he is called Moav, after avi. Another matter: “Moav is My washbasin” (Psalms 60:10) – were a person to say to you that the Holy One blessed be He does not rescue from the water, let Moses, who is called avi, just as it says: “And his Judean wife bore Yered father [avi] of Gedor…[these are the sons of Bitya daughter of Pharaoh]” (I Chronicles 4:18), attest, as I removed him from drowning by means of the bathing of Pharaoh’s daughter, just as it says: “Pharaoh’s daughter went down to bathe in the Nile.… She opened it and she saw the child…” (Exodus 2:5–6). “I will cast My shoe at Edom” (Psalms 60:10) – were a person to say to you that the Holy One blessed be He does not rescue from the gallows, let Mordekhai come and attest, as I rescued him from the gallows that Haman, who was an Amalekite, from the offspring of Edom, prepared for him, and I caused his wickedness to recoil upon his own head: “And they hanged him and his sons on the gallows” (Esther 9:25). That is why it is stated: “I will cast My shoe at Edom” – at Haman the Edomite I cast my shoe [naali]; I killed him by strangulation with the constricting of [ne’ilat] his throat. “Philistia will be crushed because of me” (Psalms 60:10) – were a person to say to you that the Holy One blessed be He does not rescue the weak from the powerful without a sword and without a spear, let David come and attest, just as it says: “And all this assembly will know that neither with sword nor with spear will the Lord rescue, for the war is the Lord’s” (I Samuel 17:47), just as it says: “The men of Israel and Judah rose, and they shouted, and they pursued the Philistines.… [The Philistines’ slain fell…]” (I Samuel 17:52). Another matter: “Gilead is mine…” (Psalms 60:9) – it is speaking of four who sacrificed offerings during the prohibition of improvised altars [bamot]. “Gilead is mine” – God said: Let no person come and suspect Elijah from Gilead, as he sacrificed offerings during the prohibition of bamot, built an altar on Mount Carmel, and sacrificed an offering on it. The Temple was in existence, and the Torah prohibited it for him, as it is stated: “Beware, lest you offer up your burnt offerings [in any place that you see]. Rather, in the place [that the Lord will choose…there you shall offer up your burnt offerings]” (Deuteronomy 12:13–14). The Holy One blessed be He said: It is I who said to him to do so, as it is stated: “At Your word I performed [all these matters]” (I Kings 18:36). That is, “Gilead is mine.” “Manasseh is mine” (Psalms 60:9) – let no person say and suspect Gideon son of Yoash, who was from Manasseh, as it is stated: “Behold, my family is the most impoverished [in Manasseh]” (Judges 6:15), who sacrificed offerings during the prohibition of bamot. Rabbi Abba bar Kahana said: Gideon violated seven transgressions at that moment. He sacrificed and he was a non-priest and the son of an idolatrous priest, he sacrificed at night, with the wood of an ashera, it was a bull designated for idol worship, a bull that was worshipped, and during the prohibition of bamot, as the Tabernacle was in Shilo. God said: Let no man suspect him; he did it in My name, and it is I who said it to him, as it is stated: “It was on that night that the Lord said to him: Take your father’s large bull…[and cut down the ashera that is next to it]. Build an altar to the Lord your God atop this massive rock, in an appropriate place…and offer up a burnt offering with the wood of the ashera that you will cut down” (Judges 6:25–26). That is, “And Manasseh is mine.” “And Ephraim is my stronghold” (Psalms 60:9) – this is Joshua son of Nun, who descended from Ephraim, as it is stated: “For the tribe of Ephraim, Hoshe’a son of Nun” (Numbers 13:8). Were a person to come and say: Why did he build an altar on Mount Eval, just as it says: “Then Joshua built an altar to the Lord, God of Israel, on Mount Eval” (Joshua 8:30); but was the Tabernacle not there, and it is written in the Torah: “Any man from the house of Israel, who shall slaughter…[outside the camp]…” (Leviticus 17:3). God said: It is I who said to him: “As Moses servant of the Lord had commanded the children of Israel, as it is written in the book of the Torah of Moses; it was an altar of whole stones, on which no one had wielded iron; they offered up burnt offerings…” (Joshua 8:31). That is, “and Ephraim is my stronghold.” “Judah my lawgiver” (Psalms 60:9) – this is David, who descended from Judah. Were a person to say to you: Why did David sacrifice during the prohibition of bamot, as it is stated: “See, the cattle is for the burnt offering…” (II Samuel 24:22); God said: It is I who said to him, as it is stated: “Establish an altar to the Lord [on the threshing floor of Aravna the Yevusite]” (II Samuel 24:18). “Moav is My washbasin” (Psalms 60:10) – these three nations, the Holy One blessed be He prohibited Israel to possess their lands when they entered the land. From where is it derived? It is as it is stated: “Do not besiege Moav…” (Deuteronomy 2:9). Likewise Edom, as it is written: “Do not provoke them” (Deuteronomy 2:5). The land of the Philistines, from where is it derived? It is as it is written: “God did not guide them via the land of the Philistines, for it was near” (Exodus 13:17) – the oath that Abraham took to Avimelekh was near: “Now take an oath to me here by God that you will not deceive me, or my son, or my son’s son” (Genesis 21:23), and his grandson was still alive. But in the future, the Holy One blessed be He will permit the three of them to Israel, as it is stated: “They will fly shoulder to shoulder against the Philistines to the west” (Isaiah 11:14), which is translated: They will join together shoulder to shoulder to eradicate the Philistines. That is why it is stated: “Philistia will be crushed because of me” (Psalms 60:10). “Their onslaught will be against Edom and Moav” (Isaiah 11:14) – just as it says: “Moav is My washbasin,” “I will cast My shoe at Edom” (Psalms 60:10). Another matter: “And Ephraim is my stronghold” (Psalms 60:9) – this is Samuel son of Elkana, who was an Ephraimite and sacrificed during the prohibition of a bama, as it is stated: “Samuel took one suckling lamb and offered it up in its entirety as a burnt offering to the Lord” (I Samuel 7:9). Rabbi Abba bar Kahana said: Three transgressions were performed regarding Samuel’s lamb: It with its hide, its time had not yet come, and he was a Levite. From where is it derived that the Holy One blessed be He accepted his offering? It is as it is stated: “Samuel cried to the Lord on behalf of Israel, and the Lord answered him” (I Samuel 7:9). That is, “and Ephraim is my stronghold.” Another matter: “And Ephraim is my stronghold” (Psalms 60:9) – it is speaking of Joshua, who was from the tribe of Ephraim, and he waged war on Shabbat, as it is stated: “It was on the seventh day, and they rose early at dawn, and circled the city…” (Joshua 6:15). From where is it derived that it was Shabbat? It is, as there are never seven days without Shabbat. Because the day that they conquered Jericho was Shabbat, that is why he proscribed Jericho sacred to the Lord, just as it says: “The city shall be proscribed; it and everything that is in it are for the Lord” (Joshua 6:17). Joshua said: Shabbat is entirely sacred, and everything that is conquered on Shabbat shall be sacred to the Lord. Likewise it says: “All silver and gold, and vessels of bronze and iron are sacred to the Lord; they shall come to the treasury of the Lord” (Joshua 6:19). Rabbi Berekhya HaKohen said: He rendered it like an idolatrous city, and benefit from an idolatrous city is prohibited, as it is stated: “You shall burn the city and all its spoils in fire, [completely, to the Lord your God, and it shall be an eternal mound; it shall not be rebuilt]” (Deuteronomy 13:17). Likewise it says: “They destroyed everything that was in the city, both man and woman, both youth and old man, and ox, sheep, and donkey, by sword” (Joshua 6:21). Rabbi Yuda HaLevi bar Shalom said: He taught Israel what the Holy One blessed be He had said: “The first of your kneading basket you shall separate as a loaf as a gift” (Numbers 15:20); Joshua said: Since we conquered it first, we will consecrate all its spoils to the Most High. Were a person to say to you: ‘How could it be that Joshua desecrated the Shabbat,’ say to him: ‘He did so according to the Holy One blessed be He, as it is stated: “The Lord said to Joshua: See, I have delivered [Jericho into your hand].… You shall circle the city…[So you shall do six days].… and on the seventh day you shall circle the city [seven times]”’ (Joshua 6:2–4). It is impossible for there to be seven days without Shabbat. That is, “and Ephraim is my stronghold.” Another matter: “And Ephraim is my stronghold” (Psalms 60:9) – it is speaking of the prince of Ephraim, who presented his offering for the dedication of the altar on Shabbat day, as it is stated: “On the seventh day, prince of the children of Ephraim…” From where is it derived that it was Shabbat day? It is as we said that the day that the princes began was Sunday. From here you derive that the seventh day of presenting the offering was Shabbat. Do not say: How could he have desecrated the Shabbat; after all, an individual offering does not override Shabbat but he presented his offering on Shabbat? The Holy One blessed be He said: He did not do so of his own accord, as I said to Moses: “One prince on each day, one prince on each day, they shall present their offering for the dedication of the altar” (Numbers 7:11). With no interruption they shall present their offering, one after another. That is, “and Ephraim is my stronghold.” That is why it is stated: “On the seventh day, prince of the children of Ephraim…” “On the seventh day…” – that is what is written: “Who preceded Me? I will pay…” (Job 41:3). Rabbi Tanḥum ben Rabbi Abba said: One who has no property but performs acts of charity and kindness; one who has no children but pays the wages of Bible teachers and Mishna teachers; one who does not have a house but prepares a mezuza, one who has no garment but prepares ritual fringes; one who has no sons but circumcises; one who prepares books and lends them to others, the Holy One blessed be He says: This one preceded and fulfilled My mitzvot before I provided him with the means to fulfill them; I must pay, give him money and children who will read these books. That is, “Who preceded Me” – to perform a mitzva; and I will pay his reward. Why? It is because I lack nothing, as the world and all its contents are Mine. That is why it is stated: “Everything beneath the heavens is Mine” (Job 41:3). Another matter: “Who preceded Me? I will pay” (Job 41:3) – it is speaking of Abraham, who recognized the Holy One blessed be He on his own, just as it is written: “A wayward [sug] heart will be sated from its ways…” (Proverbs 14:14).What is, “a wayward heart will be sated from its ways”? Rabbi Abba bar Kahana said: It is a heart that is filled with dross [sigim]; it is destined to be sated because of its ways. “But a good man will be above him” (Proverbs 14:14) – this is Abraham, who recognized the Holy One blessed be He on his own. There was no person who taught him how to recognize the Holy One blessed be He; rather he did so on his own. This is one of four people who recognized the Holy One blessed be He on their own. Job recognized the Holy One blessed be He on his own; from where is it derived? It is as it says: “From my practice I treasured the sayings of His mouth” (Job 23:12). Hezekiah king of Judah, too, recognized the Holy One blessed be He on his own; from where is it derived? It is as it is written in his regard: “He will eat butter and honey, by his knowledge, spurning the bad and choosing the good” (Isaiah 7:15). The messianic king recognized the Holy One blessed be He on his own. Likewise, Abraham, the Holy One blessed be He said to him: ‘The upper world and the world below are Mine,’ just as it says: “Everything beneath the heavens is Mine” (Job 41:3), and it says: “The earth and all its contents are the Lord’s” (Psalms 24:1). ‘You caused My name to be known in the world; as you live, I will grant you the upper world and the world below, as it is stated: “He blessed him, and he said: Blessed is Abram to God, the Most High, Master of heaven and earth” (Genesis 14:19). That is, “who preceded Me? I will pay.” Why? It is because “everything beneath the heavens is Mine.” Another matter: “Who preceded Me? I will pay” (Job 41:3) – Rabbi Elazar ben Rabbi Ḥiyya said: Everything that Abraham performed for the ministering angels, the Holy One blessed be He repaid his descendants upon their exodus from Egypt, and He is destined to give them in the future. You find regarding Abraham: “Please, let a little water be taken” (Genesis 18:4). The Holy One blessed be He, too, repaid his descendants: “I will take you for Me” (Exodus 6:7) – corresponding to “Please, let [a little water] be taken.” Rabbi Yoḥanan said: I have derived only regarding this world, regarding the future, from where is it derived? “The peoples will take them and bring them to their place” (Isaiah 14:2). Regarding Abraham it is written: “A little water,” and the Holy One blessed be He provided water for his descendants upon their exodus from Egypt: “You shall strike the rock, and water will emerge from it” (Exodus 17:6). Regarding the future, from where is it derived? “For the Lord your God is bringing you to a good land, a land of streams of water…” (Deuteronomy 8:7). Regarding the Messianic Era, from where is it derived? “There will be pools and streams of water on every lofty mountain and on every high hill” (Isaiah 30:25). Likewise, “I will open rivers on the bare hills” (Isaiah 41:18). Regarding Abraham it is written: “Wash your feet” (Genesis 18:4). The Holy One blessed be He granted it to his descendants upon their exodus from Egypt: “I washed you in water” (Ezekiel 16:9). And in the Land of Israel: “Wash, purify yourselves” (Isaiah 1:16). Regarding the future, from where is it derived? “When the Lord will have washed [the excrement of the daughters of Zion]” (Isaiah 4:4). Regarding Abraham it is written: “And recline beneath the tree” (Genesis 18:4), as he crafted a booth [sukka] for them. The Holy One blessed be He crafted booths for his descendants upon their exodus from Egypt: “That I had the children of Israel dwell in booths [basukot], [when I took them out of the land of Egypt]” (Leviticus 23:43). In the Land of Israel: “You shielded [sakota] my head on the day of battle” (Psalms 140:8). What is “the day of battle? It is the day of the arming of the thirty-one kings. Regarding the future, from where is it derived? “And a booth [sukka] will be for shade in the day…” (Isaiah 4:6). That is, “who preceded Me? I will pay…”(Job 41:3). Likewise it says: “Cast your bread upon the water, for after many days [you will find it]” (Ecclesiastes 11:1). Another matter: “Who preceded Me? I will pay” (Job 41:3) – it is speaking of Joseph, as he preceded and observed the Shabbat before it was given: “Slaughter an animal and prepare it” (Genesis 43:16). Rabbi Yoḥanan said: It was the day before Shabbat. “And prepare” is nothing other than for Shabbat, as it is stated: “It will be on the sixth day, they shall prepare…” (Exodus 16:5). The Holy One blessed be He said: Joseph, you observed the Shabbat before the Torah was given, as you live, your descendant will present his offering on Shabbat, when an individual does not present an offering. But it is incumbent upon Me to readily accept his offering. That is, “who preceded Me? I will pay.” From where is it derived that this is so? It is from what is stated regarding this matter: “On the seventh day, prince of the children of Ephraim…” “On the seventh day…” – that is what is written: “Lift your heads, gates…” (Psalms 24:7). You find that when Solomon built the Temple, he sought to bring the Ark into the chamber of the Holy of Holies. At that moment, the gates clung together. Solomon uttered twenty-four supplications, from the verse “For will God indeed dwell…” (II Chronicles 6:18) until “Now, rise, Lord God, to Your resting place, You, and the ark of Your might…” (II Chronicles 6:41), twenty-four verses, but he was not answered. He then said: “Lift your heads, gates; be raised, [everlasting portals, so the King of glory may enter]” (Psalms 24:7), but was not answered. He then said: “Lift your heads, gates; raise yourselves, [everlasting portals, so the King of glory may enter]” (Psalms 24:9), but he was not answered. When he said: “Lord God, do not turn away the face of Your anointed; remember the acts of kindness of David Your servant” (II Chronicles 6:42), he was immediately answered, and the gates lifted their heads, the Ark entered, the Divine Presence rested in the Temple, and fire descended from heaven, as it is written thereafter: “When Solomon had concluded praying, the fire descended from heaven, and it consumed the burnt offering and the peace offerings, and the glory of the Lord filled the Temple” (II Chronicles 7:1). Why was Solomon tormented? It is because he had been arrogant and said: “I have built [ You an abode…” (I Kings 8:13). What is “I have built”? Rabbi Yaakov son of Rabbi Yehuda bar Yeḥezkel said: I built a built building. Rabbi Yehuda said in the name of Rabbi Yosef: Everyone assists the king, all the more so that everyone assists the King of kings, the Holy One blessed be He, even spirits, even demons, and even angels. Rabbi Berekhya said: “The Temple in its construction…” (I Kings 6:7) – it is not written, “that they were building,” but rather, “in its construction” – it was constructed on its own. “Was built of whole stones that were transported” (I Kings 6:7) – it teaches that the stone would transport itself, ascend, and be placed atop the course of stones. Rabbi Abbahu said: Do not wonder; is it not written: “One stone was brought and was placed over the mouth of the den” (Daniel 6:18). Are there stones in Babylon? Rather, it teaches that it stood from the Land of Israel and came and settled over the mouth of the den. Rav Huna said in the name of Rav Yosef: An angel descended at that moment and appeared in the image of a stone lion and settled on the mouth of the pit. That is what is written: “My God sent His angel, and he shut the lions’ mouths, and they did not harm me” (Daniel 6:23). If for the glory of flesh and blood one stone was brought, for the glory of the King of kings, the Holy One blessed be He all the more so. That is why it is stated: “Lift your heads, gates” (Psalms 24:7). What is, “so the King of glory [hakavod] may enter” (Psalms 24:9)? Rabbi Simon said: Why is the Holy One blessed be He called the King of glory? He is the King who accords honor [kavod] to those who fear Him. Rabbi Simon said: It is written: “The people did not travel until Miriam’s readmission” (Numbers 12:15) – it teaches that the cloud lingered on her account. Rabbi Luleyani in the name of Rabbi Yitzḥak: It is written: “Moses would speak, and God would respond to him with a voice” (Exodus 19:19). It is not written here, “God would speak, and Moses would respond to him with a voice,” but rather, “Moses would speak, and God would respond to him with a voice.” It teaches that He would speak with him in Moses’ voice. Rabbi Berekhya said in the name of Rabbi Simon: “Joseph was taken down to Egypt” (Genesis 39:1). What is written? “God was with Joseph” (Genesis 39:2). Rabbi Yudan said in the name of Rabbi Aivu: I have derived only in good times, in times of trouble from where is it derived? “The warden of the prison did not oversee anything that was in his charge, for the Lord was with him” (Genesis 39:23). Another matter: “King of glory” (Psalms 24:9) – all the Tabernacle vessels were covered with taḥash hides on top of them. Regarding the Ark, it is written: “They shall spread an entirely sky-blue woolen cloth over it” (Numbers 4:6). Why to that extent? It is so the Ark would be distinctive. That is, “so the King of glory may enter” (Psalms 24:9). Another matter: “King of glory” (Psalms 24:9) – Ḥizkiya said: In what way is the sky-blue dye different from all other dyes, that the Holy One blessed be He commanded that it should be in ritual fringes? It is because the sky-blue dye [tekhelet] is like grass, grass is like the sea, the sea is like the firmament, the firmament is like the rainbow, the rainbow is like the cloud, the cloud is like the Throne, and the Throne is like the Glory, as it is stated: “Like the appearance of the rainbow that is in the cloud…[thus…the likeness of the appearance of the Glory of God]” (Ezekiel 1:28). He allotted to those who fear Him sky-blue dye, which is a microcosm of His glory, as it is stated: “They shall place on the fringe of the corner a sky-blue thread” (Numbers 15:38). That is, “so the King of glory may enter” (Psalms 24:9), as He accords glory to those who fear Him. Another matter: “So the King of glory may enter” (Psalms 24:9) – Rabbi Avin said: He allots of His glory to those who fear Him. A king of flesh and blood, one may not ride his horse, one may not sit on his throne, one may not use his scepter, one does not wear his garment. But the Holy One blessed be He is not so. Regarding the Holy One blessed be He it is written: “He soared on wings of wind” (Psalms 18:11), and it says: “In a storm and in a tempest is His way” (Nahum 1:3), and he gave it to Elijah, as it is stated: “Elijah went up in a tempest to the heavens” (II Kings 2:11). A king of flesh and blood, one may not sit on his throne, but regarding Solomon it is written: “Solomon sat on the throne of the Lord” (I Chronicles 29:23). He gave His scepter to Moses, as it is stated: “Moses took the staff from before the Lord” (Numbers 20:9). The garment of the Holy One blessed be He is glory and grandeur, as it is stated: “You donned glory and grandeur” (Psalms 104:1), and he gave it to the messianic king, as it is stated: “You bestow glory and grandeur upon him” (Psalms 21:6). Another matter: “So the King of glory may enter” (Psalms 24:9) – as He accorded honor to Joseph the righteous because he feared God, as it is stated: “God I fear” (Genesis 42:18), as it was on his behalf that the Lord rested [His Divine Presence] upon his master, as it is stated: “His master saw that the Lord was with him” (Genesis 39:3). Rabbi Avin HaLevi ben Rabbi said: Joseph would bless the Holy One blessed be He for each and every act that he would perform. His master would see him whispering with his mouth and would say to him: What are you saying? He would respond to him and say: I am blessing the Holy One blessed be He. He said to him: I wish to see Him. Joseph said to him: The sun is one of several of His attendants, and you are unable to look at it; how will you be able to look at His glory? The Holy One blessed be He said to him: As you live, in your honor, I will reveal Myself to him, as it is stated: “His master saw that the Lord was with him.” Another matter: “So the King of glory may enter” (Psalms 24:9) – as He accorded honor to those who fear Him. Joseph the righteous feared the Holy One blessed be He, just as it says: “How could I perform this great evil, and sin against God” (Genesis 39:9)? He accorded honor to the Holy One blessed be He in that he did not touch her, because of his fear of Him. He said to him: As you live, I will repay your descendant, as I will grant him permission to present his offering on My holy day, and he will not be harmed. That is what is written: “On the seventh day, prince of the children of Ephraim…” “On the seventh day…” – that is what is written: “The words of the wise are like goads, and like implanted nails are the collectors of wisdom; they were given from one shepherd” (Ecclesiastes 12:11). It is taught: there was an incident involving Rabbi Yoḥanan ben Beroka and Rabbi Elazar Ḥisma, who went to greet Rabbi Yehoshua in Pekiin. Rabbi Yehoshua said to them: ‘What novel idea was taught today in the study hall?’ They said to him: ‘We are your students and we drink from your water.’ He said to them: ‘Nevertheless, it is impossible for there to be a study hall without a novel idea.’ He asked them: ‘Whose week was it?’ ‘It was the week of Rabbi Elazar ben Azarya.’ ‘On what was the lecture today?’ They said to him: ‘It was regarding the portion of assembly.’ ‘What did he expound in its regard?’ ‘“Assemble the people, the men and the women and the children” (Deuteronomy 31:12). If men come to learn, and women come to hear, why the children? It is in order to reward those who bring them.’ He said to them: ‘You had this fine pearl in your hands, and you sought to conceal it from me?’ Moreover, he expounded: “You have elevated the Lord this day.… And the Lord has elevated you, this day…” (Deuteronomy 26:17–18) – the Holy One blessed be He said to the Jewish people: You have rendered Me a single entity in the world, as it is written: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4), and I will render you a single entity in the world, as it is stated: “Who is like Your people, like Israel, one nation on earth” (II Samuel 7:23). He also commenced and taught: “The words of the wise are like goads” (Ecclesiastes 12:11) – why are matters of Torah likened to a goad? It is to tell you: Just as this goad directs the cow to its furrows to bring life to the world, so, matters of Torah direct the heart of those who study them from the paths of death to the paths of life. If so, just as this goad is movable, so too matters of Torah are movable? The verse states: “And like implanted nails” (Ecclesiastes 12:11). If so, just as this nail diminishes and does not expand, so, matters of Torah diminish and do not expand. The verse states: “Implanted [netuim]” – just as this sapling [netia] flourishes and multiplies, so too, matters of Torah flourish and multiply. “The collectors of wisdom [baalei asupot]” (Ecclesiastes 12:11) – these are Torah scholars, who sit in many groups [asupot] and engage in Torah study. These rule it ritually impure and those rule it pure; these prohibit and those permit; these disqualify and those rule it valid. Lest a person say: Since these rule it ritually impure and those rule it pure; these prohibit and those permit; these disqualify and those rule it valid, how can I study Torah now? The verse states: “They were given from one shepherd” (Ecclesiastes 12:11). One God gave them; one leader said them from the mouth of the Master of all creation, blessed be He, as it is written: “God spoke all these matters” (Exodus 20:1). You, too, render your ears like a funnel and acquire for yourself a heart that hears the statements of those who rule it ritually impure and the statements of those who rule it pure; the statements of those who prohibit and the statements of those who permit; the statements of those who disqualify and the statements of those who rule it valid. He said to them in this formulation: No generation that Rabbi Elazar ben Azarya is in its midst, is orphaned. Another matter: “The words of the wise are like goads [kadarvonot]” – Rabbi Tanḥuma bar Abba said: Just as this goad directs the cow to plow its furrow, so, the words of the wise direct this person to the paths of the Holy One blessed be He. Rabbi Tanḥuma said: The Mishna called it marde’a, and the Bible called it darvan and malmad, as it is written: “A cattle goad [malmad]” (Judges 3:31), and likewise, “and to set the goad [darvan]” (I Samuel 13:21). Rabbi Natan said: Why is it called marde’a? It is because it imparts knowledge [moreh de’a] to the cow. Why is it called darvan? It is because it causes understanding to reside [dar bina] in the cow. Why is it called malmad? It is because it teaches [melamed] the cow to plow in its furrow. The same is true of the words of the wise; they cause wisdom to reside in people, impart knowledge in them, and teach them the ways of the Holy One blessed be He. “And like implanted nails” (Ecclesiastes 12:11) – they are implanted in a person when he observes them. Why are they likened to a sapling [netia]? Just as the roots of a tree take root everywhere, so the words of the wise enter and take root throughout the body. “The collectors [asupot] of wisdom” (Ecclesiastes 12:11) – when are they like implanted nails in a person? It is when a master of Torah enters to teach, and they gather [ne’esafim] to hear. “They were given from one shepherd” (Ecclesiastes 12:11) – on the first day of the festival, Rabbi Yoḥanan would recite the blessing: Blessed are You, Lord our God, who sanctified us with His mitzvot and commanded us regarding the taking of the palm branch [lulav]. The rest of the days: Regarding the mitzva of the elders. Rabbi Yehoshua would recite the blessing: Regarding the taking of the lulav, each day. Does Rabbi Yehoshua not concede to Rabbi Yoḥanan that the first day is an obligation by Torah law, as it is stated: “You shall take for you on the first day…” (Leviticus 23:40), and the rest of the days are by rabbinic law? Rabbi Shimon bar Ḥalafta said in the name of Rabbi Aḥa: That is what Rabbi Yehoshua holds. Why, then, did he do so? It is because it is written: “The words of the wise are like goads…they were given from one shepherd” (Ecclesiastes 12:11) – matters of Torah law and matters of rabbinic law were given from one shepherd. “More than that, my son, be careful: Making many books without end, and much contemplation is weariness of the flesh” (Ecclesiastes 12:12). “More than that, my son, be careful” – more than regarding matters of Torah law, be careful regarding matters of rabbinic law. Likewise it says: “As your love is better than wine” (Song of Songs 1:2) – the words of the beloved are better than the wine of Torah. Why? It is because one cannot issue halakhic rulings properly on the basis of matters of Torah, because it is vague, and it consists entirely of symbols, as it is stated: “Teach it to the children of Israel; place it [sima] in their mouths” (Deuteronomy 31:19), symbols [simanim] in their mouths. However, from statements of the Sages one can issue halakhic rulings properly, because they explain the Torah. That is why the statements of the Sages are likened to darvanot, because they cause wisdom [medayrin bina] to reside in people. Another matter: “More than that, my son, be careful” (Ecclesiastes 12:12) – Rabbi Abba of Sadronanya said: Were a person to say to you: Why were the statements of the scribes not given written, just as the matters of Torah were given; say to him: It is because it is impossible to write all their statements. That is what is written: “More than that [mehema], my son, be careful.” What is mehema? What [ma] enters you if you come to write the statements of the scribes? Why? It is because were you to write their statements, there is no limit or end to the statements that would enable producing books. That is what is written: “Making many books without end” (Ecclesiastes 12:12). What, then, shall a person do? He shall greatly exert [meyage’a] his flesh to contemplate [lahgot] the statements of the Sages. That is what is written: “And much contemplation [velahag] is weariness [yegiat] of the flesh” (Ecclesiastes 12:12). Another matter: “And much contemplation [is weariness [yegiat] of the flesh]” (Ecclesiastes 12:12) – if you exerted [yagata] yourself greatly in their statements, the Holy One blessed be He will remove the evil inclination from you. That is what is written: “Flesh,” just as it says: “[I will give you a new heart…and I will remove the stony heart from your flesh]; I will give you a heart of flesh” (Ezekiel 36:26). Another matter: “And much contemplation [velahag] is weariness [yegiat] of the flesh” (Ecclesiastes 12:12) – if you exerted [yagata] yourself greatly in contemplation of the statements of the Sages, the Holy One blessed be He will herald you good tidings [besorot]. That is, “flesh [basar].” Another matter: If you exerted yourself greatly in the statements of the Sages, you become like a ruler [basar]; that is what is written: “Flesh [basar]” (Ecclesiastes 12:12). Likewise, it says: “Through me [bi] rulers rule [sarim yasoru]” (Proverbs 8:16). Another matter: “The words of the wise are like goads [kadarvonot]” (Ecclesiastes 12:11) – Rabbi Berekhya HaKohen said: A girl’s ball [kadur shel banot], like the sphere that children catch and throw from here to there. The statements of the Sages are the same; this states his reason and that one states his reason. Is it, perhaps, that because this one states one reason and that one says a second reason, perhaps their words are ephemeral? The verse states: “And like implanted nails” (Ecclesiastes 12:11). It did not say “and like fixed nails,” but rather, “implanted.” Why? It is because he made them like nails, and a nail that has a head is easier to extract. That is why it said: “Like implanted nails.” Roots of a tree that are planted are difficult to uproot. Why are their statements likened to a nail? It is because an iron nail that has a head, even though it is hard, it is easy to extract, and the roots of a tree that are planted even though they are difficult to extract, but they do not have strength like the strength of iron. That is why it is stated: “Like implanted nails”; matters of Torah were accorded the strength of iron and are like the planted roots of a tree. Rabbi Berekhya HaKohen ben Rabbi said: We read it masmerot, but it is written only masmerot. Just as the priestly and Levite watches [mishmarot] are twenty-four, so the books are twenty-four. It juxtaposed the statements of the scribes to matters of Torah, that they, like them, are true. Another matter: “And like [implanted] nails [ukhemasmerot]” (Ecclesiastes 12:11) – masmerot is written; just as the priestly watches are twenty-four, so too, the nails are twenty-four. The question is asked: How many nails need there be in the sandal? Rabbi Yoḥanan said: Five, corresponding to the five books of the Torah. Rav Huna said: Seven, as it is stated: “Iron and bronze your padlocks, and all your days, shall be the flow of your oil” (Deuteronomy 33:25). Rav Aḥa expounded in the name of Rabbi Ḥanina: Nine. Rabbi would allot eleven on this side and thirteen on that side, the number of priestly watches. Another matter: “Like implanted nails” (Ecclesiastes 12:11) – you affix this nail, and even though you then extract it, its place is recognizable; so, anyone against whom the Sages extend their hand, even if they subsequently accepted him, ultimately he will receive his just deserts at their hand. Another matter: “Like implanted nails” (Ecclesiastes 12:11) – when matters of Torah emerge properly from the mouths of their promulgators, they are pleasing to their listeners. “Like implanted nails [kemasmerot]” – when they emerge distorted, they are bitter for their listeners; “kemasmerot” – items that dissolve and are bitter [kemas marot]. “The collectors [asupot] of wisdom” (Ecclesiastes 12:11) – when are matters of Torah implanted in this person? It is when their masters are taken [ne’esafim] from them. As long as his teacher is alive, he could be distracted and say: Whenever I need, my teacher is available to me and I can ask him. When his teacher dies, he must toil day and night to sustain his studies. He knows that he has no one to ask. That is, when is it that they are implanted in this person? It is when their masters are taken [ne’esafim] from them. “They were given from one shepherd” (Ecclesiastes 12:11) – even though this one states his reason and that one states his reason, the statements of this one and that one, all of them were given from Moses, what he received from the single One of the universe. Another matter: “The words of the wise are like goads” (Ecclesiastes 12:11) – it is taught: From where do you say that if a person heard a matter from an insubstantial one of Israel that it should be in his eyes as though he heard from a Sage of Israel? The verse states: “It will be if you hear My commandments that I command you today” (Deuteronomy 11:13), not as one who hears from the mouth of a Sage, but rather, as one who hears from the mouths of Sages, as it is stated: “The words of the wise are like goads.” Just as this goad directs the cow to its furrows to bring life to the world, so, matters of Torah direct the knowledge of a person to know the Omnipresent. And not as one hears from the mouths of Sages, but rather as one who hears from the mouths of Sanhedrin, as it is stated: “Collectors of wisdom [asupot]” (Ecclesiastes 12:11). Asupot is nothing other than Sanhedrin, as it is stated: “Gather to Me seventy men of the elders of Israel” (Numbers 11:16). And not as one who hears from the mouths of Sanhedrin, but rather, as one who hears from the mouth of Moses, as it is stated: “Were given from one shepherd” (Ecclesiastes 12:11), as it is stated: “And His nation remembered the days of old, Moses” (Isaiah 63:11), and it says: “And Moses shepherded” (Exodus 3:1). And not as one who hears from the mouth of Moses, but rather as one who hears from the mouth of the Holy One blessed be He, as it is stated: “Were given from one shepherd.” “Shepherd of Israel, listen” (Psalms 80:2) – “one,” as it is stated: “The Lord is one” (Deuteronomy 6:4). It says: “[Your neck is like an ivory tower;] your eyes are pools in Ḥeshbon, by the gate of Bat Rabim; your nose is like the tower of Lebanon overlooking Damascus” (Song of Songs 7:5). “Your eyes” – these are the elders, who are appointed over the congregation. Likewise it says: “For the Lord poured upon you a spirit of deep sleep, and He closed your eyes; [He covered the prophets and your leaders, the seers]” (Isaiah 29:10). “Pools” – just as this pool, a person does not know what is in it, so, a person cannot reckon the statements of the Sages. “In Ḥeshbon” – as their conclusions are drawn through counsel and thought [maḥshava]. Where are these conclusions drawn? It is in the study halls at the gate of Bat Rabim. “Your nose is like the tower of Lebanon overlooking Damascus” – if you fulfill the Torah, aspire to Elijah, to whom I said: “Return on your path to the wilderness of Damascus.” And it says: “Remember the Torah of Moses My servant.… Behold, I am sending you Elijah the prophet…” (Malachi 3:22–23). “More than that, my son, be careful” (Ecclesiastes 12:12) – the Holy One blessed be He said: I have written for you twenty-four books, be careful not to add to them. Why? “Making many books without end” (Ecclesiastes 12:12) – anyone who reads a verse that is not from the twenty-four books, it is as though he read the books of heretics. That is, “be careful making many books,” as anyone who does so has no share in the World to Come. That is what is written: “Without end,” just as it says: “But you, go to the end […at the end of the days]” (Daniel 12:13). You see what is the punishment of one who adds a book. From where is it derived that one who contemplates them becomes wearied from them? “And much contemplation is weariness of the flesh” – as the flesh will not be roused from the dust, like what we learned: These have no share in the World to Come…and one who reads heretical literature. Another matter: “The words of the wise are like goads, and like implanted nails” (Ecclesiastes 12:11) – just as this nail that is implanted in the door sustains the boards, so, when the righteous issue a decree, the Holy One blessed be He fulfills their words. Know that it is so from Jacob, as when he blessed Manasseh and Ephraim, he had the younger precede the elder, and the Holy One blessed be He fulfilled his decree. In his regard it is stated: “The words of the wise are kadarvonot” – do not read it as kadarvonot, but rather as kadrabanut, as, when Jacob decreed that the authority [rabanut] would be with Ephraim, the Holy One blessed be He fulfilled his words like an implanted nail. The Holy One blessed be He said: Since Jacob decreed regarding Ephraim that he would be first, I too will place him first regarding all matters: regarding judges, regarding banners, regarding kings, and regarding offerings. Regarding judges, Joshua, as he was a judge: “For the tribe of Ephraim, Hoshea son of Nun” (Numbers 13:8); and thereafter, Gideon son of Yo’ash, who was from the tribe of Manasseh. Regarding the banners, “the banner of the camp of Ephraim” (Numbers 2:18), and then, “with it is the tribe of Manasseh” (Numbers 2:20). Regarding kings, Yerovam son of Nevat was from Ephraim, and then Yehu son of Nimshi, from Manasseh. The offerings of the princes, too, when they came to present their offerings: Ephraim presents his offering first, on the seventh day, and Manasseh later, on the eighth day. Accordingly it says: “On the seventh day, prince of the children of Ephraim” and then, “on the eighth day, prince of the children of Manasseh" (Numbers 7:54). In his [Jacob’s] regard, the verse states: “You will decide something, and He will fulfill it for you” (Job 22:28). “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:49). “His offering was one silver dish [kaarat]….” – this is the offering that he presented in the name of Jacob, who had him precede Manasseh, and in the name of Joseph, who, because of his love, Jacob blessed him all those blessings, just as it says: “He blessed Joseph and said: The God [before whom my fathers, Abraham and Isaac, walked…]” (Genesis 48:15), and it says: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh…” (Genesis 48:20). “Dish [kaarat]” – this is Jacob; do not read it as kaarat, but rather, as akeret, who uprooted [akar] the right hand from Manasseh in favor of Ephraim. “Silver” – after, “the tongue of the righteous is choice silver” (Proverbs 10:20); what he said to Joseph: “His father refused, and said: I know, my son, I know; he too shall become a people…” (Genesis 48:19). “Its weight one hundred and thirty” – corresponding to the one hundred and thirty words that there are from “he laid it on Ephraim’s head” (Genesis 48:14) until “he placed Ephraim before Manasseh” (Genesis 48:20). “One silver basin [mizrak]” – this is Joseph, who was cast away [shenizrak] from his father and sold to Egypt. “One” – as he was king in Egypt, just as it says: “One of the people almost lay [with your wife]” (Genesis 26:10). Likewise it says: “Joseph was the ruler over the land…” (Genesis 42:6). “Silver” – after “the tongue of the righteous is choice silver,” as due to his wisdom he was privileged to achieve kingship, just as it says: “After God has disclosed all this to you.… You will be in charge of my house…” (Genesis 41:39–40). “Seventy shekels in the sacred shekel” – as Gabriel came and added one letter from the name of the Holy One blessed be He to his name and taught him seventy languages, as it is stated: “He established it as a precept for Joseph [bihosef] when he went out over Egypt; I learned a language I had not known” (Psalms 81:6), as were it not so, the Egyptians would not have accepted Joseph to rule over them. “Both of them full of high-quality flour mixed with oil as a meal offering” – Jacob and Joseph were both full-fledged righteous men, and the two of them resembled one another. This accords with what Rabbi Shmuel bar Naḥmani said: “These are the chronicles of Jacob, Joseph” (Genesis 37:2). It should have said nothing other than: “These are the chronicles of Jacob, Reuben.” Why is it stated: “These are the chronicles of Jacob, Joseph”? It is to teach you that Joseph resembled his father in every respect. Just as Jacob was born circumcised, so too, Joseph was born circumcised. Just as this one, his mother was barren, so too, that one, his mother was barren. Just as this one, his mother suffered from the pain of her pregnancy, so too that one, his mother suffered during birth. Just as this one, his mother bore two, so too that one, his mother bore two. Just as this one, his brother seeks to kill him, this one, too, his brothers seek to kill him. This one, his brother hates [soneh] him, and that one, likewise. This one is a shepherd and that one is a shepherd. This one is hated [nistam] and that one is hated. This one was stolen from twice: “Stolen in the day and stolen at night” (Genesis 31:39); that one, there is a double expression of stealing: “For I was abducted [gunov gunavti] [from the land of the Hebrews]” (Genesis 40:15). This one was blessed with ten blessings, and that one was blessed with ten blessings. This one departed and went outside of the Land of Israel, and that one departed and went outside of the Land of Israel. This one took a wife outside of the Land of Israel, and that one took a wife outside of the Land of Israel. This one begot children outside of the Land of Israel, and that one begot children outside of the Land of Israel. This one, angels accompanied him, and that one, angels accompanied him. This one ascended to greatness by means of a dream and that one ascended to greatness by means of a dream. This one, his father-in-law’s household was blessed on his account, and that one, his father-in-law’s household was blessed on his account. This one descended to Egypt, and that one descended to Egypt. This one ended the famine and that one ended the famine. This one administered an oath to his son, and that one administered an oath to his brothers. This one died in Egypt, and that one died in Egypt. This one was embalmed, and that one was embalmed. This one, his bones ascended, and that one, his bones ascended. Because Joseph resembled his father, that is why it is stated: “These are the chronicles of Jacob, Joseph”; and that is why it is stated: “Both of them full…” – regarding Jacob and Joseph. “One gold ladle of ten shekels, filled with incense” (Numbers 7:50). “One…ladle [kaf]” – it corresponds to the palm of his right hand, which he placed on Ephraim’s head. Why does it call it “one”? It is because it is more significant than the left. “Gold…ten shekels” – it corresponds to the ten words that there are from: “Israel extended his right hand” (Genesis 48:14) until “and he was the younger” (Genesis 48:14). “Filled with incense” – Jacob saw this matter through the divine spirit, that Ephraim was worthy for him to place his right hand on his head. Likewise it says: “Guiding [sikel] his hands, as Manasseh was the first born” (Genesis 48:14). His hands were guided [hiskilu] by the divine spirit, just as it says: “Maskil of Eitan the Ezraḥite” (Psalms 89:1). “One young bull, one ram, one sheep in its first year, as a burnt offering” (Numbers 7:51). “One young [ben bakar] bull” – corresponding to Abraham, as it is stated: “Abraham ran to the cattle [habakar]” (Genesis 18:7). “One ram” – corresponding to Isaac, in whose regard it is written: “[Abraham…] took the ram and offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” – corresponding to Jacob, in whose regard it is written: “Jacob separated the sheep” (Genesis 30:40). Why did he sacrifice these three kinds of burnt offerings? It corresponds to the three patriarchs, corresponding to the blessing that Jacob blessed them: “Let my name and the name of my fathers, Abraham and Isaac, be called upon them” (Genesis 48:16). “One goat as a sin offering” (Numbers 7:52). “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Elishama son of Amihud” (Numbers 7:53). “One goat as a sin offering” – corresponding to Joseph, as it is written: “They slaughtered a goat” (Genesis 37:31). Why did he sacrifice this corresponding to Joseph? It is because when Jacob blessed them with the name of the three patriarchs, likewise, he blessed them with the name of Joseph and made them dependent upon him, as it is stated: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh” (Genesis 48:20). “And for the peace offering, two bulls” – corresponding to the two blessings that he blessed them: the former, “[may the angel…] bless the lads” (Genesis 48:16), and the latter, “by you Israel shall bless….” “Five rams, [five goats, five lambs]” – three species, corresponding to three generations that Joseph saw for Ephraim, who were attributed to Joseph, and they were patrilineal houses, as it is stated: “Joseph saw great-grandchildren from Ephraim” (Genesis 50:23). Likewise it says: “These are the sons of Ephraim by their families: Of Shutelaḥ.… And these are the sons of Shutelaḥ: Of Eran…” (Numbers 26:35–36). Ephraim, Shutelaḥ, Eran, these are three sons from three generations. Why were they five each? It corresponds to the five words of “he placed Ephraim before Manasseh” (Genesis 48:20), as it is from there that Ephraim merited to present his offering first. “This was the offering…” – because he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Elishama….” “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5). “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father: “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…” “On the ninth day, prince of the children of Benjamin, Avidan son of Gidoni” (Numbers 7:60). “On the ninth day, prince of the children of Benjamin, Avidan son of Gidoni” – why did Benjamin present his offering after Joseph’s sons? It is because, just as the Divine Presence was in Joseph’s portion in Shilo, so, it rested in Benjamin’s portion in the Temple in Jerusalem. Alternatively, it is based on what the verse said: “Rouse Your might before Ephraim, Benjamin, and Manasseh, and come to our rescue” (Psalms 80:3). “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:61). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akeret, corresponding to Rachel, who was the pillar of the household; she was the principal [ikar] of Jacob’s household, as it is stated: “The sons of Rachel, Jacob’s wife: Joseph and Benjamin” (Genesis 46:19). And it says: “Rachel died on me” (Genesis 48:7). “One silver” – as on the basis of her prayer, Benjamin was born, as it is stated: “She called his name Joseph, saying: May the Lord add another son for me” (Genesis 30:24). In her regard it is stated: “The tongue of the righteous is choice silver” (Proverbs 10:20) – the tongue of a righteous woman. “Its weight one hundred and thirty” – as Benjamin was born when Jacob was one hundred years old. That is why he was named Benjamin [Binyamin], as he was born when his father was one hundred years old. And he was thirty years old when he descended to Egypt. That is one hundred and thirty. “One silver basin” – it is a basin, it is a goblet, corresponding to Joseph, who assessed the righteousness of his brothers regarding Benjamin by means of the goblet. When Joseph saw that Judah sacrificed himself on behalf of Benjamin, he recognized his brothers’ righteousness and made himself known to them. Because Joseph would drink wine [yayin], whose numerical value is seventy, from the goblet, therefore, the weight of the basin was “seventy…in the sacred shekel.” “Both of them full” – both of them were equal, Joseph and Benjamin, as the Tabernacle was established in Joseph’s portion in Shilo, and the Temple in Benjamin’s portion in Jerusalem. That is, “high-quality flour mixed with oil as a meal offering.” “One gold ladle of ten shekels, filled with incense” (Numbers 7:62). “One gold ladle of ten shekels, filled with incense” – corresponding to ten sons that Benjamin had when he descended to Egypt, as it is stated: “The sons of Benjamin: Bela, and Bekher, [and Ashbel, Gera, and Naaman, Eḥi, and Rosh, Mupim, and Hupim, and Ard]” (Genesis 46:21), and they were all righteous. That is, “filled with incense.” “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:63). “One goat as a sin offering” (Numbers 7:64). “One young bull, [one ram, one lamb]” – these are three species of burnt offering corresponding to the three times that the Temple is built in his portion: one in the era of Solomon, one in the era of those who ascended from the exile, and the third, in the Messianic Era. “One goat as a sin offering” – it corresponds to the structure that Herod built, which was built by a sinful king, and whose construction served as atonement for him for having killed the Sages of Israel. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Avidan son of Gidoni” (Numbers 7:65). “And for the peace offering, two bulls” – corresponding to two kings who emerged from Benjamin, Saul and Ish Boshet. Alternatively, it corresponds to the two redeemers who emerged from him, Mordekhai and Esther. “Five rams, five goats, five lambs in their first year” – there are three species, five of each, corresponding to the three advantages of five each that Benjamin received; they were: “Benjamin’s gift was five times greater that the gifts of all of them” (Genesis 43:34). “To Benjamin he gave three hundred pieces of silver, and five changes of garments” (Genesis 45:22). The third, this is Mordekhai, who was from Benjamin, and who was privileged to don five royal garments, as it is stated: “Mordekhai went out from before the king in royal garments of sky-blue and white, with a great golden crown, and a cloak of fine linen and purple wool” (Esther 8:15). “This was the offering of Avidan…” – since he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Avidan…” “On the ninth day, prince of the children of Dan, Aḥiezer son of Amishadai” (Numbers 7:66). “On the ninth day, prince of the children of Dan, Aḥiezer son of Amishadai” – three tribes remained: Dan, Asher, and Naphtali. What was the reason for Dan to present his offering first among them? It was because his father juxtaposed him to Judah, just as it says: “Dan will avenge his people, as one [ke’aḥad] of the tribes of Israel” (Genesis 49:16) – like the most outstanding [kemeyuḥad] of the tribes; this is Judah. That is why he was at the head of those [tribes] who remained, just as Judah was at the head of all of them. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:67). “His offering…dish…” – he presented his offering corresponding to Samson, because Jacob’s blessing of Dan was only regarding Samson. Samson’s strength, too, was dependent only upon his naziriteship. That is why the prince of Dan presented his offering in this order. That is what is written: “His offering was [one] silver dish.” This was a nazirite who remained ritually pure, and that is why it calls it a “dish,” because he would bring loaves. “Its weight one hundred and thirty” – from “this is the law of the nazirite” (Numbers 6:13) until “then the nazirite may drink wine” (Numbers 6:20) is one hundred and thirty words. “One silver basin [mizrak] of seventy…” – as at that moment, it becomes permitted to drink the wine, whose numerical value is seventy, that is drunk in the basin. Alternatively, why seventy? It corresponds to a nazirite who was impurified, whose naziriteship is void [shenizreka], just as it says: “The first days shall be void, as his naziriteship is impure” (Numbers 6:12). And there are seventy words from “all the days of his naziriteship he is holy to the Lord” (Numbers 6:8) until “as his naziriteship is impure.” Another matter: Why seventy? It corresponds to the seventy letters in the blessing of Dan, from “Dan will avenge his people…” (Genesis 49:16) until “and his rider falls backward” (Genesis 49:17), regarding the judgeship of Samson, as the final verse, “for Your salvation, [I await, Lord]” (Genesis 49:18), Jacob said it only about Samson. That is why it is called mizrak, because he was cast away [shenizrak] from his brethren, as he did not wish to marry a woman from the daughters of his brethren, but rather, from the daughters of the Philistines. Another matter: “One…basin [mizrak]” – because it called him serpent and viper, which are cast onto the ground, as they had legs, but go on the belly. Likewise, Samson was lame in both of his legs. “Mizrak,” after: “His rider falls backward” (Genesis 49:17). “Both of them full…” – as a nazirite who was impurified and a nazirite who remained pure both require unleavened loaves made of high-quality flour mixed with oil, because a nazirite who was impurified does not fulfill his obligation with the offering that he brings for his impurity and may not drink wine until he brings an additional offering as a nazirite who remained pure. Another matter: “Both of them full of high-quality flour…” – because Samson, both before he shaved the hair of his naziriteship and after he shaved the hair of his naziriteship, he was like a nazirite who was impurified, as it was the fact he impurified himself with a gentile woman that caused him to have that shave, and after shaving, Samson killed the Philistines, as it is written: “The dead whom he put to death in his death were more than those he put to death during his life” (Judges 16:30). “One gold ladle of ten shekels, filled with incense” (Numbers 7:68). “One gold ladle of ten” – it corresponds to ten matters that are stated regarding wine that are forbidden to a nazirite. They are: “He shall abstain from wine and intoxicating drink” (Numbers 6:3) – that is two. “Vinegar of wine and vinegar of intoxicating drink he shall not drink” (Numbers 6:3) – that is four. “He shall not drink anything in which grapes were soaked” (Numbers 6:3) – that is five. “And grapes, fresh or dried, he shall not eat” (Numbers 6:3) – that is seven. “All the days of his naziriteship, from anything that may be derived from the grapevine” (Numbers 6:4) – this is eight. “From pits to skin, he shall not eat” (Numbers 6:4) – that is ten. Why was it of gold? It is because wine is red, just as it says: “Do not see wine in its redness” (Proverbs 23:31), and gold is red. Why was it filled with incense? It is because anyone who abstains from wine must do so for the sake of Heaven, as it is stated: “Shall articulate to take a vow of a nazirite, to abstain for the Lord” (Numbers 6:2). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:69). “One goat as a sin offering” (Numbers 7:70). “One young bull, [one ram, one lamb]” – there are three types of burnt offering corresponding to the three types regarding which a nazirite is cautioned: Drinking wine, eating grapes, and impurity imparted by a corpse. “One goat [se’ir izim] as a sin offering” – it corresponds to the prohibition regarding hair, just as it says: “He shall be holy; the hair [se’ar] of his head shall be grown long” (Numbers 6:5). Another matter: Three types of burnt offering corresponding to the three warnings that the angel cautioned Samson’s mother. That is what is written: “She shall not partake from anything produced from the grapevine; she shall not drink wine or intoxicating drink, and she shall not eat any impurity” (Judges 13:14). The goat [sa’ir], corresponding to the prohibition regarding hair; that is what is written: “A razor shall not come upon his head, for the lad will be a nazirite to God” (Judges 13:5). “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Aḥiezer son of Amishadai” (Numbers 7:71). “And for the peace offering, two bulls” – it corresponds to the two matters to which his father analogized him, a serpent and a viper, as it is stated: “Dan shall be a serpent on the road, a viper on the path…” (Genesis 49:17). Alternatively, corresponding to the fact that he was analogized to two matters by two people; Jacob analogized him to a serpent and a viper, and Moses to a lion cub, as it is stated: “Dan is a lion cub” (Deuteronomy 33:22). Alternatively, it corresponds to the two times that it is written in his regard that he judged Israel for twenty years. They are: “He judged Israel during the days of the Philistines twenty years” (Judges 15:20) and: “He judged Israel twenty years” (Judges 16:31). It is to teach you that for twenty years he judged Israel in his lifetime, and for twenty years after his death, fear of Samson was upon the Philistines. and they lived in serenity. Alternatively, it corresponds to the two central pillars that he toppled. “Five rams, five goats, five lambs in their first year” – why three species? It corresponds to the three types of offerings that the impurified nazirite would bring: Two doves or two young pigeons, one as a sin offering and one as a burnt offering, a sheep in its first year as a guilt offering. Why were there five of each? It corresponds to the five species that a nazirite who remained ritually pure brings: A sheep as a burnt offering, a ewe as a sin offering, a ram as a peace offering, loaves of high-quality flour and wafers of unleavened bread, and their meal offerings and their libations. Another matter: Why three species? It corresponds to the three times that Samson smote the Philistines in his lifetime. They are: “He smote thirty…men” (Judges 14:19); “He smote them, calf over thigh…” (Judges 15:8); “He smote with it one thousand men” (Judges 15:15). They were three species, five each – fifteen corresponding to the miracle that was performed for him with the cheekbone. The spring was named for the miracle, as it is stated: “Therefore, he called its name: The spring of the caller, which is in Lehi to this day [ein hakoreh asher baleḥi]” (Judges 15:19). They are fifteen letters. “This was the offering of Aḥiezer…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of…” “On the eleventh day, prince of the children of Asher, Pagiel the son of Okhran” (Numbers 7:72). “On the eleventh day, prince of the children of Asher, Pagiel the son of Okhran” – what was the reason for the prince of Asher to present his offering after the prince of Dan? It is because Dan is named for judgment [din], and Asher is named for its confirmation [ishuro]; that is why the Holy One blessed be He commanded Asher to present his offering after Dan, because the judge must confirm his judgment, just as it says: “Seek justice, confirm it for the oppressed” (Isaiah 1:17). “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:73). “His offering was [one] silver dish…” – Rabbi Tanḥuma said: The names of all the tribes were called for the redemption of Israel and for their praise. Asher’s name was called for the redemption of Israel, just as it says: “All the nations will praise [ve’ishru] you, as you will be a desired land, said the Lord of hosts” (Malachi 3:12), and for their praise, just as it says: “Happy [ashrei] is the nation for whom this is so; happy is the nation whose God is the Lord” (Psalms 144:15). Israel’s happiness [ishuran] is only because they chose the Holy One blessed be He to be God for them and the Holy One blessed be He chose them to be a treasured nation for Him. That is why when the prince of Asher came to present his offering, he presented his offering for the sake of the choice, that the Holy One blessed be He chose Israel from all the nations, just as it says: “The Lord has chosen you to be His treasured people of distinction [from all the peoples that are on the face of the earth]” (Deuteronomy 14:2), as it is stated: “Happy is the one whom You choose and draw near…” (Psalms 65:5). Therefore, he presented his offering of a silver dish, corresponding to the nations of the world, who were initially attributed to Abraham. “Its weight one hundred and thirty” – these are the seventy descendants of Noah and the sixty queens, as Solomon said: “They are sixty queens” (Song of Songs 6:8). Who were they? They were the sixteen sons of Ketura, Yishmael and his twelve sons, and Esau and his seventeen sons and grandsons. How so? The sons of Elifaz are eight and they are: “The sons of Elifaz: Teman, Omar, Tzefi, Gatam, Kenaz, Timna, and Amalek” (I Chronicles 1:36); they, with Elifaz, are eight. There it is written: “These are the chieftains of the sons of Esau: The sons of Elifaz firstborn of Esau: The chieftain of Teiman,… the chieftain of Koraḥ, the chieftain of Gatam, the chieftain of Amalek…” (Genesis 36:15–16). They are nine, Re’uel with his sons are five, as it is stated: “The sons of Re’uel: Naḥat, Zeraḥ, Shama, and Miza” (I Chronicles 1:37), that is fourteen. The sons of Esau are three: “[The sons of Esau…] Yeush, Yalam, and Koraḥ…” (I Chronicles 1:35), that is seventeen. And the eleven chieftains who are tallied at the end, as it is stated: “These are the names of the chieftains of Esau, according to their families, according to their places, by their names: The chieftain of Timna…” (Genesis 36:40), that is fifty-seven. If you say: Are they not fifty-eight, Timna was the daughter of Elifaz. It is completed with three kings of Edom who were descendants of Edom. They are: Bela son of Beor (Genesis 36:32), who was named after Esau, who was a glutton [bela] and sold his birthright because of his gluttony. “Son of Beor” – the son of one who rendered himself like an animal, as it is stated: “Feed me [haliteni] now from that red stuff, as I am exhausted” (Genesis 25:30), just as it says: One may not forcibly feed an animal, but one may place food in its mouth [malitin]. The second, “Yovav son of Zeraḥ from Botzra” (Genesis 36:33). Botzra was of Edom, as it is stated: “Who is this, coming from Edom, with crimsoned garments from Botzra, resplendent in His attire, striding in His abundant strength? I speak with justice, potent to save” (Isaiah 63:1). The third, “Ḥusham of the land of the Temanite” (Genesis 36:34), and Teman was the land of Edom, as it is stated: “Your mighty, Teman, will be broken, so that each man from the mountain of Esau will be eliminated by slaughter” (Obadiah 1:9). But the other kings were from other places and other nations, that is sixty. Why did he call all these dishes [ke’arot]? It is because the Holy One blessed be He disqualified all of them. Ke’ara is nothing other than an expression of leprosy, just as it says: “Recessed [shekaarurot], deep green” (Leviticus 14:37). “Silver [kesef]” – due to shame, as they will all go “to reviling and eternal disgrace” (Daniel 12:2). From where is it derived that kesef is an expression of shame. It is as in the Jerusalem Targum, they call disgrace kisufa. “One silver basin” – this is Israel, whom the Holy One blessed be He separated out from them, just as it says: “For the Lord has chosen Jacob for Himself…” (Psalms 135:4). And it says: “I took your father, Abraham, from beyond the river, and I led him throughout the land of Canaan, and I multiplied his descendants, and I gave him Isaac” (Joshua 24:3). “Seventy shekels, in the sacred shekel…” – just as it says: “With seventy people, your ancestors descended to Egypt” (Deuteronomy 10:22). “Both of them full of high-quality flour mixed with oil as a meal offering [leminḥa]” – as the Holy One blessed be He dispatched to the nations of the world and to Israel prophets of them and among them. That is leminḥa, just as it says: “The spirit of the Lord will rest [venaḥa] upon him” (Isaiah 11:2), and it says: “The spirit rested [vatanaḥ] upon them” (Numbers 11:26). The Holy One blessed be He wished to give His Torah to all of them, as it is stated: “He said: The Lord came from Sinai, [and shone from Seir for them, He appeared from Mount Paran]” (Deuteronomy 33:2). “One gold ladle of ten shekels, filled with incense” (Numbers 7:74). “One [gold] ladle” – from all of them, the Holy One blessed be He chose only Israel, as it is stated: “Unique is my faultless dove, unique to her mother, pure to the one who bore her” (Song of Songs 6:9). That is why they are the happiest of the nations, just as it says: “Girls see her and laud her, and queens and concubines praise her” (Song of Songs 6:9) – these are the nations. Why did the Holy One blessed be He choose them? It is because all the nations rejected the Torah and did not want to receive it, but these wanted and chose the Holy One blessed be He and His Torah, which is five books corresponding to the five fingers on the hand, and received the Ten Commandments at Sinai. That is, “one gold ladle of ten shekels.” What is “filled with incense”? It is because they all said: “All that God spoke we will perform and we will heed” (Exodus 24:7); they accepted upon themselves Torah study and action. “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:75). “One goat as a sin offering” (Numbers 7:76). “One young bull…” – these three species of burnt offering, why? They correspond to the three crowns that the Holy One blessed be He gave to Israel for this: the crown of Torah, the crown of priesthood, and the crown of kingship. The crown of Torah, this is the Ark, as it is written: “You shall craft a gold crown upon it all around” (Exodus 25:11). The crown of priesthood, this is the golden altar, in whose regard it is written: “You shall craft a gold crown for it all around” (Exodus 30:3). The crown of kingship, this is the table, as it is written: “He crafted a crown of gold for it all around” (Exodus 37:11). “One goat as a sin offering” – corresponding to a good name, which is action, just as we learned: Study is not the principal matter but action, as action atones for the person, like what we learned: Repentance and good deeds are a shield before punishment. That crown corresponds to the candelabrum, to realize what is stated: “For mitzva is a candle, and Torah is light” (Proverbs 6:23). Why is Torah called light? It is because it illuminates for the person what he should do. And because the Torah teaches the person how he shall perform the will of the Omnipresent, therefore, the reward of study is great. And one who causes another to perform an action is greater than one who performs it, as it is stated: “The act of righteousness will be peace and the work of righteousness will be quiet and security forever” (Isaiah 32:17). “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Pagiel son of Okhran” (Numbers 7:77). “And for the peace offering, two bulls…” – as the Holy One blessed be He gave two Torahs to Israel: the Written Torah and the Oral Torah. He gave them the Written Torah, in which there are six hundred and thirteen mitzvot, in order to fill them with mitzvot and accord them merit, as it is stated: “The Lord desires for the sake of His righteousness; He will make the Torah great and glorious” (Isaiah 42:21). He gave them the Oral Torah, so they would excel through it among the other nations. That is the reason that He did not give it in writing, so that the Ishmaelites would not falsify it the way that they did to the Written Torah and say that they are Israel. In that regard, the verse said: “I write for him much of My Torah, but it is regarded like a strange matter” (Hosea 8:12). The Holy One blessed be He said: If I write for Israel much of My Torah – this is the Mishna, which is greater than the Bible – “it will be regarded like a strange matter.” “Five rams, five goats, five lambs in their first year” – these three species of peace offerings correspond to the priests, Levites, and Israelites. Alternatively, corresponding to the three types of greatness that the Holy One blessed be He conferred upon them in reward for the fact that they received the Torah. They are: being a treasure, a kingdom of priests, and a holy nation, as it is stated: “You shall be treasured for Me from among all the peoples, for all the earth is Mine. You shall be for Me a kingdom of priests and a holy nation” (Exodus 19:5–6). They were three species of five each for a total of fifteen, corresponding to the Torah, that is five books, and the Ten Commandments, which they received, which were written on two tablets, five on this tablet and five on that tablet. Another matter: It corresponds to Abraham, Isaac, and Jacob, and the twelve tribes, as they are the primary chosen ones, just as it says: “Because He loved your forefathers, He chose their descendants after them, and He took you out before Him, with His great power, from Egypt” (Deuteronomy 4:37). “This was the offering of Pagiel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Pagiel son of Okhran.” “On the twelfth day, prince of the children of Naphtali, Aḥira son of Einan” (Numbers 7:78). “On the twelfth day, prince of the children of Naphtali, Aḥira son of Einan” – why did Naphtali present his offering after Asher? It is because Asher was called for the happiness [ishuran] of Israel, and Naphtali is called for the Torah that Israel received. What is Naphtali? It is nofet li. This is the Torah, in whose regard it is written: “They are more desirable than gold, than quantities of fine gold, and sweeter than honey and the juices of [nofet] ripe fruit” (Psalms 19:11), and it was given after forty days, the numerical value of li. Because the happiness of Israel was contingent upon the Torah, therefore, Naphtali presented his offering after Asher. And just as the thought of Israel arose before the Omnipresent first, and then he instituted the Torah for them; that is why He had Asher precede Naphtali. Alternatively, it is because Jacob blessed Naphtali after Asher, because both of them were equal in the blessing of the land. Asher was “his bread shall be rich” (Genesis 49:20), and Naphtali’s land was “a doe let loose” (Genesis 49:21). That is why here Naphtali presented his offering after Asher. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:79). “His offering was one silver dish…” – Rabbi Yudan said: It was corresponding to the patriarchs and the matriarchs that the prince of Naphtali presented his offering. Why is that so? It is because Naphtali honored his father too much, as his father would send him to any place that he wished, and he was speedy in his errands, and he derived satisfaction from him [Naphtali], and his [Naphtali’s] sayings were pleasant for him. This is why his father blessed him as “a doe let loose” (Genesis 49:21), because he would run his errands like a doe. This is why he blessed him with “[who provides] pleasant sayings” (Genesis 49:21), because his sayings were pleasant. That is why Naphtali merited that the Holy One blessed be He exacted retribution from Sisera by means of Barak, who was from Kedesh Naftali. And because Naphtali was diligent in the honor of his ancestors, therefore, the prince of Naphtali learned from his grandfather and adopted his ways and presented his offering in accordance with the fathers and mothers of Naphtali. That is what is written: “His offering was [one silver] dish [kaarat]…” – it corresponds to Sarah, who was the pillar [akeret] of the household, and she was primary among the matriarchs, as she was first. “Silver” – because she was righteous, just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20). “One” – as she was a righteous woman unique in her generation. “Its weight one hundred and thirty” – as she lived a bit less than one hundred and thirty years, as it is stated: “The lifetime of Sarah was one hundred and twenty-seven years” (Genesis 23:1). “Basin [mizrak]” – this is Abraham, who was cast out [shenizrak] of his land and his patrilineal house, as it is stated: “The Lord said to Abram: Go from your land, and from your birthplace, and from your father’s house, to the land that I will show you” (Genesis 12:1). “One” – just as it is stated: “Abraham was one and he inherited…” (Ezekiel 33:24). “Silver” – as he was righteous, after: “The tongue of the righteous is choice silver” (Proverbs 10:20). “Seventy shekels in the sacred shekel” – when the Holy One blessed be He entered into a covenant with Abraham, between the parts, he was seventy years old, as the decree between the parts was decreed thirty years before Isaac was born; this is the statement of Rabbi Yosei, to realize what is stated: “It was at the end of four hundred and thirty years; it was on that very day that all the hosts of the Lord departed from the land of Egypt” (Exodus 12:41). “Both of them full of high-quality flour mixed with oil as a meal offering” – as both Abraham and Sarah were full of good deeds, as it is stated: “And the people that they had acquired in Haran” (Genesis 12:5) – it teaches that Abraham would convert the men and Sarah would convert the women. “One gold ladle of ten shekels, filled with incense” (Numbers 7:80). “One gold ladle of ten shekels” – this is Abraham, who overcame his evil inclination and withstood ten ordeals with which the Omnipresent tested him. “Filled with incense” – as his actions were pleasant before the Omnipresent like the fragrance of the incense. “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:81). “One goat as a sin offering” (Numbers 7:82). “One young bull…” – it corresponds to the offerings that the Holy One blessed be He commanded him to prepare when He entered into the Covenant between the Parts with him, just as it says: “He said to him: Take Me a triple calf, and a triple female goat, [and a triple ram, and dove, and a pigeon.] (Genesis 15:9). “Bull” – corresponding to the calf; “ram” – corresponding to the triple ram; “one lamb” – corresponding to the dove and the young pigeon, which were the offering of the poor, instead of the lamb, which is the offering of the wealthy, as it is stated: “If her means do not suffice for a lamb, she shall take two doves, or two young pigeons, one as a burnt offering and one as a sin offering, and the priest shall atone for her, and she shall be purified” (Leviticus 12:8). That is why he sacrificed a lamb instead of a dove and a young pigeon, as there is no poverty in a place of wealth. “One goat…” – it corresponds to the “triple female goat.” “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Aḥira son of Einan” (Numbers 7:83). “And for the peace offering, two bulls” – it corresponds to Isaac and Rebecca, who were unflawed and children of kings. “Five rams, five goats, five lambs in their first year” – why were there three species: rams, goats, and sheep? They correspond to Jacob, Leah, and Rachel. Why were they of five each? It is because their tally totals fifteen, corresponding to Jacob, Leah, Rachel, and the twelve tribes. The concubines, because they called them maidservants, they did not enter into the tally. “This was the offering of Aḥira son of Einan” – since the Holy One blessed be He saw that he presented the offering in this order of the patriarchs, He began lauding his offering…. Rabbi Pinḥas ben Ya’ir said: It was corresponding to the generations that were from Adam the first man until the Tabernacle, and corresponding to the mitzvot that they were commanded, that the princes presented the offering. “One silver dish” (Numbers 7:13) – do not read it as kaarat but rather as akeret; this is Adam the first man, who was the root [ikaran] of the people. Rabbi Shemaya said: From where do you say that it is regarding Adam the first man that kaarat kesef is stated? It is because the tally of the years of Adam the first man was nine hundred and thirty years, and the numerical value of kaarat kesef is nine hundred and thirty. From where is it derived that Adam the first man lived nine hundred and thirty years? It is as it is stated: “All the days that Adam lived were nine hundred and thirty years, and he died” (Genesis 5:5). Why was it of silver? It is because he gave him six mitzvot, as it is stated: “The Lord God formed man of dust from the ground and breathed into his nostrils the breath of life…” (Genesis 2:7), and the Torah is called silver, as it is stated: “[The words of the Lord are pure words,] like silver purified in the furnace of the earth” (Psalms 12:7). Why is “one” stated in his regard? It is due to Eve, who was created from him, as it is stated: “He took one of his sides” (Genesis 2:21). “Its weight one hundred and thirty” – it corresponds to the one hundred and thirty years during which he withdrew from the woman and ultimately begat Seth, who was the first of his offspring, as it is stated: “Adam lived one hundred and thirty years, and begot a son in his likeness, after his image, and called his name Seth [Shet]” (Genesis 5:3), as from him the world was established [hushtat], as Abel and Cain were driven from the world. “Basin [mizrak]” (Numbers 7:13) – it corresponds to Noah, who was cast [shenizrak] out of the generation of the Flood. Why silver? It is because he was righteous in his generation, as it is stated: “As I have seen you to be righteous before Me in this generation” (Genesis 7:1). Another matter: Because of the mitzvot that he was commanded he was called “silver,” as it is stated: “But flesh with its life, its blood, you shall not eat” (Genesis 9:4). Rabbi Shemaya said: Corresponding to the years of Noah’s age when he produced offspring are equal to the total of “mizrak eḥad kesef” (Numbers 7:13). Go out and calculate their letters, and they total five hundred and twenty, corresponding to the five hundred years of Noah’s age when he produced offspring, as it is stated: “Noah was five hundred years old, and Noah begot…” (Genesis 5:32). This is the reason that he delayed procreating; it was due to the iniquity that he saw in his generation, until the Holy One blessed be He revealed to him the matter of the ark. At that moment he married a wife and produced offspring, and it was one hundred years from that year until the Flood. And that zayin and the word eḥad that total twenty beyond the five hundred are an allusion to the twenty years prior to Noah’s producing offspring that the decree of the Flood was decreed, just as it says: “Its days will be one hundred and twenty years” (Genesis 6:3). “Seventy shekels in the sacred shekel” (Numbers 7:13) – it corresponds to the seventy nations that emerged from him. Alternatively, why seventy? It corresponds to the beginning of the book of Genesis until the curse of the serpent, seventy verses. Rabbi Pinḥas said: Two enemies were not cursed until it completed seventy verses in their regard: The serpent and the wicked Haman. The serpent from “in the beginning” (Genesis 1:1) until “accursed are you beyond all the animals” (Genesis 3:14), seventy verses. Haman, from “after these matters, King [Aḥashverosh] promoted [Haman]” (Esther 3:1) until “they hanged Haman” (Esther 7:10), seventy verses. At the end of seventy, he was hanged at fifty. Another matter: It corresponds to the seventy holy names from “in the beginning” (Genesis 1:1) until the portion of the serpent. If you say that there is one more, “you will be like the great ones [elohim]” (Genesis 3:5) is not sacred. Another matter: It corresponds to the seventy years of age that Teraḥ was when he begot Abraham, as it is stated: “Teraḥ lived seventy years, [and he begot Abram]” (Genesis 11:26). There were two in two generations of seventy years: Kenan in one generation, “Kenan lived seventy years” (Genesis 5:12), and Teraḥ in a second generation. Another matter: It corresponds to the seventy days that they wept for Jacob the pious, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3). Another matter: It corresponds to the seventy holidays that the Holy One blessed be He gave to Israel: Seven days of Passover, eight days of the Festival, Rosh HaShana, Yom Kippur, the festival of Shavuot, and there are fifty-two Shabbatot in the solar year; that is seventy. Another matter: It corresponds to the seventy names of the Holy One blessed be He, the seventy names of Israel, the seventy names of the Torah, and the seventy names of Jerusalem. Another matter: It corresponds to the seventy years that Adam deducted from his years and gave to David son of Yishai, as he was supposed to have lived one thousand years, as it is stated: “For on the day that you eat of it you will die” (Genesis 2:17), and the day of the Holy One blessed be He is one thousand years, as it is stated: “For one thousand years in Your eyes are like yesterday as it passes, like a watch of the night” (Psalms 90:4). “Both of them full” (Numbers 7:13) – as both Adam and Noah received mitzvot and were righteous. That is “high-quality flour mixed with oil as a meal offering” (Numbers 7:13). “One gold ladle of ten shekels, filled with incense” (Numbers 7:14) – it corresponds to the ten sayings with which the world was created; and corresponds to the ten fundamental spheres; and corresponds to the ten generations from Adam to Noah, and the ten generations from Noah to Abraham; and corresponds to the Ten Commandments; and corresponds to the ten rulers over a person; and corresponds to the ten “generations [toledot]” (Genesis 6:9) in the Torah; and corresponds to the ten miracles that were performed on behalf of our ancestors in Egypt, and the ten miracles at the sea; and corresponds to the ten covenants mentioned in the portion of circumcision. (see Genesis17:2–14). “Filled with incense” (Numbers 7:14) – the verse is speaking corresponding to circumcision, as at the moment that Israel were circumcised in Egypt, as it is stated: “[I passed you,] and saw you wallowing in your blood, and I said to you: In your blood, you shall live; I said to you: In your blood, you shall live” (Ezekiel 16:6), the odor of the blood and the foreskin was as pleasant before the Holy One blessed be He as spices. Likewise, when Joshua circumcised them, the odor was, likewise, pleasant before the Holy One blessed be He. In that regard it is stated: “I will go to the mountain of myrrh” (Song of Songs 4:6) – this is the circumcision of Egypt, as they made a mountain of the foreskins, because they all needed to be circumcised, and it was pleasant before the Holy One blessed be He like the fragrance of pure myrrh, which was the first of the spices. “And to the hill of frankincense” (Song of Songs 4:6) – this is the circumcision of the arrival in the land of Canaan, as they made a hill of the foreskins, as it is stated: “At the hill of the foreskins” (Joshua 5:3), and their odor was as pleasant before the Holy One blessed be He as the fragrance of frankincense. That is, “filled with incense” – myrrh, which is the first of the spices of the incense, and frankincense, which was the last of spices of the incense. It mentioned both of them in the verse. “One young bull” (Numbers 7:15) – it corresponds to “He sent the young men of the Israelites, and they offered burnt offerings and sacrificed peace offerings of oxen to God” (Exodus 24:5). “One ram” (Numbers 7:15) – it corresponds to “It was the portion for Moses [from] the ram of investiture” (Leviticus 8:29). “One lamb” (Numbers 7:15) – it corresponds to the two daily offerings: “The one lamb you shall offer in the morning, [and the second lamb you shall offer in the afternoon]” (Exodus 29:39). “One goat as a sin offering” (Numbers 7:16) – it corresponds to the scapegoat that carries the iniquities of Israel. Another matter: “One young bull, [one ram, one lamb…as a burnt offering]” (Numbers 7:15) – there are three types of burnt offerings here, corresponding to the heavens, the earth, and the sea, and corresponding to them, the three patriarchs, Abraham, Isaac, and Jacob, were blessed: “I will multiply your descendants like the stars of the heavens” (Genesis 26:4); “I will render your descendants like the dust of the earth” (Genesis 13:16); “like the sand that is on the seashore” (Genesis 22:17). “One goat [use’ir]” (Numbers 7:16) – it corresponds to the Torah, in whose regard it is stated: “Like rainstorms [kisirim] on the grass” (Deuteronomy 32:2), to teach you that the entire world was created due only to the merit of the Torah. Another matter: Why did they sacrifice three species as a burnt offering? It corresponds to Noah, who took from all the animals and sacrificed burnt offerings, as it is stated: “He took from every pure animal, and from every pure bird, and offered up burnt offerings on the altar” (Genesis 8:20). Why did they not sacrifice birds? It is because there is no poverty in a place of wealth. Why a goat as a sin offering? It is because Noah sacrificed those burnt offerings only to atone for the curse of the earth, just as it says: “The Lord smelled the pleasing aroma, and the Lord said in His heart: I will not continue to curse the ground anymore on account of man…” (Genesis 8:21). Another matter: Why three species of burnt offering and one of sin offering? It corresponds to the four components of nature from which the Holy One blessed be He created the world; three are supernal, one above the other, and the fourth is earthly, the heaviest of them all. These are: The earth; it is the heaviest of them all, and corresponding to it, the goat is prepared. The water is above the earth. The atmosphere, from which the wind is formed, is above the water. And the fire is above the atmosphere, as the fire is the lightest of them all, as it ascends to the firmament. A mnemonic for this matter is: When the flame separates from the coal it gradually floats upward. Likewise, they say: Fire surrounds the entire world up until the firmament. Corresponding to the fire, the wind, and the water, which are supernal, three types of burnt offering were prepared. “And for the peace offering, two bulls” (Numbers 7:17) – it corresponds to the two altars that Jacob crafted, one in Beit El and one in Beersheba. “Five rams” (Numbers 7:17) – it corresponds to the five mighty ones of the world, and they are: “The sons of Zeraḥ: Zimri, Eitan, Heiman, Kalkol, and Dara; all of them were five” (I Chronicles 2:6). “Five goats, five lambs in their first year” (Numbers 7:17) – it corresponds to the altar; its width five cubits and its length five cubits. Alternatively, it corresponds to five senses and five perceptions. “This was the offering…” (Numbers 7:17) – that it says at the end of the offering of each and every prince is to say to you: Once they presented their offerings according to this order, the Holy One blessed be He began lauding their offerings and saying: This was the offering of each and every one. “This was the dedication of the altar, on the day that it was anointed, from the princes of Israel: Twelve silver dishes, twelve silver basins, twelve golden ladles” (Numbers 7:84). “This was the dedication of the altar, on the day that it was anointed” – was the entire dedication of the altar performed on the day that it was anointed? In fact, the dedication of the Temple was not completed until the completion of twelve days. Rather, the verse comes to teach you that all the tribes were equal and beloved as one before the Holy One blessed be He, as the Torah ascribed to them as though they all presented their offering together on the first day, to realize what is stated: “You are all fair, my love, and there is no blemish in you” (Song of Songs 4:7). “This was the dedication of the altar” – is it, perhaps, that it would continue to be anointed from now? The verse states: “This” – I say that it will not be anointed during the Messianic Era, but in the future it will be. It said: “This was the dedication of the altar after [it was anointed]” (Numbers 7:88), indicating that it will not be anointed in the future. Likewise, it says: “this is the anointment of Aaron and the anointment of his sons” (Leviticus 7:35) – is it, perhaps, that they would continue to be anointed from now? The verse states: “This” – to say that they will not be anointed. I still say: They will not be anointed during the Messianic Era, but in the future they will be. The verse states: “This” – they will never again be anointed in the future. How do I realize: “These are the two anointed ones” (Zechariah 4:14)? This is Aaron and David; this one seeks his priesthood, and that one seeks his kingship; Aaron seeks his priesthood, and David seeks his kingship. “On the day that it was anointed” – on the day that it was anointed, on that very day they presented their offering. Do you say that on the day that it was anointed, on that very day they presented their offering; or did it come to teach only that on the day it was anointed the priests merited receiving gifts, as it says: “That the Lord commanded to give them on the day He anointed them” (Leviticus 7:36), and Rabbi Shimon said: From where is it derived that Israel were separating priestly gifts from Mount Sinai, but Aaron and his sons did not acquire them until they were anointed with the anointing oil? The verse states: “That the Lord commanded to give them on the day He anointed them.” We learned that on the day that the Tabernacle was anointed, on that day, the priests acquired the gifts. Why does the verse state: “On the day that it was anointed”? It was on that day that Naḥshon son of Aminadav presented his offering. If it was on the day that it was anointed, is it, perhaps, that Naḥshon presented his offering before it was anointed? The verse states: “This was the dedication of the altar, on the day that it was anointed.” If it was “after it was anointed” (Numbers 7:88), is it, perhaps, after the passage of time? The verse states: “On the day that it was anointed.” We learned that on the day that it was anointed, on that very day the princes presented their offering, and it was after it was anointed. “From the princes of Israel” – the verse tells that just as they were all equal in one counsel, so they were equal in merit. Rabbi Shimon says: Why does the verse state: “From the princes of Israel”? It teaches that they contributed at their own initiative and that the offerings of all of them were equal; just as it was regarding their length, so it was regarding their width, and so regarding their weight. No one of them presented an offering more than his counterpart, as had one of them presented an offering more than his counterpart, none of their offerings would have overridden Shabbat. The Holy One blessed be He said to them: Each of you accorded honor to his counterpart, and I will accord honor to you that you will present an offering on the day of My Shabbat, so that there will be no interruption between your offerings. “Twelve silver dishes” – these are what they contributed, and no disqualification befell any of them. Rabbi Yudan said: Did they not present an offering of one dish, one basin, and one ladle on the day that it was anointed? Why does the verse state: “Twelve silver dishes, twelve silver basins, twelve golden ladles”? It is, rather, that the verse ascribes to them as though they all presented their offerings on the first day and as though they all presented their offerings on the last day. “One hundred and thirty was each silver dish, and seventy each basin; all the silver of the vessels was two thousand and four hundred, in the sacred shekel” (Numbers 7:85). “One hundred and thirty was each silver dish…all the silver of the vessels was two thousand and four hundred” – is it not known that they were two thousand four hundred? Why does the verse need to say their total weight? It is to say that, perhaps, when one weighs them together they were more, but when one weighs them one at a time, they would be lacking? That is why the verse says the weight of each and every one and the weight of all of them together, as they were neither less nor more. “In the sacred shekel” – why is it stated? It is because it is stated: “His offering was one silver dish…” (Numbers 7:13). I have only the basin, in whose regard “in the sacred shekel” (Numbers 7:13) is explicit; a dish, from where is it derived? The verse states: “All the silver of the vessels was two thousand and four hundred, in the sacred shekel.” Why did it need to say in their regard “each…dish,” “each basin”? Rather, it teaches that they would sanctify what would fall into them, and they could become disqualified due to impurity and due to remaining overnight. Likewise it says: “Its dishes and its spoons and its tubes and its supports, with which it will be covered” (Exodus 25:29). With them they would cover it. But is it not already stated: “And the covering tubes” (Numbers 4:7)? How do I realize “with which it will be covered”? Rather, it teaches that they would sanctify what would fall into them, and they could become disqualified due to impurity and due to remaining overnight. “Twelve golden ladles, full of incense, ten each ladle, in the sacred shekel; all the gold of the ladles was one hundred and twenty” (Numbers 7:86). “Twelve golden ladles…” – why is it stated? It is because it says: “One gold ladle of ten shekels” (Numbers 7:14) but you do not know whether it is gold and its weight is silver, or is it of silver and its weight is of gold. When it says: “All the gold of the ladles was one hundred and twenty,” you should not say like the latter formulation, but rather according to the former formulation. They ascribe to each and every one of them that he presented an offering of twelve ladles, and these were the ones that they donated and no disqualification befell them. “All the cattle for the burnt offering: twelve bulls, twelve rams, twelve lambs in their first year, and their meal offering, and twelve goats as a sin offering” (Numbers 7:87). “All the cattle for the burnt offering: twelve bulls” – why is it stated? It is because it says: “One young bull” (Numbers 7:15), and I do not know whether it is fit to be a burnt offering or not, because “as a burnt offering” (Numbers 7:15) is stated only regarding the lamb. From where is it derived that all of them were fit to be a burnt offering? That is why it said: “All the cattle for the burnt offering”; it is to tell you that all of them were fit to be a burnt offering. They ascribe to each and every one of them as though he sacrificed twelve bulls. These were the ones that they donated, and no disqualification befell any of them. “Twelve rams, twelve lambs” – the verse inserted the rams between the bulls and the lambs to say: Just as the bulls and the lambs that were designated as burnt offering are all fit to be burnt offerings, so too, the rams were all fit to be burnt offerings. They ascribe to each and every one of them as though he sacrificed twelve rams and twelve lambs. These were the ones that they donated, and no disqualification befell any of them. “And all the cattle of the peace offerings: twenty-four bulls, sixty rams, sixty goats, sixty lambs in their first year. This was the dedication of the altar, after it was anointed” (Numbers 7:88). “And all the cattle of the peace offerings: twenty-four bulls” – why is it stated? It is because it says: “And for the peace offering, two bulls” (Numbers 7:17); it tells us that all of them were fit to be peace offerings. Or, cattle, in whose regard it is explicit, are fit to be peace offerings, but rams, goats, and lambs were not fit to be peace offerings. The verse states: “And all the cattle of the peace offerings.” If it is not a matter relevant to the cattle, apply the matter to rams, goats, and lambs, that they are all fit to be peace offerings. They ascribe to each and every one of them as though he sacrificed twenty-four bulls, sixty rams, sixty goats, and sixty lambs. These were the ones that they donated, and no disqualification befell any of them. Rabbi Pinḥas ben Ya’ir said: Twelve silver dishes, twelve silver basins, twelve golden ladles, twelve cattle, twelve rams, twelve lambs, twelve goats correspond to twelve constellations, corresponding to twelve months of the solar year and twelve months of the lunar year, correspond to the twelve tribes, the twelve princes, twelve implementers of the soul, and the twelve loaves of showbread on the Table. “All the silver of the vessels was two thousand and four hundred, in the sacred shekel” (Numbers 7:85) – from when the world was created until Moses was thirty-two years old, when he began to instruct Israel in Egypt, were two thousand four hundred years. “Twelve golden ladles” (Numbers 7:86) that weigh one hundred and twenty – it corresponds to the days of Moses the pious. Likewise <all> the living offerings correspond to these: Bulls correspond to kings; rams correspond to princes; goats correspond to chiefs, deputies, and governors; and lambs correspond to officials and “the Keretites and the Peletites” (II Samuel 8:18). Twenty-four bulls of the peace offerings corresponded to the twenty-four books, and the twenty-four priestly watches, and atonement for the twenty-four thousand who perished due to Baal Peor (see Numbers 25:9). “Sixty rams, sixty goats, sixty lambs” – they corresponded to the sixty myriads; and corresponded to the esoterica [sod], whose numerical value is sixty; and corresponded to “they are sixty queens” (Song of Songs 6:8); corresponded to the second Temple, which was built sixty by sixty: “Its height shall be sixty cubits and its width sixty cubits” (Ezra 6:3); and Elisha served Israel sixty years; corresponded to the “sixty cities, the entire region of Argov” (Deuteronomy 3:4); “Isaac was sixty years old” (Genesis 25:26); corresponding to the sixty letters of the Priestly Benediction, as it is stated: “Sixty warriors surrounding it” (Song of Songs 3:7). The offering of each and every prince was peace offerings of three species, fifteen for each of them, corresponding to the verse: “May the Lord bless you” (Numbers 6:24), which contains fifteen letters. Each and every species was of five each, corresponding to the fact that each and every verse is five letters longer than its predecessor. How so? The verse “may…bless you” is fifteen letters. The next verse has five letters more, as it consists of twenty letters. “May the Lord lift His countenance” (Numbers 6:26) is five letters longer than it, as it is twenty-five letters. Because it concludes the Priestly Benediction with peace: “And grant you peace” (Numbers 6:26), that is why they sacrificed peace offerings corresponding to them. “Sixty rams, sixty goats, sixty lambs” – that is one hundred and eighty, corresponding to the years of Isaac. “This was the dedication of the altar after it was anointed” – if it was “on the day that it was anointed” (Numbers 7:84), is it, perhaps, before it was anointed? The verse states: “After it was anointed.” From here you learn on the day that it was anointed, and after it was anointed, the princes began to present their offerings. “And when Moses came into the Tent of Meeting to speak with Him, he heard the Voice speaking with him from above the Ark cover that was upon the Ark of the Testimony, from between the two cherubs; and He spoke to him” (Numbers 7:89). “And when Moses came into the Tent of Meeting to speak with Him…” – one verse says: “And when Moses came into the Tent of Meeting to speak with Him…,” and one verse says: “Moses could not come into the Tent of Meeting…” (Exodus 40:35). It is impossible to say: “When Moses came,” as it is already stated: “Moses could not come.” It is impossible to say: “Moses could not come,” as is already stated: “When Moses came…” It is reconciled: “Because the cloud rested upon it” (Exodus 40:35). Say now: As long as the cloud was there, Moses would not enter there. When the cloud departed, he would enter to speak with Him. Likewise it says: “The priests were unable to stand and serve due to the cloud, as the glory of the Lord filled the House of the Lord” (I Kings 8:11) – it teaches that permission was given to the angels of destruction to destroy. Likewise, it says: “I will cover you with My hand until I pass” (Exodus 33:22) – from here that permission was given to the angels of destruction to destroy. Likewise it says: “That I took an oath in My wrath that they would not come to My resting place” (Psalms 95:11) – but when My wrath abates, they will come to My resting place. “Into the Tent of Meeting to speak with Him” – why is it stated? Because it says: “The Lord spoke to him from the Tent of Meeting” (Leviticus 1:1), I hear that it was actually from the Tent of Meeting. The verse states: “I will commune with you there and I will speak with you from upon the Ark cover…” (Exodus 25:22). It is impossible to say: “From the Tent of Meeting,” as it is already stated: “From upon the Ark cover.” It is impossible to say: “From upon the Ark cover,” as it is already stated: “From the Tent of Meeting.” In what way can both of these verses be realized? This is a principle of the Torah: Two verses, one opposing the other and they contradict one another, they remain in place until another verse comes and reconciles between them. Why does the verse state: “And when Moses came into the Tent of Meeting to speak with Him”? The verse tells us that Moses would enter and stand in the Tent, and a Voice descended from Heaven like a stream of fire between the two cherubs, and he would hear the Voice speaking to him, from within. “To speak with Him” – Rabbi Yehuda ben Beteira said: Thirteen sayings were stated in the Torah to Moses and Aaron, and corresponding to them there were thirteen exclusionary phrases, to teach you that it was not stated to Aaron, but rather to Moses that he should say to Aaron. They are: “And when Moses came into the Tent of Meeting to speak with Him, he heard the Voice speaking with him…from between the two cherubs and He spoke to him.” “I will commune with you there and I will speak with you” (Exodus 25:22). “Where I will commune with you” (Exodus 30:36). “That I will speak with you there” (Exodus 29:42). “On the day of His commanding” (Leviticus 7:38). “What he would be commanded” (Exodus 34:34). “Everything that I will command you to the children of Israel” (Exodus 25:22). “It was, on the day that the Lord spoke to Moses in the land of Egypt” (Exodus 6:28). “These are the generations of Aaron and Moses on the day that the Lord spoke with Moses on Mount Sinai” (Numbers 3:1). “The Lord spoke to him from the Tent of Meeting, saying” (Leviticus 1:1). These are thirteen exclusionary phrases; it excludes Aaron from all of them. Rabbi Yosei HaGelili says: In three places speech to Moses is stated in the Torah; in the land of Egypt, at Mount Sinai, and at the Tent of Meeting. In the land of Egypt, what does it say? “It was, on the day that the Lord spoke to Moses in the land of Egypt” (Exodus 6:28). It excluded Aaron from the speech in the land of Egypt. At Mount Sinai, what does it say? “These are the generations of Aaron and Moses on the day that the Lord spoke with Moses on Mount Sinai” (Numbers 3:1). It excluded Aaron from the speech at Mount Sinai. At the Tent of Meeting, what does it say? “The Lord spoke to him from the Tent of Meeting, saying” (Leviticus 1:1). It excluded Aaron from the speech at the Tent of Meeting. “And when Moses came into the Tent of Meeting to speak with Him” – it is taught: “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10) – in Israel one has not arisen, but among the nations of the world he has arisen, so that there will not be recourse for the nations of the world to say: Had we had a prophet like Moses, we would have worshipped the Holy One blessed be He. What prophet did they have like Moses? This was Bilam son of Beor. However, there is a disparity between Moses’ prophecy and Bilam’s prophecy. There were three qualities that existed in Moses that did not exist in Bilam. Moses would speak with Him standing, as it is stated: “But you, stand here with Me and I will speak to you…” (Deuteronomy 5:28). With Bilam, He would speak to him only when he was fallen, as it is stated: “Fallen with open eyes” (Numbers 24:4). Moses, He would speak to him mouth to mouth, as it is stated: “Mouth to mouth I will speak to him” (Numbers 12:8), but regarding Bilam, “the utterance of one who hears the sayings of God” (Numbers 24:4), as he would not speak to him mouth to mouth. Moses, He would speak to him face-to-face, as it is stated: “The Lord would speak to Moses face-to-face” (Exodus 33:11), but with Bilam, he would speak in parables, just as it says: “He proclaimed his parable and said…” (Numbers 23:7). There were three qualities that existed in Bilam that did not exist in Moses. Moses would not know who was speaking with him; Bilam would know who was speaking with him, as it is stated: “The utterance of one who hears the sayings of God, the vision of the Almighty he will see” (Numbers 24:4). Moses did not know when the Holy One blessed be He would speak with him, but Bilam would know when the Holy One blessed be He would speak with him, as it is stated: “He knows the knowledge of the Most High” (Numbers 24:16). They stated a parable: It is analogous to the king’s slaughterer, who knew what the king would offer on his table and knew how many expenditures the king would outlay for his table. So, Bilam would know what the Holy One blessed be He was destined to speak with him. Bilam, He would speak with him whenever he wished, as it is stated: “Fallen with open eyes” (Numbers 24:4). He would fall on his face and immediately, he was open eyed regarding what he asked. But Moses, He would not speak with him whenever he wished. Rabbi Shimon says: To Moses, too, He would speak whenever he wished, as it is stated: “And when Moses came into the Tent of Meeting to speak with Him,” immediately, “he heard the Voice speaking with him.” “He heard the Voice speaking with him” – was it, perhaps, a low-volume voice? The verse states: “The Voice.” It is not stated: “Voice,” but rather, “the Voice.” It was the Voice that is articulated in the verses. What is the Voice that is articulated in the verses? “The voice of the Lord is mighty; the voice of the Lord is majestic. The voice of the Lord breaks cedars.… The voice of the Lord hews flames of fire. The voice of the Lord makes the desert tremble; [the Lord makes the wilderness of Kadesh tremble.] The voice of the Lord causes deer to calve” (Psalms 29:4–5, 7–9). Is it, perhaps, that they would hear it from without? The verse states: “The Lord spoke to him from the Tent of Meeting” – it teaches that the Voice would cease and would not emerge outside the Tent. Similarly, you say: “The sound of the wings of the cherubs was heard until the outer courtyard” (Ezekiel 10:5). Is it, perhaps, because it was a low-volume sound? The verse states: “Like the sound of God Almighty when He speaks” (Ezekiel 10:5). If so, why is it stated: “Was heard until the outer courtyard”? It is, rather, that when it would reach the outer courtyard, it would cease. Rabbi Eliezer says: It says: “I will commune there with the children of Israel, and it will be sanctified with My glory” (Exodus 29:43) – I am destined to commune with them and to be sanctified through them. When? This is on the eighth day, as it is stated: “The entire people saw, raised their voice in praise, and fell upon their faces” (Leviticus 9:24); or, is it only to give them a place of communion for speech? The verse states: “I will commune with you” (Exodus 25:22) – communion was with you, but there was no communion for all of Israel. Perhaps, I will exclude Israel, who were not fit to ascend the mountain, but I will not exclude the elders, who were fit to ascend the mountain. Perhaps, I will exclude the elders, who were not seen in the speech with Moses, but I will not exclude Aaron’s sons, who were seen when the speech came to Moses. I will exclude Aaron’s sons, who were seen when the speech came to Moses, but I will not exclude Aaron, who communed in the speech with Moses. The verse states: “I will commune with you there” – the communion was with you, but for all of them there was no communion. Perhaps, I will exclude them from communion but will not exclude them from the speech. The verse states: “I will speak with you” (Exodus 25:22). Perhaps, I will exclude Israel but I will not exclude the elders. Perhaps, I will exclude the elders, but I will not exclude the sons of Aaron. Perhaps, I will exclude the sons of Aaron, but I will not exclude Aaron himself. The verse states: “To speak to you” (Exodus 29:42) – the speech was with you, but the speech was not with all of them. Is it, perhaps, that they would not hear the speech, but they would hear the voice? The verse states: “He heard the Voice speaking with him” – the Voice to him, “the Voice…with him.” Perhaps, I will exclude Israel, but I will not exclude the elders. Perhaps, I will exclude the elders, but I will not exclude the sons of Aaron. Perhaps, I will exclude the sons of Aaron, but I will not exclude Aaron himself. The verse states: A Voice to him. I will exclude them all, but I will not exclude the ministering angels, as Moses was unable to enter their domain and their place until he is called. The verse states: The Voice to him, “the Voice…with him.” Moses would hear the Voice, but all these would not hear the Voice. Is it, perhaps, that the Holy One blessed be He would speak with him, but would not call him first? The verse states: “[The Lord] called to Moses, and spoke” (Leviticus 1:1) – He had the call precede the speech. It is common courtesy that a person should not speak to another unless he calls him first. It is only logical; speech is stated at the Tent of Meeting, and speech is stated at the bush. Just as regarding the speech stated at the bush, calling preceded speech, as it is stated: “God called to him from the midst of the bush” (Exodus 3:4), so too, [regarding] the speech stated at the Tent of Meeting, calling preceded speech. No; if you said regarding the bush that was the beginning of speech, would you say the same regarding the speech at the Tent of Meeting, which was not the beginning of speech? The speech at Mount Sinai will prove that it is not so, as it was not the beginning of speech, and calling preceded speech. No; if you said regarding Mount Sinai that was to all Israel, would you say this regarding the Tent of Meeting which was not to all Israel? You derive from a paradigm; the defining characteristic of the bush, which was the beginning of speech, is not like the defining characteristic of speech at Mount Sinai, which was not the beginning of speech, and the defining characteristic of Mount Sinai that was to all Israel, is not like the defining characteristic of the bush, which was not to all Israel. The common denominator between them is that they are speech from the Holy One to Moses, and calling preceded speech, so, everything that is speech from the Holy One to Moses, we will have calling precede speech. Maybe [we will claim], what is the common denominator between them? [It is] that they are speech, in fire, from the Holy One to Moses, and calling preceded speech; so too, everything that is speech, in fire, from the Holy One to Moses, calling will precede speech, excluding speech at the Tent of Meeting, which was not in fire. The verse states: “Called…and spoke”; calling preceded speech. Is it, perhaps, that there was calling only for this speech alone? From where is it derived regarding all the speech in the Torah? The verse states: “From the Tent of Meeting” (Leviticus 1:1) – anything that is from the Tent of Meeting, calling precedes speech. Is it, perhaps that there was calling only for speech alone; from where is it derived even for sayings (Leviticus 16:2) and commands (Numbers 28:2)? Rabbi Shimon said: The verse teaches: [Rather than writing,] “Speak,” [the verse writes,] “and He spoke” (Leviticus 1:1), to include even sayings and commands. Is it, perhaps, even for pauses? The verse states: “And He spoke” (Leviticus 1:1) – for speech there was calling, but there was no calling for pauses. What purpose did the pauses serve? It was to provide respite for Moses to deliberate between one portion and another and between one matter and another. The matter can be inferred a fortiori: If one who hears from the mouth of the Holy One blessed be He and speaks by means of the Divine Spirit is required to deliberate between one portion and another and between one matter and another, all the more so a layman who hears from a layman. From where is it derived that all the callings were, “Moses, Moses”? The verse states: “God called to him from the midst of the bush, and He said: Moses, Moses” (Exodus 3:4). From where is it derived that to each and every calling, he would answer: Here I am? The verse states: “He said: Moses, Moses, and he said: Here I am” (Exodus 3:4). The verse need not have stated: “And he said: [Here I am],” but rather, “and he answered: Here I am.” Why does the verse state: “And he said”? It teaches that to each calling, he would say: “Here I am.” “Moses, Moses” (Exodus 3:4); “Abraham, Abraham” (Genesis 22:11); “Jacob, Jacob” (Genesis 46:2); “Samuel, Samuel” (I Samuel 3:10) – it is an expression of love and an expression of urging. Alternatively, “Moses, Moses” – he was Moses before He spoke with him, and Moses after He spoke with him. “From above the Ark cover that was upon the Ark of the Testimony” – why is it stated? It is because it says elsewhere: “The Lord spoke with him from the Tent of Meeting” (Leviticus 1:1); is it perhaps from the entire structure? The verse states: “From above the Ark cover that was upon the Ark of the Testimony.” If it is from above the Ark cover, is it, perhaps, from over the entire Ark cover? The verse states: “From between the two cherubs” – this is the statement of Rabbi Akiva. Rabbi Shimon ben Azai said: I am not as one who is rebutting the statement of my teacher, but rather, as one adding to his statement. The Glory, in whose regard it is stated: “Do I not fill the heavens and the earth, the utterance of the Lord?” (Jeremiah 23:24), see the love of Israel, what [honor] it caused them: this extensive Glory constricted itself to speak from upon the Ark cover between the two cherubs. Rabbi Dosa says: The verse says: “For man cannot see Me and live” (Exodus 33:20) – during their lifetimes they do not see, but they see at the time of their death. Likewise it says: “All who descend to the dust will kneel before Him, those to whose soul He has not given life” (Psalms 22:30). Rabbi Akiva says: “For man cannot see Me and live” – even the beasts that bear His throne have not seen the Glory. Rabbi Shimon ben Azai said: I am not as one who is rebutting the statement of my teacher, but rather, as one adding to his statement. “For man cannot see Me and live” – even the ministering angels, whose life is eternal life, do not see the Glory. “And He spoke to him” – but not to the ministering angels who were there. The verse tells us that the Voice would emerge from the mouth of the Holy One blessed be He like a stream into Moses’ ear. The angels were between them but did not hear it. Likewise it says: “God thunders wondrously with His voice” (Job 37:5). That is, “and He spoke to him.”

“Speak to Aaron, and say to him: When you kindle the lamps, toward the front of the candelabrum, the seven lamps shall illuminate” (Numbers 8:2). “When you kindle” – we find in many places that the Holy One blessed be He commanded regarding the lamps and their kindling with olive oil: “You shall command the children of Israel, and they shall take for you pure virgin olive oil ]for the light, to kindle a lamp continually[” (Exodus 27:20). Likewise it says: “On the pure candelabrum, he shall arrange the lamps” (Leviticus 24:4). Here, too, “when you kindle the lamps.” That which the verse states: “The Lord is desirous of him because of his righteousness; he will render the Torah great and glorious” (Isaiah 42:21). The Holy One blessed be He said to Moses: ‘It is not because I need the lamps that I cautioned you regarding the lamps, but rather to accord them merit,’ as it is stated: “And the light rests with Him” (Daniel 2:22), and it is written: “Even darkness does not darken for You, and night, like day, illuminates. Darkness and light are the same” (Psalms 139:12). It comes to teach you that He does not need the lamps of flesh and blood. Know that when a person builds a house, he crafts windows that are narrow from without and wide from within. Solomon, who built the Temple, did not do so, but rather, he crafted windows that are narrow from within and wide from without, so that the light would emerge from the Temple and illuminate outside, as it is stated: “He made for the House recessed narrowing windows” (I Kings 6:4). This is to inform you that He is all light and does not need their light. Why, then, did He command you? It is to accord you merit. That is why it is stated: “When you kindle the lamps.” That is, “The Lord is desirous of him because of his righteousness.” Moreover, [God said:] ‘If you are vigilant in kindling the lamps before Me, I will illuminate for you with a great light in the future.’ That is why it is stated: “Arise, shine, for your light has come…. Nations will walk by your light and kings by the radiance of your shining” (Isaiah 60:1, 3). “When you kindle the lamps” – you find twelve tribes that presented offerings for the dedication of the altar. The tribe of Levi did not present anything, and they were troubled, and were saying: ‘Why were we distanced from presenting an offering for the dedication of the altar?’ This is analogous to a king who made a feast and he invited artisans. There was one who was beloved to him, whom he loved excessively, whom he did not invite with them. He was troubled and was saying: ‘Does the king, perhaps have something in his heart against me, that he failed to invite me to any of these feasts?’ When those days of feast ended, he summoned that beloved one. He said to him: ‘I made a feast for all the residents of the province, but for you, alone I will make a feast. Why? It is because you are my beloved.’ So, [with respect to] the King of kings, the Holy One blessed be He. You find that twelve tribes presented offerings for the dedication of the altar and the Holy One blessed be He accepted them, as it is stated: “Take from them” (Numbers 7:5). But the tribe of Levi did not present an offering. When the dedication of the altar was completed, the Holy One blessed be He said to Aaron and his sons: ‘All the tribes performed the dedication, but your tribe did not perform.’ Therefore, “Speak to Aaron, and say to him: When you kindle,” and then: “Take the Levites” (Numbers 8:6). Another matter, “when you kindle” – you find that Moses encountered difficulty in the crafting of the candelabrum more than he did with all the [other] Tabernacle vessels, until the Holy One blessed be He showed him with His finger. Likewise, regarding the hoofs of a kosher and non-kosher animal, as it is stated: “This is the beast that you shall eat” (Leviticus 11:2); “this you shall not eat” (Leviticus 11:4), and He showed him with His finger. Likewise, regarding the [new] moon: “This month is for you” (Exodus 12:2). Likewise regarding the candelabrum: “This is the crafting of the candelabrum, hammered [miksha] gold” (Numbers 8:4). In other words, how difficult [kasha] it is to craft, as Moses toiled greatly in its regard. Since he encountered difficulty, the Holy One blessed be He said to him: ‘Take a gold talent, cast it into the fire, remove it, and it will be crafted on its own,’ as it is stated: Its knobs and its flowers, its cups, and its shaft “were from it” (Exodus 37:17). He would strike with the hammer and it would be crafted on its own. That is why it says: “Hammered it shall be crafted [tei’aseh]” (Exodus 25:31); it is written with a yod and it is not written te’aseh, In other words, it shall be crafted on its own. Moses took the talent and cast it into the fire. Moses said: ‘Master of the universe, the talent is in the fire. Just as You will it, so it will be crafted.’ Immediately, the candelabrum emerged, crafted in accordance with its specifications. That is why it is written: “Like the vision that the Lord showed Moses” (Numbers 8:4); “so Moses crafted the candelabrum” is not written here, but rather, “so was it made” without elaboration. Who crafted it? It was the Holy One blessed be He. That is why the Holy One blessed be He said to Moses: ‘If you cautioned them to kindle it before Me, I will protect your souls from all evil matters,’ as souls were likened to lamps, as it is stated: “The spirit of man is the lamp of the Lord” (Proverbs 20:27). And it is stated: “When you kindle the lamps.” That which the verse said: “For You light my lamp” (Psalms 18:29) – Israel said before the Holy One blessed be He: ‘Master of the universe, You say that we should illuminate before You, but You are the light of the world, and light resides with You, as it is written: “And the light rests with Him” (Daniel 2:22). But you say: “Toward the front of the candelabrum the seven lamps shall illuminate”’ (Numbers 8:2). That is: “For You light my lamp.” The Holy One blessed be He said to them: ‘It is not that I need you, but rather that you shall illuminate for Me the way that I illuminated for you. Why? It is to elevate you before the nations, so they will say: See how Israel illuminates for the One who illuminates for the entire world.’ To what is this matter comparable? It is to a sighted man and a blind man who were walking along the way. The sighted man said to the blind man: ‘When we enter the house, kindle this lamp, and illuminate for me.’ The blind man said to him: ‘If I may; when we were on the way, you supported me. Until we entered the house, you were accompanying me. Now you say: Kindle this lamp and illuminate for me?’ The sighted man said to him: ‘It is so you will not be beholden to me for having accompanied you along the way; that is why I said to you: Illuminate for me.’ So, the sighted man, this is the Holy One blessed be He, as it is stated: “They are the eyes of the Lord that rove over the entire earth” (Zechariah 4:10). The blind man, this is Israel, as it is stated: “We grope a wall like the blind” (Isaiah 59:10). The Holy One blessed be He would lead them and illuminate for them, as it is stated: “The Lord was going before them by day [in a pillar of cloud…and by night in a pillar of fire, to illuminate for them]” (Exodus 13:21). When the Tabernacle stood, the Holy One blessed be He called Moses and said to him: ‘Illuminate for Me,’ as it is stated: “Kindle [behaalotekha] the lamps” – in order to elevate [le’alot] you. What is written prior to this matter? It is as it is stated: “It was on the day that Moses concluded…the princes of Israel presented…” (Numbers 7:1–2), and then: “Speak to Aaron, and say to him: When you kindle the lamps.” That is what the verse said: “Fear the Lord, His holy ones, for there is no lack for those who fear Him” (Psalms 34:10). You find above eleven tribes presented their offering, the tribe of Ephraim presented its offering, and all the princes presented their offering except for the prince of Levi. Who was the prince of Levi? This is Aaron, as it is stated: “And Aaron's name you shall write upon the staff of Levi” (Numbers 17:18). But Aaron did not present an offering with the princes and would say: ‘Woe is me. Perhaps it is because of me that the Holy One blessed be He is not accepting the tribe of Levi.’ The Holy One blessed be He said to Moses: ‘Go and say to Aaron: Fear not. You are designated for greater than this. That is why it is stated: “When you kindle the lamps.” The offerings, as long as the Temple is standing, they are in practice. But the candles, forever, “toward the front of the candelabrum…shall illuminate,” and all the blessings that I gave you to bless My children, are never voided.’ Another matter, “toward the front of the candelabrum, the seven lamps shall illuminate” – you must not demean the candelabrum. That is: “For who scorns the day of small things? They will rejoice and see the tin lump of the plumb line in the hand of Zerubavel. These seven…” (Zechariah 4:10). “These” – these are the candelabrum. “Seven,” – these are the seven lamps, corresponding to the seven planets that “rove throughout the earth” (Zechariah 4:10). They are so dear, you must not demean them. This is why it is stated: “Toward the front of the candelabrum, the seven lamps shall illuminate” – so your inclination will not mislead you to say that He needs the light. See what is written regarding the windows: “There were narrowing windows for the cells and for their pillars from within…and likewise for the halls…like those windows [kehaḥalonot]” (Ezekiel 40:16, 25). Kaḥalonot is not written here, but rather kehaḥalonot, that they shall be wide from without and narrow from within, so they can cause the light to emerge outward. Rabbi Berekhya HaKohen said in the study hall of Rabbi: This lightning is a product of the supernal fire, and it emerges and illuminates the entire world, as it is stated: “The likeness of the creatures, their appearance was like fiery coals, burning like the appearance of torches…and from the fire, lightning would emerge” (Ezekiel 1:13), and illuminate the entire world, and I need your light? Why, then, did I say it to you? It is in order to elevate you. Rabbi Ḥanina said: The Holy One blessed be He said: ‘The eyes that you possess have in them white and black, and you do not see through the white, but rather, through the black. If your eyes, that have in them black and white, you see only through the black, the Holy One blessed be He, who is completely light, does He need your light?’ Another matter, “toward the front of the candelabrum” – flesh and blood kindles from a kindled lamp. Could he, perhaps, kindle from darkness? It is stated: “Darkness upon the face of the deep” (Genesis 1:2). What is written thereafter? “God said: Let there be light” (Genesis 1:3). [God said:] ‘From the darkness I produced light, and I need your light? I said it to you only to elevate you: “to kindle a lamp continually”’ (Exodus 27:20). Another matter, “when you kindle” – that is what the verse said: “Even darkness does not darken for You, and night, like day, illuminates. Darkness and light are the same” (Psalms 139:12), and to us, He says: “When you kindle”? To what is the matter comparable? It is to a king who had a beloved one. The king said to him: ‘Know that I will be dining with you; go and prepare for me.’ His beloved went and prepared a common bed, a common lamp, and a common table. When the king came, his attendants came with him, they encircled him from this side and that side, with a golden lamp before him. When his beloved saw all the grandeur, he was ashamed, and hid everything that he had prepared for him, as it was all for commoners. The king said to him: ‘Did I not say to you that I am dining with you? Why did you not prepare anything for me?’ His beloved said to him: ‘I saw all this grandeur that came with you, and I was ashamed and hid everything that I had prepared, as they were common vessels.’ The king said: ‘As you live, I reject everything that I brought, and due to my love for you, I will use only yours.’ Likewise, the Holy One blessed be He is all light, as it is stated: “And the light rests with Him” (Daniel 2:22). He said to Israel: ‘Prepare for Me a candelabrum and lamps.’ What is written there? “They shall craft a Sanctuary for Me and I will dwell in their midst” (Exodus 25:8). “You shall craft a candelabrum of pure gold” (Exodus 25:31).When they crafted it, the Divine Presence came. What is written there? “Moses was unable to enter the Tent of Meeting” (Exodus 40:35). Immediately, He called to Moses: “When Moses came into the Tent of Meeting to speak with Him, he heard the Voice speaking with him” (Numbers 7:89). What did He speak with him? “When you kindle the lamps.” Israel said: “Send Your light and Your truth; they will guide me” (Psalms 43:3). Great is the light of the Holy One blessed be He. The sun and the moon illuminate the world. From where do they illuminate? It is from the sparks of the supernal light that they take, as it is stated: “By the light of Your arrows they will go, by the glow of the flash of Your spear” (Habakkuk 3:11). Great is the supernal light, as only one one-hundredth of it was given to humanity, as it is stated: “He knows what [ma] is in the darkness” (Daniel 2:22). That is why I crafted the sun and the moon, so they will illuminate before you, as it is stated: “God set them in the firmament of the heavens to illuminate” (Genesis 1:17). “Toward the front of the candelabrum, the seven lamps shall illuminate” – David said: “Life is in the light of the king's countenance” (Proverbs 16:15). Rabbi Yaakov ben Rabbi Yosei said: Joy is withheld from the wicked and given to Israel, as the Holy One blessed be He compelled Himself to reside with flesh and blood, with a lamp. As He said to them: “Toward the front of the candelabrum, [the seven lamps] shall illuminate.” Rabbi Levi bar Rabbi says: A pure candelabrum descended from Heaven, as the Holy One blessed be He said to Moses: “Craft a candelabrum of pure gold” (Exodus 25:31). He said to Him: ‘How shall we craft it?’ He said to him: “The candelabrum shall be crafted hammered” (Exodus 25:31). Nevertheless, Moses encountered difficulty. He descended and forgot its crafting. He ascended and said ‘how shall we craft it?’ He said to him: “The candelabrum shall be crafted hammered.” Nevertheless, Moses encountered difficulty. He descended and forgot. He ascended and said: ‘My Master, I forgot it.’ He showed it to Moses but he still encountered difficulty with it. He said to him: “See and craft” (Exodus 25:40), until He took a candelabrum of fire and showed him its crafting. Nevertheless, it was difficult for Moses. The Holy One blessed be He said to him: ‘Go to Betzalel and he will craft it.’ He said to Betzalel and he crafted it immediately. He wondered and said: ‘I, several times the Holy One blessed be He showed it to me, but I encountered difficulty in crafting it. But you, who did not see, crafted it on your own. Betzalel, were you standing in God’s shadow [betzel el] when the Holy One blessed be He showed me its crafting?’ That is why, when the Temple was destroyed, the candelabrum was sequestered. This is one of the five items that was sequestered: The Ark, the candelabrum, the fire, the Divine Spirit, and the cherubs. When the Holy One blessed be He will, in His mercy, rebuild His Temple and His Sanctuary, He will restore them to their place to bring joy to Jerusalem, as it is stated: “Wilderness and wasteland will be glad; the desert will rejoice” (Isaiah 35:1); “It will blossom and rejoice” (Isaiah 35:2). “Take the Levites from among the children of Israel, and purify them” (Numbers 8:6). “Take the Levites” – Halakha, how many strings were on the lute that the Levites would play? Rabbi Yehuda said: There were seven strings on the lute, as it is stated: “Abundant [sova] joy in Your presence, [eternal] pleasure” (Psalms 16:11). Do not read it as abundant, but rather as seven [sheva] joys. Likewise, David said: “Seven times a day do I praise You for Your righteous ordinances” (Psalms 119:164). But in the messianic era it will become eight, as David said regarding the melody: “For the conductor: With instrumental music on the eight-stringed lute” (Psalms 6:1). And in the future it will become ten, as it is stated: “God, I will sing a new song to You on a ten-stringed harp” (Psalms 144:9). Who instituted it for them? It was Samuel and David, as it is stated: “It was they who were established, by David and Samuel the seer, in their entrusted task [be’emunatam]” (I Chronicles 9:22). And they established the divisions for song. The Levites would stand on the platform and sing before the One who spoke and the world came into being. See the love that the Holy One blessed be He loved the Levites. So said the Holy One blessed be He to Moses: ‘The Levites are greatly beloved before Me. Take them for a position of authority in My name.’ From where is it derived? It is from what we read regarding that matter: “Take the Levites.” “Take the Levites” – that is what the verse said: “The Lord assesses the righteous, but He hates the wicked and the lover of villainy” (Psalms 11:5). “The Lord assesses the righteous” – the Holy One blessed be He does not elevate a person to a position of authority until he first assesses and examines him. When he passes His ordeal, He elevates him to a position of authority. Likewise, you find regarding Abraham our patriarch. The Holy One blessed be He subjected him to ten ordeals and he passed them. Then He blessed him: “The Lord blessed Abraham with everything” (Genesis 24:1). Likewise, Isaac, He subjected him to the ordeal of Avimelekh, and he passed the ordeal. Then He blessed him, as it is stated: “Isaac sowed in that land and found in that year one hundredfold, and the Lord blessed him” (Genesis 26:12). Likewise, Jacob our patriarch, He subjected him to an ordeal with all those travails; with Esau, with Rachel, with Dina, with Joseph, and how he left his father’s house: “For with my staff I crossed this Jordan” (Genesis 32:11). And He blessed him: “God appeared to Jacob again, already upon his arrival from Padan Aram, and He blessed him” (Genesis 35:9). Likewise, Joseph with the wife of Potifera; he was incarcerated for twelve years and became king because he passed his ordeals. That is, “the Lord assesses the righteous.” The tribe of Levi, too, devoted their lives for sanctification of the name of the Holy One blessed be He. When Israel was in Egypt, they rejected the Torah and circumcision, as Ezekiel rebukes them: “So said the Lord God: On the day that I chose Israel, I raised My hand to the descendants of the house of Jacob and made Myself known to them in the land of Egypt” (Ezekiel 20:5). What is ultimately written thereafter? “They defied Me and did not want to heed Me…and I said to pour My fury upon them” (Ezekiel 20:8). What did the Holy One blessed be He do? He brought darkness upon the Egyptians for three days, during which he killed all the wicked of Israel, as it says: “I will purge the rebels and the transgressors against Me from among you” (Ezekiel 20:38). Likewise it says: “The fig tree formed its unripe figs” (Song of Songs 2:13), these are the wicked who were among Israel. “And the vines, budding, emitted fragrance” (Song of Songs 2:13), the survivors who repented were accepted. “Arise, my love, my fair one, and go” (Song of Songs 2:13), as the time of the redemption has arrived. But the tribe of Levi, all of them were righteous, and all of them would perform the Torah, as it is stated: “For they observed Your saying, and Your covenant they upheld” (Deuteronomy 33:9); this is circumcision. Moreover, when Israel crafted the calf, the tribe of Levi did not participate, as it is stated: “Moses stood at the gate of the camp…and all the sons of Levi gathered to him” (Exodus 32:26). When Moses said to them: “Each man, place his sword upon his thigh” (Exodus 32:27), what did they do? They placed it and showed no favor. Likewise, Moses said in his blessing: “Who said of his father and of his mother: I have not seen him” (Deuteronomy 33:9). When the Holy One blessed be He saw that they were all righteous, he subjected them to an ordeal and they passed the ordeal, as it is stated: “Whom you subjected to an ordeal at Masa” (Deuteronomy 33:8). Immediately, He said: “The Levites shall be Mine” (Numbers 8:14), to realize what is stated: “The Lord assesses the righteous” (Psalms 11:5). But the wicked, it is written in their regard: “But He hates the wicked and the lover of villainy” (Psalms 11:5). David said: “Happy is everyone who fears the Lord, who walks in His ways” (Psalms 128:1). “Craft for you two silver trumpets; hammered, you shall craft them; they shall be for you for summoning the congregation, and for causing the camps to travel” (Numbers 10:2). “Craft for you two silver trumpets” – this is what the verse said: “Lift your heads, gates” (Psalms 24:7). When Solomon sought to take the Ark into the Temple, he said: “Lift your heads, gates; raise yourselves infinite portals” (Psalms 24:7), as the portals were depressed. And he said: “Raise yourselves, infinite portals, so the King of glory may enter” (Psalms 24:7). The gates said: “Who is this, the King of glory?” (Psalms 24:10). Immediately, the gates sought to descend upon him and to crush his head, had he not said: “The Lord of hosts, He is the King of glory, Selah” (Psalms 24:10), and he also said: “The Lord, strong and mighty; the Lord, mighty in battle” (Psalms 24:8). “Lift your heads, gates” (Psalms 24:9) – he said to them: ‘Arise, as the King of glory is upon you.’ Immediately, they accorded Him honor, raised themselves, and the Ark entered. The Holy One blessed be He said to them: ‘You accorded Me honor; as you exist, when I destroy My Temple, no person will dominate you.’ Know that all the Temple vessels were exiled, as it is stated: “The Lord delivered Yehoyakim king of Judah into his hand with some of the vessels of the House of God” (Daniel 1:2), but the Temple gates were interred in their place, as it is stated: “Its gates sank into the ground” (Lamentations 2:9). “The Lord of hosts, He is the King of glory, Selah” – as he accords of his glory to those who fear Him. How so? He is called elohim, and he called Moses elohim: “I have made you elohim to Pharaoh” (Exodus 7:1). He revives the dead, and accorded of His glory to Elijah, and he revived the dead, as it is stated: “Elijah said: See, your son lives” (I Kings 17:23). And the messianic king, he will don His garment, as it is stated: “You bestow splendor and glory upon him” (Psalms 21:6). What is written? “God ascends with a blast, the Lord with the sound of a shofar” (Psalms 47:6). The Holy One blessed be He said to Moses: ‘I have made you a king, as it is stated: “He became king in Yeshurun” (Deuteronomy 33:5). Just as a king, when he goes out, they sound the shofar before him, you, too, “craft for you two silver trumpets.” When you assemble Israel, they [the trumpet blowers] shall sound them and they [Israel] will assemble, as it is stated: “They shall sound them, and the entire congregation will assemble to you”’ (Numbers 10:3). That is why: “Craft for you.” Another matter, “craft for you two silver trumpets” – this is what the verse said: “Fear the Lord, my son, and the king” (Proverbs 24:21). What is “and the king”? Crown Him king over you. Alternatively, “and the king” – crown the good inclination over the evil inclination, that is called king, as it is stated: “A great king came to it and surrounded it” (Ecclesiastes 9:14). Another matter, “and the king” – is it, perhaps, that if the king will say to you: ‘Engage in idol worship,’ you should heed him? The verse states: “Fear the Lord.” So we found regarding Nebuchadnezzar, who said to Ḥananya, Mishael, and Azarya to engage in idol worship, but they did not heed him. They said to him: “We will not worship your god, and we will not prostrate ourselves to the golden image that you have erected” (Daniel 3:18). Nebuchadnezzar said to them: ‘“Is that so, Shadrakh, Meshakh, and Aved Nego?” (Daniel 3:14). Is that so? Yesterday you said: Anyone who seeks to acquire an idol would go to Jerusalem, as it is stated: “And their idols from Jerusalem and Samaria” (Isaiah 10:10), and now you come to render my idol nothingness? "Is that so Shadrakh, Meshakh, and Aved Nego?” Did the Holy One blessed be He not say to you that you should heed everything that the kingdom says to you, as it is stated: “I keep the king's directive, and the word of an oath to God”?’ (Ecclesiastes 8:2). They said to him: ‘You are our king for taxes and land taxes, but as far as engaging in idol worship, you and a dog are equal.’ “Shadrakh, Meshakh, and Aved Nego spoke, saying to the king: Nebuchadnezzar” (Daniel 3:16). They said only: “Nebuchadnezzar. We have no need to reply to you in this matter. Behold our God, whom we worship, exists; He…will deliver us from your hand, king. Behold, if not…” (Daniel 3:16–18), whether He rescues us or does not rescue us, “let it be known to you, king, that we will not worship your gods” (Daniel 3:18). That is, “fear the Lord, my son, and the king.” “With those who are different do not become involved” (Proverbs 24:21); with those who say there are two deities in the world, do not become involved with them, as their ultimate plight is to be eliminated from the world, as it is stated: “It will be in all the land, the utterance of the Lord, that two portions of it will be eliminated and perish, and the third will remain in it” (Zechariah 13:8). What is “the third”? These are Israel: “On that day Israel will be the third…in the midst of the land” (Isaiah 19:24). That is, “fear the Lord, my son, and the king.” But anyone who fears the Lord will ultimately become king. From whom do you derive this? It is from Abraham. Because he feared the Lord, he became king, as it is stated: “I know that you are God-fearing” (Genesis 22:12). From where is it derived that he became king? It is, as it is stated: “To the valley of Shaveh, it is the valley of the king” (Genesis 14:17). What is “Shaveh”? They all agreed [shehishvu] and took counsel, chopped down cedar trees, crafted a throne, and seated him as king over them. Do not say that it is Abraham alone, but even Moses, who feared God, became king. That is why it is written: “Fear the Lord, my son, and the king.” “Craft for you two silver trumpets” – so they will sound them before you like a king. “Craft for you” – from your own. “Craft for you” – for yourself you craft, but not for another. You use them, but another does not use them. Know that Joshua, Moses’s disciple, did not use them, but rather shofars. When he came to wage war in Jericho, seven nations assembled in Jericho, as it is stated: “You crossed the Jordan, and you came to Jericho; the masters of Jericho made war against you, the Emorites, the Perizites, the Canaanites, the Hitites, the Girgashites, the Hivites, and the Yevusites, and I delivered them into your hand” (Joshua 24:11). Were the masters of Jericho seven nations? Rabbi Shmuel bar Naḥmani said: Jericho was the safeguard of the Land of Israel. If Jericho is conquered, immediately the rest of the Land will be conquered. That is why the seven nations assembled in it. What is written there? “The people shouted, and they sounded the shofars” (Joshua 6:20) – it teaches that even his disciple Joshua did not use them. Do not say only for Joshua, but even Moses, as they were sequestered while he was still alive. Rabbi Yitzḥak said: Moses says, when he comes to take his leave of the world: “Assemble to me all the elders of your tribes, and your foremen” (Deuteronomy 31:28). Where were the trumpets to sound and assemble them? It is, rather, that they were sequestered while he was still alive. Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi said: It is to realize what is stated: “There is no dominion on the day of death” (Ecclesiastes 8:8). That is, “craft for you two silver trumpets” – craft them for you, and no one else will use them all the days of your life. “Craft for you” – you use them, as you are king, but no one else may use them other than King David, as it is stated: “The Levites stood [in their places]…and the song was sung, and the trumpets were sounded” (II Chronicles 29:26, 28). Rav said: The trumpets that were in the Temple were also sequestered, but King David would use a lute, as it is stated: “Awaken my honor. Awaken the harp and lute, I will awaken dawn” (Psalms 57:9). Rabbi Pinḥas HaKohen bar Ḥama said: A lute was suspended over David’s bed. When midnight would arrive, a north wind would blow on it and it would play on its own. Immediately, David and all the disciples who engaged in Torah study would rise, toil and drive sleep from their eyes, and study Torah until the rise of the morning star. That is why David would say: “Awaken my honor. Awaken the harp and lute, I will awaken dawn.” Typically, dawn awakens people, but I will awaken dawn, I awaken dawn. Another matter, “awaken my honor” – what is “awaken my honor”? It is due to the service of my Creator. His evil inclination would say to him: ‘David, are you not a king? It is the way of kings is to sleep until three hours of the day, but you arise at midnight.’ He would say to it: “Awaken my honor.” My honor is nothing before the honor of my Creator. That is why it is stated: “Awaken my honor.” “At midnight, I rise to give thanks to You” (Psalms 119:62). David said: I am obligated to arise at midnight and to laud you for the wonders that you performed for my grandmother at midnight, as it is written: “It was midnight, and the man was startled and recoiled…she said: I am Ruth, your maidservant” (Ruth 3:8–9). He said to her: “Sleep tonight” (Ruth 3:13). Rabbi Yehoshua ben Levi ben Rabbi Shalom said: She said to him: ‘You are dismissing me with words.’ He said to her: ‘“As the Lord lives” (Ruth 3:13), I am not dismissing you with words.’ “As the Lord lives” – it teaches that he administered an oath against his evil inclination, that was inciting him and saying: ‘You are unmarried and she is unmarried, this is the moment to engage in relations with her.’ Immediately, that righteous one took an oath: ‘As the Lord lives, I will not touch her.’ It is not Boaz alone, but rather, all the righteous people administer oaths against their evil inclination. Likewise, you find regarding David, when Saul fell into his hands. What did David say? “David said: As the Lord lives; rather, the Lord will strike him, or his day will come…[Far be it from me, before the Lord, to extend my hand against the anointed one of the Lord]” (I Samuel 26:10–11). Why did he take two oaths? Rabbi Shmuel bar Naḥmani said: His evil inclination would come and say to him: ‘Had you fallen into his hand, he would not have mercy on you, and he would kill you. By Torah law, it is permitted to kill him: One who comes to kill you, kill him first, as he is a pursuer.’ Therefore, he sprung and took an oath twice: “As the Lord lives” – that he will not kill him. Israel said before the Holy One blessed be He: ‘Master of the universe, You know the power of the evil inclination, that it is harsh.’ The Holy One blessed be He said to them: ‘Clear it away a little in this world, and I will remove it from you in the future,’ as it is stated: “Pave, pave the highway, clear the stones, raise…” (Isaiah 62:10). Likewise it says: “He will say: Pave, pave, clear the way, lift the obstruction from the way of My people” (Isaiah 57:14). But in the World to Come, I will uproot it from you: “I will remove the heart of stone from your flesh, and I will give [you a heart of flesh]” (Ezekiel 36:26). “The Lord said to Moses: Gather to Me seventy men of the elders of Israel, whom you know to be the elders of the people and its foremen, and you shall take them to the Tent of Meeting, and they will stand there with you” (Numbers 11:16). This is what Rabbi Tanḥuma expounded: “The Lord said to Moses: Gather to Me seventy men of the elders of Israel” – halakha, within how many cubits is a person obligated to stand before an elder? This is what our Sages taught: Within four cubits, a person is obligated to stand before an elder, as it is stated: “You shall rise before the elder” (Leviticus 19:32). And one greets him within four cubits. What is hidur? The Torah said: “You shall show deference [vehadarta] before the elderly [zaken]” (Leviticus 19:32). It is that one may not stand in his place, may not sit in his place, and may not contradict his statement. When one asks a halakha, one should ask with fear, one should not interject to answer, one should not interrupt his statements, as anyone who does not conduct himself toward his teacher with all these qualities is characterized as wicked before the Omnipresent, his learning is forgotten, his years are truncated, and ultimately he will reach a state of poverty, as it is stated: “Good will not be for the wicked, and he will not prolong his days like a shadow, since he does not fear before God” (Ecclesiastes 8:13). This fear, I do not know what it is. When it says: “You shall rise before the elder…and you shall fear your God” (Leviticus 19:32); that is fear of the teacher. If so, there is also fear of interest, and fear of weights. Rather, Rabbi Elazar said: “Before the [penei] elderly” (Leviticus 19:32) is stated here, and elsewhere it is stated: “Since he does not fear before [milifnei] God.” He must accord him precedence to every person entering and exiting, and treat him with fear and deference, as it is stated: “You shall fear the Lord your God [et Hashem elohekha tira]” (Deuteronomy 6:13). It is taught: “Et,” to include masters of Torah, as there is no entity comparable to it. Likewise it says: “I placed them as heads over you” (Deuteronomy 1:15) – from here you learn that you should treat him in accordance with the protocol of a prince; to stand before him and to accord him precedence regarding all matters of prominence. Rabbi Abba HaKohen bar Pappa said: When I would see a group of people, I would walk on an alternate path so as not to inconvenience them, so they would not see me and stand before me. When I said this matter before Rabbi Yosei ben Rabbi Zevida, he said to me: ‘You must pass before them and have them see you and stand before you, and you will bring them to fear of Heaven, as it is stated: “You shall rise before the elder…and you shall fear your God.”’ Why? It is because the virtue of the righteous is a virtue that has no decline, but the virtue of Esau is a virtue that is total decline; one day he is a governor, the next day, he is a deputy, the next day he is a magistrate, the next day he is a captain, the same is true regarding all their prominent people. Likewise, the prophet says: “If you raise yourself like the eagle…[from there I will bring you down, the utterance of the Lord]” (Obadiah 1:4). But the virtue of Jacob is a virtue that has no decline, and their sanctity never diminishes. Likewise you find that the elders are one of thirteen matters that are written in association with the name of the Holy One blessed be He. These are: Silver and gold, priests, Levites, Israelites, the firstborn, the altar, teruma, the anointing oil, the Tent of Meeting, the royal House of David, the offerings, the Land of Israel, and the elders. Silver and gold, from where is it derived? It is as it is stated: “Mine is the silver, and Mine the gold” (Hagai 2:8). The priests, as it is written: “This is the matter that you shall do to them, to sanctify them to serve as priests to Me” (Exodus 29:1). The Levites, from where is it derived? “The Levites shall be Mine” (Numbers 3:12). The Israelites, from where is it derived? “For the children of Israel are Mine” (Leviticus 25:55). The firstborn, from where is it derived? “For all the firstborn are Mine” (Numbers 8:17). The altar, from where is it derived? “Craft for Me an altar of earth” (Exodus 20:21). Teruma, from where is it derived? “They shall take teruma for Me” (Exodus 25:2). The anointing oil, from where is it derived? “This shall be oil of sacred anointment for Me” (Exodus 30:31). The Tent of Meeting, from where is it derived? “They shall craft a Sanctuary for Me” (Exodus 25:8). The offerings, from where is it derived? “My offering, My food, for My fires” (Numbers 28:2). The royal House of David, from where is it derived? “I have seen among his sons a king for Me” (I Samuel 16:1). The Land of Israel, from where is it derived: “For the Land is Mine” (Leviticus 25:23). The elders, from where is it derived? “Gather to Me seventy men” (Numbers 11:16). “Gather to Me” – this is what the verse said: “Who builds His upper chambers in the heavens and established His group [agudato] on earth” (Amos 9:6). To what is the matter comparable? It is to a palace that was built upon ships. As long as the ships are tethered, the palace that is upon them stands, so is: “Who builds His upper chambers in the heavens.” His Throne of Glory, as it were, is solidly established on High when Israel forms an organic group. That is why it is stated: “Who builds His upper chambers in the heavens” – when? It is when “and established His group [agudato] on earth.” Likewise it says: “He became king in Yeshurun [when the leaders of the nation assemble]” (Deuteronomy 33:5). That is why the Holy One blessed be He said to Moses: “Gather to Me.” Why? It is because the assembly of the righteous is a benefit for them and a benefit for the world. But the assembly of the wicked is a calamity for them and a calamity for the world. Another matter, “Gather to Me seventy men” – when the Holy One blessed be He said to Moses: “Gather to Me seventy men” – Moses said: ‘What shall I do? If I bring five from each and every tribe, they will not total a sum of seventy, they will total sixty. If I bring six from this tribe and five from that tribe, I will introduce jealousy between one tribe and another.’ What did he do? He took seventy-two notes and wrote “elder” [on seventy of] them, and [took] an additional two blank notes, and mixed them in a receptacle. He said: ‘Come and take your note.’ One for whom a note on which “elder” was written entered his hand, would know that he was appointed to be an elder. If a blank entered his hand, he would know that he was not appointed. The appointee says to him: ‘There is one note there on which elder is written, had you been worthy to be appointed it would have entered your hand.’ When he did so, the elders were appointed. Eldad and Meidad were there, and they excluded themselves: ‘We are not worthy to be included in the appointment of the elders.’ Because they excluded themselves, they were found superior to the elders in five respects. The elders prophesied only the next day, as it is stated: “To the people say: Prepare yourselves for tomorrow” (Numbers 11:18), but these prophesied regarding what will transpire at the end of forty years, as it is stated: “Two men remained in the camp, [one named Eldad and the other Medad…and they prophesied in the camp]” (Numbers 11:26). What were they prophesying? Some say: It was regarding the downfall of Gog. Some say: [That] Moses would die and Joshua would lead Israel into the Land. Know that Joshua says to Moses: “Joshua son of Nun spoke up…[my lord Moses, restrain them]” (Numbers 11:28). “The lad ran and told Moses” (Numbers 11:27). Who was this? It was Gershom son of Moses. The elders did not enter the Land, but Eldad and Meidad [entered]. Eldad is Elidad son of Kislon (Numbers 34:21) and Meidad is Kemuel son of Shiftan (Numbers 34:24). The elders, their names were not articulated. The elders, their prophecy ceased, as it was from Moses, as it is stated: “I will draw from the spirit that is upon you” (Numbers 11:17). However, these, their prophetic spirit was from the Holy One blessed be He: “The spirit rested upon them” (Numbers 11:26). If you say: The elders that their prophecy was from Moses, perhaps [as a consequence] there was something lacking from Moses’s prophecy. No. To what is the matter comparable? It is to a candle that was kindled. They kindled several candles from it, but the light of its flame was not diminished. Moses, too, had nothing lacking from his [prophecy], as it is stated: “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10). “Gather to Me” – had there not been elders in the past? Was it not already stated in Egypt: “Go and gather the elders of Israel”? (Exodus 3:16). Rather, why did the Holy One blessed be He say to Moses: “Gather to Me seventy men”? It is to teach you that when Pharaoh said: “Let us be cunning with it…they appointed taskmasters over them” (Exodus 1:10–11), he assembled all Israel and said to them: ‘I am asking you, please, do me a favor today.’ That is what is written: “The Egyptians ruthlessly [befarekh] coerced the children of Israel to work” (Exodus 1:13); with a gentle mouth [befeh rakh]. He took a basket and a rake. Who could witness Pharaoh taking a basket and a rake and producing bricks and not produce? Immediately, all of Israel went diligently and produced with him with all their might, as they were mighty and powerful. When it became dark, he deployed overseers over them and said to them: ‘Calculate the number of bricks.’ Immediately, they stood and counted them. He said to them: ‘Like this you shall produce each and every day.’ He appointed Egyptian overseers over the foremen of Israel, and the foremen were appointed over the rest of the people. When he said to them: “You shall not continue to provide straw to the people [for making bricks]” (Exodus 5:7), and the overseers would come and count the bricks and they were found lacking, the overseers would strike the foremen, as it is stated: “The foremen of the children of Israel…were beaten” (Exodus 5:14). The foremen would be stricken on account of the rest of the people, but they would not hand them over to the overseers. They would say: ‘It is preferable that we are beaten and let the rest of the people not suffer.’ Therefore, when the Holy One blessed be He said: “Gather to Me seventy men of the elders of Israel” – Moses said before the Holy One blessed be He: ‘Master of the universe, I do not know who is worthy and who is not worthy.’ He said to him: “Whom you know to be the elders of the people, and its foremen” – those elders and foremen who sacrificed themselves to be stricken for them in Egypt over the quota of the bricks, let them come and assume this prominence. That is why it says: “Whom you know to be the elders of the people, and its foremen.” Because they sacrificed themselves to be stricken on behalf of the people; therefore, “they will bear the burden of the people with you” (Numbers 11:17) – it is to teach you that the Holy One blessed be He drew a parallel between them and Moses. From here you learn that anyone who sacrifices himself on behalf of Israel merits honor, prominence, and the Divine Presence. That is why it is written: “Whom you know to be the elders of the people, and its foremen.” Who were they? They were the ones in whose regard it is written: “The foremen of the children of Israel…were beaten.” “Gather to Me seventy men” – where were the initial ones? This is what the verse said: “He shatters the powerful without number and sets others in their place” (Job 34:24). While they were in Egypt, they had seventy elders, as it is stated: “Go and assemble the elders of Israel” (Exodus 3:16), and they departed from Egypt with them. When Moses ascended to receive the Torah, they were with him, as it is stated: “Moses and Aaron, Nadav and Avihu, and seventy of the elders of Israel ascended” (Exodus 24:9). “To the elders he said: Remain here for us” (Exodus 24:14). When Moses ascended, he stipulated with Israel that he would descend at the end of forty days. When he tarried in descending, as it is stated: “The people saw that Moses tarried [boshesh] in descending” (Exodus 32:1), and boshesh is nothing other than an expression of tarrying, as it is stated: “Why does his chariot tarry [boshesh] to arrive, why are the hoofbeats of his chariot late” (Judges 5:28), all Israel entered to the elders and said to them: ‘Moses stipulated that he would descend at the end of forty days. It is now six hours later and he has not descended and we do not know what became of him. “Rise, craft for us a god that will go before us, as this [ki zeh] man, Moses, who took us up from the land of Egypt, we do not know what has become of him”’ (Exodus 32:1). When they [the elders] heard this, they said to them: ‘Why are you provoking the One who performed all those miracles and wonders on your behalf?’ They did not heed them and they killed them. Because Ḥur stood and confronted them with harsh words, they stood against him and killed him, too. All of Israel entered to Aaron with great bustle, as it is stated: “The people assembled around Aaron and said to him: Rise” (Exodus 32:1). [They said:] ‘Why are you sitting? Rise.’ Rabbi Yitzḥak said: The Divine Spirit is screaming: “I abhor the assembly of evildoers [and will not sit with the wicked]” (Psalms 26:5). [They said:] ‘“Rise, craft for us a god,” and if not ki zeh, we will do to you like this [kazeh]. Just as we stood agains Hur and killed him, so we will do to you.’ When Aaron saw what they had done to the elders and to Ḥur, he feared them, as it is stated: “Aaron saw and built an altar [vayiven mizbe’aḥ]” (Exodus 32:5); he understood [hevin] from the one who was slaughtered [mimi shezavuaḥ] before him. From where is it derived that they killed the elders and Ḥur? It is as Jeremiah rebukes Israel: “Moreover, on the edge of your garments [biknnafekha] the blood of the lives of the blameless poor is found; you did not find them clandestinely; rather on all these” (Jeremiah 2:34). What is “on all these [eleh]”? It is because of: “This is [eleh] your god” (Exodus 32:4). What retribution did he exact against them? “The Lord afflicted the people, because they crafted the calf” (Exodus 32:35). After the passage of time, when He forgave them, He said to Moses: “Gather to Me seventy” in place of their seventy ancestors who were killed for the sanctification of My name. This is what is written: “He shatters the powerful without number and sets others in their place.” “Gather to Me seventy men” – this is what the verse said: “The words of the wise are like prods [kadarvonot], and like implanted nails are the collectors of wisdom; they were given from one shepherd” (Ecclesiastes 12:11). A girl’s ball [kadur shel banot] – just as a girl’s ball, one tosses it here and there, so the commandments were tossed at Sinai. Another matter, “like implanted nails [kemasmerot]” – from here, the Sages said: It is prohibited to read external literature, as ‘implanted” is written: Just as the priestly watches [mishmarot] are twenty-four, so, too, the books are twenty-four. “Collectors of wisdom” – these are Sanhedrin. If you say: This one prohibits and that one permits; this one disqualifies and that one rules it valid; this one rules it ritually impure and that one rules it pure. Rabbi Eliezer rules one liable and Rabbi Yehoshua exempts; Beit Shammai disqualifies and Beit Hillel rules it valid; to whom shall we listen? The Holy One blessed be He says: ‘Nevertheless, they all “were given from one shepherd.”’ “Gather to Me seventy men [ish]” – this is what the verse said: “One who loves, is pure of heart, has grace on his lips; his friend is a king” (Proverbs 22:11). Why did it not say: “Gather to Me seventy men [anashim]”? Rather, it is seventy ish, special people, so that they will be similar to Me and you: “The Lord is a Man [ish] of war” (Exodus 15:3), and Moses, “The man [ish], Moses, was very humble” (Numbers 12:3). “Gather to Me” – did they not have elders before then? But is it not written at Mount Sinai: “Moses and Aaron, Nadav and Avihu [and seventy of the elders of Israel] ascended” (Exodus 24:9). This portion was after that, and there were elders then. It is, rather, that when Israel encountered these matters: “The people were seeking complaints...[a fire of the Lord burned in their midst, and it consumed at the edge of the camp]” (Numbers 11:1), they were all burned at that time. Their burning was like the burning of Nadav and Avihu, as they, too, conducted themselves with inappropriate levity when they ascended Mount Sinai, when they saw the Divine Presence: “They beheld God and they ate and they drank” (Exodus 24:11). Was there eating and drinking there? To what is the matter comparable? It is to a servant who was serving his master with his food in his hand and he would take bites from it. So, they conducted themselves with inappropriate levity, as though they were eating and drinking. The elders and Nadav and Avihu were deserving of being burned at that moment, but because the day of the giving of the Torah was very dear before the Holy One blessed be He, therefore He did not want to strike them on that day and cause a breach through them. That is what is written: “He did not extend his hand against the noblemen of the children of Israel” (Exodus 24:11); by inference, they were deserving of His hand being extended against them. However, after the passage of time, he collected from them. Nadav and Avihu, too, were burned when they entered the Tent of Meeting, and they were burned when they expressed that craving, as it is stated: “The rabble [vehasafsuf] that was among them expressed a craving” (Numbers 11:4). What is “vehasafsuf”? Rabbi Shimon bar Abba and Rabbi Shimon ben Menasya, one of them says: These are the proselytes who ascended with them from Egypt and were appended to them, as it is stated: “A mixed multitude ascended with them” (Exodus 12:38). And one of them says: Vehasafsuf, these are the Sanhedrin, as it is stated: “Gather [esfa] to Me seventy men.” What is written there? “The fire of the Lord burned in their midst and consumed the edge [biktze] of the camp” (Numbers 11:1); the thorns [bakotzim] of the camp. From where is it derived that those elders who climbed Mount Sinai were burned? It is as it is stated: “A fire blazed in their assembly [baadatam]” (Psalms 106:18), and eda is nothing other than the Sanhedrin, as it is stated: “It will be, if from the eyes of the assembly [adat] it was performed” (Numbers 15:24), and it is written: “If the entire assembly [adat] of Israel will err unwittingly” (Leviticus 4:13). Likewise it says: “The anger of God rose against them. He slew the best among them” (Psalms 78:31), these are the Sanhedrin. “He struck down the young men of [baḥurei] Israel” (Psalms 78:31), those baḥurim who were called elders, in whose regard it is written: “David again gathered all the chosen of [baḥurei] Israel” (II Samuel 6:1). When they again wept and requested flesh [basar], if we say it was the flesh of an undomesticated animal, everything that they requested, the manna was transformed for them in their mouth, as it is stated: “He granted them their request” (Psalms 106:15), “and their craving would be provided them” (Psalms 78:29). If we say that they did not have flocks and cattle, is it not already stated: “A mixed multitude ascended with them, and flocks and cattle” (Exodus 12:38). If we say that they consumed them in the wilderness, is it not written: “The children of Reuben…had abundant livestock” (Numbers 32:1). From here Rabbi Shimon said: They did not desire flesh, but they desired a close relative [she’er basar], as it is stated: “He rained she’er upon them like dust” (Psalms 78:27), and she’er is nothing other than prohibited relations, as it is stated: “Any man shall not approach his close relative [she'er besaro] [to uncover nakedness]” (Leviticus 18:6). That is that which they requested: To permit for them prohibited relations. Likewise it says: “Moses heard the people weeping, according to their families” (Numbers 11:10). When they requested that, “the wrath of the Lord was greatly enflamed, and it was bad in the eyes of Moses” (Numbers 11:10). At that moment, Moses said to the Holy One blessed be He: “Why have you mistreated your servant?” (Numbers 11:11). In the past, there was someone with me to bear their burden, but now I am alone, as it is stated: “I am unable to bear [this entire people] alone…And if this is what You do to me, please kill me,” (Numbers 11:14–15). At that moment, the Holy One blessed be He said to him: ‘In place of those elders, appoint other elders to replace them,’ as it is stated: “Gather to Me seventy men.” “I will descend and speak” (Numbers 11:17) – to inform you that the day of the appointment of the elders was dear before the Holy One blessed be He, like the day of the giving of the Torah, in whose regard it is written: “As on the third day the Lord will descend before the eyes of all the people” (Exodus 19:11). Regarding the appointment of the elders, too, descent is written there. To what is the matter comparable? It is to a king who had an orchard, and he hired a guard in it and gave him wages for guarding. Sometime later, the guard said to him: ‘I am unable to guard it all by myself. Rather, bring others to guard with me.’ The king said to him: ‘I entrusted the entire orchard to you to guard it, and the guarding of all its fruits I entrusted to you, and now you say to me: Bring me others, in addition, to guard with me? I will bring others to guard with you, but know that I will not give them wages from my own, but rather from the wages that I have given you, they will take their wages.’ So, the Holy One blessed be He said to Moses, when he said: “I am unable to bear…alone” (Numbers 11:14). The Holy One blessed be He said to him: ‘I imbued you with spirit and knowledge to sustain My children, and I did not seek another, so that you alone will be accorded that prominence. But you request another. Know, that from My own they will take nothing, but, “I will draw from the spirit that is upon you” (Numbers 11:17). Nevertheless, Moses lacked nothing, as at the conclusion of forty years, He said to him: “Take to you Joshua, the son of Nun…. You shall confer from your grandeur upon him” (Numbers 27:18, 20). What is written: “And Joshua son of Nun was full of the spirit of wisdom, as Moses had placed his hands upon him” (Deuteronomy 34:9). The Holy One blessed be He said: ‘In this world, individuals prophesied. But in the World to Come, all of Israel will become prophets,’ as it is stated: “Thereafter, it will be that I will pour My spirit upon all flesh, and your sons and your daughters will prophesy; your elders…” (Joel 3:1). This what Rabbi Tanḥuma ben Rabbi Abba expounded.

“Send you men that they may scout the land of Canaan that I am giving to the children of Israel; you shall send one man each for the tribe of his fathers, every one a prince among them” (Numbers 13:2) Halakha – What is the ruling: May one set out on the Mediterranean Sea three days prior to Shabbat? Our Rabbis taught: One may not set out on a ship in the Mediterranean Sea three days prior to Shabbat when he is going to a distant place; however, if he seeks to set out from Tyre to Sidon, it is permitted for him to set out even on Friday, because it is known to all that he will be able to go there while it is still day. This is regarding one who sets out for an optional matter. However, one who sets out for a matter of mitzva, it is permitted for him to set out any day that he wishes. Why? It is because he set out for a matter of mitzva; one who sets out for a matter of mitzva overrides Shabbat. Likewise you find regarding sukka that we learned that those who set out for a matter of mitzva are exempt from the sukka, as you have nothing as dear before the Holy One blessed be He as one who is dispatched to set out for a matter of mitzva, and devotes himself in order to succeed on his mission. You have no people who were dispatched to perform a mitzva and devoted themselves to succeed on their mission like those two whom Joshua dispatched, as it is stated: “Joshua son of Nun dispatched from Shitim two [men]…” (Joshua 2:1). Who were they? Our Rabbis taught: They were Pinḥas and Caleb, and they went and endangered their lives, and succeeded on their mission. What is “covertly [heresh]” (Joshua 2:1). It teaches that they presented themselves as potters, and were shouting: ‘Here are pots; anyone who wishes, come and purchase.’ Why to that extent? So no person will be aware of their presence. [We should] read heres [clay] [instead of heresh [covertly]] in the verse, so that the people [of Jericho] will not say that they are spies. “They went and they came to the house of a harlot whose name was Raḥav, and they lodged there” (Joshua 2:1). She stood and received them, but the king of Jericho became aware of their presence and heard that they had come to spy on the land, as it is stated: “It was said to the king of Jericho, saying: [Behold, men came here tonight from the children of Israel to spy the land]” (Joshua 2:2). When he went to seek them, what did Raḥav do? She took them to hide them. Pinḥas said to her: ‘I am a priest’ and priests were likened to angels [malakhim], as it is stated: “For the lips of the priest will safeguard knowledge, and they will seek Torah from his mouth, as he is a messenger [malakh] of the Lord of hosts” (Malachi 2:7). When an angel wishes, he is seen, and when he wishes, he is not seen. From where is it derived that prophets were likened to angels, as it says in Moses’s regard: “He sent a messenger [malakh] and took us out of Egypt” (Numbers 20:16). Was it not Moses? Rather, from here, prophets are likened to angels. Likewise it says: “The messenger [malakh] of the Lord went up from Gilgal to Bokhim. He said: I took you up from Egypt” (Judges 2:1). Was it not Pinḥas? Rather, from here, prophets are called angels. Therefore, Pinḥas said to her: ‘I am a priest, and there is no need to hide me. Hide my counterpart, Caleb, but I will stand before them and they will not see me.’ So she did, as it is stated: “The woman took the two men, and hid him” (Joshua 2:4). “And hid them” is not written here, but rather, “and hid him”; she did not hide Pinḥas, but only Caleb. It is to teach you to what extent these two righteous men devoted themselves to perform their mission. However, the emissaries that Moses sent were wicked men. From where is it deived? It is from what we read regarding: “Send you men.” That which the verse said: “The stout-hearted were bewildered. They fell into a stupor” (Psalms 76:6). “Were bewildered” – these were Moses and Aaron, who dispatched the spies. When they returned and said an evil report regarding the Land, they did not know what to do; rather, even Moses and Aaron were bewildered by them. Immediately, Caleb stood and silenced the entire population, as it is stated: “Caleb silenced the people” (Numbers 13:30). He stood on the bench and he was silencing them, and saying: ‘Hush,’ and they grew silent to hear him. He said to them: “The Land is exceedingly good” (Numbers 14:7). The Holy One blessed be He said to Moses: ‘I am extremely grateful to him,’ as it is stated: “Except [zulati] Caleb son of Yefuneh” (Deuteronomy 1:36). What is zulati? ‘This one is for Me [lazeh iti] greater that six hundred thousand of you. You did not find any recourse, but rather you reeled.’ That is why it is stated: “The stout-hearted were bewildered.” Why to that extent? It is because these emissaries were fools. Solomon said: “One who sends things by the hand of a fool cuts off his feet and drinks rancor” (Proverbs 26:6). “Send you men” – Rabbi Aḥa the Great began: “The grass withers, the flower fades, but the word of our God will stand forever” (Isaiah 40:8). To what is the matter comparable? It is to a king who had a beloved one and stipulated with him and said to him: ‘Go with me and I will give you a gift.’ He went with him and died. The king said to the son of his beloved one: ‘Even though your father died, I am not retracting the gift that I said to him. You come and take it.’ So is the matter: The king is the King of kings, the Holy One blessed be He. The beloved one, this is Abraham, as it is stated: “The offspring of Abraham My beloved” (Isaiah 41:8). The Holy One blessed be He said to him: ‘Come, go with Me, “go you from your land, and from your birthplace, and from your father’s house”’ (Genesis 12:1). He stipulated with him that he would give him a gift, as it is stated: “Arise, walk through the land…[as to you I will give it]” (Genesis 13:17), and likewise it says: “For all the land that you see, I will give to you” (Genesis 13:15). The Holy One blessed be He said to Moses: ‘Although I stipulated to give the Land to the patriarchs and they died, I am not retracting it’; rather, “but the word of our God will stand forever” (Isaiah 40:8). “Send you men” – this is what the verse said: “Like vinegar to the teeth, and like smoke to the eyes, so is the idle man to his senders” (Proverbs 10:26). It was obvious that the spies were disseminating slander about the Land, as it is stated: “They drew their tongue, their bow is falsehood” (Jeremiah 9:2). To what is the matter comparable? It is to a wealthy man who had a vineyard. When he would see that wine was of high quality, he would say: ‘Take the wine into my house.’ But when he would see that the wine is vinegar, he would say: ‘Take the wine into your houses.’ The same is true of the Holy One blessed be He. When He saw the elders, that their actions were upright, He attributed them to His name, as it is stated: “Gather to Me seventy men” (Numbers 11:16), but when He saw the spies, who were destined to sin, he attributed them to Moses’s name, “send you men.” That which the verse said: “One who sends things by the hand of a fool cuts off his feet and drinks rancor” (Proverbs 26:6). Were the spies fools? But was it not already stated: “Send you men [anashim],” and everywhere that anashim is stated, they are righteous, as it says: “Moses said to Joshua: Select anashim for us”? (Exodus 17:9). Likewise, it says: “The man in the days of Saul was elderly and would come among men [anashim]” (I Samuel 17:12); “You will give Your maidservant a male [anashim] offspring” (I Samuel 1:11). Do you call these fools? These were called fools only because they disseminated slander about the Land, as it is stated: “The disseminator of slander is a fool” (Proverbs 10:18). Nevertheless, they were great men, but rendered themselves fools. Moses said in their regard: “As they are a contrary generation; children in whom there is no loyalty” (Deuteronomy 32:20). They were chosen from all Israel by the pronouncement of the Holy One blessed be He and by the pronouncement of Moses, as it is written: “The matter was good in my eyes and I took from you twelve men” (Deuteronomy 1:23). From here [we derive] that they were righteous before Israel and before Moses. Moses, too, did not wish to send them at his own initiative until he consulted with the Holy One blessed be He regarding each and every one, so-and-so from tribe such-and-such, and He said to him that they were worthy. From where is it derived that the Holy One blessed be He said that they were worthy? It is as it is stated: “Moses sent them from the wilderness of Paran according to the directive of the Lord” (Numbers 13:3). Then, at the conclusion of forty days, they became contrary and caused that generation to be stricken with that blow, as it is stated: “As they are a contrary generation”; as they were evaluated as righteous and reversed: This is why it is stated: “Send you anashim”; “these are the names of the anashim” (Numbers 13:16). Another matter, “send you men, that they may scout.” “Miriam and Aaron spoke against Moses” (Numbers 12:1) and then: “Send you [men].” This is what the verse said: “They do not know and they do not understand, for their eyes are smeared and don’t see” (Isaiah 44:18). What did He see that led Him to say: “Send you men” after the incident involving Miriam? It is, rather, that it was anticipated before the Holy One blessed be He that they would speak slander about the Land. The Holy One blessed be He said: ‘So they will not say: We did not know the punishment for slander.’ That is why the Holy One blessed be He juxtaposed one matter to the other; because Miriam spoke against her brother and was stricken with leprosy, so that all would know the punishment of slander, so that were they to seek to say slander, they would look upon what befell Miriam. Nevertheless, they did not wish to learn. That is why it is stated: “They do not know and they do not understand, for their eyes are smeared and don’t see.” Another matter, “Send you men”; although the Holy One blessed be He said: “Send you,” it was not from the Holy One blessed be He that they should go. Why? It is because the Holy One blessed be He had already said the praise of the Land of Israel to them: “For the Lord your God is bringing you to [a good] land” (Deuteronomy 8:7). Likewise it says: “For the land that you are coming there to take possession of it…[it drinks water from the rain]” (Deuteronomy 11:10–11). And while they were still in Egypt, He said: “I have descended to deliver them from the hand of the Egypt and to bring them up from that land [to a good and expansive land, to a land flowing with milk and honey]” (Exodus 3:8). The verse says: “The Lord was going before them by day in a pillar of cloud” (Exodus 13:21). What is “send you men”? Rather, it was Israel that requested these matters, as when they arrived to take possession at the borders, the Holy One blessed be He said to them: “See, the Lord your God has placed the land before you, [go up and conquer]” (Deuteronomy 1:21); at that moment, Israel approached Moses, as it is stated: “All of you approached me” (Deuteronomy 1:22). That is what Ezra said: “…They did not heed your commandments. They refused to heed and did not remember Your wonders” (Nehemiah 9:16–17). Likewise, it says: “[and the Ark of the covenant of the Lord went before them…] to scout a resting place for them” (Numbers 10:33). Nevertheless, they said: “Let us send men before us, and they will spy [the land] for us”? (Deuteronomy 1:22). It is, rather, that they did not believe. Likewise, David says: “Because they did not believe in God” (Psalms 78:22); and it is written: “They refused to follow His Torah” (Psalms 78:10). Rabbi Yehoshua said: To what were they comparable? It is to a king who arranged for his son, a fine-looking, wellborn, and wealthy woman. The king said to him: 'I arranged for you a fine-looking, wellborn, and wealthy woman.' The son said to him: 'I will go and see her,’ because he did not believe his father. Immediately, the matter was difficult for and troubled his father. His father said: ‘What shall I do? If I say to him: I will not show her to you, now he will say: She was ugly; that is why he does not want to show her.’ Ultimately he said to him: 'See her and ascertain whether I lied to you. But because you did not believe in me, I vow that you will not see her in your home, but rather, I will give her to your son.’ Likewise, the Holy One blessed be He said to Israel: “The Land is good,” but they did not believe, but rather, they said: “Let us send men before us, and they will spy [the land] for us.” The Holy One blessed be He said: ‘If I prevent them, they will say: It is because it is not good that He did not show it to us. Rather, let them see it; but by My oath, not one of them will enter into it, as it is stated: “They will not see the land regarding which I took an oath to their fathers, and all those who scorned Me will not see it” (Numbers 14:23); but I will give it to their children. When they said to Moses: “Let us send men before us,” Moses began standing and pondering, he said: ‘Is it possible for me to do anything until I consult with the Holy One blessed be He?’ He went and consulted. He said to Him: ‘Your children are requesting such and such.’ The Holy One blessed be He said to him: ‘This is not a first for them. While they were still in Egypt, they derided Me,’ as it is stated: “This was their derision in the land of Egypt” (Hosea 7:16). ‘They are accustomed to this. I need not test them,’ as it is written: “He knows what is in the darkness, and the light rests with Him” (Daniel 2:22). The Holy One blessed be He said to Moses: ‘I know what they are. However, if you asked, send them yourself.’ From where is it derived? It is as it is written: “These are the names of the men whom Moses sent to scout the land” (Numbers 13:16). “Moses called Hoshea son of Nun, Joshua [Yehoshua]” (Numbers 13:16). What did Moses see that led him to add a yod to Joshua’s name? It is, rather, that Caleb took his reward from the Land, as it is stated: “Surely, the land on which your foot trod will be an inheritance for you and for your children forever” (Joshua 14:9), and Joshua took the reward of the ten men who constituted the spies, as an extra yod was added to him; yod equals ten. “Moses called Hoshea son of Nun, Joshua.” Alternatively, when Moses saw them, that they were wicked, he said to Joshua [Yehoshua]: “May the Lord deliver you [ya yoshiakha] from this generation. “These were the names of the men” (Numbers 13:16). What were their names? They were “Setur son of Mikhael…Naḥbi son of Vofsi…Geuel son of Makhi” (Numbers 13:13–15). There are people whose names are pleasant but their actions are repulsive; their names are repulsive but their actions are pleasant; their names are pleasant and their actions are pleasant; their names and their actions are repulsive. Whose names are pleasant but their actions are repulsive: This is Ishmael and Esau. Ishmael – God listens [shome’a el]; Esau – he performs [oseh] the will of his Maker [osehu]. Their names are repulsive but their actions are pleasant: These are those who ascended from the exile: “The children of Barkos, the children of Sisera, the children of Tamaḥ” (Ezra 2:53). Their names are repulsive and their actions are repulsive, these are the spies: What is written in their regard? “Setur” – He eliminated him [shesetaro] from the world. “Moses sent them to scout the land of Canaan, he said to them: Ascend there in the South, and ascend the highland” (Numbers 13:17). “He said to them: Ascend there in the South.” As they were ascending, Rabbi Berekhya HaKohen ben Rabbi said: They encountered three children of the giants, as it is stated: “And there, Aḥiman, Sheshai, and Talmai” (Numbers 13:22). Why was his name Aḥiman? It is because he would say: My brethren [aḥai], who [man] will come against us? Sheshai – because he was as hard as marble [shayish]. Talmai – because he would make furrows [telamim] in the ground. When the spies saw them, they were afraid. That is why they said: “For they are stronger than we [mimenu]” (Numbers 13:31). Reish Lakish said: They hurled invective toward on High. Due to that iniquity harsh decrees were decreed against them. What did the Holy One blessed be He say to Jeremiah? ‘Go and say to them: You do not know what you expressed from your mouths. “To the sound of great commotion” (Jeremiah 11:16) that you said, what did you cause yourselves? You ignited a fire upon yourselves.’ “A day for each year, a day for each year you shall bear your iniquities” (Numbers 14:34). They said: “We were as grasshoppers in our eyes” (Numbers 13:33). The Holy One blessed be He said: ‘I forgive them for this.’ “And likewise we were in their eyes” (Numbers 13:33). ‘Do you know what I rendered you in their eyes? Who is to say that you were not as angels in their eyes? What have you caused yourselves?’ “In accordance with the number of the days that you scouted the land” (Numbers 14:34). That is not sufficient for them, but they also did not enter the Land. The Holy One blessed be He said to Israel: ‘In this world, because they were flesh and blood messengers, it was decreed in their regard that they would not enter the Land. However, in the World to Come, I will send you My messenger and he will clear the path,’ as it is stated: “Behold, I am sending My messenger, and he will clear a way before Me and suddenly the Lord whom you seek will come to His Sanctuary” (Malachi 3:1). “Moses sent them to scout the land of Canaan, he said to them: Ascend there in the South, and ascend the highland,” as merchants show the inferior merchandise first and then show the superior merchandise. “And you shall see the Land” (Numbers 13:18). Three times he said to them: “What is the Land?” (Numbers 13:18–20). Why in the first, is it: “You shall see”? He said to them: ‘Look at the Land of Israel; there is a land that grows mighty men and there is a land that grows weak men. There is one that maximizes population, and one that minimizes population.’ Likewise he commanded them: “And the people that live in it, are they strong or are they weak, are they few or many?” (Numbers 13:18). “And what is the land in which they live?” (Numbers 13:19). From where do you know their strength? If they dwell in open areas, they are mighty, reliant on their strength; if within fortifications, they are weak and soft-hearted. “And what is the land, is it fat?” (Numbers 13:20). Are its fruits lean or fat? He said to them: ‘Look at their rocks and their earth; if they are of hard rock, they will be fat, if they are of earthenware, they will be lean.’ “The days were the days of the first grapes” (Numbers 13:20). From here they said: ‘There is no season of Tamuz without figs and grapes.’ “They ascended and scouted the land from the wilderness of Tzin to Rehov, at the approach to Hamat” (Numbers 13:21). “They ascended and scouted the land.” How? They would enter a city and a plague would afflict the prominent among them. The residents of the city would engage in their burial, and no person would see them. That is why they said: “The land, through which we passed [to scout, it is a land that devours its inhabitants]” (Numbers 13:32). Through the miracles that the Holy One blessed be He would perform for them, they would disseminate slander. “They ascended in the South, and they came until Hebron, and Aḥiman…were there” (Numbers 13:22), as they were exceedingly mighty, as it is stated: “That you knew and you heard: Who can stand before the children of giants?” (Deuteronomy 9:2). “Hebron was built seven years [before Tzoan of Egypt]” (Numbers 13:22), to inform you of the praise of the Land of Israel, that its inferior area is exceedingly superior to the superior area of Egypt. When the sons of Noah went out and inherited the world after the Flood, they built cities first, not in the superior place, but in the inferior place of the Land of Israel. Tzoan of Egypt is the best in the land of Egypt, and this preceded it by seven years. If you say: The one who built this did not build that; it is the same generation and the same family. “The sons of Ḥam: Kush, and Mitzrayim, and Put, and Canaan” (Genesis 10:6), and they went and built this one before that one. “Hebron was built seven years before Tzoan of Egypt.” “They came to the Eshkol ravine, and cut from there a vine with one cluster of grapes, and bore it upon a pole with two, and from the pomegranates, and from the figs” (Numbers 13:23). “They came to the Eshkol ravine” – they did not wish to take from the fruits of the Land of Israel. Had it not been for Caleb, who drew the sword, ran before them, and said to them: ‘If you do not take, either you will kill me or I will kill you,’ they would not have taken. Therefore, “[Moses took an oath on that day, saying:] The land on which your foot trod will be [an inheritance] for you” (Joshua 14:9). “And bore it upon a pole with two” – there were no fewer than two poles, as it does not say “two on a pole,” but rather, “with two.” Some say three; “upon a pole” is one, “with two,” that is three. How much was the weight of each and every one of them? It is stated regarding the stones that they took from the Jordan: “Joshua erected those twelve stones that they took from the Jordan in Gilgal” (Joshua 4:20). What was the measure of each and every one? It was the weight of forty se’a. From here, you calculate regarding that cluster; if a person can carry a burden of one se’a by himself, if another lifts it for him, he carries two se’a. If he can lift two se’a, with another, he carries three. Go and calculate from here. “They returned from scouting the land at the conclusion of forty days” (Numbers 13:25). You find that they went from the south to the north in forty days, but in forty days they traversed it in its entirety? Rather, it was revealed before the Holy One blessed be He that they would come and speak slander about the Land, and years of travail would be decreed upon them, one year for each day. The Holy One blessed be He miraculously shortened the path before them. “That place he called the Eshkol ravine, because of the cluster [eshkol] that the children of Israel cut from there” (Numbers 13:24). “That place he called the Eshkol ravine” – that is what the verse said: “Telling the outcome from the outset” (Isaiah 46:10), as everything was foreseen before the Holy One blessed be He. Eshkol was Abraham’s friend, and he was called Eshkol because of the eshkol that the children of Israel were destined to cut from there. “They went and came to Moses, and to Aaron…. They related to him, and said: We came to the land…[and indeed it is flowing with milk and honey and this is its fruit]. But the people that dwell in the Land are powerful” (Numbers 13:26–28). This is the way of those who relate slander; they begin with something positive and conclude with the negative. “Amalek dwells in the region of the south” (Numbers 13:29) – what did they see that led them to open with Amalek? It is analogous to a child who misbehaved and was struck with a strap. When they seek to scare him, they remind him of the strap with which he was struck. So, Amalek was an injurious strap for Israel. What did he see that led him to settle in the border region on the route of Israel’s entry into the Land? This is what his grandfather, Esau, commanded him, to encounter them on the way, so he uprooted from his place and settled on the route. “The Amalekites and the Canaanites…descended and smote them and crushed them, until Horma” (Numbers 14:45). “Caleb silenced the people toward Moses, and said: We will ascend, and inherit it; for we can prevail over it” (Numbers 13:30). “Caleb silenced” – as at first he said to them: ‘I am with you in counsel,’ but in his heart, he intended to speak the truth, as it is stated: “I returned word to him as it was in my heart. My brethren who went up with me dissolved the heart of the people” (Joshua 14:7–8). Likewise, the Holy One blessed be He attests in his regard: “But My servant Caleb, because another spirit was with him” (Numbers 14:24). When the spies came, they said: ‘Caleb is trustworthy for us,’ he immediately stood on the bench and silenced all of Israel, who were shouting at Moses, as it is stated: “Caleb silenced.” They believed that he was going to speak slander; that is why they were silent. He began and said: “We will ascend, and inherit it; for we can prevail over it.” Immediately, they disputed with him and said: “We will be unable to ascend against the people…” (Numbers 13:31). “The entire congregation raised and sounded their voice and the people wept that night” (Numbers 14:1). “The entire congregation raised and sounded their voice” – this is what is written: “The words of a grumbler are like blows, and they descend into the chambers of the belly” (Proverbs 18:8). The matters that they grumbled after the Holy One blessed be He caused them great trouble, as had they not concurred with the spies, they would not have been stricken with them, but they followed them, as it is stated: “You grumbled [vateragenu] in your tents and said” (Deuteronomy 1:27). What is vateragenu? You sought the denigration [tartem genut] of the Land of Israel, which the Holy One blessed be He called “a good land.” “The entire congregation raised and sounded their voice” – this is what the verse said: “It has raised its voice against Me; therefore, I hated it” (Jeremiah 12:8). That voice that you cried caused you to be hated. Regarding that generation, Isaiah said: “On the day of your planting you will flourish [tesagsegi] and in the morning your seed will blossom” (Isaiah 17:11). On the day that He said to implant you in the ground, you became dross [sigim]. “And in the morning your seed will blossom” – before the heat of the day arrived, you blossomed. “The harvest will be lost on a day of affliction” (Isaiah 17:11) – on the day that I moved to give you the inheritance of your ancestors, you became a disgrace for the world. “And acute agony” (Isaiah 17:11) – this is the calamity that you sent as an inheritance for the generations, as they wept on the eve of the Ninth of Av. The Holy One blessed be He said to them: ‘You wept a gratuitous weeping before Me, I will set it for you as weeping for the generations.’ From that moment, it was decreed that the Temple would be destroyed, so that Israel would be exiled among the nations, just as it says: “He raised His hand in their regard, to cast them down in the wilderness, and to cast their offspring among the nations and to scatter them among the lands” (Psalms 106:26–27). Raising the hand is corresponding to raising the voice. “All the children of Israel complained against Moses and against Aaron, and the entire congregation said to them: If only we had died in the land of Egypt, or in this wilderness, if only we had died” (Numbers 14:2). “All the children of Israel complained against Moses and against Aaron, and the entire congregation said to them” – these are the Sanhedrins. “If only we had died in the land of Egypt” – this is analogous to a king, that one ascended to his podium to be judged. He expressed a matter from his mouth with which he incurred liability. The king put down the bill of indictment and convicted him on the basis of what he said. He said: ‘Based on what you expressed from your mouth I am sentencing you; it will befall you just as you said.’ So, too, the Holy One blessed be He said to them: “Your carcasses shall fall in this wilderness” (Numbers 14:29). “[Say to them:] As I live, the utterance of the Lord, surely as you spoke in My ears, so I shall do to you” (Numbers 14:28). They began saying: “Why does the Lord bring us…. They said, one to another: Let us appoint a leader and return to Egypt. Moses and Aaron fell upon their faces before the entire assembly of the congregation of the children of Israel. Joshua son of Nun, and Caleb son of Yefuneh, from those who scouted the land, rent their garments. They said to the entire congregation of the children of Israel, saying…If the Lord is favorably disposed to us, He will bring us…However, do not rebel against the Lord, and you…” (Numbers 14:3–9). They [the people] said to them [Moses and Aaron]: ‘You are not trustworthy for us; our brethren are more concerned about us than you are,’ as it is stated: “Where are we ascending? Our brethren have weakened our heart, saying” (Deuteronomy 1:28). “The entire congregation said to stone them with stones” (Numbers 14:10) – who were they? They were Moses and Aaron. “And the glory of the Lord appeared” (Numbers 14:10) – it teaches that they were casting stones and the cloud would receive them. “The Lord said to Moses: Until when will this people provoke Me, and until when will they not believe in Me, with all the signs that I have performed in their midst?” (Numbers 14:11). “The Lord said to Moses: Until when will this people provoke Me [and until when will they not believe in Me]” – the Holy One blessed be He said: ‘I screamed two screams because of you; ultimately, you will scream four in the subjugation to the kingdoms.’ “How long, Lord? Will You forget me forever? How long will You hide Your face from me? How long must I devise plans…? For how long will my enemies tower over me?” (Psalms 13:2–3). I screamed: “Until when, for this evil congregation…” (Numbers 14:27), ultimately, you will scream: “For I am in great terror. And You, Lord, until when?” (Psalms 6:4). I will smite them with the pestilence and eliminate them and make you a nation greater and mightier than them (Numbers 14:12). “I will smite them with the pestilence” (Numbers 14:12) – Moses said: ‘Master of the universe, look to the covenant with their forefathers, to whom you took an oath that You would produce kings, prophets, and priests from them.’ The Holy One blessed be He said to him: ‘Are you not of their descendants? “I will render you a great nation”’ (Exodus 32:10). When Moses saw this, he took a different tack. “Moses said to the Lord: Egypt will hear…and they will say regarding the inhabitants of this land” (Numbers 14:13–14) – ‘they will say that He did not have the strength to sustain them.’ He said to him: ‘But did they not see the miracles and the mighty acts that I performed at the sea?’ [Moses replied:] ‘They will say: He was able to prevail against us, but is unable to prevail against thirty-one kings. Master of the universe, do it for Your sake: “And now, please, let the might of my Lord be great” (Numbers 14:17), and let the attribute of mercy overcome the attribute of justice. “As You spoke, saying” (Numbers 14:17) – did I not say before You: With what attribute do You judge your world; “please inform me of Your ways”? (Exodus 33:13). You passed [he’evarta] it before me: “The Lord passed [vayaavor] before him and proclaimed” (Exodus 34:6). Fulfill that attribute that You said to me: “The Lord, the Lord, God merciful and gracious” (Exodus 34:6). “Please pardon”’ (Numbers 14:19). The Holy One blessed be He accepted his words and conceded to him: “The Lord said: I have pardoned in accordance with your word” (Numbers 14:20) – as the Egyptians would have been destined to say as you said. “However, as I live, and the entire earth shall be filled with the glory of the Lord” (Numbers 14:21). “However, as I live…” “[If] the men who came up from Egypt, from twenty years old and above [will see…]” (Numbers 32:11) – from twenty years old, whether he was with them in that counsel or whether he was not with them in that counsel. Less than twenty years old, and he has not grown two hairs, whether he was with them in that counsel or whether he was not with them in that counsel, [he would enter]. If he grew two hairs and is less than twenty, if he was with them in that counsel, he would not enter; nevertheless, not one of them died less than sixty years old. Come and see what is “between the righteous and the wicked, between one who serves God and one who does not serve Him” (Malachi 3:18). This is analogous to a noblewoman who had a Kushite maidservant, and her husband [the king] went to a country overseas. All night, that maidservant was saying to that noblewoman: ‘I am fairer than you and the king loves me more than you.’ The noblewoman said to her: ‘Morning will come and we will know who is fair and who the king loves.’ So, likewise, the nations of the world would say to Israel: ‘Our actions are fine and the Holy One blessed be He wants us.’ That is why Isaiah said: Morning will come and we will know whom He wants, as it is stated: “The sentry said: The morning comes and also night” (Isaiah 21:12). The World to Come, which is called morning, will come, and we will know whom He wants. “You will return and see the difference between the righteous and the wicked” (Malachi 3:18). It is written: “Men are vanity; men are an illusion” (Psalms 62:10). Rabbi Ḥiyya said in the name of Rabbi Levi: All the vanities that Israel performs all the days of the year, “rise together on the scales [mozenayim]” (Psalms 62:10) – the Holy One blessed be He forgives them under the constellation of Libra [mozenayim] during the month of Tishrei; “For on this day he shall atone for you, to purify you” (Leviticus 16:30). “Until when will this people provoke Me” – this is what is written: “You nullified [vatifre’u] all my counsel and are unwilling to receive my rebuke” (Proverbs 1:25). “They disdained all my rebuke” (Proverbs 1:30). What is vatifre’u? It is, rather, all the good that I counseled in your regard, you corrupted it and nullified [ufratem] it, as it is stated: “Vatifre’u all my counsel.” “I descended to deliver you from the hand of Egypt” (Exodus 3:8), but you did not do so. You came to the sea and immediately ruined the plan, as it is stated: “They were defiant at the sea, at the Red Sea” (Psalms 106:7). With thousands of thousands and myriads of myriads of angels I descended for your benefit, and I would give each and every one of you two angels, one would gird him with his weapon and one would place a crown on his head. Rabbi Yehuda of Tzippori said: They tied weapons upon them. Rabbi Simai says: They dressed them in royal purple garments with the ineffable name engraved on it. All the days that it was in their possession, no evil matter would affect them, neither the angel of death, nor another matter. When they sinned, Moses said to them: “Now remove your ornament” (Exodus 33:5). At that moment, “the people heard this evil tiding” (Exodus 33:4). What is written: “The children of Israel were stripped of their ornament” (Exodus 33:6). What did the Holy One blessed be He do at the giving of the Torah? He brought the angel of death, He said to him: 'The entire world is in your domain, except for this nation that I chose for Me.' Rabbi Elazar son of Rabbi Yosei HaGelili said: The angel of death said before the Holy One blessed be He: 'Was I created in the world for nothing?’ The Holy One blessed be He said to him: 'I created you so you can bereave idol worshippers, but you have no license over this nation.' See the counsel that the Holy One blessed be He counseled in their regard, that they will be alive and enduring: “But you, who cleave [to the Lord your God, all of you live today]” (Deuteronomy 4:4). Likewise it says: “The writing was the writing of God, engraved [ḥarut] on the tablets” (Exodus 32:16). What is ḥarut? Rabbi Yehuda says: Freedom [ḥerut] from the kingdoms. Rabbi Neḥemya says: From the angel of death. Rabbi [Yehuda Hanasi] says: From suffering. See the counsel that the Holy One blessed be He counseled in their regard, and they immediately corrupted that counsel within forty days. That is why it is stated: “You nullified all my counsel” (Proverbs 1:25). The Holy One blessed be He said to them: ‘I said that you will not sin, and you will live and endure like Me, just as I live and endure for all eternity. “I had said: You are divine, like beings on High, all of you,” (Psalms 82:6), like the ministering angels that do not die. But after all that greatness, you sought to die; “yet as men [adam] you will die” (Psalms 82:7), like Adam the first man, whom I commanded one mitzva for him to perform it, and he would live and endure forever,’ as it is stated: “Behold, the man has become as one of us” (Genesis 3:22), and likewise: “God created man in his image” (Genesis 1:27) – that he would live and endure like Him. ‘But he corrupted his actions, nullified My decree, and ate from the tree. I said to him: “For you are dust [and will return to dust]” (Genesis 3:19). You, too, I said: “I had said: You are divine,” but you corrupted yourselves like Adam. “Yet, as Adam you will die.” Who caused this for them? “You nullified all My counsel.”’ The Holy One blessed be He said to them: ‘With the benefit that I brought upon you, with that, you infuriate. They came to the wilderness and I fed them manna for forty years, and not one of them needed to relieve himself for those forty years. Rather, they ate the manna and it became flesh for them,’ as it is stated: “Men ate the bread of the mighty [abirim]” (Psalms 78:25). With it they infuriated Him. One says to the other: ‘Do you not know that we have not relieved ourselves for several days, and a person who does not relieve himself for four days or five days, he dies.’ “And our soul loathes the insubstantial [hakelokel] bread” (Numbers 21:5), as it was light in their intestines. The Holy One blessed be He said: ‘With what I benefitted them, they infuriated Me,’ as it is stated: “What more is there to do for my vineyard [that I did not do in it]?” (Isaiah 5:4). The spies went and saw the land. You find that every place that Israel goes, it is recognized, as it is stated: “All who see them will recognize them” (Isaiah 61:9). The Holy One blessed be He said: If the Emorites see them, they will recognize that they are Israel and will kill them. Rather, what will I do? In each and every province that the spies would enter, the head of the province would be stricken, or its king would be stricken, so they would be occupied in taking their dead out and would not pay attention to the spies, so they would not kill them. But they infuriated with it; when they came to Moses, and to Israel, they said: ‘What is the land?’ Every place that they entered, they would see dead people, what benefit is there? “A land that consumes its inhabitants” (Numbers 13:32) – the Holy One blessed be He said: ‘I believed that you would become like the patriarchs, “Like grapes in the wilderness” (Hosea 9:10), but I did not believe that you would become like Sodom, as it is stated: “For their vine is of the vine of Sodom”’ (Deuteronomy 32:32). “Why did I hope to produce grapes and it produced inferior ones?” (Isaiah 5:4). That is why it is stated: “Until when will this people provoke Me?” Moses said to Him: “They heard that You, the Lord, are in the midst of this people…If You kill this people as one man [the nations who have heard your fame will say: Because of the inability of the Lord to bring this nation to the land which He swore to give them, he killed them in the desert]” (Numbers 14:14–16) – [Do not destroy them] so the nations of the world will not say that the gods of Canaan are stronger than the gods of Egypt. The gods of Egypt are false, but those of Canaan are substantial. “They will say regarding the inhabitants of the land” (Numbers 14:14). “Due to the Lord’s lack of ability [yekholet]” (Numbers 14:16) – because He did not have the ability to continue providing them with food, He took them out to kill them in the wilderness. The expression yekholet means nothing other than food, just as it says: “Twenty thousand kor of wheat, provision [makolet] for his household” (I Kings 5:25). Another matter, [do not destroy them] so the nations of the world will not relate to You as cruel, saying: ‘The generation of the Flood came and He eradicated them. The generation of the Dispersion came, the Sodomites came, the Egyptians came, and He eradicated them. These, too, whom He called: “My son, My firstborn” (Exodus 4:22), behold, He is eradicating them, like this Lilit, who does not find anything, and turns against her children.’ So, it is, “due to the Lord’s lack of yekholet.” Moses said: ‘Master of the universe, “That with their very eyes [ayin be’ayin], You, [the Lord], were seen” (Numbers 14:14). What is “ayin be’ayin"? Reish Lakish said: That the scales are equal [me’uyan]. You say: “I will smite them with pestilence” (Numbers 14:12), and I say: “Please pardon” (Numbers 14:19). Let us see whose prevails, as it is stated: “I have pardoned in accordance with your word” (Numbers 14:20). Nevertheless, the decree of the Holy One blessed be He was not voided, as He said to Moses: “I will render you a nation greater [and mightier than they]” (Numbers 14:12), and He produced six hundred thousand from him, as it is stated: “But the sons of Rehavya were very numerous” (I Chronicles 23:17). But in the future, the Holy One blessed be He will gather them, as it is stated: “Behold, these will come from afar, and behold, these from the North and from the West, and those from the land of Sinim” (Isaiah 49:12). The exiles will come with them; the tribes that are situated beyond the Sambatyon River and beyond the mountains of darkness, they will gather and come to Jerusalem. Isaiah said: “To say to prisoners: Emerge” (Isaiah 49:9), these are those situated beyond the Sambatyon River. “To those in darkness: Reveal yourselves” (Isaiah 49:9), these are those situated beyond the clouds of darkness. “They will graze along the ways and on all the bare hills will be their pasture” (Isaiah 49:9), these are those who are situated in Daphne of Antioch. At that moment they will be redeemed, and come to Zion in joy, as it is stated: “The redeemed of the Lord will return and will come to Zion in song” (Isaiah 51:11). “Until when, for this evil congregation that bring complaints against Me? I have heard the complaints of the children of Israel that they brought against Me” (Numbers 14:27). “Until when…” – halakha: A baby who has a stone in his hand, is it permitted to move him on Shabbat? Our Rabbis taught: A person may take his son even though there is a stone in his hand, and a basket with a stone inside it. You learn it from the generation of the wilderness, as the Holy One blessed be He was, as it were, bearing them in the wilderness, “as a man would bear his son” (Deuteronomy 1:31), and there were idols in their possession, as it is stated: “They made themselves a cast figure of a calf” (Nehemiah 9:18). Likewise you find when they crossed in the sea, the image of Mikha crossed with them, as it is stated: “Trouble [tzara] will pass through the sea” (Zechariah 10:11). Nevertheless, the Holy One blessed be He did not abandon them. He said to Moses: ‘I split the sea for them and they infuriated Me,’ as it is stated: “How much did they defy Him?” (Psalms 78:40). ‘Here, too, they disseminated slander regarding the Land, and I am unable to tolerate it. Until when need I be tolerant of them? “Until when, for this evil congregation?”’ (Numbers 14:27). Another matter, “Until when…” – this is what the verse said: “For from the rising of the sun to its setting, My name is great [among the nations]” (Malachi 1:11). The Holy One blessed be He said: ‘The nations of the world respect Me, but you, how many miracles have I performed on your behalf, but you infuriate Me? Would you like to know? Eglon king of Moav was an uncircumcised heathen. Ehud son of Gera entered to him and when he mentioned My name, he accorded Me honor and rose from his throne,’ as it is stated: “Ehud said: I have the word of God for you. He rose from the throne” (Judges 3:20). This is to realize what is stated: “For from the rising…” In your regard, the Holy One blessed be He said: ‘The nations of the world respect Me and accord Me honor, but you infuriate Me and I bear you.’ Until when need I be tolerant of them? “Until when, for this evil congregation?” The Holy One blessed be He said: ‘As it were, a person purchases a slave so the slave will take the lantern and illuminate for the purchaser. But, I did not do so, but rather, you are My slaves, “for the children of Israel are slaves to Me” (Leviticus 25:55), but I take the lantern and illuminate for you. ‘Another matter, the way of the world is that a person purchases a slave so that if he sets out on the way, his slave precedes him and prepares an encampment for him. But I did not do so, but rather, you are My slaves, and I would prepare an encampment for you, as it is stated: “The Ark of the Covenant of the Lord [was traveling before them]…to scout a resting place for them” (Numbers 10:33). ‘Another matter, the way of the world is that a person purchases a slave so that his slave would bake bread for him. But I did not do so; you are My slaves, but I baked bread from the heavens for you. As it says: “Men ate the bread of the mighty”’ (Psalms 78:25). The Holy One blessed be He said to Moses: ‘I will eradicate them from before Me.’ He said before Him: ‘Master of the universe, you are slow to anger. A slave, if his deeds are good and he heeds his master, and his master looks upon him favorably, they do not give credit to his master. When do they give credit? It is when the slave is wayward, but his master looks upon him favorably. So, too, You, do not look upon their stubbornness, as it is stated: “Do not turn to the stubbornness of this people”’ (Deuteronomy 9:27). The Holy One blessed be He said to him: ‘For your sake, I will pardon them,’ as it is stated: “I have pardoned in accordance with your word” (Numbers 14:20).

“Speak to the children of Israel, and say to them: When you will come into the land of your dwellings, that I am giving to you” (Numbers 15:2). “When you will come into the land of your dwellings” – halakha: How many matters is a person obligated to perform for his son? Our Rabbis taught: There are five matters that a father is obligated to perform for his son. The father is the Holy One blessed be He, and the son is Israel. Just as the father is obligated to circumcise his son, so the Holy One blessed be He did for Israel, as He circumcised them by means of Joshua. “Make flint knives for yourself [and circumcise the children of Israel]” (Joshua 5:2). The father is obligated to redeem him, and the Holy One blessed be He redeemed Israel, as it is stated: “To redeem for Himself as a people” (II Samuel 7:23). To teach him Torah; the Holy One blessed be He taught Torah to Israel: “You shall teach them to your children” (Deuteronomy 11:19), and it is written: “I am the Lord your God, who teaches you for your own benefit” (Isaiah 48:17). To teach him mitzvot; the Holy One blessed be He taught mitzvot to Israel. To marry a wife to him; the Holy One blessed be He said to them: “Be fruitful and multiply” (Genesis 1:28). The father is obligated to his son, to feed him and to give him to drink, to bathe him, to smear him with oil, and to clothe him. So, the Holy One blessed be He did for Israel. “I washed you with water and rinsed your blood…[and I anointed you with oil]. I clothed you in embroidery” (Ezekiel 16:9–10); “and My bread that I gave you” (Ezekiel 16:19); “rise, well, call to it” (Numbers 21:17). Just as the father gives property to his son, so the Holy One blessed be He did for Israel: “I gave you a desirable land” (Jeremiah 3:19). What is the son obligated to offer up to his father? It is a gift. So the Holy One blessed be He said to Israel: “When you will come into the land…you will perform…a burnt offering…to the Lord” (Numbers 15:2–3). In this way, Rabbi Tanḥuma bar Abba in the name of Rabbi Ḥanina, brother of Rabbi Aḥa ben Rabbi Ḥanina began: This is the portion of libations, as it is stated: “Or for a ram, you shall perform a meal offering…and wine as libation, one-third of a hin” (Numbers 15:6–7). From here forward: “It shall be, when you eat from the bread of the land…the first of your kneading you shall separate a loaf, as a gift” (Numbers 15:19–20). There is ḥalla below and libations above; that is why Rabbi Ḥanina began: “Go, eat your bread joyfully, and drink your wine goodheartedly” (Ecclesiastes 9:7). What is, “as God has already accepted your actions”? (Ecclesiastes 9:7). “Eat your bread joyfully” – this is the portion of ḥalla. “And drink your wine goodheartedly” – this is the portion of libations. What is, “as God has already accepted…”? This is having Israel enter the Land, as it is stated: “When you will come into the land…” Another matter, this verse is speaking concerning Abraham. When the Holy One blessed be He said to Abraham: “Take, now, your son, your only one” (Genesis 22:2), Abraham arose early, took him with alacrity, led him, and took him up to Mount Moriah. Abraham said: ‘Master of the universe, did you say “take, now” to me for nothing?’ He said to him: ‘No, it is to make you known [lehodiakha] throughout the world,’ as it is stated: “For I have known him [yedativ], so that he will command” (Genesis 18:19). Rabbi Shimon ben Yoḥai said: The Holy One blessed be He said to him: ‘As you live, I ascribe to you, that had I said to you to slaughter your soul, you would not delay for the sake of My name.’ As it is written: “And you did not withhold your son” (Genesis 22:12). It is already stated explicitly. What is the meaning of: “Your only one [yeḥidekha]”? (Genesis 22:12). This is your soul, as the soul is called yeḥida, as it is stated: “Rescue me from the sword, my soul [yeḥidati] from the grasp of the dog” (Psalms 22:21). Abraham said: ‘Master of the universe, I cannot descend from here without an offering.’ The Holy One blessed be He said to him: ‘Your offering is prepared from the six days of Creation.’ “Abraham lifted his eyes and saw that, behold, there was a ram” (Genesis 22:13), and our Rabbis taught that Abraham’s ram was created during twilight. Abraham took it and offered it up as a burnt offering in place of his son, just as it said: “He took the ram, and offered it up as a burnt offering” (Genesis 22:13). Is the verse incomplete? What is “in place of his son”? (Genesis 22:13). Abraham said: ‘Master of the universe, see it as though the blood of Isaac is sprinkled before You.’ He took the ram and flayed it and said: ‘So, see it as though it was the skin of Isaac that I flayed before You.’ He took it and absorbed its blood with salt, he said: ‘So, see it as though it is Isaac’s blood that is absorbed before You.’ He burned it and said: ‘So, see it as though Isaac’s ashes are piled atop the altar.’ Alternatively, what is “in place of his son”? The Holy One blessed be He said to him: ‘As you live, your son was sacrificed first, and the ram is in his place.’ At that moment, Abraham said: ‘I will not move from here until You take an oath to me that You will never again subject me to another ordeal, as God forbid, had I not heeded You, I would have lost everything that I strived for all my days.’ The Holy One blessed be He said to him: ‘As you live, so it is,’ and He took an oath that he would not subject him to another ordeal, as it is stated: “He said: By Myself I have taken an oath, the utterance of the Lord” (Genesis 22:16). The Holy One blessed be He said to him: ‘Harsh afflictions and other ordeals were fit to befall Abraham, but they did not come.’ These are the afflictions; those that befell Job, were fit to befall Abraham, as it is juxtaposed to the portion: “It was after these matters, and it was told…Utz his firstborn, and Buz…” (Genesis 22:20–21). Utz was Job: “There was a man in the land of Utz, Job was his name” (Job 1:1). At that moment, the Holy One blessed be He said to Abraham: “Go, eat your bread joyfully…as God has already accepted your actions” (Ecclesiastes 9:7). Another matter, “go, eat…” is speaking of Solomon; when he built the Temple and completed it, he made a dedication for seven days and made another seven days as a festival, but they forgot to observe Yom Kippur. Rabbi Yitzḥak said: The Divine Spirit emerged and said: “Go, eat your bread joyfully, and drink your wine goodheartedly, as God has already accepted your actions.” Another matter, “when you will come into the land of your dwellings” – Rabbi Zakai of She’av said: Israel said before the Holy One blessed be He: ‘Master of the universe, everywhere You call it the land of Canaan, but here you call it “the land of your dwelling”?’ The Holy One blessed be He said to them: ‘As you live, I gave it to Abraham, Isaac, and Jacob, all of them in the Bible; that is why it is “the land of your dwelling.”’ Why did Canaan merit that the land was called by his name? It is because when he heard that Israel was coming, he evacuated the place. The Holy One blessed be He said to him: ‘You evacuated the place; the land will be called by your name. And I will give you a land as fine as your land.’ Which is that? It is Africa. What is written above? It is the portion of the spies: “they defiantly [vayapilu] ascended to the mountaintop” (Numbers 14:44) – they brought blackness upon its inhabitants. They were all in blackness, as “the Ark of the Covenant of the Lord, and Moses, did not move from the midst of the camp” (Numbers 14:44), as they did not ascend with them. Moses said to them: ‘This is what the Holy One blessed be He said to me: “Do not ascend and do not wage war, as I am not in your midst” (Deuteronomy 1:42). You said: “Where are we ascending? Our brethren have melted [hemasu] our hearts, [saying: A people greater and taller than we, cities great and fortified…]”’ (Deuteronomy 1:28). What is “melted [hemasu] our hearts”? Our Rabbis said: From here they derived the measure of the pomegranates, as our Rabbis taught: The pomegranates from when they reach half [misheyimasu]. “Hemasu our hearts, saying” – Moses said: ‘From the outset, you divided it. “You all approached me” (Deuteronomy 1:22) – For good: “All the heads of your tribes approached me” (Deuteronomy 5:20) – For evil. “You all approached me and said” (Deuteronomy 1:22), and it is written: “You murmured in your tents, and you said: In the Lord’s hatred of us”’ (Deuteronomy 1:27). The Holy One blessed be He said: “I have loved you” (Malachi 1:2), and they say “In the Lord’s hatred of us”? They were expounding and saying: ‘Know that He hates us: A flesh and blood king has two sons and two fields, one that is watered by irrigation and one that is watered by rain. Does he not give to the one that the king loves, the one watered by irrigation, and to the one that he hates, he gives the one that is watered by rain? The land of Egypt is watered by irrigation and we were in it. The land of Canaan is watered by rain, and he took us out of Egypt to give us the land of Canaan. Nevertheless, “You girded each man his weapons of war… The Lord said to me: Say to them: Do not ascend and do not wage war” (Deuteronomy 1:41–42). [God said:] ‘I thought to ascend with you, but now, do not ascend, because it will be a descent for you.’ Nevertheless, “you girded [vataḥgeru]” – you all became as one.’ “You prepare yourself [vatahinu] to ascend the mountain” (Deuteronomy 1:41) – what is vatahinu? They were saying: From drop to drop, the hin is filled. One verse says: “You sinned [Vatazidu]” (Deuteronomy 1:43) and one verse says: Vatahinu. What is vatazidu? They mocked [she'hezidu] the encampments of the Holy One blessed be He. “You ascended the mountain. The Emorites…emerged [against you and pursued you as do the bees]” (Deuteronomy 1:43–44). “The bees” – just as this bee, once it strikes a person it immediately dies; you, too, once one of them would touch you, his soul would depart. Just as the bee flies, they were flying above you. In the past, they would hear of your renown and die, as it is stated: “Peoples heard, they were agitated” (Exodus 15:14). But now: “[The Emorites…]pursued…they smote you” (Deuteronomy 1:44). “You returned and wept before the Lord, but the Lord did not heed” (Deuteronomy 1:45). It is, as it were, that you rendered the attribute of justice as though it were cruel. Rabbi Shmuel bar Naḥmani said: Woe unto the wicked, as they render the attribute of justice as though it were cruel. “The Lord said: Rise, go on a journey” (Deuteronomy 10:11) – if I come to perform justice with you, you will not enter the Land. Rather, “rise, go on a journey [before the nation, and they will come and inherit the Land]” (Deuteronomy 10:11). That is, “when you will come into the land.” “And you will perform a fire offering to the Lord, a burnt offering, or a peace-offering to fulfill a vow, or as a pledge, or at your appointed times, to create a pleasing aroma to the Lord, from the cattle, or from the flock” (Numbers 15:3). “And you will perform a fire offering to the Lord, a burnt offering, or a peace offering” – The Holy One blessed be He said to them: ‘Anyone who sacrifices an offering to Me in this world does not sacrifice it for naught, but rather, he sacrifices it, and it is pleasant for Me. In the World to Come, too, he merits to sacrifice and I accept it and it is pleasant for Me,’ as it is stated: “The offering of Judah and Jerusalem will be pleasant to the Lord, as in the days of old and as in former years” (Malachi 3:4). “Speak to the children of Israel, and say to them, and they shall prepare for themselves a fringe on the corners of their garments for their generations, and they shall put on the fringe of the corner a sky blue thread” (Numbers 15:38). “They shall prepare for themselves a fringe” – that is what is written: “Light is sown for the righteous…” (Psalms 97:11). “The Lord desired because of his righteousness” (Isaiah 42:21) – the Holy One blessed be He sowed the Torah and the mitzvot in order to bequeath to Israel life in the World to Come. He did not leave any matter in this world for which He did not give a mitzva to Israel. One goes out to plow – “do not plow with an ox and a donkey” (Deuteronomy 22:10); to sow – “Do not sow your vineyard [diverse kinds]” (Deuteronomy 22:9); to reap – “when you reap your harvest in your field, [and you forget a sheaf in the field, you shall not return to take it]” (Deuteronomy 24:19); kneading – “the first of your kneading, ḥalla” (Numbers 15:20); slaughtering – “he shall give the priest the foreleg, the jaw, [and the maw]” (Deuteronomy 18:3); a bird’s nest – sending away [the mother bird] from the nest; undomesticated animals and birds – “he shall pour out its blood and cover it with dust” (Leviticus 17:13); planting – “you shall seal its fruit” (Leviticus 19:23); burying the dead – “you shall not cut yourselves” (Deuteronomy 14:1); cutting hair – “you shall not round [the edge of your head]” (Leviticus 19:27); building a house – “you shall make a parapet for your roof” (Deuteronomy 22:8), “you shall write them on the doorposts” (Deuteronomy 6:9); clothing oneself with a garment – “they shall prepare for themselves a fringe.” “They shall prepare for themselves” – not from what has already been prepared; that one should not take out strings and prepare it from them, but rather, the mitzva is to bring white and sky blue and prepare. When? When there is sky blue; however, now, we have only white, as the sky blue has been sequestered. “On the corners” – not in the middle, but only on the corner; “a thread [petil]” – one is required to twine them [lefotelan]. Rabbi Meir said: In what way is sky blue different from all sorts of colors? It is that sky blue is similar to the firmament, and the firmament is similar to the Throne of Glory, as it is stated: “They saw the God of Israel [and under His feet was like a configuration of sapphire brick and like the very heavens in purity]” (Exodus 24:10). “It shall be for you a fringe, and you shall see it, and remember all the commandments of the Lord and perform them, and you shall not rove after your heart and after your eyes, after which you stray” (Numbers 15:39). “So that you will remember, and perform all My commandments, and be holy to your God” (Numbers 15:40). “It shall be for you a fringe” – that it should be seen. How much is its measure? Beit Shammai say: Four fingerbreadths, and Beit Hillel say: Three. How many strings? Beit Shammai say: Four, and Beit Hillel say: Three. “And you shall see it” – to the exclusion of a night garment. Or, is it only to the exclusion of a blind man? It then says: “So that you will remember” – it gave seeing and it gave remembering; remembering for one who cannot see, seeing for one who sees. “And you shall see it [oto]” – oto but not ota, if you do so, it is as though you see the Throne of Glory, that is similar to sky blue. “And you shall see it, and remember” – vision engenders memory, memory engenders action, as it is stated: “So that you will remember, and perform” (Numbers 15:40). Why? “For it is not an empty thing for you” (Deuteronomy 32:47). This is analogous to a homeowner who was weighing and paying taxes and writing receipts. His father said to him: ‘My son, be careful with the receipts, as your life is subject to it.’ So, the Holy One blessed be He said to Israel: “For it is not an empty thing for you, as it is your life…” (Deuteronomy 32:47). “You shall not rove after your heart” – the heart and the eyes are the mediators of the body, as they cause the body to stray. “So that you will remember, and perform all My commandments” – this is analogous to one cast into the water. The captain extended the rope and said to him: ‘Grasp this rope in your hand and do not let it go, as if you let it go, you will have no life.’ This, too, is what the Holy One blessed be He said to Israel: ‘As long as you cleave to the mitzvot – “but you, who cleave to the Lord your God, all of you live today”’ (Deuteronomy 4:4). Likewise it says: “Hold fast to admonition, do not let go; safeguard it, as it is your life” (Proverbs 4:13). “And be holy” – when you perform the mitzvot, you are sanctified, and dread of you will be cast over the idolaters. If you forsake the mitzvot, you become profaned. The Holy One blessed be He said to Israel: ‘In this world, by means of the evil inclination you forsake the mitzvot, but in the future, I will uproot it from you,’ as it is stated: “And I will place My spirit within you, [and I will act so that you will follow My statutes, and My ordinances you will observe and perform]” (Ezekiel 36:27).

“Koraḥ, son of Yitzhar son of Kehat son of Levi, and Datan and Aviram, sons of Eliav, and On, son of Pelet, sons of Reuben, took” (Numbers 16:1). “Koraḥ, son of Yitzhar son of Kehat…” – this is what is written: “A treacherous [nifsha] brother is worse than a fortified city” (Proverbs 18:19). This is Koraḥ, who entered into a dispute with Moses, rebelled, and was stripped of the honor that he had acquired. Nifsha is nothing other than rebellion, just as it says: “The king of Moav rebelled [pasha] against me” (II Kings 3:7). “And strife is like the bolts of a palace [armon]” (Proverbs 18:19) – the earth elevated its bolts due to the iniquity relating to armon, that he entered into a dispute with Moses and with the Omnipresent. “Took [vayikaḥ]” – vayikaḥ is nothing other than persuading with gentle words, that persuaded all the prominent leaders of Israel, and the Sanhedrin after him [Koraḥ]. In Moses’s regard, it is written: “Moses and Aaron took [vayikaḥ] these men” (Numbers 1:17); and likewise, “take [kaḥ] Aaron, and his sons with him” (Leviticus 8:2); likewise it says: “Take [keḥu] words with you” (Hosea 14:3); and likewise, “the woman was taken [vatukaḥ] to Pharaoh’s palace” (Genesis 12:15). That is, vayikaḥ Koraḥ – he persuaded them with gentle words. “Koraḥ…took” – what led him to enter into a dispute? It was by means of Elitzafan, son of his father’s brother, who became the prince over his family, “the prince of the patrilineal house of the families of the Kehatites was Elitzafan son of Uziel” (Numbers 3:30). Koraḥ said: ‘My father and his brothers were four brothers – “the sons of Kehat: Amram and Yitzhar and Hevron and Uziel” (Exodus 6:18). Amram, the firstborn, his son Aaron merited the High Priesthood, and Moses, kingdom. Who is worthy of taking the second position? Is it not the second, as it is stated: “The sons of Kehat: Amram and Yitzhar”? I am the son of Yitzhar, I was worthy of becoming prince of my family, but he arranged that the son of Uziel, the youngest of my father’s brothers, will be greater than I. I will enter into a dispute with him and void everything that he has accomplished.’ That is why, “Koraḥ took.” “Koraḥ…took” – what is written prior to this matter? “They shall make for themselves a fringe [tzitzit]” (Numbers 15:38). Koraḥ interrupted and said to Moses: ‘A garment that is crafted completely of sky blue wool, would it be exempt from tzitzit?’ He said to him: ‘It is obligated in tzitzit.’ Koraḥ said to him: ‘A garment that is crafted completely of sky blue wool does not exempt itself, but four threads exempt it? A house that is filled with Torah scrolls, would it be exempt from mezuza?’ He said to him: ‘It is obligated in mezuza.’ He said to him: ‘The whole Torah in its entirety, which consists of two hundred and seventy-five paragraphs, does not exempt the house, but one paragraph that is in the mezuza exempts the house?’ He said to him: ‘You were not commanded these matters, but rather, you are fabricating them from your heart.’ That is what is written: “Koraḥ took.” Vayikaḥ is nothing other than an expression of division, like the matter that is stated: “To what does your heart take you [yikaḥakha]?” (Job 15:12). That is what Moses says to them, as it is stated: “Is it not enough…that the God of Israel has set you apart?” (Numbers 16:9). The Sages said that Koraḥ was an extremely wise man, and among the bearers of the Ark, as it is stated: “But he did not give to the sons of Kehat, because the sacred service is upon them” (Numbers 7:9), and Koraḥ was the son of Yitzhar the son of Kehat. When Moses said: “They shall place on the fringe of the corner a sky blue thread” (Numbers 15:38), he immediately commanded, and they prepared two hundred and fifty sky blue garments, and the two hundred and fifty leaders of the Sanhedrin, who stood against Moses, as it is stated: “They arose before Moses, and two hundred and fifty people from the children of Israel, princes of the congregation, the distinguished of the convocation” (Numbers 16:2), wrapped themselves in them. Koraḥ stood and made a feast for them and they all wrapped themselves in the sky blue garments. Aaron’s sons came to take their gifts, the breast and the thigh. They stood and confronted them. They said to them: ‘Who commanded you to take these, was it not Moses? We will not give anything. The Omnipresent did not say so.’ They came and informed Moses. He went to placate them. They, immediately, stood against him to confront him – “before Moses” (Numbers 16:2). “And two hundred and fifty people of the children of Israel” – who were they? They were Elitzur son of Shedeur and his counterparts – “These men who were designated by name” (Numbers 1:17). Although the verse did not make them public, it provided their distinguishing features, and from the verses, you understand that it is them. To what is this matter analogous? It is to a wellborn person who is found stealing garments from the bathhouse, but the owner of the stolen goods did not want to make him public. He began providing distinguishing features. They said to him: ‘Who stole your garments?’ He said to them: ‘That wellborn person of stature, with fine teeth, black hair, and a fine nose.’ Once he provided his distinguishing features, they knew who he was. Here, too, even though the verse did not identify them, it came and provided their distinguishing features, and you know who they are. It is stated elsewhere: “These are the distinguished of the congregation, the princes of the tribes of their fathers; they are the heads of the thousands of Israel. Moses and Aaron took these men who were designated by name [beshemot]” (Numbers 1:16–17). And here it is stated: “Princes of the congregation, distinguished of the convocation, people of renown [shem]. They assembled against Moses and against Aaron” (Numbers 16:2–3). “Koraḥ took” – he took his garment and went to take counsel from his wife. When the Holy One blessed be He said to Moses: “Take the Levites from among the Israelites and purify them. So shall you do to them, to purify them…and they shall pass a razor over all their flesh” (Numbers 8:6–7), he [Moses] immediately did so to Koraḥ. He [Korah] began circulating among Israel, but they did not recognize him. They said to him: ‘Who did this to you?’ He said to them: ‘Moses did it to me. Moreover, he took me by my arms and my legs, and they waved me, and said: You are hereby pure. He brought his brother Aaron, adorned him like a bride, and seated him in the Tent of Meeting.’ Moses’s enemies immediately began provoking Israel against him, and said: ‘Moses is king, his brother Aaron, High Priest, his sons, deputy High Priests. Teruma is to the priest, tithe, to the priest, twenty-four gifts, to the priest.’ “They assembled against Moses and against Aaron, and they said to them: You have too much, as the entire congregation, all of them are holy, and the Lord is among them, and why do you elevate yourselves over the assembly of the Lord?” (Numbers 16:3). Immediately, “they assembled against Moses.” Immediately, “they said to them.” Rabbi Levi said: At that moment, Koraḥ gathered his congregation and said to them [to Moses and Aaron]: ‘You have increased the burden upon us more than the enslavement in Egypt. It was preferable for us under Egypt than it is under your control.’ They sought to stone him [Moses]. That is why, “Moses heard and he fell on his face” (Numbers 16:4). Moses said to them: ‘It is not kingdom I seek, nor does my brother Aaron [seek] the High Priesthood, as it is stated: “Aaron, what is he that you complain against him?”’ (Numbers 16:11). Moses said [to God]: ‘Master of the universe, is this not what You commanded me: “You, draw near to you Aaron your brother and his sons with him”? (Exodus 28:1). But they are standing against us to kill us.’ “He spoke to Koraḥ and to his entire congregation, saying: Morning, the Lord will disclose who is His, and who is holy and will bring him near to Him, and whom He shall choose, He will bring near to Him” (Numbers 16:5). He said: “Morning, the Lord will disclose who is His” – why is it so? Rabbi Natan said: The Holy One blessed be He said: ‘If all the magicians of the world gathered and sought to transform morning into evening they would not succeed. Just as I distinguished between light and darkness, so I distinguished Aaron to sanctify him with sanctity of the highest order.’ Immediately, “Moses sent to summon Datan and Aviram, sons of Eliav, and they said: We will not go up” (Numbers 16:12). “We will not go” and “we will not come” are not written here, but rather “we will not go up.” “A fool’s mouth is ruin for him” (Proverbs 18:7); they opened their mouths for punishment, saying that they would die in descent and not in ascent. Just as they said, so they died: “They and everything that was theirs descended alive into the abyss” (Numbers 16:33). Moses said: ‘Since they did not want to go to me, I will come to them. Perhaps they will be ashamed, and reconsider,’ as it is stated: “Moses arose and went to Datan and Aviram” (Numbers 16:25). When they saw him, they began to curse and blaspheme, as it is stated: “Datan and Aviram emerged standing” (Numbers 16:27). Do people typically emerge sitting, kneeling, or falling? Rather, when they emerged, they were cursing and blaspheming. Emerging and standing are stated here, and emerging and standing are stated regarding Goliath the Philistine, as it is written: “The champion emerged…[The Philistine said: I blasphemed….] The Philistine approached every morning and evening and stood for forty days” (I Samuel 17:4, 10, 16). Just as emerging and standing there was with cursing and blaspheming, here, too, it is with cursing and blaspheming. That is why Moses began and said: “If these die like the death of all people…[God did not send me]” (Numbers 16:29), [and therefore] “the earth opened its mouth” (Numbers 16:32). Come and see how grave is dispute, as anyone who assists in a dispute, the Holy One blessed be He eradicates his memory, as it is written: “Fire emerged from the Lord, and consumed the two hundred and fifty men” (Numbers 16:35). Rabbi Berekhya said: How grave is dispute? The court on High punishes only from twenty years old and above; the earthly court, from thirteen years old and above. In Koraḥ’s dispute, day-old babies were burned and swallowed in the deepest abyss, as it is written: “[Datan and Aviram had come out and they stood at the entrance of their tents] with their wives, and their children, and their infants” (Numbers 16:27), [and it is written:] “They and everything that was theirs descended alive into the abyss” (Numbers 16:33). That is why it is written: “Koraḥ took.” “Koraḥ, son of Yitzhar son of Kehat son of Levi” – why is it not written: Son of Jacob or son of Israel? That is what the verse said: “Let myself not come in their counsel” (Genesis 49:6) – these are the spies; “let my glory not be associated with their assembly” (Genesis 49:6) – this is Koraḥ. Jacob said before the Holy One blessed be He: ‘Master of the universe, neither regarding the spies, nor in Koraḥ’s dispute, let my name be mentioned with those wicked ones. When should my name be mentioned? When their lineage is recorded and they are standing upon the platform’ – “son of Taḥat, son of Asir, son of Evyasaf, son of Koraḥ, son of Yitzhar, son of Kehat, son of Levi, son of Israel” (I Chronicles 6:22–23). “And Datan and Aviram” – from here they said: ‘Woe unto the wicked one, woe unto his neighbor,’ as Datan and Aviram were neighbors of Koraḥ, who was situated in the south, as it is written: “The families of the sons of Kehat shall encamp on the side of the Tabernacle to the south” (Numbers 3:29). The banner of Reuben was adjacent to them, as it is stated: “The banner of the camp of Reuben is to the south” (Numbers 2:10). But the banner of Judah was in the east, and Issachar and Zebulun were with him, as it is stated: “Those encamping at the front, to the east, are the banner of the camp of Judah” (Numbers 2:3). Moses and Aaron were adjacent to them, as it is written: “Those encamped in front of the Tabernacle, to the east, in front of the Tent of Meeting: Moses, Aaron, and his sons” (Numbers 3:38). Because they were adjacent to the Torah, they merited becoming masters of Torah, as it is written: “Judah, My lawgiver” (Psalms 60:9), and it is written: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33), and it is written: “From Zebulun, those who ply the scribe’s quill” (Judges 5:14). But Datan and Aviram, who were neighbors of a disputant, were stricken with him and were eliminated from the world. “Koraḥ assembled…against them” (Numbers 16:19) – He said to them: ‘“The entire congregation, all of them are holy” (Numbers 16:3), and all of them heard at Sinai: “I am the Lord your God” (Exodus 20:2), “and why do you elevate yourselves over the assembly of the Lord?” (Numbers 16:3). Had you heard it alone, and they had not heard, you could say it, but now, all of them heard. Why do you elevate yourselves?’ Moses was immediately shaken due to the dispute, because this was already their fourth wrongdoing. This is analogous to a king’s son who wronged his father. His dear friend placated him [the king] once, twice, three times. When he committed a fourth wrongdoing, the hands of the king’s dear friend were rendered powerless. He said: ‘How many times can I impose upon the king?’ So it was with Moses. They sinned with the calf – “Moses prayed” (Exodus 32:11). “The people were as complainers” (Numbers 11:1) – “Moses prayed” (Numbers 11:2). Regarding the spies – “Moses said: Egypt will hear…” (Numbers 14:13). Regarding Koraḥ’s dispute, he said: ‘How much can I impose upon the Omnipresent?’ That is why: “Moses heard and he fell on his face” (Numbers 16:4). “He spoke to Koraḥ…Morning” – what did he see that led him to say: “Morning”? Moses said: ‘Perhaps they said this matter as a result of food and drink.’ He said: ‘Perhaps, in any case, they will repent.’ That is why it is stated: “Morning, the Lord will disclose.” He said to them: ‘I do not have permission to enter now. There is no eating and drinking before Him; however, it is because of us, because we have eaten and drunk.’ Another matter, Moses said to them: ‘The Holy One blessed be He imposed boundaries in His world. Are you able to mix day and night? That is what the verse said initially: “It was evening, it was morning” (Genesis 1:5); “God distinguished between the light and the darkness” (Genesis 1:4) for the use of the world. Just as He distinguished between the light and the darkness for the use of the world, so He distinguished Israel from the nations, as it is stated: “I have distinguished you from the peoples to be Mine” (Leviticus 20:26). And so, He distinguished Aaron, as it is stated: “Aaron was set apart to sanctify Him with sanctity of the highest order” (I Chronicles 23:13). If you are able to remove that distinction that He distinguished between light and darkness, you can nullify this.’ That is why he said to them: “Morning, the Lord will disclose who is His, and who is holy, and will bring him near to Him” (Numbers 16:5) – he is already designated – “and whom He shall choose, He will bring near to Him” (Numbers 16:5). “This you shall do: take for you fire pans, Koraḥ, and all his congregation” (Numbers 16:6). “And place fire in them, and place incense upon them before the Lord tomorrow, and it will be the man whom the Lord will choose, he is the holy one; it is too much for you, sons of Levi” (Numbers 16:7). “This you shall do: take for you fire pans…And place fire in them, and place incense upon them before the Lord tomorrow” – what did he see that led him to say so? He said to them: ‘In the ways of the gentiles, there are many protocols and many priests. Do they all gather together at the same time? But we have only one Lord, one Torah, one protocol, one altar, and one High Priest. You are two hundred and fifty men seeking the High Priesthood. I, too, want that. “Therefore, you and your entire congregation” (Numbers 16:11). “This you shall do: take for you fire pans, Koraḥ, and his entire congregation” – you have the service that is most beloved of all, it is the incense, more beloved than all the offerings. But a deadly poison was placed within it, by means of which Nadav and Avihu were burned.’ That is why he forewarned them: “It will be the man whom the Lord will choose, he is the holy one” (Numbers 16:7). I am telling you, so you will not incur liability. The one among you who will be chosen, will emerge alive, but all of you will be eliminated. “It is too much for you, sons of Levi” – I have told you. Were they not fools, that he forewarned them in this manner, but they accepted the contest upon themselves? They sinned against their souls, as it is stated: “The firepans of these sinners against their souls” (Numbers 17:3). But Koraḥ, who was clever, what did he see that led him to this foolishness? His eye deceived him. He saw a great dynasty emerging from him. Samuel, who is the equivalent of Moses and Aaron, as it is stated: “Moses and Aaron among his priests, and Samuel among those who called His name” (Psalms 99:6). Twenty-four watches emerging from his descendants, all prophesying with the divine spirit, as it is stated: “All of these were sons of Heiman, [the king's seer in matters of God]” (I Chronicles 25:5). He said: ‘Is it possible that all this greatness will emerge from me, and I will be silent?’ But he did not see well. It was because his sons repented, and they emerged from them. But Moses saw. That is why he [Koraḥ] came to participate, based on his presumption regarding what he heard from the mouth of Moses, that all of them would be eliminated, and one would survive: “It will be the man whom the Lord will choose, he is the holy one.” “Moses said to Koraḥ: Hear now, sons of Levi” (Numbers 16:8). “Is it not enough for you that the God of Israel has distinguished you from the congregation of Israel, to bring you near to Him, to perform the service of the Tabernacle of the Lord, and to stand before the congregation to serve them?” (Numbers 16:9). “Moses said to Koraḥ” – does one who goes to speak to Yosef, say to Shimon: ‘Listen’? Some say: He was asking him to reconsider, and saying gentle words before him. When he saw that he did not heed, he [Moses] said: ‘Before others begin participating with him,’ he began to speak to them: “Hear now, sons of Levi” – is the honor that you have insignificant? “Is it not enough for you that the God of Israel has distinguished you…?” “He brought you near, and all your brethren the sons of Levi with you, and you will seek the priesthood as well?” (Numbers 16:10). “Therefore, you and your entire congregation have congregated against the Lord. And Aaron, what is he that you complain against him?” (Numbers 16:11). He returned to [speak to] Koraḥ: “He brought you near, and all your brethren the sons of Levi” – because he was a prominent leader of the tribe, his brethren became ancillary to him. “Therefore, you and your entire congregation have congregated against the Lord” – this dispute is not against us, but rather, against the Holy One blessed be He. This is analogous to a king who had many slaves and wished to render one of them a free man and invest him with a branch. He then appointed him a senior adviser. His counterparts stood against him. People said: ‘Had he, himself, come and taken that prominence for himself, they acted appropriately in standing against him. Now that it is his master who acted on his behalf, anyone who stands against him, is he not standing against his master?’ So, too, Moses said to them: ‘Had my brother Aaron taken the priesthood for himself, you would have acted appropriately when you objected to him. Given that it is the Holy One blessed be He who granted it to him, He, who prominence, might, and kingdom, are His, anyone who stands against Aaron, is he not standing against the Holy One blessed be He?’ That is why it is written: “And Aaron, what is he that you complain against him?” Come and see the piety of Aaron the righteous. When Moses poured the anointing oil on his head, Aaron was shaken and terrified. He said to Moses: ‘My brother, perhaps I was not worthy to be anointed with the sacred oil, and I misused it and incurred liability for karet, as the Holy One blessed be He said: “On a person’s flesh it shall not be smeared”?’ (Exodus 30:32). That is why the verse attested in his regard: “Behold, how good and how pleasant it is for brothers to dwell together in unity. Like fine oil on the head, descending onto the beard, the beard of Aaron…like the dew of Ḥermon” (Psalms133:1–3). The verse juxtaposed the anointing oil to the dew of Hermon. Just as there is no misuse of the dew of Ḥermon, so, there is no misuse of the oil descending onto Aaron. That is why, “have congregated against the Lord.” With all these matters, Moses placated Koraḥ, but you do not find that he responded anything to him. It is because he was clever in his wickedness. He said: ‘If I respond to him, I know that he is exceedingly wise and he will overcome me with his words, and I will perforce submit to him. It is preferable that I do not relate to him.’ When Moses saw that it is to no avail, he took his leave of him. “Moses sent to summon Datan and Aviram, sons of Eliav and they said: We will not go up” (Numbers 16:12). “Moses sent to summon Datan and Aviram” – they, too, remained in their wickedness and did not bother to answer him. “They said: We will not go up” – the mouths of the wicked ones thwarted them, and a covenant is made with the lips, as they died and descended into the deepest abyss after they descended alive into the abyss. “Is it not enough that you took us up from a land flowing with milk and honey, to kill us in the wilderness? Will you also reign over us?” (Numbers 16:13). “Is it not enough that you took us up…. Will you…reign over us?” On what basis do you elevate yourself over us? What favor have you performed for us? You took us out of Egypt, which is “like the garden of the Lord” (Genesis 13:10), and into the land of Canaan you did not take us. Rather, we are in the wilderness and plague is rampant in our midst. “Yet you did not take us to a land flowing with milk and honey, and give us an inheritance of field and vineyard; will you gouge out the eyes of these men? We will not go up” (Numbers 16:14). “Moses was very incensed, and said to the Lord: Do not turn to their offering; not one donkey did I take from them, nor did I wrong any one of them” (Numbers 16:15). “Will you gouge out the eyes of these men? We will not go up. Moses was very incensed” – why? It is because a person who deliberates with another and argues, and he responds to him, he has satisfaction. But if he does not respond to him, he is aggrieved. “Moses…said to the Lord: Do not turn to their offering” – do not accept them in repentance. The verse should have said: Do not turn to their service. What is “to their offering”? Thus Moses said before the Holy One blessed be He: ‘Master of the universe, I know that these have a portion in that meal offering that they sacrificed, as it is stated: “Besides the daily offering and its meal offering” (Numbers 29:19), and it was of all of Israel that sacrificed. Since these withdrew from your children, do not look to their portion. Let the fire leave it and fail to consume it.’ “Not one donkey did I take from them” – even what was within my right to take, I did not take from them. The way of the world is that a person who acts on behalf of the consecration, takes his wages from the consecration. But when I was descending from Midian to Egypt, it would have been within my rights to take a donkey from them, as I was descending for their purposes, but I did not take. Likewise, the righteous Samuel said: ‘“Here I am; testify against me before the Lord, and before His anointed: Whose ox did I take? Whose donkey did I take?” (I Samuel 12:3). The ox that I would sacrifice on their behalf as an offering, and ask for mercy upon them, and likewise, to anoint a king over them; it was from my own, as it is stated: “Take a calf with you” (I Samuel 16:2). Likewise it says: “As there is a feast offering today for the people at the private altar” (I Samuel 9:12); I did not take from theirs.’ [Samuel said:] ‘When I would circulate, and see to their judgments and their needs, and I would circulate in all the cities of Israel, as it is stated: “He would go each and every year and make the rounds of Beit El, [Gilgal, and the Mitzpa, and he would judge Israel in all those places]” (I Samuel 7:16). The way of the world is that litigants go to the judge, but I would go and circulate from city to city and from place to place, and the donkey was mine.’ Likewise, Moses said: ‘“When they have a matter, it comes before me and I adjudicate” (Exodus 18:16), but I did not do so, but rather, I went to them. “Nor did I wrong one of them” – I did not find the innocent guilty, nor did I exonerate the guilty.’ “Moses said to Koraḥ: You and your entire congregation, be before the Lord: you, and they, and Aaron, tomorrow” (Numbers 16:16). When Moses saw they were steadfast in their haughtiness, he said to them: “You and your entire congregation…” Koraḥ went that entire night and was misleadingIsrael and saying to them: ‘What, do you think that I am engaged in taking all this prominence for myself? I seek to have this prominence circulate among all of us, as Moses took the kingship for himself, and the High Priesthood, he gave to his brother.’ He would go and cajole each and every tribe in a manner appropriate for them, until they joined him. From where is it derived? It is as it is stated: “Koraḥ assembled the entire congregation” (Numbers 16:19). They all approached, speaking as he did. Immediately, “the Lord spoke to Moses and to Aaron, saying: Separate yourselves from the midst of this congregation [that I may annihilate them in an instant.] They fell on their faces” (Numbers 16:20 –22). “They fell on their faces, and said: God, God of the spirits of all flesh, shall one man sin, and You will rage against the entire congregation?” (Numbers 16:22). “And said” – They said before Him: ‘Master of the universe, a flesh and blood king against whom a province rebelled, and twenty or thirty of them stood and cursed the king or his emissaries, he sends his legions there and introduces chaos among them and kills the good with the wicked, because he does not identify who among them rebelled and who did not rebel, who honored the king and who cursed [him]. But You, who knows a person’s thoughts and what the heart and the kidneys counsel, You understand the inclinations of Your creations, You know who sinned and who did not sin, who rebelled and who did not rebel, and You know the spirit of each and every one of them.’ That is why it is stated: “God of the spirits of all flesh, shall one man sin…?” The Holy One blessed be He said to them: ‘You have spoken well. I will divulge who has sinned and who has not sinned.’ “The Lord spoke to Moses, saying” (Numbers 16:23) “Speak to the congregation, saying: Withdraw from around the dwellings of Koraḥ, Datan, and Aviram” (Numbers 16:24). “The Lord spoke to Moses, saying…Withdraw from around the dwellings of Koraḥ” – although Moses heard it directly from the Omnipotent, he did not say to them: “Withdraw” until he went and forewarned them, as it is stated: “Moses arose and went to Datan and Aviram” (Numbers 16:25). This was to make known the extent of their wickedness as, although he went on foot to them, it is difficult to placate these wicked ones. What did they do? They did not wish to come out on their own <alternatively, of their tents> to confront him. When Moses saw this, he said: ‘It was incumbent upon me to go this far.’ “He spoke to the congregation, saying: Depart now, away from the tents of these wicked men, and do not touch anything that is theirs, lest you be destroyed for all their sins” (Numbers 16:26). “He spoke to the congregation, saying: Depart now, away from the tents of these wicked men” – our Rabbis taught: Four are characterized as wicked: One who extends his hand toward another to strike him, even though he did not strike him, is characterized as wicked, as it is stated: “He said to the wicked one: Why do you strike your counterpart” (Exodus 2:13). “Did you strike” is not written, but rather, “do you strike [takeh].” One who borrows but does not pay, as it is stated: “Wicked is one who borrows and does not repay; righteous is one who is gracious and gives” (Psalms 37:21). One who has insolence, and is not ashamed in the presence of one who is greater than he, as it is stated: “The wicked man is insolent before him, but the upright discerns his way” (Proverbs 21:29). And one who is a disputant, as it is stated: “Depart now away from the tents of these wicked men.” Two of them [wicked characteristics] were in Datan and Aviram, insolence and dispute [maḥloket]. Maḥloket: mem – maka [smiting]; ḥet – ḥaron [fury]; lamed – likui [punishment]; kof – kelala [curse]; tav – to’eva [abomination]. Some say, takhlit [end], as it brings extermination to the world. “They withdrew from around the dwelling of Koraḥ, Datan, and Aviram, and Datan and Aviram emerged and stood at the entrance of their tents, with their wives, and their children, and their infants” (Numbers 16:27). “They withdrew from around the dwelling of Koraḥ” – when they saw that Israel had departed from around them, they emerged cursing and blaspheming, as it is stated: “Datan and Aviram emerged standing” (Numbers 16:27), and elsewhere it is written: “The Philistine approached every morning and evening and stood for forty days” (I Samuel 17:16). “Moses said: With this you will know that the Lord has sent me to perform all these actions, as it is not from my heart” (Numbers 16:28). “If these die like the death of all people, and the destiny of all people will be visited upon them, the Lord has not sent Me” (Numbers 16:29). “Moses said: With this you will know that the Lord has sent me…. If these die like the death of all people” – to what is this matter comparable? It is to the patron of a king’s daughter, who had her proof in his possession. One of the guests stood and cursed the groomsman and alleged that the king’s daughter had not been a virgin. The patron stood and confronted the king: 'If you do not demand that retribution be exacted, and you do not take this one out and put him to death before everyone, I, too, will say that, apparently, the king’s daughter had not been a virgin.’ The king immediately said: ‘It is preferable for me to put this one to death and not have the patron disseminating slander about my daughter.’ So, Koraḥ entered into a dispute with Moses and said: ‘From his heart and at his initiative, Moses said all these matters.’ Moses began and said before the Holy One blessed be He: ‘If these die in their beds in the manner that people die, and the doctors enter and visit them in the manner that all the ill are visited, I, too, will deny and say: “The Lord did not send me” (Numbers 16:29), and I fabricated it in my heart.’ This is one of three prophets who spoke in this style: Elijah, Mikhaihu, and Moses. Elijah said: “God of Abraham, Isaac, and Israel, today it will be known that You are God in Israel, and I am Your servant, and at Your word I performed all these matters. Answer me, Lord, answer me, and this people will know that You, Lord, are God, and it is You who have turned their heart back” (I Kings 18:36–37). ‘If you do not answer my plea, I will say: It is You who turned their hearts back.’ Likewise, Mikhaihu said to Ahab: “If you return in peace” (I Kings 22:28), I, too, say: “The Lord did not speak through me” (I Kings 22:28). “But if the Lord creates a creation, and the ground opens its mouth and swallows them and everything that is theirs, and they descend alive into the abyss, you shall know that these people have scorned the Lord” (Numbers 16:30). Likewise, Moses: “If these die like the death of all people…” The Holy One blessed be He said to Moses: ‘What do you seek?’ He said before Him: ‘Master of the universe, “but if...a creation” – if You created a mouth to the earth, that is excellent; but if not, “the Lord creates [yivra]” – let Him create [yivra] it a mouth now.’ The Holy One blessed be He said to him: “You decide something, and He will fulfill it for you, and light will shine upon your ways” (Job 22:28). “The earth opened its mouth and swallowed them, and their households, and all the people who were with Koraḥ, and all the property” (Numbers 16:32). “Opened” – Rabbi Yehuda said: At that moment, several mouths were opened in the earth, as it is stated: “[That the earth opened its mouth…] in the midst of all Israel” (Deuteronomy 11:6). Rabbi Neḥemya said: But is it not written: “The earth opened its mouth”? He said to him: How, then, do you realize: “In the midst of all Israel”? It is, rather, that the earth became like a funnel. Wherever one of them was standing, he would roll and come to it. The result is that you realize: “In the midst of all Israel” and you realize: “The earth opened its mouth.” “And all the yekum [that was at their feet]” (Deuteronomy 11:6) – this is the property that stands a person on his feet. Our Rabbis said: Even if the garments were in the possession of the launderer, they would roll, come, and be swallowed with them. Rabbi Shmuel bar Naḥmani said: Even a needle of theirs that was borrowed [she’ula] in the hands of an Israelite, was also swallowed, as it is stated: “They and everything that was theirs descended alive into the abyss [sheola]” (Numbers 16:33). Why to that extent? It is because he entered into a dispute with the Holy One blessed be He. Nevertheless, in the future, they are destined to ascend. Rabbi Yehuda ben Beteira teaches that they have a portion in the World to Come, as it is stated: “They were lost from the midst of the assembly” (Numbers 16:33). Regarding David it says: “I have strayed like a lost sheep. Seek Your servant, as I have not forgotten Your mitzvot” (Psalms 119:176). Just as what was lost stated in David’s regard is destined to be sought; here, too, what was lost is destined to be sought. And so, Hannah prayed on their behalf: “The Lord puts to death and brings to life; He lowers to the abyss and elevates” (I Samuel 2:6). “A treacherous [nifsha] brother is worse than a fortified [oz] city, and strife is like the bars of a palace” (Proverbs 18:19); this is Koraḥ, who betrayed [pasha] the Torah that is strength, as it is stated: “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11). “And strife is like the bars of a palace” – did he not know that his adversaries were as sturdy as the bar of a palace? These are Moses and Aaron. Just as the bar does not move, the same is true of Moses, as it is stated: “The middle bar inside the planks will extend from end to end” (Exodus 26:28). Job said: “He will dwell in desolate cities, in houses in which one would not live, which are destined to become heaps. He will not become rich, and his wealth will not endure; nothing of his will extend over the earth. He will not turn away from darkness; the flame will dry his shoots, and they will pass away from the breath of his mouth. Let him not trust in futility that misleads, for futility will be his compensation. He will wither before his time, and his treetop will not be green. He will shed his unripe grapes like a vine, and he will cast off his blossoms like an olive tree. For the company of the hypocrite will be desolate, and fire will consume the tents of bribery” (Job 15:28–34). “He will dwell in desolate cities, in houses in which one would not live, which are destined to become heaps” – this is Koraḥ, who was a treasurer in Pharaoh’s palace, and had the keys of his treasuries in his possession. The Holy One blessed be He said to him: ‘What benefit do you have? You do not control them, as it is stated: “Houses in which one would not live, which are destined to become heaps [legalim].”’ For whom are they destined? It if for those who are exiled [golim], for Israel who were exiled from Egypt. But Koraḥ, he will not become rich, and his wealth will not endure – even when he dies, it will not endure. “Nothing of theirs will extend over the earth. He will not turn away from darkness” – he will never turn away from the darkness. “The flame will dry his shoots [yonakto]” – our Rabbis said: Koraḥ’s wife, when she descended to Gehenna, she extinguished it. “And they will pass away from the breath of his mouth” – so he will not say: ‘Samuel is destined to emerge from Me and for his sake, I will be spared.’ He [Korah], too, “will pass away from the breath of his mouth. Let him not trust in futility that misleads” – the Holy One blessed be He is shouting at the two hundred and fifty who entered into the dispute along with him: ‘Do not believe, he is mistaken: Do not trust him when he has strayed.’ “It will be concluded before his time” – before his time to die arrives, he will cause himself to die. “He will shed his unripe grapes like a vine” – this is his wife. “He will cast off his blossoms like an olive tree” – these are his children. Why? "For the company of the hypocrite will be desolate, and fire will consume the tents of bribery” – “Fire emerged from before the Lord” (Numbers 16:35). Another matter, it does not say: Koraḥ “disputed,” “assembled,” “spoke,” “commanded,” but rather, “took.” What did he take? He took nothing; rather, his heart took him. The verse said: “To what does your heart take you, and what do your eyes intimate?” (Job 15:12). Rabbi Levi said: Why did Koraḥ enter into a dispute with Moses? He said: ‘I am the son of oil, “son of Yitzhar,” (Numbers 16:1), as it is stated: “[And He will bless…] and your wine [vetiroshekha], and your oil [veyitzharekha], the calves of your herds and the lambs of your flocks, in the land regarding which He took an oath to your forefathers to give to you” (Deuteronomy 7:13). “Vetiroshekha” – this is wine. Veyitzharekha – this is oil. Every liquid into which you place oil, it is on top. Moreover, it is written: “He said: These are the two anointed dignitaries [benei hayitzhar], who attend the Lord of the entire land” (Zechariah 4:14). Does oil have children? Rather, these are Aaron and David, who were anointed with anointing oil. Aaron took the priesthood, and David, the kingship. I. who am the son of oil, am not anointed, and should become priest and king.’ Immediately, he entered into a dispute with Moses. “He took” – his heart took him. “For it is not an enemy who disparages me, which I could bear; nor is it one of my foes who promotes himself over me, from whom I could hide” (Psalms 55:13). This is Doeg and Aḥitofel who would disparage me. They were not my enemies, but they disparage me, and do not call me by my name, but rather: “Why did the son of Yishai not come?” (I Samuel 20:27),”; “I saw the son of Yishai” (I Samuel 22:9); “Behold, I saw a son of Yishai” (I Samuel 16:18). That is, “for it is not an enemy who disparages me, which I could bear.” “But it is you, my equal, my guide, my companion” (Psalms 55:14). “My equal, my guide [alufi]” – that he was a person of great stature in Torah. “My companion [umyuda’i] – he would deliberate with them in matters of halakha. “We took sweet counsel together” (Psalms 55:15). What is, “we walked in the House of God with feeling [beragesh]”? (Psalms 55:15). It is as we learned: The bull was sacrificed with twenty-four so that the crowd [harogesh] would be animated [margish], as it is stated: “We walked in the House of God beragesh.” “May He bring up death upon them” (Psalms 55:16) – Rabbi Elazar said: There was counsel of heresy within them. To what were they comparable? It is to a building that is filled with straw. There were holes in the [walls of the] building and straw would enter them. Time passed, and the straw that had been in those holes began coming out. Everyone knew that it had been a building for straw. So, Doeg and Aḥitofel, there were no mitzvot in them at the outset. Even though they become masters of Torah, they were as they had been at the outset. That is, “For evil is in their dwelling place, inside them” (Psalms 55:16). Another matter, it is speaking in Moses’s regard. “For it is not an enemy” – but rather from my family, he will disparage me. “We took sweet counsel together” – Aaron and Koraḥ, the two of them were equal. “We walked in the House of God with feeling” – this one slaughters and brings it near and that one sprinkles the blood. “May He bring up death upon them” – he brought death upon himself. “They and everything that was theirs descended…” (Numbers 16:33). “It is too much for you, sons of Levi” (Numbers 16:7) – the Holy One blessed be He said to Moses: ‘You struck with a rod and with what you struck, you are stricken. You said: “It is too much for you [rav lakhem].” Tomorrow, you will hear: “Enough for you [rav lakh]”’ (Deuteronomy 3:26). “It was, as he concluded speaking all these words, the ground that was beneath them split” (Numbers 16:31) – to teach you that the Holy One blessed be He causes punishments to develop from any place that He chooses. “They and everything that was theirs descended alive into the abyss, and the earth covered them, and they were lost from the midst of the assembly” (Numbers 16:33). “Alive into the abyss” – some say that they live and endure to this day. “Covered them” – they were eliminated, but not their positions of authority, as others were appointed leaders of thousands and leaders of hundreds. “All Israel that were around them fled due to their sound, as they said: Lest the earth swallow us” (Numbers 16:34). “All Israel…fled due to their sound” – as they were screaming with their voices: ‘Moses our teacher, save us!’ “Fire emerged from the Lord, and consumed the two hundred and fifty men, the presenters of the incense” (Numbers 16:35). “Fire emerged from the Lord, and consumed the two hundred and fifty men, the presenters of the incense” – these were swallowed and those were consumed, and Koraḥ was standing among the consumed, as Moses said: “And you and Aaron, each his firepan” (Numbers 16:17). Koraḥ was stricken more that all of them, as he was consumed and swallowed. Why were two sentences executed upon him? It is because had he been consumed and not swallowed, the swallowed would have protested that is was none other than Koraḥ who brought this punishment upon them, and they are swallowed and he is spared? Had he been swallowed and not consumed, the consumed would have protested that is was none other than Koraḥ who brought this punishment upon them, and they were consumed and he was spared? That is why he was sentenced to two deaths. The fire first blazed before the eyes of the consumed, in whose hands were the firepan and the incense that was in it. The fire folded him into a ball and the fire rolled him until it brought him to the mouth of the earth with the swallowed, as it is stated: “The earth opened its mouth and swallowed them, and their households, and all the people who were with Koraḥ, and all the property” (Numbers 16:32). “And On son of Pelet” (Numbers 16:1) – why was his name On? It is because all his days were spent in acute mourning. “Son of Pelet” – a son for whom wonders [pelaot] were performed. Rav said: On ben Pelet, his wife saved him. She said to him: ‘What is in it for you in this dispute? If Aaron is the High Priest, you are a disciple, if Koraḥ is the High Priest, you are a disciple.’ She said to him: ‘I know that the entire assembly is holy, as it is stated in their regard: “The entire congregation, all of them are holy”’ (Numbers 16:3). What did she do? She gave him wine and got him intoxicated and lay him in bed. She sat at the door, she and her daughter, and she unbound her hair. Anyone who came for her husband On would withdraw. Meanwhile, they were swallowed. This is what is written: “The wise among women builds her house” (Proverbs 14:1) – this is On’s wife. “And the foolish will destroy it with her hands” (Proverbs 14:1) – this is Koraḥ’s wife. “They arose before Moses…princes of [nesi’ei] the congregation” (Numbers 16:2) – the outstanding of the congregation. “Distinguished of the convocation [mo’ed]” – who know how to intercalate the years and to determine months. “People of renown” – that have great renown in all areas. “Moses heard” (Numbers 16:4) – what did he hear? Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: It teaches that they suspected him regarding a married woman, as it is stated: “They were jealous [vaykanu] of Moses in the camp” (Psalms 106:16) – Rabbi Shmuel bar Yitzḥak said that Rav said: It teaches that everyone warned [kinei] his wife concerning Moses. “[Moses arose and] went to Datan and Aviram” (Numbers 16:25) – Reish Lakish said: From here is learned that one does not perpetuate a dispute. Rav said: Anyone who perpetuates a dispute is in violation due to: “And he shall not be like Koraḥ and like his congregation” (Numbers 17:5). Rav Asi said: He is fit to be afflicted with leprosy. Here it is written: “As the Lord spoke to him at the hand of Moses” (Numbers 17:5), and there it is written: “The Lord said to him further: Bring your hand…[and behold, his hand was leprous]” (Exodus 4:6). Rabbi Ḥisda said: Anyone who enters into a dispute with his teacher, it is as though he enters into a dispute with the Divine Presence, as it is stated: “Who agitated against the Lord” (Numbers 26:9). Rabbi Yosei bar Rabbi Ḥanina said: Anyone who quarrels with his teacher, it is as though he does so with the Divine Presence, as it is stated: “These are the waters of strife, where the children of Israel quarreled with the Lord” (Numbers 20:13). Rabbi Ḥanina said: Anyone who states a grievance against his teacher, it is as though he states a grievance against the Divine Presence, as it is stated: “Your complaints are not against us, but against the Lord” (Exodus 16:8). Rabbi Abbahu said: Anyone who thinks ill of his teacher, it is as though he thinks ill of the Divine Presence, as it is stated: “The people spoke against God and against Moses: Why did you take us up from Egypt….” (Numbers 21:5). Rava expounded: What is it that is written: “The sun, the moon, stand in their abode [zevula]”? (Habakkuk 3:11).It teaches that the sun and the moon ascended to zevul. They said before Him: ‘Master of the universe, if you perform justice for the son of Amram, we will emerge; if not, we will not emerge,’ until He shot arrows at them. He said to them: ‘For My honor, you did not protest, but for the honor of flesh and blood, you protested?’ Today, until He strikes them, they do not emerge. Rava expounded: What is it that is written: “But if the Lord creates a creation”? (Numbers 16:30). Moses said: ‘Master of the universe, if there is a creation of Gehenna, fine; but if not, let the Lord create it.’ What did he mean? You say to actually create it, but is it not written: “There is nothing new under the sun”? (Ecclesiastes 1:9). Rather, it is to bring the opening [of Gehenna] near. “But Koraḥ’s sons did not die” (Numbers 26:11). It is taught in the name of our Rabbi: A place was fortified for them in Gehenna. Rabba bar bar Ḥana said: One time I was walking along the way, and a certain Arab said to me: ‘Come and I will show you the place of those of Koraḥ who were swallowed.’ I went and I saw two fissures from which smoke was emerging. He took a woollen fleece, soaked it in water, placed it on the tip of his spear and inserted it there. It was singed and fell. He said to me: ‘Listen; what do you hear?’ And I heard that this is what they were saying: ‘Moses and his Torah are truth, and they are liars.’ He said to me: ‘Every thirty days, Gehenna returns them here like meat in a cauldron, and they say this: Moses and his Torah are truth.’ But in the future, the Holy One blessed be He is destined to take them out. In their regard, Hannah said: “The Lord puts to death and brings to life; He lowers to the abyss and elevates” (I Samuel 2:6). Mem, nun, tzadi, peh, kaf, the double letters, were stated by the prophets. Kaf kaf alludes to Abraham: “Lekh lekha” (Genesis 12:1) – he will beget a son at the age of one hundred. is for Isaac: “For you have grown much mightier than we [mimenu]” (Genesis 26:16). He alluded to him that he and his descendants would be mighty in two worlds. Nun nun for Jacob: “Deliver me, please [hatzileni na]” (Genesis 32:12); deliver in two worlds. Peh peh to Israel, [when God said] to Moses: “I have remembered you [pakod pakadeti]” (Exodus 3:16). Tzadi tzadi – “Behold a man, Tzemaḥ is his name, [and he will sprout [yitzmaḥ…]” (Zechariah 6:12). And it says: “I will establish for David a righteous offshoot [tzemaḥ tzadik] and he will reign as king and succeed, and he will perform justice and righteousness in the land” (Jeremiah 23:5). “A leader of fifty” (Isaiah 3:3) – twenty-four books; add to them eleven of the twelve minor prophets, excluding Jonah, which stands alone, six orders of Mishna, and nine chapters of Torat Kohanim – that is fifty. “They are sixty queens” (Song of Songs 6:8) – sixty tractates; “and eighty concubines” (Song of Songs 6:8) – eighty study halls that were in Jerusalem, corresponding to its entrances; “and young women without number” (Song of Songs 6:8) – external Mishna. “Behold the bed of Solomon: There are sixty valiant men around it” (Song of Songs 3:7) – sixty letters of the Priestly Benediction. “Three hundred and eighteen” (Genesis 14:14) – it is Eliezer. “Because [ekev] Abraham heeded My voice, and kept My commission, My commandments, My statutes, and My laws” (Genesis 26:5) – at the age of three he recognized Him. HaSatan – three hundred and sixty-four, the number of days in the solar year that he [the Satan] has license to inform on all of them, excepting Yom Kippur. Rav Ami said in the school of Rabbi Abba: Abraham, as long as he was not circumcised and had not begot a son, was lacking a heh. The heh was added, he became whole, and he begot a son at the sum of his letters. “A woman of valor is the crown of her husband” (Proverbs 12:4) – this is Sarah. Sarai was her name; two amora’im have a dispute regarding this: One said: The yod was split in two, heh for Abraham and heh for Sarah. And one said: The yod that was taken from Sarah objected, until Joshua [Yehoshua] came and Moses added a yod – may the Lord rescue you [Ya yoshiakha] from the counsel of the spies. The yod of Isaac [Yitzḥak] corresponds to the ten ordeals; tzadi,to the ninety years of age that Sarah was when he was born; ḥet, to the eight days [of age] at which he was circumcised; kof, Abraham was one hundred years of age. Jacob [Yaakov] was named for himself. Yod corresponds to the tenth. Calculate from Benjamin until Levi; he is the tenth. Ayin – “with seventy people” (Deuteronomy 10:22); – corresponding to the letters in the blessing of: “May God give you” (Genesis 27:28). Beit remains. It is corresponding to the two angels that ascended. The tablets contained six hundred and thirteen mizvot, corresponding to the letters from “I am” (Exodus 20:2) until “that is your neighbor’s” (Exodus 20:14), no more and no fewer. All of them were given to Moses at Sinai, among them statutes, ordinances, Torah, Mishna, Talmud, and aggada. “Fear of the Lord, that is his treasure” (Isaiah 33:6). Among all the attributes, there are none greater than fear and humility – “Now, Israel, what does the Lord your God ask of you? Only to fear the Lord your God, to walk in all His ways, and to love Him, and to serve the Lord your God with all your heart and with all your soul” (Deuteronomy 10:12). The numerical value of yirat is six hundred and eleven, and of Torah is six hundred and eleven. Add fear and Torah to them; the result is six hundred and thirteen. Tzitzit – the Rabbis taught: Eight strings that are drawn and five knots, two above and three below, that is six hundred and thirteen. The days of Abraham were one hundred and seventy-five years; Isaac, one hundred and eighty years; Jacob, one hundred and forty-seven years. When you add them together, the result is five hundred and two years. That is, likewise, the distance between the heavens and earth: “Like the days of the heavens over the earth” (Deuteronomy 11:21). “[These are David’s last words: The utterance of David son of Yishai, and the utterance of the man] raised on high [al]” (II Samuel 23:1) – this corresponds to one hundred blessings. Each day one hundred men of Israel would die. David came and instituted for them one hundred blessings. Once he instituted them, the plague was halted. Al – the yoke [ol] of Torah and the yoke of suffering. “Forgive all iniquity, and accept good [tov], and instead of bulls we will pay the offering of our lips” (Hosea 14:3). Israel said: ‘Master of the universe, when the Temple was extant, we would sacrifice an offering and gain atonement; now, we have nothing in our hand other than prayer.’ The numerical value of tov is seventeen; prayer contains nineteen blessings? Exclude from there the blessing of the heretics, that they instituted it in Yavne, and “the offshoot of David” that they instituted after him because of: “Examine me, Lord, and test me” (Psalms 26:2). Rabbi Simon says: On the basis of a numerical cypher, “and accept good [tov]” equals the value of nefesh [person]. Israel said: ‘When the Temple was extant, we would burn fats and the other portions on the altar and gain atonement. Now, here are our fats, our blood, and our souls. May it be Your will that they will serve as atonement on our behalf’ – “instead of bulls we will pay the offering of our lips.” “The Lord granted her pregnancy [herayon]” (Ruth 4:13). Its numerical value is two hundred and seventy-one. The measure of water in a ritual bath is forty se’a, which corresponds to the number of times that the water of a well [be’er] is written in the Torah. How many egg bulks are in a ritual bath? There are five thousand seven hundred and sixty. Each and every se’a is one hundred and forty-four egg-bulks. Ḥalla is forty-three and one-fifth egg-bulks. From where is it derived that one requires forty se’a for a ritual bath? “The water of Shilo’aḥ that flows slowly [le’at]” (Isaiah 8:6), whose numerical value is forty. One who is separating ḥalla must, by Torah law, separate one from forty-three and one-fifth [egg-bulks], in accordance with the numerical value of ḥalla. The primary categories of labor are forty less one, as it is written: “These are the matters [eleh hadevarim]…” (Exodus 35:1). – thirty-six, – two, –three; that is forty less one. “Forty he shall flog him, he shall not add” (Deuteronomy 25:3), corresponding to the forty curses that the serpent, Eve, Adam, and the ground were cursed. The Sages deducted one due to “he shall not add.” Those who recommended acquittal would have a majority of one, and thus the iniquities are fewer. It is preferable when convicting that at least a majority of two will prevail, rather than one. “Sheshakh” (Jeremiah 25:26, 51:41) is Babylon [Bavel] in the atbash cypher. “[Son of] Tave’al” (Isaiah 7:6) according to the albam cypher is Remala. “With this [bezot] shall Aaron enter the Sanctum: with a young bull as a sin offering, and a ram as a burnt offering” (Leviticus 16:3), bezot is an allusion to the first Temple, that would stand four hundred and ten years. May the name of the King of kings the Holy One blessed be He be blessed, as He created His world with wisdom and understanding, His wonders are unfathomable, and His greatness is unquantifiable, as it is written: “He gathers the water of the sea like a heap, he places the depths in storehouses” (Psalms 33:7). What is “gathers…like a heap”? When the Holy One blessed be He created His world, He said to the angel of the sea: ‘Open your mouth and swallow all the primordial water.’ He said before Him: ‘Master of the universe, it is sufficient for me if I can withstand my own.’ He began to weep. He kicked him and killed him, as it is stated: “With His power, He calmed the sea, and with His understanding, He crushed Rahav” (Job 26:12). You find that the name of the angel of the sea is Rahav. What did the Holy One blessed be He do? He crushed it and trampled it and the sea received it, as it is stated: “And tramples upon the heights of the earth” (Amos 4:13). He placed sand for them as doors and a bar, as it is stated: “Who dammed the sea with doors” (Job 38:8). And it is written: “Will you not fear Me – the utterance of the Lord – will you not tremble before Me? For I set the sand as a boundary for the sea” (Jeremiah 5:22). And it is written: “I said: You shall come this far and not continue” (Job 38:11). The sea said to Him: ‘If so, my sweet waters will intermingle with the salty.’ He said to it: ‘No, each and every one has a storehouse of its own,’ as it is stated: “He places the depths in storehouses.” If you say that it is a great wonder why all the water on the sea does not intermingle, the face that the Holy One blessed be He created in people is the size of a span; how many founts are in it, but they do not intermingle with one another. Tears of the eyes are salty, excretions of the ears are fatty, mucous of the nose is foul, while the saliva of the mouth is sweet. Why are the tears of the eyes salty? It is because were a person to weep uninterruptedly over the deceased, he would become immediately blinded. Because they are salty, he stops and does not weep. Why are the excretions of the ear fatty? It is so that when a person hears harsh tidings, were he to grasp it directly in his ear, it would be retained and he would die. Because they are fatty, he takes it in in this one and he lets it out with the other. Why is the mucous of the nose foul? It is so that when a person smells a foul odor, were it not for the fact that the mucous of the nose is foul and stops it, he would immediately die. Why is the saliva of the mouth sweet? It is because sometimes one eats food that is objectionable; if the saliva of his mouth was not sweet, his soul would no longer be restored to him. Moreover, it is because he reads in the Torah, in whose regard it is written: “And sweeter than honey” (Psalms 19:11). That is why the saliva of the mouth is sweet. Can the matters not be inferred a fortiori? If in the size of a span there are several founts, all the more so in the vast sea, in whose regard it is stated: “There is the sea, vast and broad; an innumerable swarm is in it” (Psalms 104:25). It is to teach you that the Holy One blessed be He accomplished His mission in all manners, and did not create anything for naught. At times He accomplishes His mission by means of a frog, at times, by means of a hornet, and at times, by means of a scorpion. Rabbi Ḥanin of Tzipori said: There was an incident involving a certain scorpion who went to perform the mission of the Holy One blessed be He across the Jordan. The Holy One blessed be He appointed for it a certain frog, and it crossed upon it. That scorpion went and stung the person. Likewise, there was an incident involving a certain reaper, who was reaping and gathering in the Beit Tofet valley. When the heat of the day came, he took some of the grass and tied it to his head. A large serpent came upon him, and he arose and killed it. A snake charmer passed by him, he saw that he had killed the serpent. He said to him: ‘Who killed that serpent?’ He said: ‘It was I.’ He saw the grass on his head. He said to him: ‘Would you agree to remove the grass that is on your head? Then you can boast that you killed it.’ He did so, approached it, and he did not manage to touch it before he fell apart, limb by limb. Rabbi Yannai was sitting and interpreting verses at the entrance of his city. He saw a snake, trembling, and approaching the city. If one would seek to stop it from here, it would go there, and if one would seek to stop it from there, it would go here. He said: ‘This one is going to perform its mission.’ When it entered the city an outcry emerged in the city: ‘So-and-so son of so-and-so, a snake bit him and he died.’ Rabbi Yitzḥak ben Elazar was strolling on the rocky coast of Caesarea. He found a certain femur cast along the road. He would conceal it from here and would find it from there. He said: ‘It seems to me that this is prepared to fulfill its mission.’ Days later, an emissary of the empire passed, stumbled over it, fell, and died. They investigated after him and found in his hand harsh edicts written against the Jews. There was an incident involving two people who were walking along the road, one sighted and one blind. They sat to eat and extended their hands to the vegetation of the field and ate. The one who had been sighted was blinded, and the one who had been blind became sighted. They did not move from there until the one who had been supported by the other was now supporting him. There was an incident involving one who was going from the Land of Israel to Babylon. While he was eating bread, he saw two birds fighting one another. One of them killed the other. It went and brought grass and placed it on its mouth, and revived it. That person went and took the grass that had fallen from the bird and went to revive the dead with it. When he reached the Promontory of Tyre, he found a lion cast aside and dead. He placed the grass on its mouth and revived it. The lion stood and ate him. They say a parable: Do not do good to the wicked, and evil will not befall you. There was an incident in Siḥin in which a certain blind person entered the water to immerse himself. He happened upon Miriam’s well, immersed himself and was cured. The wicked Titus entered the chamber of the Holy of Holies while he was cursing and blaspheming. He stood and cut the curtain, took a Torah scroll, spread it, brought two prostitutes, and committed a sin with them. He drew his sword and cut the Torah scroll. A miracle was performed and blood began flowing out of it. He began taking credit, saying that he [Titus] had killed Him [God]. He continued exalting himself. When he reached the sea, the sea was gradually growing stormier. He said: ‘The God of these, His strength is only in the sea. If He wishes, let Him climb onto dry land and we will see who prevails.’ The Holy One blessed be He said to him: ‘Wicked one son of a wicked one, a tiny creature, the least significant of all My creatures, I will send against you to eliminate you from the world.’ A gnat entered his nose and he died an unnatural death. Why is it called a lowly creature? It is because it ingests, but does not egest. Sometimes it is by means of a hornet, as it is stated: “I will send the hornet before you” (Exodus 23:28). Our Rabbis said: When the Holy One blessed be He sent the hornet before Israel to kill the Emorites, see what is written in their regard: “I destroyed the Emorite from before them, whose height was like the height of cedars and who was strong as the oaks; I destroyed his fruit from above…” (Amos 2:9). It would enter into his right eye and release its poison, and he would be split in two, fall, and die, as this is the way of the Holy One blessed be He, to accomplish his mission by means of the slightest entities. To all those who exalt themselves over Him, he sent a slight creature to exact retribution from them, to inform you that their might is not genuine. In the future, the Holy One blessed be He is destined to exact retribution from the nations by means of slight entities, as it is stated: “It will be on that day that the Lord will whistle for the fly that is at the edge of the rivers of Egypt and for the bee that is in the land of Assyria” (Isaiah 7:18). "And Moses spoke to the children of Israel, and all their princes gave him a staff for each prince, a staff for each prince according to their father's houses, twelve staffs, and the staff of Aaron among their staffs (Number 17:21). “It was on the next day, and Moses came into the Tent of the Testimony, and, behold, the staff of Aaron of the house of Levi had blossomed, it had produced a blossom, and had sprouted a bud, and bore almonds” (Numbers 17:23). “And Aaron’s staff” (Numbers 17:21) – some say it is the staff that was in Judah’s hand, as it is stated: “And the staff that is in your hand” (Genesis 38:18). And some say it is the staff that was in Moses’s hand and it blossomed on its own, as it is stated: “And behold, the staff of Aaron… had blossomed.” Some say: Moses took one beam and cut it into twelve planks, and he said to them: ‘All of you take your staffs from one beam.’ Why did Moses do so? “Refraining from a quarrel is honor for a man, and every fool will be exposed” (Proverbs 20:3). It is so they would not say that his staff was moist and blossomed. The Holy One blessed be He decreed regarding the staff, and the ineffable name that appeared on the frontplate [tzitz] was found upon it, as it is stated: “It had produced a blossom, and had sprouted a bud [tzitz]” (Numbers 17:23). It blossomed that night and produced a fruit, “and boree almonds [vayigmol shekedim]” (Numbers 17:23). It repaid [gamal] everyone who had striven [shoked] against the tribe of Levi. Why almonds and not pomegranates and not nuts? It is because Israel was likened to them. That staff was in the hand of each and every king until the Temple was destroyed, and it was sequestered. And that staff is destined to be in the hand of the messianic king soon, in our day, as it is stated: “The Lord will send your rod of strength from Zion; rule in the midst of your enemies” (Psalms 110:2).

“This is the statute of the Torah that the Lord commanded, saying: Speak to the children of Israel, and they shall take to you an unflawed red heifer, in which there is no blemish, and upon which a yoke was not placed” (Numbers 19:2). “This is the statute of” – that is what the verse said: “Who can generate the pure from the impure? Is it not the One?” (Job 14:4), like Abraham from Teraḥ, Hezekiah from Aḥaz, Yoshiya from Amon, Mordekhai from Shimi, Israel from idolaters, the World to Come from this world. Who did this? Who commanded this? Who decreed this? Is it not the One of the world? There, we learned: If there is a bean-sized snow-white leprous mark on a person, he is impure. If it spread on all of him, he is pure. Who did this? Who commanded this? Who decreed this? Is it not the One of the world? There, we learned: A woman whose fetus died in her womb and the midwife extended her hand and touched the fetus, the midwife is impure with seven-day impurity and the woman remains ritually pure until the offspring emerges. As long as the corpse is in the house the house is pure. When it emerges from within it, it is impure. Who did this? Who commanded this? Who decreed this? Is it not the One of the world? We learned there: Those dealing with the heifer, from beginning to end, impurify their garments, but it itself purifies garments. The Holy One Blessed be He said: ‘I instituted a statute, I issued a decree; you are not permitted to violate My decree.’ “This is the statute of the Torah” – “the sayings of the Lord are pure sayings […refined seven times]” (Psalms 12:7). Rabbi Yehoshua ben Levi said: We find that the Holy One blessed be He added two or three words in the Torah so as not to express a matter of impurity from His mouth: “From the pure animals, and from the animals that is not pure” (Genesis 7:8); “and of the animals that are not pure” (Genesis 7:2). Rabbi Yudan said: When it [the Torah] came to introduce the signs of the impure animal, it also opened with the signs of purity. It is not written here, “the camel, because it does not have split hooves,” but rather, “[the camel,] because it brings up the cud [but does not have split hooves]” (Leviticus 11:4). It is not written here, “and the hare, because it does not have split hooves,” but rather, “[and the hare,] because it brings up the cud [but does not have split hooves]” (Leviticus 11:6). It is not written here, “and the pig, because it does not bring up the cud,” but rather, “[and the pig,] because it has split hooves […but does not bring up the cud]” (Leviticus 11:7). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Children who were in the era of David, before they experienced the taste of sin they were able to expound the Torah forty-nine aspects impure and forty-nine aspects pure. David would pray for them and say: “You, Lord, preserve them” (Psalms 12:8) – keep their Torah in their heart. “Keep them secure, from this generation, forever” (Psalms 12:8). After all this praise, they would go out to war and fall, because there were slanderers in their midst. That is what David said: “Amid lions, I lie among the eager, [men whose teeth are spears and arrows, whose tongues are a honed sword]” (Psalms 57:5). “Amid lions” – this is Avner and Amasa, who were lions in Torah. “I lie among the eager” – these are Do’eg and Aḥitofel, who were eager for slander. “Whose tongues are a honed sword” – these are the Zifites, as it is stated: “When the Zifites came and said to Saul [is not David hiding in our midst?]” (Psalms 54:2). At that moment David said: “Rise above the heavens, God” (Psalms 57:6) – remove Your Divine Presence from their midst. But the generation of Ahab were all idolaters, but because there were no slanderers in their midst they would go out to war and prevail. This is what Ovadya said to Elijah: “Was it not told to my lord what I did when Jezebel killed the prophets of the Lord? I concealed [the Lord’s prophets…and I provided them with bread and water” (I Kings 18:13) – if bread, why water? Rather, it teaches that it was more difficult to bring the water than the bread. – But Elijah proclaims on Mount Carmel: “I alone remain a prophet of the Lord” (I Kings 18:22), and the entire people knows but do not reveal it to the king. Rabbi Shmuel bar Naḥmani said: They said to the serpent: ‘Why are you found between fences.’ It said: ‘I breached the fence of the world.’ ‘And why do you proceed with your tongue slobbering?’ It said: ‘It is what caused it to me.’ ‘Why is it that every beast bites and does not kill, but you bite and kill?’ It said to them: “If the serpent bites without a whisper, there is no advantage to the charmer [baal halashon]” (Ecclesiastes 10:11) – ‘is it possible that I would do anything that was not stated to me from on High?’ ‘Why do you bite one limb and all the limbs feel it?’ It said to them: ‘You say it to me? Say it to the master of the tongue [baal halashon], who is here and kills in Rome.’ Why is it called third? It is because it kills three: The one who speaks it, the one who receives it, and the one about whom it is spoken. During the era of Saul, four: It killed Do’eg, who spoke it; Saul, who received it; Aḥimelekh, about whom it was spoken; and Avner son of Ner. Why was he killed? Rabbi Yehoshua ben Levi said: It is because he gave precedence to his name over that of David. That is what is written: “Avner sent messengers to David from his place, saying: Whose is the land?” (II Samuel 3:12). He [Avner] wrote: From Avner to David. Reish Lakish said: It is because he made a game of the blood of the lads, as it is stated: “Avner said to Yoav: Let the lads rise now and play before us” (II Samuel 2:14). The Rabbis say: It is because he did not wait for Saul to reconcile with David, as it is stated: “My father, see, indeed, see the corner of your robe [in my hand, for as I cut off the corner of your robe and did not kill you…]” (I Samuel 24:11). Avner said to him [Saul]: What do you seek to prove from the [corner of] your garment? It was severed with a thorn. When they came to the circle, he said to him: “Will you not answer, Avner?” (I Samuel 26:14). Regarding the corner, you said it was severed by a thorn. Were the spear and the jug also severed by a thorn? Some say: It is because he should have protested regarding Nov but he did not protest. Rabbi Ḥanan ben Pazi interpreted the verse regarding the portion of the heifer, in which there are seven of everything: Seven heifers, seven burnings, seven sprinklings, seven immersions, seven impure, seven pure, seven priests. If a person will say to you: They are five, say to him: Moses and Aaron are included, as it is stated: “The Lord spoke to Moses and to Aaron, saying: This is the statute of the Torah” (Numbers 19:1–2). “This is the statute of the Torah…” – Rabbi Yitzḥak began: “All this I attempted with wisdom; I said: I will become wise, but it is distant from me” (Ecclesiastes 7:23). It is written: “God granted wisdom to Solomon…[like the sand that is on the seashore]” (I Kings 5:9). What is “like the sand”? The Rabbis say: He granted him wisdom corresponding to that of all of Israel, as it is stated: “The number of the children of Israel will be like the sand of the sea…” (Hosea 2:1). Rabbi Levi said: Just as the sand is a barrier for the sea, so too, wisdom was contained within Solomon. The parable they say: You lack knowledge, what have you acquired; you acquired knowledge, what are you lacking? “A man with no constraint to his spirit is a breached city without a wall” (Proverbs 25:28). “Solomon’s wisdom exceeded the wisdom of all the people of the east” (I Kings 5:10) – what was the wisdom of the “people of the east”? They were knowledgeable and clever in divination by bird calls. Rabbi Shimon ben Gamliel said: Regarding three matters I praise the people of the east: They do not kiss on the mouth, but rather on the hand; they do not bite with their mouth, but they cut with a knife; and they seek counsel only in a spacious area, as one consults only in the field. “And all the wisdom of Egypt” (I Kings 5:10) – what was the “wisdom of Egypt”? You find that when Solomon sought to build the Temple, he sent to Pharaoh Nekho. He said to him: Send me craftsmen, at their standard wages, as I seek to build the Temple. What did he do? He assembled all his astrologers. They looked and saw people who were destined to die that year, and sent them to him. When they came to Solomon, he saw by means of the Divine Spirit that they would die in that year. He gave them their shrouds and sent them to him. He sent to him: Did you not have shrouds with which to bury your dead? Here they are for you, they and their shrouds. “He became the wisest of all people [haadam]” (I Kings 5:11) – Adam the first man, what was his wisdom? You find that when the Holy One blessed be He sought to create Man, He consulted with the ministering angels. He said to them: “Let us make man in our image” (Genesis 1:26). They said before Him: “What is man that You remember him” (Psalms 8:5)? He said to them: ‘Man, whom I seek to create, his wisdom is greater than yours.’ What did He do? He assembled all the animals, beasts, and birds and passed them before them. He said to them:‘What are the names of these?’ They did not know. When He created Adam, he passed them before him. He said to him: ‘What are the names of these?’ He said: ‘This one it is fitting to call bull, this one lion, this one horse, this one donkey, this one camel, and this one eagle,’ as it is stated: “Adam called names” (Genesis 2:20). He said to him: ‘And you, what is your name?’ He said to him: ‘Adam.’ ‘Why?’ ‘It is because I was created from the earth [adama].’ The Holy One blessed be He said to him: ‘I, what is My name?’ He said to Him: ‘Lord.’ ‘Why?’ ‘It is because You are Lord over all the creations.’ That is what is written: “I am the Lord, it is My name” (Isaiah 42:8) – it is My name that Adam the first man called Me. It is My name that I stipulated between Me and Myself; it is My name that I stipulated between Me and My creations. “More than Eitan the Ezraḥite” (I Kings 5:11) – this is Abraham, as it is stated: “A contemplation by Eitan the Ezraḥite” (Psalms 89:1). “Heiman” (I Kings 5:11) – this is Moses, as it is stated: “Not so My servant Moses; [in all My house he is faithful [ne’eman]]” (Numbers 12:7). “And Kalkol” (I Kings 5:11) – this is Joseph, as it is stated: “Joseph sustained [vaykhalkel]…” (Genesis 47:12). The Egyptians said: Did not this slave reign over us only due to his wisdom? What did they do? They brought seventy tablets and wrote on them seventy languages. They would cast them before him, and he would read each and every one in its language. Moreover, he could speak in the sacred tongue, which they did not have the ability to understand, as it is stated: “He established it as a precept for Joseph [bihosef] [when he went out over Egypt]; I learned a language I had not known” (Psalms 81:6). “Darda” (I Kings 5:11) – this is the generation [dor] of the wilderness, which had knowledge [de’a]. “Sons of Maḥol” (I Kings 5:11) – as the Holy One blessed be He pardoned [maḥal] them for the act of the calf. “He spoke three thousand parables; [and his songs [shiro] were one thousand and five]” (I Kings 5:12) – Rabbi Shmuel bar Naḥmani said: We reviewed all of the verses and found that Solomon prophesied only close to eight hundred verses. Rather, it teaches that in each and every verse that he said there were two or three interpretations, just as it says: “[A wise admonisher in a heedful ear is] a nose ring of gold and an adornment of fine gold” (Proverbs 25:12). The Rabbis say: Three thousand parables for each and every verse, and one thousand and five songs for each parable. It is not written here, “his songs [shirav],” but rather, “its song [shiro]” – the song of the parable. “He spoke to the trees” (I Kings 5:13) – is it possible for a person to speak to trees? Rather, Solomon said: Why is a leper purified with the highest of the high and the lowest of the low, the cedar and the hyssop? It is because he exalted himself like the cedar that he was afflicted with leprosy. Once he humbled himself like the hyssop, he was healed by the hyssop. “He spoke to the animals and to the birds” (I Kings 5:13) – is it possible for a person to speak to animals and birds? Rather, he said: Why is an animal permitted with two signs and the bird with one sign? It is because the animal was created from dry land. But the bird, one verse says from the earth, as it is written: “The Lord God formed from the ground every beast of the field and every bird of the heavens” (Genesis 2:19). And one verse says: “Let the water swarm with swarms of living creatures, and let birds fly [above the earth]” (Genesis 1:20). Bar Kappara says: They were created from the mud in the sea. Rabbi Avin said in the name of Rabbi Shmuel: Nevertheless, the legs of the rooster are like the scales of the fish. “And to crawling creatures” (I Kings 5:13) – is it possible for a person to speak to crawling creatures? Rather, Solomon said: Why is it that the eight creeping animals that are written in the Torah, one who traps them or wounds them incurs liability, but the other creeping animals, he is exempt? It is because they have hides. “And to the fish” (I Kings 5:13) – is it possible to say this? Rather, why do animals, beasts, and birds require ritual slaughter, but fish do not require ritual slaughter? It is, rather, from this verse: “Will flocks and cattle be slaughtered for them…[if all the fish of the sea will be gathered for them]” (Numbers 11:22). Yaakov of Kefar Niboraya issued a ruling in Tyre regarding fish, that they require ritual slaughter. Rabbi Ḥagai heard, and sent and summoned him. He said to him: ‘From where did you issue this ruling?’ He said to him ‘from here: “Let the water swarm with swarms of living creatures, and let birds fly [above the earth]” (Genesis 1:20) – just as the bird requires ritual slaughter, so too, fish require ritual slaughter.’ He said to them: ‘Recline him and flog him.’ He said to him: ‘Is a person who speaks matters of Torah flogged?’ He said to him: ‘You did not issue a proper ruling.’ He said to him: ‘From where?’ He said to him: ‘From here: “Will flocks and cattle be slaughtered for them…if all the fish of the sea will be gathered for them” (Numbers 11:22) – these require ritual slaughter and these require gathering.’ He [Yaakov of Kefar Niboraya] said: ‘Strike your striking, as it is favorable for absorbing.’ Yaakov of Kefar Niboraya issued a ruling in Tyre regarding an Israelite man who consorted with a gentile woman and begot a son, that the son is circumcised on Shabbat. Rabbi Ḥagai heard, and sent and summoned him. He said to him: ‘From where did you arrive at this?’ He said to him: ‘As it is written: “They verified their lineages by their families, by their patrilineal houses” (Numbers 1:18).’ He said to them: ‘Bend him over and flog him.’ He said to him: ‘Is a person who speaks matters of Torah flogged?’ He said to him: ‘You did not issue a proper ruling.’ He said to him: ‘From where do you prove it to me?’ He said to him; ‘If a member of the nations were to come to you and say: I wish to become a Jew provided that I can be circumcised on Shabbat day or on Yom Kippur, does one desecrate the Shabbat for him or not? Is it not so, that one desecrates the Shabbat only for the son of the daughter of an Israelite alone?’ He said to him: ‘From where do you derive this?’ He said to him: ‘It is written: “Now, let us establish a covenant with our God to send away all the wives, and those born from them, according to the counsel of the Lord” (Ezra 10:3).’ He said to him: ‘Are you flogging me on the basis of Tradition?’ He said to him: ‘It is written: “Let it be done in accordance with the Torah”’ (Ezra 10:3). He said to him: ‘From what Torah?’ He said to him: ‘From what Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: It is written: “You shall not marry them” (Deuteronomy 7:3). Why? “Because he will divert your son from following Me” (Deuteronomy 7:4). Your son who comes from an Israelite woman is called your son, but your son who comes from a Kushite woman is not called your son, but rather, her son.’ He said: ‘Strike your striking, as it is favorable for absorbing.’ Solomon said: Regarding all these I was able to comprehend, but the portion of the red heifer I investigated, I asked, and I searched; “I said: I will become wise, but it is distant from me” (Ecclesiastes 7:23). “Who is like the wise man, and who knows the meaning of a matter?” (Ecclesiastes 8:1). “Who is like the wise man” – this is the Holy One blessed be He, in whose regard it is written: “The Lord founded the earth with wisdom” (Proverbs 3:19). “And who knows the meaning of a matter” – this is the Holy One blessed be He, who explained the Torah to Moses. “The wisdom of a man illuminates his face” (Ecclesiastes 8:1) – Rabbi Yudan said: Great is the ability of the prophets, who liken the image of the greatness On High to the form of a person, as it is stated: “I heard the voice of a man by the Ulai” (Daniel 8:16). Rabbi Yehuda ben Rabbi Simon said from here: “And upon the likeness of the throne was a likeness, like the appearance of a man, upon it from above” (Ezekiel 1:26). “And the boldness of his face is changed” (Ecclesiastes 8:1) – as He changes from the attribute of justice to the attribute of mercy for the sake of Israel. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Regarding each and every matter that the Holy One blessed be He said to Moses, He would say to him its means of impurity and its means of purification. When He reached the portion of: “Say to the priests” (Leviticus 21:1), Moses said to Him: ‘Master of the universe, if he becomes impure, with what will his purification be effected?’ He did not answer him. At that moment, Moses’s face paled. When he reached the portion of the red heifer, the Holy One blessed be He said to him: ‘At that moment when I said to you the portion of: “Say to the priests,” and you said to Me: With what will his purification be effected, I did not answer you. This is his purification:’ “They shall take for the impure from the ashes of the burning of the purification” (Numbers 19:17). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: There are four matters that the evil inclination decries, as “statute” is written in their regard: A brother’s wife, mixed species, the scapegoat, and the red heifer. A brother’s wife, as it is written: “The nakedness of your brother’s wife [you shall not uncover]” (Leviticus 18:16), but without children: “Her brother-in-law shall consort with her” (Deuteronomy 25:5). And it is written regarding the nakedness of a brother’s wife: “You shall observe all My statutes” (Leviticus 20:22). Mixed species: “You shall not wear a mixture of fibers [wool and linen together]” (Deuteronomy 22:11), but a linen cloak with woolen fringes is permitted. And it is written in its regard: “You shall observe My statutes…[and clothing of mixed fiber shall not be placed on you]” (Leviticus 19:19). The scapegoat, as it is written: “And the one who dispatches the goat to Azazel shall wash his garments” (Leviticus 16:26), but it itself [the scapegoat] atones for others. And it is written in its regard: “This shall be for you an eternal statute” (Leviticus 16:34). The heifer, from where is it derived? It is as we learn: Those dealing with the heifer, from beginning to end, impurify their garments, but it itself purifies garments. And a statute is written in its regard: “This is the statute of the Torah.” “They shall take to you a…red heifer” – Rabbi Yosei ben Rabbi Ḥanina said: The Holy One blessed be He said to Moses: To you I am revealing the rationale of the heifer, but for another, it is a statute, as Rav Huna said: It is written: “When I set a time, I will judge with equity” (Psalms 75:3), and it is written: “It will be on that day, there will not be light, pleasant [yekarot] vekipaon” (Zechariah 14:6). Yikfaon is written. Matters that are obscured from you in this world are destined to float to the surface [tzofim] in the World to Come, like that blind person who can see [detzafi], as it is written: “I will lead the blind on a way they did not know” (Isaiah 42:16). And it is written: “These are the matters that I have done, and I did not abandon them” (Isaiah 42:16). It is not written here, “I will do,” but rather, “I have done,” as I have already done for Rabbi Akiva and his colleagues. Matters that were not revealed to Moses were revealed to Rabbi Akiva and his colleagues. “Everything obscured [yekar] his eye has seen” (Job 28:10) – this is Rabbi Akiva and his colleagues. Rabbi Yosei ben Rabbi Ḥanina said: He intimated that all the heifers will cease, but yours will endure. Rabbi Aḥa said in the name of Rabbi Ḥanina: When Moses ascended on High, he heard the voice of the Holy One blessed be He, who was sitting and engaging in the portion of the red heifer and saying the halakha in the name of the one who said it. Rabbi Eliezer says: A calf within its first year, a heifer within its second year. He said before Him: ‘Master of the universe, may it be Your will that he be from my descendants.’ He said to him: ‘As you live, he is from your descendants.’ That is what is written: “And the name of one, Eliezer” (Exodus 18:4), the name of that special one. A certain idolater asked Rabban Yoḥanan ben Zakai: ‘These actions that you perform seem to be a type of sorcery. You bring a heifer, burn it, crush it, and take its ashes. One of you becomes impure from a corpse, one sprinkles upon him two or three drops, and you say to him: You are purified.’ He said to him: ‘Has a spirit of insanity never entered you?’ He said to him: ‘No.’ ‘Have you seen a person into whom a spirit of insanity has entered?’ He said to him: ‘Yes.’ He said to him: ‘And what do you do to him?’ He said to him: ‘We bring roots, smoke them beneath him, and sprinkle water on it, and it flees.’ He said to him: ‘Let your ears hear what you express from your mouth. The same is true of this spirit, this spirit of impurity, as it is written: “I will remove the prophets and the spirit of impurity from the land” (Zechariah 13:2). We sprinkle upon it the water of sprinkling, and it flees.’ After he left, his students said to him: ‘You rebuffed this one with a reed. What do you say to us?’ He said to them: ‘As you live, it is not the corpse that impurifies, and it is not the water that purifies. Rather, the Holy One blessed be He said: I instituted a statute, issued a decree; you are not permitted to violate My decree, as it is written: “This is the statute of the Torah.”’ Why are all the offerings male and this is female? Rabbi Aivu said: This is analogous to the son of a maidservant who defecated in a king’s palace. The king said: Let his mother come and wipe the excrement clean. So, the Holy One blessed be He said: Let the heifer come and atone for the act of the calf. “Take the staff…and give the congregation and their animals to drink” (Numbers 20:8) – from here, that the Holy One blessed be He spares Israel’s property. “Moses and Aaron assembled the assembly to before the rock, and he said to them: Hear now, defiant ones; will we bring out water for you from this rock” (Numbers 20:10). “Moses and Aaron assembled the assembly to before the rock” – likewise it says: “Assemble the entire congregation at the entrance of the Tent of Meeting” (Leviticus 8:3). It teaches that each and every one saw himself as though he were standing before the rock. Likewise, when they crossed the Jordan, all of Israel entered between the staves of the Ark, as it is stated: “Joshua said to the children of Israel: Come here, and hear the words of the Lord [your God]” (Joshua 3:9). Here all Israel were standing and witnessing the miracles at the rock. They began to say, ‘Moses knows the nature of the rock; if he seeks to [perform a miracle] let him cause water to flow from this one.’ As a result, Moses was in a quandary. [He thought:] If I listen to them, I will void the words of the Omnipresent, and the Holy One blessed be He: “He traps the wise with their craftiness” (Job 5:13). Moses was very cautious all those forty years not to become exasperated with them, because he was afraid of the oath that the Holy One blessed be He took: “If any man among these men…will see” (Deuteronomy 1:35). They said to him: ‘Just as you wish to cause water to flow from another rock, cause it to flow from this one.’ He screamed at them: “Listen now, hamorim” (Numbers 20:10). Hamorim has several interpretations: Hamorim –defiant ones; hamorim – fools, as in the cities of the sea, they call fools morim; hamorim – who teach their teachers; hamorim – shooter of arrows: “The archers [hamorim], the men…found him” (I Samuel 31:3); “the archers [hamorim bakeshet]” (I Chronicles 10:3). “Moses raised his hand, and he struck the rock with his staff twice, and a great deal of water came out, and the congregation and their animals drank” (Numbers 20:11). “Moses raised his hand, and he struck the rock” – he struck it once, the rock began dripping scant water, as it is stated: “Behold, He struck the rock so that water trickled [vayazuvu]” (Psalms 78:20), like a zav, who drips drops. They said to him: Son of Amram, this is water for nursing babies or those just weaned. He immediately grew impatient with them and struck it twice. Much water emerged and washed away everyone who had been mocking him, as it is stated: “And streams were flowing” (Psalms 78:20). Nevertheless, Moses did it only from the rock that the Holy One blessed be He had told him. From where is it derived that that rock about which Israel spoke as well as each and every rock that was in that place were producing water? It is as it is stated: “He split boulders…[and gave them drink]” (Psalms 78:15). “The Lord said to Moses and Aaron: Because you did not have faith in Me, to sanctify Me in the eyes of the children of Israel; therefore, you will not bring this assembly into the land that I have given them” (Numbers 20:12). Why was Aaron included? It is as it is stated: “The Lord said to Moses and Aaron: Because you did not have faith in Me.” This is analogous to a creditor who came to take possession of the granary of the borrower, and took his and his neighbor’s. He said to him: ‘If I am liable, what sin did my neighbor commit?’ So too said Moses our teacher: ‘I became impatient; what sin did Aaron commit?’ This is why the verse lauds him: “Of Levi he said: Your Tumim and Your Urim for Your virtuous one, whom You tested at Masa, [You challenged him at Mei Meriva]” (Deuteronomy 33:8). “Because you did not have faith in Me” – did he not say a matter more egregious than this, as he said: “Will flocks and cattle be slain for them, and will it suffice for them? If all the fish of the sea will be gathered for them, will it suffice for them” (Numbers 11:22)? There too there is a lack of faith, and it is greater than this one. Why did He not decree against him there? To what is the matter comparable? It is to a king who had a close friend who would act arrogantly with harsh words when it was between him and the king, and the king did not take offense from him. Sometime later, he acted arrogantly in the presence of the legions. He [the king] decreed that he be put to death. Here, too, the Holy One blessed be He said to Moses: ‘The first one that you did was between Me and you. Now, in the presence of the multitudes, it is not possible [to tolerate]’ – as it states: “to sanctify Me in the eyes of the children of Israel.” “Because you did not have faith in Me” – that is what the verse said: “There is futility that is performed on the earth, in that there are righteous who receive as accords with the action of the wicked, and there are wicked who receive as accords with the action of the righteous. I said that this too is futility” (Ecclesiastes 8:14). You find when He cursed the serpent and said to it: “Cursed are you…” (Genesis 3:14), He did not allow it to plead anything, as the serpent could have said before the Holy One blessed be He: ‘You said to Adam: Do not eat, and I said to him: Eat. Why are You cursing me?’ He did not allow it to plead anything. Aaron could have said: ‘I did not transgress Your words; why am I being put to death?’ “Therefore, you will not bring” – to what is the matter comparable? It is to two women who are being flogged in court; one committed an act of licentiousness, and one ate unripe Sabbatical Year fruit. The one who ate the unripe Sabbatical Year fruits said to them: ‘I implore you, inform the people for what I am being flogged, so they will not say that I too committed an act of licentiousness.’ They brought unripe Sabbatical Year fruits and hung then on her and said: ‘That one committed an act of licentiousness and was flogged, and this one ate unripe Sabbatical Year fruits and was flogged.’ So too, Moses our teacher said: ‘You decreed upon me that I will die in the wilderness with this generation that angered You,’ as it is stated: “How often did they defy Him in the wilderness and distress Him in the desolate land” (Psalms 78:40). ‘Now they will say throughout the generations that I am like them. Let it be written in my regard for what I was punished.’ That is why He wrote: “Because you did not have faith.” The Holy One blessed be He said to Moses: ‘In what capacity do you seek to enter the land?’ This is analogous to a shepherd who went out to herd the king’s flocks and the flocks were taken. The shepherd sought to enter the king’s palace. The king said to him: 'If you enter now, what will the people say? They will say that you caused the flocks to be taken.' Here too, the Holy One blessed be He said to Moses: ‘Is it to your credit that you took out six hundred thousand, buried them in the wilderness, and you are taking in another generation? Now they will say that the generation of the wilderness has no share in the World to Come. Rather, remain alongside them and come with them,’ as it is stated: “He brings the heads of the people; he performed the righteousness of the Lord” (Deuteronomy 33:21). That is why it is written: “You will not bring this assembly” – but rather, the one that departed with you. “These are the waters of dispute, where the children of Israel quarreled with the Lord, and He was sanctified through them” (Numbers 20:13). “These are the waters of dispute” – from here you learn that from ancient times it was determined that Moses would be punished due to water. See what is written: “They turned back, and came to Ein Mishpat, which is Kadesh, and smote the entire field of the Amalekites, as well as the Emorites, who lived in Ḥatzetzon Tamar” (Genesis 14:7) – the spring [ein] of the judgment [mishpat] of Moses. “These are the waters of dispute” – this is analogous to the son of kings who took a stone and blinded his eye. His father would say regarding every stone: This is the one that blinded my son’s eye. That is why it is stated: “These are the waters of dispute.” “Moses sent messengers from Kadesh to the king of Edom: So said your brother Israel: You know all the travail that we have encountered” (Numbers 20:14). “Moses sent messengers…So said your brother Israel” – this is what the verse said: “He who does not gossip with his tongue, nor does evil to his neighbor, nor tolerates disgrace for his relative” (Psalms 15:3). The way of the world is that a person who engages in commerce with another and he angered him, he withdraws from him and does not wish to see him. Moses, even though he was punished by means of Israel, as it is stated: “They provoked at the waters of Meriva, and Moses suffered [on their account]” (Psalms 106:32), he did not remove their burden from upon him, but rather, he “sent messengers.” “Our ancestors descended to Egypt, and we lived in Egypt many years, and the Egyptians mistreated us and our ancestors” (Numbers 20:15) “You know all the travail that we have encountered” (Numbers 20:14) – he said to him: ‘You know that when the Holy One blessed be He said: “Know, that your descendants will be a stranger in a land that is not theirs, and they will be enslaved to them, and they will oppress them, four hundred years” (Genesis 15:13), we were enslaved, but you are a free man.’ “Our ancestors descended” – it was due to that oppression. This is analogous to two brothers, where a promissory note was issued against their grandfather and one of them paid it off. Sometime later, one began asking to borrow an item from his brother. He said to him: ‘You know that that debt was on both of us, but it is I who repaid it. Do not reject me regarding the item that I am asking to borrow.’ “Our ancestors descended to Egypt” – what is the nature of the ancestors here, as it is stated: “And the Egyptians mistreated us and our ancestors”? It is because anytime that Israel is in distress, they too, are in distress. “Please, let us pass through your land; we will not pass through a field or through a vineyard, and we will not drink well water; we will go on the king’s way; we will not turn right or left until we pass your border” (Numbers 20:17). “Please, let us pass through your land…[we will not drink] well water” – it should have said “water of pits.” The Torah teaches you etiquette, that one who goes to a land that is not his and has [enough for] his needs in his possession, he should not eat from what is in his possession, but rather, his shall be placed aside and he should purchase from the storekeeper in order to benefit him. So, Moses said to him: ‘The well accompanies us and we eat manna; do not say that we are an imposition upon you. You will be earning income for yourself’; so, the Holy One blessed be He said to Moses: “You shall purchase food from them with silver” (Deuteronomy 2:6). Moses said to them: ‘Loosen your purse strings, so they will not say: They were slaves, they are poor. Show them your wealth, and they will know that you did not lose because of the enslavement. “Afterward they will emerge with great wealth” (Genesis 15:14) – and they will know that you are lacking nothing, and it is not from your own that you are giving, as it is stated: “For the Lord your God blessed you…these forty years the Lord your God has been with you; you have lacked nothing”’ (Deuteronomy 2:7). “We will go on the king’s way” – as we will muzzle our animals. “We will not turn right or left” – this is the most difficult of all, as they said to him: In all of our surroundings we have permission to kill and pillage, but within your borders, “we will not turn right or left.” “Edom said to him: You shall not pass through me, lest I come out toward you with the sword” (Numbers 20:18). “Edom said to him: You shall not pass through me” – this is what the verse said: “I am peace; but when I speak, they are for war” (Psalms 120:7). From where is it derived that this is what the Holy One blessed be He said to him, that: ‘They will not allow you to pass, and it is not all from them, because it is I who wants it,’ as it is stated: “Do not provoke them, for I will not give you from their land” (Deuteronomy 2:5), and it is written: “Edom refused to allow Israel” (Numbers 20:21). Then they sent to the king of Moav, and he was unwilling. Although it is not explicit here, it is explicit in Judges, teaching that it is all in the Divine Spirit, as there was no one among all of them of insignificant stature as Yiftaḥ, and he stated it explicitly, as it is stated: “Israel sent messengers to the king of Edom, saying: Please let me pass through your land; but the king of Edom would not heed. They also sent to the king of Moav, but he was unwilling” (Judges 11:17). Moses also intimated: “Like the children of Esau, who live in Seir, [and the Moavites, who live in Ar,] did for me” (Deuteronomy 2:29). “They traveled from Kadesh, and the children of Israel, the entire congregation, came to Hor Mountain” (Numbers 20:22). “They traveled from Kadesh and…came” – this is what the verse said: “Because you allied yourself with Ahaziah, the Lord has breached your works” (II Chronicles 20:37). Because they drew near to that wicked one to pass through his land, they lost that righteous one. That is why the gathering of Aaron was juxtaposed just after the portion of the king of Edom. “Israel turned away from him” (Numbers 20:21). “They traveled from Kadesh” – what is “the entire congregation”? It is a complete congregation, the congregation that is entering the land. It is because those who departed from Egypt died, and these are from those in whose regard it is written in the verse: “All of you are alive today” (Deuteronomy 4:4). What is “Hor Mountain [Hor Hahar]”? It is a mountain atop a mountain, like a small apple atop a large apple. Although the cloud that went before them would lower the elevations and raise the depressions, the Holy One blessed be He left this mountain as a sample, so they would be aware of the miracles that the Holy One blessed be He performed on their behalf, as He did not leave a mountain in the wilderness, so they would not be exerting themselves and ascending and descending. Moreover, although the cloud would render the entire wilderness a plain, it would leave an elevation for the Tabernacle that would encamp there, and it left three mountains: Mount Sinai for the Divine Presence, Mount Nevo for Moses’s burial, and Hor Mountain for Aaron’s burial. “Aaron will be gathered to his people, for he will not come into the land that I have given to the children of Israel, because you defied My directive at the waters of dispute” (Numbers 20:24). It teaches that they inform the righteous of the day of their death, so they can bequeath their crown to their sons. Why did Aaron not die as Miriam died, that no person knew about her, but rather, it was said to Moses: “Aaron will be gathered”? This is analogous to a king who had two treasurers, and they would not do anything without the king’s knowledge. One of them had a significant position before the king, and the king had to take the position [and give it to someone else]. The king said: Even though he is under my control, I will not take his position until I inform him. So, the Holy One blessed be He said: These two elders, they did not do anything without My knowledge. Now that I am removing them, I will not remove them until I inform them. That is why it is stated: “Aaron will be gathered.” He said to Him: ‘My Master, leave him with the children of Reuben and the children of Gad.’ He said to him: “That I have given to the children of Israel” – ‘his death is delaying the giving of the land. Is it your desire that he not die and Israel will not enter the land?’ That is why it is stated: “That I have given to the children of Israel.” “Because you defied My directive” – this is what the verse said: “The Lord will not starve the soul of the righteous” (Proverbs 10:3) – this is Adam the first man, as all the righteous who will descend from him, death was decreed upon them. They do not pass away until they see the countenance of the Divine Presence and reprimand Adam the first man and say to him: ‘You caused death for us.’ He responds: ‘I have one sin attributed to me, but there is not one of you who does not have more than four iniquities.’ From where is it derived that they see the countenance of the Divine Presence and they reprimand Adam the first man? It is as it is stated: “I said: I will not see the Lord, the Lord in the land of the living; I will no longer behold a person [adam] among the inhabitants of the world” (Isaiah 38:11). The righteous are punished with death for minor transgressions, so Adam the first man will not be ensnared by them, as it is stated: “The Lord will not starve the soul of the righteous.” That is why it is stated: “Because you defied My directive.” “Take Aaron and Elazar his son, and take them up Hor Mountain” (Numbers 20:25). “Strip Aaron of his vestments, and dress Elazar his son in them; and Aaron will be gathered, and die there” (Numbers 20:26). “Take Aaron.… Strip” – the Holy One blessed be He said to him: You comfort him as he is bequeathing his crown to his sons, while you are not bequeathing [your crown] to your sons. “Moses did as the Lord commanded, and they went up to Hor Mountain before the eyes of the entire congregation” (Numbers 20:27). “Moses stripped Aaron of his vestments and dressed Elazar his son in them, and Aaron died there at the top of the mountain; and Moses and Elazar descended from the mountain” (Numbers 20:28). “Moses stripped Aaron of his vestments, and dressed [Elazar his son] in them” – but is it not so, that if a High Priest goes outside of the Temple Mount in his priestly vestments that he is flogged forty, as they are wool and linen? Rather, it is to inform you that with the expression that he introduced him into the priesthood: “Take Aaron” (Leviticus 8:2), with that same expression he said to him to ascend the mountain. “Moses did as the Lord commanded” – to teach you that even though he said to him an evil decree against Aaron, he did not delay. “The entire congregation saw that Aaron had perished, and they wept for Aaron thirty days, the entire house of Israel” (Numbers 20:29). “The entire congregation saw that Aaron had perished” – when Moses and Elazar descended from the mountain, the entire assembly gathered around them and said to them: ‘Where is Aaron?’ They said to them: ‘He died.’ They said: ‘How could the angel of death harm him, a person who stood against the angel of death and stopped him, as it is stated: “He stood between the dead and the living [and the plague was checked]” (Numbers 17:13)? If you bring him, fine; if not, we will stone you.’ At that moment, Moses stood in prayer and said: ‘Master of the universe, deliver us from suspicion.’ Immediately, the Holy One blessed be He opened the cave and showed him to them, as it is stated: “The entire congregation saw that Aaron had perished.” “The Canaanite, king of Arad, who dwells in the south, heard that Israel came via Atarim. He waged war against Israel, and took captives from them” (Numbers 21:1). What is written thereafter? “The Canaanite, king of Arad” – you find that when Aaron died, the clouds of glory dissipated, and they [Israel] appeared like a woman whose hair is exposed. Who was the “king of Arad”? This is Amalek, as it is stated: “Amalek dwells in the southern region; and the Hittites, the Yevusites and the Emorites dwell on the mountain; and the Canaanites live along the sea and alongside the Jordan” (Numbers 13:29). It [Amalek] was dwelling in the breach. When he heard that Aaron had died and that the clouds of glory had dissipated, he immediately provoked them. “Via Atarim” – the great scout [tayar] that had scouted [tar] the way for them, as it is stated: “The Ark of the Covenant of the Lord was traveling before them” (Numbers 10:33). “He waged war against Israel.” If he was Amalek, why is he called “Canaanite”? It is because Israel was prohibited from waging war against the children of Esau, as it is stated: “Do not provoke them, for I will not give you from their land even the tread of a foot, because I have given Mount Seir to be an inheritance to Esau” (Deuteronomy 2:5). When Amalek came, it provoked them once, twice. The Holy One blessed be He said to them: This one is not prohibited for you like the children of Esau. It is for you like the Canaanites, in whose regard it is stated: “You shall utterly destroy them” (Deuteronomy 20:17). That is why he was called Canaanite. Amalek had always been a chastising whip for Israel. You find when they said: “Is the Lord in our midst?” (Exodus 17:7), immediately, “Amalek came” (Exodus 17:8). “They said one to another: Let us appoint a leader and return to Egypt” (Numbers 14:4) – “the Amalekite and the Canaanite descended” (Numbers 14:45). And here: “The Canaanite, king of Arad…heard.” You find that when Aaron died, Amalek set out against them, and they traveled seven journeys in reverse, as it is stated: “The children of Israel traveled from Be’erot Benei Yaakan to Mosera; there Aaron died” (Deuteronomy 10:6). Did Aaron die there? Did he not die at Hor Mountain, as it is stated: “Aaron died there at the top of the mountain”? The verses prove that they are seven journeys in reverse, to teach you that they traveled in reverse. “They traveled from Hor Mountain via the Red Sea, to circumvent the land of Edom, and the soul of the people grew restive on the way” (Numbers 21:4). “They traveled from Hor Mountain…and the soul of the people grew restive on the way” – but is it not written: “You gave Your benevolent spirit to educate them” (Nehemiah 9:20)? It is, rather, that those who departed from Egypt, upon whom death was decreed, saw no satisfaction or benevolent spirit in the wilderness. Likewise it says: “Your children will be wandering [ro’im] in the wilderness” (Numbers 14:33). That is the people, whose soul grew restive on the way. “The people spoke against God and against Moses: Why did you bring us up from Egypt to die in the wilderness; for there is no bread and there is no water, and our soul loathes this insubstantial bread” (Numbers 21:5). “The people spoke against God and against Moses” – they drew a parallel between the servant and his Maker. “Our soul loathes this insubstantial bread” – that generation was unable to taste anything of the fruits of the Land [of Israel]. Rabbi Akiva said: When the merchants would reveal to them a basket that came with the fruits of the land, they would die, as it is stated: “If any man among these men, this wicked generation, will see [the good land]” (Deuteronomy 1:35) – all good that comes from the Land [of Israel]. That is why: “And the soul of the people grew restive” (Numbers 21:4) – it is they who murmured: “And our soul loathes.” “The Lord sent the fiery serpents against the people, and they bit the people, and a large multitude of Israel died” (Numbers 21:6). “The Lord sent the fiery serpents against the people” – what did He see that led Him to exact retribution against them with serpents? It is because the serpent began with slander first and was cursed, but they did not learn from it. The Holy One blessed be He said: Let the serpent that began with slander first come and exact retribution against the slanderers, as it is stated: “One who breaches a fence, a serpent will bite him” (Ecclesiastes 10:8). Another matter: Why did He exact retribution against them with serpents? The serpent, even if it eats all the delicacies in the world, they transform into dust in its mouth, as it is stated: “A serpent, dust will be its food” (Isaiah 65:25). But these eat the manna, which transforms into many tastes, as it is stated: “[They craved.…] He granted them their request” (Psalms 106:14–15). And it says: “These forty years the Lord your God has been with you; you have not lacked anything” (Deuteronomy 2:7). Let the serpent, which eats many kinds but there is one taste in its mouth, exact vengeance against those who eat one kind but taste many types. “The fiery serpents” – that burn the soul. Rabbi Yudan says: “The fiery serpents” – as the cloud would burn them and craft them into a fence for the camp. This is to inform you that the miracles that the Holy One blessed be He performed on their behalf, it was them that He unleashed against them. “The people came to Moses and said: We sinned, for we spoke against the Lord and against you; pray to the Lord, and He will remove the serpent from us. Moses prayed on behalf of the people” (Numbers 21:7). “The people came to Moses and said: We sinned” – they knew that they had spoken against Moses, and they prostrated themselves before him and said: “Pray to the Lord, and He will remove [the serpent] from us” – it was a single serpent. “[Moses] prayed” – to inform you of Moses’s humility; he did not hesitate to plead for mercy on their behalf, and to inform you of the power of repentance. Once they said: “We sinned,” he was immediately placated before them, as the one from whom forgiveness is asked must not become cruel. Likewise it says: “Abraham prayed to God, and God healed [Avimelekh]” (Genesis 20:17). Likewise it says: “The Lord restored Job’s loss when he prayed for his friends” (Job 42:10). From where is it derived that if one wronged another and he says to him: I sinned, that he is called a sinner if he does not forgive him? It is as it is stated: “I too, far be it from me to sin against the Lord, to cease to pray on your behalf. (I Samuel 12:23). When? It was when they came and said: We sinned, as it is stated: <“All the people said to Samuel: Pray on behalf of your servants…for we have added evil upon all our sins”> “The people said to Samuel: We have sinned because we transgressed the directive of the Lord and your words” (I Samuel 12:19). He responded: “Far be it from me to sin against the Lord.” “The Lord said to Moses: Craft for yourself a fiery serpent, and place it upon a standard; it will be, that anyone who was bitten, if he will see it he will live” (Numbers 21:8). “The Lord said to Moses: Craft for yourself a fiery serpent…it will be, that anyone who was bitten” – not only one who was bitten by a serpent, but rather “anyone who was bitten” – even if he was bitten by a cobra, a scorpion, a wild beast, or a dog. “Moses crafted a bronze serpent and placed it on the standard [nes]” (Numbers 21:9) – he cast it into the air and it remained. “The children of Israel traveled, and encamped in Ovot” (Numbers 21:10). “The children of Israel traveled, and encamped in Ovot” (Numbers 21:10) – they became enemies [oyevim] to the Omnipresent. “They encamped at Iyei HaAvarim” (Numbers 21:11) –they were filled with transgressions [averot]. “They encamped in the Zered Ravine” (Numbers 21:12) – the ravine had no more than the capacity of a span [zeret], but they were unable to cross it for thirty-eight years, as it is stated: “Now rise, and cross yourselves over the Zered Ravine” (Deuteronomy 2:13). And it is written: “The days that we went from Kadesh Barne’a until we crossed the Zered Ravine were thirty-eight years, until the demise of the entire generation” (Deuteronomy 2:14). “From there they traveled, and encamped across [me’ever] the Arnon” (Numbers 21:13) – as the Holy One blessed be He reconciled with them. “Then Israel sang this song: Rise, well; give voice for it” (Numbers 21:17). “Then Israel sang this song” – this song was recited at the conclusion of forty years, and the well was given to them at the beginning of forty. What did the reason that led it to be written here? This matter is expounded previous to it: “Therefore it is said in the book of the Wars of the Lord: Vahev [by storm [besufa], and the tributaries of the Arnon]” (Numbers 21:14) – the Holy One blessed be He performed on their behalf signs and miracles at the tributaries of the Arnon like the miracles that He performed on their behalf at the Red Sea [Yam Suf]. What are the miracles of the tributaries of Arnon? A person stands on this mountain and speaks to another on that mountain, and it is at a distance of seven mil. The way descends into the ravine and ascends, and Israel’s path was to cross in the ravine. All the nations gathered there, endless multitudes. Some were positioned in the ravine. Above them the ravine was caves, and opposite the caves were projections of boulders like breasts [shadayim], as it is stated: “And the outpouring of [ve’eshed] the ravines” (Numbers 21:15). The multitudes entered the caves and said: When Israel descends into the ravine, these will confront them in the ravine and those above from the caves; we will kill them all. When Israel reached that place, He did not require them to descend below through the ravine, but rather intimated to the mountains, and the breast-like projections of this mountain entered into the caves, and they all died. The mountains brought their peaks adjacent to one another and became a smooth road. It is unknown which mountain moved adjacent to the other. That ravine interposes between the domain of the Land of Israel and the domain of the land of Moav, as it is stated: “For Arnon is the border of Moav, between Moav and the Emorites” (Numbers 21:13). The mountain that was in the land of Moav, the one with the caves, did not move. The mountain from the Land of Israel, in which there were breast-like projections, moved adjacent to the mountain opposite it. Why did it move? It is because it is of the Land of Israel. This is analogous to a maidservant who saw the son of her master coming to her. She leapt from her place and preceded him and received him. The boulders entered into the caves and crushed all those mighty ones; and the well descended into the ravine and swelled, and eliminated all of the multitudes just as the sea eliminated them. That is why it juxtaposed: “Vahev by storm [besufa]” (Numbers 21:14), to “the tributaries of the Arnon” (Numbers 21:14). Israel passed atop those mountains but were unaware of all these miracles. The Holy One blessed be He said: I will inform My children how many multitudes I eliminated from before them. The well descended into those caves and took out unfathomable numbers of skulls, arms, and legs. Israel returned to seek the well and saw it emerging full from the ravine and taking out limbs upon limbs. From where is it derived that the well informed them? It is as it is stated: “And the outpouring of the ravines.… and from there to the well” (Numbers 21:15–16). Was it from there? Was it not with them from the beginning of forty years? It is, rather, that it descended to publicize the miracles, and Israel was standing over the ravines and saying: “Rise, well, give voice for it” (Numbers 21:17), and they recited song over them. “Then Israel sang” – why is Moses not mentioned there? It is because he was punished by means of water, and a person does not laud his executioner. Why is the name of the Holy One blessed be He not mentioned in it? This is analogous to a ruler who prepared a feast for the king. The king said: ‘Is my close friend there?’ They said to him: ‘No.’ He said: ‘I too will not go there.’ So too, the Holy One blessed be He said: Since Moses is not mentioned there, I too am not mentioned there. “A well that princes dug, that the nobles of the people excavated, with a ruler’s staff, with their canes. And from the wilderness to Matana” (Numbers 23:18). “A well that princes dug, that the nobles of the people excavated” – was there digging there? Rather, it was given due to the merit of the patriarchs, who were called princes, as it is stated: “He opened a rock and water flowed.… For He remembered His sacred word to Abraham His servant” (Psalms 105:41–42). “That the nobles of the people excavated, with a ruler’s staff, with their canes” – the princes stood atop it drawing with their staffs, each and every one to his tribe and to his family. The space between the banners was filled with water flowing with a powerful current. A woman who needed to go to her friend from one banner to another would go by ship, as it is stated: “They went batziyot in the river” (Psalms 105:41). Tziyot means nothing other than ships, as it is stated: “A mighty ship [vetzi] will not cross it” (Isaiah 33:21). The water emerged outside the camp and surrounded it in a broad swath, as it is stated: “He leads me in circles of righteousness for His name’s sake” (Psalms 23:3). It causes endless varieties of vegetation and trees to grow, as it is stated: “He lies me down in green pastures; He leads me beside still waters” (Psalms 23:2). All the days that they were in the wilderness, they made use of it in this way. That is why they lauded: “Rise, well.… that princes dug” (Numbers 21:17–18). “And from the wilderness to Matana” – it was given to them in the wilderness to serve them. Another matter: Why was it given in the wilderness? It is because had it been given to them in the Land [of Israel], the tribe within whose boundary it was would say: I take precedence in its regard. That is why it was given in the wilderness, so that they would all be equal in its regard. Moreover, why was it given in the wilderness? Just as the wilderness is not sown and not cultivated, so, one who accepts the yoke of Torah, they unload the yoke of earning a livelihood from him. Just as the wilderness is exempt from tax, so, masters of Torah are free men in this world. Another matter: In the wilderness – who sustains the Torah? It is one who conducts himself like a wilderness and withdraws himself from everything. “And from Matana to Naḥaliel, and from Naḥaliel to Bamot. And from Bamot to the canyon that is in the field of Moav, by the top of Pisga, and overlooks the surface of the wasteland” (Numbers 21:19–20). “And from Matana to Naḥaliel, and from Naḥaliel to Bamot” – three places, corresponding to the three courts in Jerusalem that would explain the Torah to all of Israel. “From Matana to Naḥaliel” – this is the Sanhedrin that was on the Temple Mount. “And from Naḥaliel to Bamot” – this is the Sanhedrin that was in the Courtyard, alongside the altar. “And from Bamot to the canyon that is in the field of Moav” – this was the Sanhedrin that was in the Chamber of Hewn Stone, in the area of Ruth, who came from the field of Moav – “she is a young Moavite woman who returned with Naomi from the field of Moav” (Ruth 2:6). “And overlooks the surface of the wasteland” – this is the well that accompanied them until it entered the sea of Tiberias. One who stands upon the surface of the wasteland sees it in the sea like an oven full, and that is the well that is overlooked from the surface of the wasteland. “Israel sent messengers to Siḥon, king of the Emorites, saying” (Numbers 21:21). “Israel sent messengers” – this is what the verse said: “Trust in the Lord and perform good; dwell in the land and cultivate faith” (Psalms 37:3), and it says: “Turn away from evil and perform good; seek peace and pursue it” (Psalms 34:15). But the Torah did not insist upon pursuing mitzvot, but rather: “If a bird’s nest should happen before you” (Deuteronomy 22:6); “if you encounter [your enemy’s ox]” (Exodus 23:4); if you see – “if you see a donkey” (Exodus 23:5); “when you beat your olive tree” (Deuteronomy 24:20); “when you harvest your vineyard” (Deuteronomy 24:21); “when you enter another’s vineyard” (Deuteronomy 23:25). If they present an opportunity, you are commanded in their regard, but not to pursue them. But peace, “seek peace” – in your place; “and pursue it” – elsewhere. This is what Israel did. Although the Holy One blessed be He said to them: “Begin taking possession, and provoke war with him” (Deuteronomy 2:24), they pursued peace: “Israel sent messengers to Siḥon.… let me pass” (Numbers 21:21–22). “Israel sent” – all matters of Torah require one another, as perhaps this one is cryptic and that one is expansive. Here it is stated: “Israel sent,” but elsewhere it attributed the mission to Moses, as it is stated: “I sent messengers from the wilderness of Kedemot” (Deuteronomy 2:26). And it is written: “Israel sent messengers to the king of Edom” (Judges 11:17), and it is written: “Moses sent messengers from Kadesh [to the king of Edom].… Let us pass” (Numbers 20:14,17). These verses require one another, as Moses is Israel and Israel is Moses, to teach you that the leader of the generation is the entire generation. “Siḥon did not allow Israel to pass within his border, and Siḥon gathered his entire people and came out toward Israel to the wilderness, and he came to Yahatz; and he fought against Israel” (Numbers 21:23). “Please, let us pass through your land” (Numbers 20:17) – just as he sent to the king of Edom that he would not harm him, so he sent to this one: “You will sell me food for silver […and water for silver]” (Deuteronomy 2:28) – typically, water is given for free, but we will pay its price. “We will go on the king’s way […until we pass your border]” (Numbers 20:17). Elsewhere it is written: “Until I will cross [the Jordan]” (Deuteronomy 2:29). I will tell you a parable, to what is the matter comparable? It is to a watchman who took his wages to guard a vine or a fig tree. One came and said to him: ‘Move from here, as I am harvesting the vineyard.’ He said to him: ‘I am sitting here and guarding only against you, and you are coming to harvest it?’ So, Siḥon took his payment from all the kings of the land of Canaan, and they would pay him taxes, as he would crown them as kings. He and Og were equal to them all, as it is stated: “Siḥon king of the Emorites, Og king of Bashan, and all the kingdoms of Canaan” (Psalms 135:11). Israel said: ‘Let us pass through your land to conquer the kingdom.’ He said to them: ‘I am sitting here only to guard them from you’ – “Siḥon did not allow Israel to pass within his border.” “Siḥon gathered” – the Holy One blessed be He acted with forethought to deliver him into their hands with no trouble. It is written: “Siḥon king of the Emorites, who resides in Ḥeshbon” (Deuteronomy 1:4). Were Ḥeshbon filled with gnats, no person would be able to conquer it; were Siḥon in a valley, no person could gain control over him; and it goes without saying when he is a mighty warrior and located in a fortified city. “Who resides in Ḥeshbon” – had he been residing in his cities, he and his multitudes, Israel would have exhausted themselves in the attempt to conquer each and every city. Instead, the Holy One blessed be He assembled them [the Emorites] before them to deliver them into their hands with no trouble. Likewise it says: “See, I have begun delivering before you” (Deuteronomy 2:31) – they killed all his mighty warriors who had emerged to meet them, and returned against the women and children without exertion. That is why it is written: “Siḥon gathered.” “Israel took all these cities” (Numbers 21:25). “For Ḥeshbon was the city of Siḥon, king of the Emorites, and he fought against the first king of Moav, and took all his land from his possession, until Arnon” (Numbers 21:26). “For Ḥeshbon was the city of Siḥon” – this is what the verse said: “For the Lord loves justice” (Psalms 37:28). The Holy One blessed be He said to him: “Do not besiege Moav” (Deuteronomy 2:9), and Ḥeshbon was Moavite, as it is stated: “For Ḥeshbon was the city of Siḥon king of the Emorites, [and he fought against the first king of Moav and took all his land from his possession, until Arnon.]” Israel came and took Ḥeshbon, which belonged to Siḥon, and everything that he had taken from Moav, as had they taken it from him, it would have been unjust robbery in their hand. Rather, Siḥon took it from Moav, and Israel from Siḥon; therefore, they were exempt from robbery. That is why it is written: “For Ḥeshbon was the city of Siḥon.” “Therefore, the allegorists will say: Come to Ḥeshbon. The city of Siḥon will be built and established” (Numbers 21:27). “For a fire emerged from Ḥeshbon, a flame from the city of Siḥon; it consumed Ar of Moav, the lords of the high places of Arnon” (Numbers 21:28). “Therefore, the allegorists will say” – this is Bilam and his father, whom Siḥon hired to curse Moav, and they said: “The city of Siḥon will be built and established.… for a fire emerged from Ḥeshbon…it consumed Ar of Moav.” They cursed Moav that they would be delivered into his hand, “Woe to you, Moav” (Numbers 21:29). “Moses sent to spy on Yazer, and they captured its environs and dispossessed the Emorites who were there” (Numbers 21:32). “Israel dwelled in the cities of the Emorites” (Numbers 21:25) – Yazer remained; “Moses sent to spy on Yazer.” Those spies were diligent. They said: We are certain of Moses’ prayer, but he already sent spies in the past and they brought about a mishap. We will not do so, but rather we will put our faith in the Holy One blessed be He and wage war. They did so and killed “the Emorites who were there.” “They turned and ascended via the Bashan, and Og king of Bashan emerged against them, he and his entire people, to the battle at Edre’i” (Numbers 21:33). “They turned [vayifnu] and ascended” – some say that they waged the war with Siḥon in Elul. They performed the festival [of Sukkot] in Tishrei, and the war with Og was after the festival, just as it says: “You shall turn [ufanita] in the morning and go to your tents” (Deuteronomy 16:7). “Og king of Bashan emerged” – as the Holy One blessed be He assembled them [the army of Og] before them to deliver them into their hand. “The Lord said to Moses: Do not fear him, for I have delivered him into your hand, him and his entire people and his land; and you shall do to him as you did to Siḥon king of the Emorites, who resides in Ḥeshbon” (Numbers 21:34). “The Lord said to Moses: Do not fear him, for I have delivered him into your hand” – this is what the verse said: “Happy is a person who is always afraid” (Proverbs 28:14). That is the attribute of the righteous; even though the Holy One blessed be He promises them, they do not divest themselves of fear. Likewise with Jacob: “Jacob was afraid” (Genesis 32:8) – why was he afraid? He said: ‘Perhaps I was sullied with something while at Laban’s, and it is written: “He shall not see a shameful matter in you, and turn from behind you” (Deuteronomy 23:15) – and the Holy One blessed be He would have forsaken me.’ Moses, too, like his patriarch, grasped fear. Why was he afraid? He said: ‘Perhaps Israel committed a trespass in the war with Siḥon, or were sullied with transgression.’ The Holy One blessed be He said to him: “Do not fear” – they all completed their acquisitions justly. “Do not fear him” – as no mighty warrior had stood in the world who was tougher than he, as it is stated: “As only Og king of the Bashan remained from the rest of the Refaim” (Deuteronomy 3:11). He remained from the mighty warriors killed by Amrafel and his allies, as it is stated: “They smote the Refaim at Ashterot Karnayim” (Genesis 14:5), and this is their remnant, like olives that remain among the pomace, as it is stated: “The survivor came and told Abram the Hebrew; and he was dwelling on the plains of Mamre the Emorite, brother of Eshkol and brother of Aner, and they were allies of Abram” (Genesis 14:13) – this is Og, and it depicts him as a remnant, as it is stated: “From the rest of the Refaim.” His intention was that Abram go out and be killed. The Holy One blessed be He granted him the reward of his legs, and he lived all those years. But He collected from him, as he fell by the hand of his descendants. When Moses came to wage war with him, he feared him. He said: ‘I am one hundred and twenty years old, and this one is more than five hundred. If he did not have merit, he would not have lived all these years.’ The Holy One blessed be He said to him: “Do not fear him, for I have delivered him into your hand” – kill him by your hand. “You shall do to him as you did to Siḥon…” – “We destroyed [vanaḥarem] them, [as we did to Siḥon]” (Deuteronomy 3:6). But is it not written: “But all the animals, and the spoils of the cities, we looted for ourselves” (Deuteronomy 3:7)? It is, rather, that they proscribed [heḥerimu] the corpses, to derive no benefit from them. “They smote him, his sons [banav], [and his entire people]” (Numbers 21:35) – “his son [beno]” is written, as he had a son tougher than he was. The Holy One blessed be He said to Israel: ‘In this world, you eradicate the nations a little at a time, but in the future, I will eliminate them all at once,’ as it is stated: “Nations will be burnings of lime, cut thorns ignited with fire” (Isaiah 33:12). Another matter: “Then Israel sang” (Numbers 21:17) – this is one of three matters that Moses said before the Holy One blessed be He, and He said to him: You have taught Me. He said before Him: ‘Master of the universe, from where do Israel know what they have done? Did they not grow in Egypt, and all of Egypt are idolaters. When You gave the Torah, You did not give it to them, and they were not standing there, as it is stated: “The people stood at a distance” (Exodus 20:18), and You gave it only to me, as it is stated: “To Moses, He said: Ascend to the Lord” (Exodus 24:1). When You gave the commandments, You did not give them to them. You did not say: “I am the Lord your God [eloheikhem],” but rather: “I am the Lord your God [elohekha]” (Exodus 20:2). You said it to me. Did I, perhaps, sin?’ The Holy One blessed be He said to him: ‘As you live, you have spoken well. You have taught Me. From now on I will speak with the expression: “I am the Lord your God [eloheikhem].”’ The second, when the Holy One blessed be He said to him: “Reckoning the iniquity of the fathers upon children” (Exodus 34:7). Moses said: ‘Master of the universe, how many wicked men begot righteous men? Shall they be taking from the iniquities of their fathers? Teraḥ worshipped idols, and Abraham his son was righteous. Likewise, Hezekiah was righteous, and Aḥaz his father was wicked. Likewise, Yoshiya was righteous, and Amon his father was wicked. Is it appropriate for the righteous to be stricken for the iniquity of their fathers?’ The Holy One blessed be He said to him: ‘You have taught Me. As you live, I am voiding My words and fulfilling your words,’ as it is stated: “Fathers shall not be put to death for children, and children shall not be put to death for fathers” (Deuteronomy 24:16) – ‘and as you live, I will write them in your name,’ as it is stated: “As it is written in the book of the Torah of Moses that the Lord commanded, [saying: Fathers will not be put to death for children, and children will not be put to death for fathers]” (II Kings 14:6). The third, when the Holy One blessed be He said to him: ‘Wage war with Siḥon even if he does not seek to wage with you; you provoke war with him,’ as it is stated: “Rise, and travel, and cross the Arnon ravine; [see, I have placed Siḥon king of Ḥeshbon, the Emorite, and his land in your hand; begin taking possession, and provoke war with him]” (Deuteronomy 2:24). But Moses did not do so; rather, what is written: “I sent messengers” (Deuteronomy 2:26). The Holy One blessed be He said to him: As you live, I am voiding My words and fulfilling your words, as it is stated: “When you approach a city to wage war against it, you shall call to it for peace” (Deuteronomy 20:10). When Siḥon did not accept, the Holy One blessed be He toppled him before them, as it is stated: “We smote him” (Deuteronomy 2:33). Moreover, even those who concealed themselves in the caves to kill them, the Holy One blessed be He intimated to the mountain and it crushed them, as it is stated: “You broke the heads of crocodiles on the waters. [You] crushed the heads of leviathan” (Psalms 74:13–14). The folk proverb says: If you gave bread to a child, inform his mother. The Holy One blessed be He said: How will Israel know the good that I performed on their behalf? What did He do? He distanced the mountains from one another, and the streams in the ravines washed them out, as it is stated: “The outpouring of the ravines” (Numbers 21:15). Israel was passing and reciting song: “Then Israel sang” (Numbers 21:17). Israel said: ‘It is incumbent upon You to perform miracles on our behalf, and it is incumbent upon us to bless and laud Your name.’ “Salvation belongs to the Lord. Your blessing is upon Your people, Selah” (Psalms 3:9). It was due to the water that the decree was issued against Moses, and he is not mentioned in the song. Moses said: Master of the universe, after all the miracles that You performed on their behalf, will I die at their hand? From the wilderness You gave them the Torah, as it is stated: “From the wilderness to Matana” (Numbers 21:18). And it became their heritage [naḥalu] under my guidance, as it is stated: “And from Matana to Naḥaliel” (Numbers 21:19) – God became their heritage [naḥalu El]. And once it became their heritage, You decreed death upon me,” as it is stated: “From Naḥaliel to Bamot” (Numbers 21:19) – from the ravine [naḥal] came [ba] death [mot]. “And from Bamot to the canyon that is in the field of Moav” (Numbers 21:20), as it is stated: “He buried him in the canyon in the land of Moav” (Deuteronomy 34:6). Job said: “Who does not show favor to princes and does not prefer the wealthy over the poor, as they are all His handiwork” (Job 34:19).

“Balak son of Tzipor saw all that Israel had done to the Emorites” (Numbers 22:2). “Balak son of Tzipor saw” – this is what the verse said: “The Rock, His actions are perfect, as all His ways are justice” (Deuteronomy 32:4). The Holy One blessed be He did not leave the nations of the world recourse in the future to say: ‘You distanced us.’ What did the Holy One blessed be He do? Just as He established kings, sages, and prophets for Israel, so He established for the idolaters. He established Solomon king over Israel and over all the earth, the same He did for Nebuchadnezzar. This one built a Temple and recited several songs and paeans; that one destroyed it, cursed, blasphemed, and said: “I will ascend above the heights of the clouds, [I will be comparable to the Most High]” (Isaiah 14:14). He gave David wealth and he purchased a Temple to His name, and he gave wealth to Haman and he purchased an entire nation, to slaughter it. Every prominence that Israel took, you find that the nations took a corresponding prominence. He established Moses for Israel and Bilam for the idolaters. Look at what distinguishes between the prophets of Israel and prophets of idolaters: The prophets of Israel cautioned Israel to refrain from transgressions, as it is stated: “You, Son of man, I have appointed you as a sentinel [for the house of Israel. You shall hear a matter from My mouth and you shall warn them from Me]” (Ezekiel 33:7). But a prophet that stood from the gentiles established a breach in order to eliminate people from the world. Moreover, all the [Jewish] prophets were with the attribute of mercy toward Israel and toward the idolaters, as Jeremiah says: “Therefore, my heart will sigh like flutes for Moav” (Jeremiah 48:36). And likewise Ezekiel: “You, son of man, raise a lament for Tyre” (Ezekiel 27:2). But that one [Bilam] was cruel; he stood to uproot an entire nation gratuitously. That is why the portion of Bilam was written; to inform why the Holy One blessed be He removed the Divine Spirit from the idolaters, as this one stood from them, and look at what he did. “Balak son of Tzipor saw” – what did he see? He saw the calamity that is destined to befall Israel from all its enemies, as all of them would come with wars and enslavement that they were able to endure. But this [one] is like a person who expresses a matter and uproots an entire nation. “Balak saw” – it is preferable for the wicked to be blind, as their eyes bring evil to the world. Regarding the generation of the Flood, it is written: “The sons of the great saw” (Genesis 6:2) and it is written: “Ḥam father of Canaan saw” (Genesis 9:22). And it is written: “Pharaoh’s officials saw her” (Genesis 12:15), and likewise all of them. And here, “Balak saw.” “Balak saw” – this is analogous to a king who deployed guards to protect him from an enemy army. He was certain in their regard that they were mighty. The enemy army passed and killed them, and he was full of trepidation in his regard. Likewise, Balak saw what they did to Siḥon and Og, to whom he was paying a wage to protect him, and he was fearful in his regard. Furthermore, he saw the miracles in the Arnon ravine. “Moav was very alarmed by the nation because they were numerous, and Moav was dreaded by the children of Israel” (Numbers 22:3). “Moav was…alarmed [vayagor]” – what is vayagor? When Israel appeared to the Amonites, they appeared garbed for peace, but to the Moavites, they appeared armed for war, as it is written: “You will approach opposite the children of Amon; do not besiege them [tetzurem] [and do not provoke [titgar] them]” (Deuteronomy 2:19). “Do not tetzurem” – do not cause them [tatzar] any kind of trouble [tzara]; “and do not titgar them” – any kind of provocation [girui]. But regarding Moav, He said: “Do not besiege Moav, and do not provoke war with them” (Deuteronomy 2:9). War you may not wage, but whatever you can seize from them, seize. That is why they appeared armed to Moav, so they [the Moavites] gathered in their cities, as vayagor is nothing other than an expression of gathering, as it is stated: “One who gathers [oger] during the summer is a wise son” (Proverbs 10:5). Another matter, vayagor is an expression meaning stranger [ger]; they considered themselves strangers in the world. They said: ‘They descended to Egypt to sojourn there, but they seized it and would rent houses to them, as it is stated: “Each woman will borrow…from her neighbor and from the resident of her house”’ (Exodus 3:22). Another matter, vayagor, an expression of fear, as they were afraid because they saw all the nations in the possession of Israel, as Siḥon came and took the land of Moav: “And he battled against the first king of Moav, [and took all his land from his possession]” (Numbers 21:26), and Og took all the land of the children of Amon, as it is stated: “As only Og, king of the Bashan [was left…in Raba of the children of Amon]” (Deuteronomy 3:11). Israel came and took it from both of them, and there is no injustice. These would see their land in Israel’s possession and would say: ‘Did the Holy One blessed be He not say to them: “As I will not give you of its land as an inheritance”? (Deuteronomy 2:9). But our land is before them.’ That is why they were afraid. “Moav was dreaded [vayakotz]” – they saw themselves as thorns [kotzim] before them. “Moav said to the elders of Midyan: Now this assembly will lick clean all our surroundings, as the ox licks clean the grass of the field. And Balak son of Tzipor was king of Moav at that time” (Numbers 22:4). “Moav said to the elders of Midyan” – what is the nature of the presence of the elders of Midyan here? It is because they were seeing Israel achieving victory in an unnatural way. They said: ‘Their leader achieved prominence in Midyan, we will ascertain from them what are his attributes.’ The elders of Midyan said to them: 'His power is only in his mouth.' They said to them: 'We, too, will come against them with a person whose power is in his mouth.' “Moav said to the elders of Midyan” – but do you not find that the Midyanites waged war against the Moavites, as it is stated: “Who smote Midyan in the field of Moav” (Genesis 36:35), and the enmity between them is permanent. This is analogous to two dogs that were fighting with one another. A wolf came against one of them. The other said: ‘If I do not help it, today it will kill that one and the next day it will come against me.’ That is why Moav aligned with Midyan. “Now this assembly will lick clean all our surroundings, as the ox licks clean [the grass of the field]” – just as the ox, its might is in its mouth, so, too, these, their power is in their mouths. Just as the ox, in everything that it licks clean there will be no sign of blessing; these too, in every nation that they touch, there will be no sign of blessing. Just as an ox gores with its horns; these, too gore with their prayers, as it is stated: “And his horns are the horns of the wild ox” (Deuteronomy 33:17). “And Balak son of Tzipor was king of Moav at that time” – was he not initially a prince, as it is stated: “[…the Midyanite chiefs,] Evi and Rekem [and Tzur...the princes of Sihon]”? (Joshua 13:21). It is, rather, that once Siḥon was killed, they crowned him in his place at that time, as the circumstances caused him [to be appointed]. “He sent messengers to Bilam son of Beor, to Petor, that is by the river, in the land of the members of his people, to summon him, saying: Behold, a people emerged from Egypt; behold, it has covered the face of the earth, and it sits across from me” (Numbers 22:5). “He sent messengers” – the Holy One blessed be He performed miracles on their behalf. The Holy One blessed be He said: ‘I redeem you and perform miracles on your behalf, but you defy Me. Come and see seven redemptions that I redeemed you, and you were obligated to praise Me seven praises corresponding to the seven redemptions. Likewise, it says: “The Lord said to the children of Israel: Was it not by the Egyptians, by the Emorites, by the children of Amon, by the Philistines, the Sidonians, Amalek, and Maon [that you were oppressed], and you called to Me, and I saved you from their hand” (Judges 10:11–12); these are seven redemptions. And you defied Me with seven idols, as it is stated: “The children of Israel continued to perform evil in the eyes of the Lord, and they worshipped the Be'alim, and the Ashtarot, [and the gods of Aram, and the gods of Sidon, and the gods of Moav, and the gods of the children of Amon, and the gods of the Philistines…]” (Judges 10:6). And so, He rebukes them: “My people, what did I do to you, and how did I exhaust you?” (Micah 6:3). In what way did I cause you exertion? Did I, perhaps, say to you: Bring Me burnt offerings from the animals in the mountains? There are three animals in your possession: “An ox, a sheep, and a goat” (Deuteronomy 14:4), and seven that are not in your possession: “A deer, a gazelle, a fallow deer, a wild goat, an oryx, an aurochs, and a wild sheep” (Deuteronomy 14:5). Did I cause you exertion to bring an animal that is not in your possession? Did I not command you only from the animal that is in your possession, as it is stated: “An ox, or a sheep, or a goat, when it is born…[shall be accepted as a fire offering to the Lord]” (Leviticus 22:27). Likewise, “from animals, from cattle or from the flock [you shall bring your offering]” (Leviticus 1:2). When Siḥon and Og went out to wage war against you, did I not topple them before you? Did I cause you exertion? Did I, perhaps, say to you to bring an offering in their regard? Did Balak ben Tzipor not see that I performed all the miracles on your behalf and hired Bilam against you but I transformed the curses into blessings?’ “Balak…saw” – when his emissaries came to Bilam, the Holy One blessed be He said to him: “Who are [these] men…?” (Numbers 22:9). Bilam said to Him: “Balak son of Tzipor, king of Moav, sent to me” (Numbers 22:10). Rabbi Abba bar Kahana said: This is one of three people whom the Holy One blessed be He examined but found them to be a jug of urine. They are Cain, Hezekiah, and Bilam. Cain, when the Holy One blessed be He said to him: ‘Where is your brother Abel?’ he sought, as it were, to mislead. He should have said: ‘Master of the universe, the concealed and the revealed are revealed before You, and You are asking me regarding my brother?’ Instead, he said to Him: “I do not know; am I my brother’s keeper?” (Genesis 4:9). The Holy One blessed be He said to him: ‘This is how you speak? “The voice of your brother's blood cries out to Me from the ground. [Now, you are cursed…]”’ (Genesis 4:10–11). Hezekiah, when he recovered from his illness, Merodakh Baladan sent him a gift, as it is stated: “At that time, Merodakh Baladan…sent [scrolls and a gift to Hezekiah]” (Isaiah 39:1). Isaiah came and said to him: “What did those men say, and from where did they come to you?” (Isaiah 39:3). He [Hezekiah] should have said to him: ‘You are a prophet of the Omnipresent, and you are asking me?’ Instead, he began boasting: “They came to me from a distant land, from Babylonia” (Isaiah 39:3). Isaiah said to him: ‘Since that is what you said: “Behold, days are coming and everything that is in your house…will be carried [to Babylonia]…From your sons, who will descend from you…they will be officials in the palace of the king of Babylon”’ (Isaiah 39:6–7). Likewise, the wicked Bilam, when Balak sent to him, the Holy One blessed be He said to him: “Who are these men with you?” (Numbers 22:9), he should have said: ‘Master of the universe, everything is revealed before You and nothing is obscured from You, and You are asking me?’ Instead he said to him: “Balak son of Tzipor, king of Moav, sent to me.” The Holy One blessed be He said to him: ‘Since that is how you speak, “do not curse the people” (Numbers 22:12). The Holy One blessed be He said: ‘Wicked one of the world, it is written in Israel’s regard: “For one who touches you, touches the pupil of his eye” (Zechariah 2:12), and you go to accost them and curse them? Let his eye be removed, as it is stated: “One with an open eye” (Numbers 24:3), to realize: “For one who touches you, touches the pupil of his eye.”’ “He sent messengers to Bilam son of Beor, to Petor” – it was his city. Some say he was a moneychanger [shulḥani], as the kings of the gentiles would consult with him like a moneychanger to whom everyone brings his money. Some say he was initially an interpreter of dreams, but then he reverted to being a sorcerer and reverted to [prophesy by] the Divine Spirit. “In the land of the members of his people” – as Balak was from there, and he [Bilam] had told him that he would ultimately reign. “To summon him” – as he wrote to him: ‘Do not think that it is only my mission that you are performing and that I, alone, will honor you. If you uproot them, you will be honored by all the nations, and Canaan and the Amalekites will prostrate themselves to you.’ “Behold, a people emerged from Egypt” – he [Bilam] said to him: ‘Of what concern is it to you?’ He said to him: ‘“Behold, it has covered the face of the earth [ein haaretz]” – they shut the eyes [einayim] upon which the land relies, Siḥon and Og, they destroyed them and covered their eyes. What can I do?’ “And it sits across from me [mimuli]” – mimuli is written without a vav, just as it says: “In the name of the Lord, for I will cut them down [amilam]” (Psalms 118: 10). “And now, please go curse this people for me, as they are too mighty for me; perhaps I will be able to smite them, and I will drive them from the land, for I know that he whom you bless is blessed, and he whom you curse is cursed” (Numbers 22:6). “And now, please go curse [ara] [this people] for me” –“what is “ara for me”? I can overcome them a bit, like a person who picks [oreh] figs. “As they are too mighty for me” – not that they are powerful, and their armies are numerous, but rather that they are victorious with their mouths. This is something that I am unable to do. “Perhaps I will be able to smite them” – what did this one see, that led him to provoke [them]; did the Holy One blessed be He not say to them [Israel] that they may not take their land? It is, rather, that they were sorcerers and diviners greater than Bilam, as it is stated: “Balak saw”; however, they were unable to understand the matters accurately. Likewise, it says: “You are wearied in the abundance of your devising; let now the astrologers, the stargazers…save you [from what will come upon you]” (Isaiah 47:13). He [Balak] saw in his astrology that Israel would fall into his hands. That is why he made his daughter available to wantonness, and twenty-four thousand of them fell. That is why he provoked [them]. But he did not know how. That is why, “perhaps I will be able to smite [nakeh] them” – like one who deducts [shemenakeh] one twenty-fourth per se’a. Likewise, for each twenty-four thousand of Israel, one thousand was missing. “I will drive them from the land” – he was seeking to prevent them only from entering the Land. “For I know that he whom you bless is blessed” – how did he know? It is because at the time that Siḥon sought to wage war against Moav, he feared that they were mighty, and hired Bilam and his father to curse Moav, as it is stated: “Therefore the allegorists will say” (Numbers 21:27), and it is written: “A fire emerged from Ḥeshbon” (Numbers 21:28), and it is written: “Woe to you, Moav” (Numbers 21:29). That is why he said: “For I know that he whom you bless is blessed.” “The elders of Moav and the elders of Midyan went, with the tools of sorcery in their hands, and they came to Bilam, and spoke to him the words of Balak” (Numbers 22:7). “The elders of Moav and the elders of Midyan went, with the tools of sorcery in their hands” – they brought in their hands all sorts of tools of sorcery, with which they would perform sorcery, so that he [Bilam] would be unable to make excuses. The tools of sorcery were in the hand of the elders of Midyan, who said: ‘If he comes with us, he will succeed. If he delays for even a short time, he will be of no use.’ When he said to them: “Spend the night here” (Numbers 22:8), the elders of Midyan went, as they knew by means of their sorcery that he would provide no benefit. “God came to Bilam, and said: Who are these men with you?” (Numbers 22:9). “God came to Bilam, and said: Who are these men?” This is what the verse said: “He who misleads the upright on an evil path will fall into his own pit” (Proverbs 28:10) –this is Bilam. Initially the people would conduct themselves with uprightness, but through his words, they would conduct themselves with wantonness. Regarding the early generations: “Rachel came with the flock” (Genesis 29:9); “the priest of Midyan had seven daughters” (Exodus 2:16). Bilam stood and misled the people with regards to wanton behavior. Just as he misled, he was misled. With the counsel that he provided, he fell, and the Holy One blessed be He misled him, as it is written: “He exalts the nations and He eliminates them” (Job 12:23). When He said to him: “Who are these men with you?” that wicked one said: ‘I do not know about them.’ [Bilam thought:] There is a moment when He does not know, and I will wreak upon His children anything that I want. This is why He said it; in order to mislead him. “Bilam said to God: Balak son of Tzipor, king of Moav, sent to me” (Numbers 22:10). Another matter, “who are these men with you…Bilam said to God: Balak son of Tzipor.” He began boasting and said: ‘Even though You do not honor me and do not cause my renown to spread throughout the world, the kings ask for me.’ “Behold, the people that has come out of Egypt, it has covered the face of the earth; now, come curse them for me; perhaps I will be able to wage war against them, and drive them away” (Numbers 22:11). “Behold, the people that has come out of Egypt…now, come curse [kava] them for me” – it is to inform that he hated more than Balak, as Balak did not say kava, but rather, ara; but this one said kava explicitly. He [Balak] said: “I will drive them from the land”; but he [Bilam] said: “drive them away” – from this world and from the World to Come. 10 “God said to Bilam: You shall not go with them; you shall not curse the people, as it is blessed” (Numbers 22:12). “God said to Bilam: You shall not go with them” – he said to Him: ‘If so, I will curse them where I am.’ He said to him: “You shall not curse the people.” He said to Him: 'If so, I will bless them.' He said to him: 'They do not need your blessing,' “as it is blessed.” They say to the hornet: Neither from your honey nor from your sting.’ “Bilam arose in the morning, and said to the princes of Balak: Go to your land, as the Lord refused to allow me to go with you” (Numbers 22:13). “Bilam arose in the morning, and said to the princes of Balak” – Bilam did not say to them: ‘He did not give me permission to go and to curse,’ but rather, “to allow me to go with you.” Rather, [Bilam said:] ‘He said to me: It is not in keeping with your standing to go with these, but rather, with those greater than they are, because He desires my honor.’ That is why: “Balak continued sending additional princes, more numerous and more prestigious [than those]” (Numbers 22:15). “For I will honor you greatly, and anything that you say to me I will do, only please go curse this people for me” (Numbers 22:17). “For I will honor you greatly” – I will give you more than what you have been accustomed to take in the past. “Bilam answered and said to the servants of Balak: If Balak were to give me his house full of silver and gold, I would be unable to violate the directive of the Lord my God, to perform a small or a great matter” (Numbers 22:18). “Bilam answered and said…If Balak were to give me his house full of silver and gold” – from here you learn that there were three characteristics in him: An evil eye, a haughty spirit, and a greedy soul. An evil eye, as it is written: “Bilam lifted his eyes, and saw Israel dwelling according to its tribes” (Numbers 24:2). A haughty spirit, as it is written: “As the Lord refused to allow me to go with you.” A greedy soul, as it is stated: “Were Balak to give me his house full of silver and gold.” Had he sought to hire armies to wage war against them, it is uncertain whether they would have prevailed or fallen. Is it not worth his while to give that and ensure victory? You learn that this is what he requested. “I would be unable to violate” – he prophesies that he is unable to nullify the blessings that they were given by the Divine Presence. “Now, please, you, too, remain here this night, and I will know what more the Lord will speak to me” (Numbers 22:19). “Now, please, you, too, remain here” – what is “you, too”? Ultimately, you will go frustrated, like the first ones. “I will know what more the Lord” – he prophesies that the Holy One blessed be He is destined to add blessings for them [Israel] through him. “God came to Bilam at night, and He said to him: If the people came to summon you, rise, go with them; however, only the matter that I will speak to you, shall you do” (Numbers 22:20). “God came to Bilam at night” – this is what the verse said: “In a dream, in a night vision, when deep sleep falls upon men…Then He uncovers the ears of men…to turn a person away from an action and suppress pride in man” (Job 33:15–17). The Holy One blessed be He concealed from him that his going would eradicate him from the world and lead him to the pit of perdition. “To restore his soul from perdition, to be enlightened with the light of life” (Job 33:30); as he eradicated his soul in his going, as when a person goes to sin, the Satan dances for him, until he completes the transgression. Once he eradicates him, he then informs him. Likewise it says: “He follows her unconsciously, like an ox comes to the slaughter…until an arrow splits his liver, like the hastening of a bird to the snare, [not knowing that it is at the cost of his life]” (Proverbs 7:22–23). The Holy One blessed be He obscured from the wicked Bilam until he went and eradicated his soul. When he left his honor and realized the situation in which he was, he began pleading for his soul: “Let my soul die the death of the upright” (Numbers 23:10). “God came to Bilam at night” – this is what the verse said: “It is a night of vigilance of the Lord…it is this night…[for all the children of Israel for their generations]” (Exodus 12:42). All the miracles that were performed on behalf of Israel, and with which retribution was exacted against the wicked, were at night: “God came to Lavan the Aramean in a dream at night” (Genesis 31:24); “God came to Avimelekh in a dream at night” (Genesis 20:3); “It was at midnight” (Exodus 12:29), and it is written: “There was the cloud and the darkness and it illuminated the night” (Exodus 14:20). “He deployed against them at night” (Genesis 14:15), and likewise all of them. Another matter, why did He appear to Bilam at night? It is because he was not worthy of the Divine Presence; He would speak with all the prophets of the gentiles at night. Likewise, Elifaz says: “In thoughts from visions of the night” (Job 4:13). Likewise, Elihu says regarding the fact that He spoke with him at night. “If the people came to summon you, rise, go with them” – from here you learn that on the path that a person wishes to go, they lead him. For initially it was stated to him: “Do not go” (Numbers 22:12). Once he was impudent and insisted on going, he went, as it is written: “God’s wrath was enflamed because he went” (Numbers 22:22). The Holy One blessed be He said to him: ‘Wicked one, I do not seek the eradication of the wicked; however, since you wish to go and be eradicated from the world: “rise, go.”’ “However, only the matter [that I will speak to you, shall you do]” – to teach you that he went with forewarning; nevertheless, he arose early. “Bilam arose in the morning, and saddled his donkey, and he went with the princes of Moav” (Numbers 22:21). He himself awoke early and stood with alacrity. The Holy One blessed be He said to him: ‘Evil one, their patriarch Abraham preceded you to bind Isaac his son: “Abraham awoke early in the morning and saddled his donkey…”’ (Genesis 22:3). “He went with the princes of Moav” – to teach you that he was as happy as they were regarding the calamity of Israel. “God's wrath was enflamed because he was going, and the angel of the Lord stood on the way as an impediment to him, and he was riding on his donkey, and his two lads were with him” (Numbers 22:22). “God's wrath was enflamed because he was going, and the angel of the Lord stood” – it was an angel of mercy, that was transformed for him into an impediment. “His two lads were with him” – this is the way of the world, that a person who sets out on the way needs two to serve him, and they then serve one another. “The donkey saw the angel of the Lord standing on the road, and his sword was drawn in his hand, and the donkey turned from the road, and went into the field. Bilam struck the donkey, to turn it to the road” (Numbers 22:23). “The donkey saw the angel of the Lord…[and his sword was drawn in his hand]” – was the angel unable to blow on him and remove his spirit without drawing his sword? But is it not written regarding Sennacherib: “An angel of the Lord came out and smote…in the camp of Assyria” (Isaiah 37:36), and it is written: “When He blows on them [they wither]” (Isaiah 40:24), their lives. Rather, this is what he said to him: ‘The mouth is granted to Jacob, as it is stated: “The voice is the voice of Jacob, but the hands are the hands of Esau” (Genesis 27:22), and it is written: “You shall live by your sword” (Genesis 27:40). All the nations, their lives are by their sword, and you will exchange your craft and come upon them with theirs? I, too, will come upon you with yours: “And his sword was drawn in his hand.”’ “God's angel then stood on a narrow path through the vineyards, a fence on this side and a fence on that side” (Numbers 22:24). “The donkey turned from the road, and went” (Numbers 22:23) – this wicked one is going to curse an entire nation that has not wronged him, and strikes his donkey so that it will not go into the field, and it is written: “The angel of the Lord stood on a narrow path through the vineyards” (Numbers 22:24). Could he not have gone after him? Rather, this is the attribute of the Holy One blessed be He. A flesh-and-blood king sends an executioner to kill a person, the executioner follows him for many days. The one who incurred liability for death eats and drinks, and the executioner follows him relentlessly from place to place. But before the Holy One blessed be He, it is not so. The executioner stands in his place, and one who incurred liability for death comes to him on foot. So that the angel would not be troubled to go after Bilam, he preceded him to the road. “The angel of the Lord stood on a narrow path [bemishol] [through the vineyards]” – He said to him: ‘Are the vineyards sold like foxes [shualim]?’ “A fence on this side [mizeh] and a fence on that side [mizeh]” – you will be unable to overcome them, as in their hands are: “Tablets inscribed on both their sides; from this side [mizeh] and from that side [umizeh] they were inscribed” (Exodus 32:15). “The donkey saw the angel of the Lord, and it was pressed to the wall, and it pressed Bilam's foot against the wall, and he carried on striking it” (Numbers 22:25) “The angel of the Lord moved forward, and stood in a narrow place, where there was no way to turn right or left” (Numbers 22:26). “The donkey saw the angel of the Lord, and it was pressed to the wall…. The angel of the Lord continued passing” – what did he see that led him to precede him three times, before he appeared to him? He [the angel] showed him the signs of the patriarchs. Initially, there was space on this side, and from that side, “and the donkey turned from the road, and went” (Numbers 22:23). In the second, there was space to move only to one side. In the third, “there was no way to turn right or left.” What were these signs? If he sought to curse the descendants of Abraham, he would find from this side and from that side the descendants of Ishmael and the descendants of Ketura. If he sought to curse the descendants of Isaac, he would find the descendants of Esau on one side, “it was pressed to the wall.” The descendants of Jacob, he found no dross in them. That is why it said in the third: “In a narrow [tzar] place” – this is Jacob, as it is written: “Jacob was very frightened and distressed [vayetzer]” (Genesis 32:8). “Where there was no way to turn right or left” – as there is no dross in any of his descendants. “The donkey saw the angel of the Lord, and it lay down beneath Bilam, and Bilam's wrath was enflamed, and he struck the donkey with the staff” (Numbers 22:27). “The donkey saw the angel of the Lord, and it lay down beneath Bilam, and Bilam's wrath was enflamed, and he struck the donkey with the staff [bamakel]” – due to the humiliation with which it humiliated him. “The Lord opened the mouth of the donkey, and it said to Bilam: What did I do to you, that you struck me these three times?” (Numbers 22:28). “The Lord opened the mouth of the donkey” – to inform him that the mouth and the tongue are in His control. If he seeks to curse, his mouth is in His control. “It said to Bilam: What did I do to you that you struck me these three times [regalim]?” – it alluded to him: You are seeking to uproot a nation that celebrates three pilgrimage festivals [regalim]. “Bilam said to the donkey: Because you abused me; had there been a sword in my hand, I would have killed you now” (Numbers 22:29). “Bilam said to the donkey: Because you abused [hitalalt] me.” Even though he speaks in the holy tongue, the language of an idolater is despicable. “Had there been a sword in my hand” – this is analogous to a doctor who comes to cure one bitten by a snake with his tongue. On the way, he saw a certain gecko and began seeking a rod to kill it. They said to him: 'This one you are unable to overcome, how did you come to cure one bitten by a snake with your tongue?' So, the donkey said to Bilam: 'You are unable to kill me unless you have a sword in your hand. How do you seek to uproot an entire nation?' He was silent and did not find an answer. The princes of Moav began wondering, as they witnessed a miracle without precedent in the world. “The donkey said to Bilam: Am I not your donkey, that you have ridden upon me from your start until this day? Have I made it a habit to do thus to you? He said: No” (Numbers 22:30). Some say that he said to them: 'It is not mine.' It responded to him: “Am I not your donkey that you have ridden upon me from your start until this day?” You learn that he was not elderly, as the donkey was older than he was. “Have I made it a habit to do thus to you?” Once it spoke, it died, so they would not be saying: ‘This is the one that spoke,’ and render it an object of worship. Another matter, “have I made it a habit to do thus to you?” The Holy One blessed be He spared the honor of that wicked one, so they would not say: ‘This is the one that dismissed Bilam.’ If the Holy One blessed be He spares the honor of the wicked, it goes without saying regarding the honor of the righteous. Likewise it says: “And a woman who shall approach to any animal to mate with her, you shall kill the woman and the animal” (Leviticus 20:16), so they will not say: ‘This is the animal by means of which so-and-so woman was put to death.’ This is to inform you that the Holy One blessed be He spares the honor of people, knows their needs, and sealed the mouth of the animal. Were it to speak, one would be unable to subjugate it and withstand it, as this is the dumbest of the animals and the wisest of the wise men. When it spoke, he was unable to withstand it. “The Lord uncovered the eyes of Bilam, and he saw the angel of the Lord standing on the way, and his sword was drawn in his hand. And he bowed his head, and he prostrated himself before him” (Numbers 22:31). “The Lord uncovered the eyes of Bilam” – was he blind? It is to inform that the eye, too, is in his control. “He prostrated himself before him” – because he spoke to him. “The angel of the Lord said to him: For what did you smite your donkey these three times? Behold, I emerged to be an obstacle, because your way is contrary to me” (Numbers 22:32). “The angel of the Lord said to him: For what did you smite…?” – did the angel come to seek redress for the affront of the donkey by him? Rather, he said to him: ‘If this donkey, that has no merit and no covenant of the patriarchs, I was commanded to seek redress for its affront by you, the entire nation that you are seeking to uproot it, that has merit and a covenant of the patriarchs, all the more so.’ “Behold, I emerged to be an obstacle, because your way is contrary [yarat] to me” – it feared [yara], it saw [raata], it turned [nateta]. Alternatively, yarat, using the atbash cipher is magen – protector. “The donkey saw me, and turned from before me these three times; had it not turned from before me, then now I would have indeed slain you and spared it” (Numbers 22:33). “The donkey saw me…I would have indeed slain you and spared it.” From here you learn that he killed the donkey. “Bilam said to the angel of the Lord: I have sinned, for I did not know that you were standing opposite me on the way; now, if it is wrong in your eyes, I will turn back” (Numbers 22:34). “Bilam said to the angel of the Lord: I have sinned” – as he was a clever wicked man, and knew that only repentance can stand before punishment, as anyone who sins and says: ‘I have sinned,’ the angel has no permission to touch him. “For I did not know…now, if it is wrong in your eyes [to continue on this path], I will turn back.” He said to him: ‘I did not go until the Holy One blessed be He said to me: “Rise, go with them,” (Numbers 22:20) and you are saying to me that I should turn back. Is this His craft? Did He not say so to Abraham, to sacrifice his son, and then: “The angel of the Lord called…He said: Do not extend your hand”? (Genesis 22:11–12). He is accustomed to say something and an angel reverses it. Now He says to me: “Go with them”; now, "if it is wrong in your eyes, I will turn back.”’ “The angel of the Lord said to Bilam: Go with the men; but only the matter that I will speak to you, shall you speak. Bilam went with the princes of Balak” (Numbers 22:35). “The angel of the Lord said to Bilam: Go with the men” – because your lot is with them, and you will be eradicated from the world. “Bilam went with the princes of Balak” – it teaches that just as they were happy to curse, he, too, was happy. “Balak heard that Bilam had come, and went out to meet him, to the city of Moav, which is on the border of Arnon, which is on the edge of the border” (Numbers 22:36). “Balak heard that Bilam had come” – it teaches that he sent emissaries to Balak to apprise him. “And went out to meet him, to the city of Moav” – to their metropolis. What did he see that led him to greet him at the border? He said that these borders were set from the days of Noah, so that no nation would enter the border of another; and these are coming to ruin it. He was showing him how they breached and passed the border of Siḥon and Og, as though he was complaining about them. “Balak said to Bilam: Did I not send to you to summon you? Why did you not come to me? Is it true that I cannot honor you?” (Numbers 22:37). “Balak said to Bilam: Did I not send to you to summon you…Is it true that I cannot honor you?” He prophesied that ultimately he would leave from him in disgrace. He answered him accordingly: “Behold, I have come to you; now, will I be able to speak anything?" (Numbers 22:38). I do not have permission to say what I wish. “Balak took Bilam” (Numbers 22:41), “they came to Kiryat Ḥutzot” (Numbers 22:39) – as he established markets of commerce and established for him an animal market, in order to show him a massive population, saying: ‘Look at who they are coming to kill; people and babies who have not wronged them.’ Balak slaughtered cattle and sheep, and he sent to Bilam and to the princes that were with him. (Numbers 22:40) “Balak slaughtered cattle and sheep” (Numbers 22:40) – the righteous say little and perform much, like Abraham, as it is stated: “I will take a piece of bread” (Genesis 18:5), and then: “Hurry, three se’a of high quality flour [knead, and make cakes]. And Abraham hurried to the cattle…” (Genesis 18:6–7). The wicked say much and do not perform even a little. Balak said: “I will honor you greatly” (Numbers 22:17), but when he came, he sent him only one cattle and sheep. Bilam began gnashing his teeth, as he had a greedy soul. He said: ‘This is what he sent to me. Tomorrow I will issue a curse on his property’: “Bilam said to Balak: Build for me here seven altars, [and prepare for me here seven bulls and seven rams]” (Numbers 23:1). “It was in the morning, and Balak took Bilam and brought him up to the heights of Baal, and he saw from there the edge of the people” (Numbers 22:41). “It was in the morning, and Balak took Bilam and brought him up to the heights of Baal” – Balak was a sorcerer and a diviner greater than Bilam, who was following him like a blind man. To what is the matter comparable? It is to one who has a knife but is unfamiliar with the joints, and his counterpart is familiar with the joints but does not have a knife. The two of them were similar. Balak would see the places at which Israel would fall, and he took him to the heights of Baal Peor, as he saw that Israel would fall there. “Bilam said to Balak: Build for me here seven altars, and prepare for me here seven bulls and seven rams” (Numbers 23:1). “Bilam said to Balak: Build for me here seven altars” – why seven altars? They are corresponding to the seven altars that seven righteous men built, from Adam to Moses, and they were accepted: Adam, Abel, Noah, Abraham, Isaac, Jacob, and Moses. He was saying: ‘Why did You accept all these? Was it not because of the worship that they worshipped before You that You accepted them? Is it not fitting for You that you will be worshipped by seventy nations, and not by one nation?’ The Divine Spirit answered him: ‘“Dry [ḥareva] bread is better” (Proverbs 17:1), a meal offering that is mixed with oil or dry. “Than a house full of offerings of strife” (Proverbs 17:1), as you seek to introduce strife between Me and Israel.’ “Balak did as Bilam had spoken, and Balak and Bilam offered up a bull and a ram on each altar” (Numbers 23:2). “Bilam said to Balak: Stand with your burnt offering, and I will go; perhaps the Lord will happen upon me and He will show me some matter, and I will tell you. He went alone” (Numbers 23:3). “Balak did as…and…offered up…. He went alone [shefi].” His intention was to curse, as until that moment, he was calm [shafui], but from that moment, he was troubled. “God happened upon Bilam, and he said to Him: The seven altars I have prepared, and I offered up a bull and a ram on each altar” (Numbers 23:4). “God happened upon Bilam” – He said to him: 'Wicked one, what are you doing?' He said: “The seven altars I have prepared.” This is analogous to a moneychanger who is deceiving regarding weights. The market supervisor came and sensed this in his regard. He said to him: 'You are deceiving regarding weights.' He said to him: 'I have already sent a gift to your house.' So it is with Bilam. The Divine Presence said to him: 'Wicked one, what are you doing?' He said to Him: “The seven altars I have prepared.” He said to him: “A meal of greens, [and love there], is better [than a fattened ox, and hatred with it]” (Proverbs 15:17). The feast that Israel prepared in Egypt and ate with unleavened bread and bitter herbs is better than the bulls that you sacrifice in your hatred. “The Lord placed speech in Bilam's mouth, and He said: Return to Balak, and so shall you speak” (Numbers 23:5). “The Lord placed speech in Bilam's mouth” – He contorted his mouth and restrained it, like a person affixing a nail into a board. Rabbi Elazar says: An angel was speaking: “He said: Return to Balak, and so shall you speak.” “He returned to him, and, behold, he was standing with his burnt offering, he, and all the princes of Moav” (Numbers 23:6). “He returned to him, and, behold, he was standing with his burnt offering, he, and all the princes of Moav”– they were standing and awaiting when he would come. “He took up his parable, and said: From Aram, Balak leads me, the king of Moav from the highlands of the east; Go, curse Jacob for me, and go, censure Israel” (Numbers 23:7). “He took up his parable, and said: From Aram, [Balak] leads me [yanḥeni]” – he began and said: ‘I was of the exalted [haramim], but Balak took me down to the pit of perdition.’ Yanḥeni, just as it says: “Wail [neheh] for the multitude of Egypt, and cast it down…[with those who descend into the pit]” (Ezekiel 32:18). Another matter, “from Aram” – with the exalted [im ram], I was exalted, but Balak caused me to descend from my prominence. This is analogous to one who accompanies a king. He saw a robber, forsook the king, and walked with the robber. When he returned to the king, the king said to him: 'Go with the one with whom you walked, as it is not possible for you to accompany me.' So, Bilam had been attached to the Divine Spirit, and returned to be a sorcerer, as he had been initially, as it is stated: “Bilam son of Beor the sorcerer” (Joshua 13:22). That is why he screamed: ‘I was exalted and Balak took me down.’ Another matter, “from Aram, [Balak] leads me” – he said to him: 'We are both equal in our being ingrates. Had it not been for Abraham their patriarch, there would be no Balak, as it is stated: “It was when God destroyed the cities of the plain, God remembered Abraham, and He sent Lot” (Genesis 19:29). Had it not been for Abraham, Lot would not have escaped Sodom, and you are from the descendants of Lot. Had it not been for Jacob their patriarch, I would not be in the world, as Lavan had sons only due to the merit of Jacob.' Initially, it is written: “Rachel came with the flock” (Genesis 29:9). If he had sons, how is his daughter herding? When Jacob went there, he was granted sons, as it is stated: “Jacob heard the statement of Laban’s sons” (Genesis 31:1). Likewise he [Laban] said to him [Jacob]: “I have divined, and the Lord has blessed me on your account” (Genesis 30:27). “Go, curse [Jacob] for me” – one who curses, curses himself, as, so it is written: “And he who curses you, I will curse” (Genesis 12:3), and it says: “Cursed be those who curse you” (Genesis 27:29). “Go, curse Jacob for me, and go, censure Israel” – had he asked me to curse another nation, e.g., the descendants of Abraham and Isaac, I would have been able. But Jacob, a king who selects a portion for himself and another stands and disparages it, will he live? These are His lot, His inheritance, His treasured possession, as it is stated: “For the portion of the Lord is His people, Jacob the lot of His inheritance” (Deuteronomy 32:9). And it is stated: “You will be My treasured possession” (Exodus 19:5). “And go, censure Israel” – this is analogous to a king who took a crown and placed it on his head, and a person said ‘That, it is nothing,’ will he live? These, it is written in their regard: “Israel, in whom I glory [etpa’ar]” (Isaiah 49:3). “How will I curse whom God has not cursed? How will I censure whom the Lord has not censured?” (Numbers 23:8). “How will I curse whom God has not cursed?” When they were deserving of being cursed, they were not cursed. When Jacob entered to take the blessings, he entered deceitfully, as it is stated: “And the hides of the kids of the goats, [she placed on his hands and on the smoothness of his neck]” (Genesis 27:16). His father said: “Who are you?” (Genesis 27:18). He said to him: “I am Esau your firstborn” (Genesis 27:19). One who expresses falsehood from his mouth, is he not deserving of being cursed? Moreover, he was blessed, as it is written: “Indeed, he shall be blessed” (Genesis 27:33). How then will I curse whom God has not cursed? Another matter, “How will I curse whom God has not cursed?” The way of the world is that a legion that rebelled against the king incurs liability for death. These denied Him and rebelled, and said: “This is your god, Israel” (Exodus 32:4). Should He not have eliminated them? But even at that moment, He did not move from love for them. He accompanied them with clouds of glory, and the manna and the spring did not stop for them. Likewise it says: “When they crafted themselves a cast figure of a calf…but You in Your great mercy did not forsake them in the wilderness; the pillar of cloud did not withdraw from over them by day…You did not withhold Your manna from their mouth, and You gave them water for their thirst” (Nehemiah 9:18–20). How, then, can I curse them? “How will I curse whom God has not cursed”? When He commanded them regarding the blessings and the curses, regarding the blessings, He mentioned them, as it is stated: “These shall stand to bless the people” (Deuteronomy 27:12). But, regarding the curses, He did not curse them directly, as He says: “These will stand for the curse on Mount Eival” (Deuteronomy 27:13). When they sin, and He says to bring a curse upon them, He does not write that He will bring it [directly], but in the blessings, He, Himself, blesses them [directly], as it is stated: “The Lord your God will place you supreme…” (Deuteronomy 28:1); “the Lord will command for you the blessing” (Deuteronomy 28:8). But regarding the curses, He would not curse them directly, as it says: “It shall be that if you do not heed [the voice of the Lord your God…] all these curses will come upon you” (Deuteronomy 28:15); on their own. That is, “how will I curse whom God has not cursed?” “For from the top of precipices I will see it, and from hills I behold it; behold, it is a people that will dwell alone, and will not be reckoned among the nations” (Numbers 23:9). “For from the top of precipices I will see it” – this is to inform of the hatred of that wicked one, as from his blessings, you ascertain his thoughts. To what is the matter comparable? It is to a person who comes to chop down a tree. One who is not expert, cuts each and every branch and exhausts himself. But the clever man exposes the roots and cuts. So that wicked one said: ‘Why should I curse each and every tribe? I will go to their root.’ He came to harm them, but found that they were hard. That is why he said: “For from the top of precipices I will see it.” Another matter, “for from the top [of precipices]” – these are the patriarchs; “and from the hills” – these are the matriarchs. “Behold, it is a people that will dwell alone” – and when He causes them joy, He causes them joy by themselves, as it is stated: “The Lord will guide them alone” (Deuteronomy 32:12). When the nations in this world rejoice, they eat with each and every kingdom, but it does not cost them from their portion, as it is stated: “and will not be reckoned among the nations.” “Who has counted the dust of Jacob, or tallied one quarter of Israel? Let me die the death of the upright, and let my end be like his” (Numbers 23:10). “Who has counted the dust of Jacob” – who can enumerate the mitzvot that they perform regarding dust? “You shall not plow with an ox and a donkey together” (Deuteronomy 22:10); “you shall not sow your vineyard with diverse kinds” (Deuteronomy 22:9); “A pure man shall gather the ashes of the heifer” (Numbers 19:9); “the priest shall take from the dirt that is on the floor of the Tabernacle” (Numbers 5:17); “three years shall it be as forbidden unto you” (Leviticus 19:23), and likewise regarding all of them. “Or tallied one quarter [rova] of Israel” – their procreation [reviit]. Who can count the population that emerged from those who snatch and love the mitzvot? “She said to her: Is the taking of my husband insignificant…[Rachel said: Therefore, he will lie with you tonight]” (Genesis 30:15); “Here is my maidservant Bilha, consort with her” (Genesis 30:3); “Leah saw that she had ceased bearing; [she took Zilpa her maidservant and gave her to Jacob as a wife]” (Genesis 30:9); “Sarai Abram’s wife took Hagar… [and gave her to her husband Abram as a wife]” (Genesis 16:3). “Let me die the death of the upright” – this is analogous to a butcher who comes to slaughter a king’s cow. The king began to look. Once he sensed that the king was looking, he began casting the knife aside, petting it, and filling the trough before it. He began to say: ‘May my soul depart, as I came to slaughter it, but I left it alone.’ So, Bilam said: ‘May my soul depart, as I came to curse, but I will bless.’ “He took him to the field of Tzofim, to the top of the peak, and he built seven altars, and offered up a bull and a ram on each altar” (Numbers 23:14). “He took him to the field of Tzofim, to the top of the peak” – it is a peak where there are breaches, as it is stated: “Ascend to the top of the peak” (Deuteronomy 3:27). Is there a breach greater than that that he saw through divination, and he believed that there they would be eliminated. “He said to Balak: Stand here with your burnt offering, and I will be happened upon there” (Numbers 23:15). “The Lord happened upon Bilam, and placed speech in his mouth, and said: Return to Balak, and so shall you speak” (Numbers 23:16). “He built seven altars…stand here with your burnt offering…. The Lord happened upon Bilam, and placed speech in his mouth” – like a person who places an iron bit in an animal’s mouth and restrains it, and leads it to wherever he wishes. So, the Holy One blessed be He restrained his mouth. When he said to him: "Return to Balak" and bless them, he said: ‘What, am I going there to disappoint him [Balak]?’ He sought to go off on his own. The Holy One Blessed be He placed an iron bit for him. “Return to Balak, and so you shall speak.” He came to him, and, behold, he was standing with his burnt offering, and the princes of Moav with him. Balak said to him: What did the Lord speak?” (Numbers 23:17). “He came to him, and, behold, he was standing with his burnt offering” – initially, it is written in his regard: “He, and all the princes of Moav” (Numbers 23:6). When they saw that it was to no avail, they left him, and only some of the princes of Moav remained with him. “Balak said to him: What did the Lord speak?” He [Balak] saw that he [Bilam] was not under his own control, to say what he would have wanted; he [Balak] sat himself down and was mocking him. When Bilam saw that he was mocking him, Bilam said to him: 'Stand, you are not permitted to sit when the words of the Omnipresent are being said.' “He took up his parable and said: Rise, Balak, and hear; listen to me, son of Tzipor” (Numbers 23:18). “Rise, Balak, and hear; listen to me, son of Tzipor” – both of them were worth one hundred dinars, sons of [men worth] half that, as they rendered themselves greater than their fathers. “God is not a man, that He will deceive, or the son of man, that He will reconsider; will He say and not perform, or speak and not fulfill it?” (Numbers 23:19). “God is not a man, that He will deceive” – He is not like flesh and blood, as flesh and blood acquires friends, finds others better than they are, and forsakes the first ones. But He is not so. It is impossible for Him to reconsider the oath of the initial patriarchs. “He will say and not perform” – He says to bring evil upon them, but if they repent, he nullifies the evil. You find written in the Torah: “One who sacrifices to gods will be destroyed” (Exodus 22:19). They crafted the calf and were deserving of elimination, and I thought to curse them and eradicate them. A short time later they repented and he nullified it: “The Lord reconsidered the evil” (Exodus 32:14). Likewise in many places, as He said regarding Yekhonya: “As no man of his descendants will succeed” (Jeremiah 22:30), and it says: “I will overturn the thrones of kingdoms, and I will destroy the strength of the kingdoms of the nations” (Haggai 2:22). “On that day, the utterance of the Lord of hosts, I will take you, Zerubavel son of She’altiel, My servant, the utterance of the Lord, and I will make you like a signet upon my heart.” He abrogated what He had said to his father: “As I live, the utterance of the Lord, for if Konya son of Yehoyakim king of Judah, would be a signet upon My right hand, then from there I would sever you” (Jeremiah 22:24). Likewise, regarding the people of Anatot: “There will be no remnant of them” (Jeremiah 11:23). When they repented, He sustained them, as it is written: “The people of Anatot, one hundred [and twenty-eight]” (Nehemiah 7:27). “He did not behold evil in Jacob, and did not see sin in Israel; the Lord his God is with him, and the blast of the King is in its midst” (Numbers 23:21). “He did not behold evil in Jacob” – He does not look at the transgressions that they have made, but rather, He looks only at the matters of which they are proud. “The Lord his God is with him, and the blast of the King is in its midst.” ‘[Balak,] you said to me: “Go, please, curse Jacob for me” (Numbers 22:6). An orchard that has a guard, the thief cannot damage it, but if he is sleeping, the thief enters. But these, “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). How can I harm them?’ “The Lord his God is with him” – Balak said to him: 'Since you cannot touch them due to Moses, their functionary, see what will be with the one that will replace him.' He said to him: 'He is tough like him; "and the blast of the King is in its midst" – he sounds an uninterrupted shofar blast, and an interrupted shofar blast topples a wall.' “God, who took them out of Egypt, is like the horns of the wild ox for them” (Numbers 23:22). “God, who took them out of Egypt” – [Bilam said to Balak:] ‘You said to me: “A people emerged from Egypt” (Numbers 22:5), on their own. That is not so, but rather, He took them out.’ “Like the horns [ketoafot] of the wild ox” – this is His mode: If they sin a little, he lowers them like a bird, as it is stated: “Ephraim, its glory will fly away like a bird [keof yitofef]” (Hosea 9:11). If they merit, He elevates them like a cloud, as it is stated: “Who are these who fly like a cloud?” (Isaiah 60:8). “For there is no divination in Jacob, and no sorcery in Israel; now, it will be said to Jacob and to Israel, what God has wrought” (Numbers 23:23). “For there is no divination in Jacob, and no sorcery in Israel” – you circulate, divine, and engage in sorcery; in what way will you dominate them? They are not so. When they need to wage war against an enemy, the High Priest stands and dons the Urim and the Tumim and consults with the Holy One blessed be He. All the nations engage in sorcery and divination, and these [Israel] smash them with their repentance, as it is stated: “Who negates the omens of deceivers, and leads diviners astray” (Isaiah 44:25). “Now, it will be said to Jacob and to Israel, what God has wrought” – his eye saw Israel in the future, sitting before the Holy One blessed be He like a student before his teacher, and asking Him regarding each and every portion [in the Torah]: ‘Why was it written?’ Likewise it says: “For its merchandise will be for those who sit before the Lord, to eat to satiation and for elegant garments” (Isaiah 23:18), and it says: “But your Teacher will no longer be concealed, and your eyes will see your Teacher” (Isaiah 30:20). The ministering angels will see them and ask them: ‘What did the Holy One blessed be He instruct you?’ It is because they are unable to enter their demarcated area, as it is stated: “Now, it will be said to Jacob…” “Behold, a people will rise like a lion cub, and like a lion, will raise itself; it will not lie down until it has devoured prey, and the blood of the slain it will drink” (Numbers 23:24). “Behold, a people will rise like a lion cub” – there is no nation in the world like them. They sleep from the Torah and the mitzvot, and rise from their sleep like lions, quickly recite Shema, and crown the Holy One blessed be He as king. They become like lions and go out to engage in labor and commerce. If one encounters any obstacle, or if demons come to harm any of them, he crowns the Holy One blessed be He as king. “It will not lie down until it has devoured prey” – when he recites: “The Lord is one” (Deuteronomy 6:4), the demons are consumed from before him, and they whisper after him: ‘Blessed be the name of His glorious kingdom forever and for all time,’ and they flee. With the reciting of Shema, he is passed from the day watchmen to the night watchmen. When he comes to sleep, he commits his spirit to the Holy One blessed be He, as it is stated: “Into Your hand I commit my spirit” (Psalms 31:6). When he awakens, he crowns the Holy One blessed be He as king and the night watchmen pass him to the day watchmen, as it is stated: “My soul awaits the Lord more than watchmen for the morning, watchmen for the morning” (Psalms 130:6). That is why Bilam says: ‘What nation is like this one?’ “And the blood of the slain [ḥalalim] it will drink” – he prophesies that Moses will not die until he takes revenge against him and against the five kings of Midyan, as it is stated: “It will not lie down until it has devoured prey” – this is Bilam. That is, “and the blood of the slain it will drink.” “They killed the kings of Midyan among their slain” (Numbers 31:8). “With the holy vessels” (Numbers 31:6) – this is the frontplate on which it was written: “Sacred to the Lord” (Exodus 28:36). “And the trumpets for sounding the blasts in his hand” (Numbers 31:6). Moses said to Israel: ‘The wicked Bilam performs sorcery for them and flies, and causes the five kings to fly. Show him the frontplate upon which the name of the Holy One blessed be He is inscribed, and they will fall.’ Know that, indeed, it is written: “They killed the kings of Midyan among their slain: Evi, Rekem…and Bilam son of Beor” (Numbers 31:8). What did that wicked one seek with the kings of Midyan? Is it not written: “Bilam rose, and went, and returned to his place”? (Numbers 24:25). It is rather that when he heard that twenty-four thousand fell by his counsel, he went to collect his wages. That is why Bilam son of Beor was mentioned with the five kings of Midyan. He took up his parable, and said: The saying of Bilam the son of Beor, and the saying of the man whose eye is opened (Numbers 24:3). “He took up his parable, and said” – halakha, one who eats but did not wash his hands, for what is he liable? Our Rabbis taught: Washing hands before food is optional, after food, is an obligation. There was an incident at the time of persecution involving a certain storekeeper of Israel, who would cook [both] kosher meat and pig meat and sell it, so they would not sense that he was Jewish. This was his custom; anyone who entered his store and did not wash his hands, he would know that he was an idolater, and would place pig meat before him. Anyone who washed his hands and recited a blessing, he would know that he was of Israel and would feed him kosher meat. On one occasion, a Jew entered to eat there and did not wash his hands. He [the storekeeper] was under the impression that he was an idolater. He placed pig meat before him, and he ate without reciting a blessing. He came to settle the bill with him for the bread and the meat. He said to him: 'You owe me such and such, from the meat that you ate, as a piece costs ten maneh.’ He said to him: 'Yesterday I ate it for eight and today, you seek to take ten from me?' He said to him: 'That which you ate was pig.' When he told him this, his hair stood on end, he was panicked and upset. He said to him discreetly: 'I am a Jew, and you gave me pig meat?' He responded 'May a plague come upon you, as when I saw that you ate without washing your hands and without reciting a blessing, I was under the impression that you were an idolater.' From here the Rabbis taught: First waters caused one to eat pig meat; final ones killed a person. There was an incident involving a certain person who ate legumes, and did not wash his hands, and went to the market and his hands were filthy from the legumes. Another saw him. He went and said to the man’s wife: 'Your husband told me to tell you a sign that he ate legumes now. Send him that ring.' She gave it to him. Some time later, her husband came, he said to her: 'Where is the ring?' She said to him: 'So-and-so came with your signs and I gave it to him.' He became filled with rage against her and killed her. Therefore, if anyone does not wash his hands after food it is tantamount to killing a person. That is why the Holy One blessed be He cautioned Israel even regarding a minor mitzva, as it is stated: “For it is not an empty matter for you, it is your life” (Deuteronomy 32:47) – even a matter of a mitzva that you deem empty and minor, in it is life and longevity. The Holy One blessed be He said to Israel: ‘If you observe My mitzvot, I will topple your enemies before you,’ as it is stated: “If only My people would listen to Me…I would subdue their enemies in an instant” (Psalms 81:14–15). When Bilam saw how Israel were observing the minor mitzvot, he said: ‘Who can curse these, who observe His mitzvot and His name is associated with them, as it is stated: “The Lord his God is with him”? (Numbers 23:21). One who curses them, it is as though he curses the presence of the Divine Presence, as his name is associated with them.’ He began transforming them into parables: “He took up his parable and said:” (Numbers 23:7, 18) – this is what the verse said: “He who blesses his friend in a great voice [early in the morning, it will be considered a curse for him]” (Proverbs 27:14). When Bilam came to curse Israel, the Holy One blessed be He distorted his tongue and he began to bless, as it is stated: “But the Lord your God was unwilling to heed Bilam, and the Lord your God transformed [for you the curse into a blessing]” (Deuteronomy 23:6). The Holy One blessed be He invested his voice with power and his voice carried from one end of the world to the other end, so that the nations would hear that he was blessing them. From where is it derived? Rabbi Elazar HaKapar said: It is written elsewhere: “A great voice that did not cease [yasaf]” (Deuteronomy 5:19), as it would go from one end [misof] of the world to the other end, and here it is written: “He who blesses his friend in a great voice…[it will be considered a curse for him]” As he said to him: “Come and I will counsel you” (Numbers 24:14), and killed twenty-four thousand of Israel. Is there a curse like this one? “Israel was dwelling in Shitim, and the people began to engage in harlotry with the daughters of Moav” (Numbers 25:1). “Israel was dwelling in Shitim” – halakha, due to the merit of several matters, Israel was redeemed from Egypt. Our Rabbis taught: Due to the merit of four matters, Israel was redeemed from Egypt: Because they did not change their names; because they did not change their language; [because] they did not reveal their secrets, as Moses said to them: “Each woman will borrow from her neighbor silver vessels and gold vessels” (Exodus 3:22) – this was entrusted to them for twelve months and not one of them revealed it to the Egyptians, and [because] they did not behave with licentiousness, as it is written: “A locked garden is my sister, my bride” (Song of Songs 4:12) – these were the males; “a locked fountainhead, a sealed spring” (Song of Songs 4:12) – these were the maidens. Know that there was one, and the verse publicized her: “The son of an Israelite woman went out, [and he was the son of an Egyptian man]” (Leviticus 24:10). All those forty years, they did not sin until they came to the Shitim. That is why it is written: “Israel was dwelling in Shitim, and the people began to engage in licentiousness” – Shitim, because they performed foolishness [shtut]. “One who commits adultery with a woman lacks a heart” (Proverbs 6:32). “The people began to engage in licentiousness” – there are springs that produce the mighty, and some [that produce] the weak, some fair and some ugly, some chaste, and some steeped in lewdness. The Shitim spring was one of harlotry, and it provided water for Sodom. You find that they said: “Where are the men who came to you tonight? Bring them out to us, [and we will be intimate with them]” (Genesis 19:5). Because that spring was cursed, the Holy One blessed be He is destined to dry it, as it is stated: “A spring will emerge from the House of the Lord and will irrigate the Shitim ravine” (Joel 4:18). From the time of Abraham, not one of them behaved with harlotry. When they arrived at the Shitim and drank its water, they behaved with harlotry. “The people began to engage in harlotry with the daughters of Moav” – come and see what is written upon their exodus from Egypt: “Speak to the children of Israel, and they will return and encamp before Pi HaḤirot” (Exodus 14:2).What is Pi HaḤirot? It is a place designated for harlotry. Because they conducted themselves chastely, it was called Pi HaḤirot. But these, who abandoned themselves to the men, it is written “the people began to engage in harlotry [with the daughters of Moav].” “The people began” – every place that it says “the people,” it is an expression of denigration, but everywhere that it says “Israel,” it is an expression of praise. “The people were as complainers” (Numbers 11:1); “the people spoke against God and against Moses” (Numbers 21:5); “the people wept that night” (Numbers 14:1); “until when will this people scorn Me?” (Numbers 14:11); “Moses saw the people, that it was exposed” (Exodus 32:25); “the people assembled around Aaron” (Exodus 32:1), and likewise, all of them. “The people began to engage in harlotry” – cast a staff into the air, it falls on its place of origin. The one who began with harlotry initially, ultimately completed it. Their mothers began with lewdness. “The elder said to the younger…let us give our father wine to drink, and we will lie…it was the next day and the elder said to the younger: Behold, I lay last night…” (Genesis 19:31–32, 34). Her sister taught her; that is why the verse spared the younger, and did not state what she had done explicitly, but rather, “she lay with him” (Genesis 19:35). But regarding the elder it is written: “She lay with her father.” She who began with harlotry initially, her daughters completed the task after her; “to engage in harlotry with the daughters of Moav." “They invited the people to the offerings of their gods, and the people ate, and prostrated themselves to their gods” (Numbers 25:2). “They invited the people to the offerings of their gods” – they went in accordance with his counsel, as it is stated: “Behold, they were for the children of Israel, by the word of Bilam, to commit trespass against the Lord” (Numbers 31:16). They crafted curtains for them and seated harlots in them and in their hands were all types of precious vessels. An elderly woman would sit outside and watch over the young woman, who was inside the shop. When an Israelite would pass to purchase an object in the market, the elderly woman would say to him: 'Young man, do you not want linen garments from Beit She’an?' She would show him and say: 'Go inside and you will see fine objects.’ The elderly woman would say for more, and the young woman for less. From that point on, the young woman would say: 'You are like a member of the household, choose for yourself.' There was a bottle of wine with her, and the wine of gentiles had not yet been prohibited. A young woman would come out adorned and perfumed and seduce him. She would say to him: 'Why is it that we love you and you hate us? Take this vessel for yourself at no cost. Is it not that “we are all the children of one man” (Genesis 42:11), the sons of Teraḥ, father of Abraham? You do not wish to eat from our slaughter and from our cooking, we have calves and roosters; slaughter in accordance with your mitzva and eat.' Immediately, she would give him wine to drink and Satan was inflamed within him, and he strayed after her, as it is stated: “Harlotry, wine and new wine capture the heart” (Hosea 4:11). Some say: Bilam commanded them not to give them to drink, so they would not be judges as those intoxicated with wine, but rather as intentional sinners. When he would proposition her, she would say to him: ‘I will not submit to you until you slaughter this to Peor, and prostrate yourself to it.’ He would say: ‘To idolatry I do not prostrate myself.’ She would say to him: ‘You are doing nothing more than exposing yourself.’ He strayed after her and did so. This is what the Sages said: One who defecates to Baal Peor, that is its worship, as it is stated: “They prostrated themselves to their gods.” “Israel adhered to Baal Peor, and the wrath of the Lord was enflamed against Israel” (Numbers 25:3). “Israel adhered [vayitzamed] to Baal Peor” – initially, they would enter discreetly, but ultimately, they would enter in pairs [tzemidim], as in a yoke [tzemed] of cattle. Alternatively, like a person who is constant [tzamid] in his labor. Vayitzamed – like “bracelets [tzmidim] on her hands” (Genesis 24:22). Rabbi Levi said: This is a harsher decree than the calf, as regarding the calf it is written: “Remove the gold rings” (Exodus 32:2), but here, vayitzamed, like bracelets. At the calf, three thousand fell, but here, twenty-four thousand. “The Lord said to Moses: Take all the leaders of the people, and hang them for the Lord opposite the sun, and the enflamed wrath of the Lord will be withdrawn from Israel” (Numbers 25:4). “The Lord said to Moses: Take all the leaders of the people, and hang them” – Rabbi Yudan said they hanged the leaders of the people because they did not reprove the people. Rabbi Neḥemya said: He did not hang the leaders of the people, but rather, the Holy One blessed be He said to Moses: 'Empanel for them heads of the Sanhedrin, and they will judge all those who went to Peor.' He said: 'Who will inform them?' He said to him: ‘I will publicize them. Anyone who erred, the cloud will move from above him and the sun will shine upon him in the midst of the congregation. Everyone will know who erred and will hang him.’ Know that it is so: “So Moses said to Israel's officials: Each of you slay those of his men [who attached themselves to Baal Peor]” (Numbers 25:5). “Behold, a man from the children of Israel came and brought near to his brethren the Midyanite woman, before the eyes of Moses, and before the eyes of the entire congregation of the children of Israel. And they were weeping at the entrance of the Tent of Meeting” (Numbers 25:6). “Behold, a man from the children of Israel came and brought near to his brethren” – what did he see that led him to do so? It is to teach you that he neither accorded deference to Heaven nor to people. In his regard it is stated: “A spiteful and arrogant man, scoffer is his name; he acts with spiteful ire” (Proverbs 21:24). She said to him: 'I will submit only to Moses your teacher, as my father is a king.' He said to her: 'I am as great as he is. I will bring you before their eyes.' He seized her by her forelock and brought her to Moses. He said to him: 'Son of Amram: Is this one permitted or prohibited?' He said: 'She is prohibited to you.' Zimri said to him: 'But the one who you took is a Midyanite.' Immediately, Moses was incapacitated and a halakha escaped from him. They all bawled in their weeping, as it is written: “And they were weeping.” Why were they weeping? It is because their hands were rendered powerless at that moment. To what is the matter comparable? It is to a king’s daughter who adorned herself to enter the wedding canopy and to sit on the palanquin, but was found sinning with another; the hands of her father and her relatives were rendered powerless. So, Israel, at the conclusion of forty years, encamped on the Jordan to cross into the Land of Israel, as it is stated: “They encamped along the Jordan, from Beit Yeshimot until Avel Shitim on the plains of Moav” (Numbers 33:49), and there they behaved with harlotry, and the hands of Moses and the hands of the righteous were rendered powerless. “And they were weeping” – when he was standing against six hundred thousand, “He took the calf that they had crafted [and burned it in the fire…]” (Exodus 32:20), and [yet here] his hands were rendered powerless? It is, rather, for the sake of Pinḥas, so he could come and take that for which he was worthy. Because he [Moses] was tentative, “no man knows his burial place” (Deuteronomy 34:6), to teach you that a person must be bold as a leopard, light as an eagle, swift as a deer, and strong like a lion to perform the will of his Maker. From here you learn that He is scrupulous with the righteous up to a hairbreadth. “Pinḥas, son of Elazar, son of Aaron the priest, saw, and he arose from the midst of the congregation, and he took a spear in his hand” (Numbers 25:7). “Pinḥas, son of Elazar, son of Aaron the priest, saw” – did all of them not see? But is it not written: “Before the eyes of Moses, and before the eyes of the entire congregation of the children of Israel”? (Numbers 25:6). It is, rather, that he saw the action and recalled the halakha: One who engages in intercourse with an Aramean woman, zealots strike him. “He arose from the midst of the congregation” – from where did he arise? It is, rather, that they were debating the matter, whether or not he [Zimri] had incurred liability to be put to death. He [Pinḥas] volunteered and took a spear in his hand. He took the sharp iron tip in his hand and placed it in his midsection and began leaning on the wood handle, because he feared his tribe that surrounded him. When he reached them, they said to him: 'Why did you come?' He said to them: 'I, too, have come to satisfy my needs.' They allowed him, and he entered, as had it not been so, they would not have allowed him to enter. “He came after the man of Israel into the tent, and stabbed both of them, the man of Israel, and the woman, through her belly. The plague was stopped from the children of Israel” (Numbers 25:8). “He came after the man of Israel into the tent” – he stabbed them both, one atop the other, into the impurity of the two of them, so there will not be any in Israel saying that there had been no impurity there. He was zealous for the name of the Holy One blessed be He, and He performed for him twelve miracles. One miracle, they were in the process of separating from one another and an angel reattached them. The second miracle, the angel shut their mouths so they could not scream. The third, He directed the spear to correspond with her belly, so that his [Zimri's] male organ could be seen in her female organ, because of the quibblers, so they would not say: ‘He [Pinhas], too, entered and satisfied his needs.’ The fourth, He lengthened the iron tip so that it could stab both of them. The fifth, He infused strength in his arm so he could lift both of them. The sixth, He infused strength in the wood so it could bear both of them. The seventh, they did not fall from the weapon, but remained in their place. The eighth, the angel reversed them on the spearhead, into the proper position, to display their disgrace to all. The ninth, they did not bleed, so Pinḥas would not be impurified. The tenth, the Holy One blessed be He preserved their spirits, so they would not die and he would be impurified. The eleventh, the angel elevated the lintel so that the two of them could emerge between his shoulders, suspended before the eyes of all. The twelfth, when he emerged, the members of his [Zimri’s] tribe sought to strike him. The angel descended and afflicted them. When Pinḥas saw that he [the angel] was seeking to eradicate them, he slammed them to the ground, stood, prayed, and expelled him [the angel], as it is written: “Pinḥas stood and prayed [vayfalel]” (Psalms 106:30); that he was performing the judgment, as it is stated: “He shall give it in court [biflilim]…” (Exodus 21:22). “Those who died in the plague were twenty-four thousand” (Numbers 25:9). And it is written: “Those who died in the plague were twenty-four thousand” – to teach you that any time that they fall, they are counted. This is analogous to a wolf that pounced on the flock. The owner of the flock said to the shepherd: ‘Calculate how many are missing.’ It is to inform the extent to which harlotry distances, as this was an individual, and through him, twenty-four thousand of Israel fell. This is what the verse said: “The wrath of a king is as messengers of death, but a wise man will pacify it” (Proverbs 16:14). This is analogous to a king who was passing and a group of lads was standing, and one of them cursed the king. The king was filled with rage against them. One resident that was among them came and slapped the one who cursed the king across his face. The rage of the king was immediately assuaged. So, who caused the rage of the Holy One blessed be He to be pacified, and all of Israel was not eradicated? You must say it is Pinḥas, to realize what is stated: “But a wise man will pacify it.” The Holy One blessed be He said: ‘In this world, because of sin they can be counted. But in the future: “The number of the children of Israel will be like the sand of the sea, which cannot be measured and cannot be counted”’ (Hosea 2:1). May it be soon, amen, may it be His will.

“Pinḥas, son of Elazar, son of Aaron the priest, has caused My wrath to be withdrawn from the children of Israel, in that he was zealous on My behalf among them, and I did not destroy the children of Israel in My zealotry” (Numbers 25:11). “Pinḥas, son of Elazar, son of Aaron the priest” – the Holy One blessed be He said: By right, he should receive his reward: “Therefore, say: Behold, I am giving him My covenant of peace” (Numbers 25:12) – great is peace, which He gave to Pinḥas, as the world is conducted only through peace, and the Torah in its entirety is peace, as it is stated: “Its ways are ways of pleasantness, and all its pathways are peace [shalom]” (Proverbs 3:17). If a person comes from the road, one greets him with peace [shalom]. Likewise in the morning, one greets him with peace. And at night, likewise, one greets with peace. Shema Yisrael concludes with the blessing: Who spreads a canopy of peace over His people. One concludes the Amida with peace. One concludes the Priestly Benediction with peace. Rabbi Shimon be Ḥalafta said: The only vessel that holds blessing is peace, as it is stated: “The Lord will give strength to His people; the Lord will bless His people with peace. (Psalms 29:11). “Moses spoke to the Lord, saying” (Numbers 27:15). “May the Lord, God of the spirits of all flesh, appoint a man over the congregation” (Numbers 27:16). “Moses spoke to the Lord.… May the Lord…appoint” – halakha: If one sees numerous multitudes of people, he recites: Blessed are You, Lord our God, Ruler of the universe, who knows all secrets. Just as their faces are not similar to one another, so their dispositions are not identical to one another, but rather, each has a disposition of his own. Likewise, it says: “To set the calibration of the wind [laruaḥ]” (Job 28:25) – of the spirits of each and every person. Know that it is so, as thus Moses requested from the Holy One blessed be He at the time of death; he said before Him: ‘Master of the universe, the dispositions of each and every one are revealed and known before You, and the dispositions of Your children are not similar to one another. When I depart, I implore You, appoint a leader over them who will bear each and every one in accordance with his dispositions,’ as it is stated: “May the Lord, [God of the spirits]…appoint.” It does not say “spirit,” but rather “spirits.” “Command the children of Israel, and say to them: My offering, My food, for My fires, for a pleasing aroma to Me, you shall take care to present to Me at its appointed time” (Numbers 28:2). That is what the verse said: “They asked Me about what is coming; will you command Me about My sons and about My handiwork?” (Isaiah 45:11). To what is this matter comparable? It is to a king who married a woman, and he had a groomsman. Any time the king would be angry at his wife, the groomsman would placate him and he would be reconciled with his wife. The groomsman was dying, and he began asking the king: ‘I implore you, please direct your attention to your wife.’ The king said to him: ‘If you are commanding me regarding my wife, command my wife in my regard that she should be careful regarding my honor.’ So, as it were, the Holy One blessed be He said to him: ‘Instead of you commanding Me: “May the Lord…appoint” (Numbers 27:16), command them that they should be diligent regarding My honor.’ What is written: “Command the children of Israel…My offering, My food” – first set for them the order of the offerings. What did the Holy One blessed be He see that led Him to trace Pinḥas’s lineage after that incident? When Zimri son of Salu was stabbed, the Sages said that Zimri had six names: Zimri, son of Salu; Shaul, son of the Canaanite woman; Shelumiel, son of Tzurishadai; Zimri – because he became upon that Midianite woman like a rotten [hamuzeret] egg. Son of Salu – a son who magnified [sila] his family’s iniquity. Shaul – as he lent [shehishil] himself for transgression. Son of the Canaanite woman – as he performed a Canaanite act. What was his name? Shelumiel. You find that when Zimri was stabbed, the tribes stood near him and said: Have you seen, this son of Putiel, whose mother’s father fattened calves for idol worship, killed a prince of Israel? That is why the verse came to trace his lineage: “Pinḥas, son of Elazar, son of Aaron the priest.” “Therefore, say: Behold, I am giving him My covenant of peace” (Numbers 25:12). “Therefore, say: Behold, I am giving him My covenant of peace” – as he is still alive. Likewise it says: “My covenant was with him, life and peace, and I gave it to him for the fear that he feared Me, and because he was in awe of My name” (Malachi 2:5). “It shall be for him, and for his descendants after him, a covenant of an eternal priesthood; because he was zealous for his God, and he atoned for the children of Israel” (Numbers 25:13). “It shall be for him, and for his descendants after him…and he atoned” – did he sacrifice an offering, that atonement is stated in his regard? It is, rather, to teach you that anyone who sheds the blood of the wicked, it is as though he sacrificed an offering. “The name of the Israelite man who was slain, who was slain with the Midianite woman, was Zimri son of Salu, prince of a Simeonite patrilineal house” (Numbers 25:14). “The name of the Israelite man who was slain, who was slain with the Midianite woman” – just as the Holy One blessed be He engages in praise of the righteous to publicize it in the world, so, He engages in defamation of the wicked to publicize them in the world. Pinḥas, He publicized him for praise; Zimri, for defamation. In their regard it is stated: “The memory of the righteous is for blessing, and the name of the wicked will rot” (Proverbs 10:7). “Prince of a Simeonite patrilineal house” – as anyone who tarnishes himself, tarnishes his family with him. “Zimri son of Salu” – the verse is astonished in his regard: “One who breaches a fence, a serpent will bite him” (Ecclesiastes 10:8). His ancestor was initially zealous regarding harlotry, as it is stated: “The two sons of Jacob, Simeon and Levi, took [each man his sword…and slew all the males]” (Genesis 34:25), and this one breached the fence that his ancestor had established. “And the name of the Midianite woman who was slain: Kozbi daughter of Tzur; he was head of the nations of a patrilineal house in Midian” (Numbers 25:15). “And the name of the…woman who was slain…he was head of the nations of a patrilineal house…” – to inform you of the extent to which the Midianites devoted themselves [to cause Israel to sin]. They even renounced a king’s daughter, as it is stated: “They killed the kings of Midian among those who were slain [Evi, and Rekem, and Tzur, and Ḥur, and Reva, the five kings of Midian]” (Numbers 31:8) – Tzur was the greatest of them all. He was a king and renounced his daughter; who would not renounce? Because he demeaned himself and publicized his daughter in disgrace, the verse demoted him and wrote him third. But he was the king over all of them: “He was head of the nations of a patrilineal house in Midian.” “Assail the Midianites and smite them” (Numbers 25:17). “For they assailed you, with their deceits that they deceived you in the matter of Peor, and in the matter of Kozbi daughter of the prince of Midian, their sister, who was slain on the day of the plague in the matter of Peor” (Numbers 25:18). “Assail the Midianites” – Why? “For they assailed you” – from here the Sages said: One who comes to kill you, kill him first. Rabbi Shimon says; From where is it derived that one who causes a person to sin is worse than one who kills him? It is because one who kills, kills in this world, but he has a share in the World to Come, but one who causes him to sin kills him in this world and in the World to Come. Two nations greeted Israel with the sword, and two with a transgression. The Egyptians and the Edomites greeted them with the sword – “The enemy said: I will pursue, I will overtake…I will draw my sword” (Exodus 15:9); “Edom said to him: You will not pass through me, lest I come out toward you with the sword” (Numbers 20:18). And two did so with transgression, the Amonites and the Moavites. Regarding those who greeted them with the sword, it is written: “You shall not despise an Edomite…you shall not despise an Egyptian” (Deuteronomy 23:8). However, regarding those who greeted them with transgression to cause Israel to sin: “An Amonite or a Moavite shall not enter…even the tenth generation…forever” (Deuteronomy 23:4). “Assail the Midianites” – although I wrote: “When you approach a city to wage war against it, you shall call to it for peace” (Deuteronomy 20:10), to these you shall not do so; “you shall not seek their peace or their welfare” (Deuteronomy 23:7). You find regarding one who approached them with the attribute of mercy, ultimately he came to scorn, wars, and assailing. Who was that? It was David. “David said: I will act with kindness to Ḥanun son of Naḥash” (II Samuel 10:2). The Holy One blessed be He said to him: ‘Will you violate my directive? I wrote: “You shall not seek their peace or their welfare,” and you perform acts of kindness with them? “Do not be overly righteous” (Ecclesiastes 7:16) – so that a person will not relinquish the Torah. But this one sends to comfort the children of Amon and to perform kindness with them.’ Ultimately, he came to scorn: “Ḥanun took David’s servants, and he shaved half their beards, and he cut their garments in half, until their buttocks, and he sent them away” (II Samuel 10:4). And he came to war with Aram Naharayim, the kings of Tzova, the kings of Maakha, and with the children of Amon, four nations. And it is written: “Yoav saw that the face of the battle was [before and behind him]” (II Samuel 10:9). Who caused this to David? It is because he sought the welfare of those in whose regard the Holy One blessed be He said: “You shall not seek their peace [or their welfare].” That is why it is written: “Assail the…” Another matter: “Assail the Midianites” – because I wrote: “When you besiege a city many days to wage war against it to seize it, you shall not destroy its trees” (Deuteronomy 20:19) – but to these, you shall not do so, but rather, destroy their trees. Likewise you find that when Yoram king of Israel went out to wage war against Moav, “They went around on a route of seven days; there was no water for the camp or for the animals” (II Kings 3:9), they began weeping. “The king of Israel said: Alas, as the Lord has summoned these three kings to deliver them into the hand of Moav” (II Kings 3:10). Yehoshafat responded to him: “Is there no prophet of the Lord here, that we may inquire of the Lord through him? One of the servants of the king of Israel replied and said: Elisha son of Shafat is here, who poured water over the hands of Elijah” (II Kings 3:11) – to inform of the wickedness of Yoram, who did not acknowledge him, as it was only Yehoshafat who acknowledged him: “Yehoshafat said: The word of the Lord is with him. The king of Israel and Yehoshafat [and the king of Edom] descended to him” (II Kings 3:12). Why is “king” not stated here regarding Yehoshafat? It is to inform you of the humility of that righteous one, who did not wish to descend before the prophet in royal garments, but rather as a common, God-fearing man. Some say: It is because the decree was issued that he would be killed with Ahab; from that moment the verse began counting the reign of his son. That is why king is not written. In reward for having descended before the prophet, they merited witnessing all the miracles. When Elisha saw them he said to the king of Israel: “What have I to do with you? Go to the prophets of your father and to the prophets of your mother” (II Kings 3:13), as he had never in his life consulted him. He began pleading before him: “The king of Israel said to him: Nay, for the Lord has summoned these three kings to deliver them into the hand of Moav” (II Kings 3:13). “Elisha said: As the Lord of hosts, before whom I stand, lives, were it not that I honor the presence of Yehoshafat king of Judah, I would not look at you, and I would not see you. Now bring me a musician.… [And he said:].… So said the Lord: You will not see wind, and you will not see rain, but this ravine will be filled with water, and you and your livestock…will drink” (II Kings 3:14–17). He gave them water, which they needed. Moreover, he said to them: ‘The Moavites are in your hand’; “He will deliver Moav into your hand. You shall smite every fortified city…and you will fell every good [tov] tree, stop all springs of water” (II Kings 3:18–19). They said to him: ‘The Torah said: “You shall not destroy its trees” (Deuteronomy 20:19), and this is what you say?’ He said to them: ‘Regarding all the nations he commanded this matter, but this [nation, Moav,] is inconsequential and contemptible,’ as it is stated: “This is trivial in the eyes of the Lord; He will deliver Moav into your hand” (II Kings 3:18), as He said: “You shall not seek their peace or their welfare [tovatam]” (Deuteronomy 23:7) – these are their good [tovot] trees. That is why it is stated: “Assail the Midianites.” “It was, after the plague; and the Lord said to Moses and to Elazar the son of Aaron the priest, saying” (Numbers 26:1). “Take a census of the entire congregation of the children of Israel, from twenty years old and above, by their patrilineal house, all those fit for military service in Israel” (Numbers 26:2). “It was, after the plague.… Take a census” – every place that they fell, they required a census. This is analogous to a wolf that enters in the midst of the flock. The owner of the flock must descend to count how many of them are missing. Another matter: Why did he count them? This is analogous to a shepherd to whom the owner entrusted his flock by number. The shepherd concluded his watch. When he returns them he must count them. When Israel departed from Egypt, He entrusted them to Moses by number, as it is written: “The Lord spoke to Moses in the wilderness of Sinai.… Take a census of the entire congregation of the children of Israel…” (Numbers 1:1–2). “The children of Israel traveled from Rameses to Sukkot, some six hundred thousand [men] on foot” (Exodus 12:37) – he received them in Egypt by number. [When] he was coming to take his leave of the world in the plains of Moav, he returned them by number. “To these the land shall be distributed [as an inheritance, according to the number of names]” (Numbers 26:53) – who were they? It was to the people standing at the plains of Moav. But was the land not divided to those who departed from Egypt, as it is written: “I will give it you as a heritage” (Exodus 6:8)? Why did He not divide it among them? It is because it was foreseen before the Holy One blessed be He that ultimately, families are destined to be eliminated from them. Who were they? Those who are written above: “The sons of Simeon: Yemuel, and Yamin, and Ohad, and Yakhin, and Tzoḥar, and Shaul son of the Canaanite woman” (Genesis 46:10) – they are six. When you read: “For Nemuel, the Nemuelite family, [for Yamin…Yakhin…Zeraḥ…Shaul]” (Numbers 26:12), one of them is missing. Likewise regarding Benjamin: “The sons of Benjamin: Bela, Bekher, [Ashbel, Gera, Naaman, Eḥi, Rosh, Mupim, Ḥupim, and Ard” (Genesis 46:21) – they are ten. When you came to count them: “For Bela, the Balite family, [for Ashbel…Aḥiram…Shefufam…Ḥufam]” (Numbers 26:38–39) – five of the sons are missing. These are six families, because of the harlotry at the counsel of Bilam. There is never a case [of harlotry] where it does not have its effect. That is why the Holy One blessed be He said: Why would I distribute the land to people who are destined to die? When they came to the plains of Moav and stood in their entirety, the Holy One blessed be He said to him: “To these the land shall be distributed.” That which the verse said: “Casting lots may quiet contentions” (Proverbs 18:18) – because he had written an indicator for each and every tribe, from Jacob: “Zebulun shall dwell at the shore of seas” (Genesis 49:13); “Issachar…lying among the sheepfolds” (Genesis 49:14); “from Asher, his bread is rich” (Genesis 49:20) – you have permission to distribute only by means of lots. “According to the lot one’s inheritance shall be divided, whether numerous or few” (Numbers 26:56). The lot entailed miraculous acts: Elazar son of Aaron was dressed in the Urim and the Tumim, and the receptacle of the lots was before Joshua, as it is stated: “I will cast lots for you here before the Lord [our God]” (Joshua 18:6). Before the lots are drawn, Elazar says by means of the Divine Spirit: Such and such tribe will be drawn, which will receive in such and such place. Joshua extends his hand and it is drawn, as it is stated: “These are the inheritances that Elazar the priest and Joshua son of Nun…apportioned [by lot]” (Joshua 19:51). Moreover, the lot would cry out as it is being drawn: ‘I am the lot of such and such tribe; I have been drawn in such and such place.’ From where is it derived that the lot would speak? It is as it is written: “According to [al pi] the lot.” “The daughters of Tzelofḥad, son of Ḥefer, son of Gilad, son of Makhir, son of Manasseh, from the families of Manasseh son of Joseph, approached; and these are the names of his daughters: Maḥla, Noa, and Ḥogla, and Milka, and Tirtza” (Numbers 27:1). “The daughters of Tzelofḥad…approached” – that generation, the women would repair what the men would breach, as you find that Aaron said to them: “Remove the gold rings that are in the ears of your wives” (Exodus 32:2). But the women were not willing, and they reprimanded their husbands, as it is stated: “All the people removed the gold rings [which were in their ears]…” (Exodus 32:3), but the women did not participate with them in the act of the calf. Likewise with the spies who disseminated slander: “They returned and caused the entire congregation to complain against him, [to disseminate slander about the land]” (Numbers 14:36). The edict was decreed against them, as they said: “We will not be able to ascend” (Numbers 13:31). But the women were not party with them to that counsel, as previously in the portion it is written: “No man was left of them, except Caleb son of Yefuneh, [and Joshua son of Nun]” (Numbers 26:65) – man but not woman, because they [the men] did not wish to enter the land, but the women approached to seek an inheritance in the land. This is why this portion is written adjacent to the death of the generation of the wilderness, as it was there that the men breached and the women repaired. Another matter: “The daughters of Tzelofḥad…approached…” – greatness for them, greatness for their father, greatness for Makhir, and greatness for Joseph that such wise and righteous women descended from him. What was their wisdom? It is that they spoke at that moment when Moses was engaged in the portion of the inheritances: “To these the land shall be distributed” (Numbers 26:53). They said to him: If we are like a son, let us inherit. If not, let our mother be subject to levirate marriage. Immediately, “Moses brought their case before the Lord” (Numbers 27:5). They were righteous, as they married only those suitable for them. Why did the Holy One blessed be He arrange for them to come to Moses at the end? It was so Moses would not be impressed with himself that he withdrew from his wife for forty years. The Holy One blessed be He informed him with these, saying: These were not commanded, but they married only those suitable for them. And it is written: “Moses brought their case” (Numbers 27:5) – some say that He concealed it from Moses, as there are righteous ones who became haughty regarding the matter of a mitzva and the Holy One blessed be He weakened their ability. You find that David said: “Your statutes were songs to me” (Psalms 119:54), saying that they were easy and routine like songs. The Holy One blessed be He said to him: ‘As you live, you will ultimately err regarding a matter that children read.’ When he took up the Ark, he erred and placed it on a wagon, as it is stated: “They mounted the Ark of God onto a new wagon” (II Samuel 6:3). The Ark suspended itself in the air, and the cows moved from beneath it. Uza approached to support it. “God smote him there for the error” (II Samuel 6:7), as a mistake in studying the Torah is considered intentional. “David was distressed because the Lord had inflicted a breach against Uza” (II Samuel 6:8) – the Holy One blessed be He said to him: ‘Did you not say: “Your statutes were songs to me”? Did you not learn: “But to the sons of Kehat he did not give, because the sacred service is upon them; they shall bear on the shoulder”’ (Numbers 7:9). He began contemplating: “The Lord our God breached against us, because we did not seek Him in accordance with the ordinance” (I Chronicles 15:13). “Tzelofḥad’s daughters speak correctly; you shall give them a holding for inheritance among their father’s brothers, and you shall pass the inheritance of their father to them” (Numbers 27:7) Likewise Moses, because he said: “The matter that is too difficult for you, you shall bring to me, and I will hear it” (Deuteronomy 1:17). He weakened his ability. This is analogous to a moneychanger who said to his disciple: ‘If sela coins come to you for changing, change them. If gems come, bring them to me.’ A glass necklace came to him; he took it to his master. His master went to show it to another. So too, Moses said: “The matter that is too difficult for you…” Tzelofḥad’s daughters came, and He concealed it from him: “Moses brought their case before the Lord” (Numbers 27:5). “Tzelofḥad’s daughters speak correctly” – that is the law. The Holy One blessed be He said to him: ‘Did you not say: “The matter that is too difficult for you…”? The law that you do not know, women are ruling [about] it.’ Another matter: “Moses brought…[before]…” – Reish Lakish said: Moses our teacher knew this law; however, initially they came before the leaders of tens. They said: ‘This is a law on inheritances. It is not for us, but rather for those greater than we are.’ They came before the leaders of fifties. They saw that the leaders of tens had deferred to them. The leaders of fifties said: We too have those greater than we are; and likewise to the leaders of hundreds, and likewise to the leaders of thousands, and likewise to the princes. They all answered them in that manner, as they did not wish to speak before one who is greater than they are. They went before Elazar. He said to them: ‘Here is Moses our teacher.’ These and those came before Moses. Moses saw that each and every one of them had deferred to one who was greater than he was. He said: If I tell them the law, I will appropriate all this greatness. He said to them: ‘I too have One who is greater than I am.’ That is why “Moses brought their case…” (Numbers 27:5). The Holy One blessed be He answered him: “Tzelofḥad’s daughters speak correctly” – the Holy One blessed be He acknowledged the accuracy of their claim. “You shall give [naton titen] them” – give them movable property and the birthright of the father in Ḥefer’s property. They received three portions: The portion of their father, who was of those who departed Egypt, his portion with his brother’s in Ḥefer’s property, as he was the firstborn and took two portions. Another matter: “You shall give [naton titen] them” – they had received east of the Jordan, but approached Joshua and Elazar in the land of Canaan, as it is stated: “They approached before Elazar the priest, before Joshua [son of Nun], and before the princes, saying: The Lord commanded Moses [to give us an inheritance among our brethren] (Joshua 17:4). Jacob our patriarch, too, saw that they would receive from here: “Daughters walked atop the wall” (Genesis 49:22) – this is the Jordan, which became like a wall for Moses, as he was not to enter the land. He was saying to Joseph: ‘Your daughters will receive from here and from there.’ “You shall pass the inheritance of their father to them” – regarding the inheritance of a son, “you shall give” is stated; regarding a daughter, “you shall pass,” as the daughter causes the inheritance to pass from tribe to tribe. “It shall be for the children of Israel a statute of justice” (Numbers 27:11) – inheritances are released by means of judges. “The Lord said to Moses saying: Ascend to this Mount HaAvarim, Mount Nevo” (Deuteronomy 32:48–49). What did He see that led Him to say this after the portion of inheritance? It is, rather, that Moses heard: “You shall give them” – he thought that the Holy One blessed be He had reconciled with him. He said: I am allocating their inheritance to Israel. The Holy One blessed be He said to him: ‘My edict remains intact. “Ascend to…Mount HaAvarim.… as your brother Aaron was gathered” (Numbers 27:12–13). You are no better than your brother.’ “Moses spoke to the Lord, saying” (Numbers 27:15). “May the Lord, God of the spirits of all flesh, appoint a man over the congregation” (Numbers 27:16). “Moses spoke to the Lord, saying: May [yifkod] the Lord, God of the spirits…appoint” – anyone who pleads for the needs of the public, it is as though he comes by right. “The Lord shall appoint” – what did he see that led him to request this matter after the order of inheritance? It was, rather, since Tzelofḥad’s daughters inherited from their father, Moses said: This is the moment for me to demand my needs. If the daughters inherit, it is only right that my sons inherit my prominence. The Holy One blessed be He said to him: ‘“The guardian of a fig tree will eat its fruit” (Proverbs 27:18) – your sons sat idly and did not engage in Torah study. Joshua served you very much and accorded you great honor, and he would come early and stay late at your house of assembly. He would arrange the benches and spread the mats. Because he served you with all his might, he is worthy of serving Israel, as he will not be deprived of his reward.’ “Take for you Joshua son of Nun” (Numbers 27:18) – to realize what is stated: “The guardian of a fig tree will eat its fruit.” “Who will go out before them, and who will come before them, and who will take them out, and who will bring them in, that the congregation of the Lord will not be like a flock that has no shepherd” (Numbers 27:17). “The Lord shall appoint” – this is analogous to a king who saw a certain orphan woman. He sought to take her as a wife. He sent to propose to her. She said: ‘I am not worthy to marry the king.’ He sent to propose to her seven times but she did not want to do so. Ultimately, she married him. Sometime later he grew angry at her and sought to divorce her. She said to him: ‘I did not seek to marry you; you sought me. Since you decreed to divorce me and to take another, do not do to that one as you did to me.’ So it was with the Holy One blessed be He. Rabbi Shmuel bar Naḥmani said: For seven days, the Holy One blessed be He was enticing him to go on His mission, but he said to Him: “Please send by means of whom You will send” (Exodus 4:13). “I am not a man of words, neither yesterday nor the day before, [nor since You have spoken to Your servant]” (Exodus 4:10) – these are seven days. Sometime later, the Holy One blessed be He placated him, and he went on His mission, and He performed all those miracles by his means. Ultimately, He said to him: “You will not bring [this assembly into the land]” (Numbers 20:12). Moses said to Him: ‘Master of the universe, I did not request to go.’ Likewise he says: ‘“You began to show Your servant…” (Deuteronomy 3:24). Since this is what You decreed upon me, the one who will enter, do not do to him as You did to me. Rather, “who will take them out, and who will bring them in.”’ “The Lord said to Moses: Take you Joshua, the son of Nun, a man in whom there is spirit, and lay your hand upon him” (Numbers 27:18). The Holy One blessed be He said to him: “Take for you Joshua, the son of Nun.” Moses did so generously, as it is stated: “The generous man will be blessed” (Proverbs 22:9). This is analogous to a king who said to a member of his household: Give so-and-so a se’a of wheat. He went and gave him two se’a. He said to him: One se’a from the king’s and one se’a from mine. So, the Holy One blessed be He said to Moses: “And lay your hand upon him” – one hand. What did Moses do? “He laid his hands [upon him] and commanded him” (Numbers 27:23) – to realize what is stated: “The generous man will be blessed.” This is why: “The guardian of a fig tree will eat its fruit” (Proverbs 27:18). Why was the Torah likened to a fig tree? It is because the olive tree, the vine, and the date tree are each harvested at one time, but the fig tree is harvested a bit at a time. The Torah, too, one studies a bit today and a lot tomorrow, because it is not learned in one year and not in two years. “A man in whom there is spirit” – because he had said: “God of the spirits” (Numbers 27:16); as You know the spirit of each and every one of Your creations, and You should appoint a person who knows how to conduct himself with each and every one of them in accordance with his own disposition. “And lay your hand upon him” – like one kindling from lamp to lamp. “You shall confer from your grandeur [upon him]” (Numbers 27:20) – like one pouring from vessel to vessel. What you said: “An inheritance shall not pass from one tribe to another tribe” (Numbers 36:9) – this honor will not move from your patrilineal house, as, even Joshua who is standing in your stead, “before Elazar the priest he shall stand” (Numbers 27:21). “Command the children of Israel, and say to them: My offering, My food, for My fires, for a pleasing aroma to Me, you shall observe to present to Me at its appointed time” (Numbers 28:2). “My offering, My food, for My fires” – the Holy One blessed be He said to Moses: ‘Say to Israel: It is not that I need your offerings; the entire world belongs to Me. The animal that you are sacrificing, I created it. Likewise it says: “Were I hungry, I would not tell you, [for the world and all it contains is Mine]” (Psalms 50:12) – there is no eating and drinking before Me.’ Rabbi Simon said: Thirteen attributes of mercy are written in My regard, as it is stated: “The Lord passed before him and called: The Lord…” (Exodus 34:6). Is there a merciful one who entrusts his sustenance in the hands of a cruel one? That is, “were I hungry, I would not tell you” (Psalms 50:12). Rabbi Yehuda ben Rabbi Simon said: The Holy One blessed be He said: I have given you ten kosher animals; three are in your possession, and seven are not in your possession. But I did not impose upon you to circulate in the mountains to bring an offering from those that are not in your possession. I said to you only from those that are raised on your trough. That is, “were I hungry, I would not tell you” Rabbi Yitzḥak said: “My offering, My food” – is there eating and drinking before Him? Learn from the ministering angels: “His servants are a flaming fire” (Psalms 104:4). From where are they sustained? Rabbi Yudan [said that] Rabbi Yitzḥak said: From the radiance of the Divine Presence they are sustained, as it is stated: “Life is in the light of the king’s countenance” (Proverbs 16:15). “It is a continual burnt offering that was done at Mount Sinai, as a pleasing aroma, a fire offering to the Lord” (Numbers 28:6). Rabbi Shimon ben Lakish said: It is written: “It is a continual burnt offering that was done at Mount Sinai.” If you say that there is eating and drinking before Me, learn from Moses. What is written in his regard? “He was there with the Lord forty days and forty nights; he did not eat bread…” (Exodus 34:28). Were there eating and drinking before Me, he would have eaten and drunk. That is, “were I hungry, I would not tell you” (Psalms 50:12). Rabbi Ḥiyya bar Abba said: My creations do not require My creations. In all your days, have you heard that they say: Please water this vine with wine so that it will produce much wine? Water this olive tree with oil so that it will produce much oil? My creations do not require My creations, and I require My creations? “And its libation is one-quarter of a hin for the one lamb; in the holy place, pour a libation of intoxicating drink to the Lord” (Numbers 28:7). Rabbi Yannai said: The way of the world is that one who passes through a river, it is impossible for him not to drink two or three log of water. But I, all the seas and all the water fill My palm. It is written: “Who measured the water in His palm” (Isaiah 40:12). And I wrote regarding your log: “Pour a libation of intoxicating drink” – an expression of drinking, an expression of satiation, an expression of intoxication. I created an animal in My world, but no man can bear providing its sustenance. Which is this? It is “the animals [behemot] of one thousand hills” (Psalms 50:10). Rabbi Yoḥanan, Rabbi Shimon ben Lakish, and the Rabbis: Rabbi Yoḥanan said: It is one animal that lies on one thousand mountains, and one thousand mountains grow all kinds of food for it, as it is food for the righteous in the future, as it is stated: “The Sharon will be a pasture for flocks, and the Akhor Valley for the lying of cattle, [for My people, who sought Me]” (Isaiah 65:10). The Rabbis say: It is one animal that lies on one thousand mountains, and one thousand mountains grow animals each day and it eats. What is the source? “All the beasts of the field will frolic there” (Job 40:20). Is it possible that there is an animal that eats an animal? Rabbi Tanḥuma said: Great are the works of our God; how numerous are His works. From where does it drink? Rabbi Yehoshua ben Levi said: Everything that passes through the Jordan in six months, it swallows in one gulp, as it is stated: “Behold, it can exploit a river, it need not rush; it is secure, even if the Jordan rushes into its mouth” (Job 40:23). The Rabbis say: Everything that passes through the Jordan in a year, it swallows in one gulp, as it is stated: “It is secure, even if the Jordan rushes into its mouth,” and that is sufficient to wet its mouth. Rav Huna said in the name of Rav Yosef: It is not even sufficient to wet its mouth. From where does it drink? Rabbi Shimon ben Yoḥai taught: “And a river emerges from Eden” (Genesis 2:10), and its name is Yuval, as it is stated: “And by a stream [yuval] it will spread its roots” (Jeremiah 17:8), and it drinks from there. It is taught in the name of Rabbi Meir: “But ask animals now, and they will teach you, and birds of the heavens, and they will tell you” (Job 12:7). “Ask animals now” – this is the animal; “and the birds of the heavens” – this is “the large fowl of the field” (Psalms 50:11); “or converse with the earth, and it will teach you” (Job 12:8) – this is the Garden of Eden; “and the fish of the sea will relate to you” (Job 12:8) – this is the leviathan. “Who does not know, among all these, that the hand of the Lord has done this?” (Job 12:9). You had a certain king, this is Solomon – “Solomon’s provision for one day was thirty kor of choice flour, sixty kor of flour; ten fattened oxen, twenty grazing oxen, and one hundred sheep, besides deer, gazelle, fallow deer, and fattened geese” (I Kings 5:2–3). Rabbi Yehuda ben Rabbi Zevida said: Solomon had one thousand wives, and each and every one of them would prepare that for him each day. Each one believed that he would eat with her. Nehemiah the governor, [the nation] was unable to afford his meal, as it is stated: “What was prepared for one day: One bull, six choice sheep, and birds were prepared for me…[nevertheless I did not collect from the nation the taxes for the governor’s food, because the service was heavy upon this nation]” (Nehemiah 5:18). The Holy One blessed be He said: My children, it is not that there is eating and drinking before Me, but rather, it is because of the aroma, that you should be pleasant and agreeable before Me like a pleasing aroma. “[My offering, My food…], you shall observe to present to Me at its appointed time” (Numbers 28:2) – this is what the verse said: “The righteous eats to his own satisfaction” (Proverbs 13:25). This is Eliezer, who said to Rebecca: “Please let me sip a little water from your jug” (Genesis 24:17) – a sip. “And the belly of the wicked will lack” (Proverbs 13:25) – this is Esau, who said to Jacob: “Please pour for me [haliteni]” (Genesis 25:30). Rabbi Yitzḥak bar Rabbi Ze’eira said: He opened his mouth wide like a camel. He said: ‘I will open my mouth, and you will insert it.’ There we learned: “One may not forcibly overfeed a camel, and one may not force feed it; however, one may place food into its mouth [malitin]. “The righteous eats to his own satisfaction” (Proverbs 13:25) – this is Ruth the Moavite, in whose regard it is written: “She ate, was satiated, and left over” (Ruth 2:14) – there was blessing in the mouth of that righteous woman. “And the belly of the wicked will lack” (Proverbs 13:25) – these are the nations of the world. There was an incident involving an idolater who invited all the residents of his city. Rabbi Dostai said: He invited me to that feast with all the residents of his city, and of all the delicacies in the world only brittle nuts were lacking. What did he do? He took from before us the board of the table, which was worth six silver talents, and he broke it. I said to him: ‘Why did you do that?’ He said to me: ‘You say that this world is ours and the World to Come is yours. If we do not eat now, when will we eat?’ I read in his regard: “And the belly of the wicked will lack.” “Say to them: This is the fire offering that you shall bring to the Lord: unblemished lambs in the first year, two each day, a continual burnt offering” (Numbers 28:3). “Say to them: This is the fire offering that you shall bring to the Lord: unblemished lambs in the first year” – not both of them simultaneously, but rather: “The one lamb you shall offer in the morning, and the second lamb you shall offer in the afternoon” (Numbers 28:4). Rabbi Yehuda bar Rabbi Simon said: There was never a person in Jerusalem with iniquity attributed to him. How so? The continual offering of the morning atones for transgressions that were at night, and [that] of the afternoon atones for transgressions that were performed during the day. In any case, no person lodged in Jerusalem with an iniquity attributed to him, as it is stated: “Righteousness lodged in it…” (Isaiah 1:21). The Holy One blessed be He said to Israel: ‘In this world you present before Me the showbread and offerings. In the World to Come I will set a great table before you, and the idolaters will see and be ashamed,’ as it is stated: “You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup is full” (Psalms 23:5). Likewise it says: “Behold, My servants will eat, and you will starve; behold, My servants will drink, and you will be thirsty” (Isaiah 65:13). “Command the children of Israel, and say to them: My offering, My food, for My fires” – this is what the verse said: “The Almighty, we do not find Him exalting in power” (Job 37:23); and it is written: “Behold, God is exalted in His power; who is a teacher like Him” (Job 36:22). How can these two verses be realized? It is, rather, that when He gives to them, He gives them according to His power, but when He asks of them, He asks only according to their power. See what is written: “You shall make the Tabernacle of ten sheets” (Exodus 26:1). But the Holy One blessed be He is destined to craft for each and every righteous person a canopy of clouds of glory, as it is stated: “The Lord will create over the assembled of Mount Zion and over all its environs a cloud by day and smoke, and a glow of fire by night; for over all the glory will be a canopy” (Isaiah 4:5). Why is there smoke in the canopy? It is because anyone who renders his eyes raging [oshenot] and jealous of the scholars in this world, his canopy fills with smoke [ashan] in the World to Come. Why is there fire in the canopy? It teaches that each righteous person who is superior to his counterpart, his canopy is singed by him. “Glow” – as his aura shines from the end of the world to its end. That is why it is written: “Behold, God is exalted in His power.” When He asked of them, He asked only according to their power: “You shall command the children of Israel, and they shall take for you pure virgin olive oil for the light, to kindle a lamp continually” (Exodus 27:20). But when He illuminated for them, He did so according to His power: “The Lord was going before them by day […and by night in a pillar of fire, to illuminate for them]” (Exodus 13:21). And in the future: “Arise, shine, for your light has come, and the glory of the Lord has shined upon you” (Isaiah 60:1); “but upon you the Lord will shine, and His glory will be seen upon you” (Isaiah 60:2); “nations will walk by your light, and kings by the glow of your shine” (Isaiah 60:3). And it is written: “The light of the moon will be like the light of the sun, and the light of the sun will be sevenfold” (Isaiah 30:26). That is, “behold, God is exalted in His power.” When He asked of them, He asked only according to their power, just as it says: “The choicest first fruits of your land” (Exodus 23:19). But when He gives to them, it is according to His power: “Along the stream, upon its bank on this side and on that side, will grow every food tree; its leaf will not wither, and its fruit will not fail; each month it will yield new fruit” (Ezekiel 47:12). What is “each month it will yield new [fruit]”? It is that each tree will renew different first fruits each and every month, and the first fruit of this month is not like the first fruit of that month. When He asked of them, He asked only according to their power: “You shall take for you on the first day the fruit of a pleasant tree” (Leviticus 23:40). But He gives them according to His power: “I will put cedar, acacia, myrtle and pine trees in the wilderness” (Isaiah 41:19); “instead of the thorn will rise a juniper” (Isaiah 55:13). “On the eighth day it shall be an assembly for you; you shall not perform any toilsome labor” (Numbers 29:35). “On the eighth day it shall be an assembly for you” – this is what the verse said: “You added for the nation, Lord” (Isaiah 26:15). The congregation of Israel said before the Holy One blessed be He: Master of the universe, have You added tranquility to the generation of the Flood? Did they, perhaps, sacrifice one bull or one ram? It is not enough for them that they did not respect You, but they said: “Come, let us build us a city” (Genesis 11:4); and likewise the people of Sodom, and likewise Pharaoh, and likewise Sennacherib, and likewise Nebuchadnezzar? Did any of them, perhaps, sacrifice one bull or one ram? It is not enough that they did not sacrifice, but they angered you. To whom is it appropriate for You to add tranquility and honor? It is to Israel, as it is stated: “You added for the nation [goy], Lord,” and goy is none other than Israel, as it is stated: “Who is like Your people, like Israel, one nation [goy] on earth?” (II Samuel 7:23). The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, it is incumbent upon You to give us the festivals, and it is incumbent upon us to sacrifice offerings before you as appropriate. “You are honored” (Isaiah 26:15) – You gave us New Moons, and we sacrifice before You, as it is stated: “And on your New Moons [you shall present a burnt offering to the Lord]” (Numbers 28:11). We sacrificed to You on Passover; we sacrificed to You on the New Year; we sacrificed to You on Yom Kippur, and likewise on the Festival. We did not abolish even one festival.’ The congregation of Israel said before the Holy One blessed be He: ‘You should add festivals for us, and it is incumbent upon us to sacrifice before You and honor You’: “You added for the nation; You are honored; You distanced them to all ends of the earth” (Isaiah 26:15). The Holy One blessed be He said to them: ‘As you live, I will not retract holidays from you, but rather, I will add festivals for you during which you will rejoice, as it is stated: “On the eighth day…an assembly.”’ “On the eighth day…an assembly” – that is what the verse said: “In return for my love, they hate me; I am prayer” (Psalms 109:4). You find that on the Festival, Israel sacrifices seventy bulls on behalf of the seventy nations. Israel said: ‘Master of the universe, we sacrifice seventy bulls on their behalf, and they should love us; but they hate us, as it is stated: “In return for my love, they hate me.”’ Therefore, the Holy One blessed be He said to them: ‘Now, sacrifice on your own behalf’: “On the eighth day it shall be an assembly for you.” “You shall present a burnt offering, a fire offering, a pleasing aroma to the Lord: One bull, one ram, seven lambs in the first year, unblemished” (Numbers 29:36). “You shall present a burnt offering, a fire offering, a pleasing aroma to the Lord: One bull, one ram” – this is analogous to a king who made a feast for seven days and invited all the people who were in the province during the seven days of the feast. When the seven days of the feast were over, he said to his close friend: ‘We have satisfied our obligation to all the residents of the province. Let you and I improvise with what you find, a litra of meat, of fish, or vegetable.’ So, the Holy One blessed be He said to Israel: “On the eighth day it shall be an assembly for you” – improvise with what you find, with one bull and one ram. “On the eighth day” – what did He see that led Him to diminish each day? The Torah taught you etiquette from the offerings. If one goes to an inn and his friend received him, on the first day he receives him nicely and feeds him fowl; on the second, meat; on the third, fish; on the fourth, he feeds him vegetables. In that way he gradually diminishes until he feeds him legumes. “It shall be…for you” (Numbers 29:35) – what is “it shall be…for you”? He said to them: The festivals are seemly for you. A certain idolater asked Rabbi Akiva, he said to him: ‘Why do you observe festivals? Did the Holy One blessed be He not say to you: “My soul loathes your New Moons and your festivals” (Isaiah 1:14)?’ Rabbi Akiva said to him: ‘Had He said: “My soul loathes My New Moons and My festivals,” I would say so. He said only, “your New Moons and your festivals.” It is due to those festivals which Yerovam instituted, as it is stated: “Yerovam instituted a festival in the eighth month, on the fifteenth day of the month, like the festival that is in Judah” (I Kings 12:32).” “He ascended onto the altar that he had crafted in Beit El [on the fifteenth day in the eighth month], in the month that he fabricated from his own heart; and he made a festival for the children of Israel, and he went up onto the altar to burn offerings” (I Kings 12:33). But these festivals will never be annulled, nor will the New Moons. Why? It is because they are for the Holy One blessed be He, as it says “These are the festivals of the Lord” (Leviticus 23:37); “These are My festivals” (Leviticus 23:2); and likewise, “And Moses spoke the festivals of the Lord [to the children of Israel]” (Leviticus 23:44). That is why they will never be annulled, and in their regard it is stated: “They are set firmly for all eternity, fashioned in truth and uprightness”’ (Psalms 111:8).

“Moses spoke to the heads of the tribes of the children of Israel, saying: This is the matter that the Lord commanded:” (Numbers 30:2). “If a man takes a vow to the Lord, or takes an oath to impose a prohibition upon himself, he shall not profane his word; he shall act in accordance with everything that emerges from his mouth” (Numbers 30:3). “Moses spoke to the heads of the tribes.… If a man takes a vow to the Lord” – that is what is written: “You will take an oath: As the Lord lives, in truth, in justice and in righteousness” (Jeremiah 4:2). The Holy One blessed be He said to Israel: Do not think that it is permitted for you to take an oath in My name, even truthfully. You are permitted to take an oath in My name only if all these attributes exist in you: “The Lord your God you shall fear […and by his name you shall take an oath]” (Deuteronomy 6:13, 10:20) – that you shall be like those who called God-fearing: Abraham, Job, and Joseph. Abraham, as it is written: “For now I know that you are God-fearing” (Genesis 22:12). Job, as it is written: “A virtuous and upright man, fearing God” (Job 1:8). Joseph, as it is written: “I fear God” (Genesis 42:18). That is, “the Lord your God you shall fear.” “Him you shall serve” (Deuteronomy 6:13, 10:20) – if you devote yourself to Torah and to engaging in mitzvot, and you have no other work; that is why it is stated: “Him you shall serve.” “To Him you shall cleave” (Deuteronomy 10:20) – can a person cleave to the Divine Presence? Is it not already stated: “For the Lord your God is a consuming fire” (Deuteronomy 4:24)? Rather, it is to say to you: Anyone who marries his daughter to a scholar who studies Bible and Mishna, and engages in commerce and benefits him [the scholar] from his property, this is the one in whose regard it is stated: “To Him you shall cleave.” If you have all these qualities you are permitted to take an oath, but if not, you are not permitted to take an oath, There was an incident involving King Yannai, who had two thousand cities and all of them were destroyed due to true oaths. How so? A person would say to another: ‘By oath that I am going and eating this and that in such and such place, and drinking this and that in such and such place.’ They would go and fulfill their oath, and they were destroyed. If for one who takes a true oath it is so, one who takes a false oath, all the more so. The Lord said to Moses, saying: (Numbers 31:1). “Take the vengeance of the children of Israel against the Midianites; then you will be gathered to your people” (Numbers 31:2). “Take the vengeance of the children of Israel against the Midianites; then you will be gathered to your people” – Rabbi Yehuda says: Had Moses sought to live several years, he could have lived, as the Holy One blessed be He said to him: “Take vengeance…then you will be gathered.” The verse made his death contingent upon Midian. This is, rather, to inform you of Moses’ praiseworthiness. He said: Will the vengeance of Israel be delayed so that I will live? Immediately, “Moses spoke to the people, saying: Select from among you men for the army” (Numbers 31:3). “Men” – righteous, and elsewhere: “Choose men for us” (Exodus 17:9), and likewise, “when slumber falls upon men” (Job 4:13). “To wreak the Lord’s vengeance against Midian” (Numbers 31:3) – the Holy One blessed be He said: “The vengeance of the children of Israel,” but Moses said: “The Lord’s vengeance.” The Holy One blessed be He said to them: ‘It is nothing other than your justice, as they caused Me to harm you.’ Moses said: ‘Master of the universe, were we uncircumcised, idolaters, or deniers of mitzvot, they would not hate us. They persecute us only due to the Torah and mitzvot that You gave to us. Therefore, it is Your vengeance’ – “to wreak the Lord’s vengeance against Midian.” “One thousand from each and every tribe [elef lamateh elef lamateh], from all the tribes of Israel, you shall send to the army” (Numbers 31:4). “One thousand from each tribe [elef lamateh] from the thousands of Israel were provided, twelve thousand mobilized soldiers” (Numbers 31:5). “One thousand from each [and every] tribe.… [One thousand from each tribe]” – some say: He sent two thousand from each and every tribe; and some say: Three thousand from each and every tribe, twelve thousand guarding their weapons. In their regard it is stated: “Your teeth are like a flock of ordered ewes…that are all paired” (Song of Songs 4:2). And there were twelve thousand for prayer. From where is it derived that it is so? It is as it is stated: “Elef lamateh elef lamateh” – that is twenty-four thousand. “Elef lamateh from the thousands of Israel were provided” – that is another twelve thousand. What is “one thousand from each tribe from the thousands of Israel were provided [vayimasru]”? It is that they were provided to be partners for one another. Another matter: “Were provided” – against their will. Because the verse made Moses’ death contingent upon the vengeance against Midian, they said: ‘We will go to Midian, and Moses will die,’ and they refrained from going. The Holy One blessed be He said to Moses: ‘Draw lots on the tribes, and they will be provided on their own.’ “Moses sent them, one thousand per tribe to the army, them and Pinḥas son of Elazar the priest to the army, with the holy vessels and the trumpets for sounding in his hand” (Numbers 31:6). “Moses sent them” – the Holy One blessed be He said to Moses: “Take the vengeance” (Numbers 31:2) – you yourself; and he sends others? It is, rather, because he grew in Midian, he said: It is not right that I should cause anguish to one who treated me well. The parable says: Do not throw a stone into a well from which you have drunk. Some say: This was not the Midian where Moses had grown, as this was alongside Moav and is in ruins until now. Why did he send Pinḥas? He said: The one who began with the mitzva, let him complete it. He caused His wrath to be withdrawn and smote the Midianite woman; let him complete his mitzva. “With the holy [hakodesh] vessels” – this is the Ark, as it is stated: “Because the sacred [hakodesh] service [is upon them, they shall bear on the shoulder]” (Numbers 7:9). Rabbi Yoḥanan said: These are the priestly vestments, which include the Urim and the Tumim, just as it is stated: “And Aaron’s holy [hakodesh] vestments” (Exodus 29:29). “They campaigned against Midian, as the Lord commanded Moses, and they killed every male” (Numbers 31:7). “They killed the kings of Midian among those they slayed: Evi, and Rekem, and Tzur, and Ḥur, and Reva, the five kings of Midian; and Bilam son of Beor they killed by sword” (Numbers 31:8). “They campaigned against Midian, as the Lord commanded Moses, and they killed every male…[They killed] the kings of Midian…[and Bilam son of Beor] they killed by sword” – what did he seek there? It is, rather, that he went to collect his payment for the twenty-four thousand. In his regard it is stated: “He who digs a pit will fall into it, and he who rolls a stone, it will return onto him” (Proverbs 26:27). “They took all the spoils and all the plunder of man and of animal” (Numbers 31:11). “They brought to Moses, and to Elazar the priest, and to the congregation of the children of Israel, the captives, the plunder, and the spoils, to the camp, to the plains of Moav, which are along the Jordan at Jericho” (Numbers 31:12). “They took all the spoils and all the plunder.… They brought to Moses and to Elazar the priest” – to inform you of their praiseworthiness, that they did not take anything from the loot without permission; rather, they brought it before them and then they took. “Moses, Elazar the priest, and all the princes of the congregation came out to meet them” (Numbers 31:13) – to inform you of Moses’ humility and his praiseworthiness, as they were all the disciples of his disciples. Another matter: “Take the vengeance” (Numbers 31:2) – this is what the verse said: “He will not withdraw His eyes from the righteous, and kings upon the throne” (Job 36:7). What is, “He will not withdraw His eyes from the righteous”? The Holy One blessed be He will not withhold from the righteous one what he desires with his eyes. It is to teach you that Moses desired to see the vengeance against Midian before he died. He requested from the Holy One blessed be He that he see it with his eyes. In Moses’ regard it is stated: “The righteous one will rejoice in seeing vengeance” (Psalms 58:11) – the vengeance against Midian. “He will wash his feet in the blood of the wicked” (Psalms 58:11) – this is Bilam. Moses said to Pinḥas and to the men of the army: ‘I know that the wicked Bilam is there to collect his payment. If the wolf comes to the flock, spread a net for him. That wicked one, if you see that he is performing sorcery and flying in the air, show him the frontplate on which “sacred to the Lord” (Exodus 28:36) is written. He will fall; and kill him’: “They killed the kings of Midian among [al] those they slayed” (Numbers 31:8) – as they were performing sorcery with Bilam and flying. When they saw the frontplate, they fell upon [al] their slain. Our Rabbis said: It is written in Joshua: “As I was with Moses I will be with you” (Joshua 1:5). Joshua should have lived one hundred and twenty years. Why were ten years deducted from his years? When the Holy One blessed be He said to Moses: “Take the vengeance of the children of Israel against the Midianites; then you will be gathered to your people” (Numbers 31:2), even though he was given tidings of death, he did not postpone the matter, but rather, he acted with alacrity – “Moses sent them” (Numbers 31:6). But Joshua, when he came to wage war with the thirty-one kings, he said: If I kill them immediately, I will die immediately, just as Moses our teacher did. What did he do? He began delaying their war, as it is stated: “For many years, Joshua waged war with all those kings” (Joshua 11:18). The Holy One blessed be He said to him: ‘Since this is what you did, I will deduct ten years from your years.’ Solomon said: “Many are the thoughts in the heart of a man, but it is the counsel of the Lord that will stand” (Proverbs 19:21). “The children of Reuben and the children of Gad had much livestock; it was very considerable. And they saw the land of Yazer and the land of Gilad, and, behold, the place was a place for livestock” (Numbers 32:1). “The children of Reuben and the children of Gad had much livestock” – halakha: three gifts were created in the world. If one acquires one of them, he acquires the delight of the entire world. If he acquired wisdom, he acquired everything. If he acquired might, he acquired everything. If he acquired wealth, he acquired everything. When? It is when they are gifts of Heaven and they come by means of the Torah. But the might and wealth of flesh and blood is nothing, just as Solomon says: “I again saw under the sun that the race is not to the swift, and the war is not to the valiant; also not to the wise is bread, and also not to the clever is wealth, and also not to the knowledgeable is favor; rather, time and chance befalls all of them” (Ecclesiastes 9:11). Likewise, Jeremiah says: “So said the Lord: Let the wise not glory in his wisdom, and let the valiant not glory in his valor; let the rich not glory in his riches. Rather, let [the one who glories] glory in this: [perceiving and knowing Me]” (Jeremiah 9:22–23). These gifts, when they do not come from the Holy One blessed be He, they will ultimately cease from him. Our Rabbis taught: Two wise men stood in the world, one from Israel and one from the idolaters, Aḥitofel from Israel and Bilam from the nations of the world, and both were eradicated from the world. Likewise, two mighty men stood in the world, one from Israel and one from the nations of the world, Samson from Israel and Goliath from the nations of the world, and both were eradicated from the world. Likewise, two wealthy men stood in the world, one from Israel and one from the nations of the world, Koraḥ from Israel and Haman from the nations of the world, and both were eradicated from the world. Why? It is because their gift was not from the Holy One blessed be He, but they seized it for themselves. You find similarly with the children of Gad and the children of Reuben, who were wealthy and they had considerable livestock. But they loved their money and settled themselves outside of the Land of Israel. That is why they were exiled first among all the tribes, as it is stated: “He exiled the Reubenite, the Gadite, and half the tribe of Manasseh” (I Chronicles 5:26). What caused this for them? It is because they separated themselves from their brethren because of their acquisitions. From where is it derived? It is from what is written in the Torah: “The children of Reuben [and the children of Gad] had much livestock…” This is what the verse said: “For it is neither from the east nor from the west, nor from the wilderness or the mountains, but it is God who is the Judge; He humbles this one and exalts that one” (Psalms 75:7–8). What is, “for it is neither from the east nor from the west”? It is not from the fact that a person goes out and toils in commerce and goes from east to west that he becomes wealthy. Even if he sets sail in ships and goes from east to west, and circulates in the wildernesses and on the mountains, he does not become wealthy. What is “nor from the wilderness or the mountains [harim]” (Psalms 75:7)? Rabbi Abba of Rumanya said: All the harim in the Bible are mountains, except for this one, which is exaltedness, as a person is not exalted by these matters. What does the Holy One blessed be He do? He takes money [nekhasim] from this one and gives it to that one, as it is stated: “He humbles this one and exalts that one” (Psalms 75:8). That is why they are called nekhasim; it is because they are concealed [nikhsim] from this one and revealed to that one. And why are they called zuzin? It is because they move [zazim] from this one and are given to that one. Money Mamon – what are you counting [moneh]; it is nothing. Maot – what of the future time [ma le’et]? In this manner you expound. Likewise Hannah says: “The Lord puts to death and brings to life; He lowers to the netherworld and raises. The Lord impoverishes and makes rich; He humbles, also [af] elevates” (I Samuel 2:6–7). What is af elevates? With the wrath [af] that He brings against this one, He elevates that one. A certain noblewoman asked Rabbi Shimon ben Ḥalafta: ‘In how many days did the Holy One blessed be He create the world?’ He said to her: ‘In six days, as it is stated: “For in six days the Lord made the heavens and the earth”’ (Exodus 20:11). She said to him: ‘From that time until now, what has He been doing?’ He said to her: ‘He sits and crafts ladders; He elevates this one and lowers that one.’ That is why it is stated: “But it is God who is the Judge; He humbles this one and exalts that one” (Psalms 75:8). Know that when He sought for the children of Reuben and the children of Gad to become wealthy, He toppled the Midianites before Israel so that the children of Reuben and the children of Gad would become wealthy. What is written previously? “The children of Israel took the women of Midian and their young children captive, [and all their livestock]” (Numbers 31:9), and then “Much livestock.” The Holy One blessed be He humbled the Midianites and exalted Israel, to realize what is stated: “For it is neither from the east nor from the west, nor from the wilderness or the mountains, but it is God who is the Judge; He humbles this one and exalts that one” (Psalms 75:7–8). Another matter: “Much livestock” – this is what the verse said: “The heart of the wise is to his right, and the heart of the fool is to his left” (Ecclesiastes 10:2). “The heart of the wise is to his right” – this is the good inclination, which is situated to his right. “And the heart of the fool is to his left” – this is the evil inclination, which is situated to his left. Another matter: “The heart of the wise is to his right” (Ecclesiastes 10:2) – these are the righteous, who devote their hearts to the Torah, which is to the right, as it is stated: “From His right, a fiery law to them” (Deuteronomy 33:2). “And the heart of the fool is to his left” (Ecclesiastes 10:2) – these are the wicked, who devote their hearts to becoming wealthy, as it is stated: “On its left, wealth and honor” (Proverbs 3:16). Another matter: “The heart of the wise is to his right” (Ecclesiastes 10:2) – this is Moses. “And the heart of the fool is to his left” (Ecclesiastes 10:2) – these are the children of Reuben and the children of Gad, who rendered the primary secondary and the secondary primary, as they valued their property more than lives. They said to Moses: “We will build sheep enclosures for our livestock here, and cities for our children” (Numbers 32:16). Moses said to them: ‘That is inappropriate; rather, render the primary primary and the secondary secondary. First, “build cities for you for your children” (Numbers 32:24), and then, “and enclosures for your flocks”’ (Numbers 32:24). That is, “the heart of the wise is to his right” – this is Moses. “And the heart of the fool is to his left” – these are the children of Reuben and the children of Gad. The Holy One blessed be He said to them: You valued your livestock more than lives. As you live, there will be no blessing in it. In their regard it is stated: “An estate seized hastily at the start, its end will not be blessed” (Proverbs 20:21). Likewise it says, “Do not weary yourself to become rich; based on your discerning, cease” (Proverbs 23:4). But who is wealthy? It is one who rejoices in his share, as it is stated: “When you eat of the labor of your hands, you are happy and it is good for you” (Psalms 128:2).

“These are the journeys of the children of Israel, who departed from the land of Egypt according to their hosts, at the hand of Moses and Aaron” (Numbers 33:1). Halakha – one who is being pursued by gentiles or by robbers, what is the ruling; may he desecrate Shabbat? This is what our Rabbis taught: One who is being pursued by gentiles or by robbers may desecrate Shabbat in order to save his life. So we find regarding David when Saul sought to kill him; he fled from him and escaped. Our Rabbis said: There was an incident where evil edicts from the empire came to the prominent leaders of Tzippori. They went and said to Rabbi Elazar ben Parta: Rabbi, evil edicts have come to us from the empire. What do you say; shall we flee? He was afraid to say to them: Flee, so he said it to them as an allusion: ‘Are you asking me? Go and ask Jacob, Moses, and David. What is written regarding Jacob? “Jacob fled” (Hosea 12:13); and likewise regarding Moses: “Moses fled” (Exodus 2:15); and likewise regarding David: “David fled and escaped” (I Samuel 19:18). Likewise it says: “Go, my people, enter your chambers [and close your door behind you; hide for a brief moment, until fury passes]”’ (Isaiah 26:20). The Holy One blessed be He said to them: ‘All the prominent leaders of the world feared and fled from their enemies. All those forty years that you spent in the wilderness, I did not allow you to flee, but rather, I would topple your enemies before you by virtue of My accompanying you. Moreover, how many serpents, fiery serpents, and scorpions were there, as it is stated: “Serpent, fiery serpent, and scorpion” (Deuteronomy 8:15), but I did not allow them to harm you.’ Therefore, the Holy One blessed be He said to Moses: ‘Write the journeys that Israel traveled in the wilderness, so that they will know what miracles I performed on their behalf.’ From where is it derived? It is from what we read regarding the matter of: “These are the journeys.” That which the verse said: “You led [naḥita] Your people like a flock in the hands of Moses and Aaron” (Psalms 77:21) – what is “naḥita”? It is an acronym. Rabbi Eliezer says: Nun – miracles [nisim] You performed for them; ḥet – life [ḥayim] You gave them; yod –the sea [yam] You split for them; tav – Torah You gave them. By means of whom? It is by means of Moses and Aaron. Another matter: “Naḥita” (Psalms 77:21) – Rabbi Yehoshua said: Nun – wonders [niflaot] You performed on their behalf; ḥet – freedom [ḥerut] You gave them; yod – Your right [yeminekha] saved them; tav – elevation [tilui rosh] You gave to them, by means of Moses and Aaron. Our Rabbis say: “Naḥita” (Psalms 77:21) – Nun – prophets [neviim] You established from among them; ḥet – pious ones [ḥasidim] You established from among them; yod – upright ones [yesharim] You established from among them; tav – faultless ones [temimim] You established from among them, by means of Moses and Aaron. Another matter: “Naḥita” (Psalms 77:21) – Rabbi Akiva says: Nun – awesome deeds [noraot] You performed against their enemies; ḥet – enflamed wrath [ḥaron af] You sent against them; yod –Your hand [yadekha] waged war against them; tav – depths [tehomot] with which You covered them. By means of whom? By means of Moses and Aaron. Another matter: “You led Your people like a flock” (Psalms 77:21) – what is “like a flock”? It is, that just as this flock, one does not take it into a roofed building, so, Israel, all forty years that they spent in the wilderness they did not enter a roofed building. That is why they were likened to a flock. Another matter: “You led Your people like a flock” (Psalms 77:21) – just as the flock, one does not collect for it in storehouses of food, but rather, one herds it in the wilderness, so, Israel, all forty years that they were in the wilderness they were sustained without storehouses. That is why they were likened to a flock. Another matter: “You led [Your people] like a flock” (Psalms 77:21) – just as the flock, everywhere that the shepherd leads it, it is drawn after him, so too, Israel, everywhere that Moses and Aaron would transport them, they would travel after them, as it is stated: “These are the journeys of the children of Israel” – to realize what is stated: “You led Your people like a flock.” “These are the journeys” – this is analogous to a king whose son was ill. He took him to a certain place to cure him. When they returned, his father began enumerating all of the journeys, and says: Here we slept, here we cooled ourselves, here you had a headache. So the Holy One blessed be He said to Moses: Enumerate all the places where they angered Me. That is why it is stated: “These are the journeys.” “These are the journeys” – why did all these journeys merit to be written in the Torah? It is because they received Israel, and the Holy One blessed be He is destined to give their reward, as it is written: “Wilderness and wasteland will be glad; the desert will rejoice and blossom like the lily. It will blossom and rejoice…” (Isaiah 35:1–2). If it is so for the wilderness because it received Israel, for one who receives Torah scholars in his home, all the more so. You find that the wilderness is destined to become a settlement, and the settlement is destined to become wilderness. From where is it derived that the settlement is destined to become wilderness? It is as it is stated: “But I hated Esau, and I rendered his mountains desolation” (Malachi 1:3). From where is it derived that the wilderness is destined to become a settlement? It is as it is stated: “I will render the wilderness a pond of water” (Isaiah 41:18). You find that now there are no trees in the wilderness, but they are destined to be there, as it is stated: “I will put cedar, acacia, myrtle and [pine] trees in the wilderness” (Isaiah 41:19). Now there is no path in the wilderness, as it is all sand, but there is destined to be a path there, as it is stated: “I will place a path in the wilderness, rivers in the desert” (Isaiah 43:19). And it says: “There will be a way and a path, and it will be called the path of holiness; the impure will not cross it. It is for them; wayfarers and fools will not go astray” (Isaiah 35:8). “Command the children of Israel, and say to them: For you are coming to the land of Canaan; this will be the land that will fall to you as an inheritance, the land of Canaan according to its borders” (Numbers 34:2). “Command the children of Israel, and say to them: For you are coming to the land of Canaan; this will be the land that will fall to you as an inheritance” – it teaches that the Holy One blessed be He showed Moses everything that had been and is destined to be. He showed him that Samson would emerge from Dan; Barak son of Avinoam, from Naphtali; and likewise, each and every generation and its expounders, each and every generation and its judges, each and every generation and its leaders, each and every generation and its transgressors, each and every generation and its righteous men, as it is stated: “The Lord said to him: This is the land regarding which I took an oath to Abraham, to Isaac, and to Jacob, saying: To your descendants I will give it; I have let you see it with your eyes” (Deuteronomy 34:4) – it teaches that He showed him Gehenna. Moses said: ‘Who is sentenced in it?’ He said to him: ‘The wicked and those who betray Me,’ as it is stated: “They will emerge, and they will see the corpses of the people [who betray Me]” (Isaiah 66:24). Moses began fearing Gehenna. He said to him: “I have let you see it with your eyes, but you will not cross into there” (Deuteronomy 34:4). What is, “this is the land [regarding which I took an oath to Abraham, to Isaac, and to Jacob], saying”? The Holy One blessed be He said to him: ‘Go and say to Abraham, Isaac, and Jacob: The oath that I took to you, I have fulfilled for your descendants.’ That is why “saying” is stated. “This will be the land that will fall [tipol] to you as an inheritance” – Does land fall? But is it not written: “The earth stands forever” (Ecclesiastes 1:4)? Rather, when the spies came and disseminated slander about the land, Moses was angry at them. All Israel said to him: ‘Had the spies been two or three, by right we should believe them, as it is stated: “According to two witnesses or [according to] three witnesses” (Deuteronomy 19:15). They are ten.’ “Where are we ascending? Our brethren have melted our heart, saying: A people greater and taller than we” (Deuteronomy 1:28). As it were, the homeowner is unable to remove his vessels from there. What did the Holy One blessed be He do? He took the angel of the land, bound him, and cast him down [vehipilo] before them, as it is stated: “See, the Lord your God has placed the land before you” (Deuteronomy 1:21). Was it before them? It is, rather, that He cast down [shehipil] its angel and said to them: “Ascend, take possession…do not fear, and do not be frightened” (Deuteronomy 1:21) – not from the giants and not from the great number of people. It is written: “When you allot [uvhapilekhem] the land” (Ezekiel 45:1). That which the verse said: “The regions that have fallen to me are pleasant; my inheritance is indeed lovely” (Psalms 16:6): “The regions have fallen to me” – these are the twelve tribes, as the land was divided among twelve tribes, as it is stated: “This is the border according to which you shall allocate the land to the twelve tribes of Israel” (Ezekiel 47:13). “Are pleasant” – due to the merit of the Torah, as it is stated: “For it is pleasant if you keep them in your belly; they shall be fixed together on your lips” (Proverbs 22:18). There is a person who is fair but his garment is ugly, [and one that] he is ugly and his garment is fair. But Israel, they are fitting for the land, and the land is fitting for them. That is why it is written: “My inheritance is indeed lovely.” And likewise it says: “I donned righteousness, and it clothed me” (Job 29:14). It is written: “Joshua said to Akhan: My son, please give glory to the Lord, God of Israel, (Joshua 7:19) – Akhan said to him: ‘Because of this matter that you say, will I die?’ When Akhan saw that it was so, he said in his heart: Now I will be apprehended by the lots. I will proclaim my disbelief, and I will be considered a liar only before Joshua. At that moment, Akhan said to him: ‘Why are you casting lots between me and the members of my household? I will cast lots between you and Pinḥas. If the lot does not fall on both of you, I will believe in it.’ At that moment, Joshua said to him: “My son, please give glory to the Lord, God of Israel, and confess to Him; tell me now what you have done; do not withhold from me” (Joshua 7:19). He said to Joshua: ‘You too, please tell me what you have done.’ Immediately, a dispute fell among Israel, and the tribe of Judah arose in quarrel and killed various factions in Israel. When Akhan saw that it was so, he said in his heart: Anyone who preserves a single life in Israel it is as though he preserved an entire world; and I, that several people of Israel were killed through me, I am a sinner and have caused others to sin. It is preferable that I confess before the Holy One blessed be He and before Joshua, and let a mishap not come about because of me. What did Akhan do? He arose and sounded his voice to the entire assembly, and the entire assembly was silenced before him. He said to Joshua: ‘“Indeed, I have sinned against the Lord, God of Israel; this and that I have done” (Joshua 7:20). Not only this, but I already misused other proscribed property.’ Joshua said to him: ‘I knew this already; however, since the matter is dependent only upon you, “tell me now” (Joshua 7:19) and “do not withhold from me”’ (Joshua 7:19). He said to him: “I saw among the spoils” (Joshua 7:21) – he said: ‘I looked at what is written in the Torah: “You shall consume the spoils of your enemies” (Deuteronomy 20:14). “A fine mantle from Shinar, and two hundred shekels of silver, and one wedge of gold, its weight fifty shekels; I coveted them, and took them” (Joshua 7:21). Do not say that I am poor and I was in need, as there is no one in the tribe wealthier than I am.’ Immediately, “Joshua sent messengers, and they ran to the tent, and, behold, it was hidden in his tent, and the silver was beneath it” (Joshua 7:22). Why did Joshua send them? It was so the tribe of Judah would not steal them and would not perpetuate the dispute. That is why Joshua sent them quickly. “They brought them to Joshua and to all the children of Israel, and placed them [vayatzikum] before the Lord” (Joshua 7:23). What is vayatzikum? It is that he cast them before the Holy One blessed be He. Joshua said before the Holy One blessed be He: ‘Due to these You were angry at Your children? They are placed before You.’ Immediately, “Joshua took Akhan son of Zeraḥ, and the silver…and the wedge of gold, and his sons, and his daughters (Joshua 7:24) – to intimidate them; “his ox, his donkey, his flock, his tent, and all that was his” (Joshua 7:24) – for burning; “and all Israel with him” (Joshua 7:24) – to witness his trial, so they would not become accustomed to doing [like Akhan]. “They took them up to the Valley of Akhor. Joshua said: How you have tainted us. May the Lord taint you on this day” (Joshua 7:24–25) – this day you are tainted [akhur] but you are not tainted for the World to Come, and you have a portion in it. “All Israel stoned him [with] stones” (Joshua 7:25) – him alone. “They burned them in fire” (Joshua 7:25) – the verse is speaking of his property, as so it was said to him from the mouth of the Almighty: “It shall be that he who is apprehended with the proscribed spoils will be burned in fire, he and all that is his” (Joshua 7:15). If so, why does the verse state: “They stoned him”? Does it not say: “[burned in fire,] he and all that is his”? It teaches that Akhan confessed that he stole on Shabbat, and he took them out of Jericho, and hid them in his tent. He was stoned for desecration of Shabbat, and was burned for misuse of the proscribed items. From where do you find that it was so? The Holy One blessed be He said so to Joshua: “See, I have delivered Jericho into your hand, and its king, its mighty warriors. You shall circle the city, all the men of war, circle the city once. So you shall do six days. Seven priests shall carry seven shofars of rams [before the ark, and on the seventh day you shall circle the city seven times, and the priests shall sound the shofars]” (Joshua 6:2–4). It is to teach you that the city wall was conquered on Shabbat. This matter Joshua performed at his own initiative, and the Holy One blessed be He consented with him. Joshua said: Shabbat is sacred, as it is written: “You shall observe the Sabbath, as it is sacred for you” (Exodus 31:14), and everything that we conquered shall be holy, as it is stated: “All silver and gold, and bronze and iron vessels, are sacred to the Lord; they shall come to the treasury of the Lord” (Joshua 6:19). From where is it derived that they consented with him? It is as it is stated: “The city shall be proscribed; it and everything that is in it is for the Lord” (Joshua 6:17). At that moment, “the Lord withdrew from His enflamed wrath” (Joshua 7:27). In his regard it is stated: “The fury of a king is messengers of death, and a wise man will placate it” (Proverbs 16:14) – this is Joshua, who caused the enflamed wrath of the Lord to be withdrawn from Israel. “For you are coming to the land of Canaan” – halakha: Before they entered the land, how would they recite the Grace after Meals? Our Rabbis taught: Before they entered the Land of Israel, they would recite one blessing: Who feeds all. When they entered the Land of Israel, they would recite the blessing: For the land and for the food. When it was destroyed, they added: Builder of Jerusalem. When those killed in Beitar were buried, they added: Who is good and who does good – who is good, because they did not decompose, and who does good, that they were brought to burial. There is none more beloved than the blessing: For the land and for the food, as our Rabbis, of blessed memory said: Anyone who does not mention in the Grace after Meals: For the land and for the food, the desirable land, covenant, Torah, and life does not fulfill his obligation. The Holy One blessed be He said: The Land of Israel is more beloved to me than everything. Why? It is because I scouted it. Likewise it says: “On that day I raised My hand to them to take them out of the land of Egypt to the land that I scouted for them, flowing with milk and honey; it is the most magnificent of all the lands” (Ezekiel 20:6). And likewise it says: “I gave you a desirable land, a magnificent inheritance of the hosts of nations” (Jeremiah 3:19). You find that when Joshua killed those kings, Rabbi Yannai HaKohen said: There were sixty-two there, thirty-one in Jericho and thirty-one in the days of Sisera. When he went to wage war with Israel, they too were killed with him. Why? It is because they desired to drink water from the Land of Israel. They requested of Sisera and said to him: ‘We implore you, let us come with you to war.’ Each king that would request to go to war would pay and hire laborers for money who would assist him. They said to Sisera: ‘We are not asking anything from you. We will come with you for free, as we desire to fill our bellies with the water of that land,’ as it is stated: “Kings came, they waged war, then the kings of Canaan made war in Taanakh by the water of Megiddo; they took no money” (Judges 5:19). It is to inform you that there is nothing as beloved as the Land of Israel. The Holy One blessed be He said to Moses: ‘The land is beloved to Me,’ as it is stated: “A land that the Lord your God seeks, always” (Deuteronomy 11:12), ‘and Israel is beloved to Me,’ as it is stated: “Rather, it is due to the Lord’s love for you” (Deuteronomy 7:8). The Holy One blessed be He said: I will take Israel, who are beloved to Me, into the land that is beloved to me, as it is stated: “For you are coming to the land of Canaan.” “For you are coming to the land of Canaan” – this is what the verse said: “God is not a man, that He will deceive” (Numbers 23:19). Alternatively, “God is not a man” – does man not cause God to deceive; did the son of Amram not make Him reconsider? It is He who said: “Let Me be, and I will destroy them” (Deuteronomy 9:14). The son of Amram, arose and caused Him to reconsider, as it is stated: “The Lord reconsidered the evil” (Exodus 32:14). Another matter: “God is not a man, that He will deceive” (Numbers 23:19) – when He says that He will bring good upon Israel, [then] even though the generation has incurred liability, He does not delay; but when He says to bring evil, He retracts it. “Will He say and not perform?” (Numbers 23:19) – know that he said to Abraham: “Look now toward the heavens, and count the stars, if you could count them. He said to him: So shall be your descendants” (Genesis 15:5). He did so, as it is stated: “The Lord your God has multiplied you, and, behold, you are today as the stars of the heavens in abundance” (Deuteronomy 1:10). He said to him: “Know, that your descendants will be a stranger [in a land that is not theirs, and they shall be enslaved to them, and they shall oppress them, four hundred years]” (Genesis 15:13), but they did only two hundred and ten years. That is, “God is not a man, that He will deceive” (Numbers 23:19) – for good; but regarding evil, “will He say and not perform?” (Numbers 23:19). He said to Israel: “For you are not My people” (Hosea 1:9), and then He said: “I will say to Not My People: You are My people” (Hosea 2:25). “Will He say and not perform?” (Numbers 23:19) – He said to Abraham: “For I will give [all these lands] to you, and to your descendants” (Genesis 26:3), and He did not retract it, as it is stated: “For you are coming to the land of Canaan,” and He took them into the land. “For you are coming” – “you shall dispossess all the inhabitants of the land from before you” (Numbers 33:52). This is what the verse said: “Who teaches us through the animals of the earth and makes us wiser from the birds of the heavens” (Job 35:11). “Who teaches us through the animals of the earth” – the Holy One blessed be He said to them: ‘Learn from Elijah’s bull, as when Elijah said to the Baal worshippers: “Choose one bull for yourselves, and prepare it first, as you are many, [and call in the name of your god, but do not place fire.]” (I Kings 18:25), four hundred and fifty prophets of the Baal and four hundred and fifty prophets of the Ashera gathered, but they were unable to move its legs from the ground.’ See what is written there: “Let them give us two bulls, and let them choose one bull for themselves and cut it into pieces, and place it on the wood, but let them not place fire, and I will prepare one bull” (I Kings 18:23), and I will cut it into pieces, “and I will not place fire” (I Kings 18:23). What did Elijah do? He said to them: Select two identical bulls from one mother that grew in one pasture, and cast lots upon them, one to the Lord and one to the Baal. All the prophets of the Baal and the prophets of the Ashera gathered. But they could not move its feet until Elijah began and said to it: ‘Go with them.’ The bull answered and said to him before the eyes of the entire people: ‘I and my counterpart emerged from one womb, from one cow, and we grew in one pasture, but its lot was to be the portion of the Omnipresent, and the name of the Holy One blessed be He is sanctified through it, and my lot is to be the portion of the Baal, to anger my Creator.’ Elijah said to it: ‘Bull, bull, have no fear. Go with them, so they will not find a pretext, as, just as the name of the Holy One blessed be He is sanctified upon the one that is with me, so it is sanctified upon you.’ It said to him: ‘This is what you counsel me? I take an oath that I will not move from here until you deliver me into their hand,’ as it is stated: “They took the bull that he gave them” (I Kings 18:26). Who gave it to them? It was Elijah. You learn from Elijah, who said to them: “Let them give us two bulls” (I Kings 18:23), and he also said to them: “Choose one bull for yourselves, and prepare it first” (I Kings 18:25), but ultimately it is written: “They took the bull that he gave them” (I Kings 18:26) – that is why it is written: “Who teaches us through the animals of the earth” (Job 35:11). “And makes us wiser from the birds of the heavens” (Job 35:11) – the Holy One blessed be He said: Learn from the ravens that provided for Elijah, as it is stated: “I have commanded the ravens to provide for you there” (I Kings 17:4). From where did they bring him bread and meat in the morning, and bread and meat at night? It was from the table of Yehoshafat. Those birds did not want to enter the house of that wicked one, Ahab, to take anything out from his table for that righteous one, because there were idols in his house. That is, “and makes us wiser from the birds of the heavens.” The Holy One blessed be He said: Learn from Elijah’s bull and from the ravens, and “do not turn to false gods” (Leviticus 19:4) to look at them. From where is it derived? It is from what is written regarding this matter: “You shall dispossess all the inhabitants of the land from before you…[and destroy all their molten images]” (Numbers 33:52). “For you are coming to the land of Canaan” – this is what the verse said: “You, the generation, see the word of the Lord: Have I been a wilderness [hamidbar] for Israel?” (Jeremiah 2:31) – do not read it as hamidbar, but rather: Have I spoken [hamedaber] to Israel? “Pitch darkness [mapeleya]” (Jeremiah 2:31) – what is mapeleya? Did I, perhaps, say that I would take you into the land, and I took you in late? Mapeleya is nothing other than an expression of lateness, like the matter that is stated: “But the wheat and the spelt were not struck, [as they are late ripening [afilot]]” (Exodus 9:32). You are entering into it, “for you are coming to the land of Canaan.” What is Canaan? It is a land of merchandise in which there is trade – just as it says: “Whose merchants are princes, its peddlers [kinaneha] the eminent of the land” (Isaiah 23:8). “This will be the land that will fall to you [lakhem] as an inheritance” – what is “lakhem”? It is fitting for you [lakhem]. This is analogous to a king who had slaves and maidservants, and he would marry maidservants from another estate to his slaves, and [marry] slaves from another estate to his maidservants. The king stood and considered. He said: The slaves are mine, and the maidservants are mine; it would be preferable for me to marry my slaves to my maidservants, mine to mine. So, as it were, the Holy One blessed be He said: The land is Mine, as it is stated: “The earth is the Lord’s” (Psalms 24:1), “As the land is Mine” (Leviticus 25:23), and Israel is Mine, as it is stated: “For the children of Israel are servants to Me” (Leviticus 25:55). It is preferable that I bequeath My land to My servants, Mine to Mine. That is why it is stated: “This will be the land that will fall to you as an inheritance.” That which the verse said: “The power of His deeds He told to His people” (Psalms 111:6) – the Holy One blessed be He said to Israel: ‘I could have created a new land for you. However, in order to show you My power, I will kill your enemies from before you and give you their land,’ to realize what is stated: “The power of His deeds He told to His people, in giving them the inheritance of nations” (Psalms 111:6). “You shall designate cities for you, cities of refuge they shall be for you, and the murderer who smites a person unwittingly shall flee there” (Numbers 35:11). “You shall designate cities for you” – this is what the verse said: “Good and upright is the Lord; therefore, He instructs sinners on the way” (Psalms 25:8). “Remember Your mercy, Lord, and Your kindnesses, [for they are eternal]” (Psalms 25:6) – David said: Master of the universe, had it not been for Your kindnesses that preceded Adam the first man, he would not have survived, as it is stated: “For on the day that you eat of it you will die” (Genesis 2:17). But You did not do so to him, but rather, You took him out of the Garden of Eden, and he lived nine hundred and thirty years, and then he died. What did You do to him? You banished him from the Garden of Eden, as it is stated: “He banished the man”’ (Genesis 3:24). Why was he banished? It is because he brought death upon the generations. He incurred liability to die immediately, but You had mercy upon him and banished him in the manner of the unwitting murderer, who is exiled from his place to the cities of refuge. That is why it is stated: “Remember Your mercy, Lord, and Your kindnesses [for they are eternal].” When Moses stood and the Holy One blessed be He said to him: “You shall designate cities for you,” Moses said: ‘Master of the universe, one who unwittingly killed a person in the north or in the south, from where does he know where the cities of refuge are so he could flee there?’ He said to him: ‘“Prepare the way for you” (Deuteronomy 19:3) – direct the way for you, so that they will not be mistaken and the blood redeemer will find him and kill him; “there is no death sentence for him”’ (Deuteronomy 19:6). He said to Him: ‘How?’ He said to him: ‘Position stone markers directing to the cities of refuge so he will know how to go there. On each marker, inscribe on it: Murderer, to the city of refuge,’ as it is stated: “Prepare the way for you.” That is why it is stated: “Good and upright is the Lord; therefore, He instructs sinners on the way” (Psalms 25:8). If for murderers he made a path and a way for them to flee and be saved, for the righteous, all the more so: “He guides the humble with justice, and He teaches the humble His way” (Psalms 25:9). “And the murderer who smites a person unwittingly shall flee there” – but not intentionally. If one kills intentionally and says: I killed unwittingly, and flees to cities of refuge, the Holy One blessed be He said: Even if he flees and enters upon My altar, kill him, as it is stated: “If a man acts intentionally against his neighbor [to kill him…you shall take him from My altar to die]” (Exodus 21:14). Who was it who fled to the altar and was killed? It was Yoav, as it is stated: “The tidings came to Yoav…[Yoav fled] to the Tent of the Lord [and grasped the corners of the altar]” (I Kings 2:28). And it says: “A Taḥkemonite, head of the officers” (II Samuel 23:8). Did he not know that it is written in the Torah: “If a man acts intentionally against his neighbor…” that he went and grasped the corners of the altar? Rather, he said: Those executed by the court are not buried in the graves of their ancestors, but rather by themselves. It is preferable for me that I die here and be buried in the graves of my ancestors. “Benayahu brought back word to the king, saying: So said Yoav.… The king said to him: Do as he said: Strike him down, and bury him, and remove the innocent blood that Yoav shed from upon me and from upon my father’s house” (I Kings 2:30–31). Why was he killed? It is because David his father commanded him so: “You too know what Yoav son of Tzeruya did to me, what he did to the two commanders of the armies of Israel, to Avner son of Ner and to Amasa son of Yeter; he killed them” (I Kings 2:5). What did he do to him? You find when David wrote to Yoav: “Place Uriya at the front of the fierce battle, and retreat from behind him, and he will be smitten and die” (II Samuel 11:15); he [Yoav] did so and he died. All the heads of the army gathered around Yoav to kill him, as he [Uriya] had been the head of the mighty, as it is written in his regard: “Uriya the Hittite. Thirty-seven in all” (II Samuel 23:39). He showed them the letter. That is why it is written: “What Yoav son of Tzeruya did to me.” “What he did …[ to Avner son of Ner… he killed them]”: All of Israel thought that David had commanded to kill him because Avner was the son of Saul’s uncle. That is why it is written: “May there not be eliminated from the house of Yoav one who suffers from discharge [zav] or a leper” (II Samuel 3:29). David stood and cursed Yoav, and all Israel knew that it had not been from David, and they reconciled. He commanded his son Solomon to kill him, as Yoav was the son of David’s sister and he [David] sought to ensure his entry into the World to Come. When Solomon sought to kill him, Yoav said to Benayahu: ‘Go and say to Solomon: Do not sentence me to two sentences; if you kill me, remove the curses that your father David cursed me from upon me. If not, leave me with the curses.’ Immediately, “the king said to him: Do as he said: Strike him down and bury him” (I Kings 2:30–31). Rabbi Yehuda said: All the curses that David cursed Yoav were fulfilled in David’s descendants. “Zav” – on Reḥavam son of Solomon, as it is stated: “King Reḥavam hastened to mount the chariot [hamerkava]” (I Kings 12:18), and it is written regarding the zav: “Any saddle [hamerkav] on which the zav will ride will be impure” (Leviticus 15:9). “Leper” – on Uziyahu, as it is stated: “King Uziyahu was a leper until the day of his death. He lived in the isolation house” (II Chronicles 26:21). “Leaners on crutches” (II Samuel 3:29) – on Asa, as it is written: “However, in his old age he ailed in his feet” (I Kings 15:23) – he suffered from gout. “One who falls by the sword” (II Samuel 3:29) – on Josiah, as it is stated: “The archers shot King Josiah” (II Chronicles 35:23). Rav Yehuda said that Rav said: They stabbed him with iron spears until they rendered him like a sieve. “One who lacks food” (II Samuel 3:29) – on Yehoyakhin, as it is stated: “His allotment, a regular allotment, was given to him from the king, each day’s portion on its day, all the days of his life” (II Kings 25:30) – from the table of Evil Merodakh. You find that as long as Yehoyada was alive, Yoash performed the will of his Creator, as it is stated: “Yehoash did what was right in the eyes of the Lord all his days, as Yehoyada the priest instructed him” (II Kings 12:3). “After the death of Yehoyada the princes of Judah came and prostrated themselves to the king. Then the king heeded them” (II Chronicles 24:17) – he accepted to render himself a god. Therefore, “they administered punishments to Yoash” (II Chronicles 24:24). Why was Avner killed? It is because he made the lads’ blood a game, as it is stated: “Avner said to Yoav: Let the lads rise now and play before us” (II Samuel 2:14). Rabbi Yehoshua ben Levi said: It is because he had his name precede David’s name, as it is stated: “Avner sent messengers to David from his place [taḥtav], saying: Whose is the land?” (II Samuel 3:12). The Sages say: It is because he did not allow Saul to reconcile with David, and because he had the ability to object to Saul regarding Nov, but he did not object. “You shall designate cities for you” – and it is written: “Six cities of refuge.… three cities […and three cities]” (Numbers 35:13–14) – three in the Land of Israel in the west, and three across the Jordan in the east. The children of Reuben, the children of Gad, and half of the tribe of Manasseh, as it is stated: “Betzer in the wilderness, in the land of the plain, for the Reubenite; Ramot in Gilad for the Gadite; and Golan in the Bashan for the Manassite” (Deuteronomy 4:43) – these are the three in the east. And three in the west: Hebron from Judah, Shekhem in the Ephraim highlands, which is Neopolis, and Kedesh in the Galilee from the tribe of Naphtali. Moses distributed [land] for Reuben, Gad, and half the tribe of Manasseh, and designated from them three cities, as it is stated: “Then, Moses designated three cities” (Deuteronomy 4:41). But Joshua distributed for all the tribes and gave the tribe of Levi forty-eight cities. The priests took thirteen, and the rest was for the Levites. They took three cities of refuge in their allotted portion. But the tribe of Levi did not take a portion of the land. Why? It is because “the fire offerings of the Lord and His inheritance they shall eat” (Deuteronomy 18:1). You find that Sennacherib exiled them [in] three exiles. The first exile, he exiled the Reubenite, the Gadite, and half the tribe of Manasseh. The second, the tribe of Zebulun and the tribe of Naphtali, as it is stated: “Like the first time he was lenient with the land of Zebulun and the land of Naphtali” (Isaiah 8:23). The third, he exiled the rest of the tribes, as it is stated: “But with the last he was severe [hikhbid]” (Isaiah 8:23) – he swept [hikhbidan] them away as with a broom. Nebuchadnezzar, too, exiled them in three exiles from the tribe of Judah and Benjamin. In the first, he exiled Yehoyakim, and in the second, Yehoyakhin. What did he do? He bound them in his honored royal chariot, as it is stated: “Behold, I am sending you away like the queen mother” – just as the queen mother, a person honors her, so he did to him. Nevuzaradan exiled Zedekiah. These are three exiles. From where is it derived that Sennacherib was the ruler of the world? It is because he would exile these to there and those to here, and he exiled Israel to Babylon and brought those in Babylon to here. The Holy One blessed be He said: In this world, due to iniquities, they were exiled and scattered in the cities of the world. But in the future: “If your banished will be at the ends of the heavens, from there the Lord your God will gather you, and from there He will take you” (Deuteronomy 30:4). “He will assemble the scattered of Judah from the four corners of the earth” (Isaiah 11:12). Likewise, Isaiah says: “The redeemed of the Lord will return, and they will come to Zion with song and everlasting joy on their heads; gladness and joy they will attain, and sorrow and sighing will flee” (Isaiah 35:10).