“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.1Ḥullin 71a. As long as the corpse is in the house2The womb is referred to as “the house” of the fetus. the house is pure. When it emerges from within it, it is impure.3The mother becomes impure when the fetus comes out, because she touched it. 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,4Mishna Para 4:4. 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).5Rather than employ the term impure [teme’a] the Torah employs the term “not pure [lo tehora].” 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.6This expression means that they could analyze a question and give forty-nine reasons to explain why something should be considered pure and forty-nine reasons to explain why it should be considered impure. 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.7This is a parenthetical clause. – 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,8From Heaven. 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],9The slanderer. who is here and kills in Rome.’ Why is it10Slander called third?11Slander is referred to as lishna telita’i, a triple tongue. See, for example, Targum Yonatan, Leviticus 19:16. 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.12The last explanation of why Avner was killed connects him to the punishment for slander. 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?13Do you seek to prove that David does not want to kill you? It was severed with a thorn.14By saying so, Avner prevented reconciliation between Saul and David. When they came to the circle,15The circle of soldiers sleeping around the king, who was in the middle of the circle (I Samuel 26:7). 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,16Heifer is mentioned seven times. seven burnings,17Seven items must be burned. seven sprinklings,18Numbers 19:4. seven immersions,19Seven individuals involved in the process must immerse themselves. seven impure,20Seven people who require sprinkling of the purification water. seven pure,21Seven are thereby purified. seven priests.22Priest is mentioned seven times. If a person will say to you: They are five,23The word priest is written only five times. 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,24Thus, the sea is "contained" by the sand barrier. 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:25To the angels.‘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).26See Bava Batra 15a. “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).27The Holy One blessed be He added a heh to Joseph’s name, granting him the ability to understand languages that he had previously been unable to understand. “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).28These are two parables for one scenario. 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?29Leviticus 14:1–7. 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?30When an animal is slaughtered both the trachea and esophagus must be cut, but when a bird is slaughtered it is sufficient to cut one of them. 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,31On Shabbat. 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.’32Absorbing lessons for the future. 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).’33Since lineage is determined by the father, he claimed that if the father is Jewish, the son is Jewish. 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?’34The Prophets and the Writings. 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.’35See Yevamot 17a. 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).36A reference to the voice of the Holy One blessed be He. 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),37The portion addresses the prohibition against a priest becoming impure with impurity imparted by a corpse. 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).38The verse refers to all of the forbidden relations mentioned in the chapter, including a brother’s wife. 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,39Mishna Para 4:4. 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.40See II Kings 6:6, where the word vayazef meaning: It floated, is translated by Targum Yonatan as ukfa. Thus yikfaon is interpreted as “will float.” Matters that are obscured from you in this world41“There will not be light.” 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.42This is expounded from: “They shall take to you.”
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.43Mishna Para 1:1. 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.44It was not a particularly compelling response. 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.45This is indicated by God’s concern for their animals. “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).46This is an area too small to hold the entire congregation. 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.’47There were those who said: Moses wants to extract water from a specific rock because he knows that from that rock, or from the area of that rock, it is possible to extract water. If he claims that he will miraculously extract water, let him extract it from this rock which we choose. 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).48God took an oath that from that generation only Caleb and Joshua would enter the Land of Israel. While this implied that Moses and Aaron would not enter, it was not explicit. Therefore, Moses was afraid that even if he only became angry at them he would be included in their punishment. 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:49Lauds Aaron, who did not complain. “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.'50Therefore, go back and try to retrieve the flock. 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.”51This is an expression of sorrow, just like the statement of the king that the rock blinded his son is an expression of sorrow.
“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,52The midrash interprets the end of the verse as, “he does not consider himself to be disgraced on account of his relative,“ rather, he continues to work on behalf of his relative. 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.”53Well is singular, but pits is plural. 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,54Everything written in the Bible was written with the Divine Spirit, and since Yiftaḥ’s statement is quoted it is certainly a correct description of what had occurred even though he was of insignificant stature. 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.55Unlike Moses and Aaron, Miriam did not have an official position. 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,56Because the righteous are punished with death for their own transgressions, Adam the first man is not ensnared on the grounds that they died because of him. 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.”57As mentioned in the beginning of the paragraph, this verse refers to Adam and is interpreted here to mean that he will not suffer because of the death 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 Mount58The camp of the Levites in the desert was the equivalent of the Temple Mount (Zevaḥim 116b). 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.59There was a special dispensation in this case allowing Aaron to wear the clothing of the High Priest outside of the Temple Mount. “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.60They dwelled in the south near the border. 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).61The following verse states:“The cloud of the Lord was upon them by day, when they traveled from the camp” (Numbers 10:34). “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,62Amalek was a grandson 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.63See Numbers 33:30–39 which lists the journeys from Mosera to Hor Mountain.
“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]64This is expounded in the sense of the Aramaic raava, satisfaction. The midrash explains that the children of those in the first generation had satisfaction, not the first generation themselves, upon whom death was decreed. in the wilderness” (Numbers 14:33). That is the people, whose soul grew restive on the way.65Namely, the remnants of the first generation grew restive. “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).66The bracketed verse that appears in the Hebrew without vocalization and in English in pointed brackets is the actual verse. The verse that appears unbracketed and with vocalization is the non-existent verse that appears in the midrash. 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.67The word nes can also mean, “the miracle.”
“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],68A zeret is a half-cubit. 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.69Me’ever is expounded to mean that they emerged from the fury [me’evrat] of the Holy One blessed be He.
“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 behalfsigns 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.70To walk from one to the other, one has to climb down from one mountain and then up the other. 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 maidservant71This a metaphor for the mountain. who saw the son of her master72This is a metaphor for the children of Israel. 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”73The word matana means a gift. – it was given to them in the wilderness to serve them. Another matter: Why was it given in the wilderness?74The midrash here interprets the verse as referring to the Torah. 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,75Nothing grows there, so there is nothing to tax. so, masters of Torah are free men in this world. Another matter: In the wilderness – who sustains the Torah?76This is a reference to one who knows the content of 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.77Naḥaliel can be read as the portion [naḥalat] of God [El] (see Eshed Haneḥalim). “And from Naḥaliel to Bamot” – this is the Sanhedrin that was in the Courtyard, alongside the altar.78Bama can refer to an altar (see Eshed Haneḥalim). “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,79This refers to the tribal portion of Judah, as Ruth was an ancestor of King David from the tribe of Judah. 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 wasteland80Mount Nevo. 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).81The verse as quoted here in Hebrew includes the word “please [na].” It does not appear in the actual verse. It does appear in Judges 11:17, regarding a similar message sent to the king of Edom.
“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,82The reward for his effort to come and report to Abram what had befallen Lot. 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]83The term ḥerem can mean destroyed or proscribed. 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,84In our version of the Bible banav is written (see Minḥat Shai, Bemidbar 21:35). 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 matters85The third matter relates to the vanquishing of Siḥon, which is first mentioned in Numbers 21:21–24. 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?86Namely, from where could they have known that the golden calf was a sin. 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],”87“Your” in the plural. but rather: “I am the Lord your God [elohekha]” (Exodus 20:2).88“Your” in the singular. 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,89The streams washed the remains out of the caves where they were located. 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).90Matana means gift, referring here to the Torah. 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).
זֹאת חֻקַּת (במדבר יט, ב), זֶה שֶׁאָמַר הַכָּתוּב (איוב יד, ד): מִי יִתֵּן טָהוֹר מִטָּמֵא לֹא אֶחָד, כְּגוֹן אַבְרָהָם מִתֶּרַח, חִזְקִיָּה מֵאָחָז, יֹאשִׁיָּה מֵאָמוֹן, מָרְדְּכַי מִשִּׁמְעִי, יִשְׂרָאֵל מֵעוֹבְדֵי כּוֹכָבִים, הָעוֹלָם הַבָּא מֵעוֹלָם הַזֶּה. מִי עָשָׂה כֵּן, מִי צִוָּה כֵּן, מִי גָּזַר כֵּן, לֹא יְחִידוֹ שֶׁל עוֹלָם, תַּמָּן תְּנִינַן, בַּהֶרֶת כִּגְרִיס בָּאָדָם, טָמֵא. פָּרְחָה בְּכֻלּוֹ, טָהוֹר. מִי עָשָׂה כֵּן, מִי צִוָּה כֵּן, מִי גָּזַר כֵּן, לֹא יְחִידוֹ שֶׁל עוֹלָם. תַּמָּן תְּנִינַן הָאִשָּׁה שֶׁמֵּת וְלָדָהּ בְּמֵעֶיהָ וְהוֹשִׁיטָה הַחַיָּה אֶת יָדָהּ וְנָגְעָה בּוֹ, הַחַיָּה טְמֵאָה טֻמְאַת שִׁבְעָה וְהָאִשָּׁה טְהוֹרָה עַד שֶׁיֵּצֵא הַוָּלָד. הַמֵּת בַּבַּיִת הַבַּיִת טָהוֹר, יָצָא מִתּוֹכוֹ הֲרֵי הוּא טָמֵא, מִי עָשָׂה כֵּן, מִי צִוָּה כֵּן, מִי גָזַר כֵּן, לֹא יְחִידוֹ שֶׁל עוֹלָם. תַּמָּן תְּנִינַן הָעוֹסְקִין בַּפָּרָה מִתְּחִלָּה וְעַד סוֹף מְטַמְּאִין בְּגָדִים, הִיא גּוּפָהּ מְטַהֶרֶת בְּגָדִים. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, חֻקָּה חָקַקְתִּי גְּזֵרָה גָּזַרְתִּי, אִי אַתָּה רַשַּׁאי לַעֲבֹר עַל גְּזֵרָתִי.
“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.1Ḥullin 71a. As long as the corpse is in the house2The womb is referred to as “the house” of the fetus. the house is pure. When it emerges from within it, it is impure.3The mother becomes impure when the fetus comes out, because she touched it. 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,4Mishna Para 4:4. 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.’
זֹאת חֻקַּת הַתּוֹרָה. (תהלים יב, ז): אִמְרוֹת ה' אֲמָרוֹת טְהֹרוֹת, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מָצִינוּ שֶׁעִקֵּם הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁתַּיִם וְשָׁלשׁ תֵּבוֹת בַּתּוֹרָה שֶׁלֹא לְהוֹצִיא דְּבַר טֻמְאָה מִפִּיו, (בראשית ז, ח): מִן הַבְּהֵמָה הַטְּהוֹרָה וּמִן הַבְּהֵמָה אֲשֶׁר אֵינֶנָּה טְהֹרָה (בראשית ז, ב): וּמִן הַבְּהֵמָה אֲשֶׁר לֹא טְהֹרָה הִוא, אָמַר רַבִּי יוּדָן אַף כְּשֶׁבָּא לִפְתֹּחַ בְּסִימָנֵי בְּהֵמָה טְמֵאָה לֹא פָתַח אֶלָּא בְּסִימָנֵי טְהוֹרָה, (ויקרא יא, ד): אֶת הַגָּמָל כִּי לֹא מַפְרִיס פַּרְסָה, אֵין כְּתִיב כָּאן, אֶלָּא (ויקרא יא, ד): כִּי מַעֲלֵה גֵרָה הוּא. (ויקרא יא, ו): וְאֶת הָאַרְנֶבֶת כִּי לֹא מַפְרֶסֶת פַּרְסָה אֵין כְּתִיב כָּאן, אֶלָּא (ויקרא יא, ו): כִּי מַעֲלַת גֵּרָה הִוא. (ויקרא יא, ז): וְאֶת הַחֲזִיר כִּי לֹא מַעֲלֵה גֵרָה הוּא, אֵין כְּתִיב כָּאן, אֶלָּא (ויקרא יא, ז): כִּי מַפְרִיס פַּרְסָה הוּא. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר תִּינוֹקוֹת שֶׁהָיוּ בִּימֵי דָוִד עַד שֶׁלֹא טָעֲמוּ טַעַם חֵטְא הָיוּ יוֹדְעִין לִדְרשׁ אֶת הַתּוֹרָה מ"ט פָּנִים טָמֵא וּמ"ט פָּנִים טָהוֹר, וְהָיָה דָוִד מִתְפַּלֵּל עֲלֵיהֶם וְאוֹמֵר (תהלים יב, ח): אַתָּה ה' תִּשְׁמְרֵם, נְטַר אוֹרָיְיתְהוֹן בְּלִבְּהוֹן, (תהלים יב, ח): [תנצרם] תִּצְּרֶנּוּ מִן הַדּוֹר זוּ לְעוֹלָם. וְאַחַר כָּל הַשֶּׁבַח הַזֶּה יוֹצְאִין לַמִּלְחָמָה וְנוֹפְלִין, עַל יְדֵי שֶׁהָיָה בָּהֶם דֵּילָטוֹרִין, הוּא שֶׁדָּוִד אָמַר (תהלים נז, ה): נַפְשִׁי בְּתוֹךְ לְבָאִם אֶשְׁכְּבָה לֹהֲטִים, נַפְשִׁי בְּתוֹךְ לְבָאִם, זֶה אַבְנֵר וַעֲמָשָׂא שֶׁהָיוּ לְבָאִים בַּתּוֹרָה. אֶשְׁכְּבָה לֹהֲטִים, זֶה דּוֹאֵג וַאֲחִיתֹפֶל שֶׁהָיוּ לְהוּטִים אַחַר לָשׁוֹן הָרָע. (תהלים נז, ה): וּלְשׁוֹנָם חֶרֶב חַדָּה, אֵלוּ הַזִּיפִים, שֶׁנֶּאֱמַר (תהלים נד, ב): בְּבוֹא הַזִּיפִים וַיֹּאמְרוּ לְשָׁאוּל. בְּאוֹתָהּ שָׁעָה אָמַר דָּוִד (תהלים נז, ו): רוּמָה עַל הַשָּׁמַיִם אֱלֹהִים, סַלֵּק שְׁכִינָתְךָ מִבֵּינוֹתָם. אֲבָל דּוֹרוֹ שֶׁל אַחְאָב כֻּלּוֹ עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים הָיוּ, וְעַל יְדֵי שֶׁלֹא הָיוּ בָּהֶם דֵּילָטוֹרִין יוֹצְאִין לַמִּלְחָמָה וְנוֹצְחִין, הוּא שֶׁאָמַר עֹבַדְיָה לְאֵלִיָּהוּ (מלכים א יח, יג): הֲלֹא הֻגַּד לַאדֹנִי אֵת אֲשֶׁר עָשִׂיתִי בַּהֲרֹג אִיזֶבֶל אֵת נְבִיאֵי ה' וָאַחְבִּא, וָאֲכַלְכְּלֵם לֶחֶם וָמָיִם, אִם לֶחֶם לָמָּה מַיִם, אֶלָּא מְלַמֵּד שֶׁהָיוּ הַמַּיִם קָשִׁים לְהָבִיא לוֹ יוֹתֵר מִן הַלֶּחֶם, וְאֵלִיָּהוּ מַכְרִיז בְּהַר הַכַּרְמֶל (מלכים א יח, כב): אֲנִי נוֹתַרְתִּי נָבִיא לַה' לְבַדִּי, וְכָל עַמָּא יָדְעֵי וְלָא מְפַרְסְמֵי לְמַלְכָּא. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אָמְרוּ לוֹ לַנָּחָשׁ מִפְּנֵי מָה אַתָּה מָצוּי בֵּין הַגְּדֵרוֹת, אָמַר, אֲנִי פָּרַצְתִּי גִּדְרוֹ שֶׁל עוֹלָם. וּמִפְּנֵי מָה אַתָּה הוֹלֵךְ וּלְשׁוֹנְךָ שׁוֹתֵת, אָמַר, הוּא גָרַם לִי. וּמִפְּנֵי מָה כָּל חַיָּה נוֹשֶׁכֶת וְאֵינָהּ מְמִיתָה וְאַתָּה נוֹשֵׁךְ וּמֵמִית. אָמַר לָהֶם (קהלת י, יא): אִם יִשֹּׁךְ הַנָּחָשׁ בְּלוֹא לָחַשׁ וְאֵין יִתְרוֹן לְבַעַל הַלָּשׁוֹן. אֶפְשָׁר דַּאֲנָא עָבֵיד כְּלוּם דְּלָא מִתְאֲמַר לִי מִן עַלְיוּתָא. וּמִפְּנֵי מָה אַתְּ נוֹשֵׁךְ בְּאֵבָר אֶחָד וְכָל הָאֵבָרִים מַרְגִּישִׁין. אָמַר לָהֶם וְלִי אַתֶּם אוֹמְרִים, אִמְרוּ לְבַעַל הַלָּשׁוֹן שֶׁהוּא כָּאן וְהוֹרֵג בְּרוֹמִי. וְלָמָּה נִקְרָא שְׁלִישִׁי, שֶׁהוּא הוֹרֵג שְׁלשָׁה, הָאוֹמְרוֹ וְהַמְקַבְּלוֹ וְהַנֶּאֱמַר עָלָיו, וּבִימֵי שָׁאוּל הָרַג אַרְבָּעָה, הָרַג אֶת דּוֹאֵג שֶׁאֲמָרוֹ, וְשָׁאוּל שֶׁקִּבְּלוֹ, אֲחִימֶלֶךְ שֶׁנֶּאֱמַר עָלָיו, וְאַבְנֵר בֶּן נֵר לָמָּה נֶהֱרַג, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עַל שֶׁהִקְדִּים שְׁמוֹ לִשְׁמוֹ שֶׁל דָּוִד, הֲדָא הוּא דִכְתִיב (שמואל ב ג, יב): וַיִּשְׁלַח אַבְנֵר מַלְאָכִים אֶל דָּוִד תַּחְתָּיו לֵאמֹר לְמִי אָרֶץ, כָּתַב מִן אַבְנֵר לְדָוִד. וְרֵישׁ לָקִישׁ אָמַר עַל יְדֵי שֶׁעָשָׂה דָּמָן שֶׁל נְעָרִים שְׂחוֹק, שֶׁנֶּאֱמַר (שמואל ב ב, יד): וַיֹּאמֶר אַבְנֵר אֶל יוֹאָב יָקוּמוּ נָא הַנְּעָרִים וִישַׂחֲקוּ לְפָנֵינוּ. וְרַבָּנָן אָמְרֵי עַל יְדֵי שֶׁלֹא הִמְתִּין לְשָׁאוּל לְהִתְפַּיֵּס מִן דָּוִד, שֶׁנֶּאֱמַר (שמואל א כד, יא): וְאָבִי רְאֵה גַּם רְאֵה אֶת כְּנַף מְעִילְךָ. אָמַר לוֹ לְאַבְנֵר מָה אַתְּ בָּעֵי מִן גְּלִימוֹי דִּידָךְ בְּסִירָא הוּעֲדָת, כַּד אֲתוֹן לַמַּעֲגָל אָמַר לוֹ (שמואל א כו, יד): הֲלוֹא תַעֲנֶה אַבְנֵר, בַּכָּנָף אָמַרְתָּ בְּסִירָא הוּעֲדָת, חֲנִית וְצַפַּחַת בְּסִירָא הוּעֲדָת. וְיֵשׁ אוֹמְרִים עַל שֶׁהָיָה בְּיָדוֹ לִמְחוֹת עַל נוֹב וְלֹא מִיחָה. רַבִּי חָנָן בֶּן פָּזִי פָּתַר קְרָא בְּפָרָשַׁת פָּרָה, שֶׁיֵּשׁ בָּהּ מִשִּׁבְעָה שִׁבְעָה, שֶׁבַע פָּרוֹת, שֶׁבַע שְׂרֵפוֹת, שֶׁבַע הַזָּיוֹת, שֶׁבַע כִּבּוּסִין, שִׁבְעָה טְמֵאִים, שִׁבְעָה טְהוֹרִים, שִׁבְעָה כֹּהֲנִים, וְאִם יֹאמַר לְךָ אָדָם חֲמִשָּׁה הֵן, אֱמֹר לוֹ, משֶׁה וְאַהֲרֹן בִּכְלַל, שֶׁנֶּאֱמַר (במדבר יט, א כ): וַיְדַבֵּר ה' אֶל משֶׁה וְאֶל אַהֲרֹן לֵאמֹר זֹאת חֻקַּת הַתּוֹרָה.
“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).5Rather than employ the term impure [teme’a] the Torah employs the term “not pure [lo tehora].”
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.6This expression means that they could analyze a question and give forty-nine reasons to explain why something should be considered pure and forty-nine reasons to explain why it should be considered impure. 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.7This is a parenthetical clause. – 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,8From Heaven. 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],9The slanderer. who is here and kills in Rome.’
Why is it10Slander called third?11Slander is referred to as lishna telita’i, a triple tongue. See, for example, Targum Yonatan, Leviticus 19:16. 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.12The last explanation of why Avner was killed connects him to the punishment for slander. 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?13Do you seek to prove that David does not want to kill you? It was severed with a thorn.14By saying so, Avner prevented reconciliation between Saul and David. When they came to the circle,15The circle of soldiers sleeping around the king, who was in the middle of the circle (I Samuel 26:7). 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,16Heifer is mentioned seven times. seven burnings,17Seven items must be burned. seven sprinklings,18Numbers 19:4. seven immersions,19Seven individuals involved in the process must immerse themselves. seven impure,20Seven people who require sprinkling of the purification water. seven pure,21Seven are thereby purified. seven priests.22Priest is mentioned seven times. If a person will say to you: They are five,23The word priest is written only five times. 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).
זֹאת חֻקַּת הַתּוֹרָה וגו', רַבִּי יִצְחָק פָּתַח (קהלת ז, כג): כָּל זֹה נִסִּיתִי בַחָכְמָה אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי, כְּתִיב (מלכים א ה, ט): וַיִתֵּן אֱלֹהִים חָכְמָה לִשְׁלֹמֹה, מַהוּ (מלכים א ה, ט): כַּחוֹל, רַבָּנָן אָמְרֵי נָתַן לוֹ חָכְמָה כְּנֶגֶד כָּל יִשְׂרָאֵל, שֶׁנֶּאֱמַר (הושע ב, א): וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם וגו', אָמַר רַבִּי לֵוִי מַה חוֹל גָּדֵר לַיָּם כָּךְ הָיְתָה חָכְמָה גְדוּרָה לִשְׁלֹמֹה, מַתְלָא אָמְרִין דֵּעָה חָסַרְתָּ מַה קָּנִיתָ, דֵּעָה קָנִית מָה חָסַרְתָּ. (משלי כה, כח): עִיר פְּרוּצָה אֵין חוֹמָה אִישׁ אֲשֶׁר אֵין מַעֲצָר לְרוּחוֹ. (מלכים א ה, י): וַתֵּרֶב חָכְמַת שְׁלֹמֹה מֵחָכְמַת כָּל בְּנֵי קֶדֶם, מֶה הָיְתָה חָכְמָתָן שֶׁל בְּנֵי קֶדֶם, שֶׁהָיוּ יוֹדְעִים וַעֲרוּמִין בְּטַיָּר. אָמַר רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בִּשְׁלשָׁה דְבָרִים וכו' (מלכים א ה, י): וּמִכֹּל חָכְמַת מִצְרָיִם, מֶה הָיְתָה חָכְמַת מִצְרַיִם, אַתְּ מוֹצֵא כְּשֶׁבִּקֵּשׁ שְׁלֹמֹה לִבְנוֹת בֵּית הַמִּקְדָּשׁ שָׁלַח אֵצֶל פַּרְעֹה נְכֹה אָמַר לוֹ שְׁלַח לִי אֻמָּנִין בִּשְׂכָרָן שֶׁאֲנִי מְבַקֵּשׁ לִבְנוֹת בֵּית הַמִּקְדָּשׁ. מֶה עָשָׂה כִּנֵּס כָּל אַצְטְרוֹלוֹגִין שֶׁלּוֹ, צָפוּ וְרָאוּ בְּנֵי אָדָם שֶׁעֲתִידִין לָמוּת בְּאוֹתָהּ שָׁנָה, וּשְׁלָחָן לוֹ, כְּשֶׁבָּאוּ אֵצֶל שְׁלֹמֹה צָפָה בְּרוּחַ הַקֹּדֶשׁ שֶׁהֵם מֵתִים בְאוֹתָהּ שָׁנָה, נָתַן לָהֶם תַּכְרִיכֵיהֶן וּשְׁלָחָן אֶצְלוֹ, שָׁלַח לוֹ לֹא הָיָה לְךָ תַּכְרִיכִין לִקְבֹּר אֶת מֵתֶיךָ, הֲרֵי לְךָ הֵן וְתַכְרִיכֵיהֶן. (מלכים א ה, יא): וַיֶּחְכַּם מִכָּל הָאָדָם, אָדָם הָרִאשׁוֹן מֶה הָיְתָה חָכְמָתוֹ, אַתְּ מוֹצֵא כְּשֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְרֹאת אֶת הָאָדָם נִמְלַךְ בְּמַלְאֲכֵי הַשָּׁרֵת, אָמַר לָהֶם (בראשית א, כו): נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ, אָמְרוּ לְפָנָיו (תהלים ח, ה): מָה אֱנוֹשׁ כִּי תִזְכְּרֶנּוּ. אָמַר לָהֶם אָדָם שֶׁאֲנִי רוֹצֶה לִבְרֹאת חָכְמָתוֹ מְרֻבָּה מִשֶּׁלָּכֶם, מֶה עָשָׂה כִּנֵּס כָּל בְּהֵמָה חַיָּה וְעוֹף וְהֶעֱבִירָן לִפְנֵיהֶם, אָמַר לָהֶם מַה שְּׁמוֹתָן שֶׁל אֵלּוּ, לֹא יָדְעוּ, כֵּיוָן שֶׁבָּרָא אָדָם הֶעֱבִירָן לְפָנָיו אָמַר לוֹ מַה שְּׁמוֹתָן שֶׁל אֵלּוּ, אָמַר, לָזֶה נָאֶה לִקְרוֹת שׁוֹר, וְלָזֶה אֲרִי, וְלָזֶה סוּס, וְלָזֶה חֲמוֹר, וְלָזֶה גָּמָל, וְלָזֶה נֶשֶׁר, שֶׁנֶּאֱמַר (בראשית ב, כ): וַיִּקְרָא הָאָדָם שֵׁמוֹת. אָמַר לוֹ וְאַתָּה מַה שְּׁמֶךָ, אָמַר לוֹ אָדָם, לָמָּה, שֶׁנִּבְרֵאתִי מִן הָאֲדָמָה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי מַה שְּׁמִי, אָמַר לוֹ ה', לָמָּה, שֶׁאַתָּה אָדוֹן עַל כָּל הַבְּרִיוֹת, הַיְינוּ דִּכְתִיב (ישעיה מב, ח): אֲנִי ה' הוּא שְׁמִי, הוּא שְׁמִי שֶׁקָּרָא לִי אָדָם הָרִאשׁוֹן, הוּא שְׁמִי שֶׁהִתְנֵיתִי בֵּינִי לְבֵין עַצְמִי, הוּא שְׁמִי שֶׁהִתְנֵיתִי בֵּינִי לְבֵין בְּרִיּוֹתַי. (מלכים א ה, יא): מֵאֵיתָן הָאֶזְרָחִי, זֶה אַבְרָהָם, שֶׁנֶּאֱמַר (תהלים פט, א): מַשְׂכִּיל לְאֵיתָן הָאֶזְרָחִי. (מלכים א ה, יא): הֵימָן, זֶה משֶׁה, שֶׁנֶּאֱמַר (במדבר יב, ז): לֹא כֵן עַבְדִּי משֶׁה וגו'. (מלכים א ה, יא): וְכַלְכֹּל, זֶה יוֹסֵף, שֶׁנֶּאֱמַר (בראשית מז, יב): וַיְכַלְכֵּל יוֹסֵף וגו', אָמְרוּ הַמִּצְרִיִּים כְּלוּם מָלַךְ עָלֵינוּ עֶבֶד זֶה אֶלָּא בְּחָכְמָתוֹ, מֶה עָשׂוּ לוֹ הֵבִיאוּ שִׁבְעִים פְּתָקִין וְכָתְבוּ עֲלֵיהֶם שִׁבְעִים לָשׁוֹן וְהָיוּ מַשְׁלִיכִין אוֹתָן לְפָנָיו וְקוֹרֵא כָּל אֶחָד וְאֶחָד בִּלְשׁוֹנוֹ, וְלֹא עוֹד אֶלָּא שֶׁהָיָה מְדַבֵּר בְּלָשׁוֹן הַקֹּדֶשׁ שֶׁלֹא הָיָה בָּהֶן כֹּחַ לִשְׁמֹעַ, שֶׁנֶּאֱמַר (תהלים פא, ו): עֵדוּת בִּיהוֹסֵף שָׂמוֹ שְׂפַת לֹא יָדַעְתִּי אֶשְׁמָע. (מלכים א ה, יא): דַרְדַּע, זֶה דּוֹר הַמִּדְבָּר שֶׁהָיָה בָּהֶן דֵּעָה. (מלכים א ה, יא): בְּנֵי מָחוֹל, שֶׁמָּחַל לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמַעֲשֵׂה הָעֵגֶל. וַיְדַבֵּר שְׁלשֶׁת אֲלָפִים מָשָׁל (מלכים א ה, יב), אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי חָזַרְנוּ עַל כָּל הַמִּקְרָאוֹת וְלֹא מָצִינוּ שֶׁנִּתְנַבֵּא שְׁלֹמֹה אֶלָּא קָרוֹב לִשְׁמוֹנֶה מֵאוֹת פְּסוּקִים, אֶלָּא מְלַמֵּד שֶׁכָּל פָּסוּק וּפָסוּק שֶׁאָמַר יֵשׁ בּוֹ שְׁנַיִם וּשְׁלשָׁה טְעָמִים, כְּמָה דְאַתְּ אָמַר (משלי כה, יב): נֶזֶם זָהָב וַחֲלִי כָתֶם. וְרַבָּנָן אָמְרֵי שְׁלשֶׁת אֲלָפִים מָשָׁל עַל כָּל פָּסוּק וּפָסוּק, אֶלֶף וַחֲמִשָּׁה טְעָמִים עַל כָּל מָשָׁל וּמָשָׁל. שִׁירָיו אֵין כְּתִיב כָּאן אֶלָּא (מלכים א ה, יב): שִׁירוֹ, שִׁירוֹ שֶׁל מָשָׁל. (מלכים א ה, יג): וַיְדַבֵּר עַל הָעֵצִים, וְכִי אֶפְשָׁר לְאָדָם לְדַבֵּר עַל הָעֵצִים, אֶלָּא אָמַר שְׁלֹמֹה מִפְּנֵי מָה מְצוֹרָע נִטְהַר בַּגָּבוֹהַּ שֶׁבַּגְּבוֹהִים וּבַנָּמוּךְ שֶׁבַּנְּמוּכִים, בְּעֵץ אֶרֶז וּבְאֵזוֹב, עַל יְדֵי שֶׁהִגְבִּיהַּ עַצְמוֹ כְּאֶרֶז לָקָה בְּצָרַעַת, כֵּיוָן שֶׁהִשְׁפִּיל עַצְמוֹ כָּאֵזוֹב, נִתְרַפֵּא עַל יְדֵי אֵזוֹב. (מלכים א ה, יג): וַיְדַבֵּר עַל הַבְּהֵמָה וְעַל הָעוֹף, וְכִי אֶפְשָׁר לְאָדָם לְדַבֵּר עַל בְּהֵמָה וְעוֹף, אֶלָּא אָמַר מִפְּנֵי מָה בְּהֵמָה נִתֶּרֶת בִּשְׁנֵי סִימָנִין וְהָעוֹף בְּסִימָן אֶחָד, עַל שֶׁהַבְּהֵמָה נִבְרֵאת מִן הַיַּבָּשָׁה, וְעוֹף כָּתוּב אֶחָד אוֹמֵר מִן הָאֲדָמָה, דִּכְתִיב (בראשית ב, יט): וַיִּצֶר ה' אֱלֹהִים מִן הָאֲדָמָה כָּל חַיַּת הַשָֹּׂדֶה וְאֵת כָּל עוֹף הַשָּׁמַיִם. וְכָתוּב אֶחָד אוֹמֵר (בראשית א, כ): יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף. בַּר קַפָּרָא אוֹמֵר מֵרְקָק שֶׁבַּיָּם נִבְרְאוּ. רַבִּי אָבִין בְּשֵׁם רַבִּי שְׁמוּאֵל אָמַר אַף עַל פִּי כֵן רַגְלוֹהִי דְּתַרְנְגוֹלָא דַּמְיָין לְחַסְפְּנִיתָא דְנוּנָא. (מלכים א ה, יג): וְעַל הָרֶמֶשׂ, וְכִי אֶפְשָׁר לוֹ לְאָדָם לְדַבֵּר עַל הָרֶמֶשׂ, אֶלָּא אָמַר שְׁלֹמֹה מִפְּנֵי מָה שְׁמֹנֶה שְׁרָצִים שֶׁכָּתוּב בַּתּוֹרָה הַצָּדָן וְהַחוֹבֵל בָּהֶן חַיָּב וּשְׁאָר שְׁרָצִים פָּטוּר, מִפְּנֵי שֶׁיֵּשׁ לָהֶן עוֹרוֹת. (מלכים א ה, יג): וְעַל הַדָּגִים, וְכִי אֶפְשָׁר לוֹמַר כֵּן, אֶלָּא מִפְּנֵי מָה בְּהֵמָה חַיָּה וְעוֹף טְעוּנִין שְׁחִיטָה וְדָגִים אֵין טְעוּנִין שְׁחִיטָה, אֶלָּא מֵהָדֵין קְרָא (במדבר יא, כב): הֲצֹאן וּבָקָר יִשָּׁחֵט לָהֶם וגו'. הוֹרָה יַעֲקֹב אִישׁ כְּפַר נִבּוֹרַיָא בְּצוֹר עַל הַדָּגִים שֶׁטְּעוּנִין שְׁחִיטָה, וּשְׁמַע רַבִּי חַגַּי שְׁלַח וְאַיְיתֵיהּ, אֲמַר לֵיהּ מְנָן הוֹרֵית, אָמַר לוֹ מֵהָכָא: יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף, מַה עוֹף טָעוּן שְׁחִיטָה אַף דָּגִים טְעוּנִין שְׁחִיטָה. אֲמַר לְהוֹ אַרְבְּעוּנֵיהּ דְּיִלְקֵי, אֲמַר בַּר נַשׁ דַּאֲמַר מִלֵּי דְאוֹרַיְיתָא לָקֵי, אֲמַר לֵיהּ לָא הוֹרֵית טַב. אֲמַר לֵיהּ מִנָּן, אֲמַר לֵיהּ מֵהָכָא (במדבר יא, כב): הֲצֹאן וּבָקָר יִשָּׁחֵט לָהֶם וְאִם אֶת כָּל דְּגֵי הַיָּם יֵאָסֵף לָהֶם, אֵלוּ טְעוּנִין שְׁחִיטָה וְאֵלּוּ טְעוּנִין אֲסִיפָה. אֲמַר חֲבוֹט חֲבִיטָךְ דְּהוּא טָבָא בְּקִילְטָא. הוֹרָה יַעֲקֹב אִישׁ כְּפַר נִבּוֹרַיָא בְּצוֹר עַל בַּר יִשְׂרָאֵל הַבָּא עַל הַנָּכְרִית וְהוֹלִיד בֵּן, שֶׁנִּמּוֹל בְּשַׁבָּת, שְׁמַע רַבִּי חַגַּי שְׁלַח וְאַיְיתֵיהּ, אֲמַר לֵיהּ מְנָא הָא לָךְ, אֲמַר לֵיהּ דִּכְתִיב (במדבר א, יח): וַיִּתְיַלְּדוּ עַל מִשְׁפְּחֹתָם לְבֵית אֲבֹתָם. אֲמַר לְהוֹ אַרְבְּעוּנֵיהּ דְּיִלְקֵי, אֲמַר לֵיהּ בַּר נָשׁ דַּאֲמַר מִלֵּי דְאוֹרַיְיתָא לָקֵי, אֲמַר לֵיהּ לָא הוֹרֵית טַב. אֲמַר לֵיהּ מְנָן אַתְּ מוֹדַע לִי, אֲמַר לֵיהּ אִי אָתֵי לְגַבָּךְ בַּר עַמְמַיָא וַאֲמַר בָּעֵינָא לְמֶהֱוֵי יְהוּדָאי עַל מְנָת דְּמִגְזַרְנֵיהּ בְּיוֹמָא דְשַׁבַּתָּא אוֹ בְּיוֹמָא דְּכִפּוּרַיָא, מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת אוֹ לֹא, וַהֲלוֹא אֵין מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת אֶלָּא עַל בְּנָהּ שֶׁל בַּת יִשְׂרָאֵל בִּלְבָד. אָמַר לוֹ וּמְנָא לָךְ הָא, אֲמַר לֵיהּ כְּתִיב (עזרא י, ג): וְעַתָּה נִכְרָת בְּרִית לֵאלֹהֵינוּ לְהוֹצִיא כָל נָשִׁים וְהַנּוֹלָד מֵהֶם בַּעֲצַת ה', אֲמַר לֵיהּ מִן הַקַּבָּלָה אַתְּ מַלְקֵנִי, אֲמַר לֵיהּ כְּתִיב (עזרא י, ג): וְכַתּוֹרָה יֵעָשֶׂה. אָמַר לוֹ וּמֵאֵיזוֹ תּוֹרָה, אֲמַר לֵיהּ מִדְּאָמַר רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, כְּתִיב (דברים ז, ג): וְלֹא תִתְחַתֵּן בָּם, לָמָּה, (דברים ז, ד): כִּי יָסִיר אֶת בִּנְךָ מֵאַחֲרַי, בִּנְךָ הַבָּא מִיִּשְׂרְאֵלִית קָרוּי בִּנְךָ, וְאֵין בִּנְךָ הַבָּא מִן הַכּוּשִׁית קָרוּי בִּנְךָ אֶלָּא בְּנָהּ. אֲמַר לֵיהּ חֲבוֹט חֲבִיטָךְ דְּהוּא טָבָא בְּקִלְטָא. אָמַר שְׁלֹמֹה עַל כָּל אֵלֶּה עָמַדְתִּי וּפָרָשָׁה שֶׁל פָּרָה אֲדֻמָּה חָקַרְתִּי וְשָׁאַלְתִּי וּפִשְׁפַּשְׁתִּי (קהלת ז, כג): אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי.
“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,24Thus, the sea is "contained" by the sand barrier. 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:25To the angels.‘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).26See Bava Batra 15a. “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).27The Holy One blessed be He added a heh to Joseph’s name, granting him the ability to understand languages that he had previously been unable to understand. “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).28These are two parables for one scenario. 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?29Leviticus 14:1–7. 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?30When an animal is slaughtered both the trachea and esophagus must be cut, but when a bird is slaughtered it is sufficient to cut one of them. 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,31On Shabbat. 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.’32Absorbing lessons for the future.
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).’33Since lineage is determined by the father, he claimed that if the father is Jewish, the son is Jewish. 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?’34The Prophets and the Writings. 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.’35See Yevamot 17a. 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).
מִי כְּהֶחָכָם וּמִי יוֹדֵעַ פֵּשֶׁר דָּבָר (קהלת ח, א), מִי כְּהֶחָכָם, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁכָּתוּב בּוֹ (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ. וּמִי יוֹדֵעַ פֵּשֶׁר דָּבָר, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁפֵּרַשׁ אֶת הַתּוֹרָה לְמשֶׁה. (קהלת ח, א): חָכְמַת אָדָם תָּאִיר פָּנָיו, אָמַר רַבִּי יוּדָן גָּדוֹל כֹּחָן שֶׁל נְבִיאִים שֶׁמְדַמִּין דְּמוּת גְּבוּרָה שֶׁל מַעְלָה לְצוּרַת אָדָם, שֶׁנֶּאֱמַר (דניאל ח, טז): וָאֶשְׁמַע קוֹל אָדָם בֵּין אוּלָי. וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר מֵהָכָא (יחזקאל א, כו): וְעַל דְּמוּת הַכִּסֵּא דְמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה. (קהלת ח, א): וְעֹז פָּנָיו יְשֻׁנֶּא, שֶׁהוּא מִשְׁתַּנֶּה מִמִּדַּת הַדִּין לְמִדַּת רַחֲמִים לְיִשְׂרָאֵל, אָמַר רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, עַל כָּל דָּבָר וְדָבָר שֶׁהָיָה אוֹמֵר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה אוֹמֵר לוֹ טֻמְאָתוֹ וְטַהֲרָתוֹ, כֵּיוָן שֶׁהִגִּיעַ לְפָרָשַׁת (ויקרא כא, א): אֱמֹר אֶל הַכֹּהֲנִים, אָמַר לוֹ משֶׁה רִבּוֹנוֹ שֶׁל עוֹלָם אִם נִטְמָא זֶה בַּמֶּה תְּהֵא טָהֳרָתוֹ, לֹא הֱשִׁיבוֹ. בְּאוֹתָהּ שָׁעָה נִתְכַּרְכְּמוּ פָּנָיו שֶׁל משֶׁה, כֵּיוָן שֶׁהִגִּיעַ לְפָרָשַׁת פָּרָה אֲדֻמָּה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּאוֹתָהּ שָׁעָה שֶׁאָמַרְתִּי לְךָ אֱמֹר אֶל הַכֹּהֲנִים וְאָמַרְתָּ לִי אִם נִטְמָא בַּמֶה תְּהֵא טָהֳרָתוֹ לֹא הֵשַׁבְתִּיךָ, זוֹ טָהֳרָתוֹ (במדבר יט, יז): וְלָקְחוּ לַטָּמֵא מֵעֲפַר שְׂרֵפַת הַחַטָּאת.
“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).36A reference to the voice of the Holy One blessed be He. 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),37The portion addresses the prohibition against a priest becoming impure with impurity imparted by a corpse. 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).
רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר, אַרְבָּעָה דְּבָרִים יֵצֶר הָרָע מֵשִׁיב עֲלֵיהֶן, דִּכְתִיב בָּהֶן חֻקָּה, אֵשֶׁת אָח, וְכִלְאַיִם, וְשָׂעִיר הַמִּשְׁתַּלֵּחַ, וּפָרָה אֲדֻמָּה. אֵשֶׁת אָח, דִּכְתִיב (ויקרא יח, טז): עֶרְוַת אֵשֶׁת אָחִיךָ וגו', וּבְלֹא בָנִים (דברים כה, ה): יְבָמָהּ יָבֹא עָלֶיהָ. וּכְתִיב בְּעֶרְוַת אֵשֶׁת אָח (ויקרא כ, כב): וּשְׁמַרְתֶּם אֶת כָּל חֻקֹּתַי. וְכִלְאַיִם (דברים כב, יא): לֹא תִלְבַּשׁ שַׁעַטְנֵז, וְסָדִין בְּצִיצִית מֻתָּר, וּכְתִיב בֵּיהּ חֻקָּה (ויקרא יט, יט): אֶת חֻקֹּתַי תִּשְׁמֹרוּ. שָׂעִיר הַמִּשְׁתַּלֵּחַ, דִּכְתִיב (ויקרא טז, כו): וְהַמְשַׁלֵּחַ אֶת הַשָֹּׂעִיר לַעֲזָאזֵל יְכַבֵּס בְּגָדָיו, וְהוּא עַצְמוֹ מְכַפֵּר עַל הָאֲחֵרִים, וּכְתִיב בֵּיהּ (ויקרא טז, לד): וְהָיְתָה זֹאת לָכֶם לְחֻקַּת עוֹלָם. פָּרָה מִנַּיִן, דִּתְנַן כָּל הָעוֹסְקִין בַּפָּרָה מִתְּחִלָה וְעַד סוֹף מְטַמְּאִין בְּגָדִים, וְהִיא גוּפָהּ מְטַהֶרֶת בְּגָדִים, וּכְתִיב בָּהּ חֻקָּה, זֹאת חֻקַּת הַתּוֹרָה.
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).38The verse refers to all of the forbidden relations mentioned in the chapter, including a brother’s wife. 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,39Mishna Para 4:4. but it itself purifies garments. And a statute is written in its regard: “This is the statute of the Torah.”
וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה. אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לְךָ אֲנִי מְגַלֶּה טַעַם פָּרָה, אֲבָל לְאַחֵר, חֻקָּה. דְּאָמַר רַב הוּנָא כְּתִיב (תהלים עה, ג): כִּי אֶקַח מוֹעֵד אֲנִי מֵישָׁרִים אֶשְׁפֹּט, וּכְתִיב (זכריה יד, ו): וְהָיָה בַּיּוֹם הַהוּא לֹא יִהְיֶה אוֹר יְקָרוֹת וְקִפָּאוֹן, יקפאון כְּתִיב, דְּבָרִים הַמְכֻסִּין מִכֶּם בָּעוֹלָם הַזֶּה עֲתִידִין לִהְיוֹת צוֹפִים לָעוֹלָם הַבָּא, כְּהָדֵין סַמְיָא דְּצָפֵי, דִּכְתִיב (ישעיה מב, טז): וְהוֹלַכְתִּי עִוְרִים בְּדֶרֶךְ לֹא יָדָעוּ. וּכְתִיב (ישעיה מב, טז): אֵלֶּה הַדְּבָרִים עֲשִׂיתִם וְלֹא עֲזַבְתִּים, אֶעֱשֶׂה אֵין כְּתִיב כָּאן אֶלָּא עֲשִׂיתִם, שֶׁכְּבָר עָשִׂיתִי לְרַבִּי עֲקִיבָא וַחֲבֵרָיו דְּבָרִים שֶׁלֹא נִגְלוּ לְמשֶׁה נִגְלוּ לְרַבִּי עֲקִיבָא וַחֲבֵרָיו. (איוב כח, י): וְכָל יְקָר רָאֲתָה עֵינוֹ, זֶה רַבִּי עֲקִיבָא וַחֲבֵרָיו. אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא רָמַז שֶׁכָּל הַפָּרוֹת בְּטֵלוֹת וְשֶׁלְּךָ קַיֶּמֶת.
“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.40See II Kings 6:6, where the word vayazef meaning: It floated, is translated by Targum Yonatan as ukfa. Thus yikfaon is interpreted as “will float.” Matters that are obscured from you in this world41“There will not be light.” 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.42This is expounded from: “They shall take to you.”
רַבִּי אַחָא בְּשֵׁם רַבִּי חֲנִינָא אָמַר בְּשָׁעָה שֶׁעָלָה משֶׁה לַמָּרוֹם, שָׁמַע קוֹלוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיּוֹשֵׁב וְעוֹסֵק בְּפָרָשַׁת פָּרָה אֲדֻמָּה וְאוֹמֵר הֲלָכָה בְּשֵׁם אוֹמְרָהּ, רַבִּי אֱלִיעֶזֶר אוֹמֵר עֶגְלָה בַּת שְׁנָתָהּ וּפָרָה בַּת שְׁתַּיִם. אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים יְהִי רָצוֹן שֶׁיְהֵא מֵחֲלָצַי, אָמַר לוֹ חַיֶּיךָ שֶׁהוּא מֵחֲלָצֶיךָ, הֲדָא הוּא דִּכְתִיב (שמות יח, ד): וְשֵׁם הָאֶחָד אֱלִיעֶזֶר, שֵׁם אוֹתוֹ הַמְיֻחָד.
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.43Mishna Para 1:1. 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.
שָׁאַל עוֹבֵד כּוֹכָבִים אֶחָד אֶת רַבָּן יוֹחָנָן בֶּן זַכַּאי, אִלֵּין עוֹבָדַיָּא דְּאַתּוּן עָבְדִין נִרְאִין כְּמִין כְּשָׁפִים, אַתֶּם מְבִיאִים פָּרָה וְשׂוֹרְפִין אוֹתָהּ וְכוֹתְּשִׁין אוֹתָהּ וְנוֹטְלִין אֶת אַפְרָהּ וְאֶחָד מִכֶּם מִטַּמֵּא לְמֵת, מַזִּין עָלָיו שְׁתַּיִם וְשָׁלשׁ טִפִּין וְאַתֶּם אוֹמְרִים לוֹ טָהַרְתָּ. אָמַר לוֹ לֹא נִכְנְסָה בְּךָ רוּחַ תְּזָזִית מִיָּמֶיךָ, אָמַר לוֹ לָאו. רָאִיתָ אָדָם שֶׁנִּכְנְסָה בּוֹ רוּחַ תְּזָזִית, אָמַר לוֹ הֵן, אָמַר לוֹ וּמָה אַתֶּם עוֹשִׂין לוֹ, אָמַר לוֹ מְבִיאִין עִקָּרִין וּמְעַשְׁנִין תַּחְתָּיו וּמַרְבִּיצִים עָלֶיהָ מַיִם, וְהִיא בּוֹרַחַת. אָמַר לוֹ יִשְׁמְעוּ אָזְנֶיךָ מַה שֶּׁאַתָּה מוֹצִיא מִפִּיךָ, כָּךְ הָרוּחַ הַזּוֹ, רוּחַ טֻמְאָה, דִּכְתִיב (זכריה יג, ב): וְגַם אֶת הַנְּבִיאִים וְאֶת רוּחַ הַטֻּמְאָה אַעֲבִיר מִן הָאָרֶץ, מַזִּין עָלָיו מֵי נִדָּה וְהוּא בּוֹרֵח. לְאַחַר שֶׁיָּצָא אָמְרוּ לוֹ תַּלְמִידָיו, רַבֵּנוּ, לָזֶה דָּחִית בְּקָנֶה, לָנוּ מָה אַתָּה אוֹמֵר, אָמַר לָהֶם חַיֵּיכֶם, לֹא הַמֵּת מְטַמֵּא וְלֹא הַמַּיִם מְטַהֲרִין, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא חֻקָּה חָקַקְתִּי גְּזֵרָה גָּזַרְתִּי אִי אַתָּה רַשַׁאי לַעֲבֹר עַל גְּזֵרָתִי, דִּכְתִיב: זֹאת חֻקַּת הַתּוֹרָה. וּמִפְּנֵי מָה כָּל הַקָּרְבָּנוֹת זְכָרִים וְזוֹ נְקֵבָה, אָמַר רַבִּי אַיְּבוּ מָשָׁל לְבֶן שִׁפְחָה שֶׁטִּנֵּף פָּלָטִין שֶׁל מֶלֶךְ, אָמַר הַמֶּלֶךְ תָּבוֹא אִמּוֹ וּתְקַנֵּחַ אֶת הַצּוֹאָה, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא תָּבוֹא פָּרָה וּתְכַפֵּר עַל מַעֲשֵׂה הָעֵגֶל.
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.44It was not a particularly compelling response. 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.
קַח אֶת הַמַּטֶּה וְהִשְׁקִיתָ אֶת הָעֵדָה וְאֶת בְּעִירָם (במדבר כ, ח), מִכָּאן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא חָס עַל מָמוֹנָן שֶׁל יִשְׂרָאֵל. (במדבר כ, י): וַיַּקְהִלוּ משֶׁה וְאַהֲרֹן אֶת הַקָּהָל אֶל פְּנֵי הַסָּלַע, וְכֵן הוּא אוֹמֵר (ויקרא ח, ג): וְאֵת כָּל הָעֵדָה הַקְהֵל אֶל פֶּתַח אֹהֶל מוֹעֵד, מְלַמֵּד שֶׁכָּל אֶחָד וְאֶחָד רָאָה עַצְמוֹ עוֹמֵד עַל פְּנֵי הַסָּלַע. וְכֵן כְּשֶׁעָבְרוּ אֶת הַיַּרְדֵּן נִכְנְסוּ כָּל יִשְׂרָאֵל בֵּין שְׁנֵי בַּדֵּי אָרוֹן, שֶׁנֶּאֱמַר (יהושע ג, ט): וַיֹּאמֶר יְהוֹשֻׁעַ אֶל בְּנֵי יִשְׂרָאֵל גּשׁוּ הֵנָּה וְשִׁמְעוּ אֶת דִּבְרֵי ה', וְכָאן כָּל יִשְׂרָאֵל עוֹמְדִין וְרוֹאִין כָּל נִסִּים שֶׁבַּסָּלַע. הִתְחִילוּ לוֹמַר יוֹדֵעַ משֶׁה חָק הַסֶּלַע, אִם הוּא מְבַקֵּשׁ יוֹצִיא לָנוּ מַיִם מִזֶּה, נִמְצָא משֶׁה עוֹמֵד בְּסָפֵק, אִם אֶשְׁמַע לָהֶם, אֲנִי מְבַטֵּל דִּבְרֵי הַמָּקוֹם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא (איוב ה, יג): לֹכֵד חֲכָמִים בְּעָרְמָם, לְפִי שֶׁהָיָה משֶׁה מְשַׁמֵר עַצְמוֹ כָּל אוֹתָן אַרְבָּעִים שָׁנָה שֶׁלֹא לְהַקְפִּיד כְּנֶגְדָן, שֶׁהָיָה מִתְיָרֵא מִן הַשְּׁבוּעָה שֶׁנִּשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא (דברים א, לה): אִם יִרְאֶה אִישׁ בָּאֲנָשִׁים הָאֵלֶּה, אָמְרוּ לוֹ הֲרֵי סֶלַע כְּשֵׁם שֶׁאַתָּה רוֹצֶה לְהוֹצִיא מִסֶּלַע אַחֵר הוֹצֵא מִזּוֹ, צָוַח עֲלֵיהֶם (במדבר כ, י): שִׁמְעוּ נָא הַמֹּרִים, הַמֹּרִים שִׁיטִין הַרְבֵּה יֵשׁ בּוֹ, הַמֹּרִים סַרְבָנִים, הַמֹּרִים שׁוֹטִים, שֶׁכֵּן בִּכְרַכֵּי הַיָּם קוֹרִים לְשׁוֹטִים מוֹרִים. הַמֹּרִים מְלַמְּדִים אֶת מְלַמְּדֵיהֶן, הַמֹּרִים מוֹרֵי חִצִּים (שמואל א לא, ג): וַיִּמְצָאֻהוּ הַמּוֹרִים אֲנָשִׁים (דברי הימים א י, ג): הַמּוֹרִים בַּקָּשֶׁת. (במדבר כ, יא): וַיָּרֶם משֶׁה אֶת יָדוֹ וַיַּךְ אֶת הַסֶּלַע, הִכָּהוּ פַּעַם אַחַת הִתְחִיל הַסֶּלַע נוֹטֵף מַיִם מוּעָטִים, שֶׁנֶּאֱמַר (תהלים עח, כ): הֵן הִכָּה צוּר וַיָּזוּבוּ מַיִם, כְּזָב שֶׁהוּא נוֹטֵף טִפִּין. אָמְרוּ לוֹ בֶּן עַמְרָם הַלָּלוּ מַיִם לְיוֹנְקֵי שָׁדַיִם אוֹ לִגְמוּלֵי חָלָב, מִיָּד הִקְפִּיד כְּנֶגְדָן וְהִכָּהוּ פַּעֲמַיִם, וְיָצְאוּ מַיִם רַבִּים וְשָׁטְפוּ כָּל מִי שֶׁהָיָה מְרַנֵּן כְּנֶגְדָן, שֶׁנֶּאֱמַר (תהלים עח, כ): וּנְחָלִים יִשְׁטֹפוּ, וְאַף עַל פִּי כֵן לֹא עָשָׂה משֶׁה אֶלָּא מִסֶּלַע שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, וּמִנַּיִן שֶׁאַף אוֹתוֹ סֶלַע שֶׁאָמְרוּ יִשְׂרָאֵל עָלָיו וְכָל סֶלַע וְסֶלַע וּצְרוֹר שֶׁהָיוּ בְּאוֹתוֹ מָקוֹם הָיוּ מוֹצִיאִים מַיִם, שֶׁנֶּאֱמַר (תהלים עח, טו): יְבַקַּע צֻרִים וגו'. וְלָמָּה נִתְפַּשׂ אַהֲרֹן, שֶׁנֶּאֱמַר (במדבר כ, יב): וַיֹּאמֶר ה' אֶל משֶׁה וְאֶל אַהֲרֹן יַעַן לֹא הֶאֱמַנְתֶּם בִּי, מָשָׁל לְבַעַל חוֹב שֶׁבָּא לִטֹּל גָּרְנוֹ שֶׁל לֹוֶה וְנָטַל שֶׁלּוֹ וְשֶׁל שְׁכֵנוֹ, אָמַר לוֹ הַוֶה אִם אֲנִי חַיָּב שְׁכֵנִי מֶה חָטָא. אַף כָּךְ אָמַר משֶׁה רַבֵּנוּ אֲנִי הִקְפַּדְתִּי אַהֲרֹן מֶה חָטָא, לְפִיכָךְ הַכָּתוּב מְקַלְּסוֹ (דברים לג, ח): וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ אֲשֶׁר נִסִּיתוֹ בְּמַסָּה.
“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.45This is indicated by God’s concern for their animals.
“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).46This is an area too small to hold the entire congregation. 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.’47There were those who said: Moses wants to extract water from a specific rock because he knows that from that rock, or from the area of that rock, it is possible to extract water. If he claims that he will miraculously extract water, let him extract it from this rock which we choose. 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).48God took an oath that from that generation only Caleb and Joshua would enter the Land of Israel. While this implied that Moses and Aaron would not enter, it was not explicit. Therefore, Moses was afraid that even if he only became angry at them he would be included in their punishment. 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:49Lauds Aaron, who did not complain. “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).
יַעַן לֹא הֶאֱמַנְתֶּם בִּי, וְכִי לֹא אָמַר דָּבָר קָשֶׁה מִזֶּה, שֶׁאָמַר (במדבר יא, כב): הֲצֹאן וּבָקָר יִשָּׁחֵט לָהֶם וּמָצָא לָהֶם אִם אֶת כָּל דְּגֵי הַיָּם יֵאָסֵף לָהֶם וּמָצָא לָהֶם, אַף שָׁם אֵין אֲמָנָה וְהִיא גְדוֹלָה מִזּוֹ, מִפְּנֵי מָה לֹא גָזַר עָלָיו שָׁם. לְמָה הַדָּבָר דּוֹמֶה, לְמֶלֶךְ שֶׁהָיָה לוֹ אוֹהֵב וְהָיָה מֵגֵס בֵּינוֹ לְבֵין הַמֶּלֶךְ בִּדְבָרִים קָשִׁים וְלֹא הִקְפִּיד הַמֶּלֶךְ עָלָיו, לְיָמִים עָמַד וְהֵגֵס בְּמַעֲמָד לִגְיוֹנוֹת, גָּזַר עָלָיו מִיתָה. אַף כָּךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, הָרִאשׁוֹנָה שֶׁעָשִׂיתָ בֵּינִי לְבֵינְךָ, עַכְשָׁו כְּנֶגֶד הָרַבִּים אִי אֶפְשָׁר, שֶׁנֶּאֱמַר (במדבר כ, יב): לְהַקְדִּישֵׁנִי לְעֵינֵי בְּנֵי יִשְׂרָאֵל.
“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.”
יַעַן לֹא הֶאֱמַנְתֶּם בִּי וגו', זֶה שֶׁאָמַר הַכָּתוּב (קהלת ח, יד): יֶשׁ הֶבֶל אֲשֶׁר נַעֲשָׂה עַל הָאָרֶץ אֲשֶׁר יֵשׁ צַדִּיקִים אֲשֶׁר מַגִּיעַ אֲלֵהֶם כְּמַעֲשֵׂה הָרְשָׁעִים וְיֵשׁ רְשָׁעִים שֶׁמַּגִּיעַ אֲלֵהֶם כְּמַעֲשֵׂה הַצַּדִּיקִים אָמַרְתִּי שֶׁגַּם זֶה הָבֶל. אַתְּ מוֹצֵא כְּשֶׁקִּלֵּל אֶת הַנָּחָשׁ וְאָמַר לוֹ (בראשית ג, יד): אָרוּר אַתָּה וגו', לֹא הִנִּיחוֹ לִטְעֹן כְּלוּם, שֶׁהָיָה לַנָּחָשׁ לוֹמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אַתָּה אָמַרְתָּ לְאָדָם לֹא תֹאכַל, וַאֲנִי אָמַרְתִּי לוֹ אֱכֹל, לָמָּה אַתָּה מְקַלְּלֵנִי, לֹא הִנִּיחוֹ לִטְעֹן כְּלוּם, וְאַהֲרֹן הָיָה לוֹ לוֹמַר לֹא עָבַרְתִּי עַל דְבָרֶיךָ לָמָּה אֲנִי מֵת.
“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?’
לָכֵן לֹא תָבִיאוּ, מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, לִשְׁתֵּי נָשִׁים שֶׁלּוֹקוֹת בְּבֵית דִּין, אַחַת קִלְקְלָה וְאַחַת אָכְלָה פַּגֵּי שְׁבִיעִית. אָמְרָה לָהֶם אוֹתָהּ שֶׁאָכְלָה פַּגֵּי שְׁבִיעִית בְּבַקָּשָׁה מִכֶּם הוֹדִיעוּ לַבְּרִיּוֹת עַל מָה אֲנִי לוֹקָה, שֶׁלֹא יֹאמְרוּ אַף אֲנִי קִלְקַלְתִּי, הֵבִיאוּ פַּגֵּי שְׁבִיעִית וְתָלוּ עָלֶיהָ וְאָמְרוּ, זוֹ קִלְקְלָה וְלָקְתָה וְזוֹ אָכְלָה פַּגֵּי שְׁבִיעִית וְלָקְתָה, אַף כָּךְ אָמַר משֶׁה רַבֵּנוּ, הֲרֵי גָזַרְתָּ עָלַי לָמוּת בַּמִּדְבָּר עִם הַדּוֹר הַזֶּה שֶׁהִכְעִיסוּךָ, שֶׁנֶּאֱמַר (תהלים עח, מ): כַּמָּה יַמְרוּהוּ בַמִּדְבָּר יַעֲצִיבוּהוּ בִּישִׁימוֹן, וְעַכְשָׁו יֹאמְרוּ לַדּוֹרוֹת שֶׁאֲנִי כְּמוֹתָם, יִכָּתֵב עָלַי עַל מָה נֶעֱנַשְׁתִּי, לְפִיכָךְ כָּתַב: יַעַן לֹא הֶאֱמַנְתֶּם.
“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.”
אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה בְּאֵיזֶה פָּנִים אַתָּה מְבַקֵּשׁ לִכָּנֵס לָאָרֶץ, מָשָׁל לְרוֹעֶה שֶׁיָּצָא לִרְעוֹת צֹאנוֹ שֶׁל מֶלֶךְ וְנִשְׁבֵּית הַצֹּאן, בִּקֵּשׁ הָרוֹעֶה לִכָּנֵס לַפַּלְטֵרִין שֶׁל מֶלֶךְ, אָמַר לוֹ הַמֶּלֶךְ אִם אַתְּ נִכְנַס עַכְשָׁו מַה יֹּאמְרוּ הַבְּרִיּוֹת שֶׁאַתָּה הִשְׁבֵּיתָ הַצֹּאן. אַף כָּאן אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, שִׁבְחֲךָ הוּא שֶׁהוֹצֵאתָ שִׁשִּׁים רִבּוֹא וּקְבַרְתָּם בַּמִּדְבָּר, וְאַתְּ מַכְנִיס דּוֹר אַחֵר, עַכְשָׁיו יֹאמְרוּ אֵין לְדוֹר הַמִּדְבָּר חֵלֶק לָעוֹלָם הַבָּא, אֶלָּא תְּהֵא בְּצִדָּן וְתָבוֹא עִמָּהֶן, שֶׁנֶּאֱמַר (דברים לג, כא): וַיֵּתֵא רָאשֵׁי עָם צִדְקַת ה' עָשָׂה, לְכָךְ כְּתִיב (במדבר כ, יב): לֹא תָבִיאוּ אֶת הַקָּהָל הַזֶּה, אֶלָּא שֶׁיָּצָא עִמָּךְ.
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.'50Therefore, go back and try to retrieve the flock. 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.
הֵמָּה מֵי מְרִיבָה (במדבר כ, יג), מִכָּאן אַתָּה לָמֵד שֶׁמִּקֶּדֶם הָיָה מְתֻקָּן שֶׁיֵּעָנֵשׁ משֶׁה עַל הַמַּיִם, רְאֵה מַה כְּתִיב (בראשית יד, ז): וַיָּשֻׁבוּ וַיָּבֹאוּ אֶל עֵין מִשְׁפָּט הִוא קָדֵשׁ וַיַּכּוּ אֶת כָּל שְׂדֵה הָעֲמָלֵקִי וְגַם אֶת הָאֱמֹרִי הַיּשֵׁב בְּחַצְצֹן תָּמָר, עֵין מִשְׁפָּטוֹ שֶׁל משֶׁה. הֵמָּה מֵי מְרִיבָה, מָשָׁל לְבֶן מְלָכִים שֶׁנָּטַל אֶבֶן וְסִמֵּא אֶת עֵינוֹ, וְהָיָה אָבִיו אוֹמֵר עַל כָּל אֶבֶן זֶהוּ שֶׁסִּמֵּא עֵינוֹ שֶׁל בְּנִי, לְכָךְ נֶאֱמַר: הֵמָּה מֵי מְרִיבָה.
“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.”51This is an expression of sorrow, just like the statement of the king that the rock blinded his son is an expression of sorrow.
וַיִּשְׁלַח משֶׁה מַלְאָכִים כֹּה אָמַר אָחִיךָ יִשְׂרָאֵל (במדבר כ, יד), זֶה שֶׁאָמַר הַכָּתוּב (תהלים טו, ג): לֹא רָגַל עַל לְשֹׁנוֹ לֹא עָשָׂה לְרֵעֵהוּ רָעָה וְחֶרְפָּה לֹא נָשָׂא עַל קְרֹבוֹ, בְּנֹהַג שֶׁבָּעוֹלָם אָדָם עוֹשֶׂה בִּפְרַקְמַטְיָא עִם חֲבֵרוֹ וְהִקְפִּידוֹ, פּוֹרֵשׁ מִמֶּנּוּ וְאֵינוֹ רוֹצֶה לִרְאוֹתוֹ, וּמשֶׁה אַף עַל פִּי שֶׁנֶּעֱנַשׁ עַל יְדֵי יִשְׂרָאֵל, שֶׁנֶּאֱמַר (תהלים קו, לב): וַיַּקְצִיפוּ עַל מֵי מְרִיבָה וַיֵּרַע לְמשֶׁה, לֹא פָּרַק מַשָֹּׂאָן מֵעָלָיו אֶלָּא וַיִּשְׁלַח מַלְאָכִים. (במדבר כ, יד): אַתָּה יָדַעְתָּ אֵת כָּל הַתְּלָאָה אֲשֶׁר מְצָאָתְנוּ, אָמַר לוֹ: אַתָּה יָדַעְתָּ כְּשֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית טו, יג): יָדֹעַ תֵּדַע כִּי גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה, אָנוּ נִשְׁתַּעְבַּדְנוּ וְאַתָּה בֶּן חוֹרִין, (במדבר כ, טו): וַיֵּרְדוּ אֲבֹתֵינוּ, עַל אוֹתוֹ עִנּוּי, מָשָׁל לִשְׁנֵי אַחִין שֶׁיָּצָא שְׁטַר חוֹב עַל זִקְנֵיהֶם, פָּרַע אוֹתוֹ אֶחָד מֵהֶם, לְיָמִים הִתְחִיל לִשְׁאֹל חֵפֶץ מֵאָחִיו, אָמַר לוֹ אַתָּה יוֹדֵעַ שֶׁאוֹתוֹ חוֹב עַל שְׁנֵינוּ, וַאֲנִי הוּא שֶׁפְּרַעְתִּיו, אַל תַּחְזִירֵנִי מִן חֶפְצִי שֶׁאֲנִי שׁוֹאֵל. (במדבר כ, טו): וַיֵּרְדוּ אֲבֹתֵינוּ מִצְרַיְמָה, מַה טִּיבָן שֶׁל אָבוֹת כָּאן, שֶׁנֶּאֱמַר (במדבר כ, טו): וַיָּרֵעוּ לָנוּ מִצְרַיִם וְלַאֲבֹתֵינוּ, שֶׁכָּל זְמַן שֶׁיִּשְׂרָאֵל בְּצָרָה אַף הֵן בְּצָרָה. (במדבר כ, יז): נַעְבְּרָה נָּא בְאַרְצֶךָ וגו' מֵי בְאֵר, מֵי בּוֹרוֹת הָיָה צָרִיךְ לוֹמַר, לִמְדָךְ תּוֹרָה דֶּרֶךְ אֶרֶץ, שֶׁהַהוֹלֵךְ לְאֶרֶץ שֶׁאֵינוֹ שֶׁלּוֹ וְיֵשׁ בְּיָדוֹ צָרְכּוֹ, לֹא יֹאכַל מִמַּה שֶּׁבְּיָדוֹ אֶלָּא שֶׁלּוֹ יְהֵא מֻנָּח וְיִקְנֶה מִן הַחֶנְוָנִי בִּשְׁבִיל לְהַנּוֹתוֹ, כָּךְ אָמַר לוֹ משֶׁה הַבְּאֵר עִמָּנוּ וּמָן אָנוּ אוֹכְלִין, לֹא תֹאמַר שֶׁאָנוּ מַטְרִיחִין עָלֶיךָ, שָׂכָר אַתָּה עוֹשֶׂה לְעַצְמְךָ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה (דברים ב, ו): אֹכֶל תִּשְׁבְּרוּ מֵאִתָּם בַּכֶּסֶף, אָמַר לָהֶם משֶׁה הַתִּירוּ לָכֶם כִּיסְכֶם שֶׁלֹא יֹאמְרוּ עֲבָדִים הָיוּ, עֲנִיִּים הֵם, הַרְאוּ לָהֶם עָשְׁרְכֶם וְיֵדְעוּ שֶׁלֹא הִפְסַדְתֶּם בַּשִּׁעְבּוּד, (בראשית טו, יד): וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל, וְיֵדְעוּ שֶׁאֵין אַתֶּם חֲסֵרִים כְּלוּם, וְלֹא מִשֶּׁלָּכֶם אַתֶּם נוֹתְנִים, שֶׁנֶּאֱמַר (דברים ב, ז): כִּי ה' אֱלֹהֶיךָ בֵּרַכְךָ זֶה אַרְבָּעִים שָׁנָה ה' אֱלֹהֶיךָ עִמָּךְ לֹא חָסַרְתָּ דָּבָר. (במדבר כ, יז): דֶּרֶךְ הַמֶּלֶךְ נֵלֵךְ, שֶׁאָנוּ חוֹסְמִין אֶת בְּהֶמְתֵּנוּ, (במדבר כ, יז): לֹא נִטֶּה יָמִין וּשְׂמֹאול, זֶה קָשֶׁה מִכֻּלָּם, שֶׁאָמְרוּ לוֹ בְּכָל סְבִיבוֹתֵינוּ יֵשׁ לָנוּ רְשׁוּת לַהֲרֹג וְלָבֹז, אֲבָל בִּגְבוּלְךָ לֹא נִטֶּה יָמִין וּשְׂמֹאל. (במדבר כ, יח): וַיֹּאמֶר אֵלָיו אֱדוֹם לֹא תַעֲבֹר בִּי, זֶה שֶׁאָמַר הַכָּתוּב (תהלים קכ, ז): אֲנִי שָׁלוֹם וְכִי אֲדַבֵּר הֵמָּה לַמִּלְחָמָה, וּמִנַּיִן שֶׁכָּךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֵין מַנִּיחִים אֶתְכֶם לַעֲבֹר וְלֹא הַכֹּל מֵהֶם שֶׁאֲנִי הוּא שֶׁרוֹצֶה, שֶׁנֶּאֱמַר (דברים ב, ה): אַל תִּתְגָּרוּ בָם כִּי לֹא אֶתֵּן לָכֶם מֵאַרְצָם, וּכְתִיב (במדבר כ, כא): וַיְמָאֵן אֱדוֹם נְתֹן אֶת יִשְׂרָאֵל. וְאַחַר כָּךְ שָׁלְחוּ אֶל מֶלֶךְ מוֹאָב וְלֹא אָבָה, אַף עַל פִּי שֶׁאֵינוֹ מְפֹרָשׁ כָּאן הֲרֵי מְפֹרָשׁ בְּשׁוֹפְטִים, מְלַמֵּד שֶׁהַכֹּל בְּרוּחַ הַקֹּדֶשׁ, שֶׁלֹא הָיָה בְּכֻלָּן קַל מִיִּפְתָּח, וְהוּא פֵּרַשׁ, שֶׁנֶּאֱמַר (שופטים יא, יז): וַיִּשְׁלַח יִשְׂרָאֵל מַלְאָכִים אֶל מֶלֶךְ אֱדוֹם לֵאמֹר אֶעְבְּרָה נָא בְאַרְצֶךָ וְלֹא שָׁמַע מֶלֶךְ אֱדוֹם וְגַם אֶל מֶלֶךְ מוֹאָב שָׁלַח וְלֹא אָבָה. וְאַף משֶׁה רָמַז (דברים ב, כט): כַּאֲשֶׁר עָשׂוּ לִי בְּנֵי עֵשָׂו הַיּשְׁבִים בְּשֵׂעִיר.
“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,52The midrash interprets the end of the verse as, “he does not consider himself to be disgraced on account of his relative,“ rather, he continues to work on behalf of his relative. 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.”53Well is singular, but pits is plural. 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,54Everything written in the Bible was written with the Divine Spirit, and since Yiftaḥ’s statement is quoted it is certainly a correct description of what had occurred even though he was of insignificant stature. 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).
וַיִּסְעוּ מִקָּדֵשׁ וַיָּבֹאוּ (במדבר כ, כב), זֶה שֶׁאָמַר הַכָּתוּב (דברי הימים ב כ, לז): בְּהִתְחַבֶּרְךָ עִם אֲחַזְיָהוּ פָּרַץ ה' אֶת מַעֲשֶׂיךָ, עַל שֶׁנִּתְחַבְּרוּ לָרָשָׁע הַזֶּה לַעֲבֹר בְּאַרְצוֹ חָסְרוּ אוֹתוֹ צַדִּיק, לְכָךְ נִסְמְכָה פָּרָשַׁת אֲסִיפַת אַהֲרֹן לְאַחַר פָּרָשַׁת מֶלֶךְ אֱדוֹם. (במדבר כ, כא): וַיֵּט יִשְׂרָאֵל מֵעָלָיו. (במדבר כ, כב): וַיִּסְעוּ מִקָּדֵשׁ, מַהוּ (במדבר כ, כב): כָּל הָעֵדָה, עֵדָה שְׁלֵמָה, עֵדָה הַנִּכְנֶסֶת לָאָרֶץ, לְפִי שֶׁמֵּתוּ יוֹצְאֵי מִצְרַיִם וְאֵלּוּ מִן אוֹתָן שֶׁכָּתוּב בָּהֶן (דברים ד, ד): חַיִּים כֻּלְּכֶם הַיּוֹם, מַהוּ (במדבר כ, כב): הֹר הָהָר, הַר עַל גַּבֵּי הַר, כְּתַפּוּחַ קָטָן עַל גַּבֵּי תַּפּוּחַ גָּדוֹל, אַף עַל פִּי שֶׁהֶעָנָן הוֹלֵךְ לִפְנֵיהֶם מַשְׁפִּיל אֶת הַגָּבוֹהַּ וּמַגְבִּיהַּ אֶת הַשָּׁפֵל, הִנִּיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָהָר הַזֶּה דוּגְמָא, שֶׁיֵּדְעוּ נִסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לָהֶם, שֶׁלֹא הִנִּיחַ הַר בַּמִּדְבָּר, שֶׁלֹא יְהוּ מִתְיַגְּעִין וְעוֹלִים וְיוֹרְדִים. וְעוֹד אַף עַל פִּי שֶׁהָיָה הֶעָנָן עוֹשֶׂה כָּל הַמִּדְבָּר מִישׁוֹר, הָיָה מַנִּיחַ מָקוֹם גָּבוֹהַּ לַמִּשְׁכָּן שֶׁהוּא חוֹנֶה שָׁם, וְהִנִּיחַ שְׁלשָׁה הָרִים, הַר סִינַי לַשְּׁכִינָה, וְהַר נְבוֹ לִקְבוּרַת משֶׁה, וְהֹר הָהָר לִקְבוּרַת אַהֲרֹן.
“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.
מְלַמֵּד שֶׁמּוֹדִיעִים לַצַּדִּיקִים יוֹם מִיתָתָן כְּדֵי שֶׁיּוֹרִישׁוּ כִּתְרָם לִבְנֵיהֶם. וּמִפְּנֵי מָה לֹא מֵת אַהֲרֹן כְּמוֹ שֶׁמֵּתָה מִרְיָם שֶׁלֹא יָדַע בָּהּ בְּרִיָּה, אֶלָּא נֶאֱמַר לְמשֶׁה (במדבר כ, כד): יֵאָסֵף אַהֲרֹן, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ שְׁנֵי קָטוֹלִיקִין וְלֹא הָיוּ עוֹשִׂין דָּבָר בְּלֹא דַּעַת הַמֶּלֶךְ, הָיָה לְאֶחָד מֵהֶם חֵלֶק יָפֶה אֵצֶל הַמֶּלֶךְ וְהָיָה הַמֶּלֶךְ צָרִיךְ לוֹ, אָמַר הַמֶּלֶךְ אַף עַל פִּי שֶׁהוּא בִּרְשׁוּתִי, אֵינִי נוֹטְלוֹ עַד שֶׁאֲנִי מוֹדִיעוֹ, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הַלָּלוּ זְקֵנִים שְׁנֵי צַדִּיקִים לֹא עָשׂוּ דָבָר חוּץ מִדַּעְתִּי, וְעַכְשָׁו כְּשֶׁאֲנִי מְסַלְּקָן אֵינִי מְסַלְּקָן עַד שֶׁאֲנִי מוֹדִיעָן, לְכָךְ נֶאֱמַר: יֵאָסֵף אַהֲרֹן. אָמַר לוֹ רִבּוֹנִי הַנַּח אוֹתוֹ אֵצֶל בְּנֵי רְאוּבֵן וּבְנֵי גָד, אָמַר לוֹ (במדבר כ, כד): אֲשֶׁר נָתַתִּי לִבְנֵי יִשְׂרָאֵל, מִיתָתוֹ מְעַכֶּבֶת מַתְּנַת הָאָרֶץ, רְצוֹנְךָ שֶׁלֹא יָמוּת וְלֹא יִכָּנְסוּ יִשְׂרָאֵל לָאָרֶץ, לְכָךְ נֶאֱמַר: אֲשֶׁר נָתַתִּי לִבְנֵי יִשְׂרָאֵל.
“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.55Unlike Moses and Aaron, Miriam did not have an official position. 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.”
עַל אֲשֶׁר מְרִיתֶם אֶת פִּי, זֶה שֶׁאָמַר הַכָּתוּב (משלי י, ג): לֹא יַרְעִיב ה' נֶפֶשׁ צַדִּיק, זֶה אָדָם הָרִאשׁוֹן, שֶׁכָּל הַצַּדִּיקִים שֶׁיַּעַמְדוּ מִמֶּנּוּ נִגְזְרָה עֲלֵיהֶם מִיתָה, אֵינָן נִפְטָרִין עַד שֶׁרוֹאִין פְּנֵי שְׁכִינָה וּמוֹכִיחִין אָדָם הָרִאשׁוֹן וְאוֹמְרִים לוֹ אַתָּה גָרַמְתָּ לָנוּ מִיתָה, וְהוּא מְשִׁיבָם, אֲנִי בְּיָדִי חֵטְא אֶחָד, וְאַתֶּם אֵין כָּל אֶחָד מִכֶּם שֶׁאֵין בְּיָדוֹ יוֹתֵר מֵאַרְבָּעָה עֲוֹנוֹת. וּמִנַּיִן שֶׁרוֹאִין פְּנֵי שְׁכִינָה, וּמוֹכִיחִים אָדָם הָרִאשׁוֹן, שֶׁנֶּאֱמַר (ישעיה לח, יא): אָמַרְתִּי לֹא אֶרְאֶה יָהּ יָהּ בְּאֶרֶץ הַחַיִּים לֹא אַבִּיט אָדָם עוֹד עִם יוֹשְׁבֵי חָדֶל. הַצַּדִּיקִים נֶעֱנָשִׁים מִיתָה עַל עֲבֵרוֹת קַלּוֹת, שֶׁלֹא יְהֵא אָדָם הָרִאשׁוֹן נִתְפַּשׂ עַל יְדֵיהֶם, שֶׁנֶּאֱמַר: לֹא יַרְעִיב ה' נֶפֶשׁ צַדִּיק. לְכָךְ נֶאֱמַר: עַל אֲשֶׁר מְרִיתֶם אֶת פִּי.
“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,56Because the righteous are punished with death for their own transgressions, Adam the first man is not ensnared on the grounds that they died because of him. 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.”57As mentioned in the beginning of the paragraph, this verse refers to Adam and is interpreted here to mean that he will not suffer because of the death of the righteous. That is why it is stated: “Because you defied My directive.”
קַח אֶת אַהֲרֹן, וְהַפְשֵׁט (במדבר כ, כה כו), אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אַתְּ מְנַחֲמוֹ שֶׁהוּא מוֹרִישׁ כִּתְרוֹ לְבָנָיו מַה שֶּׁאֵין אַתָּה מוֹרִישׁ לְבָנֶיךָ. (במדבר כ, כח): וַיַּפְשֵׁט משֶׁה אֶת אַהֲרֹן אֶת בְּגָדָיו וַיַלְבֵּשׁ אֹתָם, וַהֲלוֹא אִם יֵצֵא כֹּהֵן גָּדוֹל בְּבִגְדֵי כְּהֻנָּה חוּץ מֵהַר הַבַּיִת סוֹפֵג אֶת הָאַרְבָּעִים, שֶׁהֵם צֶמֶר וּפִשְׁתִּים. אֶלָּא לְהוֹדִיעֲךָ שֶׁבַּלָּשׁוֹן שֶׁקֵּרְבוֹ לַכְּהֻנָּה וְאָמַר לוֹ (ויקרא ח, ב): קַח אֶת אַהֲרֹן, בּוֹ בַּלָּשׁוֹן אָמַר לוֹ לַעֲלוֹת הָהָר (במדבר כ, כז): וַיַּעַשׂ משֶׁה כַּאֲשֶׁר צִוָּה ה', לְלַמֶּדְךָ שֶׁאַף עַל פִּי שֶׁאָמַר לוֹ גְּזֵרָה רָעָה עַל אַהֲרֹן, לֹא עִכֵּב.
“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 Mount58The camp of the Levites in the desert was the equivalent of the Temple Mount (Zevaḥim 116b). 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.59There was a special dispensation in this case allowing Aaron to wear the clothing of the High Priest outside of the Temple Mount.
“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.
וַיִּרְאוּ כָּל הָעֵדָה כִּי גָוַע אַהֲרֹן. כֵּיוָן שֶׁיָּרְדוּ משֶׁה וְאֶלְעָזָר מִן הָהָר נִתְקַבְּצוּ כָּל הַקָּהָל עֲלֵיהֶם וְאָמְרוּ לָהֶם הֵיכָן אַהֲרֹן, אָמְרוּ לָהֶם מֵת. אָמְרוּ הֵיאַךְ מַלְאַךְ הַמָּוֶת יָכוֹל לִפְגֹּעַ בּוֹ, אָדָם שֶׁעָמַד בְּמַלְאַךְ הַמָּוֶת וַעֲצָרוֹ, דִּכְתִיב (במדבר יז, יג): וַיַּעֲמֹד בֵּין הַמֵּתִים וּבֵין הַחַיִּים, אִם אַתֶּם מְבִיאִין אוֹתוֹ מוּטָב אִם לָאו נְסַקֵּל אֶתְכֶם. בְּאוֹתָהּ שָׁעָה עָמַד משֶׁה בִּתְפִלָּה וְאָמַר רִבּוֹנוֹ שֶׁל עוֹלָם הוֹצִיאֵנוּ מִן הַחֲשָׁד, מִיָּד פָּתַח הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַמְּעָרָה וְהֶרְאָהוּ לָהֶם, שֶׁנֶּאֱמַר: וַיִּרְאוּ כָּל הָעֵדָה כִּי גָוַע אַהֲרֹן. מַה כְּתִיב אַחֲרָיו (במדבר כא, א): וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ עֲרָד, אַתְּ מוֹצֵא כֵּיוָן שֶׁמֵּת אַהֲרֹן נִסְתַּלְּקוּ עַנְנֵי כָּבוֹד וְנִרְאוּ כְּאִשָּׁה פְּרוּעָה. מִי הָיָה מֶלֶךְ עֲרָד, זֶה עֲמָלֵק, שֶׁנֶּאֱמַר (במדבר יג, כט): עֲמָלֵק יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב וְהַחִתִּי וְהַיְבוּסִי וְהָאֱמֹרִי יוֹשֵׁב בָּהָר וְהַכְּנַעֲנִי יוֹשֵׁב עַל הַיָּם וְעַל יַד הַיַּרְדֵּן, וְהָיָה יוֹשֵׁב עַל הַפִּרְצָה, כֵּיוָן שֶׁשָּׁמַע שֶׁמֵּת אַהֲרֹן וְנִסְתַּלְּקוּ עַנְנֵי כָּבוֹד מִיָּד נִתְגָּרֶה בָּהֶם. (במדבר כא, א): דֶּרֶךְ הָאֲתָרִים, הַתַּיָּר הַגָּדוֹל שֶׁתָּר לָהֶם אֶת הַדֶּרֶךְ, שֶׁנֶּאֱמַר (במדבר י, לג): וַאֲרוֹן בְּרִית ה' נֹסֵעַ לִפְנֵיהֶם, (במדבר כא, א): וַיִּלָּחֶם בְּיִשְׂרָאֵל, אִם עֲמָלֵק הָיָה לָמָּה נִקְרָא שְׁמוֹ כְּנַעֲנִי, לְפִי שֶׁנֶּאֶסְרוּ יִשְׂרָאֵל לְהִלָּחֵם בִּבְנֵי עֵשָׂו, שֶׁנֶּאֱמַר (דברים ב, ה): אַל תִּתְגָּרוּ בָם כִּי לֹא אֶתֵּן לָכֶם מֵאַרְצָם עַד מִדְרַךְ כַּף רָגֶל כִּי יְרֻשָּׁה לְעֵשָׂו נָתַתִּי אֶת הַר שֵׂעִיר. כְּשֶׁבָּא עֲמָלֵק נִתְגָּרֶה בָּהֶם פַּעַם וּשְׁתַּיִם, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אֵין זֶה אָסוּר עֲלֵיכֶם כִּבְנֵי עֵשָׂו, הֲרֵי הוּא לָכֶם כַּכְּנַעֲנִים, שֶׁנֶּאֱמַר בָּהֶם (דברים כ, יז): כִּי הַחֲרֵם תַּחֲרִימֵם, לְכָךְ נִקְרָא כְּנַעֲנִי. מֵעוֹלָם רְצוּעַת מַרְדּוּת הָיָה עֲמָלֵק לְיִשְׂרָאֵל, אַתְּ מוֹצֵא כֵּיוָן שֶׁאָמְרוּ (שמות יז, ז): הֲיֵשׁ ה' בְּקִרְבֵּנוּ, מִיָּד (שמות יז, ח): וַיָּבֹא עֲמָלֵק. (במדבר יד, ד): וַיֹּאמְרוּ אִישׁ אֶל אָחִיו נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה, (במדבר יד, מה): וַיֵּרֶד הָעֲמָלֵקִי וְהַכְּנַעֲנִי, וְכָאן וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ עֲרָד. אַתְּ מוֹצֵא כְּשֶׁמֵּת אַהֲרֹן יָצָא עֲלֵיהֶם עֲמָלֵק וְחָזְרוּ לַאֲחוֹרֵיהֶם שִׁבְעָה מַסָּעוֹת, שֶׁנֶּאֱמַר (דברים י, ו): וּבְנֵי יִשְׂרָאֵל נָסְעוּ מִבְּאֵרֹת בְּנֵי יַעֲקָן מוֹסֵרָה שָׁם מֵת אַהֲרֹן, וְכִי שָׁם מֵת אַהֲרֹן וַהֲלוֹא בְּהֹר הָהָר מֵת, שֶׁנֶּאֱמַר (במדבר כ, כח): וַיָּמָת אַהֲרֹן שָׁם בְּרֹאשׁ הָהָר, הַפְּסוּקִים מוֹכִיחִים שֶׁהֵן שִׁבְעָה מַסָּעוֹת לְאָחוֹר, לְלַמֶּדְךָ שֶׁחָזְרוּ לַאֲחוֹרֵיהֶם.
“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.60They dwelled in the south near the border. 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).61The following verse states: “The cloud of the Lord was upon them by day, when they traveled from the camp” (Numbers 10:34). “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,62Amalek was a grandson 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.63See Numbers 33:30–39 which lists the journeys from Mosera to Hor Mountain.
וַיִסְעוּ מֵהֹר הָהָר וַתִּקְצַר נֶפֶשׁ הָעָם בַּדָּרֶךְ (במדבר כא, ד), וַהֲלוֹא כְּתִיב (נחמיה ט, כ): וְרוּחֲךָ הַטּוֹבָה נָתַתָּ לְהַשְׂכִּילָם, אֶלָּא אוֹתָם שַׁיָּרוֹת שֶׁיָּצְאוּ מִמִּצְרַיִם שֶׁנִּגְזְרָה עֲלֵיהֶם מִיתָה לֹא הָיוּ רוֹאִים בַּמִּדְבָּר נַחַת רוּחַ וְלֹא רוּחַ טוֹבָה, וְכֵן הוּא אוֹמֵר (במדבר יד, לג): וּבְנֵיכֶם יִהְיוּ רֹעִים בַּמִּדְבָּר, זֶה הָעָם שֶׁקָּצְרָה נַפְשָׁם בַּדָּרֶךְ, (במדבר כא, ה): וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמשֶׁה, הִשְׁווּ עֶבֶד לְקוֹנוֹ, (במדבר יד, לג): וְנַפְשֵׁנוּ קָצָה בַּלֶּחֶם הַקְּלֹקֵל, שֶׁלֹא הָיָה יָכוֹל לִטְעֹם אוֹתוֹ הַדּוֹר מִפֵּרוֹת הָאָרֶץ כְּלוּם. אָמַר רַבִּי עֲקִיבָא כְּשֶׁהָיוּ מְגַלִּים לָהֶם הַתַּגָּרִים הַסַּל שֶׁבָּא מִן פֵּרוֹת הָאָרֶץ הָיוּ מֵתִים, שֶׁנֶּאֱמַר (דברים א, לה): אִם יִרְאֶה אִישׁ בָּאֲנָשִׁים הָאֵלֶּה הַדּוֹר הָרָע הַזֶּה וגו', כָּל טוּב הַבָּא מִן הָאָרֶץ, לְכָךְ וַתִּקְצַר נֶפֶשׁ הָעָם בַּדָּרֶךְ, הֵם שֶׁרָגְנוּ וְנַפְשֵׁנוּ קָצָה.
“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]64This is expounded in the sense of the Aramaic raava, satisfaction. The midrash explains that the children of those in the first generation had satisfaction, not the first generation themselves, upon whom death was decreed. in the wilderness” (Numbers 14:33). That is the people, whose soul grew restive on the way.65Namely, the remnants of the first generation grew restive.
“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.”
וַיְשַׁלַּח ה' בָּעָם אֶת הַנְּחָשִׁים הַשְֹּׂרָפִים (במדבר כא, ו), מָה רָאָה לִפָּרַע מֵהֶם בִּנְחָשִׁים, לְפִי שֶׁנָּחָשׁ פָּתַח בְּלָשׁוֹן הָרָע תְּחִלָּה וְנִתְקַלֵּל וְלֹא לָמְדוּ מִמֶּנּוּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יָבוֹא נָחָשׁ שֶׁהִתְחִיל בְּלָשׁוֹן הָרָע תְּחִלָּה, וְיִפָּרַע מִמְּסַפְּרֵי לָשׁוֹן הָרָע שֶׁנֶּאֱמַר (קהלת י, ח): וּפֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ. דָּבָר אַחֵר, לָמָּה נִפְרַע מֵהֶם בִּנְחָשִׁים, הַנָּחָשׁ אֲפִלּוּ אוֹכֵל כָּל מַעֲדַנִּים שֶׁבָּעוֹלָם מִתְהַפְּכִים בְּפִיו לְעָפָר, שֶׁנֶּאֱמַר (ישעיה סה, כה): וְנָחָשׁ עָפָר לַחְמוֹ, וְאֵלּוּ אוֹכְלִין אֶת הַמָּן שֶׁנֶּהְפַּךְ לְמַטְעַמִּים הַרְבֵּה, שֶׁנֶּאֱמַר (תהלים קו, טו): וַיִּתֵּן לָהֶם שֶׁאֱלָתָם, וְאוֹמֵר (דברים כ, ז): זֶה אַרְבָּעִים שָׁנָה ה' אֱלֹהֶיךָ עִמָּךְ לֹא חָסַרְתָּ דָבָר, יָבוֹא נָחָשׁ שֶׁאוֹכֵל מִינִין הַרְבֵּה וּבְפִיו טַעַם אֶחָד, וְיִפָּרַע מִן אוֹכְלִים מִין אֶחָד וְטוֹעֲמִין מִינִין הַרְבֵּה. הַנְּחָשִׁים הַשְֹּׂרָפִים, שֶׁשֹּׂוֹרְפִים אֶת הַנֶּפֶשׁ, רַבִּי יוּדָן אוֹמֵר, הַנְּחָשִׁים הַשְֹּׂרָפִים, שֶׁהָיָה הֶעָנָן שׂוֹרֵף אוֹתָם וְעוֹשֶׂה אוֹתָן גָּדֵר לַמַּחֲנֶה, לְהוֹדִיעֲךָ נִסִּים שֶׁעָשָׂה לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹתָן גֵּרָה בָּהֶן.
“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.
וַיָּבֹא הָעָם אֶל משֶׁה וַיֹּאמְרוּ חָטָאנוּ (במדבר כא, ז), יָדְעוּ שֶׁדִּבְּרוּ בְּמשֶׁה וְנִשְׁתַּטְּחוּ לְפָנָיו וְאָמְרוּ (במדבר כא, ז): הִתְפַּלֵּל אֶל ה' וְיָסֵר מֵעָלֵינוּ וגו', נָחָשׁ יָחִיד הָיָה, (במדבר כא, ז): וַיִּתְפַּלֵּל, לְהוֹדִיעֲךָ עִנְוְתָנוּתוֹ שֶׁל משֶׁה, שֶׁלֹא נִשְׁתַּהָה לְבַקֵּשׁ עֲלֵיהֶם רַחֲמִים, וּלְהוֹדִיעֲךָ כֹּחַ הַתְּשׁוּבָה, כֵּיוָן שֶׁאָמְרוּ חָטָאנוּ מִיָּד נִתְרַצָּה לָהֶם, שֶׁאֵין הַמּוֹחֵל נַעֲשָׂה אַכְזָרִי, וְכֵן הוּא אוֹמֵר (בראשית כ, יז): וַיִּתְפַּלֵּל אַבְרָהָם אֶל הָאֱלֹהִים וַיִּרְפָּא אֱלֹהִים. וְכֵן הוּא אוֹמֵר (איוב מב, י): וַה' שָׁב אֶת שְׁבוּת אִיּוֹב בְּהִתְפַּלְּלוֹ בְּעַד רֵעֵהוּ. וּמִנַּיִן שֶׁאִם סָרַח אָדָם לַחֲבֵרוֹ וְאָמַר לוֹ חָטָאתִי, שֶׁנִּקְרָא חוֹטֵא אִם אֵינוֹ מוֹחֵל לוֹ, שֶׁנֶּאֱמַר (שמואל א יב, כג): גַּם אָנֹכִי חָלִילָה לִּי מֵחֲטֹא לַה' מֵחֲדֹל לְהִתְפַּלֵּל בַּעַדְכֶם, אֵימָתַי כְּשֶׁבָּאוּ וְאָמְרוּ חָטָאנוּ, שֶׁנֶּאֱמַר (שמואל א יב, יט): [ויאמרו כל העם אל שמואל התפלל בעד עבדיך וגו' כי יספנו על כל חטאתינו] וַיֹּאמֶר הָעָם אֶל שְׁמוּאֵל חָטָאנוּ כִּי עָבַרְנוּ אֶת פִּי ה' וְאֶת דְּבָרֶיךָ, הֵשִׁיב: חָלִילָה לִי מֵחֲטֹא לַה'. (במדבר כא, ח): וַיֹּאמֶר ה' אֶל משֶׁה עֲשֵׂה לְךָ שָׂרָף, וְהָיָה כָּל הַנָּשׁוּךְ, לֹא נְשׁוּךְ נָחָשׁ בִּלְבָד אֶלָּא אָמַר כָּל הַנָּשׁוּךְ, אֲפִלּוּ נָשׁוּךְ מִפֶּתֶן וְעַקְרָב וְחַיָּה רָעָה וְכֶלֶב. (במדבר כא, ט): וַיַּעַשׂ משֶׁה נְחַשׁ נְחשֶׁת וַיְשִׂמֵהוּ עַל הַנֵּס, זְרָקוֹ לָאֲוִיר וְעָמָד.
“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).66The bracketed verse that appears in the Hebrew without vocalization and in English in pointed brackets is the actual verse. The verse that appears unbracketed and with vocalization is the non-existent verse that appears in the midrash. 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.67The word nes can also mean, “the miracle.”
וַיִּסְעוּ בְּנֵי יִשְׂרָאֵל וַיַּחֲנוּ בְּאוֹבוֹת (במדבר כא, י), שֶׁנַּעֲשׂוּ אוֹיְבִים לַמָּקוֹם, (במדבר כא, י): וַיַּחֲנוּ בְּעִיֵּי הָעֲבָרִים, שֶׁהָיוּ מְלֵאִים עֲבֵרָה. (במדבר כא, יב): וַיַּחֲנוּ בְּנַחַל זָרֶד, שֶׁלֹא הָיָה הַנַּחַל אֶלָּא מְלוֹא זֶרֶת וְלֹא יָכְלוּ לְעָבְרוֹ שְׁלשִׁים וּשְׁמוֹנֶה שָׁנָה, שֶׁנֶּאֱמַר (דברים ב, יג): עַתָּה קֻמוּ וְעִבְרוּ לָכֶם אֶת נַחַל זָרֶד, וּכְתִיב (דברים ב, יד): וְהַיָּמִים אֲשֶׁר הָלַכְנוּ מִקָּדֵשׁ בַּרְנֵעַ עַד אֲשֶׁר עָבַרְנוּ אֶת נַחַל זֶרֶד שְׁלשִׁים וּשְׁמוֹנֶה שָׁנָה עַד תֹּם כָּל הַדּוֹר. (במדבר כא, יג): מִשָּׁם נָסָעוּ וַיַּחֲנוּ מֵעֵבֶר אַרְנוֹן, שֶׁנִּתְרַצֶּה לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא.
“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],68A zeret is a half-cubit. 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.69Me’ever is expounded to mean that they emerged from the fury [me’evrat] of the Holy One blessed be He.
אָז יָשִׁיר יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת (במדבר כא, יז), הַשִּׁירָה הַזֹּאת נֶאֶמְרָה בְּסוֹף אַרְבָּעִים שָׁנָה, וְהַבְּאֵר נִתְּנָה לָהֶם מִתְּחִלַּת אַרְבָּעִים, וּמָה רָאָה לִכָּתֵב כָּאן, הָעִנְיָן הַזֶּה נִדְרַשׁ לְמַעְלָה הֵימֶנּוּ (במדבר כא, יד): עַל כֵּן יֵאָמַר בְּסֵפֶר מִלְחֲמֹת ה' אֶת וָהֵב שֶׁעָשָׂה לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹתוֹת וְנִסִּים בְּנַחֲלֵי אַרְנוֹן כַּנִּסִּים שֶׁעָשָׂה לָהֶם בְּיַם סוּף, וּמָה הֵם נִסִּים שֶׁל נַחֲלֵי אַרְנוֹן, אָדָם עוֹמֵד עַל הַר זֶה וּמְדַבֵּר עִם חֲבֵרוֹ בָּהָר הַזֶּה, וְהוּא רָחוֹק מִמֶּנּוּ שִׁבְעָה מִילִין, וְהַדֶּרֶךְ יוֹרֵד לְתוֹךְ הַנַּחַל וְעוֹלֶה, וְדַרְכָּן שֶׁל יִשְׂרָאֵל לַעֲבֹר בְּתוֹךְ הַנַּחַל, נִתְכַּנְסוּ כָּל הָאֻמּוֹת לְשָׁם אֻכְלוּסִין שֶׁאֵין לָהֶם סוֹף, יָשְׁבוּ מִקְצָתָן בְּתוֹךְ הַנַּחַל וְהַנַּחַל מִלְּמַעְלָן עָשׂוּי מְעָרוֹת, וּכְנֶגֶד הַמְעָרוֹת הַר שֶׁכְּנֶגְדוֹ עָשׂוּי סְלָעִים סְלָעִים כְּגוֹן שָׁדַיִם, שֶׁנֶּאֱמַר (במדבר כא, טו): וְאֶשֶׁד הַנְּחָלִים. נִכְנְסוּ הָאֻכְלוּסִין לְתוֹךְ הַמְּעָרוֹת וְאָמְרוּ כְּשֶׁיֵּרְדוּ יִשְׂרָאֵל לְתוֹךְ הַנַּחַל, אֵלּוּ עוֹמְדִין לִפְנֵיהֶם שֶׁבְּתוֹךְ הַנַּחַל, וְאֵלּוּ לְמַעְלָה מִן הַמְּעָרוֹת, וְנַהֲרֹג אֶת כֻּלָּם, כֵּיוָן שֶׁהִגִּיעוּ יִשְׂרָאֵל לְאוֹתוֹ מָקוֹם, לֹא הִצְרִיכָן לֵירֵד לְמַטָּה מִן הַנַּחַל, אֶלָּא רָמַז לֶהָרִים וְנִכְנְסוּ שָׁדַיִם שֶׁל הַר זֶה לְתוֹךְ מְעָרוֹת וּמֵתוּ כֻּלָּם, וְהִקִּיפוּ הֶהָרִים רָאשֵׁיהֶם זֶה לָזֶה וְנַעֲשׂוּ דֶּרֶךְ כְּבוּשָׁה וְלֹא נוֹדַע אֵי זֶה הַר נִסְמַךְ לַחֲבֵרוֹ, וְאוֹתוֹ נַחַל מַפְסִיק בֵּין תְּחוּמֵי אֶרֶץ יִשְׂרָאֵל לִתְחוּמֵי אֶרֶץ מוֹאָב, שֶׁנֶּאֱמַר (במדבר כא, יג): כִּי אַרְנוֹן גְּבוּל מוֹאָב בֵּין מוֹאָב וּבֵין הָאֱמֹרִי, הַר שֶׁבְּאֶרֶץ מוֹאָב לֹא נִזְדַּעְזַע שֶׁבּוֹ הַמְּעָרוֹת, וְהָהָר מֵאֶרֶץ יִשְׂרָאֵל נִזְדַּעְזַע שֶׁבּוֹ הַסְּלָעִים כְּמִין שָׁדַיִם, וְנִסְמַךְ לָהָר שֶׁכְּנֶגְדוֹ. וּמִפְּנֵי מָה נִזְדַּעְזַע, מִפְּנֵי שֶׁהוּא מֵאֶרֶץ יִשְׂרָאֵל. מָשָׁל לְשִׁפְחָה שֶׁרָאֲתָה בֶּן אֲדוֹנֶיהָ בָּא אֶצְלָהּ, קָפְצָה וְקִדְמָה אוֹתוֹ וְקִבַּלְתּוּ. נִכְנְסוּ הַסְּלָעִים לְתוֹךְ הַמְּעָרוֹת וְרִצְּצוּ כָּל אוֹתָן גִּבּוֹרִין, וְהַבְּאֵר יָרְדָה לְתוֹךְ הַנַּחַל וּמִתְגַּבֶּרֶת שָׁם, וְאִבְּדָה כָּל הָאֻכְלוּסִין כְּדֶרֶךְ שֶׁאִבֵּד אוֹתָן הַיָּם, לְכָךְ הִקִּישׁ (במדבר כא, יד): אֶת וָהֵב בְּסוּפָה לְנַחֲלֵי אַרְנוֹן, וְעָבְרוּ יִשְׂרָאֵל עַל אוֹתָן הֶהָרִים וְלֹא יָדְעוּ כָּל נִסִּים הַלָּלוּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵינִי מוֹדִיעַ לְבָנַי כַּמָּה אֻכְלוּסִין אִבַּדְתִּי מִפְנֵיהֶם, יָרְדָה הַבְּאֵר לְאוֹתָן הַמְּעָרוֹת וְהוֹצִיאָה גֻּלְגָּלִיּוֹת וּזְרוֹעוֹת וְרַגְלַיִם שֶׁאֵין לָהֶם חֵקֶר, וְיִשְׂרָאֵל חָזְרוּ לְבַקֵּשׁ אֶת הַבְּאֵר וְרָאוּ אוֹתָהּ שֶׁהִיא יוֹצְאָה מְלֵאָה מִתּוֹךְ הַנַּחַל וּמוֹצִיאָה אֵיבָרִים אֵיבָרִים. וּמִנַּיִן שֶׁהַבְּאֵר הוֹדִיעַ בָּהֶן, שֶׁנֶּאֱמַר (במדבר כא, טו טז): וְאֶשֶׁד הַנְּחָלִים, וּמִשָּׁם בְּאֵרָה, וְכִי מִשָּׁם הָיְתָה וַהֲלוֹא מִתְּחִלַּת אַרְבָּעִים שָׁנָה הָיְתָה עִמָּהֶם, אֶלָּא שֶׁיָּרְדָה לְפַרְסֵם אֶת הַנִּסִּים, וְהָיוּ יִשְׂרָאֵל עוֹמְדִים עַל הַנְּחָלִים וְאוֹמְרִים לָהּ (במדבר כא, יז): עֲלִי בְאֵר עֱנוּ לָהּ, וְאָמְרוּ שִׁירָה עֲלֵיהֶם.
“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.70To walk from one to the other, one has to climb down from one mountain and then up the other. 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 maidservant71This a metaphor for the mountain. who saw the son of her master72This is a metaphor for the children of Israel. 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.
אָז יָשִׁיר יִשְׂרָאֵל, מִפְּנֵי מָה לֹא נִזְכַּר משֶׁה שָׁם, מִפְּנֵי שֶׁנֶּעֱנַשׁ עַל יְדֵי הַמַּיִם וְאֵין אָדָם מְקַלֵּס לָאִסְפַּקְלָטוֹר שֶׁלּוֹ, וְלָמָּה שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא נִזְכַּר בָּהּ, מָשָׁל לְשִׁלְטוֹן שֶׁעָשָׂה סְעוּדָה לַמֶּלֶךְ, אָמַר הַמֶּלֶךְ אוֹהֲבִי שָׁם, אָמְרוּ לוֹ, לָאו, אָמַר אַף אֲנִי אֵינִי הוֹלֵךְ לְשָׁם. אַף כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וּמשֶׁה אֵינוֹ נִזְכָּר שָׁם אַף אֲנִי אֵינִי נִזְכָּר שָׁם. (במדבר כא, יח): בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם. וְכִי חֲפִירָה הָיְתָה שָׁם, אֶלָּא שֶׁנִּתְּנָה בִּזְכוּת אָבוֹת שֶׁנִּקְרְאוּ שָׂרִים, שֶׁנֶּאֱמַר (תהלים קה, מא מב): פָּתַח צוּר וַיָּזוּבוּ מָיִם, כִּי זָכַר אֶת דְּבַר קָדְשׁוֹ אֶת אַבְרָהָם עַבְדּוֹ. כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם. שֶׁהָיוּ הַנְּשִׂיאִים עוֹמְדִים עַל גַּבָּהּ וּמוֹשְׁכִין בְּמַטּוֹתֵיהֶן כָּל אֶחָד וְאֶחָד לְשִׁבְטוֹ וּלְמִשְׁפַּחְתּוֹ, וְרֶוַח שֶׁבֵּין הַדְּגָלִים מָלֵא מַיִם מְגֻבָּרִין, אִשָּׁה שֶׁהָיְתָה צְרִיכָה לֵילֵךְ אֵצֶל חֲבֶרְתָּהּ מִדֶּגֶל לְדֶגֶל, הָיְתָה מְהַלֶּכֶת בִּסְפִינָה, שֶׁנֶּאֱמַר (תהלים קה, מב): הָלְכוּ בַּצִּיּוֹת נָהָר, וְאֵין צִיּוֹת אֶלָּא סְפִינוֹת, שֶׁנֶּאֱמַר (ישעיה לג, כא): וְצִי אַדִּיר לֹא יַעַבְרֶנּוּ. וְהַמַּיִם יוֹצְאִים חוּץ לַמַּחֲנֶה וּמַקִּיפִין פִּיסָא גְדוֹלָה, שֶׁנֶּאֱמַר (תהלים כג, ג): יַנְחֵנִי בְּמַעְגְּלֵי צֶדֶּק לְמַעַן שְׁמוֹ. וּמְגַדְּלִין מִינֵי דְּשָׁאִים וְאִילָנוֹת לְאֵין סוֹף, שֶׁנֶּאֱמַר (תהלים כג, ב): בִּנְאוֹת דֶּשֶׁא יַרְבִּיצֵנִי עַל מֵי מְנֻחוֹת יְנַהֲלֵנִי. כָּל יָמִים שֶׁהָיוּ בַּמִּדְבָּר כָּךְ הָיוּ מִשְׁתַּמְּשִׁין בָּהּ, לְכָךְ קִלְּסוּ: עֲלִי בְאֵר, חֲפָרוּהָ שָׂרִים, (במדבר כא, יח): וּמִמִּדְבָּר מַתָּנָה. שֶׁנִּתְּנָה לָהֶם בַּמִּדְבָּר לְשַׁמְּשָׁן. דָּבָר אַחֵר, לָמָּה נִתְּנָה בַּמִּדְבָּר, שֶׁאִלּוּ נִתְּנָה לָהֶם בָּאָרֶץ, הָיָה הַשֵּׁבֶט שֶׁנִּתְּנָהּ בִּתְחוּמוֹ אוֹמֵר אֲנִי קֹדֵם בָּהּ, לְכָךְ נִתְּנָה בַּמִּדְבָּר שֶׁיִּהְיוּ הַכֹּל שָׁוִין בָּהּ. וְעוֹד לָמָּה נִתְּנָה בַּמִּדְבָּר, כְּשֵׁם שֶׁמִּדְבָּר לֹא נִזְרָע וְלֹא נֶעֱבָד, כָּךְ הַמְקַבֵּל עֹל תּוֹרָה פּוֹרְקִין מִמֶּנּוּ עֹל דֶּרֶךְ אֶרֶץ. כְּשֵׁם שֶׁמִּדְבָּר אֵין מַעֲלֶה אַרְנוֹן, כָּךְ בְּנֵי תּוֹרָה בְּנֵי חוֹרִין בָּעוֹלָם הַזֶּה. דָּבָר אַחֵר, בַּמִּדְבָּר, מִי מְקַיֵּם אֶת הַתּוֹרָה, מִי שֶׁמֵּשִׂים עַצְמוֹ כְּמִדְבָּר וּמַפְלִיג עַצְמוֹ מִן הַכֹּל. (במדבר כא, יט): וּמִמַּתָּנָה נַחֲלִיאֵל וּמִנַּחֲלִיאֵל בָּמוֹת, שְׁלשָׁה מְקוֹמוֹת כְּנֶגֶד שְׁלשָׁה בָּתֵּי דִינִין שֶׁבִּירוּשָׁלַיִם שֶׁהָיוּ מְפָרְשִׁין תּוֹרָה לְכָל יִשְׂרָאֵל. וּמִמַּתָּנָה נַחֲלִיאֵל, אֵלּוּ סַנְהֶדְּרִין שֶׁבְּהַר הַבַּיִת. וּמִנַּחֲלִיאֵל בָּמוֹת, אֵלּוּ סַנְהֶדְּרִין שֶׁבָּעֲזָרָה בְּצַד הַמִּזְבֵּחַ. (במדבר כא, כ): וּמִבָּמוֹת הַגַּיְא אֲשֶׁר בִּשְׂדֵה מוֹאָב, אֵלּוּ סַנְהֶדְּרִין שֶׁבְּלִשְׁכַּת הַגָּזִית בִּתְחוּם רוּת שֶׁבָּאָה מִשְֹּׂדֵה מוֹאָב (רות ב, ו): נַעֲרָה מוֹאֲבִיָה הִיא הַשָּׁבָה עִם נָעֳמִי מִשְֹּׂדֵה מוֹאָב. (במדבר כא, כ): וְנִשְׁקָפָה עַל פְּנֵי הַיְשִׁימֹן, זֶה בְּאֵר שֶׁבָּאָה עִמָּהֶן עַד שֶׁנִּכְנְסָה לְתוֹךְ יַמָּהּ שֶׁל טְבֶרְיָה, וְהָעוֹמֵד עַל פְּנֵי הַיְשִׁימֹן רוֹאֶה בְּתוֹךְ הַיָּם כִּמְלוֹא תַּנּוּר, וְהוּא הַבְּאֵר הַנִּשְׁקָף עַל פְּנֵי הַיְשִׁימֹן.
“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”73The word matana means a gift. – it was given to them in the wilderness to serve them.
Another matter: Why was it given in the wilderness?74The midrash here interprets the verse as referring to the Torah. 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,75Nothing grows there, so there is nothing to tax. so, masters of Torah are free men in this world.
Another matter: In the wilderness – who sustains the Torah?76This is a reference to one who knows the content of 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.77Naḥaliel can be read as the portion [naḥalat] of God [El] (see Eshed Haneḥalim). “And from Naḥaliel to Bamot” – this is the Sanhedrin that was in the Courtyard, alongside the altar.78Bama can refer to an altar (see Eshed Haneḥalim). “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,79This refers to the tribal portion of Judah, as Ruth was an ancestor of King David from the tribe of Judah. 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 wasteland80Mount Nevo. sees it in the sea like an oven full, and that is the well that is overlooked from the surface of the wasteland.
וַיִּשְׁלַח יִשְׂרָאֵל מַלְאָכִים (במדבר כא, כא), זֶה שֶׁאָמַר הַכָּתוּב (תהלים לז, ג): בְּטַח בַּה' וַעֲשֵׂה טוֹב שְׁכָן אֶרֶץ וּרְעֵה אֱמוּנָה, וְאוֹמֵר (תהלים לד, טו): סוּר מֵרָע וַעֲשֵׂה טוֹב בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ, וְלֹא קָפְדָה הַתּוֹרָה לִרְדֹף אַחַר הַמִּצְווֹת, אֶלָּא (דברים כב, ו): כִּי יִקָּרֵא קַן צִפּוֹר, (שמות כג, ד): כִּי תִפְגַע, כִּי תִרְאֶה, (שמות כג, ה): כִּי תִרְאֶה חֲמוֹר, (דברים כד, כ): כִּי תַחְבֹּט זֵיתְךָ, (דברים כד, כא): כִּי תִבְצֹר כַּרְמְךָ, (דברים כג, כה): כִּי תָבֹא בְּכֶרֶם רֵעֶךָ. אִם בָּאוּ לְיָדְךָ אַתְּ מְצֻוֶּה עֲלֵיהֶם וְלֹא לִרְדֹּף אַחֲרֵיהֶם, אֲבָל הַשָּׁלוֹם, בַּקֵּשׁ שָׁלוֹם בִּמְקוֹמְךָ, וְרָדְפֵהוּ בְּמָקוֹם אַחֵר, וְכֵן עָשׂוּ יִשְׂרָאֵל, אַף עַל פִּי שֶׁאָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא (דברים ב, כד): הָחֵל רָשׁ וְהִתְגָּר בּוֹ מִלְחָמָה, רָדְפוּ אֶת הַשָּׁלוֹם, וַיִּשְׁלַח יִשְׂרָאֵל מַלְאָכִים אֶל סִיחֹן אֶעְבְּרָה נָא.
“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).81The verse as quoted here in Hebrew includes the word “please [na].” It does not appear in the actual verse. It does appear in Judges 11:17, regarding a similar message sent to the king of Edom.
וַיִּשְׁלַח יִשְׂרָאֵל, כָּל דִּבְרֵי תוֹרָה צְרִיכִין זֶה לָזֶה, שֶׁמָּא זֶה נוֹעֵל וְזֶה פּוֹתֵחַ, וְכָאן נֶאֱמַר וַיִּשְׁלַח יִשְׂרָאֵל וּבְמָקוֹם אַחֵר תָּלָה שְׁלִיחוּת בְּמשֶׁה, שֶׁנֶּאֱמַר (דברים ב, כו): וָאֶשְׁלַח מַלְאָכִים מִמִּדְבַּר קְדֵמוֹת. וּכְתִיב (שופטים יא, יז): וַיִּשְׁלַח יִשְׂרָאֵל מַלְאָכִים אֶל מֶלֶךְ אֱדוֹם. וּכְתִיב (במדבר כ, יד יז): וַיִּשְׁלַח משֶׁה מַלְאָכִים מִקָּדֵשׁ, נַעְבְּרָה. הַכְּתוּבִים הָאֵלּוּ צְרִיכִין זֶה לָזֶה, שֶׁמּשֶׁה הוּא יִשְׂרָאֵל וְיִשְׂרָאֵל הֵן משֶׁה, לְלַמֶּדְךָ שֶׁרֹאשׁ הַדּוֹר כָּל הַדּוֹר.
“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.
נַעְבְּרָה נָא בְאַרְצֶךָ (במדבר כ, יז), כְּמוֹ שֶׁשָּׁלַח אֶל מֶלֶךְ אֱדוֹם שֶׁלֹא לְהַזִּיקוֹ, כָּךְ שָׁלַח לָזֶה (דברים ב, כח): אֹכֶל בַּכֶּסֶף תַּשְׁבִּרֵנִי, דַּרְכָּן שֶׁל מַיִם לִתֵּן בְּחִנָּם וְאָנוּ נִתֵּן דָּמוֹ. (במדבר כ, יז): דֶּרֶךְ הַמֶּלֶךְ נֵלֵךְ, וּבְמָקוֹם אַחֵר כְּתִיב (דברים ב, כט): עַד אֲשֶׁר אֶעֱבֹר, אֶמְשֹׁל לְךָ מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, לְשׁוֹמֵר שֶׁנָּטַל שְׂכָרוֹ לִשְׁמֹר גֶּפֶן אוֹ תְּאֵנָה, בָּא אֶחָד וְאָמַר לוֹ עֲבֹר מִכָּאן שֶׁאֲנִי בּוֹצֵר אֶת הַכֶּרֶם, אָמַר לוֹ אֲנִי אֵינִי יוֹשֵׁב לִשְׁמֹר אֶלָּא בִּשְׁבִילְךָ וְאַתָּה בָּאתָ לְבָצְרָהּ. כָּךְ סִיחוֹן נָטַל שְׂכָרוֹ מִכָּל מַלְכֵי אֶרֶץ כְּנַעַן וְהָיוּ מַעֲלִין לוֹ מִסִּין, שֶׁהָיָה מַמְלִיךְ אוֹתָן, הוּא וְעוֹג שְׁקוּלִין כְּנֶגֶד כֻּלָּן, שֶׁנֶּאֱמַר (תהלים קלה, יא): לְסִיחוֹן מֶלֶךְ הָאֱמֹרִי וּלְעוֹג מֶלֶךְ הַבָּשָׁן וּלְכֹל מַמְלְכוֹת כְּנָעַן. אָמְרוּ יִשְׂרָאֵל נַעֲבֹר בְּאַרְצְךָ לִכְבּשׁ אֶת הַמַּלְכוּת, אָמַר לָהֶם אֵינִי יוֹשֵׁב אֶלָּא לְשָׁמְרָם מִפְּנֵיכֶם, (במדבר כא, כג): וְלֹא נָתַן סִיחֹן אֶת יִשְׂרָאֵל עֲבֹר בִּגְבֻלוֹ. (במדבר כא, כג): וַיֶאֱסֹף סִיחֹן, בְּמַחֲשָׁבָה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְמָסְרוֹ בְּיָדָן שֶׁלֹא בְצַעַר, כְּתִיב (דברים א, ד): סִיחֹן מֶלֶךְ הָאֱמֹרִי אֲשֶׁר יוֹשֵׁב בְּחֶשְׁבּוֹן, אִלּוּ חֶשְׁבּוֹן מְלֵאָה יַתּוּשִׁים אֵין כָּל בְּרִיָּה יְכוֹלָה לְכָבְשָׁהּ, וְאִלּוּ הָיָה סִיחוֹן בְּבִקְעָה אֵין כָּל בְּרִיָּה יְכוֹלָה לִשְׁלֹט בּוֹ, וְאֵין צָרִיךְ לוֹמַר שֶׁהָיָה גִבּוֹר וְשָׁרוּי בְּעִיר מִבְצָר. אֲשֶׁר יוֹשֵׁב בְּחֶשְׁבּוֹן, אִלּוּ יוֹשֵׁב לוֹ בָּעֲיָרוֹת שֶׁלּוֹ הוּא וְאֻכְלוּסָיו, הָיוּ יִשְׂרָאֵל מִתְיַגְּעִין בּוֹ לִכְבּשׁ אֶת כָּל עִיר וָעִיר, אֶלָּא כִּנְּסָן הַקָּדוֹשׁ בָּרוּךְ הוּא לִפְנֵיהֶם לְמָסְרָן בְּיָדָן בְּלֹא צַעַר, וְכֵן הוּא אוֹמֵר (דברים ב, לא): רְאֵה הַחִלֹּתִי תֵּת לְפָנֶיךָ, הָרְגוּ אֶת כָּל גִּבּוֹרָיו שֶׁיָּצְאוּ לִקְרָאתָן וְחָזְרוּ עַל הַנָּשִׁים וְהַטַּף שֶׁלֹא בִּיגִיעָה, לְכָךְ כְּתִיב: וַיֶּאֱסֹף סִיחֹן, (במדבר כא, כה): וַיִּקַח יִשְׂרָאֵל אֵת כָּל הֶעָרִים הָאֵלֶּה.
“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).
כִּי חֶשְׁבּוֹן עִיר סִיחֹן (במדבר כא, כו), זֶה שֶׁאָמַר הַכָּתוּב (תהלים לז, כח): כִּי ה' אֹהֵב מִשְׁפָּט, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (דברים ב, ט): אַל תָּצַר אֶת מוֹאָב, וְחֶשְׁבּוֹן שֶׁל מוֹאָב הָיְתָה, שֶׁנֶּאֱמַר: כִּי חֶשְׁבּוֹן עִיר סִיחֹן מֶלֶךְ הָאֱמֹרִי וגו', בָּאוּ יִשְׂרָאֵל וְנָטְלוּ חֶשְׁבּוֹן שֶׁהָיְתָה שֶׁל סִיחוֹן וְכָל מַה שֶּׁנָּטַל מִמּוֹאָב, שֶׁאִלּוּ נְטָלוּהוּ מִמֶּנּוּ הָיָה בְּיָדָם גָּזֵל שֶׁל עוֹלָה, אֶלָּא נָטַל סִיחוֹן מִן מוֹאָב וְנָטַל יִשְׂרָאֵל מִן סִיחוֹן שֶׁהָיוּ פְּטוּרִין מִן הַגָּזֵל, לְכָךְ כְּתִיב: כִּי חֶשְׁבּוֹן עִיר סִיחֹן. (במדבר כא, כז): עַל כֵּן יֹאמְרוּ הַמּשְׁלִים, זֶה בִּלְעָם וְאָבִיו, שֶׁשְֹּׂכָרָן סִיחוֹן לְקַלֵּל אֶת מוֹאָב, וְהֵן אָמְרוּ (במדבר כא, כז כח): תִּבָּנֶה וְתִכּוֹנֵן עִיר סִיחוֹן, כִּי אֵשׁ יָצְאָה מֵחֶשְׁבּוֹן אָכְלָה עָר מוֹאָב, שֶׁקִּלְּלוּ אֶת מוֹאָב שֶׁיִּמָּסְרוּ בְּיָדוֹ, (במדבר כא, כט): אוֹי לְךָ מוֹאָב.
“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).
וַיֵּשֶׁב יִשְׂרָאֵל בְּכָל עָרֵי הָאֱמֹרִי (במדבר כא, כה), נִשְׁתַּיֵּר יַעְזֵר (במדבר כא, לב): וַיִּשְׁלַח משֶׁה לְרַגֵּל אֶת יַעְזֵר, אוֹתָן מְרַגְּלִים זְרִיזִין הָיוּ, אָמְרוּ בְּטוּחִין אָנוּ בִּתְפִלָּתוֹ שֶׁל משֶׁה, וּכְבָר שָׁלַח מְרַגְּלִים לְשֶׁעָבַר וְהֵבִיאוּ תְּקָלָה, אָנוּ לֹא נַעֲשֶׂה כֵן, אֶלָּא בְּהַקָּדוֹשׁ בָּרוּךְ הוּא נַאֲמִין וְנַעֲשֶׂה מִלְחָמָה, עָשׂוּ כָּךְ וְהָרְגוּ אֶת הָאֱמוֹרִי אֲשֶׁר בָּהּ.
“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.”
וַיִּפְנוּ וַיַּעֲלוּ (במדבר כא, לג), יֵשׁ אוֹמְרִים מִלְחֶמֶת סִיחוֹן עָשׂוּ בֶּאֱלוּל, וְעָשׂוּ אֶת הָרֶגֶל בְּתִשְׁרֵי, וְאַחַר הָרֶגֶל מִלְחֶמֶת עוֹג, כְּמָה דְאַתְּ אָמַר (דברים טז, ז): וּפָנִיתָ בַבֹּקֶר וְהָלַכְתָּ לְאֹהָלֶיךָ, (במדבר כא, לג): וַיֵּצֵא עוֹג מֶלֶךְ הַבָּשָׁן, שֶׁכִּנְסָן הַקָּדוֹשׁ בָּרוּךְ הוּא לִפְנֵיהֶם לְמָסְרָן בְּיָדָם. (במדבר כא, לד): וַיֹּאמֶר ה' אֵלָיו אַל תִּירָא אֹתוֹ כִּי בְיָדְךָ נָתַתִּי אֹתוֹ, זֶה שֶׁאָמַר הַכָּתוּב (משלי כח, יד): אַשְׁרֵי אָדָם מְפַחֵד תָּמִיד, וְכֵן הוּא מִדַּת הַצַּדִּיקִים אַף עַל פִּי שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַבְטִיחָן, אֵין פּוֹרְקִים בְּיִרְאָה. וְכֵן בְּיַעֲקֹב (בראשית לב, ח): וַיִּירָא יַעֲקֹב, לָמָּה נִתְיָרֵא, אָמַר, שֶׁמָּא נִתְלַכְלַכְתִּי אֵצֶל לָבָן בִּכְלוּם, וּכְתִיב (דברים כג, טו): וְלֹא יִרְאֶה בְךָ עֶרְוַת דָּבָר וְשָׁב מֵאַחֲרֶיךָ, וְהִנִּיחַנִי הַקָּדוֹשׁ בָּרוּךְ הוּא. וְאַף משֶׁה תָּפַס אֶת הַיִּרְאָה כְּנֶגֶד אָבִיו, וְלָמָּה נִתְיָרֵא, אָמַר שֶׁמָּא מָעֲלוּ יִשְׂרָאֵל בְּמִלְחֶמֶת סִיחוֹן, אוֹ נִתְלַכְלְכוּ בַּעֲבֵרָה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַל תִּירָא, כֻּלָּן הִשְׁלִימוּ בְּצֶדֶק. אַל תִּירָא אֹתוֹ, שֶׁלֹא עָמַד גִּבּוֹר בָּעוֹלָם קָשֶׁה הֵימֶנּוּ, שֶׁנֶּאֱמַר (דברים ג, יא): כִּי רַק עוֹג מֶלֶךְ הַבָּשָׁן נִשְׁאָר מִיֶּתֶר הָרְפָאִים, וְהוּא נִשְׁאָר מִן הַגִּבּוֹרִים שֶׁהָרְגוּ אַמְרָפֶל וַחֲבֵרָיו, שֶׁנֶּאֱמַר (בראשית יד, ה): וַיַּכּוּ אֶת רְפָאִים בְּעַשְׁתְּרֹת קַרְנַיִם, וְזֶה הַפְּסוֹלֶת שֶׁלָּהֶם, כִּפְרִיצֵי זֵיתִים הַפְּלֵטִים בְּתוֹךְ הַגֶּפֶת, שֶׁנֶּאֱמַר (בראשית יד, יג): וַיָּבֹא הַפָּלִיט וַיַּגֵּד לְאַבְרָם הָעִבְרִי וְהוּא שֹׁכֵן בְּאֵלֹנֵי מַמְרֵא הָאֱמֹרִי אֲחִי אֶשְׁכֹּל וַאֲחִי עָנֵר וְהֵם בַּעֲלֵי בְרִית אַבְרָם, זֶה עוֹג, וְכָאן עוֹשֶׂה אוֹתוֹ שְׁיָרִים, שֶׁנֶּאֱמַר: מִיֶּתֶר הָרְפָאִים, וְכַוָּנָתוֹ הָיְתָה שֶׁיֵּצֵא אַבְרָם וְיֵהָרֵג, נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא שְׂכַר רַגְלָיו וְחָיָה כָּל אוֹתָן שָׁנִים, וְגָבָה מִמֶּנּוּ שֶׁנָּפַל בְּיַד בָּנָיו, כְּשֶׁבָּא משֶׁה לַעֲשׂוֹת מִלְחָמָה נִתְיָּרֵא הֵימֶנּוּ, אָמַר אֲנִי בֶּן מֵאָה וְעֶשְׂרִים שָׁנָה, וְזֶה יוֹתֵר מֵחֲמֵשׁ מֵאוֹת, אִלּוּלֵי שֶׁהָיָה לוֹ זְכוּת לֹא חָיָה כָּל הַשָּׁנִים הָאֵלּוּ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה אַל תִּירָא אֹתוֹ כִּי בְיָדְךָ נָתַתִּי אֹתוֹ, בְּיָדְךָ הָרְגֵהוּ. (במדבר כא, לד): וְעָשִׂיתָ לּוֹ כַּאֲשֶׁר עָשִׂיתָ לְסִיחֹן וגו', (דברים ג, ו): וַנַּחֲרֵם אוֹתָם, וַהֲלוֹא כְתִיב (דברים ג, ז): וְכָל הַבְּהֵמָה וּשְׁלַל הָעִיר בַּזּוֹנוּ לָנוּ, אֶלָּא הַגּוּפוֹת הֶחֱרִימוּ שֶׁלֹא לֵהָנוֹת מֵהֶם. (במדבר כא, לה): וַיַּכּוּ אֹתוֹ וְאֶת בָּנָיו, בְּנוֹ כְּתִיב, שֶׁהָיָה לוֹ בֵּן קָשֶׁה הֵימֶנּוּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל בָּעוֹלָם הַזֶּה אַתֶּם מְכַלִּין אֶת הָאֻמּוֹת קִמְעָא קִמְעָא, לֶעָתִיד לָבוֹא אֲנִי מְבַעֲרָן בְּבַת אֶחָת, שֶׁנֶּאֱמַר (ישעיה לג, יב): וְהָיוּ עַמִּים מִשְׂרְפוֹת שִׂיד קוֹצִים כְּסוּחִים בָּאֵשׁ יִצַּתּוּ.
“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,82The reward for his effort to come and report to Abram what had befallen Lot. 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]83The term ḥerem can mean destroyed or proscribed. 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,84In our version of the Bible banav is written (see Minḥat Shai, Bemidbar 21:35). 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).
דָּבָר אַחֵר, אָז יָשִׁיר יִשְׂרָאֵל, זֶה אֶחָד מִשְׁלשָׁה דְבָרִים שֶׁאָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר לוֹ לִמַּדְתַּנִי, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם מִנַּיִן יִשְׂרָאֵל יוֹדְעִין מֶה עָשׂוּ, לֹא בְּמִצְרַיִם נִתְגַּדְּלוּ וְכָל מִצְרַיִם עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים הֵם. וּכְשֶׁנָּתַתָּ אֶת הַתּוֹרָה לֹא נָתַתָּ אוֹתָהּ לָהֶם, וְאַף לֹא הָיוּ עוֹמְדִין שָׁם, שֶׁנֶּאֱמַר (שמות כ, יח): וַיַּעֲמֹד הָעָם מֵרָחֹק, וְלֹא נָתַתָּ אוֹתָהּ אֶלָּא לִי, שֶׁנֶּאֱמַר (שמות כד, א): וְאֶל משֶׁה אָמַר עֲלֵה אֶל ה'. וּכְשֶׁנָּתַתָּ אֶת הַדִּבְּרוֹת לֹא נָתַתָּ לָהֶם, לֹא אָמַרְתָּ אֲנִי ה' אֱלֹהֵיכֶם, אֶלָּא (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ, לִי אָמַרְתָּ, שֶׁמָּא חָטָאתִי. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ, יָפֶה אָמַרְתָּ לִמַּדְתַּנִי, מִכָּאן וָאֵילָךְ אֲנִי אוֹמֵר בִּלְשׁוֹן (במדבר טו, מא): אֲנִי ה' אֱלֹהֵיכֶם. הַשְּׁנִיָּה, כְּשֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות לד, ז): פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים, אָמַר משֶׁה רִבּוֹנוֹ שֶׁל עוֹלָם כַּמָּה רְשָׁעִים הוֹלִידוּ צַדִּיקִים, יִהְיוּ נוֹטְלִין מֵעֲוֹנוֹת אֲבִיהֶם, תֶּרַח עוֹבֵד צְלָמִים, וְאַבְרָהָם בְּנוֹ צַדִּיק, וְכֵן חִזְקִיָּה צַדִּיק, וְאָחָז אָבִיו רָשָׁע. וְכֵן יֹאשִׁיָּה צַדִּיק, וְאָמוֹן אָבִיו רָשָׁע, וְכֵן נָאֶה שֶׁיְהוּ הַצַּדִּיקִים לוֹקִין בַּעֲוֹן אֲבִיהֶם, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לִמַּדְתַּנִי, חַיֶּיךָ שֶׁאֲנִי מְבַטֵּל דְּבָרַי וּמְקַיֵּם דְּבָרֶיךָ, שֶׁנֶּאֱמַר (דברים כד, טז): לֹא יוּמְתוּ אָבוֹת עַל בָּנִים וּבָנִים לֹא יוּמְתוּ עַל אָבוֹת, וְחַיֶּיךָ שֶׁאֲנִי כּוֹתְבָן לִשְׁמֶךָ, שֶׁנֶּאֱמַר (מלכים ב יד, ו): כַּכָּתוּב בְּסֵפֶר תּוֹרַת משֶׁה אֲשֶׁר צִוָּה ה' וגו'. הַשְּׁלִישִׁית, כְּשֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עֲשֵׂה מִלְחָמָה עִם סִיחוֹן אֲפִלּוּ הוּא אֵינוֹ מְבַקֵּשׁ לַעֲשׂוֹת עִמְךָ אַתְּ תִּתְגָּר בּוֹ מִלְחָמָה, שֶׁנֶּאֱמַר (דברים ב, כד): קוּמוּ סְּעוּ וְעִבְרוּ אֶת נַחַל אַרְנֹן. וּמשֶׁה לֹא עָשָׂה כֵן אֶלָּא מַה כְּתִיב לְמַעְלָה (דברים ב, כו): וָאֶשְׁלַח מַלְאָכִים, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ שֶׁאֲנִי מְבַטֵּל דְּבָרַי וּמְקַיֵּם דְּבָרֶיךָ, שֶׁנֶּאֱמַר (דברים כ, י): כִּי תִקְרַב אֶל עִיר לְהִלָּחֵם עָלֶיהָ וְקָרָאתָ אֵלֶיהָ לְשָׁלוֹם. כֵּיוָן שֶׁלֹא קִבֵּל סִיחוֹן הִפִּילוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מִפְּנֵיהֶם, שֶׁנֶּאֱמַר (דברים ב, לג): וַנַּךְ אֹתוֹ, וְלֹא עוֹד אֶלָּא אַף אוֹתָן שֶׁהִטְמִינוּ עַצְמָן בַּמְּעָרוֹת לְהָרְגָן, רָמַז הַקָּדוֹשׁ בָּרוּךְ הוּא לָהָר וְרִצֵּץ אוֹתָן, שֶׁנֶּאֱמַר (תהלים עד, יג יד): שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל הַמָּיִם רִצַּצְתָּ רָאשֵׁי לִוְיָתָן, מָשָׁל הֶדְיוֹט אוֹמֵר נָתַתָּ פַּת לְתִינוֹק הוֹדִיעַ לְאִמּוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מִנַּיִן יִשְׂרָאֵל יוֹדְעִין מַה טּוֹבָה עָשִׂיתִי לָהֶם, מֶה עָשָׂה הִרְחִיקוּ הֶהָרִים זֶה מִזֶּה וְשָׁטְפוּ אוֹתָן הַנְּחָלִים, שֶׁנֶּאֱמַר (במדבר כא, טו): וְאֶשֶׁד הַנְּחָלִים, וְהָיוּ יִשְׂרָאֵל עוֹבְרִים וְאוֹמְרִים שִׁירָה אָז יָשִׁיר יִשְׂרָאֵל, אָמְרוּ יִשְׂרָאֵל עָלֶיךָ לַעֲשׂוֹת לָנוּ נִסִּים, וְעָלֵינוּ לְבָרֵךְ וּלְקַלֵס לְשִׁמְךָ. (תהלים ג, ט): לַה' הַיְשׁוּעָה עַל עַמְּךָ בִרְכָתֶךָ סֶלָּה, וְעַל הַמַּיִם נִגְזַר עַל משֶׁה, וְלֹא נִזְכַּר בַּשִּׁירָה, אָמַר משֶׁה רִבּוֹנוֹ שֶׁל עוֹלָם, אַחַר כָּל נִסִּים שֶׁעָשִׂיתָ לָהֶם אֲנִי מֵת מִתַּחַת יְדֵיהֶם, מִן הַמִּדְבָּר נָתַתָּ לָהֶם אֶת הַתּוֹרָה, שֶׁנֶּאֱמַר (במדבר כא, יח): וּמִמִּדְבָּר מַתָּנָה, וּמִתַּחַת יָדִי נָחֲלוּ אוֹתָהּ, שֶׁנֶּאֱמַר (במדבר כא, יט): וּמִמַּתָּנָה נַחֲלִיאֵל, נָחֲלוּ אֵל, וּמִשֶּׁנָּחֲלוּ גָּזַרְתָּ עָלַי מִיתָה, שֶׁנֶּאֱמַר (במדבר כא, יט): וּמִנַּחֲלִיאֵל בָּמוֹת, וּמִנַּחַל בָּא מוֹת, (במדבר כא, כ): וּמִבָּמוֹת הַגַּיְא אֲשֶׁר בִּשְׂדֵה מוֹאָב, שֶׁנֶּאֱמַר (דברים לד, ו): וַיִּקְבֹּר אֹתוֹ בַגַּי בְּאֶרֶץ מוֹאָב. אָמַר אִיּוֹב (איוב לד, יט): אֲשֶׁר לֹא נָשָׂא פְּנֵי שָׂרִים וְלֹא נִכַּר שׁוֹעַ לִפְנֵי דָל כִּי מַעֲשֵׂה יָדָיו כֻּלָּם.
Another matter: “Then Israel sang” (Numbers 21:17) – this is one of three matters85The third matter relates to the vanquishing of Siḥon, which is first mentioned in Numbers 21:21–24. 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?86Namely, from where could they have known that the golden calf was a sin. 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],”87“Your” in the plural. but rather: “I am the Lord your God [elohekha]” (Exodus 20:2).88“Your” in the singular. 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,89The streams washed the remains out of the caves where they were located. 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).90Matana means gift, referring here to the Torah. 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).