Bamidbar Rabbah 14

בַּיּוֹם הַשְּׁבִיעִי נָשִׂיא לִבְנֵי אֶפְרָיִם אֱלִישָׁמָע בֶּן עַמִּיהוּד (במדבר ז, מח), הֲדָא הוּא דִכְתִיב (תהלים ס, ט): לִי גִּלְעָד וְלִי מְנַשֶּׁה וְאֶפְרַיִם מָעוֹז רֹאשִׁי יְהוּדָה מְחֹקְקִי, תְּנֵינַן תַּמָּן שְׁלשָׁה מְלָכִים אַרְבָּעָה הֶדְיוֹטוֹת אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שְׁלשָׁה מְלָכִים: יָרָבְעָם וְאַחְאָב וּמְנַשֶּׁה. רַבִּי יְהוּדָה אוֹמֵר מְנַשֶּׁה יֵשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (דברי הימים ב לג, יג): וַיִּתְפַּלֵּל אֵלָיו וַיֵּעָתֶר לוֹ וַיִּשְׁמַע תְּחִנָּתוֹ וַיְשִׁיבֵהוּ יְרוּשָׁלָיִם לְמַלְכוּתוֹ. אָמְרוּ לְמַלְכוּתוֹ הֱשִׁיבוֹ וְלֹא הֱשִׁיבוֹ לְחַיֵּי הָעוֹלָם הַבָּא. אַרְבָּעָה הֶדְיוֹטוֹת: בִּלְעָם וְדוֹאֵג וַאֲחִיתֹפֶל וְגֵיחֲזִי. מִי מְנָאָן אָמַר רַב אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה מְנָאוּם. אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל בִּקְּשׁוּ לְצָרֵף אֶת שְׁלֹמֹה עִמָּהֶם וּבָא דְּמוּת דְּיוּקָנוֹ שֶׁל דָּוִד וְנִשְׁתַּטֵּחַ לִפְנֵיהֶם, לֹא הִשְׁגִּיחוּ עָלָיו, יָצָאת אֵשׁ מִבֵּית קָדְשֵׁי הַקֳּדָשִׁים וְלִהֲטָה סְבִיבוֹתֵיהֶם וְלֹא הִשְׁגִּיחוּ עָלֶיהָ, יָצְאָה בַּת קוֹל וְאָמְרָה לָהֶן (משלי כב, כט): חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ וגו', מִי שֶׁהִקְדִּים בֵּיתִי לְבֵיתוֹ, וְלֹא עוֹד שֶׁבֵּיתִי בָּנָה בְּשֶׁבַע שָׁנִים וּבֵיתוֹ בָּנָה בִּשְׁלשׁ עֶשְׂרֵה שָׁנָה, יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּים, לָאו, אֶלָּא לִפְנֵי מְלָכִים יִתְיַצָּב, (משלי כב, כט): בַּל יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּים, וְלֹא הִשְׁגִּיחוּ עָלֶיהָ. חָזְרָה וְאָמְרָה לָהֶם (איוב לד, לג): הֲמֵעִמְךָ יְשַׁלְּמֶנָּהּ כִּי מָאַסְתָּ כִּי אַתָּה תִבְחַר וְלֹא אָנִי וּמַה יָּדַעְתָּ דַּבֵּר, מִיָּד נִמְנְעוּ מִלְּצָרְפוֹ עִמָּהֶם. דּוֹרְשֵׁי רְשׁוּמוֹת אוֹמְרִים כּוּלָהֶם יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא חוּץ מִבִּלְעָם, מַה טַּעַם (תהלים ס, ט): לִי גִלְעָד וְלִי מְנַשֶּׁה וגו' מוֹאָב סִיר רַחְצִי וגו'. לִי גִלְעָד זֶה אַחְאָב מֶלֶךְ יִשְׂרָאֵל שֶׁמֵּת בְּרָמוֹת גִּלְעָד. וְלִי מְנַשֶּׁה, כְּמַשְׁמָעוֹ, זֶה מְנַשֶּׁה בֶּן חִזְקִיָה. וְאֶפְרַיִם מָעוֹז רֹאשִׁי, זֶה יָרָבְעָם בֶּן נְבָט אֶפְרָתִי. יְהוּדָה מְחֹקְקִי, זֶה אֲחִיתֹפֶל דְּקָא אָתֵי מִיהוּדָה. מוֹאָב סִיר רַחְצִי, זֶה גֵיחֲזִי שֶׁלָּקָה עַל יְדֵי רְחִיצָה. עַל אֱדוֹם אַשְׁלִיךְ נַעֲלִי, זֶה דּוֹאֵג הָאֲדוֹמִי, אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וּמַה נַּעֲבֵיד מַלְכָּא דְּיִשְׂרָאֵל מְקַלְּלִין, (תהלים נה, כד): אַנְשֵׁי דָּמִים וּמִרְמָה לֹא יֶחֱצוּ יְמֵיהֶם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עָלַי לַעֲשׂוֹתָם רֵעִים אֵלּוּ לָאֵלּוּ, הֲדָא הוּא דִכְתִיב (תהלים ס, י): עָלַי פְּלֶשֶׁת הִתְרוֹעָעִי, עָלַי לְפַלֵשׁ לָהֶם מַעֲשִׂים טוֹבִים וְלַעֲשׂוֹתָן רֵעִים אֵלּוּ לָאֵלּוּ. תַּמָּן אָמְרוּ כְּתִיב: עָלַי פְּלֶשֶׁת הִתְרוֹעָעִי, אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא אִם יָבוֹא מִי שֶׁהָרַג אֶת הַפְּלִשְׁתִּי וְהוֹרִישׁ אֶת בָּנֶיךָ גַּת, מָה אַתָּה עוֹשֶׂה לוֹ, אָמַר לָהֶם עָלַי לַעֲשׂוֹתָן רֵעִים זֶה לָזֶה. דָּבָר אַחֵר, לִי גִלְעָד וְלִי מְנַשֶּׁה, לְפִי שֶׁיֵּשׁ מַחְלֹקֶת הַרְבֵּה עַל הַמְשׁוּחִים, יֵשׁ אוֹמְרִים שִׁבְעָה, שֶׁנֶּאֱמַר (מיכה ה, ד): וַהֲקֵמֹנוּ עָלָיו שִׁבְעָה רֹעִים. וְיֵשׁ אוֹמְרִים שְׁמוֹנָה, (מיכה ה, ד): וּשְׁמֹנָה נְסִיכֵי אָדָם. וְאֵינוֹ אֶלָּא מַה שֶּׁמְפֹרָשׁ אַרְבָּעָה, שֶׁנֶּאֱמַר (זכריה ב, ג ד): וַיַּרְאֵנִי ה' אַרְבָּעָה חָרָשִׁים, וָאֹמַר מָה אֵלֶּה בָאִים לַעֲשׂוֹת וַיֹּאמֶר לֵאמֹר אֵלֶּה הַקְּרָנוֹת אֲשֶׁר זֵרוּ וגו'. וְאֵלּוּ הֵן אַרְבָּעָה חָרָשִׁים, דָּוִד בָּא וּמְפָרֵשׁ, לִי גִלְעָד, זֶה אֵלִיָּהוּ שֶׁהָיָה מִתּוֹשָׁבֵי גִלְעָד. וְלִי מְנַשֶּׁה, זֶה מָשִׁיחַ שֶׁעוֹמֵד מִבָּנָיו שֶׁל מְנַשֶּׁה, שֶׁנֶּאֱמַר (תהלים פ, ג): לִפְנֵי אֶפְרַיִם וּבִנְיָמִן וּמְנַשֶּׁה, וְאֶפְרַיִם מָעוֹז רֹאשִׁי, זֶה מְשׁוּחַ מִלְחָמָה שֶׁבָּא מֵאֶפְרָיִם, שֶׁנֶּאֱמַר (דברים לג, יז): בְּכוֹר שׁוֹרוֹ הָדָר לוֹ. יְהוּדָה מְחֹקְקִי, זֶה הַגּוֹאֵל הַגָּדוֹל שֶׁהוּא בָּא מִבְּנֵי בָּנָיו שֶׁל דָּוִד. מוֹאָב סִיר רַחְצִי, מַהוּ מוֹאָב סִיר רַחְצִי, אָמַר הָאֱלֹהִים אַף כְּשֶׁיָּבוֹאוּ הַגּוֹאֲלִים הַלָּלוּ אֵינִי בָּא וּמְסַיְּעָן עַד שֶׁיָּבוֹאוּ הַמּוֹאָבִיּוֹת עִמָּהֶם. עַל אֱדוֹם אַשְׁלִיךְ נַעֲלִי, מָה אֲנִי עוֹשֶׂה שׁוֹלֵף מִנְעָלִי וְדוֹרְכָן וְרוֹמְסָן בַּעֲקֵבַי, וְכֵן הוּא אוֹמֵר (ישעיה סג, ג): פּוּרָה דָרַכְתִּי לְבַדִּי וגו', מָשְׁלוּ מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ בָּשָׂר וָדָם שֶׁבָּנָה אַרְבָּעָה פְּלָטֵרִין בְּאַרְבַּע מְדִינוֹת, נִכְנַס לָרִאשׁוֹנָה אָכַל וְשָׁתָה וְלֹא שָׁלַף נַעֲלוֹ, וְכֵן לַשְּׁנִיָה וְכֵן לַשְּׁלִישִׁית, כְּשֶׁבָּא לָרְבִיעִית אָכַל וְשָׁתָה וְשָׁלַף נַעֲלוֹ, אָמַר לָהֶם צְאוּ וְהָבִיאוּ לִי כָּל אֲנָשִׁים גְּדוֹלִים שֶׁיֵּשׁ בַּמְדִינָה הַזֹּאת וְיַעַרְכוּ לְפָנַי לָחֶם. אָמְרוּ לוֹ מִפְּנֵי מָה כְּשֶׁנִּכְנַסְתָּ לָרִאשׁוֹנָה אָכַלְתָּ וְשָׁתִיתָ וְלֹא שָׁלַפְתָּ נְעָלֶיךָ, וּבְזוֹ שָׁלַפְתָּ נְעָלֶיךָ וְאָכַלְתָּ וְשָׁתִיתָ. אָמַר לָהֶם כְּשֶׁנִּכְנַסְתִּי לָרִאשׁוֹנָה לֹא הָיְתָה דַעְתִּי מְיֻשֶּׁבֶת עָלַי, וְכֵן לַשְּׁנִיָּה, וְכֵן לַשְׁלִישִׁית, בְּכָל עֵת הָיִיתִי אוֹמֵר אֵימָתַי אֶרְאֶה אוֹתָהּ שָׁעָה שֶׁאֶכָּנֵס בָּאַחֲרוֹנָה, וְעַכְשָׁו שֶׁנִּכְנַסְתִּי מִיָּד נִתְיַשְּׁבָה דַעְתִּי עָלַי. אַף כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא עָשָׂה מִלְחָמָה בְּפַרְעֹה וּבַעֲמָלֵק וּבְסִיסְרָא וּבְסַנְחֵרִיב וּבִנְבוּכַדְנֶצַּר וּבְהָמָן וּבְמַלְכֵי יְוָנִים וְלֹא נִתְקָרְרָה דַעְתּוֹ עַד שֶׁיַּעֲשֶׂה נְקָמָה בֶּאֱדוֹם בְּעַצְמוֹ, הֱוֵי (תהלים ס, י): עַל אֱדוֹם אַשְׁלִיךְ נַעֲלִי עָלַי פְּלֶשֶׁת הִתְרוֹעָעִי, אֲנִי אַפִּיל שָׁתוֹתֶיהָ שֶׁל אֱדוֹם וְאָבִיא גְאֻלַּתְכֶם, וְכֵן הוּא אוֹמֵר (מלאכי א, ד ה): הֵמָּה יִבְנוּ וַאֲנִי אֶהֱרוֹס וגו' וְעֵינֵיכֶם תִּרְאֶינָה. דָּבָר אַחֵר, לִי גִלְעָד וְלִי מְנַשֶּׁה וגו', מְדַבֵּר בְּדָוִד בְּעֵת שֶׁמֵּת שָׁאוּל עָמַד אַבְנֵר בֶּן נֵר וְהִמְלִיךְ לְאִישׁ בּשֶׁת בֶּן שָׁאוּל עַל הַגִּלְעָד וְעַל יִזְרְעֶאל וְעַל אֶפְרָיִם, כְּמָה דְתֵימָא (שמואל ב ב, ח): וְאַבְנֵר בֶּן נֵר שַׂר צָבָא אֲשֶׁר לְשָׁאוּל לָקַח אֶת אִישׁ בּשֶׁת וגו', וְאוֹמֵר (שמואל ב ב,, ט): וַיַּמְלִכֵהוּ אֶל הַגִּלְעָד וְאֶל הָאֲשׁוּרִי וְאֶל יִזְרְעֶאל וְעֶל אֶפְרַיִם וגו', וְיִזְרְעֶאל הָיָה לִמְנַשֶּׁה, שֶׁכֵּן כָּתוּב (יהושע יז, טז): וַיֹּאמְרוּ בְּנֵי יוֹסֵף לֹא יִמָּצֵא לָנוּ הָהָר וְרֶכֶב בַּרְזֶל בְּכָל הַכְּנַעֲנִי הַיּשֵׁב בְּאֶרֶץ הָעֵמֶק לַאֲשֶׁר בְּבֵית שְׁאָן וּבְנוֹתֶיהָ וְלַאֲשֶׁר בְּעֵמֶק יִזְרְעֶאל, הִתְחִיל דָּוִד אוֹמֵר אַף עַל פִּי שֶׁאַבְנֵר מַחֲזִיק בְּבֶן שָׁאוּל לְהַמְלִיכוֹ עַל אֵלֶּה הַשְּׁבָטִים, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַמְלִיכֵנִי עַל כֻּלָּם, הֲדָא הוּא דִכְתִיב: לִי גִלְעָד וְלִי מְנַשֶּׁה וְאֶפְרַיִם מָעוֹז רֹאשִׁי יְהוּדָה מְחֹקְקִי, וְכֵן הוּא אוֹמֵר (שמואל ב ה, ה): וּבִיְרוּשָׁלָיִם מָלַךְ שְׁלשִׁים וְשָׁלשׁ שָׁנָה עַל כָּל יִשְׂרָאֵל וִיהוּדָה. מוֹאָב סִיר רַחֲצִי, לְפִי שֶׁבְּשָׁעָה שֶׁבָּרַח דָּוִד מִפְּנֵי שָׁאוּל הוֹלִיךְ אָבִיו וְאִמּוֹ אֶל מֶלֶךְ מוֹאָב, כִּי הָיָה יָרֵא מִפְּנֵי שָׁאוּל, וְהָיָה בּוֹטֵחַ בָּהֶם לְפִי שֶׁהָיָה מֵרוּת הַמּוֹאֲבִיָּה, הֲדָא הוּא דִכְתִיב (שמואל א כב, ג): וַיֵּלֶךְ דָּוִד מִשָּׁם מִצְפֵּה מוֹאָב וַיֹּאמֶר אֶל מֶלֶךְ מוֹאָב יֵצֵא נָא אָבִי וְאִמִּי אִתְּכֶם עַד אֲשֶׁר אֵדַע מַה יַּעֲשֶׂה לִּי אֱלֹהִים. וְאוֹמֵר (שמואל א כב, ד): וַיַּנְחֵם אֶת פְּנֵי מֶלֶךְ מוֹאָב וַיֵּשְׁבוּ עִמּוֹ כָּל יְמֵי הֱיוֹת דָּוִד בַּמְּצוּדָה. וּלְכָךְ קְרָאוֹ סִיר, מָה הַבָּשָׂר מִתְעַכֵּל בַּסִּיר, כָּךְ נִתְעַכְּלוּ שָׁם, שֶׁהֲרָגָם מֶלֶךְ מוֹאָב וְלֹא נִמְלַט מֵהֶם אֶלָּא אָח אֶחָד לְדָוִד שֶׁבָּרַח אֵצֶל נָחָשׁ מֶלֶךְ בְּנֵי עַמּוֹן, וְשָׁלַח מֶלֶךְ מוֹאָב אַחֲרָיו וְלֹא רָצָה לִתְּנוֹ, וְהוּא הַחֶסֶד שֶׁעָשָׂה נָחָשׁ עִם דָּוִד, וּלְפִיכָךְ נִתְגָּרֶה עִם הַמּוֹאָבִים, הֲדָא הוּא דִכְתִיב (שמואל ב ח, ב): וַיַּךְ אֶת מוֹאָב וַיְמַדְּדֵם בַּחֶבֶל הַשְׁכֵּב אוֹתָם אַרְצָה וַיְמַדֵּד שְׁנֵי חֲבָלִים לְהָמִית וּמְלֹא הַחֶבֶל לְהַחֲיוֹת וַתְּהִי מוֹאָב לְדָוִד לַעֲבָדִים נֹשְׂאֵי מִנְחָה. עַל אֱדוֹם אַשְׁלִיךְ נַעֲלִי, כְּמָה דְתֵימָא (מלכים א יא, טז): כִּי שֵׁשֶׁת חֳדָשִׁים יָשַׁב שָׁם יוֹאָב וְכָל יִשְׂרָאֵל עַד הִכְרִית כָּל זָכָר בֶּאֱדוֹם, וּכְתִיב (שמואל ב ח, יד): וַיְהִי כָל אֱדוֹם עֲבָדִים לְדָוִד. עָלַי פְּלֶשֶׁת הִתְרוֹעָעִי, כְּמָה דְתֵימָא (שמואל ב ח, א): וַיְהִי אַחֲרֵי כֵן וַיַּךְ דָּוִד אֶת פְּלִשְׁתִּים וַיַּכְנִיעֵם וַיִּקַּח דָּוִד אֶת מֶתֶג הָאַמָּה מִיַּד פְּלִשְׁתִּים. דָּבָר אַחֵר, לִי גִלְעָד וגו', אָמַר סוֹמָה בַּר כְּתָבָה בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אָמַר הָאֱלֹהִים אִם יֹאמַר לְךָ אָדָם שֶׁאֵין הַמֵּתִים חַיִּים אַתְּ אֱמֹר לוֹ הֲרֵי אֵלִיָּהוּ שֶׁהוּא בָּא מִגִּלְעָד, שֶׁנֶּאֱמַר (מלכים א יז, א): וַיֹּאמֶר אֵלִיָּהוּ הַתִּשְׁבִּי מִתּשָׁבֵי גִלְעָד, הוּא מֵעִיד שֶׁכְּבָר הֶחֱיֵיתִי אֶת הַמֵּת בְּנָהּ שֶׁל צָרְפִית עַל יָדוֹ בָּעוֹלָם הַזֶּה, הֱוֵי: לִי גִלְעָד. וְלִי מְנַשֶּׁה, אִם בָּא אָדָם לוֹמַר שֶׁאֵין הָאֱלֹהִים מְקַבֵּל אֶת הַשָּׁבִים, הֲרֵי מְנַשֶּׁה בֶּן חִזְקִיָּה יָבוֹא וְיָעִיד שֶׁלֹא הִרְשִׁיעַ בְּרִיָה בָּעוֹלָם לְפָנַי כְּמוֹתוֹ, וּבִשְׁעַת תְּשׁוּבָה קִבַּלְתִּיו, שֶׁנֶּאֱמַר (דברי הימים ב לג, יג): וַיִּתְפַּלֵּל אֵלָיו וַיֵּעָתֶר לוֹ וַיִּשְׁמַע תְּחִנָּתוֹ וַיְשִׁיבֵהוּ יְרוּשָׁלָיִם לְמַלְכוּתוֹ. אֶפְרַיִם מָעוֹז רֹאשְׁי, אִם יֹאמַר לְךָ אָדָם שֶׁאֵין הָאֱלֹהִים פּוֹקֵד עֲקָרוֹת, הֲרֵי אֶלְקָנָה שֶׁמֵּהַר אֶפְרָיִם מֵעִיד שֶׁפָּקַדְתִּי אֶת חַנָּה, שֶׁנֶּאֱמַר (שמואל א ב, כא): כִּי פָקַד ה' אֶת חַנָּה. יְהוּדָה מְחֹקְקִי, אִם בָּא אָדָם לוֹמַר שֶׁאֵין הָאֱלֹהִים מַצִּיל מִן הָאֵשׁ, הֲרֵי חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה מְעִידִים שֶׁהִצַּלְתִּים מִן הָאֵשׁ, שֶׁנֶּאֱמַר (דניאל ג, כח): דִּי שְׁלַח מַלְאֲכֵהּ וְשֵׁיזִב לְעַבְדוֹהִי וגו'. דָּבָר אַחֵר, יְהוּדָה מְחֹקְקִי, אִם יֹאמַר לְךָ אָדָם שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּיל מִן חַיּוֹת רָעוֹת, הֲרֵי דָּנִיֵּאל שֶׁהָיָה מִיהוּדָה מֵעִיד שֶׁהִצַּלְתִּיו מִן הָאֲרָיוֹת, כְּמָה דְתֵימָא (דניאל ו, כג): אֱלָהִי שְׁלַח מַלְאֲכֵהּ וּסֲגַר פֻּם אַרְיָוָתָא וְלָא חַבְּלוּנִי. מוֹאָב סִיר רַחְצִי, אִם יֹאמַר לְךָ אָדָם שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְרַפֵּא אֶת הַמְצֹרָע, הֲרֵי נַעֲמָן יָבוֹא וְיָעִיד שֶׁרְפָאתִיו עַל יְדֵי רְחִיצַת הַיַּרְדֵּן וְהֵסַרְתִּי הַצָּרַעַת מֵעָלָיו, כְּמָה דְתֵימָא (מלכים ב ה, יד): וַיֵּרֶד וַיִּטְבֹּל בַּיַּרְדֵּן שֶׁבַע פְּעָמִים כִּדְבַר אִישׁ הָאֱלֹהִים וַיָּשָׁב בְּשָׂרוֹ כִּבְשַׂר נַעַר קָטֹן וַיִּטְהָר. וְלָמָּה קָרָא לְנַעֲמָן מוֹאָב, עַל שֵׁם שֶׁשָּׁמַע לַעֲצַת עֲבָדָיו, כְּמָה דְתֵימָא (מלכים ב ה, יג): וַיִּגְשׁוּ עֲבָדָיו וַיְדַבְּרוּ אֵלָיו וַיֹּאמְרוּ אָבִי דָּבָר גָּדוֹל הַנָּבִיא דִּבֶּר אֵלֶיךָ הֲלֹא תַעֲשֶׂה וגו', לְכָךְ נִקְרָא שְׁמוֹ מוֹאָב עַל שֵׁם אָבִי. דָּבָר אַחֵר, מוֹאָב סִיר רַחֲצִי, אִם יֹאמַר לְךָ אָדָם שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּיל מִן הַמַּיִם יָבוֹא משֶׁה שֶׁנִּקְרָא אָבִי, כְּמָה דְתֵימָא (דברי הימים א ד, יח): וְאִשְׁתּוֹ הַיְּהֻדִיָה יָלְדָה אֶת יֶרֶד אֲבִי גְדֹר וגו', שֶׁהֵסַרְתִּי אוֹתוֹ מִן הַטְּבִיעָה עַל יְדֵי רְחִיצַת בַּת פַּרְעֹה, כְּמָה דְתֵימָא (שמות ב, ה ו): וַתֵּרֶד בַּת פַּרְעֹה לִרְחֹץ עַל הַיְאֹר וגו' וַתִּפְתַּח וַתִּרְאֵהוּ אֶת הַיֶּלֶד וגו'. עַל אֱדוֹם אַשְׁלִיךְ נַעֲלִי, אִם יֹאמַר לְךָ אָדָם שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּיל מִן הָעֵץ, יָבוֹא מָרְדְּכַי וְיָעִיד שֶׁהִצַּלְתִּיו מִן הָעֵץ שֶׁהֵכִין לוֹ הָמָן שֶׁהָיָה עֲמָלֵקִי מִזֶּרַע אֱדוֹם, וַהֲשִׁבֹתִי לוֹ גְּמוּלוֹ בְּרֹאשׁוֹ (אסתר ט, כה): וְתָלוּ אֹתוֹ וְאֶת בָּנָיו עַל הָעֵץ, לְכָךְ נֶאֱמַר עַל אֱדוֹם אַשְׁלִיךְ נַעֲלִי, עַל הָמָן הָאֲדוֹמִי הִשְׁלַכְתִּי נַעֲלִי, שֶׁהֵמַתִּי אוֹתוֹ בְּחֶנֶק בִּנְעִילַת גְּרוֹנוֹ. עָלַי פְּלֶשֶׁת הִתְרוֹעָעִי, אִם יֹאמַר לְךָ אָדָם שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּיל חַלָּשׁ מִיַּד גִּבּוֹר בְּלֹא חֶרֶב וּבְלֹא חֲנִית, יָבוֹא דָּוִד וְיָעִיד, כְּמָה דְאַתְּ אָמַר (שמואל א יז, מז): וְיֵדְעוּ כָּל הַקָּהָל הַזֶּה כִּי לֹא בְּחֶרֶב וּבַחֲנִית יְהוֹשִׁיעַ ה' כִּי לַה' הַמִּלְחָמָה, כְּמָה דְתֵימָא (שמואל א יז, נב): וַיָּקֻמוּ אַנְשֵׁי יִשְׂרָאֵל וִיהוּדָה וַיָּרִעוּ וַיִּרְדְּפוּ אֶת הַפְּלִשְׁתִּים וגו'. דָּבָר אַחֵר, לִי גִלְעָד וגו', מְדַבֵּר בְּאַרְבָּעָה שֶׁהִקְרִיבוּ בְּאִסּוּר בָּמָה, לִי גִלְעָד, אָמַר הָאֱלֹהִים שֶׁלֹא יָבוֹא אָדָם וִיהַרְהֵר אַחַר אֵלִיָּהוּ שֶׁמִּגִּלְעָד שֶׁהִקְרִיב בְּאִסּוּר בָּמָּה וּבָנָה מִזְבֵּחַ בְּהַר הַכַּרְמֶל וְהִקְרִיב עָלָיו קָרְבָּן, וּבֵית הַמִּקְדָּשׁ הָיָה קַיָּם, וְהַתּוֹרָה אָסְרָה עָלָיו, שֶׁנֶּאֱמַר (דברים יב, יג יד): הִשָּׁמֶר לְךָ פֶּן תַּעֲלֶה עֹלֹתֶיךָ וגו' כִּי אִם בַּמָּקוֹם וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי הוּא שֶׁאָמַרְתִּי לוֹ שֶׁיַּעֲשֶׂה כָּךְ, שֶׁנֶּאֱמַר (מלכים א יח, לו): וּבִדְבָרְךָ עָשִׂיתִי, הֱוֵי: לִי גִלְעָד. וְלִי מְנַשֶּׁה, שֶׁלֹא יֹאמַר אָדָם וִיהַרְהֵר אַחַר גִּדְעוֹן בֶּן יוֹאָשׁ שֶׁהָיָה מִן מְנַשֶּׁה, שֶׁנֶּאֱמַר (שופטים ו, טו): הִנֵּה אַלְפִּי הַדַּל וגו', שֶׁהִקְרִיב בְּאִסּוּר בָּמָּה. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא שֶׁבַע עֲבֵרוֹת עָבַר גִּדְעוֹן בְּאוֹתָהּ שָׁעָה, שֶׁקֵּרַב וְהָיָה זָר, וּבֶן כּוֹמָרִים, וְהִקְרִיב בַּלַּיְלָה, וּמֵעֲצֵי אֲשֵׁרָה, וְשׁוֹר מֻקְצֶה לַעֲבוֹדַת כּוֹכָבִים, וְשׁוֹר נֶעֱבָד, וּבְאִסּוּר בָּמָּה, שֶׁהֲרֵי הַמִּשְׁכָּן הָיָה בְּשִׁלֹה, אָמַר הָאֱלֹהִים אַל יְהַרְהֵר אָדָם אַחֲרָיו, לִשְׁמִי עָשָׂה וַאֲנִי הוּא שֶׁאָמַרְתִּי לוֹ, שֶׁנֶּאֱמַר (שופטים ו, כה כו): וַיְהִי בַּלַּיְלָה הַהוּא וַיֹּאמֶר לוֹ ה' קַח אֶת פַּר הַשּׁוֹר אֲשֶׁר לְאָבִיךָ וגו' וּבָנִיתָ מִזְבֵּחַ לַה' אֱלֹהֶיךָ עַל רֹאשׁ הַמָּעוֹז הַזֶּה בַּמַּעֲרָכָה וגו', וְהַעֲלִיתָ עוֹלָה בַּעֲצֵי הָאֲשֵׁרָה אֲשֶׁר תִּכְרֹת. הֱוֵי וְלִי מְנַשֶּׁה. וְאֶפְרַיִם מָעוֹז רֹאשִׁי, זֶה יְהוֹשֻׁעַ בִּן נוּן שֶׁבָּא מֵאֶפְרָיִם, שֶׁנֶּאֱמַר (במדבר יג, ח): לְמַטֵּה אֶפְרָיִם הוֹשֵׁעַ בִּן נוּן, אִם בָּא אָדָם לוֹמַר לָמָּה בָּנָה מִזְבֵּחַ בְּהַר עֵיבָל, כְּמָה דְתֵימָא (יהושע ח, ל): אָז יִבְנֶה יְהוֹשֻׁעַ מִזְבֵּחַ לַה' אֱלֹהֵי יִשְׂרָאֵל בְּהַר עֵיבָל, וַהֲלוֹא הַמִּשְׁכָּן הָיָה שָׁם, וּכְתִיב בַּתּוֹרָה (ויקרא יז, ג): אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל אֲשֶׁר יִשְׁחַט וגו', אָמַר הָאֱלֹהִים אֲנִי הוּא שֶׁאָמַרְתִּי לוֹ. שֶׁנֶּאֱמַר (דברים כז, ה): וּבָנִיתָ שָׁם מִזְבֵּחַ לַה' אֱלֹהֶיךָ מִזְבַּח אֲבָנִים וגו'. וְכֵן הוּא אוֹמֵר (יהושע ח, לא): כַּאֲשֶׁר צִוָּה משֶׁה עֶבֶד ה' אֶת בְּנֵי יִשְׂרָאֵל כַּכָּתוּב בְּסֵפֶר תּוֹרַת משֶׁה מִזְבַּח אֲבָנִים שְׁלֵמוֹת אֲשֶׁר לֹא הֵנִיף עֲלֵיהֶם בַּרְזֶל [והעלית] וַיַּעֲלוּ עָלָיו עֹלוֹת וגו', הֱוֵי: וְאֶפְרַיִם מָעוֹז רֹאשִׁי. יְהוּדָה מְחֹקְקִי, זֶה דָּוִד שֶׁבָּא מִיהוּדָה, אִם יֹאמַר לְךָ אָדָם לָמָּה הִקְרִיב דָּוִד בְּאִסּוּר בָּמָּה, שֶׁנֶּאֱמַר (שמואל ב כד, כב): רְאֵה הַבָּקָר לָעֹלָה וגו', אָמַר הָאֱלֹהִים אֲנִי הוּא שֶׁאָמַרְתִּי לוֹ, שֶׁנֶּאֱמַר (שמואל ב כד, יח): הָקֵם לַה' מִזְבֵּחַ וגו'. מוֹאָב סִיר רַחֲצִי וגו', אֵלּוּ שָׁלשׁ אֻמּוֹת אָסַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל לִכְשֶׁיִּכָּנְסוּ לָאָרֶץ לִירַשׁ אֶת אַרְצָם, מִנַּיִן, שֶׁנֶּאֱמַר (דברים ב, ט): אַל תָּצַר אֶת מוֹאָב וגו', וְכֵן אֱדוֹם, דִּכְתִיב (במדבר ב, ה): אַל תִּתְגָרוּ בָם. אֶרֶץ פְּלִשְׁתִּים מִנַּיִן, דִּכְתִיב (שמות יג, יז): וְלֹא נָחָם אֱלֹהִים דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים כִּי קָרוֹב הוּא, קְרוֹבָה הָיְתָה הַשְּׁבוּעָה שֶׁנִּשְׁבַּע אַבְרָהָם לַאֲבִימֶלֶךְ (בראשית כא, כג): וְעַתָּה הִשָּׁבְעָה לִי בֵאלֹהִים הֵנָּה אִם תִּשְׁקֹר לִי וּלְנִינִי וּלְנֶכְדִי, וַעֲדַיִן נֶכְדּוֹ הָיָה קַיָּם, וְלֶעָתִיד לָבוֹא עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַתִּיר שְׁלָשְׁתָּן לְיִשְׂרָאֵל, שֶׁנֶּאֱמַר (ישעיה יא, יד): וְעָפוּ בְכָתֵף פְּלִשְׁתִּים יָמָּה וגו', וּמְתַרְגְּמִין וְיִתְחַבְּרוּן כְּתַף חָד לְמִמְחֵי יַת פְּלִשְׁתָּאֵי, לְכָךְ נֶאֱמַר: עָלַי פְּלֶשֶׁת הִתְרוֹעָעִי. (ישעיה יא, יד): אֱדוֹם וּמוֹאָב מִשְׁלוֹחַ יָדָם, כְּמָה דְתֵימָא מוֹאָב סִיר רַחְצִי עַל אֱדוֹם אַשְׁלִיךְ נַעֲלִי. דָּבָר אַחֵר (תהלים ס, ט): וְאֶפְרַיִם מָעוֹז רֹאשִׁי, זֶה שְׁמוּאֵל בֶּן אֶלְקָנָה שֶׁהָיָה אֶפְרָתִי וְהִקְרִיב בְּאִסּוּר בָּמָּה, שֶׁנֶּאֱמַר (שמואל א ז, ט): וַיִּקַּח שְׁמוּאֵל טְלֵה חָלָב אֶחָד וַיַּעֲלֵהוּ עוֹלָה כָּלִיל לַה', אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא שָׁלשׁ עֲבֵרוֹת נַעֲשׂוּ בַּטָּלֶה שֶׁל שְׁמוּאֵל, הוּא וְעוֹרוֹ וּמְחֻסָּר זְמָן וְלֵוִי הָיָה, וּמִנַּיִן שֶׁקִּבֵּל הַקָּדוֹשׁ בָּרוּךְ הוּא קָרְבָּנוֹ, שֶׁנֶּאֱמַר (שמואל א ז, ט): וַיִּזְעַק שְׁמוּאֵל אֶל ה' בְּעַד יִשְׂרָאֵל וַיַּעֲנֵהוּ ה', הֱוֵי: וְאֶפְרַיִם מָעוֹז רֹאשִׁי. דָּבָר אַחֵר, וְאֶפְרַיִם מָעוֹז רֹאשִׁי, מְדַבֵּר בִּיהוֹשֻׁעַ שֶׁהָיָה מִשֵּׁבֶט אֶפְרַיִם וְהוּא עָשָׂה מִלְחָמָה בַּשַּׁבָּת, שֶׁנֶּאֱמַר (יהושע ו, טו): וַיְהִי בַּיּוֹם הַשְּׁבִיעִי וַיַּשְׁכִּמוּ כַּעֲלוֹת הַשַּׁחַר וַיָּסֹבּוּ אֶת הָעִיר וגו', וּמִנַּיִן שֶׁהָיְתָה שַׁבָּת, שֶׁאֵין שִׁבְעָה לְעוֹלָם בְּלֹא שַׁבָּת, וּלְפִי שֶׁהָיָה יוֹם שַׁבָּת אוֹתוֹ יוֹם שֶׁכָּבְשׁוּ אֶת יְרִיחוֹ, לְכָךְ הֶחֱרִים אֶת יְרִיחוֹ קֹדֶשׁ לַה', כְּמָה דְתֵימָא (יהושע ו, יז): וְהָיְתָה הָעִיר חֵרֶם הִיא וְכָל אֲשֶׁר בָּהּ לַה' וגו', אָמַר יְהוֹשֻׁעַ הַשַּׁבָּת כֻּלָּהּ קֹדֶשׁ וְכָל מַה שֶּׁנִּכְבַּשׁ בַּשַּׁבָּת יִהְיֶה קֹדֶשׁ לַה', וְכֵן הוּא אוֹמֵר (יהושע ו, יט): וְכֹל כֶּסֶף וְזָהָב וּכְלֵי נְחשֶׁת וּבַרְזֶל קֹדֶשׁ הוּא לַה' אוֹצַר ה' יָבוֹא. אָמַר רַבִּי בֶּרֶכְיָה הַכֹּהֵן כְּעִיר הַנִּדַּחַת עֲשָׂאָהּ, וַהֲרֵי עִיר הַנִּדַּחַת אֲסוּרָה בַּהֲנָאָה, שֶׁנֶּאֱמַר (דברים יג, יז): וְשָׂרַפְתָּ בָאֵשׁ אֶת הָעִיר וְאֶת כָּל שְׁלָלָהּ וגו', וְכֵן הוּא אוֹמֵר (יהושע ו, כא): וַיַּחֲרִימוּ אֶת כָּל אֲשֶׁר בָּעִיר מֵאִישׁ וְעַד אִשָּׁה מִנַּעַר וְעַד זָקֵן וְעַד שׁוֹר וָשֶׂה וַחֲמוֹר לְפִי חָרֶב. אָמַר רַבִּי יוּדָא הַלֵּוִי בַּר שָׁלוֹם, לִמֵּד לְיִשְׂרָאֵל מַה שֶּׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵכֶם חַלָּה תָּרִימוּ תְרוּמָה, אָמַר יְהוֹשֻׁעַ הוֹאִיל וְכָבַשְׁנוּ אוֹתָהּ תְּחִלָּה נַקְדִּישׁ אֶת כָּל שְׁלָלָהּ לַגָּבוֹהַּ. אִם יֹאמַר לְךָ אָדָם הֵיאַךְ חִלֵּל יְהוֹשֻׁעַ אֶת הַשַּׁבָּת וגו', אֱמֹר לוֹ עַל פִּי הַקָּדוֹשׁ בָּרוּךְ הוּא עָשָׂה, שֶׁנֶּאֱמַר (יהושע ו, ב ד): וַיֹּאמֶר ה' אֶל יְהוֹשֻׁעַ רְאֵה נָתַתִּי וגו' וְסַבֹּתֶם אֶת הָעִיר וגו' וּבַיּוֹם הַשְּׁבִיעִי תָּסֹבּוּ אֶת הָעִיר וגו', וְאִי אֶפְשָׁר לְשִׁבְעָה יָמִים בְּלֹא שַׁבָּת, הֱוֵי: וְאֶפְרַיִם מָעוֹז רֹאשִׁי. דָּבָר אַחֵר, וְאֶפְרַיִם מָעוֹז רֹאשִׁי, מְדַבֵּר בִּנְשִׂיא אֶפְרָיִם, שֶׁהִקְרִיב קָרְבָּנוֹ לַחֲנֻכַּת הַמִּזְבֵּחַ בְּיוֹם הַשַּׁבָּת, שֶׁנֶּאֱמַר: בַּיּוֹם הַשְּׁבִיעִי נָשִׂיא לִבְנֵי אֶפְרָיִם וגו', מִנַּיִן שֶׁיּוֹם הַשַּׁבָּת הָיָה, לְפִי שֶׁכְּבָר אָמַרְנוּ אוֹתוֹ יוֹם שֶׁהִתְחִילוּ הַנְּשִׂיאִים יוֹם רִאשׁוֹן הָיָה, מִכָּאן אַתְּ לָמֵד שֶׁיּוֹם שְׁבִיעִי לְהַקְרָבָה שַׁבָּת הָיָה, שֶׁלֹא תֹאמַר הֵיאַךְ חִלֵּל אֶת הַשַּׁבָּת וַהֲלוֹא אֵין קָרְבַּן יָחִיד דּוֹחֶה אֶת הַשַּׁבָּת וְזֶה הִקְרִיב בַּשַּׁבָּת, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא עַל פִּיו עָשָׂה שֶׁאֲנִי אָמַרְתִּי לְמשֶׁה (במדבר ז, יא): נָשִׂיא אֶחָד לַיּוֹם נָשִׂיא אֶחָד לַיּוֹם יַקְרִיבוּ אֶת קָרְבָּנָם לַחֲנֻכַּת הַמִּזְבֵּחַ בְּלֹא הֶפְסֵק יַקְרִיבוּ זֶה אַחַר זֶה, הֱוֵי: וְאֶפְרַיִם מָעוֹז רֹאשִׁי, לְכָךְ נֶאֱמַר: בַּיּוֹם הַשְּׁבִיעִי נָשִׂיא לִבְנֵי אֶפְרָיִם וגו': “On the seventh day, prince of the children of Ephraim, Elishama son of Amihud” (Numbers 7:48).
“On the seventh day, prince of the children of Ephraim, Elishama son of Amihud” – that is what is written: “Gilead is mine, and Manasseh is mine, and Ephraim is my stronghold, Judah my lawgiver” (Psalms 60:9). We learned there: Three kings and four commoners do not have a share in the World to Come. Three kings: Yerovam, Ahab, and Menashe. Rabbi Yehuda says: Menashe has a share in the World to Come, as it is stated: “He prayed to Him, and He acceded to his entreaty, and heard his supplication, and restored him to Jerusalem to his kingdom” (II Chronicles 33:13). They said: To his kingdom He restored him, but He did not restore him to life in the World to Come. Four commoners: Bilam, Do’eg, Aḥitofel, and Geḥazi. Who enumerated them? Rav said: The members of the Great Assembly enumerated them. They sought to add Solomon with them, and the image of David’s likeness came and prostrated itself before them, but they paid it no heed. Fire emerged from the Holy of Holies and ignited a fire around them, but they paid it no heed. A Divine Voice emerged and said to them: ‘“Have you seen a man quick in his work…?” (Proverbs 22:29). One who gave precedence to My Temple before his house, moreover, he built My Temple in seven years and built his house in thirteen years, shall he stand before darkness? No, rather, “he will stand before kings; he will not stand before darkness” (Proverbs 22:29)’; but they paid it no heed. It then said to them: “Is it because of you that He will repay? For you rejected; will it be you who chooses and not I? What do you know, that you speak?” (Job 34:33). Immediately they refrained from adding him to them.
Those who engage in interpretating difficult passages say: All of them have a share in the World to Come except for Bilam. What is the source? “Gilead is mine, and Manasseh is mine, [and Ephraim is my stronghold, Judah my lawgiver.] Moav is my washbasin; [I will cast my shoe at Edom; Philistia will be crushed because of me]” (Psalms 60:9–10). “Gilead is mine” – this is Ahab, king of Israel, who died in Ramot Gilead. “Manasseh is mine” – in its plain sense; this is Menashe son of Hezekiah. “Ephraim is my stronghold” – this is Yerovam son of Nevat of the tribe of Ephraim. “Judah my lawgiver” – this is Aḥitofel, who descended from Judah. “Moav is my washbasin” – this is Geḥazi, who was stricken through bathing.¹Due to his behavior in the incident of Naaman, the Aramean general, who immersed himself in the Jordan River to cure his leprosy. The connection to Moav will be explained later in this section. “I will cast my shoe at Edom” – this is Do’eg the Edomite. Israel said before the Holy One blessed be He: ‘What can we do?²How can we let him enter the World to Come if King David cursed Do’eg that he should not have a share in the World to Come? A king of Israel curses them: “Men of bloodshed and deceit will not live out half their days”’ (Psalms 55:24). The Holy One blessed be He said: ‘It is incumbent upon Me to render them comrades with one another.’ That is what is written: “Philistia [Peleshet] will be crushed because of me” – I must search [lefalesh] for good deeds for them, and render them comrades with one another. There³In Babylon. they said: It is written: “Philistia will be crushed because of me”; the ministering angels said before the Holy One blessed be He: ‘If the one who killed the Philistine [hapelishti] and possessed Gat for your children will come, what will You do to him?’⁴What will you do to him to calm him? He said to them: ‘It is incumbent upon Me to render them comrades with one another.’
Another matter: “Gilead is Mine, and Manasseh is Mine” (Psalms 60:9) – because there is a great dispute regarding the anointed.⁵The ones who will redeem Israel in the future. Some say: Seven, as it is stated: “We will raise seven shepherds against it” (Micah 5:4). Some say: Eight – “and eight princes of men” (Micah 5:4). But there are only four that are explicit, as it is stated: “The Lord showed me four craftsmen. I said: What are these coming to do? He said, saying: These, the horns that scattered [Judah]…” (Zechariah 2:3–4). These are the four craftsmen: David came and explains: “Gilead is Mine” – this is Elijah, who was a resident of Gilead. “Manasseh is Mine” – this is the messianic king, who will stand from Manasseh, as it is stated: “[Rouse Your might] before Ephraim, Benjamin, and Manasseh” (Psalms 80:3). “Ephraim is My stronghold” (Psalms 60:9) – this is the [one] anointed for war, who comes from Ephraim, as it is stated: “A firstborn bull is his majesty, [and his horns are the horns of the wild-ox…they are the myriads of Ephraim]” (Deuteronomy 33:17). “Judah My lawgiver” (Psalms 60:9) – this is the great redeemer, who comes from the descendants of the sons of David. “Moav is My washbasin” (Psalms 60:10) – what is “Moav is My washbasin”? God said: Even when these redeemers come, I will not come and assist them until the Moavites come with them.⁶Referring to the Messiah, descendant of David, who in turn descended from Ruth the Moavite. “I will cast My shoe at Edom” (Psalms 60:10) – what will I do? I will remove My shoes and tread on them and trample them with My heels. Likewise, it says: “[Who is coming from Edom.… why are Your clothes red?...] I have trodden a winepress alone…” (Isaiah 63:1–3).
They stated a parable: To what is this matter analogous? It is to a king of flesh and blood who built four palaces in four provinces. He entered the first, ate and drank, but did not remove his shoe, and the same is true of the second, and the same is true of the third. When he came to the fourth, he ate and drank and removed his shoe. He said: ‘Go out and bring me all the prominent people who are in this province and have them set food before me.’⁷I will eat with them. They said to him: ‘Why, when you entered the first, you ate and drank but did not remove your shoe, but in this one, you removed your shoe and ate and drank?’ He said to them: ‘When I entered the first, my mind was not settled, and the same is true of the second, and the same is true of the third. The whole time I was saying: When will I see that moment when I can enter the last one. Now that I entered, immediately, my mind settled.’ So too, the Holy One blessed be He waged war against Pharaoh, Amalek, Sisera, Sennacherib, Nebuchadnezzar, Haman, and the Greek kings, but He will not be placated until He takes vengeance against Edom itself. That is, “I will cast My shoe at Edom” (Psalms 60:10). “Philistia [Peleshet] will be crushed because of me” (Psalms 60:10) – I will knock down the foundations [apil shatoteha]⁸According to the interpretation of the midrash, Philistia [Peleshet] is not being interpreted as the name of a nation. of Edom and engender your redemption. Likewise it says: “They will build, and I will demolish.… Your eyes will see…” (Malachi 1:4–5).
Another matter: “Gilead is mine, and Manasseh is mine…” (Psalms 60:9) – it is speaking of David. When Saul died, Avner son of Ner stood and crowned Ish Boshet son of Saul king over Gilead, over Yizre’el, and over Ephraim, just as it says: “Avner son of Ner, the commander of the army for Saul, took Ish Boshet son of Saul…” (II Samuel 2:8), and it says: “He crowned him king over the Gilad, over Ashur,⁹Although Ashur usually refers to Assyria, here it probably refers to a geographic area in or near the Land of Israel. over Yizre’el, over Ephraim…” (II Samuel 2:9). Yizre’el belonged to Manasseh, as it is written: “The children of Joseph said: The highlands will not be sufficient for us, and there are iron chariots among all the Canaanites who live in the land of the valley, those who are in Beit She’an and its environs, and those who are in the Yizre’el Valley” (Joshua 17:16). David began saying: Even though Avner supports Saul’s son to crown him king over those tribes, the Holy One blessed be He will make me king over all of them. That is what is written: “Gilead is mine, and Manasseh is mine, and Ephraim is my stronghold, Judah my lawgiver” (Psalms 60:9). Likewise it says: “[In Hebron he reigned over Judah for seven years and six months,] and in Jerusalem he reigned thirty-three years over all Israel and Judah” (II Samuel 5:5).
“Moav is My washbasin [sir raḥatzi]” (Psalms 60:10) – because when David fled from before Saul, he took his father and mother to the king of Moav, because he feared Saul. He trusted them because he descended from Ruth the Moavite; that is what is written: “David went from there to Mitzpe of Moav, and he said to the king of Moav: Please, let my father and my mother go with you until I know what God will do to me” (I Samuel 22:3). And it says: “He led them before the king of Moav, and they remained with him all the days that David was in the citadel” (I Samuel 22:4). That is why it is called sir; just as meat is cooked in a pot [sir], so too, they were consumed there, as the king of Moav killed them. From among them only one brother of David escaped, who fled to Naḥash king of Amon. The king of Moav sent after him, but he [Naḥash] did not want to hand him [David’s brother] over. That is the kindness that Naḥash performed for David; therefore, he waged war with the Moavites. That is what is written: “He smote Moav, and he measured them with a rope, laying them on the ground. He measured two ropes to put to death, and one rope length to keep alive. The Moavites became servants and bearers of tribute to David” (II Samuel 8:2).
“I will cast My shoe at Edom” (Psalms 60:10) – just as it says: “For Yoav and all Israel had stayed there six months, until he eliminated every male in Edom” (I Kings 11:16). And it is written: “All the Edomites became servants to David” (II Samuel 8:14). “Philistia will be crushed because of me” (Psalms 60:10) – just as it says: “It was thereafter that David smote the Philistines and subdued them, and David took Meteg Ama from the possession of the Philistines” (II Samuel 8:1).
Another matter: “Gilead is Mine…” (Psalms 60:9) – Soma bar Ketava said in the name of Rabbi Shimon ben Lakish: God said: Were a person to say to you that the dead do not live, you say to him: Elijah, who came from Gilead, as it is stated: “Elijah the Tishbite, of the residents of Gilad, said” (I Kings 17:1), he will attest that I already brought the dead to life, the son of the woman from Tzarefat, through him in this world; that is, “Gilad is Mine.” “Manasseh [Menashe] is Mine” (Psalms 60:9) – if a person comes to say that God does not receive penitents, Menashe son of Hezekiah will come and attest. As there was no creature in the world who was as wicked as he had been, but when he repented, I received him, as it is stated: “He prayed to Him, and He acceded to his entreaty, and heard his supplication, and restored him to Jerusalem to his kingdom” (II Chronicles 33:13).
“And Ephraim is My stronghold” (Psalms 60:9) – if a person were to say to you that God does not remember the barren, [then] Elkana, who was from the Ephraim highlands, attests that I remembered Hannah, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). “Judah My lawgiver” (Psalms 60:9) – if a person comes to say to you that God does not rescue from fire, Ḥananya, Mishael, and Azarya attest that I rescued them from the fire, as it is stated: “Who sent His angel, and rescued His servants…” (Daniel 3:28).
Another matter: “Judah my lawgiver” (Psalms 60:9) – if a person were to say to you that the Holy One blessed be He does not rescue from wild beasts, Daniel, who was from Judah, attests that I rescued him from the lions, just as it says: “My God sent His angel, and he shut the lions’ mouths, and they did not harm me” (Daniel 6:23).
“Moav is My washbasin” (Psalms 60:10) – if a person were to say to you that the Holy One blessed be He does not heal the leper, Naaman will come and attest that I healed him by bathing in the Jordan, and I removed the leprosy, just as it says: “He went down and immersed himself seven times in the Jordan in accordance with the word of the man of God, and his flesh returned like the flesh of a small lad, and he was cleansed” (II Kings 5:14). Why did he call Naaman Moav? It is because he heeded the counsel of his servants, just as it says: “His servants approached and spoke with him, and said: My father [avi], had the prophet spoken to you to perform a difficult matter, would you not do it?…” (II Kings 5:13)? That is why he is called Moav, after avi.
Another matter: “Moav is My washbasin” (Psalms 60:10) – were a person to say to you that the Holy One blessed be He does not rescue from the water, let Moses, who is called avi, just as it says: “And his Judean wife bore Yered father [avi] of Gedor…[these are the sons of Bitya daughter of Pharaoh]” (I Chronicles 4:18), attest, as I removed him from drowning by means of the bathing of Pharaoh’s daughter, just as it says: “Pharaoh’s daughter went down to bathe in the Nile.… She opened it and she saw the child…” (Exodus 2:5–6).
“I will cast My shoe at Edom” (Psalms 60:10) – were a person to say to you that the Holy One blessed be He does not rescue from the gallows, let Mordekhai come and attest, as I rescued him from the gallows that Haman, who was an Amalekite, from the offspring of Edom, prepared for him, and I caused his wickedness to recoil upon his own head: “And they hanged him and his sons on the gallows” (Esther 9:25). That is why it is stated: “I will cast My shoe at Edom” – at Haman the Edomite I cast my shoe [naali]; I killed him by strangulation with the constricting of [ne’ilat] his throat. “Philistia will be crushed because of me” (Psalms 60:10) – were a person to say to you that the Holy One blessed be He does not rescue the weak from the powerful without a sword and without a spear, let David come and attest, just as it says: “And all this assembly will know that neither with sword nor with spear will the Lord rescue, for the war is the Lord’s” (I Samuel 17:47), just as it says: “The men of Israel and Judah rose, and they shouted, and they pursued the Philistines.… [The Philistines’ slain fell…]” (I Samuel 17:52).
Another matter: “Gilead is mine…” (Psalms 60:9) – it is speaking of four who sacrificed offerings during the prohibition of improvised altars [bamot]. “Gilead is mine” – God said: Let no person come and suspect Elijah from Gilead, as he sacrificed offerings during the prohibition of bamot, built an altar on Mount Carmel, and sacrificed an offering on it. The Temple was in existence, and the Torah prohibited it for him, as it is stated: “Beware, lest you offer up your burnt offerings [in any place that you see]. Rather, in the place [that the Lord will choose…there you shall offer up your burnt offerings]” (Deuteronomy 12:13–14). The Holy One blessed be He said: It is I who said to him to do so, as it is stated: “At Your word I performed [all these matters]” (I Kings 18:36). That is, “Gilead is mine.”
“Manasseh is mine” (Psalms 60:9) – let no person say and suspect Gideon son of Yoash, who was from Manasseh, as it is stated: “Behold, my family is the most impoverished [in Manasseh]” (Judges 6:15), who sacrificed offerings during the prohibition of bamot. Rabbi Abba bar Kahana said: Gideon violated seven transgressions at that moment. He sacrificed and he was a non-priest and the son of an idolatrous priest, he sacrificed at night, with the wood of an ashera,¹⁰A tree designated for idol worship. it was a bull designated for idol worship, a bull that was worshipped, and during the prohibition of bamot, as the Tabernacle was in Shilo. God said: Let no man suspect him; he did it in My name, and it is I who said it to him, as it is stated: “It was on that night that the Lord said to him: Take your father’s large bull…[and cut down the ashera that is next to it]. Build an altar to the Lord your God atop this massive rock, in an appropriate place…and offer up a burnt offering with the wood of the ashera that you will cut down” (Judges 6:25–26). That is, “And Manasseh is mine.”
“And Ephraim is my stronghold” (Psalms 60:9) – this is Joshua son of Nun, who descended from Ephraim, as it is stated: “For the tribe of Ephraim, Hoshe’a son of Nun” (Numbers 13:8). Were a person to come and say: Why did he build an altar on Mount Eval, just as it says: “Then Joshua built an altar to the Lord, God of Israel, on Mount Eval” (Joshua 8:30); but was the Tabernacle not there, and it is written in the Torah: “Any man from the house of Israel, who shall slaughter…[outside the camp]…” (Leviticus 17:3). God said: It is I who said to him: “As Moses servant of the Lord had commanded the children of Israel, as it is written in the book of the Torah of Moses; it was an altar of whole stones, on which no one had wielded iron; they offered up burnt offerings…” (Joshua 8:31). That is, “and Ephraim is my stronghold.”
“Judah my lawgiver” (Psalms 60:9) – this is David, who descended from Judah. Were a person to say to you: Why did David sacrifice during the prohibition of bamot, as it is stated: “See, the cattle is for the burnt offering…” (II Samuel 24:22); God said: It is I who said to him, as it is stated: “Establish an altar to the Lord [on the threshing floor of Aravna the Yevusite]” (II Samuel 24:18).
“Moav is My washbasin” (Psalms 60:10) – these three nations, the Holy One blessed be He prohibited Israel to possess their lands when they entered the land. From where is it derived? It is as it is stated: “Do not besiege Moav…” (Deuteronomy 2:9). Likewise Edom, as it is written: “Do not provoke them” (Deuteronomy 2:5). The land of the Philistines, from where is it derived? It is as it is written: “God did not guide them via the land of the Philistines, for it was near” (Exodus 13:17) – the oath that Abraham took to Avimelekh was near: “Now take an oath to me here by God that you will not deceive me, or my son, or my son’s son” (Genesis 21:23), and his grandson was still alive. But in the future, the Holy One blessed be He will permit the three of them to Israel, as it is stated: “They will fly shoulder to shoulder against the Philistines to the west” (Isaiah 11:14), which is translated:¹¹In Yonatan ben Uziel’s Aramaic translation. They will join together shoulder to shoulder to eradicate the Philistines. That is why it is stated: “Philistia will be crushed because of me” (Psalms 60:10). “Their onslaught will be against Edom and Moav” (Isaiah 11:14) – just as it says: “Moav is My washbasin,” “I will cast My shoe at Edom” (Psalms 60:10).
Another matter: “And Ephraim is my stronghold” (Psalms 60:9) – this is Samuel son of Elkana, who was an Ephraimite¹²Samuel was a Levite who lived in the portion of Ephraim. and sacrificed during the prohibition of a bama, as it is stated: “Samuel took one suckling lamb and offered it up in its entirety as a burnt offering to the Lord” (I Samuel 7:9). Rabbi Abba bar Kahana said: Three transgressions were performed regarding Samuel’s lamb: It with its hide,¹³Normally the hide of a sacrifice is removed before the animal is placed on the altar. its time had not yet come,¹⁴An animal can be sacrificed only if it is at least eight days old. and he was a Levite. From where is it derived that the Holy One blessed be He accepted his offering? It is as it is stated: “Samuel cried to the Lord on behalf of Israel, and the Lord answered him” (I Samuel 7:9). That is, “and Ephraim is my stronghold.”
Another matter: “And Ephraim is my stronghold” (Psalms 60:9) – it is speaking of Joshua, who was from the tribe of Ephraim, and he waged war on Shabbat, as it is stated: “It was on the seventh day, and they rose early at dawn, and circled the city…” (Joshua 6:15). From where is it derived that it was Shabbat? It is, as there are never seven days without Shabbat. Because the day that they conquered Jericho was Shabbat, that is why he proscribed Jericho sacred to the Lord, just as it says: “The city shall be proscribed; it and everything that is in it are for the Lord” (Joshua 6:17). Joshua said: Shabbat is entirely sacred, and everything that is conquered on Shabbat shall be sacred to the Lord. Likewise it says: “All silver and gold, and vessels of bronze and iron are sacred to the Lord; they shall come to the treasury of the Lord” (Joshua 6:19). Rabbi Berekhya HaKohen said: He rendered it like an idolatrous city, and benefit from an idolatrous city is prohibited, as it is stated: “You shall burn the city and all its spoils in fire, [completely, to the Lord your God, and it shall be an eternal mound; it shall not be rebuilt]” (Deuteronomy 13:17). Likewise it says: “They destroyed everything that was in the city, both man and woman, both youth and old man, and ox, sheep, and donkey, by sword” (Joshua 6:21).
Rabbi Yuda HaLevi bar Shalom said: He taught Israel what the Holy One blessed be He had said: “The first of your kneading basket you shall separate as a loaf as a gift” (Numbers 15:20); Joshua said: Since we conquered it first, we will consecrate all its spoils to the Most High. Were a person to say to you: ‘How could it be that Joshua desecrated the Shabbat,’ say to him: ‘He did so according to the Holy One blessed be He, as it is stated: “The Lord said to Joshua: See, I have delivered [Jericho into your hand].… You shall circle the city…[So you shall do six days].… and on the seventh day you shall circle the city [seven times]”’ (Joshua 6:2–4). It is impossible for there to be seven days without Shabbat. That is, “and Ephraim is my stronghold.”
Another matter: “And Ephraim is my stronghold” (Psalms 60:9) – it is speaking of the prince of Ephraim, who presented his offering for the dedication of the altar on Shabbat day, as it is stated: “On the seventh day, prince of the children of Ephraim…” From where is it derived that it was Shabbat day? It is as we said that the day that the princes began was Sunday. From here you derive that the seventh day of presenting the offering was Shabbat. Do not say: How could he have desecrated the Shabbat; after all, an individual offering does not override Shabbat but he presented his offering on Shabbat? The Holy One blessed be He said: He did not do so of his own accord, as I said to Moses: “One prince on each day, one prince on each day, they shall present their offering for the dedication of the altar” (Numbers 7:11). With no interruption they shall present their offering, one after another. That is, “and Ephraim is my stronghold.” That is why it is stated: “On the seventh day, prince of the children of Ephraim…”

בַּיּוֹם הַשְּׁבִיעִי וגו', הֲדָא הוּא דִכְתִיב (איוב מא, ג): מִי הִקְדִּימַנִי וַאֲשַׁלֵּם וגו', אָמַר רַבִּי תַּנְחוּם בֶּן רַבִּי אַבָּא מִי שֶׁאֵין לוֹ נְכָסִים וְעוֹשֶׂה צְדָקָה וּגְמִילוּת חֲסָדִים, מִי שֶׁאֵין לוֹ בָּנִים וְנוֹתֵן שְׂכַר סוֹפְרִים וּמַשְׁנִים, מִי שֶׁאֵין לוֹ בַּיִת וְעוֹשֶׂה מְזוּזָה, מִי שֶׁאֵין לוֹ טַלִּית וְעוֹשֶׂה צִיצִית, מִי שֶׁאֵין לוֹ בָּנִים וּמוֹהֵל, וְעוֹשֶׂה סְפָרִים וּמַשְׁאִילָן לַאֲחֵרִים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא זֶה הִקְדִּים וְקִיֵּם מִצְוֹתַי עַד שֶׁלֹא נָתַתִּי לוֹ בַּמֶּה לְקַיְּמָן, צָרִיךְ אֲנִי לְשַׁלֵּם, לִתֵּן לוֹ מָמוֹן וּבָנִים שֶׁיִּהְיוּ קוֹרְאִים בַּסְּפָרִים, הֱוֵי: מִי הִקְדִּימַנִי לַעֲשׂוֹת מִצְוָה, וַאֲשַׁלֵּם לוֹ שְׂכָרָהּ, לָמָּה, שֶׁאֵינִי חָסֵר דָּבָר, שֶׁהָעוֹלָם וּמְלוֹאוֹ שֶׁלִּי הוּא, לְכָךְ נֶאֱמַר (איוב מא, ג): תַּחַת כָּל הַשָּׁמַיִם לִי הוּא. דָּבָר אַחֵר, מִי הִקְדִּימַנִי וַאֲשַׁלֵּם, מְדַבֵּר בְּאַבְרָהָם שֶׁמֵּעַצְמוֹ הִכִּיר לְהַקָּדוֹשׁ בָּרוּךְ הוּא, כְּמָה דִכְתִיב (משלי יד, יד): מִדְּרָכָיו יִשְׂבַּע סוּג לֵב וגו', מַהוּ מִדְּרָכָיו יִשְׂבַּע סוּג לֵב, רַבִּי אַבָּא בַּר כַּהֲנָא אוֹמֵר אוֹתוֹ הַלֵּב שֶׁהוּא מָלֵא סִיגִים, מִדְּרָכָיו עָתִיד לְהִשְׂתַּבֵּעַ. וּמֵעָלָיו אִישׁ טוֹב, זֶה הָיָה אַבְרָהָם שֶׁהִכִּיר מֵעַצְמוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, וְלֹא הָיָה אָדָם שֶׁלִּמֵּד אוֹתוֹ הֵיאַךְ לְהַכִּיר אֶת הַמָּקוֹם אֶלָּא הוּא מֵעַצְמוֹ, וְזֶהוּ אֶחָד מֵאַרְבָּעָה בְּנֵי אָדָם שֶׁמֵּעַצְמָם הִכִּירוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, אִיּוֹב הִכִּיר מֵעַצְמוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, מִנַּיִן, שֶׁכֵּן הוּא אוֹמֵר (איוב כג, יב): מֵחֻקִּי צָפַנְתִּי אִמְרֵי פִיו. חִזְקִיָּהוּ מֶלֶךְ יְהוּדָה אַף הוּא מֵעַצְמוֹ הִכִּיר לְהַקָּדוֹשׁ בָּרוּךְ הוּא, מִנַּיִן, שֶׁכֵּן כְּתִיב עָלָיו (ישעיה ז, טו): חֶמְאָה וּדְבַשׁ יֹאכֵל לְדַעְתּוֹ מָאוֹס בָּרָע וּבָחוֹר בַּטּוֹב. וּמֶלֶךְ הַמָּשִׁיחַ מֵעַצְמוֹ הִכִּיר לְהַקָּדוֹשׁ בָּרוּךְ הוּא, וְכֵן אַבְרָהָם אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים שֶׁלִּי הֵם, כְּמָה דְתֵימָא (איוב מא, ג): תַּחַת כָּל הַשָּׁמַיִם לִי הוּא, וְאוֹמֵר (תהלים כד, א): לַה' הָאָרֶץ וּמְלוֹאָהּ, וְאַתָּה הוֹדַעְתָּ שְׁמִי בָּעוֹלָם, חַיֶּיךָ שֶׁאֲנִי מַקְנֶה אוֹתְךָ אֶת הָעֶלְיוֹנִים וְאֶת הַתַּחְתּוֹנִים, שֶׁנֶּאֱמַר (בראשית יד, יט): וַיְבָרֲכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ, הֱוֵי: מִי הִקְדִּימַנִי וַאֲשַׁלֵּם, לָמָּה, תַּחַת כָּל הַשָּׁמַיִם לִי הוּא. דָּבָר אַחֵר, מִי הִקְדִּימַנִי וַאֲשַׁלֵּם, אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי חִיָּא כָּל מַה שֶּׁעָשָׂה אַבְרָהָם לְמַלְאֲכֵי הַשָּׁרֵת פָּרַע הַקָּדוֹשׁ בָּרוּךְ הוּא לְבָנָיו בִּיצִיאָתָם מִמִּצְרַיִם וְעָתִיד לִתֵּן אוֹתָם לֶעָתִיד לָבוֹא, אַתָּה מוֹצֵא בְּאַבְרָהָם (בראשית יח, ד): יֻקַּח נָא מְעַט מַיִם, וְאַף הַקָּדוֹשׁ בָּרוּךְ הוּא פָּרַע לְבָנָיו (שמות ו, ז): וְלָקַחְתִּי אֶתְכֶם לִי, כְּנֶגֶד יֻקַּח נָא. אָמַר רַבִּי יוֹחָנָן אֵין לִי אֶלָּא בָּעוֹלָם הַזֶּה, לֶעָתִיד לָבוֹא מִנַּיִן (ישעיה יד, ב): וּלְקָחוּם עַמִּים וֶהֱבִיאוּם אֶל מְקוֹמָם, בְּאַבְרָהָם כְּתִיב מְעַט מַיִם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא נָתַן לְבָנָיו מַיִם בִּיצִיאָתָם מִמִּצְרַיִם (שמות יז, ו): וְהִכִּיתָ בַצּוּר וְיָצְאוּ מִמֶּנּוּ מַיִם, וְלֶעָתִיד לָבוֹא מִנַּיִן (דברים ח, ז): כִּי ה' אֱלֹהֶיךָ מְבִיאֲךָ אֶל אֶרֶץ טוֹבָה אֶרֶץ נַחֲלֵי מָיִם וגו', וְלִימוֹת הַמָּשִׁיחַ מִנַּיִן (ישעיה ל, כה): וְהָיָה עַל כָּל הַר גָּבֹהַּ וְעַל כָּל גִּבְעָה נִשָֹּׂאָה פְּלָגִים יִבְלֵי מָיִם, וְכֵן (ישעיה מא, יח): אֶפְתַּח עַל שְׁפָיִים נְהָרוֹת. בְּאַבְרָהָם כְּתִיב (בראשית יח, ד): וְרַחֲצוּ רַגְלֵיכֶם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא נְתָנָהּ לְבָנָיו בִּיצִיאָתָם מִמִּצְרַיִם (יחזקאל טז, ט): וָאֶרְחָצֵךְ בַּמַּיִם, וּבְאֶרֶץ יִשְׂרָאֵל (ישעיה א, טז): רַחֲצוּ הִזַּכּוּ, וְלֶעָתִיד לָבוֹא מִנַּיִן (ישעיה ד, ד): אִם רָחַץ ה' וגו'. בְּאַבְרָהָם כְּתִיב (בראשית יח, ד): וְהִשָּׁעֲנוּ תַּחַת הָעֵץ, שֶׁעָשָׂה לָהֶם סֻכָּה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא עָשָׂה סֻכּוֹת לְבָנָיו בִּיצִיאָתָם מִמִּצְרַיִם (ויקרא כג, מג): כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת בְּנֵי יִשְׂרָאֵל וגו', וּבְאֶרֶץ יִשְׂרָאֵל (תהלים קמ, ח): סַכּוֹתָה לְרֹאשִׁי בְּיוֹם נָשֶׁק, מַהוּ בְּיוֹם נָשֶׁק, בְּיוֹם זִיּוּנָם שֶׁל שְׁלשִׁים וְאֶחָד מְלָכִים, וְלֶעָתִיד לָבוֹא מִנַּיִן (ישעיה ד, ו): וְסֻכָּה תִּהְיֶה לְצֵל יוֹמָם וגו', הֱוֵי: מִי הִקְדִּימַנִי וַאֲשַׁלֵּם וגו', וְכֵן הוּא אוֹמֵר (קהלת יא, א): שְׁלַח לַחְמְךָ עַל פְּנֵי הַמָּיִם כִּי בְרֹב הַיָּמִים וגו'. דָּבָר אַחֵר, מִי הִקְדִּימַנִי וַאֲשַׁלֵּם, מְדַבֵּר בְּיוֹסֵף שֶׁהוא הִקְדִּים וְשִׁמַּר אֶת הַשַּׁבָּת עַד שֶׁלֹא נִתָּנָה (בראשית מג, טז): וּטְבֹחַ טֶבַח וְהָכֵן, אָמַר רַבִּי יוֹחָנָן עֶרֶב שַׁבָּת הָיְתָה וְאֵין הָכֵן אֶלָּא לַשַּׁבָּת, שֶׁנֶּאֱמַר (שמות טז, ה): וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ וגו'. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, יוֹסֵף אַתָּה שִׁמַּרְתָּ אֶת הַשַּׁבָּת עַד שֶׁלֹא נִתְּנָה הַתּוֹרָה, חַיֶּיךָ שֶׁאֲנִי מְשַׁלֵּם לְבֶן בִּנְךָ שֶׁיְּהֵא מַקְרִיב קָרְבָּנוֹ בַּשַּׁבָּת, מַה שֶּׁאֵין יָחִיד מַקְרִיב, וְעָלַי לְקַבֵּל קָרְבָּנוֹ בְּרָצוֹן, הֱוֵי: מִי הִקְדִּימַנִי וַאֲשַׁלֵּם, וּמִנַּיִן שֶׁכֵּן הוּא, מִמַּה שֶּׁאָמוּר בָּעִנְיָן בַּיּוֹם הַשְּׁבִיעִי נָשִׂיא לִבְנֵי אֶפְרָיִם וגו': “On the seventh day…” – that is what is written: “Who preceded Me? I will pay…” (Job 41:3). Rabbi Tanḥum ben Rabbi Abba said: One who has no property but performs acts of charity and kindness; one who has no children but pays the wages of Bible teachers and Mishna teachers; one who does not have a house but prepares a mezuza , one who has no garment but prepares ritual fringes; one who has no sons but circumcises; one who prepares books and lends them to others, the Holy One blessed be He says: This one preceded and fulfilled My mitzvot before I provided him with the means to fulfill them; I must pay, give him money and children who will read these books. That is, “Who preceded Me” – to perform a mitzva; and I will pay his reward. Why? It is because I lack nothing, as the world and all its contents are Mine. That is why it is stated: “Everything beneath the heavens is Mine” (Job 41:3).
Another matter: “Who preceded Me? I will pay” (Job 41:3) – it is speaking of Abraham, who recognized the Holy One blessed be He on his own, just as it is written: “A wayward [sug] heart will be sated from its ways…” (Proverbs 14:14).What is, “a wayward heart will be sated from its ways”? Rabbi Abba bar Kahana said: It is a heart that is filled with dross [sigim]; it is destined to be sated because of its ways.¹⁵It will not rise to spiritual heights. “But a good man will be above him”¹⁶And will rise to spiritual heights. (Proverbs 14:14) – this is Abraham, who recognized the Holy One blessed be He on his own. There was no person who taught him how to recognize the Holy One blessed be He; rather he did so on his own. This is one of four people who recognized the Holy One blessed be He on their own. Job recognized the Holy One blessed be He on his own; from where is it derived? It is as it says: “From my practice I treasured the sayings of His mouth” (Job 23:12). Hezekiah king of Judah, too, recognized the Holy One blessed be He on his own; from where is it derived? It is as it is written in his regard: “He will eat butter and honey, by his knowledge, spurning the bad and choosing the good” (Isaiah 7:15). The messianic king recognized the Holy One blessed be He on his own. Likewise, Abraham, the Holy One blessed be He said to him: ‘The upper world and the world below are Mine,’ just as it says: “Everything beneath the heavens is Mine” (Job 41:3), and it says: “The earth and all its contents are the Lord’s” (Psalms 24:1). ‘You caused My name to be known in the world; as you live, I will grant you the upper world and the world below, as it is stated: “He blessed him, and he said: Blessed is Abram to God, the Most High, Master of heaven and earth” (Genesis 14:19). That is, “who preceded Me? I will pay.” Why? It is because “everything beneath the heavens is Mine.”
Another matter: “Who preceded Me? I will pay” (Job 41:3) – Rabbi Elazar ben Rabbi Ḥiyya said: Everything that Abraham performed for the ministering angels, the Holy One blessed be He repaid his descendants upon their exodus from Egypt, and He is destined to give them in the future. You find regarding Abraham: “Please, let a little water be taken” (Genesis 18:4). The Holy One blessed be He, too, repaid his descendants: “I will take you for Me” (Exodus 6:7) – corresponding to “Please, let [a little water] be taken.” Rabbi Yoḥanan said: I have derived only regarding this world, regarding the future, from where is it derived? “The peoples will take them and bring them to their place” (Isaiah 14:2).
Regarding Abraham it is written: “A little water,” and the Holy One blessed be He provided water for his descendants upon their exodus from Egypt: “You shall strike the rock, and water will emerge from it” (Exodus 17:6). Regarding the future, from where is it derived? “For the Lord your God is bringing you to a good land, a land of streams of water…” (Deuteronomy 8:7). Regarding the Messianic Era, from where is it derived? “There will be pools and streams of water on every lofty mountain and on every high hill” (Isaiah 30:25). Likewise, “I will open rivers on the bare hills” (Isaiah 41:18).
Regarding Abraham it is written: “Wash your feet” (Genesis 18:4). The Holy One blessed be He granted it to his descendants upon their exodus from Egypt: “I washed you in water” (Ezekiel 16:9). And in the Land of Israel: “Wash, purify yourselves” (Isaiah 1:16). Regarding the future, from where is it derived? “When the Lord will have washed [the excrement of the daughters of Zion]” (Isaiah 4:4).
Regarding Abraham it is written: “And recline beneath the tree” (Genesis 18:4), as he crafted a booth [sukka] for them. The Holy One blessed be He crafted booths for his descendants upon their exodus from Egypt: “That I had the children of Israel dwell in booths [basukot], [when I took them out of the land of Egypt]” (Leviticus 23:43). In the Land of Israel: “You shielded [sakota] my head on the day of battle” (Psalms 140:8). What is “the day of battle? It is the day of the arming of the thirty-one kings. Regarding the future, from where is it derived? “And a booth [sukka] will be for shade in the day…” (Isaiah 4:6). That is, “who preceded Me? I will pay…”(Job 41:3). Likewise it says: “Cast your bread upon the water, for after many days [you will find it]” (Ecclesiastes 11:1).
Another matter: “Who preceded Me? I will pay” (Job 41:3) – it is speaking of Joseph, as he preceded and observed the Shabbat before it was given: “Slaughter an animal and prepare it” (Genesis 43:16). Rabbi Yoḥanan said: It was the day before Shabbat. “And prepare” is nothing other than for Shabbat, as it is stated: “It will be on the sixth day, they shall prepare…” (Exodus 16:5). The Holy One blessed be He said: Joseph, you observed the Shabbat before the Torah was given, as you live, your descendant will present his offering on Shabbat, when an individual does not present an offering. But it is incumbent upon Me to readily accept his offering. That is, “who preceded Me? I will pay.” From where is it derived that this is so? It is from what is stated regarding this matter: “On the seventh day, prince of the children of Ephraim…”

בַּיּוֹם הַשְּׁבִיעִי וגו', הֲדָא הוּא דִכְתִיב (תהלים כד, ז): שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וגו', אַתְּ מוֹצֵא בְּשָׁעָה שֶׁבָּנָה שְׁלֹמֹה אֶת בֵּית הַמִּקְדָּשׁ בִּקֵּשׁ לְהַכְנִיס אֶת הָאָרוֹן לְבֵית קָדְשֵׁי הַקֳּדָשִׁים, וּבְאוֹתָהּ שָׁעָה דָּבְקוּ שְׁעָרִים זֶה בָּזֶה, אָמַר שְׁלֹמֹה עֶשְׂרִים וְאַרְבַּע רְנָנוֹת, מִן פָּסוּק (דברי הימים ב ו, יח): כִּי הַאֻמְנָם יֵשֵׁב אֱלֹהִים וגו', עַד (דברי הימים ב ו, מא): וְעַתָּה קוּמָה ה' אֱלֹהִים לְנוּחֶךָ אַתָּה וַאֲרוֹן עֻזֶּךָ וגו', עֶשְׂרִים וְאַרְבָּעָה פְּסוּקִים וְלֹא נַעֲנָה, חָזַר וְאָמַר: שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָשְׂאוּ וגו', וְלֹא נַעֲנָה, חָזַר וְאָמַר (תהלים כד, ט): שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וּשְׂאוּ וגו', וְלֹא נַעֲנָה, וְכֵיוָן שֶׁאָמַר (דברי הימים ב ו, מב): ה' אֱלֹהִים אַל תָּשֵׁב פְּנֵי מְשִׁיחֶךָ זָכְרָה לְחַסְדֵּי דָוִיד עַבְדֶּךָ, מִיָּד נַעֲנָה וְנָשְׂאוּ שְׁעָרִים רָאשֵׁיהֶם וְנִכְנַס הָאָרוֹן, וְשָׁרְתָה הַשְּׁכִינָה בַּבַּיִת, וְיָרְדָה הָאֵשׁ מִן הַשָּׁמַיִם, שֶׁכֵּן כְּתִיב אַחֲרָיו (דברי הימים ב ז, א): וּכְכַלּוֹת שְׁלֹמֹה לְהִתְפַּלֵּל וְהָאֵשׁ יָרְדָה מֵהַשָּׁמַיִם וַתֹּאכַל הָעֹלָה וְהַזְּבָחִים וּכְבוֹד ה' מָלֵא אֶת הַבָּיִת. וְלָמָּה נִצְטַעֵר שְׁלֹמֹה, עַל יְדֵי שֶׁנִּתְגָּאָה וְאָמַר (מלכים א ח, יג): בָּנֹה בָנִיתִי בֵּית זְבֻל לָךְ וגו', מַהוּ בָּנֹה בָנִיתִי, אָמַר רַבִּי יַעֲקֹב בְּרֵיהּ דְּרַב יְהוּדָה בַּר יְחֶזְקֵאל אָמַר בִּנְיָן בָּנוּי בָּנִיתִי. רַבִּי יְהוּדָה בְּשֵׁם רַבִּי יוֹסֵף אָמַר הַכֹּל מְסַיְּעִין לַמֶּלֶךְ כָּל שֶׁכֵּן הַכֹּל מְסַיְּעִין לְמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, אֲפִלּוּ רוּחוֹת אֲפִלּוּ שֵׁדִים וַאֲפִלּוּ מַלְאָכִים. אָמַר רַבִּי בֶּרֶכְיָה, כְּתִיב (מלכים א ו, ז): וְהַבַּיִת בְּהִבָּנֹתוֹ וגו', אֲשֶׁר הֵם בּוֹנִים, אֵין כְּתִיב, אֶלָּא בְּהִבָּנוֹתוֹ, מֵאֵלָיו הָיָה נִבְנֶה. (מלכים א ו, ז): אֶבֶן שְׁלֵמָה מַסָּע נִבְנָה, מְלַמֵּד שֶׁהָיְתָה הָאֶבֶן מַסַּעַת אֶת עַצְמָהּ וְעוֹלָה וְנִתְּנָה עַל גַּבֵּי הַדִּימוּס, אָמַר רַבִּי אַבָּהוּ וְאַל תִּתְמַהּ, וְהָכְתִיב (דניאל ו, יח): וְהֵיתָיִת אֶבֶן חֲדָה וְשֻׂמַּת עַל פֻּם גֻּבָּא, וְכִי יֵשׁ אֲבָנִים בְּבָבֶל, אֶלָּא מְלַמֵּד שֶׁעָמְדָה מֵאֶרֶץ יִשְׂרָאֵל וּבָאֲתָה וְיָשְׁבָה לָהּ עַל פִּי הַגוֹב. רַב הוּנָא בְּשֵׁם רַב יוֹסֵף אָמַר מַלְאָךְ יָרַד בְּאוֹתָהּ שָׁעָה וְנִדְמָה בִּדְמוּת אֲרִי שֶׁל אֶבֶן וְיָשַׁב עַל פִּי הַבְּאֵר, הֲדָא הוּא דִכְתִיב (דניאל ו, כג): אֱלָהִי שְׁלַח מַלְאֲכֵהּ וּסֲגַר פֻּם אַרְיָוָתָא וְלָא חַבְּלוּנִי. וּמַה לִּכְבוֹד בָּשָׂר וָדָם הֵיתָיִת אֶבֶן חֲדָה, לִכְבוֹד מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא עַל אַחַת כַּמָּה וְכַמָּה. לְכָךְ נֶאֱמַר: שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וגו'. מַהוּ (תהלים כד, ז ט): וְיָבוֹא מֶלֶךְ הַכָּבוֹד, אָמַר רַבִּי סִימוֹן לָמָּה נִקְרָא שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מֶלֶךְ הַכָּבוֹד, הַמֶּלֶךְ שֶׁהוּא חוֹלֵק כָּבוֹד לִירֵאָיו, אָמַר רַבִּי סִימוֹן כְּתִיב (במדבר יב, טו): וְהָעָם לֹא נָסַע עַד הֵאָסֵף מִרְיָם, מְלַמֵּד שֶׁנִּתְעַכֵּב לָהּ הֶעָנָן. רַבִּי לוּלְיָאנִי בְּשֵׁם רַבִּי יִצְחָק, כְּתִיב (שמות יט, יט): משֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל, הָאֱלֹהִים יְדַבֵּר וּמשֶׁה יַעֲנֶנּוּ בְקוֹל, אֵין כְּתִיב כָּאן, אֶלָּא: משֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל, בְּקוֹלוֹ שֶׁל משֶׁה הָיָה מְדַבֵּר עִמּוֹ. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי סִימוֹן אָמַר (בראשית לט, א): וְיוֹסֵף הוּרַד מִצְרָיְמָה, מַה כְּתִיב (בראשית לט, ב): וַיְהִי ה' אֶת יוֹסֵף, רַבִּי יוּדָן בְּשֵׁם רַבִּי אַיְּבוּ אָמַר אֵין לִי אֶלָּא בָּרְוָחָה, בַּצָּרָה מִנַּיִן, (בראשית לט, כג): אֵין שַׂר בֵּית הַסֹּהַר רֹאֶה אֶת כָּל מְאוּמָה בְּיָדוֹ בַּאֲשֶׁר ה' אִתּוֹ. דָּבָר אַחֵר, מֶלֶךְ הַכָּבוֹד, כָּל הַכֵּלִים שֶׁבַּמִּשְׁכָּן הָיוּ מְכֻסִּים בְּעוֹר תַּחַשׁ מִלְּמַעְלָן, וּבָאָרוֹן כְּתִיב (במדבר ד, ו): וּפָרְשׂוּ בֶגֶד כְּלִיל תְּכֵלֶת מִלְּמָעְלָה, וְכָל כָּךְ לָמָּה, כְּדֵי שֶׁיָּבוֹא הָאָרוֹן מְסֻיָּם, הֱוֵי: וְיָבוֹא מֶלֶךְ הַכָּבוֹד. דָּבָר אַחֵר, מֶלֶךְ הַכָּבוֹד, אָמַר חִזְקִיָּה מַה נִּשְׁתַּנֵּית תְּכֵלֶת מִשְּׁאָר מִינֵי צִבְעוֹנִין שֶׁצִּוָּה הָאֱלֹהִים לִהְיוֹת בַּצִּיצִית, מִפְּנֵי שֶׁתְּכֵלֶת דּוֹמָה לַעֲשָׂבִים, וְהָעֲשָׂבִים דּוֹמִים לַיָּם, וְהַיָּם דּוֹמֶה לָרָקִיעַ, וְהָרָקִיעַ דּוֹמֶה לַקֶּשֶׁת, וְהַקֶּשֶׁת דּוֹמֶה לֶעָנָן, וְהֶעָנָן דּוֹמֶה לַכִּסֵּא, וְהַכִּסֵּא דּוֹמֶה לַכָּבוֹד, שֶׁנֶּאֱמַר (יחזקאל א, כח), כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶּעָנָן וגו', וְחָלַק לִירֵאָיו תְּכֵלֶת, שֶׁהוּא מֵעֵין כְּבוֹדוֹ, שֶׁנֶּאֱמַר (במדבר טו, לח): וְנָתְנוּ עַל צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת, הֱוֵי: וְיָבוֹא מֶלֶךְ הַכָּבוֹד, שֶׁהוּא חוֹלֵק כָּבוֹד לִירֵאָיו. דָּבָר אַחֵר, וְיָבוֹא מֶלֶךְ הַכָּבוֹד, אָמַר רַבִּי אָבִין מֶלֶךְ שֶׁהוּא חוֹלֵק מִכְּבוֹדוֹ לִירֵאָיו, מֶלֶךְ בָּשָׂר וָדָם אֵין רוֹכְבִין עַל סוּסוֹ, וְאֵין יוֹשְׁבִין עַל כִּסְאוֹ, וְאֵין מִשְׁתַּמְּשִׁין בְּשַׁרְבִיטוֹ, וְאֵין לוֹבְשִׁין לְבוּשׁוֹ, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, בְּהַקָּדוֹשׁ בָּרוּךְ הוּא כְּתִיב (תהלים יח, יא): וַיֵּדֶא עַל כַּנְפֵי רוּחַ, וְאוֹמֵר (נחום א, ג): בְּסוּפָה וּבִשְׂעָרָה דַּרְכּוֹ, וּנְתָנוֹ לְאֵלִיָּהוּ, שֶׁנֶּאֱמַר (מלכים ב ב, יא): וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם. מֶלֶךְ בָּשָׂר וָדָם אֵין יוֹשְׁבִין עַל כִּסְאוֹ, וּבִשְׁלֹמֹה כְּתִיב (דברי הימים א כט, כג): וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא ה', נָתַן אֶת שַׁרְבִיטוֹ לְמשֶׁה, שֶׁנֶּאֱמַר (במדבר כ, ט): וַיִּקַּח משֶׁה אֶת הַמַּטֶּה מִלִּפְנֵי ה'. לְבוּשׁוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹד וְהָדָר, שֶׁנֶּאֱמַר (תהלים קד, א): הוֹד וְהָדָר לָבָשְׁתָּ, וּנְתָנוֹ לַמָּשִׁיחַ, שֶׁנֶּאֱמַר (תהלים כא, ו): הוֹד וְהָדָר תְּשַׁוֶּה עָלָיו. דָּבָר אַחֵר, וְיָבוֹא מֶלֶךְ הַכָּבוֹד, שֶׁהוּא חָלַק כָּבוֹד לְיוֹסֵף הַצַּדִּיק עַל שֶׁהָיָה יָרֵא אֶת הָאֱלֹהִים, שֶׁנֶּאֱמַר (בראשית מב, יח): אֶת הָאֱלֹהִים אֲנִי יָרֵא, שֶׁבִּשְׁבִילוֹ שָׁכַן ה' לַאֲדוֹנָיו, שֶׁנֶּאֱמַר (בראשית לט, ג): וַיַּרְא אֲדֹנָיו כִּי ה' אִתּוֹ. אָמַר רַבִּי אָבִין הַלֵּוִי בֶּן רַבִּי, יוֹסֵף מְבָרֵךְ לְהַקָּדוֹשׁ בָּרוּךְ הוּא עַל כָּל דָּבָר וְדָבָר שֶׁהָיָה עוֹשֶׂה וְהָיָה אֲדוֹנָיו רוֹאֶה אוֹתוֹ מְלַחֵשׁ בְּפִיו וְהוּא אוֹמֵר לוֹ מָה אַתָּה אוֹמֵר וְהוּא מְשִׁיבוֹ וְאוֹמֵר אֲנִי מְבָרֵךְ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לוֹ אֲדוֹנָיו מְבַקֵּשׁ אֲנִי לִרְאוֹתוֹ, אָמַר לוֹ יוֹסֵף הֲרֵי חַמָּה אֶחָד מִכַּמָּה שַׁמָּשִׁין שֶׁלּוֹ וְאֵין אַתָּה יָכוֹל לְהִסְתַּכֵּל בּוֹ, וְהֵיאַךְ תּוּכַל לְהִסְתַּכֵּל בִּכְבוֹדוֹ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ בִּשְׁבִיל כְּבוֹדְךָ אֲנִי נִגְלָה עָלָיו, שֶׁנֶּאֱמַר: וַיַּרְא אֲדֹנָיו כִּי ה' אִתּוֹ. דָּבָר אַחֵר, וְיָבוֹא מֶלֶךְ הַכָּבוֹד, שֶׁהוּא חוֹלֵק כָּבוֹד לִירֵאָיו, יוֹסֵף הַצַּדִּיק מִתְיָרֵא מִן הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּמָה דְתֵימָא (בראשית לט, ט): וְאֵיךְ אֶעֱשֶׂה הָרָעָה הַגְּדֹלָה הַזֹּאת וְחָטָאתִי לֵאלֹהִים, וְנָתַן כָּבוֹד לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹא נָגַע בָּהּ מִפְּנֵי יִרְאָתוֹ, אָמַר לוֹ חַיֶּיךָ לְבֶן בִּנְךָ אֲנִי פּוֹרֵעַ, שֶׁאֶחְלֹק לוֹ כָּבוֹד, שֶׁאֶתֵּן לוֹ רְשׁוּת לְהַקְרִיב אֶת קָרְבָּנוֹ בְּיוֹם קֹדֶשׁ שֶׁלִּי וְלֹא יִהְיֶה נִזּוֹק, הֲדָא הוּא דִכְתִיב: בַּיּוֹם הַשְּׁבִיעִי נָשִׂיא לִבְנֵי אֶפְרָיִם וגו': “On the seventh day…” – that is what is written: “Lift your heads, gates…” (Psalms 24:7). You find that when Solomon built the Temple, he sought to bring the Ark into the chamber of the Holy of Holies. At that moment, the gates clung together. Solomon uttered twenty-four supplications, from the verse “For will God indeed dwell…” (II Chronicles 6:18) until “Now, rise, Lord God, to Your resting place, You, and the ark of Your might…” (II Chronicles 6:41), twenty-four verses, but he was not answered. He then said: “Lift your heads, gates; be raised, [everlasting portals, so the King of glory may enter]” (Psalms 24:7), but was not answered. He then said: “Lift your heads, gates; raise yourselves, [everlasting portals, so the King of glory may enter]” (Psalms 24:9), but he was not answered. When he said: “Lord God, do not turn away the face of Your anointed; remember the acts of kindness of David Your servant” (II Chronicles 6:42), he was immediately answered, and the gates lifted their heads, the Ark entered, the Divine Presence rested in the Temple, and fire descended from heaven, as it is written thereafter: “When Solomon had concluded praying, the fire descended from heaven, and it consumed the burnt offering and the peace offerings, and the glory of the Lord filled the Temple” (II Chronicles 7:1).
Why was Solomon tormented? It is because he had been arrogant and said: “I have built [ You an abode…” (I Kings 8:13). What is “I have built”? Rabbi Yaakov son of Rabbi Yehuda bar Yeḥezkel said: I built a built building.¹⁷Solomon took credit for building a building in which his role was very limited. Rabbi Yehuda said in the name of Rabbi Yosef: Everyone assists the king, all the more so that everyone assists the King of kings, the Holy One blessed be He, even spirits, even demons, and even angels. Rabbi Berekhya said: “The Temple in its construction…” (I Kings 6:7) – it is not written, “that they were building,” but rather, “in its construction” – it was constructed on its own. “Was built of whole stones that were transported” (I Kings 6:7) – it teaches that the stone would transport itself, ascend, and be placed atop the course of stones. Rabbi Abbahu said: Do not wonder; is it not written: “One stone was brought and was placed over the mouth of the den” (Daniel 6:18). Are there stones in Babylon?¹⁸There are no mountains there from which to hew stones. Rather, it teaches that it stood from the Land of Israel and came and settled over the mouth of the den. Rav Huna said in the name of Rav Yosef: An angel descended at that moment and appeared in the image of a stone lion and settled on the mouth of the pit. That is what is written: “My God sent His angel, and he shut the lions’ mouths, and they did not harm me” (Daniel 6:23). If for the glory of flesh and blood one stone was brought, for the glory of the King of kings, the Holy One blessed be He all the more so. That is why it is stated: “Lift your heads, gates” (Psalms 24:7).
What is, “so the King of glory [hakavod] may enter” (Psalms 24:9)? Rabbi Simon said: Why is the Holy One blessed be He called the King of glory? He is the King who accords honor [kavod] to those who fear Him. Rabbi Simon said: It is written: “The people did not travel until Miriam’s readmission” (Numbers 12:15) – it teaches that the cloud lingered on her account. Rabbi Luleyani in the name of Rabbi Yitzḥak: It is written: “Moses would speak, and God would respond to him with a voice” (Exodus 19:19). It is not written here, “God would speak, and Moses would respond to him with a voice,” but rather, “Moses would speak, and God would respond to him with a voice.” It teaches that He would speak with him in Moses’ voice. Rabbi Berekhya said in the name of Rabbi Simon: “Joseph was taken down to Egypt” (Genesis 39:1). What is written? “God was with Joseph” (Genesis 39:2). Rabbi Yudan said in the name of Rabbi Aivu: I have derived only in good times, in times of trouble from where is it derived? “The warden of the prison did not oversee anything that was in his¹⁹Joseph’s charge, for the Lord was with him” (Genesis 39:23).
Another matter: “King of glory” (Psalms 24:9) – all the Tabernacle vessels were covered with taḥash hides on top of them. Regarding the Ark, it is written: “They shall spread an entirely sky-blue woolen cloth over it” (Numbers 4:6). Why to that extent? It is so the Ark would be distinctive. That is, “so the King of glory may enter” (Psalms 24:9).
Another matter: “King of glory” (Psalms 24:9) – Ḥizkiya said: In what way is the sky-blue dye different from all other dyes, that the Holy One blessed be He commanded that it should be in ritual fringes? It is because the sky-blue dye [tekhelet] is like grass,²⁰While tekhelet is usually translated as “sky-blue,” tekhelet can also encompass the color green. grass is like the sea, the sea is like the firmament, the firmament is like the rainbow, the rainbow is like the cloud, the cloud is like the Throne, and the Throne is like the Glory, as it is stated: “Like the appearance of the rainbow that is in the cloud…[thus…the likeness of the appearance of the Glory of God]” (Ezekiel 1:28). He allotted to those who fear Him sky-blue dye, which is a microcosm of His glory, as it is stated: “They shall place on the fringe of the corner a sky-blue thread” (Numbers 15:38). That is, “so the King of glory may enter” (Psalms 24:9), as He accords glory to those who fear Him.
Another matter: “So the King of glory may enter” (Psalms 24:9) – Rabbi Avin said: He allots of His glory to those who fear Him. A king of flesh and blood, one may not ride his horse, one may not sit on his throne, one may not use his scepter, one does not wear his garment. But the Holy One blessed be He is not so. Regarding the Holy One blessed be He it is written: “He soared on wings of wind” (Psalms 18:11), and it says: “In a storm and in a tempest is His way” (Nahum 1:3), and he gave it to Elijah, as it is stated: “Elijah went up in a tempest to the heavens” (II Kings 2:11).
A king of flesh and blood, one may not sit on his throne, but regarding Solomon it is written: “Solomon sat on the throne of the Lord” (I Chronicles 29:23). He gave His scepter to Moses, as it is stated: “Moses took the staff from before the Lord” (Numbers 20:9). The garment of the Holy One blessed be He is glory and grandeur, as it is stated: “You donned glory and grandeur” (Psalms 104:1), and he gave it to the messianic king, as it is stated: “You bestow glory and grandeur upon him” (Psalms 21:6).
Another matter: “So the King of glory may enter” (Psalms 24:9) – as He accorded honor to Joseph the righteous because he feared God, as it is stated: “God I fear” (Genesis 42:18), as it was on his behalf that the Lord rested [His Divine Presence] upon his master, as it is stated: “His master saw that the Lord was with him” (Genesis 39:3). Rabbi Avin HaLevi ben Rabbi said: Joseph would bless the Holy One blessed be He for each and every act that he would perform. His master would see him whispering with his mouth and would say to him: What are you saying? He would respond to him and say: I am blessing the Holy One blessed be He. He said to him: I wish to see Him. Joseph said to him: The sun is one of several of His attendants, and you are unable to look at it; how will you be able to look at His glory? The Holy One blessed be He said to him: As you live, in your honor, I will reveal Myself to him, as it is stated: “His master saw that the Lord was with him.”
Another matter: “So the King of glory may enter” (Psalms 24:9) – as He accorded honor to those who fear Him. Joseph the righteous feared the Holy One blessed be He, just as it says: “How could I perform this great evil, and sin against God” (Genesis 39:9)? He accorded honor to the Holy One blessed be He in that he did not touch her, because of his fear of Him. He said to him: As you live, I will repay your descendant, as I will grant him permission to present his offering on My holy day, and he will not be harmed. That is what is written: “On the seventh day, prince of the children of Ephraim…”

בַּיּוֹם הַשְּׁבִיעִי וגו', הֲדָא הוּא דִכְתִיב (קהלת יב, יא): דִּבְרֵי חֲכָמִים כַּדָּרְבֹנוֹת וּכְמַשְׂמְרוֹת נְטוּעִים בַּעֲלֵי אֲסֻפּוֹת נִתְּנוּ מֵרֹעֶה אֶחָד, תָּנֵי מַעֲשֶׂה בְּרַבִּי יוֹחָנָן בֶּן בְּרוֹקָא וְרַבִּי אֶלְעָזָר חִסְמָא שֶׁהָלְכוּ לְהַקְבִּיל אֶת פְּנֵי רַבִּי יְהוֹשֻׁעַ בִּפְקִיעִים, אָמַר לָהֶם מָה חִדּוּשׁ הָיָה בְּבֵית הַמִּדְרָשׁ הַיּוֹם, אָמְרוּ לוֹ תַּלְמִידֶיךָ אָנוּ וּמֵימֶיךָ אָנוּ שׁוֹתִים. אָמַר לָהֶם אַף עַל פִּי כֵן אִי אֶפְשָׁר לְבֵית הַמִּדְרָשׁ בְּלֹא חִדּוּשׁ, שַׁבָּת שֶׁל מִי הָיְתָה, שַׁבָּת שֶׁל רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה הָיְתָה, וּבַמֶּה הָיְתָה הַגָּדָה הַיּוֹם, אָמְרוּ לוֹ בְּפָרָשַׁת הַקְהֵל, וּמַה דָּרַשׁ בָּהּ (דברים לא, יב): הַקְהֵל אֶת הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף, אִם אֲנָשִׁים בָּאִים לִלְמֹד וְנָשִׁים בָּאוֹת לִשְׁמֹעַ, טַף לָמָּה, כְּדֵי לְקַבֵּל שָׂכָר לִמְבִיאֵיהֶם. אָמַר לָהֶם מַרְגָּלִית טוֹבָה הָיְתָה בְּיֶדְכֶם וּבִקַּשְׁתֶּם לְאַבְּדָהּ מִמֶּנִּי. וְעוֹד דָּרַשׁ בָּהּ (דברים כו, יז יח): אֶת ה' הֶאֱמַרְתָּ הַיּוֹם וגו' וַה' הֶאֱמִירְךָ הַיּוֹם וגו', אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל אַתֶּם עֲשִׂיתוּנִי חֲטִיבָה בָּעוֹלָם, דִּכְתִיב (דברים ו, ד): שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד, וַאֲנִי אֶעֱשֶׂה אֶתְכֶם חֲטִיבָה בָּעוֹלָם, (שמואל ב ז, כג): וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ. וְאַף הוּא פָּתַח וְדָרַשׁ: דִּבְרֵי חֲכָמִים כַּדָּרְבֹנוֹת, לָמָּה נִמְשְׁלוּ דִּבְרֵי תוֹרָה כַּדָּרְבָן, לוֹמַר לָךְ מַה דָּרְבָן זֶה מְכַוֵּן אֶת הַפָּרָה לִתְלָמֶיהָ לְהָבִיא חַיִּים לָעוֹלָם, אַף דִּבְרֵי תוֹרָה מְכַוְּנִין לֵב לוֹמְדֵיהֶן מִדַּרְכֵי מִיתָה לְדַרְכֵי חַיִּים. אִי מַה דָּרְבָן זֶה מִטַּלְטֵל אַף דִּבְרֵי תוֹרָה מִטַּלְטְלִים, תַּלְמוּד לוֹמַר: וּכְמַשְׂמְרוֹת נְטוּעִים. אִי מַה מַּסְמֵר זֶה חָסֵר וְלֹא יָתֵר, אַף דִּבְרֵי תוֹרָה חֲסֵרִים וְלֹא יְתֵרִים, תַּלְמוּד לוֹמַר: נְטוּעִים, מַה נְּטִיעָה זוֹ פָּרָה וְרָבָה, אַף דִּבְרֵי תוֹרָה פָּרִים וְרָבִים. בַּעֲלֵי אֲסֻפּוֹת, אֵלּוּ תַּלְמִידֵי חֲכָמִים שֶׁיּוֹשְׁבִין אֲסֻפּוֹת אֲסֻפּוֹת וְעוֹסְקִין בַּתּוֹרָה, הַלָּלוּ מְטַמְאִין וְהַלָּלוּ מְטַהֲרִין, הַלָּלוּ אוֹסְרִין וְהַלָּלוּ מַתִּירִין, הַלָּלוּ פּוֹסְלִין וְהַלָּלוּ מַכְשִׁירִין, שֶׁמָּא יֹאמַר אָדָם הוֹאִיל וְהַלָּלוּ מְטַמְאִין וְהַלָּלוּ מְטַהֲרִין, הַלָּלוּ אוֹסְרִין וְהַלָּלוּ מַתִּירִין, הַלָּלוּ פּוֹסְלִין וְהַלָּלוּ מַכְשִׁירִין, הֵיאַךְ אֲנִי לוֹמֵד תּוֹרָה מֵעַתָּה, תַּלְמוּד לוֹמַר: נִתְּנוּ מֵרֹעֶה אֶחָד, אֵל אֶחָד נְתָנָן, פַּרְנָס אֶחָד אֲמָרָן, מִפִּי אֲדוֹן כָּל הַמַּעֲשִׂים בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות כ, א): וַיְדַבֵּר אֱלֹהִים אֶת כָּל הַדְּבָרִים הָאֵלֶּה, אַף אַתָּה עֲשֵׂה אָזְנְךָ כַּאֲפַרְכֶּסֶת וּקְנֵה לְךָ לֵב שׁוֹמֵעַ אֶת דִּבְרֵי הַמְטַמְּאִין וְאֶת דִּבְרֵי הַמְטַהֲרִין, אֶת דִּבְרֵי הָאוֹסְרִין וְאֶת דִּבְרֵי הַמַּתִּירִין, אֶת דִּבְרֵי הַפּוֹסְלִין וְאֶת דִּבְרֵי הַמַּכְשִׁירִין, בַּלָּשׁוֹן הַזֶּה אָמַר לָהֶם אֵין דּוֹר יָתוֹם שֶׁרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה שָׁרוּי בְּתוֹכוֹ. דָּבָר אַחֵר, דִּבְרֵי חֲכָמִים כַּדָּרְבֹנוֹת, אָמַר רַבִּי תַּנְחוּמָא בַּר אַבָּא מַה הַדָּרְבָן הַזֶּה מְכַוֵּן אֶת הַפָּרָה לַחֲרשׁ בַּתֶּלֶם שֶׁלָּהּ, כָּךְ דִּבְרֵי חֲכָמִים מְכַוְּנִים אֶת הָאָדָם הַזֶּה לִדְרָכָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. אָמַר רַבִּי תַּנְחוּמָא הַמִּשְׁנָה קָרְאָה אוֹתוֹ מַרְדֵּעַ, וְהַמִּקְרָא קָרָא אוֹתוֹ דָּרְבָן וּמַלְמָד, דִּכְתִיב (שופטים ג, לא): בְּמַלְמַד הַבָּקָר, וְכֵן (שמואל א יג, כא): וּלְהַצִּיב הַדָּרְבָן. אָמַר רַבִּי נָתָן לָמָּה נִקְרָא מַרְדֵּעַ, שֶׁמּוֹרֶה דֵעָה בַּפָּרָה, לָמָּה נִקְרָא שְׁמוֹ דָּרְבָן, שֶׁדָּר בִּינָה בַּפָּרָה, וְלָמָּה נִקְרָא מַלְמַד, שֶׁמְלַמֵּד אֶת הַפָּרָה לַחֲרשׁ בַּתֶּלֶם שֶׁלָּהּ, כָּךְ הֵם דִּבְרֵי חֲכָמִים, דָּרִים בִּינָה בִּבְנֵי אָדָם וּמוֹרִים דֵּעָה בָּהֶם וּמְלַמְּדִים אוֹתָם דְּרָכָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. וּכְמַשְׂמְרוֹת נְטוּעִים, נְטוּעִים הֵם בָּאָדָם כְּשֶׁהוּא מְשַׁמְּרָם, וְלָמָּה נִמְשְׁלוּ בַּנְּטִיעָה, כְּשֵׁם שֶׁשָּׁרָשָׁיו שֶׁל אִילָן מִשְׁתָּרְשִׁים לְכָל מָקוֹם, כָּךְ דִּבְרֵי חֲכָמִים נִכְנָסִים וּמִשְׁתָּרְשִׁים בְּכָל הַגּוּף. בַּעֲלֵי אֲסֻפּוֹת, אֵימָתַי הֵם כְּמַשְׂמְרוֹת נְטוּעִים בָּאָדָם, בִּזְמַן שֶׁבַּעַל תּוֹרָה נִכְנַס לְתַלְמוּד וְהֵם נֶאֱסָפִים לִשְׁמֹעַ. נִתְּנוּ מֵרֹעֶה אֶחָד, רַבִּי יוֹחָנָן מְבָרֵךְ יוֹם הָרִאשׁוֹן שֶׁל חַג בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל מִצְוַת לוּלָב, וּשְׁאָר כָּל הַיָּמִים עַל מִצְוַת הַזְּקֵנִים. רַבִּי יְהוֹשֻׁעַ מְבָרֵךְ כָּל יוֹם עַל נְטִילַת לוּלָב, וְאֵין רַבִּי יְהוֹשֻׁעַ מוֹדֶה לְרַבִּי יוֹחָנָן שֶׁיּוֹם טוֹב הָרִאשׁוֹן דְּבַר תּוֹרָה הוּא, שֶׁנֶּאֱמַר (ויקרא כג, מ): וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן וגו', וּשְׁאָר כָּל הַיָּמִים מִדִּבְרֵיהֶם הֵם, אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא בְּשֵׁם רַבִּי אַחָא סָבַר רַבִּי יְהוֹשֻׁעַ כֵּן, וּמַה טַּעַם עֲבַד כֵּן, מִפְּנֵי שֶׁכָּתוּב: דִּבְרֵי חֲכָמִים כַּדָּרְבֹנוֹת וגו' נִתְּנוּ מֵרֹעֶה אֶחָד, דִּבְרֵי תוֹרָה וְדִבְרֵי חֲכָמִים מֵרוֹעֶה אֶחָד נִתְּנוּ. (קהלת יב, יב): וְיֹתֵר מֵהֵמָּה בְּנִי הִזָּהֵר עֲשׂוֹת סְפָרִים הַרְבֵּה אֵין קֵץ וְלַהַג הַרְבֵּה יְגִעַת בָּשָׂר, וְיֹתֵר מֵהֵמָּה בְּנִי הִזָּהָר, יוֹתֵר מִדִּבְרֵי תוֹרָה הֱוֵי זָהִיר בְּדִבְרֵי סוֹפְרִים, וְכֵן הוּא אוֹמֵר (שיר השירים א, ב): כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן, טוֹבִים דִּבְרֵי דּוֹדִים מִיֵּינָהּ שֶׁל תּוֹרָה, לָמָּה, שֶׁאֵין אָדָם מוֹרֶה כָּרָאוּי מִדִּבְרֵי תוֹרָה, מִפְּנֵי שֶׁהִיא סְתוּמָה, וְכֻלָּהּ סִימָנִין, שֶׁנֶּאֱמַר (דברים לא, יט): וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל שִׂימָה בְּפִיהֶם, סִימָנִין בְּפִיהֶם, אֲבָל מִתּוֹךְ דִּבְרֵי חֲכָמִים אָדָם מוֹרֶה כָּרָאוּי מִפְּנֵי שֶׁהֵם פּוֹרְשִׁים אֶת הַתּוֹרָה, וּלְכָךְ נִמְשְׁלוּ דִּבְרֵי חֲכָמִים כַּדָּרְבֹנוֹת, מִפְּנֵי שֶׁהֵן מְדַיְּרִין בִּינָה בִּבְנֵי אָדָם. דָּבָר אַחֵר, וְיֹתֵר מֵהֵמָּה בְּנִי הִזָּהֵר, אָמַר רַבִּי אַבָּא סַדְרוֹנַנְיָא אִם יֹאמַר לְךָ אָדָם לָמָּה לֹא נִתְּנוּ בִּכְתַב דִּבְרֵי סוֹפְרִים כְּשֵׁם שֶׁנִּתְּנוּ דִּבְרֵי תוֹרָה, אֱמֹר לוֹ לְפִי שֶׁאִי אֶפְשָׁר לִכְתֹּב כָּל דִּבְרֵיהֶם, הֲדָא הוּא דִכְתִיב: וְיֹתֵר מֵהֵמָּה בְּנִי הִזָּהֵר, מַהוּ מֵהֵמָּה, מַה נִּכְנְסָה בָּךָ אִם בָּאתָ לִכְתֹּב דִּבְרֵי סוֹפְרִים, לָמָּה, שֶׁאִלּוּ בָּאתָ לִכְתֹּב דִּבְרֵיהֶם אֵין קֵץ וְסוֹף לַדְּבָרִים לַעֲשׂוֹת סְפָרִים, הֲדָא הוּא דִכְתִיב: עֲשׂוֹת סְפָרִים הַרְבֵּה אֵין קֵץ, אֲבָל מַה יֵּשׁ לוֹ לָאָדָם לַעֲשׂוֹת, שֶׁיְהֵא מְיַגֵּעַ בְּשָׂרוֹ הַרְבֵּה לַהְגּוֹת דִּבְרֵי חֲכָמִים, הֲדָא הוּא דִכְתִיב: וְלַהַג הַרְבֵּה יְגִעַת בָּשָׂר. דָּבָר אַחֵר, וְלַהַג הַרְבֵּה, אִם יָגַעְתָּ הַרְבֵּה בְּדִבְרֵיהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא מֵסִיר יֵצֶר הָרָע מִמְּךָ, הֲדָא הוּא דִכְתִיב: בָּשָׂר, כְּמָה דְתֵימָא (יחזקאל לו, כו): וְנָתַתִּי לָכֶם לֵב בָּשָׂר. דָּבָר אַחֵר, וְלַהַג הַרְבֵּה יְגִעַת בָּשָׂר, אִם יָגַעְתָּ הַרְבֵּה בְּלַהַג דִּבְרֵי חֲכָמִים, הַקָּדוֹשׁ בָּרוּךְ הוּא מְבַשֶֹּׂרְךָ בְּשׂוֹרוֹת טוֹבוֹת, הֱוֵי: בָּשָׂר. דָּבָר אַחֵר, אִם יָגַעְתָּ בְּדִבְרֵי חֲכָמִים אַתָּה נַעֲשָׂה בָּשָׂר, הֲדָא הוּא דִכְתִיב בָּשָׂר, וְכֵן הוּא אוֹמֵר (משלי ח, טז): בִּי שָׂרִים יָשׂרוּ. דָּבָר אַחֵר, דִּבְרֵי חֲכָמִים כַּדָּרְבֹנוֹת, אָמַר רַבִּי בֶּרֶכְיָה הַכֹּהֵן כַּדּוּר שֶׁל בָּנוֹת, כַּהֲדָא סְפַיְרָה שֶׁל תִּינוֹקוֹת שֶׁהֵן מְלַקְטוֹת וְזוֹרְקוֹת לְכָאן וּלְכָאן, כָּךְ הֵם דִּבְרֵי חֲכָמִים, זֶה אוֹמֵר טַעְמוֹ וְזֶה אוֹמֵר טַעְמוֹ, יָכוֹל מִפְּנֵי שֶׁזֶּה אוֹמֵר טַעַם אֶחָד וְזֶה אוֹמֵר טַעַם שֵׁנִי, שֶׁמָּא דִבְרֵיהֶם פּוֹרְחִים הֵם, תַּלְמוּד לוֹמַר (קהלת יב, יא): וּכְמַשְׂמְרוֹת נְטוּעִים, לֹא אָמַר וּכְמַשְׂמְרוֹת קְבוּעִים, אֶלָּא נְטוּעִים, לָמָּה, מִפְּנֵי שֶׁעָשָׂה אוֹתָם כְּמַסְמְרוֹת, וְהַמַּסְמֵר שֶׁיֵּשׁ לוֹ שׁוֹשַׁנָּה נוֹחַ לִשְׁלוֹף, לְכָךְ אָמַר: וּכְמַשְׂמְרוֹת נְטוּעִים, שָׁרָשִׁין שֶׁל אִילָן הַנְּטוּעִים קָשִׁים לֵעָקֵר, וְלָמָּה נִמְשְׁלוּ דִּבְרֵיהֶם כַּמַּסְמֵר, לְפִי שֶׁהַמַּסְמֵר שֶׁל בַּרְזֶל שֶׁיֵּשׁ לוֹ שׁוֹשַׁנָּה, אַף עַל פִּי שֶׁקָּשֶׁה, נוֹחַ הוּא לֵעָקֵר, וְשָׁרָשִׁים שֶׁל אִילָן הַנְּטוּעִים אַף עַל פִּי שֶׁקָּשִׁים לֵעָקֵר, אֲבָל אֵין בָּהֶם כֹּחַ כְּכֹחוֹ שֶׁל בַּרְזֶל, לְכָךְ נֶאֱמַר: וּכְמַשְׂמְרוֹת נְטוּעִים, נִתַּן לְדִבְרֵי תוֹרָה כֹּחַ שֶׁל בַּרְזֶל וּכְמַטָּעֵי שָׁרָשָׁיו שֶׁל אִילָן. אָמַר רַבִּי בֶּרֶכְיָה הַכֹּהֵן בְּרַבִּי אָנוּ קוֹרְאִין מַסְמֵרוֹת, וְאֵין כְּתִיב אֶלָּא מַשְׂמְרוֹת, מַה מִּשְׁמָרוֹת כְּהֻנָּה וּלְוִיָּה עֶשְׂרִים וְאַרְבָּעָה, אַף סְפָרִים עֶשְׂרִים וְאַרְבָּעָה, הֵקִישׁ דִּבְרֵי סוֹפְרִים לְדִבְרֵי תוֹרָה שֶׁהֵן אֲמִתִּים כְּמוֹתָם. דָּבָר אַחֵר, וּכְמַשְׂמְרוֹת, מַשְׂמְרוֹת כְּתִיב, מַה מִּשְׁמָרוֹת עֶשְׂרִים וְאַרְבָּעָה, אַף הַמַּשְׂמֵרִין עֶשְׂרִים וְאַרְבָּעָה. בָּעֵי כַּמָּה מַסְמֵרִין יִהְיוּ בּוֹ בַּסַּנְדָּל, רַבִּי יוֹחָנָן אָמַר חֲמִשָּׁה כְּנֶגֶד חֲמִשָּׁה סִפְרֵי תוֹרָה. רַב הוּנָא אָמַר שִׁבְעָה, שֶׁנֶּאֱמַר (דברים לג, כה): בַּרְזֶל וּנְחשֶׁת מִנְעָלֶךָ וּכְיָמֶיךָ דָּבְאֶךָ. דָּרַשׁ רַב אַחָא בְּשֵׁם רַבִּי חֲנִינָא תִּשְׁעָה. רַבִּי הָיָה נוֹתֵן אַחַד עָשָׂר עַל זֶה וּשְׁלשָׁה עָשָׂר עַל זֶה, מִנְיַן מִשְׁמָרוֹת. דָּבָר אַחֵר, וּכְמַשְׂמְרוֹת נְטוּעִים, הַמַּסְמֵר הַזֶּה אַתְּ קוֹבְעוֹ וְאַף עַל פִּי שֶׁתַּחְזֹר וְתִטְלֶנּוּ מְקוֹמוֹ נִכָּר, כָּךְ כָּל מִי שֶׁפָּשְׁטוּ בּוֹ חֲכָמִים יָד, אַף עַל פִּי שֶׁחָזְרוּ וְקִבְּלוּהוּ, סוֹפוֹ לִטֹּל שֶׁלּוֹ מִתַּחַת יְדֵיהֶם. דָּבָר אַחֵר, וּכְמַשְׂמְרוֹת נְטוּעִים, בְּשָׁעָה שֶׁדִּבְרֵי תוֹרָה יוֹצְאִין מִפִּי בַּעֲלֵיהֶם כְּתִקֻּנָּן הֵם עֲרֵבִים לְשׁוֹמְעֵיהֶם. כְּמַשְׂמְרוֹת נְטוּעִים, בְּשָׁעָה שֶׁהֵם יוֹצְאִים מְמֻסְמָסִים הֵם מָרוֹת לְשׁוֹמְעֵיהֶן, כְּמַשְׂמְרוֹת, כְּמַסְמָרוֹת. בַּעֲלֵי אֲסֻפּוֹת, אֵימָתַי הֵם נְטוּעִים דִּבְרֵי תוֹרָה בָּאָדָם הַזֶּה, בִּזְּמַן שֶׁבַּעֲלֵיהֶן נֶאֱסָפִים מֵהֶן, כָּל זְמַן שֶׁרַבּוֹ קַיָּם הוּא הָיָה מַפְלִיג לוֹמַר כָּל זְמַן שֶׁנִּצְרַךְ הֲרֵי רַבִּי לְפָנַי וַאֲנִי שׁוֹאֲלוֹ, מֵת רַבּוֹ, הֲרֵי יָגֵעַ בַּיּוֹם וּבַלַּיְלָה לְקַיֵּם תַּלְמוּדוֹ, יוֹדֵעַ הוּא שֶׁאֵין לוֹ לְמִי לִשְׁאֹל, הֱוֵי אֵימָתַי הֵן נְטוּעִין בָּאָדָם הַזֶּה, בִּזְּמַן שֶׁבַּעֲלֵיהֶן נֶאֱסָפִים מֵהֶן. נִתְּנוּ מֵרֹעֶה אֶחָד, אַף עַל פִּי שֶׁזֶּה אוֹמֵר טַעְמוֹ וְזֶה אוֹמֵר טַעְמוֹ, דִּבְרֵיהֶם שֶׁל אֵלֶּה וְשֶׁל אֵלֶּה כֻּלָּם נִתְּנוּ מִן משֶׁה הָרוֹעֶה מַה שֶּׁקִּבֵּל מִיחִידוֹ שֶׁל עוֹלָם. דִּבְרֵי חֲכָמִים כַּדָּרְבֹנוֹת, תָּנֵי מִנַּיִן אַתָּה אוֹמֵר שֶׁאִם שָׁמַע אָדָם דָּבָר מִפִּי קָטָן שֶׁבְּיִשְׂרָאֵל יְהֵא בְּעֵינָיו כְּשׁוֹמֵעַ מִפִּי חָכָם שֶׁבְּיִשְׂרָאֵל, תַּלְמוּד לוֹמַר (דברים יא, יג): וְהָיָה אִם שָׁמֹעַ תִּשְׁמְעוּ אֶל מִצְוֹתַי אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם, וְלֹא כְּשׁוֹמֵעַ מִפִּי חָכָם אֶלָּא כְּשׁוֹמֵעַ מִפִּי חֲכָמִים, שֶׁנֶּאֱמַר: דִּבְרֵי חֲכָמִים כַּדָּרְבֹנוֹת, מַה דָּרְבָן זֶה מְכַוֵּן אֶת הַפָּרָה לִתְלָמֶיהָ לְהָבִיא חַיִּים לָעוֹלָם, כָּךְ דִּבְרֵי תוֹרָה מְכַוְּנִים דַּעְתּוֹ שֶׁל אָדָם לָדַעַת אֶת הַמָּקוֹם, וְלֹא כְּשׁוֹמֵעַ מִפִּי חֲכָמִים אֶלָּא כְּשׁוֹמֵעַ מִפִּי סַנְהֶדְּרִין, שֶׁנֶּאֱמַר: בַּעֲלֵי אֲסֻפּוֹת, וְאֵין אֲסֻפּוֹת אֶלָּא סַנְהֶדְרִין, שֶׁנֶּאֱמַר (במדבר יא, טז): אֶסְפָה לִי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל. וְלֹא כְּשׁוֹמֵעַ מִפִּי סַנְהֶדְרִין אֶלָּא כְּשׁוֹמֵעַ מִפִּי משֶׁה, שֶׁנֶּאֱמַר: נִתְּנוּ מֵרֹעֶה אֶחָד, שֶׁנֶּאֱמַר (ישעיה סג, יא): וַיִּזְכֹּר יְמֵי עוֹלָם משֶׁה עַמּוֹ. וְאוֹמֵר (שמות ג, א): וּמשֶׁה הָיָה רֹעֶה, לֹא כְּשׁוֹמֵעַ מִפִּי משֶׁה אֶלָּא כְּשׁוֹמֵעַ מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: נִתְּנוּ מֵרֹעֶה אֶחָד, (תהלים פ, ב): רֹעֵה יִשְׂרָאֵל הַאֲזִינָה. אֶחָד, שֶׁנֶּאֱמַר (דברים ו, ד): ה' אֶחָד, הֲרֵי הוּא אוֹמֵר (שיר השירים ז, ה): עֵינַיִךְ בְּרֵכוֹת בְּחֶשְׁבּוֹן עַל שַׁעַר בַּת רַבִּים אַפֵּךְ כְּמִגְדַּל הַלְּבָנוֹן צוֹפֶה פְּנֵי דַמָּשֶׂק, עֵינַיִךְ, אֵלּוּ זְקֵנִים הַמִּתְמַנִּים עַל הַצִּבּוּר, וְכֵן הוּא אוֹמֵר (ישעיה כט, י): כִּי נָסַךְ עֲלֵיכֶם ה' רוּחַ תַּרְדֵּמָה וַיְעַצֵּם אֶת עֵינֵיכֶם. בְּרֵכוֹת, מַה בְּרֵכָה זוֹ אֵין אָדָם יוֹדֵעַ מַה שֶּׁבְּתוֹכָהּ, כָּךְ אֵין אָדָם עוֹמֵד עַל דִּבְרֵי חֲכָמִים. בְּחֶשְׁבּוֹן, שֶׁנִּגְמָרִים בְּעֵצָה וּמַחְשָׁבָה, וְהֵיכָן נִגְמָרִים בְּבָתֵּי מִדְרָשׁוֹת עַל שַׁעַר בַּת רַבִּים, אַפֵּךְ כְּמִגְדַּל הַלְּבָנוֹן צוֹפֶה פְּנֵי דַמָּשֶׂק, עֲשִׂיתֶם אֶת הַתּוֹרָה קַוּוּ לְאֵלִיָּהוּ, שֶׁאָמַרְתִּי לוֹ (מלכים א יט, טו): שׁוּב לְדַרְכְּךָ מִדְבַּרָה דַמָּשֶׂק, וְאוֹמֵר (מלאכי ג, כב כג): זִכְרוּ תּוֹרַת משֶׁה עַבְדִּי וגו' הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֶת אֵלִיָּה הַנָּבִיא וגו'. וְיֹתֵר מֵהֵמָּה בְּנִי הִזָּהֵר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עֶשְׂרִים וְאַרְבָּעָה סְפָרִים כָּתַבְתִּי לְךָ הִזָּהֵר וְאַל תּוֹסֶף עֲלֵיהֶם, לָמָּה, עֲשׂוֹת סְפָרִים הַרְבֵּה אֵין קֵץ, כָּל מִי שֶׁקּוֹרֵא פָּסוּק שֶׁאֵינוֹ מֵעֶשְׂרִים וְאַרְבָּעָה סְפָרִים כְּאִלּוּ קוֹרֵא בַּסְּפָרִים הַחִיצוֹנִים, הֱוֵי: הִזָּהֵר עֲשׂוֹת סְפָרִים הַרְבֵּה, שֶׁכָּל הָעוֹשֶׂה כֵּן אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא, הֲדָא הוּא דִכְתִיב: אֵין קֵץ, כְּמָה דְתֵימָא (דניאל יב, יג): וְאַתָּה לֵךְ לַקֵּץ, הֲרֵי לְךָ הַמּוֹסִיף סֵפֶר מַהוּ עָנְשׁוֹ, וּמִנַּיִן שֶׁאַף הַהוֹגֶה מִתְיַגֵּעַ בָּהֶן, תַּלְמוּד לוֹמַר וְלַהַג הַרְבֵּה יְגִעַת בָּשָׂר, שֶׁאֵין בְּשָׂרוֹ נִנְעֶרֶת מִן עֲפָרָהּ, כְּהַהִיא דִתְנֵינַן וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְהַקּוֹרֵא בַּסְּפָרִים הַחִיצוֹנִים. דָּבָר אַחֵר, דִּבְרֵי חֲכָמִים כַּדָּרְבֹנוֹת וּכְמַשְׂמְרוֹת נְטוּעִים, מַה הַמַּסְמֵר הַזֶּה הַנָּטוּעַ בַּדֶּלֶת הוּא מְקַיֵּם הַדַּפִּין, כָּךְ כְּשֶׁהַצַּדִּיקִים גּוֹזְרִים הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַיֵּם דִּבְרֵיהֶם, תֵּדַע לְךָ מִיַּעֲקֹב, בְּשָׁעָה שֶׁבֵּרַךְ מְנַשֶּׁה וְאֶפְרַיִם עָשָׂה אֶת הַקָּטָן קֹדֶם לַגָּדוֹל, שֶׁנֶּאֱמַר (בראשית מח, כ): וַיָּשֶׂם אֶת אֶפְרַיִם לִפְנֵי מְנַשֶּׁה, וְקִיֵּם הַקָּדוֹשׁ בָּרוּךְ הוּא גְּזֵרָתוֹ, וְעָלָיו נֶאֱמַר: דִּבְרֵי חֲכָמִים כַּדָּרְבֹנוֹת, אַל תִּקְרֵי כַּדָּרְבֹנוֹת אֶלָּא כִּדְרַבָּנוּת, כְּשֶׁיַּעֲקֹב גָּזַר שֶׁתְּהֵא הָרַבָּנוּת לְאֶפְרַיִם קִיֵּם הַקָּדוֹשׁ בָּרוּךְ הוּא דְּבָרוֹ כְּמַסְמֵר הַנָּטוּעַ, וְאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וְגָזַר יַעֲקֹב עַל אֶפְרַיִם שֶׁיְהֵא רִאשׁוֹן אַף אֲנִי אֲשִׂימֶנּוּ רִאשׁוֹן לְכָל דָּבָר, בַּשּׁוֹפְטִים וּבַדְּגָלִים וּבַמְּלָכִים וּבַקָּרְבָּנוֹת. בַּשּׁוֹפְטִים, יְהוֹשֻׁעַ, שֶׁהָיָה שׁוֹפֵט, (במדבר יג, ח): לְמַטֵּה אֶפְרָיִם הוֹשֵׁעַ בִּן נוּן, וְאַחַר כָּךְ גִּדְעוֹן בֶּן יוֹאָשׁ, שֶׁהוּא מִשֵּׁבֶט מְנַשֶּׁה. בַּדְּגָלִים, שֶׁנֶּאֱמַר (במדבר ב, יח): דֶּגֶל מַחֲנֵה אֶפְרַיִם, וְאַחַר כָּךְ (במדבר ב, כ): וְעָלָיו מַטֵּה מְנַשֶּׁה. בַּמְּלָכִים, יָרָבְעָם בֶּן נְבָט הָיָה מִשֶּׁל אֶפְרָיִם, וְאַחַר כָּךְ יֵהוּא בֶּן נִמְשִׁי מִשֶּׁל מְנַשֶּׁה, אַף קָרְבָּנוֹת הַנְּשִׂיאִים כְּשֶׁבָּאוּ לְהַקְרִיב, אֶפְרַיִם מַקְרִיב רִאשׁוֹן, בַּיּוֹם הַשְּׁבִיעִי, וּמְנַשֶּׁה אַחֲרוֹן, בַּיּוֹם הַשְּׁמִינִי. וְכֵן הוּא אוֹמֵר: בַּיּוֹם הַשְּׁבִיעִי נָשִׂיא לִבְנֵי אֶפְרָיִם, וְאַחַר כָּךְ (במדבר ז, נד): בַּיּוֹם הַשְּׁמִינִי נָשִׂיא לִבְנֵי מְנַשֶּׁה, וְעָלָיו הַכָּתוּב אוֹמֵר (איוב כב, כח): וְתִגְזַר אֹמֶר וְיָקָם לָךְ: “On the seventh day…” – that is what is written: “The words of the wise are like goads, and like implanted nails are the collectors of wisdom; they were given from one shepherd” (Ecclesiastes 12:11). It is taught: there was an incident involving Rabbi Yoḥanan ben Beroka and Rabbi Elazar Ḥisma, who went to greet Rabbi Yehoshua in Pekiin. Rabbi Yehoshua said to them: ‘What novel idea was taught today in the study hall?’ They said to him: ‘We are your students and we drink from your water.’ He said to them: ‘Nevertheless, it is impossible for there to be a study hall without a novel idea.’ He asked them: ‘Whose week was it?’ ‘It was the week of Rabbi Elazar ben Azarya.’²¹See Berakhot 28a, where the arrangement that had Rabban Gamliel serving at the head of the yeshiva three weeks a month and Rabbi Elazar ben Azarya one week is explained. ‘On what was the lecture today?’ They said to him: ‘It was regarding the portion of assembly.’ ‘What did he expound in its regard?’ ‘“Assemble the people, the men and the women and the children” (Deuteronomy 31:12). If men come to learn, and women come to hear, why the children? It is in order to reward those who bring them.’ He said to them: ‘You had this fine pearl in your hands, and you sought to conceal it from me?’
Moreover, he expounded: “You have elevated the Lord this day.… And the Lord has elevated you, this day…” (Deuteronomy 26:17–18) – the Holy One blessed be He said to the Jewish people: You have rendered Me a single entity in the world, as it is written: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4), and I will render you a single entity in the world, as it is stated: “Who is like Your people, like Israel, one nation on earth” (II Samuel 7:23).
He also commenced and taught: “The words of the wise are like goads” (Ecclesiastes 12:11) – why are matters of Torah likened to a goad? It is to tell you: Just as this goad directs the cow to its furrows to bring life to the world, so, matters of Torah direct the heart of those who study them from the paths of death to the paths of life. If so, just as this goad is movable, so too matters of Torah are movable? The verse states: “And like implanted nails” (Ecclesiastes 12:11). If so, just as this nail diminishes and does not expand,²²When the nail is removed from the wall, it leaves a hole. so, matters of Torah diminish and do not expand. The verse states: “Implanted [netuim]” – just as this sapling [netia] flourishes and multiplies, so too, matters of Torah flourish and multiply. “The collectors of wisdom [baalei asupot]” (Ecclesiastes 12:11) – these are Torah scholars, who sit in many groups [asupot] and engage in Torah study. These rule it ritually impure and those rule it pure; these prohibit and those permit; these disqualify and those rule it valid. Lest a person say: Since these rule it ritually impure and those rule it pure; these prohibit and those permit; these disqualify and those rule it valid, how can I study Torah now? The verse states: “They were given from one shepherd” (Ecclesiastes 12:11). One God gave them; one leader said them from the mouth of the Master of all creation, blessed be He, as it is written: “God spoke all these matters” (Exodus 20:1). You, too, render your ears like a funnel and acquire for yourself a heart that hears the statements of those who rule it ritually impure and the statements of those who rule it pure; the statements of those who prohibit and the statements of those who permit; the statements of those who disqualify and the statements of those who rule it valid. He said to them in this formulation: No generation that Rabbi Elazar ben Azarya is in its midst, is orphaned.
Another matter: “The words of the wise are like goads [kadarvonot]” – Rabbi Tanḥuma bar Abba said: Just as this goad directs the cow to plow its furrow, so, the words of the wise direct this person to the paths of the Holy One blessed be He. Rabbi Tanḥuma said: The Mishna called it marde’a, and the Bible called it darvan and malmad, as it is written: “A cattle goad [malmad]” (Judges 3:31), and likewise, “and to set the goad [darvan]” (I Samuel 13:21). Rabbi Natan said: Why is it called marde’a? It is because it imparts knowledge [moreh de’a] to the cow. Why is it called darvan? It is because it causes understanding to reside [dar bina] in the cow. Why is it called malmad? It is because it teaches [melamed] the cow to plow in its furrow. The same is true of the words of the wise; they cause wisdom to reside in people, impart knowledge in them, and teach them the ways of the Holy One blessed be He. “And like implanted nails” (Ecclesiastes 12:11) – they are implanted in a person when he observes them. Why are they likened to a sapling [netia]? Just as the roots of a tree take root everywhere, so the words of the wise enter and take root throughout the body. “The collectors [asupot] of wisdom” (Ecclesiastes 12:11) – when are they like implanted nails in a person? It is when a master of Torah enters to teach, and they gather [ne’esafim] to hear.
“They were given from one shepherd” (Ecclesiastes 12:11) – on the first day of the festival, Rabbi Yoḥanan would recite the blessing: Blessed are You, Lord our God, who sanctified us with His mitzvot and commanded us regarding the taking of the palm branch [lulav]. The rest of the days: Regarding the mitzva of the elders. Rabbi Yehoshua would recite the blessing: Regarding the taking of the lulav, each day. Does Rabbi Yehoshua not concede to Rabbi Yoḥanan that the first day is an obligation by Torah law, as it is stated: “You shall take for you on the first day…” (Leviticus 23:40), and the rest of the days are by rabbinic law? Rabbi Shimon bar Ḥalafta said in the name of Rabbi Aḥa: That is what Rabbi Yehoshua holds. Why, then, did he do so? It is because it is written: “The words of the wise are like goads…they were given from one shepherd” (Ecclesiastes 12:11) – matters of Torah law and matters of rabbinic law were given from one shepherd.
“More than that, my son, be careful: Making many books without end, and much contemplation is weariness of the flesh” (Ecclesiastes 12:12). “More than that, my son, be careful” – more than regarding matters of Torah law, be careful regarding matters of rabbinic law. Likewise it says: “As your love is better than wine” (Song of Songs 1:2) – the words of the beloved are better than the wine of Torah. Why? It is because one cannot issue halakhic rulings properly on the basis of matters of Torah, because it is vague, and it consists entirely of symbols, as it is stated: “Teach it to the children of Israel; place it [sima] in their mouths” (Deuteronomy 31:19), symbols [simanim] in their mouths. However, from statements of the Sages one can issue halakhic rulings properly, because they explain the Torah. That is why the statements of the Sages are likened to darvanot, because they cause wisdom [medayrin bina] to reside in people.
Another matter: “More than that, my son, be careful” (Ecclesiastes 12:12) – Rabbi Abba of Sadronanya said: Were a person to say to you: Why were the statements of the scribes not given written, just as the matters of Torah were given; say to him: It is because it is impossible to write all their statements. That is what is written: “More than that [mehema], my son, be careful.” What is mehema? What [ma] enters you if you come to write the statements of the scribes? Why? It is because were you to write their statements, there is no limit or end to the statements that would enable producing books. That is what is written: “Making many books without end” (Ecclesiastes 12:12). What, then, shall a person do? He shall greatly exert [meyage’a] his flesh to contemplate [lahgot] the statements of the Sages. That is what is written: “And much contemplation [velahag] is weariness [yegiat] of the flesh” (Ecclesiastes 12:12).
Another matter: “And much contemplation [is weariness [yegiat] of the flesh]” (Ecclesiastes 12:12) – if you exerted [yagata] yourself greatly in their statements, the Holy One blessed be He will remove the evil inclination from you. That is what is written: “Flesh,” just as it says: “[I will give you a new heart…and I will remove the stony heart from your flesh]; I will give you a heart of flesh” (Ezekiel 36:26).
Another matter: “And much contemplation [velahag] is weariness [yegiat] of the flesh” (Ecclesiastes 12:12) – if you exerted [yagata] yourself greatly in contemplation of the statements of the Sages, the Holy One blessed be He will herald you good tidings [besorot]. That is, “flesh [basar].”
Another matter: If you exerted yourself greatly in the statements of the Sages, you become like a ruler [basar]; that is what is written: “Flesh [basar]” (Ecclesiastes 12:12). Likewise, it says: “Through me [bi] rulers rule [sarim yasoru]” (Proverbs 8:16).
Another matter: “The words of the wise are like goads [kadarvonot]” (Ecclesiastes 12:11) – Rabbi Berekhya HaKohen said: A girl’s ball [kadur shel banot], like the sphere that children catch and throw from here to there. The statements of the Sages are the same; this states his reason and that one states his reason. Is it, perhaps, that because this one states one reason and that one says a second reason, perhaps their words are ephemeral? The verse states: “And like implanted nails” (Ecclesiastes 12:11). It did not say “and like fixed nails,” but rather, “implanted.” Why? It is because he made them like nails, and a nail that has a head is easier to extract. That is why it said: “Like implanted nails.” Roots of a tree that are planted are difficult to uproot. Why are their statements likened to a nail? It is because an iron nail that has a head, even though it is hard, it is easy to extract, and the roots of a tree that are planted even though they are difficult to extract, but they do not have strength like the strength of iron. That is why it is stated: “Like implanted nails”; matters of Torah were accorded the strength of iron and are like the planted roots of a tree.
Rabbi Berekhya HaKohen ben Rabbi said: We read it masmerot,²³With the letter samekh. but it is written only masmerot.²⁴With the letter sin. Just as the priestly and Levite watches [mishmarot] are twenty-four, so the books²⁵Of the Bible. are twenty-four. It juxtaposed the statements of the scribes to matters of Torah, that they, like them, are true.
Another matter: “And like [implanted] nails [ukhemasmerot]” (Ecclesiastes 12:11) – masmerot is written; just as the priestly watches are twenty-four, so too, the nails are twenty-four. The question is asked: How many nails need there be in the sandal?²⁶So it would be permitted to wear it on Shabbat. Rabbi Yoḥanan said: Five, corresponding to the five books of the Torah. Rav Huna said: Seven, as it is stated: “Iron and bronze your padlocks, and all your days, shall be the flow of your oil” (Deuteronomy 33:25).²⁷Your bronze nails in your sandals shall be like your days, seven. Rav Aḥa expounded in the name of Rabbi Ḥanina: Nine. Rabbi would allot eleven on this side and thirteen on that side, the number of priestly watches.
Another matter: “Like implanted nails” (Ecclesiastes 12:11) – you affix this nail, and even though you then extract it, its place is recognizable; so, anyone against whom the Sages extend their hand, even if they subsequently accepted him, ultimately he will receive his just deserts at their hand.
Another matter: “Like implanted nails” (Ecclesiastes 12:11) – when matters of Torah emerge properly from the mouths of their promulgators, they are pleasing to their listeners. “Like implanted nails [kemasmerot]” – when they emerge distorted, they are bitter for their listeners; “kemasmerot” – items that dissolve and are bitter [kemas marot].
“The collectors [asupot] of wisdom” (Ecclesiastes 12:11) – when are matters of Torah implanted in this person? It is when their masters are taken [ne’esafim] from them. As long as his teacher is alive, he could be distracted and say: Whenever I need, my teacher is available to me and I can ask him. When his teacher dies, he must toil day and night to sustain his studies. He knows that he has no one to ask. That is, when is it that they are implanted in this person? It is when their masters are taken [ne’esafim] from them.
“They were given from one shepherd” (Ecclesiastes 12:11) – even though this one states his reason and that one states his reason, the statements of this one and that one, all of them were given from Moses, what he received from the single One of the universe.
Another matter: “The words of the wise are like goads” (Ecclesiastes 12:11) – it is taught: From where do you say that if a person heard a matter from an insubstantial one of Israel that it should be in his eyes as though he heard from a Sage of Israel? The verse states: “It will be if you hear My commandments that I command you today” (Deuteronomy 11:13), not as one who hears from the mouth of a Sage, but rather, as one who hears from the mouths of Sages, as it is stated: “The words of the wise are like goads.” Just as this goad directs the cow to its furrows to bring life to the world, so, matters of Torah direct the knowledge of a person to know the Omnipresent. And not as one hears from the mouths of Sages, but rather as one who hears from the mouths of Sanhedrin, as it is stated: “Collectors of wisdom [asupot]” (Ecclesiastes 12:11). Asupot is nothing other than Sanhedrin, as it is stated: “Gather to Me seventy men of the elders of Israel” (Numbers 11:16). And not as one who hears from the mouths of Sanhedrin, but rather, as one who hears from the mouth of Moses, as it is stated: “Were given from one shepherd” (Ecclesiastes 12:11), as it is stated: “And His nation remembered the days of old, Moses” (Isaiah 63:11), and it says: “And Moses shepherded” (Exodus 3:1). And not as one who hears from the mouth of Moses, but rather as one who hears from the mouth of the Holy One blessed be He, as it is stated: “Were given from one shepherd.” “Shepherd of Israel, listen” (Psalms 80:2) – “one,” as it is stated: “The Lord is one” (Deuteronomy 6:4).
It says: “[Your neck is like an ivory tower;] your eyes are pools in Ḥeshbon, by the gate of Bat Rabim; your nose is like the tower of Lebanon overlooking Damascus” (Song of Songs 7:5). “Your eyes” – these are the elders, who are appointed over the congregation. Likewise it says: “For the Lord poured upon you a spirit of deep sleep, and He closed your eyes; [He covered the prophets and your leaders, the seers]” (Isaiah 29:10).²⁸It refers to their leaders as “eyes.” “Pools” – just as this pool, a person does not know what is in it, so, a person cannot reckon the statements of the Sages. “In Ḥeshbon” – as their conclusions are drawn through counsel and thought [maḥshava]. Where are these conclusions drawn? It is in the study halls at the gate of Bat Rabim.²⁹Traditionally the courts, including the judges and their disciples, would assemble at the city gates. “Your nose is like the tower of Lebanon overlooking Damascus” – if you fulfill the Torah, aspire to Elijah, to whom I said: “Return on your path to the wilderness of Damascus.” And it says: “Remember the Torah of Moses My servant.… Behold, I am sending you Elijah the prophet…” (Malachi 3:22–23).
“More than that, my son, be careful” (Ecclesiastes 12:12) – the Holy One blessed be He said: I have written for you twenty-four books, be careful not to add to them. Why? “Making many books without end” (Ecclesiastes 12:12) – anyone who reads a verse that is not from the twenty-four books, it is as though he read the books of heretics. That is, “be careful making many books,” as anyone who does so has no share in the World to Come. That is what is written: “Without end,” just as it says: “But you, go to the end […at the end of the days]” (Daniel 12:13).³⁰End here is taken to refer to the time of salvation. One who is not worthy of salvation does not merit the World to Come. You see what is the punishment of one who adds a book. From where is it derived that one who contemplates them becomes wearied from them? “And much contemplation is weariness of the flesh” – as the flesh will not be roused from the dust, like what we learned: These have no share in the World to Come…and one who reads heretical literature.³¹Sanhedrin 90a.
Another matter: “The words of the wise are like goads, and like implanted nails” (Ecclesiastes 12:11) – just as this nail that is implanted in the door sustains the boards, so, when the righteous issue a decree, the Holy One blessed be He fulfills their words. Know that it is so from Jacob, as when he blessed Manasseh and Ephraim, he had the younger precede the elder, and the Holy One blessed be He fulfilled his decree. In his regard it is stated: “The words of the wise are kadarvonot” – do not read it as kadarvonot, but rather as kadrabanut, as, when Jacob decreed that the authority [rabanut] would be with Ephraim, the Holy One blessed be He fulfilled his words like an implanted nail. The Holy One blessed be He said: Since Jacob decreed regarding Ephraim that he would be first, I too will place him first regarding all matters: regarding judges, regarding banners, regarding kings, and regarding offerings. Regarding judges,³²Judge in the sense of leader, as it is employed in the book of Judges. Joshua, as he was a judge: “For the tribe of Ephraim, Hoshea son of Nun” (Numbers 13:8); and thereafter, Gideon son of Yo’ash, who was from the tribe of Manasseh. Regarding the banners, “the banner of the camp of Ephraim” (Numbers 2:18), and then, “with it is the tribe of Manasseh” (Numbers 2:20). Regarding kings, Yerovam son of Nevat was from Ephraim, and then Yehu son of Nimshi, from Manasseh. The offerings of the princes, too, when they came to present their offerings: Ephraim presents his offering first, on the seventh day, and Manasseh later, on the eighth day. Accordingly it says: “On the seventh day, prince of the children of Ephraim” and then, “on the eighth day, prince of the children of Manasseh" (Numbers 7:54). In his [Jacob’s] regard, the verse states: “You will decide something, and He will fulfill it for you” (Job 22:28).

קָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת וגו' (במדבר ז, מט), זֶה הַקָּרְבָּן הִקְרִיב לְשֵׁם יַעֲקֹב שֶׁהִקְדִּימוֹ לִמְנַשֶּׁה, וּלְשֵׁם יוֹסֵף שֶׁבַּעֲבוּר אַהֲבָתוֹ בֵּרְכָן יַעֲקֹב כָּל אוֹתָן הַבְּרָכוֹת, כְּמָה דְתֵימָא (בראשית מח, טו): וַיְבָרֶךְ אֶת יוֹסֵף וַיֹּאמַר הָאֱלֹהִים וגו', וְאוֹמֵר (בראשית מח, כ): בְּךָ יְבָרֵךְ יִשְׂרָאֵל לֵאמֹר יְשִׂמְךָ אֱלֹהִים כְּאֶפְרַיִם וְכִמְנַשֶּׁה וגו'. קַעֲרַת, זֶה יַעֲקֹב, אַל תִּקְרֵי קַעֲרַת אֶלָּא עֲקֶרֶת, שֶׁעָקַר הַיָּמִין מִמְּנַשֶּׁה בְּעַד אֶפְרָיִם. כֶּסֶף, עַל שֵׁם (משלי י, כ): כֶּסֶף נִבְחָר לְשׁוֹן צַדִּיק, מַה שֶּׁאָמַר לְיוֹסֵף (בראשית מח, יט): וַיְמָאֵן אָבִיו וַיֹּאמֶר יָדַעְתִּי בְנִי יָדַעְתִּי גַּם הוּא יִהְיֶה לְעָם וגו'. שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ, כְּנֶגֶד מֵאָה וּשְׁלשִׁים תֵּבוֹת שֶׁיֵּשׁ מִן (בראשית מח, יד): וַיָּשֶׁת עַל רֹאשׁ אֶפְרַיִם, עַד (בראשית מח, כ): וַיָּשֶׂם אֶת אֶפְרַיִם לִפְנֵי מְנַשֶּׁה. מִזְרָק אֶחָד כֶּסֶף, זֶה הָיָה יוֹסֵף שֶׁנִּזְרַק מֵאָבִיו וְנִמְכַּר לְמִצְרַיִם. אֶחָד, שֶׁהָיָה מֶלֶךְ בְּמִצְרַיִם, כְּמָה דְתֵימָא (בראשית כו, י): כִּמְעַט שָׁכַב אַחַד הָעָם וגו', וְכֵן הוּא אוֹמֵר (בראשית מב, ו): וְיוֹסֵף הוּא הַשַּׁלִּיט עַל הָאָרֶץ וגו'. כֶּסֶף, עַל שֵׁם: כֶּסֶף נִבְחָר לְשׁוֹן צַדִּיק, שֶׁעַל יְדֵי חָכְמָתוֹ זָכָה לַמַּלְכוּת, כְּמָה דְתֵימָא (בראשית מא, לט מ): אַחֲרֵי הוֹדִיעַ אֱלֹהִים אוֹתְךָ אֶת כָּל זֹאת וגו' אַתָּה תִּהְיֶה עַל בֵּיתִי וגו'. שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹדֶשׁ, שֶׁבָּא גַּבְרִיאֵל וְהוֹסִיף לוֹ אוֹת אַחַת עַל שְׁמוֹ מִשְּׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְלִמְּדוֹ שִׁבְעִים לָשׁוֹן, שֶׁנֶּאֱמַר (תהלים פא, ו): עֵדוּת בִּיהוֹסֵף שָׂמוֹ בְּצֵאתוֹ עַל אֶרֶץ מִצְרַיִם שְׂפַת לֹא יָדַעְתִּי אֶשְׁמָע, שֶׁאִלּוּלֵי כֵן לֹא הָיוּ הַמִּצְרִים מְקַבְּלִים אֶת יוֹסֵף לִשְׁלֹט עֲלֵיהֶם. שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה, יַעֲקֹב וְיוֹסֵף שְׁנֵיהֶם הָיוּ צַדִּיקִים גְּמוּרִים וּשְׁנֵיהֶם הָיוּ דּוֹמִים זֶה לָזֶה, אַתְיָא כְּהַהִיא דְּאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי (בראשית לז, ב): אֵלֶּה תֹּלְדוֹת יַעֲקֹב יוֹסֵף, לֹא הָיָה צָרִיךְ קְרָיָה לְמֵימַר אֶלָּא אֵלֶּה תּוֹלְדוֹת יַעֲקֹב רְאוּבֵן, לָמָּה נֶאֱמַר: אֵלֶּה תֹּלְדוֹת יַעֲקֹב יוֹסֵף, לְלַמֶּדְךָ שֶׁהָיָה יוֹסֵף דּוֹמֶה לְאָבִיו בְּכָל דָּבָר, מַה יַּעֲקֹב נוֹלַד מָהוּל אַף יוֹסֵף נוֹלַד מָהוּל, מַה זֶּה הָיְתָה אִמּוֹ עֲקָרָה אַף זֶה הָיְתָה אִמּוֹ עֲקָרָה, מַה זֶּה נִתְקַשֵּׁית אִמּוֹ מִצַּעַר עִבּוּרָהּ אַף זֶה נִתְקַשֵּׁית אִמּוֹ בִּשְׁעַת הַלֵּדָה, מַה זֶּה יָלְדָה אִמּוֹ שְׁנַיִם אַף זֶה יָלְדָה אִמּוֹ שְׁנַיִם, מַה זֶּה אָחִיו מְבַקֵּשׁ לְהָרְגוֹ אַף זֶה אֶחָיו מְבַקְּשִׁים לְהָרְגוֹ. זֶה אָחִיו שׂוֹנֵא אוֹתוֹ וְזֶה גַּם כֵּן, זֶה רוֹעֶה וְזֶה רוֹעֶה, זֶה נִשְׂטָם וְזֶה נִשְׂטָם, זֶה נִגְנַב שְׁתֵּי פְּעָמִים (בראשית לא, לט): גְּנֻבְתִי יוֹם וּגְנֻבְתִי לָיְלָה, וְזֶה נִגְנַב שְׁתֵּי פְּעָמִים (בראשית מ, טו): כִּי גֻּנֹּב גֻּנַבְתִּי וגו', זֶה נִתְבָּרֵךְ בְּעֶשֶׂר בְּרָכוֹת וְזֶה נִתְבָּרֵךְ בְּעֶשֶׂר בְּרָכוֹת, זֶה יָצָא חוּצָה לָאָרֶץ וְזֶה יָצָא חוּצָה לָאָרֶץ, זֶה נָשָׂא אִשָּׁה בְּחוּצָה לָאָרֶץ וְזֶה נָשָׂא אִשָּׁה בְּחוּצָה לָאָרֶץ, זֶה הוֹלִיד בָּנִים בְּחוּצָה לָאָרֶץ וְזֶה הוֹלִיד בָּנִים בְּחוּצָה לָאָרֶץ, זֶה לִוּוּ אוֹתוֹ מַלְאָכִים וְזֶה לִוּוּ אוֹתוֹ מַלְאָכִים, זֶה נִתְגַּדֵּל עַל יְדֵי חֲלוֹם וְזֶה נִתְגַּדֵּל עַל יְדֵי חֲלוֹם, זֶה נִתְבָּרֵךְ בֵּית חָמִיו בִּשְׁבִילוֹ וְזֶה נִתְבָּרֵךְ בֵּית חָמִיו בִּשְׁבִילוֹ, זֶה יָרַד לְמִצְרַיִם וְזֶה יָרַד לְמִצְרַיִם, זֶה כִּלָּה אֶת הָרָעָב וְזֶה כִּלָּה אֶת הָרָעָב, זֶה הִשְׁבִּיעַ בְּנוֹ וְזֶה הִשְׁבִּיעַ אֶחָיו, זֶה מֵת בְּמִצְרַיִם וְזֶה מֵת בְּמִצְרַיִם, זֶה נֶחְנַט וְזֶה נֶחְנַט, זֶה עָלוּ עַצְמוֹתָיו וְזֶה עָלוּ עַצְמוֹתָיו, הָא לְפִי שֶׁהָיָה יוֹסֵף דּוֹמֶה לְאָבִיו לְכָךְ נֶאֱמַר: אֵלֶּה תֹּלְדוֹת יַעֲקֹב יוֹסֵף, וּלְכָךְ נֶאֱמַר: שְׁנֵיהֶם מְלֵאִים וגו' עַל יַעֲקֹב וְיוֹסֵף. כַּף אַחַת (במדבר ז, נ), כְּנֶגֶד כַּף יְמִינוֹ שֶׁשָֹּׂם עַל רֹאשׁ אֶפְרָיִם. וְלָמָּה קָרֵי לָהּ אַחַת, שֶׁהִיא חֲשׁוּבָה מִן יַד הַשְֹּׂמֹאל. (במדבר ז, נ): עֲשָׂרָה זָהָב, כְּנֶגֶד עֶשֶׂר תֵּבוֹת שֶׁיֵּשׁ מִן (בראשית מח, יד): וַיִּשְׁלַח יִשְׂרָאֵל אֶת יְמִינוֹ עַד (בראשית מח, יד): וְהוּא הַצָּעִיר. (במדבר ז, נ): מְלֵאָה קְטֹרֶת, שֶׁרָאָה יַעֲקֹב דָּבָר זֶה בְּרוּחַ הַקֹּדֶשׁ, שֶׁרָאוּי הָיָה אֶפְרַיִם שֶׁיָּנִיחַ יְמִינוֹ עַל רֹאשׁוֹ, וְכֵן הוּא אוֹמֵר (בראשית מח, יד): שִׂכֵּל אֶת יָדָיו כִּי מְנַשֶּׁה הַבְּכוֹר, הִשְׂכִּילוּ יָדָיו לְרוּחַ הַקֹּדֶשׁ, כְּמָה דְתֵימָא (תהלים פט, א): מַשְׂכִּיל לְאֵיתָן הָאֶזְרָחִי. פַּר אֶחָד בֶּן בָּקָר (במדבר ז, נא), כְּנֶגֶד אַבְרָהָם כו', שֶׁנֶּאֱמַר (בראשית יח, ז): וְאֶל הַבָּקָר רָץ אַבְרָהָם. (במדבר ז, נא): אַיִל אֶחָד, כְּנֶגֶד יִצְחָק, שֶׁכָּתוּב בּוֹ (בראשית כב, יג): וַיִּקַּח אֶת הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ. (במדבר ז, נא): כֶּבֶשׂ אֶחָד, כְּנֶגֶד יַעֲקֹב, דִּכְתִיב בֵּיהּ (בראשית ל, מ): וְהַכְּשָׂבִים הִפְרִיד יַעֲקֹב. וְלָמָּה הִקְרִיב אֵלּוּ שְׁלשָׁה מִינֵי עוֹלוֹת, כְּנֶגֶד הָאָבוֹת, כְּנֶגֶד הַבְּרָכָה שֶׁבֵּרְכָם יַעֲקֹב, הֲדָא הוּא דִּכְתִיב (בראשית מח, טז): וְיִקָּרֵא בָהֶם שְׁמִי וְשֵׁם אֲבֹתַי אַבְרָהָם וְיִצְחָק. (במדבר ז, נב): שְׂעִיר עִזִּים אֶחָד לְחַטָּאת, כְּנֶגֶד יוֹסֵף, שֶׁכָּתוּב (בראשית לז, לא): וַיִּשְׁחֲטוּ שְׂעִיר עִזִּים וגו', וְלָמָּה הִקְרִיב זֶה כְּנֶגֶד יוֹסֵף, לְפִי כְּשֵׁם שֶׁבֵּרְכָם יַעֲקֹב עַל שֵׁם שְׁלשֶׁת הָאָבוֹת כָּךְ בֵּרְכָם עַל שֵׁם יוֹסֵף וּתְלָאָם עָלָיו, שֶׁנֶּאֱמַר (בראשית מח, כ): בְּךָ יְבָרֵךְ יִשְׂרָאֵל לֵאמֹר יְשִׂמְךָ אֱלֹהִים כְּאֶפְרַיִם וְכִמְנַשֶּׁה. (במדבר ז, נג): וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם, כְּנֶגֶד שְׁתֵּי בְּרָכוֹת שֶׁבֵּרְכָם, בַּתְּחִלָּה (בראשית מח, טז): יְבָרֵךְ אֶת הַנְּעָרִים, וּלְבַסּוֹף: בְּךָ יְבָרֵךְ יִשְׂרָאֵל וגו'. (במדבר ז, נג): אֵילִם חֲמִשָּׁה וגו', הֲרֵי שְׁלשָׁה מִינִין כְּנֶגֶד שְׁלשָׁה דּוֹרוֹת שֶׁרָאָה יוֹסֵף לְאֶפְרָיִם, שֶׁהָיוּ נִקְרָאִים עַל שֵׁם יוֹסֵף, וְהָיוּ בָּתֵּי אָבוֹת, שֶׁנֶּאֱמַר (בראשית נ, כג): וַיַּרְא יוֹסֵף לְאֶפְרַיִם בְּנֵי שִׁלֵּשִׁים, וְכֵן הוּא אוֹמֵר (במדבר כו, לה לו): אֵלֶּה בְנֵי אֶפְרַיִם לְמִשְׁפְּחֹתָם לְשׁוּתֶלַח וגו' וְאֵלֶּה בְּנֵי שׁוּתֶלַח לְעֵרָן וגו', אֶפְרַיִם וְשׁוּתֶלַח וְעֵרָן, הֲרֵי שְׁלשָׁה בָּנִים שֶׁל שְׁלשָׁה דוֹרוֹת. לָמָּה הָיוּ שֶׁל חֲמִשָּׁה חֲמִשָּׁה, כְּנֶגֶד חָמֵשׁ תֵּבוֹת שֶׁל (בראשית מח, ב): וַיָּשֶׂם אֶת אֶפְרַיִם לִפְנֵי מְנַשֶּׁה, שֶׁמִּשָּׁם זָכָה אֶפְרַיִם לְהַקְרִיב רִאשׁוֹן. (במדבר ז, נג): זֶה קָרְבַּן וגו', לְפִי שֶׁהִקְרִיב עַל סֵדֶר הַזֶּה הִתְחִיל הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַלֵּס אֶת קָרְבָּנוֹ, זֶה קָרְבַּן אֱלִישָׁמָע וגו': “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:49).
“His offering was one silver dish [kaarat]….” – this is the offering that he presented in the name of Jacob, who had him precede Manasseh, and in the name of Joseph, who, because of his love, Jacob blessed him all those blessings, just as it says: “He blessed Joseph and said: The God [before whom my fathers, Abraham and Isaac, walked…]” (Genesis 48:15), and it says: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh…” (Genesis 48:20).
“Dish [kaarat]” – this is Jacob; do not read it as kaarat, but rather, as akeret, who uprooted [akar] the right hand from Manasseh in favor of Ephraim. “Silver” – after, “the tongue of the righteous is choice silver” (Proverbs 10:20); what he said to Joseph: “His father refused, and said: I know, my son, I know; he too shall become a people…” (Genesis 48:19). “Its weight one hundred and thirty” – corresponding to the one hundred and thirty words that there are from “he laid it on Ephraim’s head” (Genesis 48:14) until “he placed Ephraim before Manasseh” (Genesis 48:20). “One silver basin [mizrak]” – this is Joseph, who was cast away [shenizrak] from his father and sold to Egypt. “One” – as he was king in Egypt, just as it says: “One of the people³³Avimelekh said this referring to himself. almost lay [with your wife]” (Genesis 26:10). Likewise it says: “Joseph was the ruler over the land…” (Genesis 42:6). “Silver” – after “the tongue of the righteous is choice silver,” as due to his wisdom he was privileged to achieve kingship, just as it says: “After God has disclosed all this to you.… You will be in charge of my house…” (Genesis 41:39–40). “Seventy shekels in the sacred shekel” – as Gabriel came and added one letter from the name of the Holy One blessed be He to his name and taught him seventy languages, as it is stated: “He established it as a precept for Joseph [bihosef]³⁴He added a heh, changing Joseph [Yosef] to Yehosef. when he went out over Egypt; I learned a language I had not known” (Psalms 81:6), as were it not so, the Egyptians would not have accepted Joseph to rule over them.
“Both of them full of high-quality flour mixed with oil as a meal offering” – Jacob and Joseph were both full-fledged righteous men, and the two of them resembled one another. This accords with what Rabbi Shmuel bar Naḥmani said: “These are the chronicles of Jacob, Joseph” (Genesis 37:2). It should have said nothing other than: “These are the chronicles of Jacob, Reuben.” Why is it stated: “These are the chronicles of Jacob, Joseph”? It is to teach you that Joseph resembled his father in every respect. Just as Jacob was born circumcised, so too, Joseph was born circumcised. Just as this one, his mother was barren, so too, that one, his mother was barren. Just as this one, his mother suffered from the pain of her pregnancy, so too that one, his mother suffered during birth. Just as this one, his mother bore two, so too that one, his mother bore two. Just as this one, his brother seeks to kill him, this one, too, his brothers seek to kill him. This one, his brother hates [soneh] him, and that one, likewise. This one is a shepherd and that one is a shepherd. This one is hated [nistam] and that one is hated.³⁵See Genesis 27:41, 49:23. This one was stolen from twice: “Stolen in the day and stolen at night” (Genesis 31:39); that one, there is a double expression of stealing: “For I was abducted [gunov gunavti] [from the land of the Hebrews]” (Genesis 40:15). This one was blessed with ten blessings,³⁶See Genesis 27:28–29. and that one was blessed with ten blessings.³⁷See Deuteronomy 33:13–17. This one departed and went outside of the Land of Israel, and that one departed and went outside of the Land of Israel. This one took a wife outside of the Land of Israel, and that one took a wife outside of the Land of Israel. This one begot children outside of the Land of Israel, and that one begot children outside of the Land of Israel. This one, angels accompanied him, and that one, angels accompanied him.³⁸A midrash says that when Joseph went to his brothers at the behest of his father, three angels accompanied him. This one ascended to greatness by means of a dream³⁹See Genesis 28:10–16. and that one ascended to greatness by means of a dream. This one, his father-in-law’s household was blessed on his account, and that one, his father-in-law’s⁴⁰According to Bereshit Rabba 86:3, Joseph’s father-in-law Potifera was Potifar. household was blessed on his account. This one descended to Egypt, and that one descended to Egypt. This one ended the famine and that one ended the famine.⁴¹See Bereshit Rabba 89:9. This one administered an oath to his son, and that one administered an oath to his brothers. This one died in Egypt, and that one died in Egypt. This one was embalmed, and that one was embalmed. This one, his bones ascended, and that one, his bones ascended. Because Joseph resembled his father, that is why it is stated: “These are the chronicles of Jacob, Joseph”; and that is why it is stated: “Both of them full…” – regarding Jacob and Joseph.
“One gold ladle of ten shekels, filled with incense” (Numbers 7:50).
“One…ladle [kaf]” – it corresponds to the palm of his right hand, which he placed on Ephraim’s head. Why does it call it “one”? It is because it is more significant than the left. “Gold…ten shekels” – it corresponds to the ten words that there are from: “Israel extended his right hand” (Genesis 48:14) until “and he was the younger” (Genesis 48:14). “Filled with incense” – Jacob saw this matter through the divine spirit, that Ephraim was worthy for him to place his right hand on his head. Likewise it says: “Guiding [sikel] his hands, as Manasseh was the first born” (Genesis 48:14). His hands were guided [hiskilu] by the divine spirit, just as it says: “Maskil of Eitan the Ezraḥite” (Psalms 89:1).⁴²This is a psalm stated by Eitan the Ezraḥite with divine guidance.
“One young bull, one ram, one sheep in its first year, as a burnt offering” (Numbers 7:51).
“One young [ben bakar] bull” – corresponding to Abraham, as it is stated: “Abraham ran to the cattle [habakar]” (Genesis 18:7). “One ram” – corresponding to Isaac, in whose regard it is written: “[Abraham…] took the ram and offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” – corresponding to Jacob, in whose regard it is written: “Jacob separated the sheep” (Genesis 30:40). Why did he sacrifice these three kinds of burnt offerings? It corresponds to the three patriarchs, corresponding to the blessing that Jacob blessed them: “Let my name and the name of my fathers, Abraham and Isaac, be called upon them” (Genesis 48:16).
“One goat as a sin offering” (Numbers 7:52).
“And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Elishama son of Amihud” (Numbers 7:53).
“One goat as a sin offering” – corresponding to Joseph, as it is written: “They slaughtered a goat” (Genesis 37:31). Why did he sacrifice this corresponding to Joseph? It is because when Jacob blessed them with the name of the three patriarchs, likewise, he blessed them with the name of Joseph and made them dependent upon him, as it is stated: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh” (Genesis 48:20). “And for the peace offering, two bulls” – corresponding to the two blessings that he blessed them: the former, “[may the angel…] bless the lads” (Genesis 48:16), and the latter, “by you Israel shall bless….”
“Five rams, [five goats, five lambs]” – three species, corresponding to three generations that Joseph saw for Ephraim, who were attributed to Joseph, and they were patrilineal houses, as it is stated: “Joseph saw great-grandchildren from Ephraim” (Genesis 50:23). Likewise it says: “These are the sons of Ephraim by their families: Of Shutelaḥ.… And these are the sons of Shutelaḥ: Of Eran…” (Numbers 26:35–36). Ephraim, Shutelaḥ, Eran, these are three sons from three generations. Why were they five each? It corresponds to the five words⁴³In the Hebrew phrase. of “he placed Ephraim before Manasseh” (Genesis 48:20), as it is from there that Ephraim merited to present his offering first.
“This was the offering…” – because he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Elishama….”

בַּיּוֹם הַשְּׁמִינִי נָשִׂיא לִבְנֵי מְנַשֶּׁה גַּמְלִיאֵל בֶּן פְּדָהצוּר, הֲדָא הוּא דִכְתִיב (קהלת ח, ב): אֲנִי פִּי מֶלֶךְ שְׁמֹר וגו', אִם יֹאמַר לְךָ הַמֶּלֶךְ שֶׁיְהֵא מוֹרָאוֹ עָלֶיךָ וְתִשְׁמֹר גְּזֵרָתוֹ, שְׁמֹר גְּזֵרַת פִּיו, וְכֵן הוּא אוֹמֵר (דברים יז, טו): שוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ, שֶׁיְהֵא מוֹרָאוֹ עָלֶיךָ, וְאוֹמֵר (יהושע א, יח): כָּל אִישׁ אֲשֶׁר יַמְרֶה אֶת פִּיךָ וגו', וְאֵין אֲנִי הָאָמוּר כָּאן אֶלָּא אֵימַת מַלְכוּת, כְּשֵׁם שֶׁאָמַר פַּרְעֹה לְיוֹסֵף, הֲדָא הוּא דִכְתִיב (בראשית מא, מד): וַיֹּאמֶר פַּרְעֹה אֶל יוֹסֵף אֲנִי פַרְעֹה וּבִלְעָדֶיךָ לֹא יָרִים אִישׁ אֶת יָדוֹ וגו', מַהוּ אֲנִי פַרְעֹה, כָּךְ אָמַר פַּרְעֹה לְיוֹסֵף אַף עַל פִּי שֶׁאָמַרְתִּי לְךָ (בראשית מא, מ): אַתָּה תִּהְיֶה עַל בֵּיתִי וגו', שֶׁעֲשִׂיתִיךָ מֶלֶךְ עַל כֻּלָּם, הִזָּהֵר שֶׁתִּנְהֹג בִּי כָּבוֹד וְהַמְלִיכֵנִי עָלֶיךָ, לְכָךְ אָמַר אֲנִי פַרְעֹה, כְּלוֹמַר שֶׁתְּהֵא אֵימַת מַלְכוּתִי עָלֶיךָ, וְדִכְוָתֵיהּ (שמות ו, ב): וַיְדַבֵּר אֱלֹהִים אֶל משֶׁה וַיֹּאמֶר אֵלָיו אֲנִי ה', לָמָּה צָרִיךְ כָּאן לוֹמַר אֲנִי ה', אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, אַף עַל פִּי שֶׁעֲשִׂיתִיךָ אֱלוֹהוֹ שֶׁל פַּרְעֹה, כְּמָה דְּתֵימָא (שמות ז, א): רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה, הִזָּהֵר לִהְיוֹת אֱלָהוּתִי עָלֶיךָ, שֶׁלֹא עֲשִׂיתִיךָ אֱלוֹהַּ כִּי אִם לְפַרְעֹה לְבַדּוֹ, הֱוֵי: אֲנִי פִּי מֶלֶךְ שְׁמֹר, הָאֲנִי שֶׁיֹּאמַר לְךָ פִּי הַמֶּלֶךְ, שֶׁתְּהֵא אֵימָתוֹ עָלֶיךָ, שְׁמֹר שֶׁלֹא תִּמְרֹד עַל צִוּוּיוֹ, יָכוֹל אֲפִלּוּ יֹאמַר לְךָ לַעֲבֹר עַל דִּבְרֵי הַמָּקוֹם, תַּלְמוּד לוֹמַר (קהלת ח, ב): וְעַל דִּבְרַת שְׁבוּעַת אֱלֹהִים, בָּא הַכָּתוּב לְהוֹדִיעֲךָ שֶׁדִּבְרַת שְׁבוּעַת אֱלֹהִים יִהְיֶה עֶלְיוֹן עַל צִוּוּי בָּשָׂר וָדָם, שֶׁתְּבַטֵל רְצוֹן בָּשָׂר וָדָם מִפְּנֵי רָצוֹן אֱלֹהִים וּתְקַיֵּם כָּל הַדִּבְּרוֹת שֶׁבַּתּוֹרָה, שֶׁנִּכְנַסְתָּ בִּשְׁבוּעָה עֲלֵיהֶם לְקַיְּמָן, כְּמָא דְתֵימָא (דברים כט, יא): לְעָבְרְךָ בִּבְרִית ה' אֱלֹהֶיךָ וּבְאָלָתוֹ וגו', וְאוֹמֵר (דברים כז, כו): אֲשֶׁר לֹא יָקִים אֶת דִּבְרֵי הַתּוֹרָה הַזֹּאת לַעֲשׂוֹת אֹתָם וְאָמַר כָּל הָעָם אָמֵן. וְדִכְוָתֵיהּ (ויקרא יט, ג): אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ וגו', יָכוֹל אֲפִלּוּ אָמַר לוֹ אָבִיו שְׁחֹט לִי וּבַשֵּׁל לִי בַּשַּׁבָּת יִשְׁמַע לוֹ, תַּלְמוּד לוֹמַר (ויקרא יט, ג): וְאֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ, כֻּלְּכֶם חַיָּבִים בִּכְבוֹדִי, אַף כָּאן הוּא אוֹמֵר: עַל דִּבְרַת שְׁבוּעַת אֱלֹהִים, שֶׁלְּמַעְלָה מִן מַאֲמָר הַמֶּלֶךְ שְׁמֹר דִּבְרַת שְׁבוּעַת אֱלֹהִים. (קהלת ח, ג): אַל תִּבָּהֵל מִפָּנָיו תֵּלֵךְ וגו', אִם יִכְעֹס עָלֶיךָ בָּשָׂר וָדָם כְּדֵי לְהַעֲבִירְךָ עַל חֻקֵּי הַתּוֹרָה, אַל תִּתְבַּהֵל מִכַּעֲסוֹ כְּדֵי שֶׁתֵּלֵךְ בַּעֲצָתוֹ, כְּמָה דְתֵימָא (תהלים א, א): אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים, וְאֵין פָּנָיו אֶלָּא כַּעֲסוֹ, כְּמָה דְתֵימָא (דניאל ג, יט): וּצְלֵם אַנְפּוֹהִי אֶשְׁתַּנִּי, הֱוֵי: מִפָּנָיו תֵּלֵךְ. (קהלת ח, ג): אַל תַּעֲמֹד בְּדָבָר רָע, שֶׁלֹא תַעֲמֹד בְּדַרְכוֹ לָלֶכֶת בָּהּ, כְּמָה דְתֵימָא (תהלים א, א): וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד, מַהוּ בְּדָבָר, שֶׁלֹא תִּתְיָרֵא מֵאוֹתוֹ דָּבָר רָע, שֶׁיֹּאמַר לְךָ שֶׁיִּשְׂרָפְךָ וְיַהֲרָגְךָ וְיַעֲשֶׂה לְךָ יִסּוּרִים קָשִׁים אִם לֹא תִּתְקַיֵּם גְּזֵרָתוֹ, וְיַפְחִידְךָ שֶׁאֵין אֱלוֹהַּ בָּעוֹלָם שֶׁיּוּכַל לְהַצִּילְךָ מִיָּדוֹ, הֲדָא הוּא דִכְתִיב אַחֲרָיו (קהלת ח, ג): כִּי כֹל אֲשֶׁר יַחְפֹּץ יַעֲשֶׂה. כְּמוֹ שֶׁאָמַר נְבוּכַדְנֶצַּר לַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה (דניאל ג, טו): בַּהּ שַׁעֲתָא תִּתְרְמוֹן לְגוֹא אַתּוּן נוּרָא יָקֵדְתָּא וּמַן הוּא אֱלָהּ דִּי יְשֵׁיזְבִנְכוֹן מִן יְדָי. (קהלת ח, ד): בַּאֲשֶׁר דְּבַר מֶלֶךְ שִׁלְטוֹן וגו', אִם מָסַרְתָּ עַצְמְךָ עַל הַמִּצְווֹת לְקַיֵם גְּזֵרַת הַקָּדוֹשׁ בָּרוּךְ הוּא וּלְבַטֵּל גְּזֵרוֹת בָּשָׂר וָדָם, מַה שְֹּׂכָרְךָ, בְּעֵת שֶׁיִּגְזֹר הַקָּדוֹשׁ בָּרוּךְ הוּא לְהָבִיא פֻּרְעָנֻיּוֹת לָעוֹלָם, שֶׁהוּא מַלְכּוֹ שֶׁל עוֹלָם וְשַׁלִּיט בַּכֹּל לַעֲשׂוֹת כְּכָל חֶפְצוֹ וְאֵין מִי שֶׁיְּמַחֶה בְּיָדוֹ (איוב כג, יג): וְהוּא בְאֶחָד וּמִי יְשִׁיבֶנוּ וְנַפְשׁוֹ אִוְתָה וַיָּעַשׂ, אַתָּה תַעֲמֹד וּתְבַקֵּשׁ רַחֲמִים עַל הַגְּזֵרָה לְבַטְּלָהּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא נוֹשֵׂא לְךָ פָנִים וְהוּא מְבַטְּלָהּ בִּזְכוּתְךָ, לְפִי שֶׁבִּטַּלְתָּ גְּזֵרַת בָּשָׂר וָדָם לְקַיֵּם גְּזֵרָתוֹ, לְכָךְ נֶאֱמַר: בַּאֲשֶׁר דְּבַר מֶלֶךְ שִׁלְטוֹן, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּעֵת שֶׁיְדַבֵּר דָּבָר לְהָבִיא לָעוֹלָם לְהוֹדִיעַ שֻׁלְטָנוּתוֹ בָּעוֹלָם, כְּמָה דְתֵימָא (קהלת ג, יד): וְהָאֱלֹהִים עָשָׂה שֶׁיִּרְאוּ מִלְּפָנָיו, תֵּדַע מִי יְמַחֶה עַל גְּזֵרָתוֹ וְיֹאמַר לוֹ לָמָּה תַעֲשֶׂה כָךְ, שׁוֹמֵר מִצְוָה. לְכָךְ נֶאֱמַר (קהלת ח, ד): וּמִי יֹאמַר לוֹ מַה תַּעֲשֶׂה, מִי הוּא שֶׁיֹּאמַר לוֹ לָמָּה תַעֲשֶׂה לִבְרִיּוֹתֶיךָ, נַחֵת עִמָּהֶם בְּמִדַּת רַחֲמִים, זֶהוּ שׁוֹמֵר מִצְוֹתָיו, הֲדָא הוּא דִכְתִיב (קהלת ח, ה): שׁוֹמֵר מִצְוָה וגו'. וּמַהוּ (קהלת ח, ה): לֹא יֵדָע דָּבָר רָע, מִדָּה כְּנֶגֶד מִדָּה, הוּא לֹא עָמַד בְּדָבָר רָע, לְכָךְ לֹא יֵדַע דָּבָר רָע. (קהלת ח, ה): וְעֵת וּמִשְׁפָּט יֵדַע לֵב חָכָם, שֶׁיֶּשְׁנוֹ חֲכַם לֵב רוֹאֶה אֶת הַנּוֹלָד וּמְחַשֵּׁב הֶפְסֵד מִצְוָה כְּנֶגֶד שְׂכָרָהּ וּשְׂכַר עֲבֵרָה כְּנֶגֶד הֶפְסֵדָהּ, וְהוּא מֵשִׂים אֶל לִבּוֹ אִם הַיּוֹם אֶעֱבֹר עַל הַמִּצְווֹת וְיֵשׁ לִי עֵת לַעֲשׂוֹת חֶפְצִי, וְאֵין מִי שֶׁיְּמַחֶה בְּיָדִי, לְמָחָר יָבוֹא עֵת שֶׁיַּעֲשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹ מִשְׁפָּט עַל שֶׁעָבַר עַל תּוֹרָתוֹ, וְכֵן הוּא אוֹמֵר (קהלת ב, יד): הֶחָכָם עֵינָיו בְּרֹאשׁוֹ וְהַכְּסִיל וגו', וְאוֹמֵר (קהלת י, ב): לֵב חָכָם לִימִינוֹ וגו', וְעֵת וּמִשְׁפָּט יֵדַע לֵב חָכָם, מִי שֶׁלִּבּוֹ חָכָם יוֹדֵעַ הוּא שֶׁאִם יַעֲבֹר עַל הַמִּצְווֹת יָבוֹא הָעֵת שֶׁיַּעֲשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא מִשְׁפָּט בּוֹ, וְהוּא פּוֹרֵשׁ מִן הָעֲבֵרָה, הֲדָא הוּא דִכְתִיב אַחֲרָיו (קהלת ח, ו): כִּי לְכָל חֵפֶץ יֵשׁ עֵת וּמִשְׁפָּט וגו', בְּכָל דָּבָר שֶׁיַּעֲשֶׂה הָאָדָם חֶפְצוֹ וִיבַטֵּל חֵפֶץ הַמָּקוֹם, יָדוּעַ יִהְיֶה לוֹ שֶׁעָתִיד לִתֵּן הַדִּין, וְאַף עַל פִּי שֶׁאֵין נִפְרָעִין מִמֶּנּוּ מִיָּד, אַל יַחְשֹׁב שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יְוַתֵּר לוֹ עַל עֲוֹנוֹ, אֶלָּא מַאֲרִיךְ רוּחֵיהּ וְגָבֵי דִילֵיהּ, וְאֵימָתַי פּוֹרֵעַ מִמֶּנּוּ לִכְשֶׁיִּמָּלֵא הַהִין, וְכֵן הוּא אוֹמֵר (איוב כ, כב): בִּמְלֹאות שִׂפְקוֹ יֵצֶר לוֹ וגו', לְכָךְ נֶאֱמַר (קהלת ח, ו): כִּי רָעַת הָאָדָם רַבָּה עָלָיו, כְּשֵׁם שֶׁעָשָׂה לְדוֹר הַמַּבּוּל שֶׁנָּתַן לָהֶם אָרְכָּה וּלְבַסּוֹף פָּרַע מֵהֶן, כְּמָה דְתֵימָא (בראשית ו, ה): וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וגו', מַה כְּתִיב אַחֲרָיו (בראשית ו, ז): וַיֹּאמֶר ה' אֶמְחֶה אֶת הָאָדָם וגו'. (קהלת ח, ז): כִּי אֵינֶנּוּ יֹדֵעַ מַה שֶּׁיִּהְיֶה וגו', בָּא הַכָּתוּב לְלַמֶּדְךָ כָּל מִי שֶׁאֵינוֹ חוֹזֵר בּוֹ מֵעֲבֵרָה שֶׁיֵּשׁ בְּיָדוֹ וְאֵינוֹ מִתְיָרֵא מִיּוֹם הַדִּין, כְּשֶׁיָּבוֹא לֹא יִשְֹּׂאוּ לוֹ פָנִים, וְאִם יָבוֹא לוֹמַר שֶׁיַּאַרְכוּ לוֹ וְיַחֲזֹר בּוֹ, אֵין שׁוֹמְעִין לוֹ, הֱוֵי (קהלת ח, ז): כִּי כַּאֲשֶׁר יִהְיֶה פֻּרְעָנוּת מִי יַגִּיד לוֹ כְּדֵי שֶׁיַּעֲשֶׂה תְּשׁוּבָה וְיִתְקַבֵּל, לוֹמַר לְךָ קֹדֶם גְּזַר דִּין שׁוֹמְעִין לוֹ, לְאַחַר גְּזַר דִּין אֵין שׁוֹמְעִין לוֹ, לְכָךְ נֶאֱמַר: כִּי כַּאֲשֶׁר יִהְיֶה מִי יַגִּיד לוֹ. אֵין אָדָם שַׁלִּיט בָּרוּחַ וגו' (קהלת ח, ח), לְפִי שֶׁמָּצִינוּ אַרְבַּע מִיתוֹת גָּזַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַל עוֹבְרֵי עֲבֵרוֹת, לְכָךְ כְּתִיב כָּאן אַרְבָּעָה דְּבָרִים כְּנֶגְדָם שֶׁאֵין בְּיַד הַחַיִּים לְהִנָּצֵל מֵהֶם אַחַר גְּזַר דִּינוֹ, וְאֵלּוּ הֵן: אֵין אָדָם שַׁלִּיט בָּרוּחַ לִכְלוֹא אֶת הָרוּחַ, זוֹ מִיתַת חֶנֶק וְכָל הַדּוֹמוֹת לָהּ, שֶׁאֵין הָאָדָם מֵת מִמֶּנָּהּ אֶלָּא עַל יְדֵי הָרוּחַ, שֶׁאֵין לוֹ מֵאֵיזֶה מָקוֹם יִנְשֹׁם, הֱוֵי: אֵין אָדָם שַׁלִּיט בָּרוּחַ לְהוֹצִיאוֹ בְּעֵת שֶׁיָּבוֹא הַיּוֹם שֶׁיִּכָּלֵא הָרוּחַ בְּגוּפוֹ. וְאֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת, זוֹ מִיתַת סְקִילָה וְכָל הַדּוֹמוֹת לָהּ, כְּמָה דְתֵימָא (דברים יג, יא): וּסְקַלְתּוֹ בָאֲבָנִים וָמֵת. וְאֵין מִשְׁלַחַת בַּמִּלְחָמָה, זוֹ מִיתַת הַסַּיִּף וְכָל הַדּוֹמוֹת לָהּ, כְּמָה דְתֵימָא (שמות יז, ט): וְצֵא הִלָּחֵם בַּעֲמָלֵק, וּכְתִיב (שמות יז, יג): וַיַּחֲלשׁ יְהוֹשֻׁעַ וגו'. וְלֹא יְמַלֵּט רֶשַׁע אֶת בְּעָלָיו, זוֹ מִיתַת שְׂרֵפָה וְכָל הַדּוֹמוֹת לָהּ, כְּמָה דְתֵימָא (מלאכי ג, יט): וְהָיוּ כָל זֵדִים וְכָל עוֹשֵׂה רִשְׁעָה קַשׁ וְלִהַט אֹתָם הַיּוֹם הַבָּא, הֲרֵי אַרְבַּע מִיתוֹת זְכוּרוֹת בְּפָסוּק זֶה, שֶׁאַף עַל פִּי שֶׁבָּטְלוּ סַנְהֶדְּרִין וּבָטְלוּ אַרְבַּע מִיתוֹת בֵּית דִּין, דִּין אַרְבַּע מִיתוֹת לֹא בָּטְלוּ, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא דָּן הַחַיִּים לָמוּת בָּהֶן בִּשְׁפָטִים רָעִים כְּנֶגְדָן, מִי שֶׁהוּא חַיָּב חֶנֶק, אוֹ טוֹבֵעַ בַּנָּהָר, אוֹ מֵת בִּסְרוּנְכִי, אוֹ נִמְסַר בְּיַד עוֹבְדֵי כּוֹכָבִים שֶׁחוֹנְקִים אוֹתוֹ. מִי שֶׁחַיָּב סְקִילָה, אוֹ נוֹפֵל מִן הַגַּג, אוֹ חַיָּה דּוֹרַסְתּוֹ, אוֹ עוֹבְדֵי כּוֹכָּבִים סוֹקְלִין אוֹתוֹ, מִי שֶׁנִּתְחַיֵּב הֲרִיגָה, לִסְטִין בָּאִין עָלָיו וְהוֹרְגִין אוֹתוֹ, מִי שֶׁנִּתְחַיֵּב שְׂרֵפָה, אוֹ נוֹפֵל בָּאוּר, אוֹ נָחָשׁ נוֹשְׁכוֹ. הָא לָמַדְתָּ שֶׁאֵין אָדָם יָכוֹל לְהִנָּצֵל מִדִּינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹא יִמְדֹד לוֹ כְּמִדָּתוֹ, לְכָךְ נֶאֱמַר: אֵין אָדָם שַׁלִּיט בָּרוּחַ וגו'. “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54).
“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you.
Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26).
Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God.
“Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1).
What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5).
What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him⁴⁴Referring to himself. because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7).
“For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?”
“There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse.
Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8).
Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated.⁴⁵According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2). He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10).
“Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18).
“Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled.
“A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come.
Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women.
“Branches [banot]⁴⁶Banot can also mean women. ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot.⁴⁷Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6). That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose⁴⁸Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh. between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

דָּבָר אַחֵר (קהלת ח, ב): אֲנִי פִּי מֶלֶךְ שְׁמֹר, מְדַבֵּר בְּיוֹסֵף הַצַּדִּיק שֶׁהוּא שָׁמַר אֲנִי שֶׁאָמַר לוֹ פַּרְעֹה, כְּמָה דְתֵימָא (בראשית מא, מד): וַיֹּאמֶר פַּרְעֹה אֶל יוֹסֵף אֲנִי פַרְעֹה וגו', שֶׁמֵּעוֹלָם לֹא מָרַד עַל צִוּוּיוֹ. (קהלת ח, ב): וְעַל דִּבְרַת שְׁבוּעַת אֱלֹהִים, שֶׁאַף עַל פִּי שֶׁנִּכְנַס לְאוֹתָהּ גְּדֻלָּה לֹא פָּרַק עֹל שָׁמַיִם מֵעָלָיו וְהָיָה יָרֵא לְהַקָּדוֹשׁ בָּרוּךְ הוּא, כְּמָה דְתֵימָא (בראשית מב, יח): אֶת הָאֱלֹהִים וגו', וּלְכָךְ נֶאֱמַר אֱלֹהִים, וְהָיָה זָהִיר עַל הַשְּׁבוּעָה שֶׁלֹא נִשְׁבַּע חַי ה' אִם תֵּצְאוּ מִזֶּה, אֶלָּא (בראשית מב, טו): חֵי פַרְעֹה אִם תֵּצְאוּ מִזֶּה, הֱוֵי: שְׁבוּעַת. מַהוּ דִּבְרַת, שֶׁגָּדַר עַצְמוֹ מִן הָעֶרְוָה, כְּמָה דְתֵימָא (דברים כג, טו): וְלֹא יִרְאֶה בְךָ עֶרְוַת דָּבָר, וְאוֹמֵר (דברים כב, כד): עַל דְּבַר אֲשֶׁר לֹא צָעֲקָה הַנַּעֲרָה בָּעִיר וגו'. וְכֵן הוּא אוֹמֵר (בראשית לט, ז): וַתִּשָֹּׂא אֵשֶׁת אֲדֹנָיו אֶת עֵינֶיהָ אֶל יוֹסֵף וַתֹּאמֶר שִׁכְבָה עִמִּי, מַה כְּתִיב שָׁם (בראשית לט, ח): וַיְמָאֵן וַיֹּאמֶר אֶל אֵשֶׁת אֲדֹנָיו הֵן אֲדֹנִי וגו', לְכָךְ נֶאֱמַר: וְעַל דִּבְרַת, כְּמָה דְתֵימָא (בראשית לט, י): וַיְהִי כְּדַבְּרָהּ אֶל יוֹסֵף יוֹם יוֹם וְלֹא שָׁמַע אֵלֶיהָ וגו'. אַל תִּבָּהֵל מִפָּנָיו, בְּעֵת שֶׁנִּכְנַס לַבַּיִת לַעֲשׂוֹת מְלַאכְתּוֹ וְהָיָה הַבַּיִת פָּנוּי שֶׁלֹא הָיָה שָׁם אָדָם שֶׁיִּרְאֵהוּ, וּכְמָה דִכְתִיב (בראשית לט, יא): וַיְהִי כְּהַיּוֹם הַזֶּה וַיָּבֹא הַבַּיְתָה לַעֲשׂוֹת מְלַאכְתּוֹ וְאֵין אִישׁ וגו', וּבָאֲתָה וְתָפְשָׂה בְּבִגְדוֹ כְּדֵי שֶׁיִּשְׁכַּב עִמָּהּ, אַף עַל פִּי כֵן לֹא נִתְבַּהֵל מִן מַעֲשֶׂיהָ וְהָלַךְ לוֹ לַחוּץ, כְּמָה דְתֵימָא (בראשית לט, יב): וַיַּעֲזֹב בִּגְדוֹ בְּיָדָהּ וַיָּנָס וַיֵּצֵא הַחוּצָה, לְכָךְ נֶאֱמַר: אַל תִּבָּהֵל מִפָּנָיו, לֹא נִתְבָּהֵל מִפְּנַאי הַבַּיִת, אֶלָּא שֶׁנָּס וְהָלַךְ לוֹ, אַף עַל פִּי שֶׁאָמְרָה לוֹ שֶׁאִם לֹא יִשְׁכַּב עִמָּהּ הִיא אוֹמֶרֶת לְבַעֲלָהּ שֶׁהוּא חָפַץ לְאָנְסָהּ, וּבַעֲלָהּ הוֹרְגוֹ וְאֵין מִי שֶׁיְּמַחֶה בְּיָדוֹ, לְפִי שֶׁהָיָה עַבְדּוֹ, אַף עַל פִּי כֵן לֹא עָמַד לַעֲשׂוֹת תַּאֲוָתָהּ בִּשְׁבִיל אוֹתוֹ דָּבָר רָע שֶׁהָיְתָה מַגְזֶמֶת לַעֲשׂוֹת לוֹ, לְכָךְ נֶאֱמַר (קהלת ח, ג): אַל תַּעֲמֹד בְּדָבָר רָע כִּי כָּל אֲשֶׁר יַחְפֹּץ אֱלֹהִים יַעֲשֶׂה. וּמִנַיִן אַתָּה לָמֵד שֶׁהָיְתָה מַגְזֶמֶת לוֹ כָּךְ, מִן סוֹף הַדְּבָרִים, כֵּיוָן שֶׁרָאֲתָה שֶׁלֹא הוֹעִילָה בְּמַעֲשֶׂיהָ, רְאֵה מֶה עָשְׂתָה (בראשית לט, יד יח): וַתִּקְרָא לְאַנְשֵׁי בֵיתָהּ וַתֹּאמֶר לָהֶם לֵאמֹר וגו' וַיְהִי כְשָׁמְעוֹ וגו' וַתַּנַּח בִּגְדוֹ וגו' וַתְּדַבֵּר אֵלָיו וגו' וַיְהִי כַּהֲרִימִי קוֹלִי וגו'. (קהלת ח, ד): בַּאֲשֶׁר דְּבַר מֶלֶךְ שִׁלְטוֹן וגו', מַה שָֹּׂכָר נָתַן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל כָּךְ, הִשְׁלִיטוֹ עַל אֶרֶץ מִצְרָיִם, הֲדָא הוּא דִכְתִיב: בַּאֲשֶׁר דְּבַר מֶלֶךְ וגו', כְּמָה דְתֵימָא (בראשית מא, יז): וַיְדַבֵּר פַּרְעֹה אֶל יוֹסֵף בַּחֲלֹמִי הִנְנִי וגו'. שִׁלְטוֹן, כְּמָה דְתֵימָא (בראשית מב, ו): וְיוֹסֵף הוּא הַשַּׁלִּיט עַל הָאָרֶץ. וּמִי יֹאמַר לוֹ מַה תַּעֲשֶׂה, כְּמָה דְתֵימָא (בראשית מא, נה): לְכוּ אֶל יוֹסֵף אֲשֶׁר יֹאמַר לָכֶם תַּעֲשׂוּ, כָּל כָּךְ לָמָּה, עַל שֶׁשָּׁמַר אֶת הַמִּצְווֹת, הֲדָא הוּא דִכְתִיב (קהלת ח, ה): שׁוֹמֵר מִצְוָה לֹא יֵדַע דָּבָר רָע, מַהוּ לֹא יֵדַע דָּבָר רָע, שֶׁאוֹתוֹ דָּבָר רָע שֶׁאָמַר שַׂר הַמַּשְׁקִים, כְּמָה דְתֵימָא (בראשית מא, יב): וְשָׁם אִתָּנוּ נַעַר עִבְרִי עֶבֶד לְשַׂר הַטַּבָּחִים וגו', דִּבֶּר כָּאן בְּנִגְעַת יוֹסֵף שְׁלשָׁה דְּבָרִים: נַעַר, שֶׁהוּא שׁוֹטֶה, כְּמָה דְתֵימָא (משלי כב, טו): אִוֶּלֶת קְשׁוּרָה בְלֶב נָעַר, עִבְרִי, שׂוֹנֵא, עֶבֶד, שֶׁאֵינוֹ רָאוּי לְמַלְכוּת, אַף עַל פִּי כֵן לֹא יֵדַע יוֹסֵף אוֹתוֹ דָּבָר רָע, כְּלוֹמַר שֶׁלֹא נָגַע בּוֹ הַדָּבָר, שֶׁמָּלַךְ. (קהלת ח, ה): וְעֵת וּמִשְׁפָּט יֵדַע לֵב חָכָם, זֶה הָיָה יוֹסֵף שֶׁנִּקְרָא חָכָם, כְּמָה דְתֵימָא (בראשית מא, לט): אֵין נָבוֹן וְחָכָם כָּמוֹךָ. וְהָיָה יוֹדֵעַ שֶׁעָתִיד לִתֵּן הַדִּין אִלּוּ נָגַע בְּאֵשֶׁת פּוֹטִיפַר, לְפִיכָךְ פֵּרַשׁ מִמֶּנָּהּ, הֲדָא הוּא דִכְתִיב (בראשית לט, י): וְלֹא שָׁמַע אֵלֶיהָ לִשְׁכַּב אֶצְלָהּ בָּעוֹלָם הַזֶּה, לִהְיוֹת עִמָּהּ לָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְעֵת וּמִשְׁפָּט יֵדַע לֵב חָכָם, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁכָּתוּב בּוֹ (איוב ט, ד): חֲכַם לֵבָב וְאַמִּיץ כֹּחַ, הֵבִיא עֵת עַל יוֹסֵף לְשַׁלֵּם לוֹ שְׂכָרוֹ בַּמִּשְׁפָּט, מִדָּה כְּנֶגֶד מִדָּה, הָא כֵיצַד, הוּא שָׁלַט בְּיִצְרוֹ וְלֹא נָגַע בָּהּ, לְפִיכָךְ נַעֲשָׂה שַׁלִּיט, כְּמָה דְתֵימָא: וְיוֹסֵף הוּא הַשַּׁלִּיט עַל הָאָרֶץ. הוּא לֹא שָׁמַע לָהּ, כְּמָה דְתֵימָא: וְלֹא שָׁמַע אֵלֶיהָ, לְכָךְ הִמְלִיכוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מִצְרַיִם כֻּלָּהּ, וְהָיוּ כֻּלָּם נִשְׁמָעִים לִדְבָרָיו, כְּמָה דְתֵימָא (בראשית מא, נה): אֲשֶׁר יֹאמַר לָכֶם תַּעֲשׂוּ. פִּיו שֶׁלֹא נָשַׁק בַּעֲבֵרָה לְפִיכָךְ (בראשית מא, מ): עַל פִּיךָ יִשַּׁק כָּל עַמִּי. הוּא אָמַר לָהּ (בראשית לט, ט): אֵינֶנּוּ גָּדוֹל בַּבַּיִת הַזֶּה מִמֶּנִּי וגו', כְּדֵי לְהַדִּיחָהּ מֵעָלָיו, לְפִיכָךְ (בראשית מא, מ): אַתָּה תִּהְיֶה עַל בֵּיתִי. הוּא לֹא תָפַשׂ לָהּ וְהִיא תְּפָשַׂתּוּ בְּיָדֶיהָ, כְּמָה דְתֵימָא (בראשית לט, יב): וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ וגו', לְפִיכָךְ (בראשית מא, מב): וַיָּסַר פַּרְעֹה אֶת טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתֵּן אֹתָהּ עַל יַד יוֹסֵף. הוּא עָזַב בִּגְדוֹ בְּיָדָהּ, לְפִיכָךְ (בראשית מא, מב): וַיַּלְבֵּשׁ אֹתוֹ בִּגְדֵי שֵׁשׁ. הוּא לֹא הִרְכִּין צַוָּארוֹ לַעֲבֵרָה, לְפִיכָךְ (בראשית מא, מב): וַיָּשֶׂם רְבִד הַזָּהָב עַל צַוָּארוֹ. הוּא לֹא רָכַב עָלֶיהָ, לְפִיכָךְ (בראשית מא, מג): וַיַּרְכֵּב אֹתוֹ בְּמִרְכֶּבֶת הַמִּשְׁנֶה אֲשֶׁר לוֹ. הִיא קָרְאָה לְאַנְשֵׁי בֵיתָהּ עַל כָּךְ, כְּמָה דְתֵימָא: וַתִּקְרָא לְאַנְשֵׁי בֵיתָהּ וגו', לְפִיכָךְ (בראשית מא, מג): וַיִּקְרְאוּ לְפָנָיו אַבְרֵךְ. הוּא נָתוּן אֶל בֵּית הַסֹּהַר עַל כָּךְ, כְּמָה דְתֵימָא (בראשית לט, כ): וַיִּתְּנֵהוּ אֶל בֵּית הַסֹּהַר, לְפִיכָךְ (בראשית מא, מג): וְנָתוֹן אֹתוֹ עַל כָּל אֶרֶץ מִצְרַיִם. הוּא לֹא נָתַן עֵינָיו בָּהּ וְלֹא בַּמִּצְרִיּוֹת בְּעֵת שֶׁמָּלַךְ, כְּמָה דְתֵימָא (בראשית מט, כב): בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי עָיִן, שֶׁעִלֵּם עֵינוֹ מֵאֵשֶׁת פּוֹטִיפַר וּמִן הַמִּצְרִיּוֹת, (בראשית מט, כב): בָּנוֹת צָעֲדָה עֲלֵי שׁוּר, וּלְפִיכָךְ עֲלֵי שׁוּר, אָמַר רַבִּי רְאוּבֵן מַהוּ עֲלֵי שׁוּר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עָלַי לְשַׁלֵּם שְׂכַר אוֹתָהּ הָעַיִן, כֵּיצַד שָׁנוּ רַבּוֹתֵינוּ שֶׁהָיוּ אוֹכְלִים בַּמִּקְדָּשׁ קֳדָשִׁים קַלִּים תּוֹךְ הַחוֹמָה לִפְנִים מֵחוֹמַת יְרוּשָׁלַיִם, אֲבָל בְּשִׁילוֹ שֶׁהָיָה חֵלֶק יוֹסֵף אוֹכְלִין אוֹתוֹ בְּכָל הָרוֹאֶה, הֱוֵי: עֲלֵי שׁוּר, כְּמָה דְתֵימָא (איוב ז, ח): לֹא תְשׁוּרֵנִי עֵין רֹאִי, אָמַר רַבִּי עֲזַרְיָה אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְיוֹסֵף, אַתָּה שָׁמַרְתָּ מִצְוַת לֹא תִנְאָף, שֶׁהִיא שְׁבִיעִית בַּדִּבְּרוֹת, וְלֹא נָאַפְתָּ בְּאֵשֶׁת פּוֹטִיפַר, וְגַם שָׁמַרְתָּ מִצְוַת לֹא תִגְנֹב, שֶׁהִיא שְׁמִינִית בַּדִּבְּרוֹת, שֶׁלֹא גָּנַבְתָּ מָמוֹנוֹ שֶׁל פּוֹטִיפַר, וְלֹא גָנַבְתָּ מְקוֹר אִשְׁתּוֹ, כְּמָה דְתֵימָא (איוב כד, טו): וְעֵין נֹאֵף שָׁמְרָה נֶשֶׁף לֵאמֹר לֹא תְשׁוּרֵנִי עָיִן וגו', יָבוֹא הָעֵת שֶׁאֲנִי פּוֹרְעָם לְךָ, לְמָחָר כְּשֶׁיָּבוֹאוּ הַנְּשִׂיאִים לְהָבִיא בַּחֲנֻכַּת הַמִּזְבֵּחַ, יִהְיוּ נְשִׂיאֵי שְׁנֵי בָנֶיךָ אֶחָד מַקְרִיב בְּיוֹם שְׁבִיעִי, וְהַשֵּׁנִי בְּיוֹם שְׁמִינִי, וְאֵין שֵׁבֶט אַחֵר מַפְסִיק בֵּין שְׁנֵי בָּנֶיךָ כְּשֵׁם שֶׁאַתָּה לֹא הִפְסַקְתָּ בֵּין לֹא תִנְאָף לְלֹא תִגְנֹב, שֶׁכֵּן כְּתִיב בַּיּוֹם הַשְּׁבִיעִי נָשִׂיא לִבְנֵי אֶפְרָיִם וגו' בַּיּוֹם הַשְּׁמִינִי נָשִׂיא לִבְנֵי מְנַשֶּׁה וגו', לְכָךְ כְּתִיב: וְעֵת וּמִשְׁפָּט יֵדַע לֵב חָכָם. קָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת וגו' (במדבר ז, נה), אַל תִּקְרֵי קַעֲרַת אֶלָּא עֲקַרְתְּ, כְּנֶגֶד יַעֲקֹב שֶׁעָקַר אֶת הַבְּכוֹרָה מֵרְאוּבֵן וְנָתַן אוֹתָהּ לְיוֹסֵף, (בראשית מח, כב): וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל אַחֶיךָ וגו'. כֶּסֶף, כְּמָא דְּתֵימָא (משלי י, כ): כֶּסֶף נִבְחָר לְשׁוֹן צַדִּיק. כְּמָה שֶׁאָמַר (בראשית מח, ה): אֶפְרַיִם וּמְנַשֶּׁה כִּרְאוּבֵן וְשִׁמְעוֹן יִהְיוּ לִי. שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ, כְּשֶׁיָּרַד יַעֲקֹב לְמִצְרַיִם בִּשְׁבִיל יוֹסֵף בֶּן מֵאָה וּשְׁלשִׁים שָׁנָה הָיָה, שֶׁנֶּאֱמַר (בראשית מז, ט): וַיֹּאמֶר יַעֲקֹב אֶל פַּרְעֹה יְמֵי שְׁנֵי מְגוּרַי שְׁלשִׁים וּמְאַת שָׁנָה. מִזְרָק אֶחָד כֶּסֶף, כְּנֶגֶד יוֹסֵף שֶׁנִּזְרַק מֵאָבִיו וְנִמְכַּר לְמִצְרַיִם. כֶּסֶף, עַל שֵׁם: כֶּסֶף נִבְחָר לְשׁוֹן צַדִּיק, מַה שֶּׁאָמַר לְאָבִיו (בראשית מח, יח): לֹא כֵן אָבִי כִּי זֶה הַבְּכֹר שִׂים יְמִינְךָ עַל רֹאשׁוֹ. שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ, שֶׁעַל יָדוֹ יָרְדוּ שִׁבְעִים נֶפֶשׁ לְמִצְרַיִם. שְׁנֵיהֶם מְלֵאִים וגו', יַעֲקֹב וְיוֹסֵף שְׁנֵיהֶם הָיוּ צַדִּיקִים גְּמוּרִים וּשְׁנֵיהֶם הֶעֱמִידוּ שְׁבָטִים. (במדבר ז, נו): כַּף אַחַת עֲשָׂרָה זָהָב וגו', כְּנֶגֶד חַבְלֵי מְנַשֶּׁה עֲשָׂרָה, שֶׁנֶּאֱמַר (יהושע יז, ה): וַיִּפְּלוּ חַבְלֵי מְנַשֶּׁה עֲשָׂרָה, (במדבר ז, נז נח): פַּר אֶחָד בֶּן בָּקָר וגו' אַיִל אֶחָד וגו' שְׂעִיר עִזִּים אֶחָד וגו', הֲרֵי שְׁלשָׁה כְּנֶגֶד שְׁלשָׁה דוֹרוֹת שֶׁרָאָה יוֹסֵף מִן מְנַשֶּׁה שֶׁנָּטְלוּ חֵלֶק בָּאָרֶץ, שֶׁנֶּאֱמַר (בראשית נ, כג): גַּם בְּנֵי מָכִיר בֶּן מְנַשֶּׁה יֻלְדוּ עַל בִּרְכֵּי יוֹסֵף, וְכֵן הוּא אוֹמֵר (במדבר כו, כט ל): בְּנֵי מְנַשֶּׁה לְמָכִיר מִשְׁפַּחַת הַמָּכִירִי וּמָכִיר הוֹלִיד אֶת גִּלְעָד וגו' אֵלֶּה בְּנֵי גִּלְעָד אִיעֶזֶר וגו', מָכִיר וְגִלְעָד וְאִיעֶזֶר, הֲרֵי שְׁלשָׁה דוֹרוֹת שֶׁהָיוּ בָּתֵּי אָבוֹת שֶׁנִּקְרְאוּ עַל שֵׁם יוֹסֵף, כִּי מְנַשֶּׁה עַל שֵׁם יַעֲקֹב נִקְרָא, כְּמָה דְתֵימָא (בראשית מח, ה): וְעַתָּה שְׁנֵי בָנֶיךָ הַנּוֹלָדִים לְךָ בְּאֶרֶץ מִצְרַיִם עַד בֹּאִי אֵלֶיךָ מִצְרַיְמָה לִי הֵם, וְהָרְבִיעִי זֶה הָיָה יָאִיר בֶּן מְנַשֶּׁה שֶׁנָּטַל חֵלֶק בָּאָרֶץ, כְּמָה דְתֵימָא (במדבר לב, מא): וְיָאִיר בֶּן מְנַשֶּׁה הָלַךְ וַיִלְכֹּד אֶת חַוֹּתֵיהֶם וַיִּקְרָא אֶתְהֶן חַוֹּת יָאִיר, שְׁלשָׁה מִינֵי עוֹלָה שֶׁהִקְרִיב הָיוּ כְּנֶגֶד בְּנֵי מָכִיר בֶּן מְנַשֶּׁה. וּשְׂעִיר הַחַטָּאת הָיָה כְּנֶגֶד יָאִיר שֶׁלֹא הוֹרִישׁ חֶלְקוֹ לְבָנָיו, כִּי לֹא הָיוּ לוֹ בָנִים, וּלְכָךְ קְרָאָן עַל שְׁמוֹ, שֶׁלֹא הָיָה לוֹ זֵכֶר, וְיָרְשׁוּ חֶלְקוֹ בְּנֵי מָכִיר אָחִיו. (במדבר ז, נט): וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם, כְּנֶגֶד שֵׁבֶט מְנַשֶּׁה שֶׁנֶּחֱלַק לִשְׁנַיִם, וְלָקַח שְׁנֵי חֲלָקִים בָּאָרֶץ, חֶצְיוֹ בְּעֵבֶר הַיַּרְדֵּן וְחֶצְיוֹ בְּאֶרֶץ כְּנַעַן. (במדבר ז, נט): אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה, הֲרֵי שְׁלשָׁה מִינִים כְּנֶגֶד שְׁלשָׁה דְבָרִים שֶׁעָשָׂה יוֹסֵף בִּשְׁבִיל מְנַשֶּׁה, שֶׁהָיָה מְבַקֵּשׁ לְגַדְּלוֹ עַל אֶפְרָיִם אָחִיו. הָאַחַת (בראשית מח, יג): וַיִּקַּח יוֹסֵף אֶת שְׁנֵיהֶם אֶת אֶפְרַיִם בִּימִינוֹ מִשְׂמֹאל יִשְׂרָאֵל וְאֶת מְנַשֶּׁה בִשְׂמֹאלוֹ מִימִין יִשְׂרָאֵל. וְהַשֵּׁנִית (בראשית מח, יז): וַיִּתְמֹךְ יַד אָבִיו לְהָסִיר אֹתָהּ מֵעַל רֹאשׁ אֶפְרַיִם עַל רֹאשׁ מְנַשֶּׁה. וְהַשְּׁלִישִׁית (בראשית מח, יח): וַיֹּאמֶר יוֹסֵף אֶל אָבִיו לֹא כֵן אָבִי כִּי זֶה הַבְּכֹר וגו', לָמָּה הָיוּ שֶׁל חֲמִשָּׁה חֲמִשָּׁה, כְּנֶגֶד חָמֵשׁ נָשִׁים מִשֵּׁבֶט מְנַשֶּׁה שֶׁנָּטְלוּ חֵלֶק בָּאָרֶץ, אֵלּוּ בְּנוֹת צְלָפְחָד חָמֵשׁ, כְּמָה דְתֵימָא (במדבר כז, ז): כֵּן בְּנוֹת צְלָפְחָד דֹּבְרֹת נָתֹן תִּתֵּן לָהֶם אֲחֻזַּת נַחֲלָה וגו', וְהֵן הָיוּ חָמֵשׁ, שֶׁנֶּאֱמַר (במדבר כז, א): וְאֵלֶּה שְׁמוֹת בְּנֹתָיו מַחְלָה נֹעָה וְחָגְלָה וּמִלְכָּה וְתִרְצָה, וְכֵן יַעֲקֹב הִזְכִּירָן בְּבִרְכַּת יוֹסֵף, שֶׁנֶּאֱמַר (בראשית מט, כב): בָּנוֹת צָעֲדָה עֲלֵי שׁוּר, אֵלּוּ בְּנוֹת צְלָפְחָד שֶׁנָּטְלוּ חֵלֶק בָּאָרֶץ. דָּבָר אַחֵר לָמָּה חֲמִשָּׁה חֲמִשָּׁה, כְּנֶגֶד הַבְּרָכָה שֶׁבֵּרְכָן יַעֲקֹב (בראשית מח, טז): וְיִדְגוּ לָרֹב בָּקֶרֶב הָאָרֶץ, וְדָגִים נִבְרְאוּ בַּיּוֹם הַחֲמִישִׁי. (במדבר ז, נט): זֶה קָרְבַּן גַּמְלִיאֵל וגו', כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהִקְרִיב קָרְבָּנוֹ עַל הַסֵּדֶר הַזֶּה, הִתְחִיל מְקַלֵּס אֶת קָרְבָּנוֹ, זֶה קָרְבַּן גַּמְלִיאֵל: “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55).
“His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright⁴⁹The birthright refers to the extra portion of the inheritance that the eldest son received. from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he⁵⁰Silver alludes to the statement made by Jacob, who was righteous. said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9).
“One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father⁵¹Silver alludes to the statement made by Joseph, who was righteous.: “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes.
“One gold ladle of ten shekels, filled with incense” (Numbers 7:56).
“One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5).
“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57).
“One goat as a sin offering” (Numbers 7:58).
“One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these⁵²This is a reference to the three burnt offerings. are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land,⁵³This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer. as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh.⁵⁴This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies. The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them⁵⁵The villages. by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion.
“And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59).
“And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18).
Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day.
“This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

בַּיּוֹם הַתְּשִׁיעִי נָשִׂיא לִבְנֵי בִנְיָמִן אֲבִידָן בֶּן גִּדְעֹנִי (במדבר ז, ס), לָמָּה הִקְרִיב בִּנְיָמִין אַחַר בְּנֵי יוֹסֵף, לְפִי שֶׁכְּשֵׁם שֶׁהָיְתָה הַשְּׁכִינָה בְּחֶלְקוֹ שֶׁל יוֹסֵף בְּשִׁילֹה, כָּךְ שָׁרְתָה בְּחֵלֶק שֶׁל בִּנְיָמִין בַּמִּקְדָּשׁ בִּירוּשָׁלַיִם. דָּבָר אַחֵר, עַל שֵׁם שֶׁאָמַר הַכָּתוּב (תהלים פ, ג): לִפְנֵי אֶפְרַיִם וּבִנְיָמִן וּמְנַשֶּׁה עוֹרְרָה אֶת גְּבוּרָתֶךָ וּלְכָה לִישֻׁעָתָה לָנוּ. (במדבר ז, סא): קָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת, אַל תִּקְרֵי קַעֲרַת אֶלָּא עֲקֶרֶת, כְּנֶגֶד רָחֵל שֶׁהָיְתָה עֲקֶרֶת הַבַּיִת, הִיא הָיְתָה עִקַּר בֵּיתוֹ שֶׁל יַעֲקֹב, שֶׁנֶּאֱמַר (בראשית מו, יט): בְּנֵי רָחֵל אֵשֶׁת יַעֲקֹב יוֹסֵף וּבִנְיָמִן, וְאוֹמֵר (בראשית מח, ז): מֵתָה עָלַי רָחֵל. כֶּסֶף אַחַת, שֶׁמִּתְּפִלָּתָהּ נוֹלַד בִּנְיָמִין, שֶׁנֶּאֱמַר (בראשית ל, כד): וַתִּקְרָא אֶת שְׁמוֹ יוֹסֵף לֵאמֹר יֹסֵף ה' לִי בֵּן אַחֵר, וְעָלֶיהָ נֶאֱמַר (משלי י, כ): כֶּסֶף נִבְחָר לְשׁוֹן צַדִּיק, לְשׁוֹן צַדֶּקֶת. (במדבר ז, סא): שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ, שֶׁנּוֹלַד בִּנְיָמִין כְּשֶׁהָיָה יַעֲקֹב בֶּן מֵאָה שָׁנָה, וּלְכָךְ נִקְרָא שְׁמוֹ בִּנְיָמִין בֶּן יָמִ"ן, שֶׁנּוֹלַד כְּשֶׁהָיָה אָבִיו בֶּן מֵאָה שָׁנָה, וְהוּא הָיָה בֶּן שְׁלשִׁים שָׁנָה כְּשֶׁיָּרַד לְמִצְרַיִם, הֲרֵי מֵאָה וּשְׁלשִׁים. (במדבר ז, סא): מִזְרָק אֶחָד כֶּסֶף, הוּא מִזְרָק הוּא גָּבִיעַ, כְּנֶגֶד יוֹסֵף שֶׁבִּחַן צִדְקוֹת אֶחָיו בַּגָּבִיעַ עַל אוֹדוֹת בִּנְיָמִין, וְכֵיוָן שֶׁרָאָה יוֹסֵף שֶׁמָּסַר יְהוּדָה נַפְשׁוֹ עַל בִּנְיָמִין, הִכִּיר צִדְקוֹת אֶחָיו וְהִתְוַדַּע לָהֶם. וּלְפִי שֶׁהָיָה יוֹסֵף שׁוֹתֶה יַיִן בַּגָּבִיעַ שֶׁחֶשְׁבּוֹנוֹ שִׁבְעִים, לְכָךְ הָיָה מִשְׁקַל הַמִּזְרָק (במדבר ז, סא): שִׁבְעִים שֶׁקֶל הַקֹּדֶשׁ. (במדבר ז, סא): שְׁנֵיהֶם מְלֵאִים, שְׁנֵיהֶם הָיוּ שָׁוִים, יוֹסֵף וּבִנְיָמִין, שֶׁהַמִּשְׁכָּן הוּקַם בְּחֵלֶק יוֹסֵף בְּשִׁילֹה וּבֵית הַמִּקְדָּשׁ בְּחֵלֶק בִּנְיָמִין בִּירוּשָׁלַיִם, הֱוֵי (במדבר ז, סא): סֹלֶת מִנְחָה בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה. (במדבר ז, סב): כַּף אַחַת עֲשָׂרָה זָהָב, כְּנֶגֶד עֲשָׂרָה בָּנִים שֶׁהָיוּ לוֹ לְבִנְיָמִין כְּשֶׁיָּרַד לְמִצְרַיִם, שֶׁנֶּאֱמַר (בראשית מו, כא): וּבְנֵי בִנְיָמִן בֶּלַע וָבֶכֶר וגו', וְהָיוּ כֻּלָּם צַדִּיקִים, הֱוֵי (במדבר ז, סא): מְלֵאָה קְטֹרֶת. (במדבר ז, סג): פַּר אֶחָד בֶּן בָּקָר וגו', הֲרֵי שְׁלשָׁה מִינֵי עוֹלָה כְּנֶגֶד שָׁלשׁ פְּעָמִים שֶׁנִּבְנָה בֵּית הַמִּקְדָּשׁ בְּחֶלְקוֹ, אַחַת בִּימֵי שְׁלֹמֹה, וְאַחַת בִּימֵי עוֹלֵי הַגּוֹלָה, וְהַשְּׁלִישִׁית לִימוֹת הַמָּשִׁיחַ. (במדבר ז, סד): שְׂעִיר עִזִּים אֶחָד לְחַטָּאת, כְּנֶגֶד הַבִּנְיָן שֶׁבְּנָאוֹ הוּרְדוֹס, שֶׁנִּבְנָה עַל יְדֵי מֶלֶךְ חוֹטֵא, וְהָיָה לוֹ בִּנְיָנוֹ לְכַפָּרָה עַל שֶׁהָרַג חַכְמֵי יִשְׂרָאֵל. (במדבר ז, סה): וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם, כְּנֶגֶד שְׁנֵי מְלָכִים שֶׁיָּצְאוּ מִבִּנְיָמִין, שָׁאוּל וְאִישׁ בּשֶׁת. דָּבָר אַחֵר, כְּנֶגֶד שְׁנֵי גּוֹאֲלִים שֶׁיָּצְאוּ מִמֶּנּוּ, מָרְדְּכַי וְאֶסְתֵּר. (במדבר ז, סה): אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה, הֲרֵי שְׁלשָׁה מִינִין שֶׁל חֲמִשָּׁה חֲמִשָּׁה חֲמִשָּׁה, כְּנֶגֶד שָׁלשׁ מַעֲלוֹת שֶׁל חֲמִשָּׁה חֲמִשָּׁה שֶׁנָּטַל בִּנְיָמִין, וְאֵלוּ הֵן (בראשית מג, לד): וַתֵּרֶב מַשְׂאַת בִּנְיָמִן מִמַּשְׂאֹת כֻּלָּם חָמֵשׁ יָדוֹת. (בראשית מה, כב): וּלְבִנְיָמִן נָתַן שְׁלשׁ מֵאוֹת כֶּסֶף וְחָמֵשׁ חֲלִפֹת שְׂמָלֹת, וְהַשְּׁלִישִׁית, זֶה הָיָה מָרְדְּכַי שֶׁהָיָה מִבִּנְיָמִין, שֶׁזָּכָה לִלְבּשׁ חֲמִשָּׁה לְבוּשֵׁי מַלְכוּת, שֶׁנֶּאֱמַר (אסתר ח, טו): וּמָרְדְּכַי יָצָא מִלִּפְנֵי הַמֶּלֶךְ בִּלְבוּשׁ מַלְכוּת תְּכֵלֶת וָחוּר וַעֲטֶרֶת זָהָב גְּדוֹלָה וְתַכְרִיךְ בּוּץ וְאַרְגָּמָן. (במדבר ז, סה): זֶה קָרְבַּן אֲבִידָן וגו', כֵּיוָן שֶׁהִקְרִיב עַל סֵדֶר הַזֶּה, הִתְחִיל הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַלֵּס אֶת קָרְבָּנוֹ, זֶה קָרְבַּן אֲבִידָן וגו': “On the ninth day, prince of the children of Benjamin, Avidan son of Gidoni” (Numbers 7:60).
“On the ninth day, prince of the children of Benjamin, Avidan son of Gidoni” – why did Benjamin present his offering after Joseph’s sons? It is because, just as the Divine Presence was in Joseph’s portion in Shilo, so, it rested in Benjamin’s portion in the Temple in Jerusalem. Alternatively, it is based on what the verse said: “Rouse Your might before Ephraim, Benjamin, and Manasseh, and come to our rescue” (Psalms 80:3).⁵⁶The midrash here is based on the fact that Ephraim and Manasseh cannot be separated; see section 6.
“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:61).
“His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akeret, corresponding to Rachel, who was the pillar of the household; she was the principal [ikar] of Jacob’s household, as it is stated: “The sons of Rachel, Jacob’s wife: Joseph and Benjamin” (Genesis 46:19). And it says: “Rachel died on me” (Genesis 48:7). “One silver” – as on the basis of her prayer, Benjamin was born, as it is stated: “She called his name Joseph, saying: May the Lord add another son for me” (Genesis 30:24). In her regard it is stated: “The tongue of the righteous is choice silver” (Proverbs 10:20) – the tongue of a righteous woman. “Its weight one hundred and thirty” – as Benjamin was born when Jacob was one hundred years old. That is why he was named Benjamin [Binyamin],⁵⁷Son of yamin, whose numerical value is: Yod – 10; mem – 40; nun – 50; which sum to 100. In many verses there is only one yod in the word Binyamin. as he was born when his father was one hundred years old. And he was thirty years old when he descended to Egypt. That is one hundred and thirty.
“One silver basin” – it is a basin, it is a goblet, corresponding to Joseph, who assessed the righteousness of his brothers regarding Benjamin by means of the goblet. When Joseph saw that Judah sacrificed himself on behalf of Benjamin, he recognized his brothers’ righteousness and made himself known to them. Because Joseph would drink wine [yayin], whose numerical value is seventy,⁵⁸Yod – 10; yod – 10; nun – 50; which sum to 70. from the goblet, therefore, the weight of the basin was “seventy…in the sacred shekel.” “Both of them full” – both of them were equal, Joseph and Benjamin, as the Tabernacle was established in Joseph’s portion in Shilo, and the Temple in Benjamin’s portion in Jerusalem. That is, “high-quality flour mixed with oil as a meal offering.”
“One gold ladle of ten shekels, filled with incense” (Numbers 7:62).
“One gold ladle of ten shekels, filled with incense” – corresponding to ten sons that Benjamin had when he descended to Egypt, as it is stated: “The sons of Benjamin: Bela, and Bekher, [and Ashbel, Gera, and Naaman, Eḥi, and Rosh, Mupim, and Hupim, and Ard]” (Genesis 46:21), and they were all righteous. That is, “filled with incense.”
“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:63).
“One goat as a sin offering” (Numbers 7:64).
“One young bull, [one ram, one lamb]” – these are three species of burnt offering corresponding to the three times that the Temple is built in his portion: one in the era of Solomon, one in the era of those who ascended from the exile, and the third, in the Messianic Era. “One goat as a sin offering” – it corresponds to the structure that Herod built, which was built by a sinful king, and whose construction served as atonement for him for having killed the Sages of Israel.⁵⁹See Bava Batra 4a.
“And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Avidan son of Gidoni” (Numbers 7:65).
“And for the peace offering, two bulls” – corresponding to two kings who emerged from Benjamin, Saul and Ish Boshet. Alternatively, it corresponds to the two redeemers who emerged from him, Mordekhai and Esther.
“Five rams, five goats, five lambs in their first year” – there are three species, five of each, corresponding to the three advantages of five each that Benjamin received; they were: “Benjamin’s gift was five times greater that the gifts of all of them” (Genesis 43:34). “To Benjamin he gave three hundred pieces of silver, and five changes of garments” (Genesis 45:22). The third, this is Mordekhai, who was from Benjamin, and who was privileged to don five royal garments, as it is stated: “Mordekhai went out from before the king in royal garments of sky-blue and white, with a great golden crown, and a cloak of fine linen and purple wool” (Esther 8:15).
“This was the offering of Avidan…” – since he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Avidan…”

בַּיּוֹם הָעֲשִׂירִי נָשִׂיא לִבְנֵי דָן אֲחִיעֶזֶר בֶּן עַמִּישַׁדָּי (במדבר ז, סו), הֲרֵי נוֹתְרוּ שְׁלשָׁה שְׁבָטִים, דָּן וְאָשֵׁר וְנַפְתָּלִי, מָה רָאָה דָן לְהַקְרִיב תְּחִלָּה לָהֶם, לְפִי שֶׁאָבִיו הִקִּישׁוֹ לִיהוּדָה, כְּמָה דְּתֵימָא (בראשית מט, טז): דָּן יָדִין עַמּוֹ כְּאַחַד שִׁבְטֵי יִשְׂרָאֵל, כַּמְיֻחָד שֶׁבַּשְּׁבָטִים, זֶה יְהוּדָה, לְפִיכָךְ הָיָה רֹאשׁ לְאֵלּוּ שֶׁנִּשְׁאֲרוּ, כְּשֵׁם שֶׁיְּהוּדָה הָיָה רֹאשׁ לְכֻלָּם. (במדבר ז, סז): קָרְבָּנוֹ קַעֲרַת וגו', הֲרֵי זֶה הִקְרִיב קָרְבָּנוֹ כְּנֶגֶד שִׁמְשׁוֹן, לְפִי שֶׁבִּרְכַּת יַעֲקֹב לְדָן לֹא הָיְתָה אֶלָּא עַל שֵׁם שִׁמְשׁוֹן, וְגַם גְּבוּרַת שִׁמְשׁוֹן לֹא הָיְתָה תְּלוּיָה אֶלָּא בִּנְזִירוּתוֹ, לְכָךְ הִקְרִיב נְשִׂיא דָן עַל הַסֵּדֶר הַזֶּה, הֲדָא הוּא דִּכְתִיב: קָרְבָּנוֹ קַעֲרַת כֶּסֶף, זֶה הָיָה נְזִיר טָהֳרָה, וּלְכָךְ קָרָא לוֹ קְעָרָה, שֶׁהוּא הָיָה מֵבִיא לֶחֶם. שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ, מִן (במדבר ו, יג): וְזֹאת תּוֹרַת הַנָּזִיר, עַד (במדבר ו, כ): וְאַחַר יִשְׁתֶּה הַנָּזִיר יַיִן, מֵאָה וּשְׁלשִׁים תֵּיבוֹת. מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים וגו', שֶׁאוֹתָהּ שָׁעָה הֻתַּר לִשְׁתּוֹת יַיִן הַנִּשְׁתָּה בַּמִּזְרָק שֶׁחֶשְׁבּוֹנוֹ שִׁבְעִים, הֱוֵי: יָיִן. דָּבָר אַחֵר, לָמָּה שִׁבְעִים, כְּנֶגֶד נָזִיר שֶׁנִּטְמָא שֶׁנִּזְרְקָה נְזִירוּתוֹ, כְּמָה דְתֵימָא (במדבר ו, יב): וְהַיָּמִים הָרִאשׁוֹנִים יִפְּלוּ כִּי טָמֵא נִזְרוֹ. וְיֵשׁ בּוֹ שִׁבְעִים תֵּיבוֹת, מִן (במדבר ו, ח): כֹּל יְמֵי נִזְרוֹ קָדוֹשׁ הוּא לַה', עַד כִּי טָמֵא נִזְרוֹ. דָּבָר אַחֵר, לָמָּה שִׁבְעִים, כְּנֶגֶד שִׁבְעִים אוֹתִיּוֹת הָאֲמוּרוֹת בְּבִרְכַּת דָּן, מִן דָּן יָדִין עַמּוֹ וגו', עַד (בראשית מט, יז): וַיִּפֹּל רֹכְבוֹ אָחוֹר, עַל שְׁפִיטַת שִׁמְשׁוֹן, לְפִי שֶׁפָּסוּק הָאַחֲרוֹן (בראשית מט, יח): לִישׁוּעָתְךָ וגו', לֹא אֲמָרוֹ יַעֲקֹב אֶלָּא עַל שִׁמְשׁוֹן, וּלְכָךְ קָרָא מִזְרָק, שֶׁנִּזְרַק שִׁמְשׁוֹן מִן אֶחָיו, שֶׁלֹא רָצָה לִשָֹּׂא אִשָּׁה מִבְּנוֹת אֶחָיו כִּי אִם מִבְּנוֹת פְּלִשְׁתִּים. דָּבָר אַחֵר, מִזְרָק אֶחָד, עַל שֵׁם שֶׁקְּרָאוֹ נָחָשׁ וּשְׁפִיפוֹן, שֶׁהֵם נִזְרָקִים עַל הָאָרֶץ, שֶׁהָיוּ לָהֶם רַגְלַיִם וְהוֹלְכִים עַל גָּחוֹן, וְכֵן שִׁמְשׁוֹן הָיָה חִגֵּר בִּשְׁתֵּי רַגְלָיו. מִזְרָק, עַל שֵׁם: וַיִּפֹּל רֹכְבוֹ אָחוֹר. שְׁנֵיהֶם מְלֵאִים וגו', שֶׁנְּזִיר טֻמְאָה וּנְזִיר טָהֳרָה שְׁנֵיהֶם צְרִיכִין סֹלֶת חַלּוֹת מַצּוֹת בְּלוּלוֹת בַּשֶּׁמֶן, לְפִי שֶׁנְּזִיר טֻמְאָה אֵינוֹ יוֹצֵא בַּקָּרְבָּן הַמֵּבִיא עַל טֻמְאָתוֹ, וְאֵינוֹ יָכוֹל לִשְׁתּוֹת יַיִן עַד שֶׁיָּבִיא עוֹד קָרְבָּן עַל נְזִירוּת טָהֳרָה. דָּבָר אַחֵר, שְׁנֵיהֶם מְלֵאִים סֹלֶת וגו', לְפִי שֶׁשִּׁמְשׁוֹן בֵּין קֹדֶם שֶׁנִּתְגַּלַּח שְׂעַר נִזְרוֹ וּבֵין לְאַחַר שֶׁנִּתְגַּלַּח שְׂעַר נִזְרוֹ, הָיָה כִּנְזִיר טֻמְאָה, שֶׁעַל שֶׁטִּמֵּא עַצְמוֹ בַּגּוֹיָה הִיא גָּרְמָה לוֹ לְאוֹתוֹ גִּלּוּחַ, וּלְאַחַר גִּלּוּחַ הָרַג שִׁמְשׁוֹן בַּפְּלִשְׁתִּים, דִּכְתִיב (שופטים טז, ל): וַיִּהְיוּ הַמֵּתִים אֲשֶׁר הֵמִית בְּמוֹתוֹ רַבִּים מֵאֲשֶׁר הֵמִית בְּחַיָּיו. כַּף אַחַת עֲשָׂרָה זָהָב (במדבר ז, סח), כְּנֶגֶד עֲשָׂרָה דְבָרִים הָאֲמוּרִים בַּיַּיִן שֶׁנָּזִיר אָסוּר בָּהֶן, וְאֵלּוּ הֵן (במדבר ו, ג): מִיַּיִן וְשֵׁכָר יַזִּיר, הֲרֵי שְׁנַיִם, (במדבר ו, ג): חֹמֶץ יַיִן וְחֹמֶץ שֵׁכָר לֹא יִשְׁתֶּה, הֲרֵי אַרְבָּעָה, (במדבר ו, ג): וְכָל מִשְׁרַת עֲנָבִים לֹא יִשְׁתֶּה, הֲרֵי חֲמִשָּׁה, (במדבר ו, ג): וַעֲנָבִים לַחִים וִיבֵשִׁים לֹא יֹאכֵל, הֲרֵי שִׁבְעָה, (במדבר ו, ד): כֹּל יְמֵי נִזְרוֹ מִכֹּל אֲשֶׁר יֵעָשֶׂה מִגֶּפֶן הַיַּיִן, הֲרֵי שְׁמוֹנָה, (במדבר ו, ד): מֵחַרְצַנִּים וְעַד זָג לֹא יֹאכֵל, הֲרֵי עֲשָׂרָה. לָמָּה הָיְתָה שֶׁל זָהָב לְפִי שֶׁהַיַּיִן אָדֹם הוּא, כְּמָה דְתֵימָא (משלי כג, לא): אַל תֵּרֶא יַיִן כִּי יִתְאַדָּם, וְהַזָּהָב אָדֹם. לָמָּה הָיְתָה מְלֵאָה קְטֹרֶת, שֶׁכָּל הַמַּזִּיר עַצְמוֹ מִן הַיַּיִן צָרִיךְ לַעֲשׂוֹת לְשֵׁם שָׁמָיִם, שֶׁנֶּאֱמַר (במדבר ו, ב): לִנְדֹּר נֶדֶר נָזִיר לְהַזִּיר לַה'. (במדבר ז, סט): פַּר אֶחָד בֶּן בָּקָר וגו', הֲרֵי כָּאן שְׁלשָׁה מִינֵי עוֹלָה, כְּנֶגֶד שְׁלשָׁה מִינִין שֶׁהַנָּזִיר מֻזְהָר עֲלֵיהֶם: שְׁתִיַּת יַיִן, וַאֲכִילַת עֲנָבִים, וְטֻמְאַת מֵת. (במדבר ז, ע): שְׂעִיר עִזִּים אֶחָד לְחַטָּאת, כְּנֶגֶד אַזְהָרַת שֵׂעָר, כְּמָה דְּתֵימָא (במדבר ו, ה): קָדשׁ יִהְיֶה גַּדֵּל פֶּרַע שְׂעַר רֹאשׁוֹ, דָּבָר אַחֵר, שְׁלשָׁה מִינֵי עוֹלָה, כְּנֶגֶד שָׁלשׁ אַזְהָרוֹת שֶׁהִזְהִיר הַמַּלְאָךְ לְאֵם שִׁמְשׁוֹן, הֲדָא הוּא דִכְתִיב (שופטים יג, יד): מִכֹּל אֲשֶׁר יֵצֵא מִגֶּפֶן הַיַּיִן לֹא תֹאכַל וְיַיִן וְשֵׁכָר אַל תֵּשְׁתְּ וְכָל טֻמְאָה אַל תֹּאכַל. וְהַשָֹּׂעִיר, כְּנֶגֶד הָאַזְהָרָה שֶׁל שֵׂעָר, הֲדָא הוּא דִכְתִיב (שופטים יג, ה): וּמוֹרָה לֹא יַעֲלֶה עַל רֹאשׁוֹ כִּי נְזִיר אֱלֹהִים יִהְיֶה הַנַּעַר. וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם (במדבר ז, עא), כְּנֶגֶד שְׁנֵי דְבָרִים שֶׁמְּשָׁלוֹ אָבִיו, נָחָשׁ וּשְׁפִיפוֹן, שֶׁנֶּאֱמַר (בראשית מט, יז): יְהִי דָן נָחָשׁ עֲלֵי דֶרֶךְ שְׁפִיפֹן עֲלֵי אֹרַח וגו'. דָּבָר אַחֵר, כְּנֶגֶד שֶׁנִּמְשַׁל בִּשְׁנֵי דְבָרִים מִפִּי שְׁנֵי בְּנֵי אָדָם, יַעֲקֹב מָשַׁל אוֹתוֹ לְנָחָשׁ וּשְׁפִיפוֹן, וּמשֶׁה לְגוּר אַרְיֵה, שֶׁנֶּאֱמַר (דברים לג, כב): דָּן גּוּר אַרְיֵה. דָּבָר אַחֵר, כְּנֶגֶד שְׁתֵּי פְּעָמִים שֶׁכָּתוּב עָלָיו שֶׁהוּא שָׁפַט אֶת יִשְׂרָאֵל עֶשְׂרִים שָׁנָה, וְאֵלּוּ הֵן (שופטים טו, כ): וַיִּשְׁפֹּט אֶת יִשְׂרָאֵל בִּימֵי פְלִשְׁתִּים עֶשְׂרִים שָׁנָה, (שופטים טז, לא): וְהוּא שָׁפַט אֶת יִשְׂרָאֵל עֶשְׂרִים שָׁנָה, לְלַמֶּדְךָ שֶׁעֶשְׂרִים שָׁנָה שָׁפַט אֶת יִשְׂרָאֵל בְּחַיָּיו וְעֶשְׂרִים שָׁנָה אַחַר מִיתָתוֹ הָיָה מוֹרָאוֹ שֶׁל שִׁמְשׁוֹן עַל פְּלִשְׁתִּים וְיָשְׁבוּ בְּהַשְׁקֵט. דָּבָר אַחֵר, כְּנֶגֶד שְׁנֵי עַמּוּדֵי הַתָּוֶךָ אֲשֶׁר הִפִּיל. (במדבר ז, עא): אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה, לָמָּה שְׁלשָׁה מִינִים, כְּנֶגֶד שְׁלשָׁה מִינִים שֶׁל קָרְבָּנוֹת שֶׁהָיָה מֵבִיא נְזִיר טֻמְאָה, שְׁתֵּי תוֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֶחָד לְחַטָּאת וְאֶחָד לְעוֹלָה, וְכֶבֶשׂ בֶּן שְׁנָתוֹ לְאָשָׁם. לָמָּה הָיוּ שֶׁל חֲמִשָּׁה חֲמִשָּׁה, כְּנֶגֶד חֲמִשָּׁה מִינִים שֶׁהָיָה מֵבִיא נְזִיר טָהֳרָה, כֶּבֶשׂ לְעוֹלָה, וְכַבְשָׂה לְחַטָּאת, וְאַיִל לִשְׁלָמִים, וְסֹלֶת חַלּוֹת וּרְקִיקֵי מַצּוֹת וּמִנְחָתָם וְנִסְכֵּיהֶם. דָּבָר אַחֵר, לָמָּה שְׁלשָׁה מִינִים, כְּנֶגֶד שָׁלשׁ פְּעָמִים שֶׁהִכָּה שִׁמְשׁוֹן בַּפְּלִשְׁתִּים בְּחַיָּיו, וְאֵלּוּ הֵן (שופטים יד, יט): וַיַּךְ מֵהֶם שְׁלשִׁים אִישׁ, (שופטים טו, ח): וַיַּךְ אוֹתָם שׁוֹק עַל יָרֵךְ וגו', (שופטים טו, טו): וַיַּךְ בָּהּ אֶלֶף אִישׁ, הָיוּ הַשְּׁלשָׁה מִינִים שֶׁל חֲמִשָּׁה חֲמִשָּׁה הֲרֵי חֲמִשָּׁה עָשָׂר, כְּנֶגֶד הַנֵּס שֶׁנַּעֲשָׂה לוֹ בַּלֶּחִי, וְנִקְרָא הַמַּעְיָן עַל שֵׁם הַנֵּס, שֶׁנֶּאֱמַר (שופטים טו, יט): עַל כֵּן קָרָא שְׁמָהּ עֵין הַקּוֹרֵא אֲשֶׁר בַּלֶּחִי, וְהֵן חֲמֵשׁ עֶשְׂרֵה אוֹתִיּוֹת. (במדבר ז, עא): זֶה קָרְבַּן אֲחִיעֶזֶר וגו', כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהִקְרִיב עַל סֵדֶר הַזֶּה, הִתְחִיל מְקַלֵּס אֶת קָרְבָּנוֹ, זֶה קָרְבַּן וגו': “On the ninth day, prince of the children of Dan, Aḥiezer son of Amishadai” (Numbers 7:66).
“On the ninth day, prince of the children of Dan, Aḥiezer son of Amishadai” – three tribes remained: Dan, Asher, and Naphtali. What was the reason for Dan to present his offering first among them? It was because his father juxtaposed him to Judah, just as it says: “Dan will avenge his people, as one [ke’aḥad] of the tribes of Israel” (Genesis 49:16) – like the most outstanding [kemeyuḥad] of the tribes; this is Judah. That is why he was at the head of those [tribes] who remained, just as Judah was at the head of all of them.
“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:67).
“His offering…dish…” – he presented his offering corresponding to Samson, because Jacob’s blessing of Dan was only regarding Samson. Samson’s strength, too, was dependent only upon his naziriteship. That is why the prince of Dan presented his offering in this order. That is what is written: “His offering was [one] silver dish.” This was a nazirite who remained ritually pure, and that is why it calls it a “dish,” because he would bring loaves.⁶⁰By contrast, a nazirite who became impure does not bring loaves. Loaves of bread are brought in a “dish” of some kind. Since almost no sacrifices require a dish in which to bring food with the sacrifice, the midrash here treats the dish brought as a sacrifice as alluding to the sacrifice of a nazirite who completes his naziriteship, who does bring a dish. “Its weight one hundred and thirty” – from “this is the law of the nazirite” (Numbers 6:13) until “then the nazirite may drink wine” (Numbers 6:20) is one hundred and thirty words.⁶¹It is 131 words. The last word, yayin, is referred to in the next sentence of the midrash.
“One silver basin [mizrak] of seventy…” – as at that moment, it becomes permitted to drink the wine, whose numerical value is seventy, that is drunk in the basin. Alternatively, why seventy? It corresponds to a nazirite who was impurified, whose naziriteship is void [shenizreka], just as it says: “The first days shall be void, as his naziriteship is impure” (Numbers 6:12). And there are seventy words from “all the days of his naziriteship he is holy to the Lord” (Numbers 6:8) until “as his naziriteship is impure.”
Another matter: Why seventy? It corresponds to the seventy letters in the blessing of Dan, from “Dan will avenge his people…” (Genesis 49:16) until “and his rider falls backward” (Genesis 49:17), regarding the judgeship of Samson, as the final verse, “for Your salvation, [I await, Lord]” (Genesis 49:18), Jacob said it only about Samson.⁶²Samson himself, not his judgeship. That is why it is called mizrak, because he was cast away [shenizrak] from his brethren, as he did not wish to marry a woman from the daughters of his brethren, but rather, from the daughters of the Philistines.
Another matter: “One…basin [mizrak]” – because it called him serpent and viper, which are cast onto the ground, as they had legs, but go on the belly. Likewise, Samson was lame in both of his legs.⁶³See Sanhedrin 105a. “Mizrak,”⁶⁴Lizrok means to throw. after: “His rider falls backward” (Genesis 49:17).
“Both of them full…” – as a nazirite who was impurified and a nazirite who remained pure both require unleavened loaves made of high-quality flour mixed with oil, because a nazirite who was impurified does not fulfill his obligation with the offering that he brings for his impurity and may not drink wine until he brings an additional offering as a nazirite who remained pure.
Another matter: “Both of them full of high-quality flour…” – because Samson, both before he shaved the hair of his naziriteship and after he shaved the hair of his naziriteship, he was like a nazirite who was impurified, as it was the fact he impurified himself with a gentile woman that caused him to have that shave, and after shaving, Samson killed the Philistines, as it is written: “The dead whom he put to death in his death were more than those he put to death during his life” (Judges 16:30).
“One gold ladle of ten shekels, filled with incense” (Numbers 7:68).
“One gold ladle of ten” – it corresponds to ten matters that are stated regarding wine that are forbidden to a nazirite. They are: “He shall abstain from wine and intoxicating drink” (Numbers 6:3) – that is two. “Vinegar of wine and vinegar of intoxicating drink he shall not drink” (Numbers 6:3) – that is four. “He shall not drink anything in which grapes were soaked” (Numbers 6:3) – that is five. “And grapes, fresh or dried, he shall not eat” (Numbers 6:3) – that is seven. “All the days of his naziriteship, from anything that may be derived from the grapevine” (Numbers 6:4) – this is eight. “From pits to skin, he shall not eat” (Numbers 6:4) – that is ten. Why was it of gold? It is because wine is red, just as it says: “Do not see wine in its redness” (Proverbs 23:31), and gold is red. Why was it filled with incense? It is because anyone who abstains from wine must do so for the sake of Heaven, as it is stated: “Shall articulate to take a vow of a nazirite, to abstain for the Lord” (Numbers 6:2).
“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:69).
“One goat as a sin offering” (Numbers 7:70).
“One young bull, [one ram, one lamb]” – there are three types of burnt offering corresponding to the three types regarding which a nazirite is cautioned: Drinking wine, eating grapes, and impurity imparted by a corpse. “One goat [se’ir izim] as a sin offering” – it corresponds to the prohibition regarding hair, just as it says: “He shall be holy; the hair [se’ar] of his head shall be grown long” (Numbers 6:5). Another matter: Three types of burnt offering corresponding to the three warnings that the angel cautioned Samson’s mother. That is what is written: “She shall not partake from anything produced from the grapevine; she shall not drink wine or intoxicating drink, and she shall not eat any impurity” (Judges 13:14). The goat [sa’ir], corresponding to the prohibition regarding hair; that is what is written: “A razor shall not come upon his head, for the lad will be a nazirite to God” (Judges 13:5).
“And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Aḥiezer son of Amishadai” (Numbers 7:71).
“And for the peace offering, two bulls” – it corresponds to the two matters to which his father analogized him, a serpent and a viper, as it is stated: “Dan shall be a serpent on the road, a viper on the path…” (Genesis 49:17). Alternatively, corresponding to the fact that he was analogized to two matters by two people; Jacob analogized him to a serpent and a viper⁶⁵In this interpretation the midrash refers to a serpent and a viper as one matter., and Moses to a lion cub, as it is stated: “Dan is a lion cub” (Deuteronomy 33:22). Alternatively, it corresponds to the two times that it is written in his regard that he judged Israel for twenty years. They are: “He judged Israel during the days of the Philistines twenty years” (Judges 15:20) and: “He judged Israel twenty years” (Judges 16:31). It is to teach you that for twenty years he judged Israel in his lifetime, and for twenty years after his death, fear of Samson was upon the Philistines. and they lived in serenity. Alternatively, it corresponds to the two central pillars that he toppled.
“Five rams, five goats, five lambs in their first year” – why three species? It corresponds to the three types of offerings that the impurified nazirite would bring: Two doves or two young pigeons, one as a sin offering and one as a burnt offering, a sheep in its first year as a guilt offering. Why were there five of each? It corresponds to the five species that a nazirite who remained ritually pure brings: A sheep as a burnt offering, a ewe as a sin offering, a ram as a peace offering, loaves of high-quality flour and wafers of unleavened bread, and their meal offerings and their libations.
Another matter: Why three species? It corresponds to the three times that Samson smote the Philistines in his lifetime. They are: “He smote thirty…men” (Judges 14:19); “He smote them, calf over thigh…” (Judges 15:8); “He smote with it one thousand men” (Judges 15:15). They were three species, five each – fifteen corresponding to the miracle that was performed for him with the cheekbone. The spring was named for the miracle, as it is stated: “Therefore, he called its name: The spring of the caller, which is in Lehi to this day [ein hakoreh asher baleḥi]” (Judges 15:19). They are fifteen letters.
“This was the offering of Aḥiezer…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of…”

בְּיוֹם עַשְתֵּי עָשָׂר יוֹם נָשִׂיא לִבְנֵי אָשֵׁר פַּגְעִיאֵל בֶּן עָכְרָן וגו' (במדבר ז, עב), מָה רָאָה נְשִׂיא אָשֵׁר לְהַקְרִיב אַחַר נְשִׂיא דָּן, לְפִי שֶׁדָּן נִקְרָא שְׁמוֹ עַל שֵׁם דִּין, וְאָשֵׁר נִקְרָא עַל שֵׁם אִשּׁוּרוֹ, לְפִיכָךְ צִוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַקְרִיב אָשֵׁר אַחַר דָּן, שֶׁצָּרִיךְ הַדַּיָּן לְאַשֵּׁר דִּינוֹ, כְּמָה דְּתֵימָא (ישעיה א, יז): דִּרְשׁוּ מִשְׁפָּט אַשְׁרוּ חָמוֹץ. (במדבר ז, עג): קָרְבָּנוֹ קַעֲרַת כֶּסֶף וגו', אָמַר רַבִּי תַּנְחוּמָא כָּל הַשְּׁבָטִים לְשֵׁם גְּאֻלָּתָן שֶׁל יִשְׂרָאֵל וּלְשֵׁם שִׁבְחָן נִקְרְאוּ שְׁמוֹתָם, וְאָשֵׁר נִקְרָא שְׁמוֹ לְשֵׁם גְּאֻלָּתָן שֶׁל יִשְׂרָאֵל, כְּמָה דְּתֵימָא (מלאכי ג, יב): וְאִשְּׁרוּ אֶתְכֶם כָּל הַגּוֹיִם כִּי תִהְיוּ אַתֶּם אֶרֶץ חֵפֶץ אָמַר ה' צְבָאוֹת. וּלְשֵׁם שִׁבְחָן, כְּמָה דְּתֵימָא (תהלים קמד, טו): אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ אַשְׁרֵי הָעָם שֶׁה' אֱלֹהָיו, אֵין אִשּׁוּרָן שֶׁל יִשְׂרָאֵל אֶלָּא עַל שֶׁבָּחֲרוּ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא לִהְיוֹת לָהֶם לֵאלֹהִים וְהַקָּדוֹשׁ בָּרוּךְ הוּא בָּחַר בָּהֶם לִהְיוֹתָם לוֹ לְעַם סְגֻלָּה, וּלְפִיכָךְ כְּשֶׁבָּא נְשִׂיא אָשֵׁר לְהַקְרִיב, הִקְרִיב קָרְבָּנוֹ עַל שֵׁם הַבְּחִירָה שֶׁבָּחַר הַקָּדוֹשׁ בָּרוּךְ הוּא בְּיִשְׂרָאֵל מִכָּל הָאֻמּוֹת, כְּמָה דְתֵימָא (דברים יד, ב): וּבְךָ בָּחַר ה' לִהְיוֹת לוֹ לְעַם סְגֻלָּה וגו', וַעֲלֵיהֶם נֶאֱמַר (תהלים סה, ה): אַשְׁרֵי תִּבְחַר וּתְקָרֵב וגו'. וּלְכָךְ הִקְרִיב קָרְבָּנוֹ קַעֲרַת כֶּסֶף, כְּנֶגֶד אֻמּוֹת הָעוֹלָם שֶׁהֵם הָיוּ תְּחִלָּה לְאַבְרָהָם. שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ, אֵלּוּ שִׁבְעִים בְּנֵי נֹחַ, וְשִׁשִּׁים מְלָכוֹת שֶׁאָמַר שְׁלֹמֹה (שיר השירים ו, ח): שִׁשִּׁים הֵמָּה מְלָכוֹת, וּמִי הָיוּ, שִׁשָּׁה עָשָׂר בְּנֵי קְטוּרָה וְיִשְׁמָעֵאל וּשְׁנֵים עָשָׂר בָּנָיו וְעֵשָׂו וְשִׁבְעָה עָשָׂר בָּנָיו וּבְנֵי בָנָיו, כֵּיצַד, בְּנֵי אֱלִיפַז הֲרֵי שְׁמוֹנָה, וְאֵלּוּ הֵן (דברי הימים א א, לו): בְּנֵי אֱלִיפָז תֵּימָן וְאוֹמָר צְפוֹ וְגַעְתָּם קְנַז וְתִמְנָע וַעֲמָלֵק, הֲרֵי הֵם שְׁמוֹנָה עִם אֱלִיפַז. תַּמָּן כְּתִיב (בראשית לו, טו טז): בְּנֵי אֱלִיפַז בְּכוֹר עֵשָׂו אַלּוּף תֵּימָן וגו' אַלּוּף קֹרַח אַלּוּף גַּעְתָּם אַלּוּף עֲמָלֵק וגו', הֲרֵי תִּשְׁעָה, וּרְעוּאֵל עִם בָּנָיו חֲמִשָּׁה, שֶׁנֶּאֱמַר (דברי הימים א א, לז): בְּנֵי רְעוּאֵל נַחַת זֶרַח שַׁמָּה וּמִזָּה, הֲרֵי אַרְבָּעָה עָשָׂר, וּבְנֵי עֵשָׂו שְׁלשָׁה (דברי הימים א א, לה): וִיעוּשׁ וְיַעְלָם וְקֹרַח וגו', הֲרֵי שִׁבְעָה עָשָׂר, וְאַחַד עָשָׂר אַלּוּפִים שֶׁחִשֵּׁב בַּסּוֹף, שֶׁנֶּאֱמַר (בראשית לו, מ): וְאֵלֶּה שְׁמוֹת אַלּוּפֵי עֵשָׂו לְמִשְׁפְּחֹתָם לִמְקֹמֹתָם בִּשְׁמֹתָם אַלּוּף תִּמְנָע וגו', הֲרֵי חֲמִשִּׁים וְשִׁבְעָה. וְאִם תֹּאמַר וַהֲלֹא הֵם חֲמִשִׁים וּשְׁמוֹנָה, תִּמְנָע בִּתּוֹ שֶׁל אֱלִיפַז הָיְתָה, וְגוֹמֵר שְׁלשָׁה מַלְכֵי אֱדוֹם שֶׁהָיוּ מִזֶּרַע אֱדוֹם, וְאֵלּוּ הֵן (בראשית לו, לב): בֶּלַע בֶּן בְּעוֹר, וְהוּא הַנִּקְרָא עַל שֵׁם עֵשָׂו, שֶׁהָיָה בֶּלַּע וּמָכַר בְּכוֹרָתוֹ בִּשְׁבִיל בְּלִיעָתוֹ, בֶּן בְּעוֹר, בְּנוֹ שֶׁל מִי שֶׁעָשָׂה עַצְמוֹ כִּבְהֵמָה, שֶׁנֶּאֱמַר (בראשית כה, ל): הַלְעִיטֵנִי נָא מִן הָאָדֹם הָאָדֹם הַזֶּה כִּי עָיֵף אָנֹכִי, כְּמָה דְתֵימָא אֵין אוֹבְסִין אֶת הַגָּמָל אֶלָּא מַלְעִיטִין אוֹתוֹ. וְהַשֵּׁנִי (בראשית לו, לג): יוֹבָב בֶּן זֶרַח מִבָּצְרָה, וּבָצְרָה מִן אֱדוֹם הָיְתָה, שֶׁנֶּאֱמַר (ישעיה סג, א): מִי זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה זֶה הָדוּר בִּלְבוּשׁוֹ צֹעֶה בְּרֹב כֹּחוֹ אֲנִי מְדַבֵּר בִּצְדָקָה רַב לְהוֹשִׁיעַ. וְהַשְׁלִישִׁי (בראשית לו, לד): חֻשָּׁם מֵאֶרֶץ הַתֵּימָנִי, וְתֵימָן הָיָה אֶרֶץ אֱדוֹם, שֶׁנֶּאֱמַר (עובדיה א, ט): וְחַתּוּ גִּבּוֹרֶיךָ תֵּימָן לְמַעַן יִכָּרֶת אִישׁ מֵהַר עֵשָׂו מִקָּטֶל, אֲבָל שְׁאָר הַמְּלָכִים מִשְּׁאָר מְקוֹמוֹת הָיוּ וּמִשְּׁאָר אֻמּוֹת, הֲרֵי שִׁשִּׁים. וְלָמָּה קָרָא לְכָל אֵלּוּ קְעָרוֹת, עַל שֵׁם שֶׁפְּסָלָן הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאֵין קְעָרָה אֶלָּא לְשׁוֹן צָרַעַת, כְּמָה דְּתֵימָא (ויקרא יד, לז): שְׁקַּעֲרוּרֹת יְרַקְרַקֹּת. כֶּסֶף, עַל שֵׁם חֶרְפָּה, שֶׁיֵלְכוּ כֻּלָּם (דניאל יב, ב): לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם. וּמִנַיִן לְכֶסֶף שֶׁהוּא לְשׁוֹן חֶרְפָּה, שֶׁכֵּן בִּלְשׁוֹן יְרוּשַׁלְמִי קוֹרִין לְחֶרְפָּא כִּסּוּפָא. מִזְרָק אֶחָד כֶּסֶף, אֵלּוּ יִשְׂרָאֵל שֶׁהִפְרִישׁ הַקָּדוֹשׁ בָּרוּךְ הוּא מֵהֶם, כְּמָה דְתֵימָא (תהלים קלה, ד): כִּי יַעֲקֹב בָּחַר לוֹ יָהּ וגו', וְאוֹמֵר (יהושע כד, ג): וָאֶקַח אֶת אֲבִיכֶם אֶת אַבְרָהָם מֵעֵבֶר הַנָּהָר וָאוֹלֵךְ אוֹתוֹ בְּכָל אֶרֶץ כְּנָעַן וָאַרְבֶּה אֶת זַרְעוֹ וָאֶתֶּן לוֹ אֶת יִצְחָק. שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ וגו', כְּמָה דְּתֵימָא (דברים י, כב): בְּשִׁבְעִים נֶפֶשׁ יָרְדוּ אֲבֹתֶיךָ מִצְרָיְמָה, וְכֻלָּם הָיוּ קְדוֹשִׁים. שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה, שֶׁלָּאֻמּוֹת וּלְיִשְׂרָאֵל שָׁלַח הַקָּדוֹשׁ בָּרוּךְ הוּא נְבִיאִים מֵהֶם וּבָהֶם, הֱוֵי: לְמִנְחָה, כְּמָה דְּתֵימָא (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', וְאוֹמֵר (במדבר יא, כו): וַתָּנַח עֲלֵיהֶם הָרוּחַ, וּלְכֻלָּם רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לִתֵּן תּוֹרָתוֹ, שֶׁנֶּאֱמַר (דברים לג, ב): וַיֹּאמַר ה' מִסִּינַי בָּא וגו'. (במדבר ז, עד): כַּף אַחַת, מִכֻּלָּם לֹא בָּחַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא בְּיִשְׂרָאֵל, שֶׁנֶּאֱמַר (שיר השירים ו, ט): אַחַת הִיא יוֹנָתִי תַמָּתִי אַחַת הִיא לְאִמָּהּ בָּרָה הִיא לְיוֹלַדְתָּהּ, עַל זֶה הֵם מְאֻשָּׁרִים מִכָּל הָאֻמּוֹת, כְּמָה דְתֵימָא (שיר השירים ו, ט): רָאוּהָ בָנוֹת וַיְאַשְׁרוּהָ מְלָכוֹת וּפִילַגְשִׁים וַיְהַלְּלוּהָ, אֵלּוּ הָאֻמּוֹת, וְלָמָּה בָּחַר בָּהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁכָּל הָאֻמּוֹת פָּסְלוּ אֶת הַתּוֹרָה וְלֹא רָצוּ לְקַבְּלָהּ, [ולא] וְאֵלּוּ רָצוּ וּבָחֲרוּ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא וּבְתוֹרָתוֹ, שֶׁהִיא חֲמִשָּׁה סְפָרִים כְּנֶגֶד חֲמִשָּׁה אֶצְבָּעוֹת שֶׁבַּכַּף, וְקִבְּלוּ עֲשֶׂרֶת הַדִּבְּרוֹת בְּסִינַי, הֱוֵי: כַּף אַחַת עֲשָׂרָה זָהָב, מַהוּ מְלֵאָה קְטֹרֶת, שֶׁכֻּלָּם אָמְרוּ (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, קִבְּלוּ עֲלֵיהֶם תַּלְמוּד תּוֹרָה, וְהַמַּעֲשֶׂה. פַּר אֶחָד בֶּן בָּקָר וגו' (במדבר ז, עה), שְׁלשָׁה מִינֵי עוֹלָה אֵלּוּ לָמָּה, כְּנֶגֶד שְׁלשָׁה כְּתָרִים שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל עַל זֹאת, כֶּתֶר תּוֹרָה, וְכֶתֶר כְּהֻנָּה, וְכֶתֶר מַלְכוּת. כֶּתֶר תּוֹרָה, זֶה הָאָרוֹן שֶׁכָּתוּב (שמות כה, יא): וְעָשִׂיתָ עָלָיו זֵר זָהָב סָבִיב. כֶּתֶר כְּהֻנָּה, זֶה מִזְבַּח הַזָּהָב שֶׁכָּתוּב בּוֹ (שמות ל, ג): וְעָשִׂיתָ לוֹ זֵר זָהָב סָבִיב. כֶּתֶר מַלְכוּת, זֶה הַשֻּׁלְחָן שֶׁכָּתוּב (שמות לז, יא): וַיַּעַשׂ לוֹ זֵר זָהָב סָבִיב, (במדבר ז, עו): שְׂעִיר עִזִּים אֶחָד לְחַטָּאת, כְּנֶגֶד שֵׁם טוֹב הוּא הַמַּעֲשֶׂה, כְּמָה דִּתְנֵינַן לֹא הַמִּדְרָשׁ הוּא עִקָּר אֶלָּא הַמַּעֲשֶׂה, לְפִי שֶׁהַמַּעֲשֶׂה הוּא מְכַפֵּר עַל הָאָדָם, כְּהַהוּא דִתְנֵינַן תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים כִּתְרִיס בִּפְנֵי הַפֻּרְעָנוּת, וְאוֹתוֹ כֶּתֶר הוּא כְּנֶגֶד הַמְּנוֹרָה, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (משלי ו, כג): כִּי נֵר מִצְוָה וְתוֹרָה אוֹר. לָמָּה נִקְרֵאת הַתּוֹרָה אוֹר, שֶׁהִיא מְאִירָה אֶת הָאָדָם מַה יַּעֲשֶׂה, וּלְפִי שֶׁהַתּוֹרָה מְלַמֶּדֶת אֶת הָאָדָם כֵּיצַד יַעֲשֶׂה רְצוֹן הַמָּקוֹם, לְפִיכָךְ שְׂכַר הַתַּלְמוּד גָּדוֹל, וְגָדוֹל הַמְעַשֶֹּׂה יוֹתֵר מִן הָעוֹשֶׂה, שֶׁנֶּאֱמַר (ישעיה לב, יז): וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם וַעֲבֹדַת הַצְּדָקָה הַשְׁקֵט וָבֶטַח עַד עוֹלָם. (במדבר ז, עז): וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם, שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל שְׁתֵּי תּוֹרוֹת, תּוֹרָה שֶׁבִּכְתָב וְתוֹרָה שֶׁבְּעַל פֶּה, נָתַן לָהֶם תּוֹרָה שֶׁבִּכְתַב שֶׁיֵּשׁ בָּהּ תרי"ג מִצְווֹת כְּדֵי לְמַלְאָם מִצְווֹת וּלְזַכּוֹתָם, שֶׁנֶּאֱמַר (ישעיה מב, כא): ה' חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר, נָתַן לָהֶם תּוֹרָה שֶׁבְּעַל פֶּה, לִהְיוֹת מְצֻיָּנִין בָּהּ מִשְּׁאָר הָאֻמּוֹת, שֶׁעַל כָּךְ לֹא נְתָנָהּ בִּכְתָב כְּדֵי שֶׁלֹא יְזַיְפוּהָ יִשְׁמְעֵאלִים כְּשֵׁם שֶׁעָשׂוּ תּוֹרָה שֶׁבִּכְתָב וְיֹאמְרוּ שֶׁהֵם יִשְׂרָאֵל, וְעַל זֶה אָמַר הַכָּתוּב (הושע ח, יב): אֶכְתָּב לוֹ רֻבֵּי תּוֹרָתִי כְּמוֹ זָר נֶחְשָׁבוּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אֶכְתֹּב לְיִשְׂרָאֵל רֻבֵּי תּוֹרָתִי, זוֹ הַמִּשְׁנָה, שֶׁהִיא גְדוֹלָה מִן הַמִּקְרָא, כְּמוֹ זָר נֶחְשָׁבוּ. (במדבר ז, עז): אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה, אֵלּוּ שְׁלשָׁה מִינֵי שְׁלָמִים, כְּנֶגֶד כֹּהֲנִים לְוִיִם וְיִשְׂרְאֵלִים. דָּבָר אַחֵר, כְּנֶגֶד שָׁלשׁ גְּדֻלּוֹת שֶׁנָּתַן לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא בִּשְׂכַר שֶׁקִּבְּלוּ אֶת הַתּוֹרָה, וְאֵלּוּ הֵן: סְגֻלָּה, מַמְלֶכֶת כֹּהֲנִים, וְגוֹי קָדוֹשׁ, שֶׁנֶּאֱמַר (שמות יט, ה ו): וִהְיִיתֶם לִי סְגֻלָּה מִכָּל הָעַמִּים כִּי לִי כָל הָאָרֶץ וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ. הֵם הָיוּ הַשְּׁלשָׁה מִינִין מִן חֲמִשָּׁה חֲמִשָּׁה, וְעוֹלֶה חֶשְׁבּוֹנָם חֲמִשָּׁה עָשָׂר, כְּנֶגֶד הַתּוֹרָה שֶׁהִיא חֲמִשָּׁה סְפָרִים וַעֲשֶׂרֶת הַדִּבְּרוֹת שֶׁקִּבְּלוּ שֶׁנִּכְתְּבוּ עַל שְׁתֵּי לוּחוֹת, חָמֵשׁ עַל לוּחַ זֶה וְחָמֵשׁ עַל לוּחַ זֶה. דָּבָר אַחֵר, כְּנֶגֶד אַבְרָהָם יִצְחָק וְיַעֲקֹב וּשְׁנֵים עָשָׂר שְׁבָטִים, שֶׁהֵם עִקַּר הַבְּחִירָה, כְּמָה דְּתֵימָא (דברים ד, לז): וְתַחַת כִּי אָהַב אֶת אֲבֹתֶיךָ וַיִּבְחַר בְּזַרְעוֹ אַחֲרָיו וַיּוֹצִאֲךָ בְּפָנָיו בְּכֹחוֹ הַגָּדֹל מִמִּצְרָיִם. (במדבר ד, לז): זֶה קָרְבַּן פַּגְעִיאֵל וגו', כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהִקְרִיב עַל הַסֵּדֶר הַזֶּה, הִתְחִיל מְקַלֵּס אֶת קָרְבָּנוֹ, זֶה קָרְבַּן פַּגְעִיאֵל בֶּן עָכְרָן. “On the eleventh day, prince of the children of Asher, Pagiel the son of Okhran” (Numbers 7:72).
“On the eleventh day, prince of the children of Asher, Pagiel the son of Okhran” – what was the reason for the prince of Asher to present his offering after the prince of Dan? It is because Dan is named for judgment [din], and Asher is named for its confirmation [ishuro]; that is why the Holy One blessed be He commanded Asher to present his offering after Dan, because the judge must confirm his judgment, just as it says: “Seek justice, confirm it for the oppressed” (Isaiah 1:17).
“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:73).
“His offering was [one] silver dish…” – Rabbi Tanḥuma said: The names of all the tribes were called for the redemption of Israel and for their praise. Asher’s name was called for the redemption of Israel, just as it says: “All the nations will praise [ve’ishru] you, as you will be a desired land, said the Lord of hosts” (Malachi 3:12), and for their praise, just as it says: “Happy [ashrei] is the nation for whom this is so; happy is the nation whose God is the Lord” (Psalms 144:15). Israel’s happiness [ishuran] is only because they chose the Holy One blessed be He to be God for them and the Holy One blessed be He chose them to be a treasured nation for Him. That is why when the prince of Asher came to present his offering, he presented his offering for the sake of the choice, that the Holy One blessed be He chose Israel from all the nations, just as it says: “The Lord has chosen you to be His treasured people of distinction [from all the peoples that are on the face of the earth]” (Deuteronomy 14:2), as it is stated: “Happy is the one whom You choose and draw near…” (Psalms 65:5). Therefore, he presented his offering of a silver dish, corresponding to the nations of the world, who were initially attributed to Abraham.⁶⁶See Genesis 17:5.
“Its weight one hundred and thirty” – these are the seventy descendants of Noah and the sixty queens, as Solomon said: “They are sixty queens” (Song of Songs 6:8). Who were they? They were the sixteen sons of Ketura, Yishmael and his twelve sons, and Esau and his seventeen sons and grandsons. How so? The sons of Elifaz are eight and they are: “The sons of Elifaz: Teman, Omar, Tzefi, Gatam, Kenaz, Timna, and Amalek” (I Chronicles 1:36); they, with Elifaz, are eight. There it is written: “These are the chieftains of the sons of Esau: The sons of Elifaz firstborn of Esau: The chieftain of Teiman,… the chieftain of Koraḥ, the chieftain of Gatam, the chieftain of Amalek…” (Genesis 36:15–16). They are nine,⁶⁷They are nine with the addition of Koraḥ, who is listed in the verse in Genesis but does not appear in the verse in Chronicles. Re’uel with his sons are five, as it is stated: “The sons of Re’uel: Naḥat, Zeraḥ, Shama, and Miza” (I Chronicles 1:37), that is fourteen. The sons of Esau are three:⁶⁸Besides Elifaz and Re'uel. “[The sons of Esau…] Yeush, Yalam, and Koraḥ…” (I Chronicles 1:35), that is seventeen. And the eleven chieftains who are tallied at the end, as it is stated: “These are the names of the chieftains of Esau, according to their families, according to their places, by their names: The chieftain of Timna…” (Genesis 36:40), that is fifty-seven. If you say: Are they not fifty-eight, Timna was the daughter of Elifaz. It is completed with three kings of Edom who were descendants of Edom.⁶⁹See Genesis 36:32–34. They are: Bela son of Beor (Genesis 36:32), who was named after Esau, who was a glutton [bela] and sold his birthright because of his gluttony. “Son of Beor”⁷⁰“Beir” can mean animal; see Exodus 22:4. – the son of one who rendered himself like an animal, as it is stated: “Feed me [haliteni] now from that red stuff, as I am exhausted” (Genesis 25:30), just as it says: One may not forcibly feed an animal, but one may place food in its mouth [malitin].⁷¹Shabbat 155b. The second, “Yovav son of Zeraḥ from Botzra” (Genesis 36:33). Botzra was of Edom, as it is stated: “Who is this, coming from Edom, with crimsoned garments from Botzra, resplendent in His attire, striding in His abundant strength? I speak with justice, potent to save” (Isaiah 63:1). The third, “Ḥusham of the land of the Temanite” (Genesis 36:34), and Teman was the land of Edom, as it is stated: “Your mighty, Teman, will be broken, so that each man from the mountain of Esau will be eliminated by slaughter” (Obadiah 1:9). But the other kings were from other places and other nations, that is sixty. Why did he call all these dishes [ke’arot]? It is because the Holy One blessed be He disqualified all of them. Ke’ara is nothing other than an expression of leprosy, just as it says: “Recessed [shekaarurot], deep green” (Leviticus 14:37). “Silver [kesef]” – due to shame, as they will all go “to reviling and eternal disgrace” (Daniel 12:2). From where is it derived that kesef is an expression of shame. It is as in the Jerusalem Targum, they call disgrace kisufa.
“One silver basin” – this is Israel, whom the Holy One blessed be He separated out from them, just as it says: “For the Lord has chosen Jacob for Himself…” (Psalms 135:4). And it says: “I took your father, Abraham, from beyond the river, and I led him throughout the land of Canaan, and I multiplied his descendants, and I gave him Isaac” (Joshua 24:3).
“Seventy shekels, in the sacred shekel…” – just as it says: “With seventy people, your ancestors descended to Egypt” (Deuteronomy 10:22). “Both of them full of high-quality flour mixed with oil as a meal offering [leminḥa]” – as the Holy One blessed be He dispatched to the nations of the world and to Israel prophets of them and among them. That is leminḥa, just as it says: “The spirit of the Lord will rest [venaḥa] upon him” (Isaiah 11:2), and it says: “The spirit rested [vatanaḥ] upon them” (Numbers 11:26). The Holy One blessed be He wished to give His Torah to all of them, as it is stated: “He said: The Lord came from Sinai, [and shone from Seir for them, He appeared from Mount Paran]” (Deuteronomy 33:2).
“One gold ladle of ten shekels, filled with incense” (Numbers 7:74).
“One [gold] ladle” – from all of them, the Holy One blessed be He chose only Israel, as it is stated: “Unique is my faultless dove, unique to her mother, pure to the one who bore her” (Song of Songs 6:9). That is why they are the happiest of the nations, just as it says: “Girls see her and laud her, and queens and concubines praise her” (Song of Songs 6:9) – these are the nations. Why did the Holy One blessed be He choose them? It is because all the nations rejected the Torah and did not want to receive it, but these wanted and chose the Holy One blessed be He and His Torah, which is five books corresponding to the five fingers on the hand, and received the Ten Commandments at Sinai. That is, “one gold ladle of ten shekels.” What is “filled with incense”? It is because they all said: “All that God spoke we will perform and we will heed” (Exodus 24:7); they accepted upon themselves Torah study and action.⁷²These are sometimes compared to a pleasant smell. See Vayikra Rabba 30:12.
“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:75).
“One goat as a sin offering” (Numbers 7:76).
“One young bull…” – these three species of burnt offering, why? They correspond to the three crowns that the Holy One blessed be He gave to Israel for this: the crown of Torah, the crown of priesthood, and the crown of kingship. The crown of Torah, this is the Ark, as it is written: “You shall craft a gold crown upon it all around” (Exodus 25:11). The crown of priesthood, this is the golden altar, in whose regard it is written: “You shall craft a gold crown for it all around” (Exodus 30:3). The crown of kingship, this is the table, as it is written: “He crafted a crown of gold for it all around” (Exodus 37:11). “One goat as a sin offering” – corresponding to a good name, which is action, just as we learned: Study is not the principal matter but action, as action atones for the person, like what we learned: Repentance and good deeds are a shield before punishment. That crown corresponds to the candelabrum, to realize what is stated: “For mitzva is a candle, and Torah is light” (Proverbs 6:23). Why is Torah called light? It is because it illuminates for the person what he should do. And because the Torah teaches the person how he shall perform the will of the Omnipresent, therefore, the reward of study is great. And one who causes another to perform an action is greater than one who performs it, as it is stated: “The act of righteousness will be peace and the work of righteousness will be quiet and security forever” (Isaiah 32:17).
“And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Pagiel son of Okhran” (Numbers 7:77).
“And for the peace offering, two bulls…” – as the Holy One blessed be He gave two Torahs to Israel: the Written Torah and the Oral Torah. He gave them the Written Torah, in which there are six hundred and thirteen mitzvot, in order to fill them with mitzvot and accord them merit, as it is stated: “The Lord desires for the sake of His righteousness; He will make the Torah great and glorious” (Isaiah 42:21). He gave them the Oral Torah, so they would excel through it among the other nations. That is the reason that He did not give it in writing, so that the Ishmaelites would not falsify it the way that they did to the Written Torah and say that they are Israel. In that regard, the verse said: “I write for him much of My Torah, but it is regarded like a strange matter” (Hosea 8:12). The Holy One blessed be He said: If I write for Israel much of My Torah – this is the Mishna, which is greater than the Bible – “it will be regarded like a strange matter.”
“Five rams, five goats, five lambs in their first year” – these three species of peace offerings correspond to the priests, Levites, and Israelites. Alternatively, corresponding to the three types of greatness that the Holy One blessed be He conferred upon them in reward for the fact that they received the Torah. They are: being a treasure, a kingdom of priests, and a holy nation, as it is stated: “You shall be treasured for Me from among all the peoples, for all the earth is Mine. You shall be for Me a kingdom of priests and a holy nation” (Exodus 19:5–6). They were three species of five each for a total of fifteen, corresponding to the Torah, that is five books, and the Ten Commandments, which they received, which were written on two tablets, five on this tablet and five on that tablet.
Another matter: It corresponds to Abraham, Isaac, and Jacob, and the twelve tribes, as they are the primary chosen ones, just as it says: “Because He loved your forefathers, He chose their descendants after them, and He took you out before Him, with His great power, from Egypt” (Deuteronomy 4:37).
“This was the offering of Pagiel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Pagiel son of Okhran.”

בְּיוֹם שְׁנֵים עָשָׂר יוֹם נָשִׂיא לִבְנֵי נַפְתָּלִי אֲחִירַע בֶּן עֵינָן (במדבר ז, עח), לָמָּה הִקְרִיב נַפְתָּלִי אַחַר אָשֵׁר, לְפִי שֶׁאָשֵׁר נִקְרָא שְׁמוֹ עַל אִשּׁוּרָן שֶׁל יִשְׂרָאֵל, וְנַפְתָּלִי נִקְרָא שְׁמוֹ עַל הַתּוֹרָה שֶׁקִּבְּלוּ יִשְׂרָאֵל, מַהוּ נַפְתָּלִי, נֹפֶת לִי, זוֹ הַתּוֹרָה שֶׁכָּתוּב בָּהּ (תהלים יט, יא): הַנֶּחֱמָדִים מִזָּהָב וּמִפָּז רָב וּמְתוּקִים מִדְּבַשׁ וְנֹפֶת צוּפִים, וְנִתְּנָה לְאַרְבָּעִים יוֹם, מִנְיַן ל"י. וּלְפִי שֶׁאִשּׁוּרָן שֶׁל יִשְׂרָאֵל הָיָה תָּלוּי עַל הַתּוֹרָה, לְפִיכָךְ הִקְרִיב נַפְתָּלִי אַחַר אָשֵׁר. וּכְשֵׁם שֶׁמַּחֲשֶׁבֶת יִשְׂרָאֵל עָלְתָה תְּחִלָּה לִפְנֵי הַמָּקוֹם וְאַחַר כָּךְ תִּקֵּן לָהֶם תּוֹרָה, לְכָךְ הִקְדִּים אָשֵׁר לְנַפְתָּלִי. דָּבָר אַחֵר, לְפִי שֶׁיַּעֲקֹב בֵּרַךְ לְנַפְתָּלִי אַחַר אָשֵׁר, לְפִי שֶׁהָיוּ שָׁוִים בְּבִרְכַּת הָאָרֶץ, אָשֵׁר הָיָה (בראשית מט, כ): שְׁמֵנָה לַחְמוֹ, וְנַפְתָּלִי הָיְתָה אַרְצוֹ (בראשית מט, כא): אַיָּלָה שְׁלֻחָה, לְכָךְ הִקְרִיב כָּאן נַפְתָּלִי אַחַר אָשֵׁר. (במדבר ז, עט): קָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת וגו', רַבִּי יוּדָן אָמַר כְּנֶגֶד הָאָבוֹת וְהָאִמָּהוֹת הִקְרִיב נְשִׂיא נַפְתָּלִי, לָמָּה כֵן, לְפִי שֶׁנַּפְתָּלִי כִּבֵּד אֶת אָבִיו יוֹתֵר מִדַּאי, שֶׁהָיָה אָבִיו שׁוֹלְחוֹ לְכָל מָקוֹם שֶׁיִּרְצֶה, וְהָיָה זָרִיז בְּמִשְׁלַחְתּוֹ, וּמָצָא קוֹרַת רוּחַ מִמֶּנּוּ, וְהָיוּ אֲמָרָיו נְעִימִים עָלָיו, וּלְכָךְ בֵּרְכוֹ אָבִיו בְּאַיָּלָה שְׁלֻחָה, שֶׁהָיָה רָץ בְּמִשְׁלַחְתּוֹ כְּאַיָּל, וּלְכָךְ בֵּרְכוֹ בְּאִמְרֵי שָׁפֶר עַל שֶׁהָיוּ אֲמָרָיו שְׁפָרִים, וּלְכָךְ זָכָה נַפְתָּלִי שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא נְקָמָה בְּסִיסְרָא עַל יְדֵי בָּרָק שֶׁהָיָה מִקֶּדֶשׁ נַפְתָּלִי, וּלְפִי שֶׁנַּפְתָּלִי הָיָה זָהִיר בִּכְבוֹד אֲבוֹתָיו, לְפִיכָךְ נְשִׂיא נַפְתָּלִי לָמַד מֵאֲבִי אָבִיו וְאָחַז אֶת דַּרְכּוֹ וְהִקְרִיב קָרְבָּנוֹ עַל סֵדֶר אֲבוֹתָיו וְאִמּוֹתָיו שֶׁל נַפְתָּלִי, הֲדָא הוּא דִכְתִיב: קָרְבָּנוֹ קַעֲרַת וגו', קַעֲרַת, כְּנֶגֶד שָׂרָה שֶׁהָיְתָה עֲקֶרֶת הַבַּיִת, וְהִיא הָיְתָה עִקַּר הָאִמָּהוֹת, שֶׁהָיְתָה רִאשׁוֹנָה. כֶּסֶף, שֶׁהָיְתָה צַדֶּקֶת, כְּמָה דְּתֵימָא (משלי י, כ): כֶּסֶף נִבְחָר לְשׁוֹן צַדִּיק. אַחַת, שֶׁהָיְתָה יְחִידָה בְּדוֹרָהּ צַדֶּקֶת. שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ, שֶׁחָיְתָה מֵאָה וּשְׁלשִׁים שָׁנָה חָסֵר קִמְעָה, שֶׁנֶּאֱמַר (בראשית כג, א): וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים. מִזְרָק, זֶה אַבְרָהָם, שֶׁנִּזְרַק מֵאַרְצוֹ וּמִבֵּית אָבִיו, שֶׁנֶּאֱמַר (בראשית יב, א): וַיֹּאמֶר ה' אֶל אַבְרָם לֶךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ. אֶחָד, כְּמָא דְּתֵימָא (יחזקאל לג, כד): אֶחָד הָיָה אַבְרָהָם וַיִּירַשׁ וגו'. כֶּסֶף, שֶׁהָיָה צַדִיק, עַל שֵׁם: כֶּסֶף נִבְחָר לְשׁוֹן צַדִּיק. שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ, בְּעֵת שֶׁכָּרַת הַקָּדוֹשׁ בָּרוּךְ הוּא בְּרִית עִם אַבְרָהָם בֵּין הַבְּתָרִים, בֶּן שִׁבְעִים שָׁנָה הָיָה, לְפִי שֶׁשְּׁלשִׁים שָׁנָה קֹדֶם שֶׁנּוֹלַד יִצְחָק נִגְזְרָה גְּזֵרַת בֵּין הַבְּתָרִים, דִּבְרֵי רַבִּי יוֹסֵי, לְקַיֵם מַה שֶּׁנֶּאֱמַר (שמות יב, מא): וַיְהִי מִקֵּץ שְׁלשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה יָצְאוּ כָּל צִבְאוֹת ה' מֵאֶרֶץ מִצְרָיִם. שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶׁמֶן לְמִנְחָה, שֶׁאַבְרָהָם וְשָׂרָה שְׁנֵיהֶם הָיוּ מְלֵאִים בְּמַעֲשִׂים טוֹבִים, שֶׁנֶּאֱמַר (בראשית יב, ה): וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן, מְלַמֵּד שֶׁהָיָה אַבְרָהָם מְגַיֵּר אֶת הָאֲנָשִׁים וְשָׂרָה מְגַיֶּרֶת אֶת הַנָּשִׁים. (במדבר ז, פ): כַּף אַחַת עֲשָׂרָה זָהָב, זֶה אַבְרָהָם, שֶׁכָּפַף אֶת יִצְרוֹ וְעָמַד בָּעֲשָׂרָה נִסְיוֹנוֹת שֶׁנִּסָּהוּ הַמָּקוֹם. (במדבר ז, פ): מְלֵאָה קְטֹרֶת, שֶׁהָיוּ מַעֲשָׂיו נְעִימִים לִפְנֵי הַמָּקוֹם כְּרֵיחַ הַקְטֹרֶת. (במדבר ז, פא): פַּר אֶחָד בֶּן בָּקָר וגו', כְּנֶגֶד הַקָּרְבָּנוֹת שֶׁצִּוָּהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת בְּעֵת שֶׁכָּרַת עִמּוֹ בְּרִית בֵּין הַבְּתָרִים, כְּמָה דְתֵימָא (בראשית טו, ט): קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת וְעֵז מְשֻׁלֶּשֶׁת וגו'. פַּר, כְּנֶגֶד עֶגְלָה. אַיִל, כְּנֶגֶד אַיִל מְשֻׁלָּשׁ. כֶּבֶשׂ אֶחָד, כְּנֶגֶד תֹּר וְגוֹזָל, שֶׁהָיוּ קָרְבַּן עָנִי, חִלּוּף כֶּבֶשׂ שֶׁל קָרְבַּן עָשִׁיר, שֶׁנֶּאֱמַר (ויקרא יב, ח): וְאִם לֹא תִמְצָא יָדָהּ דֵּי שֶׂה וְלָקְחָה שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֶחָד לְעֹלָה וְאֶחָד לְחַטָּאת וְכִפֶּר עָלֶיהָ הַכֹּהֵן וְטָהֵרָה, וּלְכָךְ הִקְרִיב כֶּבֶשׂ בִּמְקוֹם תֹּר וְגוֹזָל, שֶׁאֵין עֲנִיּוּת בְּמָקוֹם עֲשִׁירוּת. (במדבר ז, פב): שְׂעִיר עִזִּים וגו', כְּנֶגֶד וְעֵז מְשֻׁלֶּשֶׁת, (במדבר ז, פג): וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם, כְּנֶגֶד יִצְחָק וְרִבְקָה שֶׁהָיוּ תְּמִימִים וּבְנֵי מְלָכִים. (במדבר ז, פג): אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה, לָמָּה הָיוּ שְׁלשָׁה מִינִים, אֵילִם וְעַתּוּדִים וּכְבָשִׂים, כְּנֶגֶד יַעֲקֹב לֵאָה וְרָחֵל. לָמָּה הָיוּ שֶׁל חֲמִשָּׁה חֲמִשָּׁה חֲמִשָּׁה, לְפִי שֶׁחֶשְׁבּוֹנָם עוֹלֶה חֲמִשָׁה עָשָׂר כְּנֶגֶד יַעֲקֹב וְלֵאָה וְרָחֵל וּשְׁנֵים עָשָׂר שְׁבָטִים, וְהָאִמָּהוֹת, לְפִי שֶׁקָּרְאוּ הָאִמָּהוֹת שְׁפָחוֹת, לְכָךְ לֹא נִכְנְסוּ בַּחֶשְׁבּוֹן. (במדבר ז, פג): זֶה קָרְבַּן אֲחִירַע בֶּן עֵינָן, כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהִקְרִיב עַל סֵדֶר הַזֶּה שֶׁל אָבוֹת, הִתְחִיל מְקַלֵּס אֶת קָרְבָּנוֹ וגו'. “On the twelfth day, prince of the children of Naphtali, Aḥira son of Einan” (Numbers 7:78).
“On the twelfth day, prince of the children of Naphtali, Aḥira son of Einan” – why did Naphtali present his offering after Asher? It is because Asher was called for the happiness [ishuran] of Israel, and Naphtali is called for the Torah that Israel received. What is Naphtali? It is nofet li. This is the Torah, in whose regard it is written: “They are more desirable than gold, than quantities of fine gold, and sweeter than honey and the juices of [nofet] ripe fruit” (Psalms 19:11), and it was given after forty days, the numerical value of li.⁷³Lamed – 30 ; yod – 10; together they equal 40. Because the happiness of Israel was contingent upon the Torah, therefore, Naphtali presented his offering after Asher. And just as the thought of Israel arose before the Omnipresent first,⁷⁴Before creation of the world. and then he instituted the Torah for them; that is why He had Asher precede Naphtali. Alternatively, it is because Jacob blessed Naphtali after Asher, because both of them were equal in the blessing of the land. Asher was “his bread shall be rich” (Genesis 49:20), and Naphtali’s land was “a doe let loose” (Genesis 49:21). That is why here Naphtali presented his offering after Asher.
“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:79).
“His offering was one silver dish…” – Rabbi Yudan said: It was corresponding to the patriarchs and the matriarchs that the prince of Naphtali presented his offering. Why is that so? It is because Naphtali honored his father too much, as his father would send him to any place that he wished, and he was speedy in his errands, and he derived satisfaction from him [Naphtali], and his [Naphtali’s] sayings were pleasant for him. This is why his father blessed him as “a doe let loose” (Genesis 49:21), because he would run his errands like a doe. This is why he blessed him with “[who provides] pleasant sayings” (Genesis 49:21), because his sayings were pleasant. That is why Naphtali merited that the Holy One blessed be He exacted retribution from Sisera by means of Barak, who was from Kedesh Naftali. And because Naphtali was diligent in the honor of his ancestors, therefore, the prince of Naphtali learned from his grandfather and adopted his ways and presented his offering in accordance with the fathers and mothers of Naphtali. That is what is written: “His offering was [one silver] dish [kaarat]…” – it corresponds to Sarah, who was the pillar [akeret] of the household, and she was primary among the matriarchs, as she was first. “Silver” – because she was righteous, just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20). “One” – as she was a righteous woman unique in her generation. “Its weight one hundred and thirty” – as she lived a bit less than one hundred and thirty years, as it is stated: “The lifetime of Sarah was one hundred and twenty-seven years” (Genesis 23:1).
“Basin [mizrak]” – this is Abraham, who was cast out [shenizrak] of his land and his patrilineal house, as it is stated: “The Lord said to Abram: Go from your land, and from your birthplace, and from your father’s house, to the land that I will show you” (Genesis 12:1). “One” – just as it is stated: “Abraham was one and he inherited…” (Ezekiel 33:24). “Silver” – as he was righteous, after: “The tongue of the righteous is choice silver” (Proverbs 10:20). “Seventy shekels in the sacred shekel” – when the Holy One blessed be He entered into a covenant with Abraham, between the parts,⁷⁵The Covenant between the Parts, known in Hebrew as Berit bein habetarim; see Genesis 15:7–21. he was seventy years old, as the decree between the parts was decreed thirty years before Isaac was born;⁷⁶See Rashi, Exodus 12:40. this is the statement of Rabbi Yosei, to realize what is stated: “It was at the end of four hundred and thirty years; it was on that very day that all the hosts of the Lord departed from the land of Egypt” (Exodus 12:41).
“Both of them full of high-quality flour mixed with oil as a meal offering” – as both Abraham and Sarah were full of good deeds, as it is stated: “And the people that they had acquired in Haran” (Genesis 12:5) – it teaches that Abraham would convert the men and Sarah would convert the women.
“One gold ladle of ten shekels, filled with incense” (Numbers 7:80).
“One gold ladle of ten shekels” – this is Abraham, who overcame his evil inclination and withstood ten ordeals with which the Omnipresent tested him. “Filled with incense” – as his actions were pleasant before the Omnipresent like the fragrance of the incense.
“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:81).
“One goat as a sin offering” (Numbers 7:82).
“One young bull…” – it corresponds to the offerings that the Holy One blessed be He commanded him to prepare when He entered into the Covenant between the Parts with him, just as it says: “He said to him: Take Me a triple calf, and a triple female goat, [and a triple ram, and dove, and a pigeon.] (Genesis 15:9). “Bull” – corresponding to the calf; “ram” – corresponding to the triple ram; “one lamb” – corresponding to the dove and the young pigeon, which were the offering of the poor, instead of the lamb, which is the offering of the wealthy, as it is stated: “If her means do not suffice for a lamb, she shall take two doves, or two young pigeons, one as a burnt offering and one as a sin offering, and the priest shall atone for her, and she shall be purified” (Leviticus 12:8). That is why he sacrificed a lamb instead of a dove and a young pigeon, as there is no poverty in a place of wealth.⁷⁷In the Tabernacle. “One goat…” – it corresponds to the “triple female goat.”
“And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Aḥira son of Einan” (Numbers 7:83).
“And for the peace offering, two bulls” – it corresponds to Isaac and Rebecca, who were unflawed⁷⁸A synonym for temimim is shelemim, similar to the zevaḥ hashelamim. and children of kings.⁷⁹Abraham and Betuel were kings. See Bereshit Rabba 42:5.
“Five rams, five goats, five lambs in their first year” – why were there three species: rams, goats, and sheep? They correspond to Jacob, Leah, and Rachel. Why were they of five each? It is because their tally totals fifteen, corresponding to Jacob, Leah, Rachel, and the twelve tribes. The concubines, because they called them maidservants, they did not enter into the tally.
“This was the offering of Aḥira son of Einan” – since the Holy One blessed be He saw that he presented the offering in this order of the patriarchs, He began lauding his offering….

רַבִּי פִּינְחָס בֶּן יָאִיר אָמַר כְּנֶגֶד הַדּוֹרוֹת שֶׁהָיוּ מֵאָדָם הָרִאשׁוֹן וְעַד הַמִּשְׁכָּן, וּכְנֶגֶד הַמִּצְווֹת שֶׁנִּצְטַוּוּ הִקְרִיבוּ הַנְּשִׂיאִים. קַעֲרַת כֶּסֶף אַחַת, אַל תִּקְרֵי קַעֲרַת אֶלָּא עֲקֶרֶת, זֶה אָדָם הָרִאשׁוֹן, שֶׁהוּא הָיָה עִקָּרָן שֶׁל בְּנֵי הָאָדָם. אָמַר רַבִּי שְׁמַעְיָה מִנַּיִן אַתָּה אוֹמֵר שֶׁלְּאָדָם הָרִאשׁוֹן נֶאֱמַר: קַעֲרַת כֶּסֶף, לְפִי שֶׁמִּנְיַן שְׁנֵי אָדָם הָרִאשׁוֹן הֵם תְּשַׁע מֵאוֹת וּשְׁלשִׁים שָׁנָה, וְקַעֲרַת כֶּסֶף חֶשְׁבּוֹנוֹ תְּשַׁע מֵאוֹת וּשְׁלשִׁים. וּמִנַּיִן שֶׁחָיָה אָדָם הָרִאשׁוֹן תְּשַׁע מֵאוֹת וּשְׁלשִׁים שָׁנָה, שֶׁנֶּאֱמַר (בראשית ה, ה): וַיִּהְיוּ כָּל יְמֵי אָדָם אֲשֶׁר חַי תְּשַׁע מֵאוֹת שָׁנָה וּשְׁלשִׁים שָׁנָה וַיָּמֹת. לָמָּה שֶׁל כֶּסֶף, לְפִי שֶׁנָּתַן לוֹ שֵׁשׁ מִצְווֹת, שֶׁנֶּאֱמַר (בראשית ב, ז): וַיִּיצֶר ה' אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וגו', וְהַתּוֹרָה נִקְרֵאת כֶּסֶף, שֶׁנֶּאֱמַר (תהלים יב, ז): כֶּסֶף צָרוּף בַּעֲלִיל לָאָרֶץ. לָמָּה נֶאֱמַר בָּהּ אַחַת, עַל שֵׁם חַוָּה שֶׁנִּבְרָאת מִמֶּנּוּ, שֶׁנֶּאֱמַר (בראשית ב, כא): וַיִּקַּח אַחַת מִצַּלְעֹתָיו. שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ, כְּנֶגֶד מֵאָה וּשְׁלשִׁים שָׁנָה שֶׁפֵּרַשׁ מִן הָאִשָּׁה וּלְבַסּוֹף הוֹלִיד לְשֵׁת שֶׁהוּא הָיָה רֹאשׁ תּוֹלְדוֹתָיו, שֶׁנֶּאֱמַר (בראשית ה, ג): וַיְחִי אָדָם שְׁלשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת שְׁמוֹ שֵׁת, שֶׁמִּמֶּנּוּ הֻשְׁתַּת הָעוֹלָם, לְפִי שֶׁהֶבֶל וְקַיִן נִטְרְדוּ מִן הָעוֹלָם. מִזְרָק, כְּנֶגֶד נֹחַ הַצַּדִּיק שֶׁנִּזְרַק מִן דּוֹר הַמַּבּוּל. לָמָּה כֶּסֶף, עַל שֶׁנִּקְרָא צַדִּיק בְּדוֹרוֹ, שֶׁנֶּאֱמַר (בראשית ז, א): כִּי אֹתְךָ רָאִיתִי צַדִּיק לְפָנַי בַּדּוֹר הַזֶּה. דָּבָר אַחֵר, עַל מִצְווֹת שֶׁנִּצְטַוָּה נִקְרָא כֶּסֶף, שֶׁנֶּאֱמַר (בראשית ט, ד): אַךְ בָּשָׂר בְּנַפְשׁוֹ דָּמוֹ לֹא תֹאכֵלוּ. אָמַר רַבִּי שְׁמַעְיָה כְּנֶגֶד הַשָּׁנִים שֶׁהָיוּ לְנֹחַ בְּעֵת שֶׁהֶעֱמִיד תּוֹלְדוֹת עוֹלֶה חֶשְׁבּוֹן מִזְרָ"ק אֶחָ"ד כֶּסֶ"ף, צֵא וַחֲשֹׁב אוֹתִיּוֹת שֶׁלָּהֶם וְהֵם עוֹלִים חֲמֵשׁ מֵאוֹת וְעֶשְׂרִים, כְּנֶגֶד חֲמֵשׁ מֵאוֹת שָׁנִים שֶׁהָיוּ לוֹ בְּעֵת שֶׁהֶעֱמִיד תּוֹלָדוֹת, שֶׁנֶּאֱמַר (בראשית ה, לב): וַיְהִי נֹחַ בֶּן חֲמֵשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד נֹחַ וגו'. וּלְכָךְ אֵחַר לִפְרִיָּה וּרְבִיָּה מִפְּנֵי עֲוֹן דּוֹרוֹ שֶׁהָיָה רוֹאֶה, עַד שֶׁגִּלָּה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עִנְיַן הַתֵּבָה, וּבְאוֹתָהּ שָׁעָה נָשָׂא אִשָּׁה וְהֶעֱמִיד בָּנִים, וְהָיוּ מֵאוֹתָהּ שָׁנָה עַד הַמַּבּוּל מֵאָה שָׁנִים, וְאוֹתָן ז' אֶחָ"ד הָעוֹלִים לְמִנְיַן עֶשְׂרִים שֶׁהֵם יְתֵרִים עַל חֲמֵשׁ מֵאוֹת, הֵם רֶמֶז לְעֶשְׂרִים שָׁנִים שֶׁנִּגְזְרָה גְּזֵרַת הַמַּבּוּל קֹדֶם שֶׁהֶעֱמִיד נֹחַ בָּנִים, כְּמָה דְתֵימָא (בראשית ו, ג): וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה. שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ, כְּנֶגֶד שִׁבְעִים אֻמּוֹת שֶׁיָּצְאוּ מִמֶּנּוּ. דָּבָר אַחֵר, לָמָּה שִׁבְעִים, כְּנֶגֶד מֵרֹאשׁ סֵפֶר בְּרֵאשִׁית, עַד קִלְלַת נָחָשׁ, שִׁבְעִים פְּסוּקִים. אָמַר רַבִּי פִּינְחָס שְׁנֵי אוֹיְבִים לֹא נֶאֶרְרוּ עַד שֶׁהִשְּׁלִים עֲלֵיהֶם שִׁבְעִים פְּסוּקִים, הַנָּחָשׁ וְהָמָן הָרָשָׁע. הַנָּחָשׁ מִבְּרֵאשִׁית עַד (בראשית ג, יד): אָרוּר אַתָּה מִכָּל הַבְּהֵמָה, שִׁבְעִים פְּסוּקִים. הָמָן (אסתר ג, א): מֵאַחַר הַדְּבָרִים הָאֵלֶּה גִּדַּל הַמֶּלֶךְ וגו', עַד (אסתר ז, י): וַיִּתְלוּ אֶת הָמָן, שִׁבְעִים פְּסוּקִים, לְתַכְלִית שִׁבְעִים נִתְלָה עַל חֲמִשִּׁים. דָּבָר אַחֵר, כְּנֶגֶד שִׁבְעִים שֵׁמוֹת הַקְּדוֹשִׁים מִן בְּרֵאשִׁית, עַד פָּרָשָׁתוֹ שֶׁל נָחָשׁ, וְאִם תֹּאמַר יֵשׁ בּוֹ אֶחָד יוֹתֵר (בראשית ג, ה): וִהְיִיתֶם כֵּאלֹהִים, אֵינוֹ קֹדֶשׁ. דָּבָר אַחֵר, כְּנֶגֶד שִׁבְעִים שָׁנָה שֶׁהָיוּ לְתֶרַח כְּשֶׁהוֹלִיד לְאַבְרָהָם, שֶׁנֶּאֱמַר (בראשית יא, כו): וַיְחִי תֶרַח שִׁבְעִים שָׁנָה. שְׁנַיִם חָיוּ בִּשְׁנֵי דוֹרוֹת שֶׁל שִׁבְעִים שָׁנָה, קֵינָן בְּדוֹר אֶחָד (בראשית ה, יב): וַיְחִי קֵינָן שִׁבְעִים שָׁנָה, וְתֶרַח בְּדוֹר שֵׁנִי. דָּבָר אַחֵר, כְּנֶגֶד שִׁבְעִים יָמִים שֶׁבָּכוּ אֶת יַעֲקֹב הֶחָסִיד, שֶׁנֶּאֱמַר (בראשית נ, ג): וַיִּבְכּוּ אֹתוֹ מִצְרַיִם שִׁבְעִים יוֹם. דָּבָר אַחֵר, כְּנֶגֶד שִׁבְעִים יָמִים טוֹבִים שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, שִׁבְעַת יְמֵי הַפֶּסַח וּשְׁמוֹנַת יְמֵי הֶחָג, וְרֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים, וְחַג שָׁבוּעוֹת, שְׁתַּיִם וַחֲמִשִּׁים שַׁבָּתוֹת יֵשׁ בִּשְׁנַת הַחַמָּה, הֲרֵי שִׁבְעִים. דָּבָר אַחֵר, כְּנֶגֶד שִׁבְעִים שֵׁמוֹת שֶׁיֵּשׁ לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שִׁבְעִים שֵׁמוֹת שֶׁיֵּשׁ לְיִשְׂרָאֵל, שִׁבְעִים שֵׁמוֹת לַתּוֹרָה, שִׁבְעִים שֵׁמוֹת לִירוּשָׁלַיִם. דָּבָר אַחֵר, כְּנֶגֶד שִׁבְעִים שָׁנָה שֶׁחִסַּר אָדָם מִשְׁנוֹתָיו וְנָתַן לְדָוִד בֶּן יִשַׁי, לְפִי שֶׁרָאוּי הָיָה לִחְיוֹת אֶלֶף שָׁנִים, שֶׁנֶּאֱמַר (בראשית ב, יז): כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת, וְיוֹמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלֶף שָׁנִים, שֶׁנֶּאֱמַר (תהלים צ, ד): כִּי אֶלֶף שָׁנִים בְּעֵינֶיךָ כְּיוֹם אֶתְמוֹל כִּי יַעֲבֹר וְאַשְׁמוּרָה בַלָּיְלָה. שְׁנֵיהֶם מְלֵאִים, שֶׁאָדָם וְנֹחַ שְׁנֵיהֶם קִבְּלוּ מִצְווֹת וְהָיוּ צַדִּיקִים, הֱוֵי: סֹלֶת בְּלוּלָה בַּשֶּׁמֶן לְמִנְחָה. כַּף אַחַת עֲשָׂרָה זָהָב, כְּנֶגֶד עֲשָׂרָה מַאֲמָרוֹת שֶׁנִּבְרָא בָּהֶם הָעוֹלָם, וּכְנֶגֶד עֶשֶׂר סְפִירוֹת בְּלִימָה, וּכְנֶגֶד עֲשָׂרָה דוֹרוֹת מֵאָדָם וְעַד נֹחַ, וּכְנֶגֶד עֲשָׂרָה דוֹרוֹת מִנֹּחַ וְעַד אַבְרָהָם, וּכְנֶגֶד עֲשֶׂרֶת הַדִּבְּרוֹת, וּכְנֶגֶד עֲשָׂרָה שַׁלִּיטִים שֶׁבָּאָדָם, וּכְנֶגֶד עֶשֶׂר תּוֹלָדוֹת שֶׁבַּתּוֹרָה, וּכְנֶגֶד עֲשָׂרָה נִסִּים שֶׁנַּעֲשׂוּ לַאֲבוֹתֵינוּ בְּמִצְרַיִם וַעֲשָׂרָה נִסִּים עַל הַיָּם, וּכְנֶגֶד עֶשֶׂר בְּרִיתוֹת הָאֲמוּרוֹת בְּפָרָשַׁת מִילָה. מְלֵאָה קְטֹרֶת, כְּנֶגֶד הַמִּילָה הַכָּתוּב מְדַבֵּר, שֶׁבְּשָׁעָה שֶׁמָּלוּ יִשְׂרָאֵל בְּמִצְרַיִם, שֶׁנֶּאֱמַר (יחזקאל טז, ו): וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וָאֹמַר לָךְ בְּדָמַיִךְ חַיִּי וָאֹמַר לָךְ בְּדָמַיִךְ חַיִּי, הָיָה רֵיחַ הַדָּם וְהָעָרְלָה עָרֵב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כִּבְשָׂמִים, וְכֵן כְּשֶׁמָּלָן יְהוֹשֻׁעַ כְּמוֹ כֵן הָיָה עָרֵב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְעַל זֶה נֶאֱמַר (שיר השירים ד, ו): אֵלֵךְ לִי אֶל הַר הַמּוֹר, זוֹ מִילָה שֶׁל מִצְרַיִם, שֶׁעָשׂוּ מִן הָעֲרָלוֹת הַר, מִפְּנֵי שֶׁהָיוּ כֻּלָּן צְרִיכִין לִמּוֹל, וְהָיָה עָרֵב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כְּרֵיחַ מָר דְּרוֹר, שֶׁהָיָה רֹאשׁ הַבְּשָׂמִים. (שיר השירים ד, ו): וְאֶל גִּבְעַת הַלְּבוֹנָה, זוֹ מִילָה שֶׁל בִּיאַת אֶרֶץ כְּנָעַן, שֶׁעָשׂוּ מִן הָעֲרָלוֹת גִּבְעָה, כְּמָה דְתֵימָא (יהושע ה, ג): אֶל גִּבְעַת הָעֲרָלוֹת, וְהָיָה רֵיחָם עָרֵב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כְּרֵיחַ לְבוֹנָה, הֱוֵי: מְלֵאָה קְטֹרֶת, הַמּוֹר שֶׁהוּא רֹאשׁ לְסַמָּנֵי הַקְּטֹרֶת, וּלְבוֹנָה שֶׁהִיא אַחֲרוֹנָה לְסַמָּנֵי הַקְּטֹרֶת, הִזְכִּיר שְׁנֵיהֶם בַּפָּסוּק. פַּר אֶחָד בֶּן בָּקָר, כְּנֶגֶד (שמות כד, ה): וַיְשַׁלַּח אֶת נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים לַה' פָּרִים. אַיִל אֶחָד, כְּנֶגֶד (ויקרא ח, כט): אֵיל הַמִּלֻּאִים לְמשֶׁה הָיָה לְמָנָה. כֶּבֶשׂ אֶחָד, כְּנֶגֶד שְׁנֵי תְמִידִין (שמות כט, לט): אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וגו'. שְׂעִיר עִזִּים אֶחָד לְחַטָּאת, כְּנֶגֶד שָׂעִיר הַמִּשְׁתַּלֵּחַ, שֶׁנּוֹשֵׂא אֶת עֲוֹנוֹת יִשְׂרָאֵל. דָּבָר אַחֵר, פַּר אֶחָד בֶּן בָּקָר, הֲרֵי כָּאן שְׁלשָׁה מִינֵי עוֹלָה, כְּנֶגֶד שָׁמַיִם וָאָרֶץ וְיָם, כְּנֶגְדָּן נִבְרְכוּ שְׁלשָׁה אָבוֹת, אַבְרָהָם יִצְחָק וְיַעֲקֹב, (בראשית כו, ד): וְהִרְבֵּיתִי אֶת זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם, (בראשית יג, טז): וְשַׂמְתִּי אֶת זַרְעֲךָ כַּעֲפַר הָאָרֶץ, (בראשית כב, יז): וְכַחוֹל אֲשֶׁר עַל שְׂפַת הַיָּם. וּשְׂעִיר עִזִּים, כְּנֶגֶד הַתּוֹרָה, שֶׁנֶּאֱמַר בָּהּ (דברים לכ, ב): כִּשְׂעִירִם עֲלֵי דֶשֶׁא, לְלַמֶּדְךָ, שֶׁכָּל הָעוֹלָם לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה. דָּבָר אַחֵר, לָמָּה הִקְרִיבוּ מִשְּׁלשָׁה מִינִין עוֹלָה, כְּנֶגֶד נֹחַ שֶׁלָּקַח מִכָּל הַבְּהֵמוֹת וְהִקְרִיב עוֹלוֹת, שֶׁנֶּאֱמַר (בראשית ח, כ): וַיִּקַּח מִכֹּל הַבְּהֵמָה הַטְּהֹרָה וּמִכֹּל הָעוֹף הַטָּהוֹר וַיַּעַל עֹלֹת בַּמִּזְבֵּחַ. וְלָמָּה לֹא הִקְרִיבוּ עוֹפוֹת, לְפִי שֶׁאֵין עֲנִיּוּת בְּמָקוֹם עֲשִׁירוּת. לָמָּה שָׂעִיר לְחַטָּאת, לְפִי שֶׁנֹּחַ לֹא הִקְרִיב אוֹתָן עוֹלוֹת אֶלָּא לְכַפֵּר עַל קִלְלַת הָאָרֶץ, כְּמָה דְתֵימָא (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ וַיֹּאמֶר ה' אֶל לִבּוֹ לֹא אֹסִף לְקַלֵּל עוֹד אֶת הָאֲדָמָה בַּעֲבוּר הָאָדָם וגו'. דָּבָר אַחֵר, לָמָּה שְׁלשָׁה מִינֵי עוֹלָה וְאֶחָד לְחַטָּאת, כְּנֶגֶד אַרְבָּעָה טְבָעִים שֶׁבָּרָא מֵהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם, הַשְּׁלשָׁה הֵם עֶלְיוֹנִים זֶה לְמַעְלָה מִזֶּה, וְהָרְבִיעִי הוּא הַתַּחְתּוֹן הַכָּבֵד שֶׁבְּכֻלָּן, וְאֵלּוּ הֵן: הָאָרֶץ, הִיא הַכְּבֵדָה שֶׁבְּכֻלָּן, וּכְנֶגְדָּה נַעֲשָׂה הַשָֹּׂעִיר. הַמַּיִם, לְמַעְלָה מִן הָאָרֶץ, הָאֲוִיר, שֶׁמִּמֶּנּוּ נוֹצַר הָרוּחַ, לְמַעְלָה מִן הַמַּיִם. וְהָאֵשׁ, לְמַעְלָה מִן הָאֲוִיר, שֶׁהָאֵשׁ קַלָּה מִכֻּלָּם, שֶׁהִיא עוֹלָה עַד לָרָקִיעַ, וְסִימָן לַדָּבָר כְּשֶׁהַשַּׁלְהֶבֶת נֶעֱקֶרֶת מִן הַגַּחֶלֶת פּוֹרַחַת וְהוֹלֶכֶת הִיא לְמַעְלָה, וְכֵן אָמְרוּ שֶׁהָאֵשׁ סוֹבֶבֶת כָּל הָעוֹלָם כֻּלּוֹ לְמַעְלָה עַד לָרָקִיעַ, וּכְנֶגֶד הָאֵשׁ וְהָרוּחַ וְהַמַּיִם שֶׁהֵם עֶלְיוֹנִים, נַעֲשׂוּ שְׁלשָׁה מִינֵי הָעוֹלָה. וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם, כְּנֶגֶד שְׁנֵי מִזְבְּחוֹת שֶׁעָשָׂה יַעֲקֹב, אֶחָד בְּבֵית אֵל וְאֶחָד בִּבְאֵר שָׁבַע. אֵילִם חֲמִשָּׁה, כְּנֶגֶד אֵיתָנֵי עוֹלָם חֲמִשָּׁה, וְאֵלּוּ הֵן (דברי הימים א ב, ו): וּבְנֵי זֶרַח זִמְרִי וְאֵיתָן וְהֵימָן וְכַלְכֹּל וָדָרַע כֻּלָּם חֲמִשָּׁה. עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה, כְּנֶגֶד הַמִּזְבֵּחַ אָרְכּוֹ חָמֵשׁ אַמּוֹת וְרָחְבּוֹ חָמֵשׁ אַמּוֹת. דָּבָר אַחֵר, כְּנֶגֶד חָמֵשׁ הַרְגָּשׁוֹת וְחָמֵשׁ מֻרְגָּשׁוֹת. זֶה קָרְבַּן וגו', שֶׁהוּא אוֹמֵר בְּסּוֹף כָּל קָרְבָּן נָשִׂיא וְנָשִׂיא, לוֹמַר לָךְ כֵּיוָן שֶׁהִקְרִיבוּ עַל הַסֵּדֶר הַזֶּה הִתְחִיל הַקָּדוֹשׁ בָּרוּךְ הוּא לְקַלֵּס אֶת קָרְבָּנָם, וְאוֹמֵר זֶה קָרְבַּן כָּל אֶחָד וְאֶחָד. (במדבר ז, פד): זֹאת חֲנֻכַּת הַמִּזְבֵּחַ בְּיוֹם הִמָּשַׁח אֹתוֹ, וְכִי בַּיּוֹם שֶׁנִּמְשַׁח נַעֲשָׂה כָּל חֲנֻכַּת הַמִּזְבֵּחַ, וַהֲלוֹא עַד מְלֹאת שְׁנֵים עָשָׂר יוֹם לֹא נִגְמְרָה חֲנֻכַּת הַמִּזְבֵּחַ, אֶלָּא בָּא הַכָּתוּב לְלַמֶּדְךָ שֶׁכָּל הַשְּׁבָטִים הֵם שָׁוִים וַחֲבִיבִים כֻּלָּם כְּאֶחָד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהֶעֱלָה עֲלֵיהֶם הַכָּתוּב כְּאִלּוּ בְּיוֹם רִאשׁוֹן הִקְרִיבוּ כֻּלָּם, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (שיר השירים ד, ז): כֻּלָּךְ יָפָה רַעְיָתִי וּמוּם אֵין בָּךְ: Rabbi Pinḥas ben Ya’ir said: It was corresponding to the generations that were from Adam the first man until the Tabernacle, and corresponding to the mitzvot that they were commanded, that the princes presented the offering. “One silver dish” (Numbers 7:13)⁸⁰Citations here and later from the portion describing Naḥshon’s offering (Numbers 7:13–17) are sample citations of phrases that recur for the rest of the tribal princes as well. – do not read it as kaarat but rather as akeret; this is Adam the first man, who was the root [ikaran] of the people. Rabbi Shemaya said: From where do you say that it is regarding Adam the first man that kaarat kesef is stated? It is because the tally of the years of Adam the first man was nine hundred and thirty years, and the numerical value of kaarat kesef is nine hundred and thirty.⁸¹Kof – 100; ayin – 70; resh – 200; tav – 400; together they sum to 770. Kaf – 20; samekh – 60; peh – 80; together they sum to 160. The two sums together equal 930. From where is it derived that Adam the first man lived nine hundred and thirty years? It is as it is stated: “All the days that Adam lived were nine hundred and thirty years, and he died” (Genesis 5:5). Why was it of silver? It is because he gave him six mitzvot,⁸²The prohibitions against idolatry, forbidden relations, bloodshed, cursing God, and robbery, and the command to establish courts. as it is stated: “The Lord God formed man of dust from the ground and breathed into his nostrils the breath of life…” (Genesis 2:7)⁸³The Etz Yosef explains that the midrash brings the first verse, which leads to the verse (Genesis 2:16) from which the six commandments are learned (see Bereshit Rabba 16:6)., and the Torah is called silver, as it is stated: “[The words of the Lord are pure words,] like silver purified in the furnace of the earth” (Psalms 12:7). Why is “one” stated in his regard? It is due to Eve, who was created from him, as it is stated: “He took one of his sides” (Genesis 2:21). “Its weight one hundred and thirty” – it corresponds to the one hundred and thirty years during which he withdrew from the woman and ultimately begat Seth, who was the first of his offspring, as it is stated: “Adam lived one hundred and thirty years, and begot a son in his likeness, after his image, and called his name Seth [Shet]” (Genesis 5:3), as from him the world was established [hushtat], as Abel and Cain were driven from the world.
“Basin [mizrak]” (Numbers 7:13) – it corresponds to Noah, who was cast [shenizrak] out of the generation of the Flood. Why silver? It is because he was righteous in his generation, as it is stated: “As I have seen you to be righteous before Me in this generation” (Genesis 7:1). Another matter: Because of the mitzvot that he was commanded he was called “silver,” as it is stated: “But flesh with its life, its blood, you shall not eat” (Genesis 9:4).
Rabbi Shemaya said: Corresponding to the years of Noah’s age when he produced offspring are equal to the total of “mizrak eḥad kesef” (Numbers 7:13).⁸⁴Mem – 40; zayin – 7; resh – 200; kof – 100; together they sum to 347. Alef –1; ḥet – 8; dalet – 4; together they sum to 13. Kaf –20; samekh – 60; peh – 80; together they sum to 160. The three sums together equal 520. Mizrak eḥad kesef is “one silver basin.” Go out and calculate their letters, and they total five hundred and twenty, corresponding to the five hundred years of Noah’s age when he produced offspring, as it is stated: “Noah was five hundred years old, and Noah begot…” (Genesis 5:32). This is the reason that he delayed procreating; it was due to the iniquity that he saw in his generation, until the Holy One blessed be He revealed to him the matter of the ark. At that moment he married a wife and produced offspring, and it was one hundred years from that year until the Flood. And that zayin⁸⁵In the word mizrak. and the word eḥad that total twenty beyond the five hundred are an allusion to the twenty years prior to Noah’s producing offspring that the decree of the Flood was decreed, just as it says: “Its days will be one hundred and twenty years” (Genesis 6:3).
“Seventy shekels in the sacred shekel” (Numbers 7:13) – it corresponds to the seventy nations that emerged from him. Alternatively, why seventy? It corresponds to the beginning of the book of Genesis until the curse of the serpent, seventy verses. Rabbi Pinḥas said: Two enemies were not cursed until it completed seventy verses in their regard: The serpent and the wicked Haman. The serpent from “in the beginning” (Genesis 1:1) until “accursed are you beyond all the animals” (Genesis 3:14), seventy verses. Haman, from “after these matters, King [Aḥashverosh] promoted [Haman]” (Esther 3:1) until “they hanged Haman” (Esther 7:10), seventy verses. At the end of seventy, he was hanged at fifty.⁸⁶This is a passage from the liturgy for Shabbat Zakhor composed by Rabbi Elazar HaKalir. The reference is to seventy verses and gallows fifty cubits high.
Another matter: It corresponds to the seventy holy names from “in the beginning” (Genesis 1:1) until the portion of the serpent. If you say that there is one more, “you will be like the great ones [elohim]” (Genesis 3:5) is not sacred.⁸⁷It means in that verse that they will be important. See Targum Onkelos on the verse.
Another matter: It corresponds to the seventy years of age that Teraḥ was when he begot Abraham, as it is stated: “Teraḥ lived seventy years, [and he begot Abram]” (Genesis 11:26). There were two in two generations of seventy years: Kenan in one generation, “Kenan lived seventy years” (Genesis 5:12), and Teraḥ in a second generation.⁸⁸Each of them was seventy years old when he begot his first child.
Another matter: It corresponds to the seventy days that they wept for Jacob the pious, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3).
Another matter: It corresponds to the seventy holidays that the Holy One blessed be He gave to Israel: Seven days of Passover, eight days of the Festival,⁸⁹Sukkot and Shemini Atzeret. Rosh HaShana, Yom Kippur, the festival of Shavuot, and there are fifty-two Shabbatot in the solar year; that is seventy.
Another matter: It corresponds to the seventy names of the Holy One blessed be He, the seventy names of Israel, the seventy names of the Torah, and the seventy names of Jerusalem.
Another matter: It corresponds to the seventy years that Adam deducted from his years and gave to David son of Yishai, as he was supposed to have lived one thousand years, as it is stated: “For on the day that you eat of it you will die” (Genesis 2:17), and the day of the Holy One blessed be He is one thousand years, as it is stated: “For one thousand years in Your eyes are like yesterday as it passes, like a watch of the night” (Psalms 90:4).
“Both of them full” (Numbers 7:13) – as both Adam and Noah received mitzvot and were righteous. That is “high-quality flour mixed with oil as a meal offering” (Numbers 7:13).
“One gold ladle of ten shekels, filled with incense” (Numbers 7:14) – it corresponds to the ten sayings with which the world was created; and corresponds to the ten fundamental spheres; and corresponds to the ten generations from Adam to Noah, and the ten generations from Noah to Abraham; and corresponds to the Ten Commandments; and corresponds to the ten rulers over a person;⁹⁰See Kohelet Rabba 7 (verse 19). and corresponds to the ten “generations [toledot]” (Genesis 6:9)⁹¹Toledot appears ten times in reference to people in the Torah. in the Torah; and corresponds to the ten miracles that were performed on behalf of our ancestors in Egypt, and the ten miracles at the sea; and corresponds to the ten covenants mentioned in the portion of circumcision. (see Genesis17:2–14).
“Filled with incense” (Numbers 7:14) – the verse is speaking corresponding to circumcision, as at the moment that Israel were circumcised in Egypt, as it is stated: “[I passed you,] and saw you wallowing in your blood, and I said to you: In your blood, you shall live; I said to you: In your blood, you shall live” (Ezekiel 16:6), the odor of the blood and the foreskin was as pleasant before the Holy One blessed be He as spices. Likewise, when Joshua circumcised them, the odor was, likewise, pleasant before the Holy One blessed be He. In that regard it is stated: “I will go to the mountain of myrrh” (Song of Songs 4:6) – this is the circumcision of Egypt, as they made a mountain of the foreskins, because they all needed to be circumcised, and it was pleasant before the Holy One blessed be He like the fragrance of pure myrrh, which was the first of the spices. “And to the hill of frankincense” (Song of Songs 4:6) – this is the circumcision of the arrival in the land of Canaan, as they made a hill of the foreskins, as it is stated: “At the hill of the foreskins” (Joshua 5:3), and their odor was as pleasant before the Holy One blessed be He as the fragrance of frankincense. That is, “filled with incense” – myrrh, which is the first of the spices of the incense, and frankincense, which was the last of spices of the incense. It mentioned both of them in the verse.
“One young bull” (Numbers 7:15) – it corresponds to “He sent the young men of the Israelites, and they offered burnt offerings and sacrificed peace offerings of oxen to God” (Exodus 24:5). “One ram” (Numbers 7:15) – it corresponds to “It was the portion for Moses [from] the ram of investiture” (Leviticus 8:29).
“One lamb” (Numbers 7:15) – it corresponds to the two daily offerings: “The one lamb you shall offer in the morning, [and the second lamb you shall offer in the afternoon]” (Exodus 29:39). “One goat as a sin offering” (Numbers 7:16) – it corresponds to the scapegoat that carries the iniquities of Israel.
Another matter: “One young bull, [one ram, one lamb…as a burnt offering]” (Numbers 7:15) – there are three types of burnt offerings here, corresponding to the heavens, the earth, and the sea, and corresponding to them, the three patriarchs, Abraham, Isaac, and Jacob, were blessed: “I will multiply your descendants like the stars of the heavens” (Genesis 26:4); “I will render your descendants like the dust of the earth” (Genesis 13:16); “like the sand that is on the seashore” (Genesis 22:17). “One goat [use’ir]” (Numbers 7:16) – it corresponds to the Torah, in whose regard it is stated: “Like rainstorms [kisirim] on the grass” (Deuteronomy 32:2), to teach you that the entire world was created due only to the merit of the Torah.⁹²Since the Torah is being compared to rain which is critical for the existence of the world.
Another matter: Why did they sacrifice three species as a burnt offering? It corresponds to Noah, who took from all the animals and sacrificed burnt offerings, as it is stated: “He took from every pure animal, and from every pure bird, and offered up burnt offerings on the altar” (Genesis 8:20). Why did they not sacrifice birds? It is because there is no poverty in a place of wealth. Why a goat as a sin offering? It is because Noah sacrificed those burnt offerings only to atone for the curse of the earth⁹³A sin offering was brought in order to show that the burnt offerings correspond to burnt offerings which were brought as atonement., just as it says: “The Lord smelled the pleasing aroma, and the Lord said in His heart: I will not continue to curse the ground anymore on account of man…” (Genesis 8:21).
Another matter: Why three species of burnt offering and one of sin offering? It corresponds to the four components of nature from which the Holy One blessed be He created the world; three are supernal, one above the other, and the fourth is earthly, the heaviest of them all. These are: The earth; it is the heaviest of them all, and corresponding to it, the goat is prepared. The water is above the earth. The atmosphere, from which the wind is formed, is above the water. And the fire is above the atmosphere, as the fire is the lightest of them all, as it ascends to the firmament. A mnemonic for this matter⁹⁴That the fire ascends. is: When the flame separates from the coal it gradually floats upward. Likewise, they say: Fire surrounds the entire world up until the firmament. Corresponding to the fire, the wind, and the water, which are supernal, three types of burnt offering were prepared.
“And for the peace offering, two bulls” (Numbers 7:17) – it corresponds to the two altars that Jacob crafted, one in Beit El and one in Beersheba. “Five rams” (Numbers 7:17) – it corresponds to the five mighty ones of the world, and they are: “The sons of Zeraḥ: Zimri, Eitan, Heiman, Kalkol, and Dara; all of them were five” (I Chronicles 2:6).⁹⁵See Yalkut Shimoni, I Chronicles 10:74. “Five goats, five lambs in their first year” (Numbers 7:17) – it corresponds to the altar; its width five cubits and its length five cubits. Alternatively, it corresponds to five senses and five perceptions.⁹⁶These are the matters perceived by the senses. “This was the offering…” (Numbers 7:17) – that it says at the end of the offering of each and every prince is to say to you: Once they presented their offerings according to this order, the Holy One blessed be He began lauding their offerings and saying: This was the offering of each and every one.
“This was the dedication of the altar, on the day that it was anointed, from the princes of Israel: Twelve silver dishes, twelve silver basins, twelve golden ladles” (Numbers 7:84).
“This was the dedication of the altar, on the day that it was anointed” – was the entire dedication of the altar performed on the day that it was anointed? In fact, the dedication of the Temple was not completed until the completion of twelve days. Rather, the verse comes to teach you that all the tribes were equal and beloved as one before the Holy One blessed be He, as the Torah ascribed to them as though they all presented their offering together on the first day, to realize what is stated: “You are all fair, my love, and there is no blemish in you” (Song of Songs 4:7).

זֹאת חֲנֻכַּת הַמִּזְבֵּחַ, יָכוֹל שֶׁהוּא נִמְשַׁח מֵעַתָּה, תַּלְמוּד לוֹמַר זֹאת, עוֹד אֵינוֹ נִמְשַׁח מֵעַתָּה, אוֹמֵר אֲנִי לֹא יִמָּשַׁח לִימוֹת הַמָּשִׁיחַ אֲבָל לֶעָתִיד לָבוֹא אָמַר (במדבר ז, פח): זֹאת חֲנֻכַּת הַמִּזְבֵּחַ אַחֲרֵי וגו', עוֹד אֵינוֹ נִמְשַׁח לֶעָתִיד לָבוֹא, וְכֵן הוּא אוֹמֵר (ויקרא ז, לה): זֹאת מִשְׁחַת אַהֲרֹן וּמִשְׁחַת בָּנָיו, יָכוֹל שֶׁהֵם נִמְשָׁחִים מֵעַתָּה, תַּלְמוּד לוֹמַר זֹאת, עוֹד אֵין נִמְשָׁחִים. אֱדַיִן אֲנִי אוֹמֵר לֹא יִמָּשְׁחוּ לִימוֹת הַמָּשִׁיחַ, אֲבָל יִמָּשְׁחוּ לֶעָתִיד לָבוֹא, תַּלְמוּד לוֹמַר זֹאת, אֵינָם נִמְשָׁחִים לְעוֹלָם לֶעָתִיד לָבוֹא, וּמָה אֲנִי מְקַיֵּם (זכריה ד, יד): אֵלֶּה שְׁנֵי בְּנֵי הַיִּצְהָר, זֶה אַהֲרֹן וְדָוִד, זֶה מְבַקֵּשׁ כְּהֻנָּתוֹ וְזֶה מְבַקֵּשׁ מַלְכוּתוֹ, אַהֲרֹן מְבַקֵּשׁ כְּהֻנָּתוֹ וְדָוִד מְבַקֵּשׁ מַלְכוּתוֹ. (במדבר ז, פד): בְּיוֹם הִמָּשַׁח אֹתוֹ, בַּיּוֹם שֶׁנִּמְשַׁח בּוֹ בַּיּוֹם הִקְרִיבוּ. אַתָּה אוֹמֵר בַּיּוֹם שֶׁנִּמְשַׁח בּוֹ בַּיּוֹם הִקְרִיבוּ, אוֹ לֹא בָּא לְלַמֵּד אֶלָּא בַּיּוֹם שֶׁנִּמְשַׁח בּוֹ זָכוּ הַכֹּהֲנִים לְקַבֵּל מַתָּנוֹת, כְּשֶׁהוּא אוֹמֵר (ויקרא ז, לו): אֲשֶׁר צִוָּה ה' לָתֵת לָהֶם בְּיוֹם מָשְׁחוֹ אֹתָם, וְאָמַר רַבִּי שִׁמְעוֹן מִנַּיִן שֶׁמַּפְרִישִׁין הָיוּ יִשְׂרָאֵל מַתְּנוֹת כְּהֻנָּה מֵהַר סִינַי וְלֹא זָכוּ אַהֲרֹן וּבָנָיו בָּהֶם עַד שֶׁנִּמְשְׁחוּ בְּשֶׁמֶן הַמִּשְׁחָה, תַּלְמוּד לוֹמַר: אֲשֶׁר צִוָּה ה' לָתֵת לָהֶם בְּיוֹם מָשְׁחוֹ אֹתָם, הָא לָמַדְנוּ שֶׁבַּיּוֹם שֶׁנִּמְשַׁח הַמִּשְׁכָּן בּוֹ בַּיּוֹם זָכוּ הַכֹּהֲנִים לְקַבֵּל מַתָּנוֹת. הָא מַה תַּלְמוּד לוֹמַר בְּיוֹם הִמָּשַׁח אֹתוֹ, בַּיּוֹם שֶׁנִּמְשַׁח בּוֹ בַּיּוֹם הִקְרִיב נַחְשׁוֹן קָרְבָּנוֹ. אִי בְּיוֹם הִמָּשַׁח אֹתוֹ, יָכוֹל קֹדֶם שֶׁנִּמְשַׁח הִקְרִיב נַחְשׁוֹן, תַּלְמוּד לוֹמַר זֹאת חֲנֻכַּת הַמִּזְבֵּחַ בְּיוֹם הִמָּשַׁח אֹתוֹ. אִי (במדבר ז, פח): אַחֲרֵי הִמָּשַׁח אֹתוֹ, יָכוֹל לְאַחַר זְמַן, תַּלְמוּד לוֹמַר בְּיוֹם הִמָּשַׁח אֹתוֹ. הָא לָמַדְנוּ בַּיּוֹם שֶׁנִּמְשַׁח בּוֹ בַּיּוֹם הִקְרִיבוּ הַנְּשִׂיאִים, וּלְאַחַר שֶׁנִּמְשַׁח (במדבר ז, פד): מֵאֵת נְשִׂיאֵי יִשְׂרָאֵל, מַגִּיד הַכָּתוּב שֶׁכְּשֵׁם שֶׁשָּׁווּ כֻּלָּם בְּעֵצָה אַחַת, כָּךְ שָׁווּ בַּזְּכוּת. רַבִּי שִׁמְעוֹן אוֹמֵר מַה תַּלְמוּד לוֹמַר מֵאֵת נְשִׂיאֵי יִשְׂרָאֵל, מְלַמֵּד שֶׁנִּתְנַדְּבוּ מֵעַצְמָן, וְהָיָה קָרְבַּן כֻּלָּן שָׁוֶה, כְּאָרְכָּן כָּךְ רָחְבָּן כָּךְ מִשְׁקָלָן, וְלֹא הִקְרִיב אֶחָד מֵהֶן יוֹתֵר עַל חֲבֵרוֹ, שֶׁאִלּוּ הִקְרִיב אֶחָד מֵהֶן יוֹתֵר עַל חֲבֵרוֹ לֹא הָיָה קָרְבַּן אֶחָד מֵהֶן דּוֹחֶה אֶת הַשַּׁבָּת. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אַתֶּם חֲלַקְתֶּם כָּבוֹד אֶחָד לַחֲבֵרוֹ וַאֲנִי חוֹלֵק לָכֶם כָּבוֹד, שֶׁתַּקְרִיבוּ בְּיוֹם שַׁבָּת שֶׁלִּי, כְּדֵי שֶׁלֹא יְהֵא הֶפְסֵק בְּקָרְבַּנְכֶם. (במדבר ז, פד): קַעֲרֹת כֶּסֶף שְׁתֵּים עֶשְׂרֵה הֵן שֶׁנִּתְנַדְּבוּ וְלֹא אֵרַע בָּהֶם פְּסוּל. אָמַר רַבִּי יוּדָן וַהֲלוֹא קְעָרָה אַחַת וּמִזְרָק אֶחָד וְכַף אַחַת הִקְרִיבוּ בְּיוֹם הִמָּשַׁח אֹתוֹ, מַה תַּלְמוּד לוֹמַר קַעֲרֹת כֶּסֶף שְׁתֵּים עֶשְׂרֵה מִזְרְקֵי כֶסֶף שְׁנֵים עָשָׂר כַּפּוֹת זָהָב שְׁתֵּים עֶשְׂרֵה, אֶלָּא הֶעֱלָה עֲלֵיהֶם הַכָּתוּב כְּאִלּוּ כֻּלָּם הִקְרִיבוּ בְּיוֹם רִאשׁוֹן, וּכְאִלּוּ כֻּלָּם הִקְרִיבוּ בְּיוֹם אַחֲרוֹן: “This was the dedication of the altar” – is it, perhaps, that it would continue to be anointed from now? The verse states: “This” – I say that it will not be anointed during the Messianic Era, but in the future it will be. It said: “This was the dedication of the altar after [it was anointed]” (Numbers 7:88), indicating that it will not be anointed in the future.⁹⁷The altar was anointed only in the Tabernacle. It was not anointed during the time of the Second Temple, and it will not be anointed in the Messianic Era. (This is based on the Etz Yosef, who suggests that the future referred to in the midrash is the time of the Second Temple.)
Likewise, it says: “this is the anointment of Aaron and the anointment of his sons” (Leviticus 7:35) – is it, perhaps, that they would continue to be anointed from now? The verse states: “This” – to say that they will not be anointed. I still say: They will not be anointed during the Messianic Era, but in the future they will be. The verse states: “This” – they will never again be anointed in the future. How do I realize: “These are the two anointed ones” (Zechariah 4:14)? This is Aaron and David; this one seeks his priesthood, and that one seeks his kingship; Aaron seeks his priesthood, and David seeks his kingship.
“On the day that it was anointed” – on the day that it was anointed, on that very day they presented their offering. Do you say that on the day that it was anointed, on that very day they presented their offering; or did it come to teach only that on the day it was anointed the priests merited receiving gifts, as it says: “That the Lord commanded to give them on the day He anointed them” (Leviticus 7:36), and Rabbi Shimon said: From where is it derived that Israel were separating priestly gifts from Mount Sinai, but Aaron and his sons did not acquire them until they were anointed with the anointing oil? The verse states: “That the Lord commanded to give them on the day He anointed them.” We learned that on the day that the Tabernacle was anointed, on that day, the priests acquired the gifts. Why does the verse state: “On the day that it was anointed”? It was on that day that Naḥshon son of Aminadav presented his offering. If it was on the day that it was anointed, is it, perhaps, that Naḥshon presented his offering before it was anointed? The verse states: “This was the dedication of the altar, on the day that it was anointed.”⁹⁸In the version used by the Etz Yosef, the midrash quotes the verse, “after it was anointed” (Numbers 7:88) here. See Matnot Kehuna, which explains that the verse in the version here can be interpreted to mean that the altar was anointed before Naḥshon bought his offering. If it was “after it was anointed” (Numbers 7:88), is it, perhaps, after the passage of time? The verse states: “On the day that it was anointed.” We learned that on the day that it was anointed, on that very day the princes presented their offering, and it was after it was anointed.
“From the princes of Israel” – the verse tells that just as they were all equal in one counsel, so they were equal in merit.
Rabbi Shimon says: Why does the verse state: “From the princes of Israel”? It teaches that they contributed at their own initiative and that the offerings of all of them were equal; just as it was regarding their length, so it was regarding their width, and so regarding their weight. No one of them presented an offering more than his counterpart, as had one of them presented an offering more than his counterpart, none of their offerings would have overridden Shabbat. The Holy One blessed be He said to them: Each of you accorded honor to his counterpart, and I will accord honor to you that you will present an offering on the day of My Shabbat, so that there will be no interruption between your offerings.
“Twelve silver dishes” – these are what they contributed, and no disqualification befell any of them. Rabbi Yudan said: Did they not present an offering of one dish, one basin, and one ladle on the day that it was anointed? Why does the verse state: “Twelve silver dishes, twelve silver basins, twelve golden ladles”? It is, rather, that the verse ascribes to them as though they all presented their offerings on the first day and as though they all presented their offerings on the last day.

שְׁלשִׁים וּמֵאָה הַקְּעָרָה הָאַחַת כֶּסֶף וגו' כֹּל כֶּסֶף הַכֵּלִים אַלְפַּיִם וְאַרְבַּע מֵאוֹת (במדבר ז, פה), וְכִי אֵין יָדוּעַ שֶׁאַלְפַּיִם וְאַרְבַּע מֵאוֹת הֵן, לָמָּה צָרִיךְ הַכָּתוּב לוֹמַר מִשְׁקָלָן בִּכְלָל, לוֹמַר יָכוֹל בִּזְּמַן שֶׁשְּׁקָלָן בְּבַת אַחַת הָיוּ יְתֵרִים וּבִזְּמַן שֶׁהָיָה שׁוֹקְלָן אֶחָד אֶחָד, הָיוּ חֲסֵרִים, לְכָךְ צָרִיךְ הַכָּתוּב לוֹמַר כָּל אֶחָד וְאֶחָד מִשְׁקָלוֹ וּמִשְׁקַל כֻּלָּן בְּבַת אַחַת, שֶׁלֹא פָּחֲתוּ וְלֹא הוֹתִירוּ. (במדבר ז, פה): בְּשֶׁקֶל הַקֹּדֶשׁ, לָמָּה נֶאֱמַר, לְפִי שֶׁהוּא נֶאֱמַר קָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת וגו', אֵין לִי אֶלָּא מִזְרָק שֶׁנִּתְפָּרֵשׁ בּוֹ בְּשֶׁקֶל הַקֹּדֶשׁ, קְעָרָה מִנַיִן, תַּלְמוּד לוֹמַר כֹּל כֶּסֶף הַכֵּלִים אַלְפַּיִם וְאַרְבַּע מֵאוֹת בְּשֶׁקֶל הַקֹּדֶשׁ. לָמָּה צָרִיךְ לוֹמַר בָּהֶן הַקְּעָרָה הָאַחַת, הַמִּזְרָק הָאֶחָד, אֶלָּא מְלַמֵּד שֶׁהָיוּ מְקַדְּשִׁים אֶת הַנּוֹפֵל לְתוֹכָן וְנִפְסָלִין אַחַר כֵּן בְּטֻמְאָה וּבְלִינָה, וְכֵן הוּא אוֹמֵר (שמות כה, כט): קְעָרֹתָיו וְכַפֹּתָיו וּקְשוֹתָיו וּמְנַקִּיֹּתָיו אֲשֶׁר יֻסַּךְ בָּהֵן, בָּהֵן הָיוּ מְנַסְכִים, וַהֲלוֹא כְּבָר נֶאֱמַר (במדבר ד, ז): וְאֵת קְשׂוֹת הַנָּסֶךְ, וּמַה אֲנִי מְקַיֵּם אֲשֶׁר יֻסַּךְ בָּהֵן, אֶלָּא מְלַמֵּד שֶׁהָיוּ מְקַדְּשִׁים אֶת הַנּוֹפֵל לְתוֹכָן וְנִפְסָלִין בְּטֻמְאָה וּבְלִינָה. “One hundred and thirty was each silver dish, and seventy each basin; all the silver of the vessels was two thousand and four hundred, in the sacred shekel” (Numbers 7:85).
“One hundred and thirty was each silver dish…all the silver of the vessels was two thousand and four hundred” – is it not known that they were two thousand four hundred? Why does the verse need to say their total weight? It is to say that, perhaps, when one weighs them together they were more, but when one weighs them one at a time, they would be lacking?⁹⁹There could be small variations in weight that might not be noticeable when the gifts would be weighed individually but which could be more apparent when weighed all together. That is why the verse says the weight of each and every one and the weight of all of them together, as they were neither less nor more.
“In the sacred shekel” – why is it stated? It is because it is stated: “His offering was one silver dish…” (Numbers 7:13). I have only the basin, in whose regard “in the sacred shekel” (Numbers 7:13) is explicit; a dish, from where is it derived? The verse states: “All the silver of the vessels was two thousand and four hundred, in the sacred shekel.”
Why did it need to say in their regard “each…dish,” “each basin”? Rather, it teaches that they would sanctify what would fall into them, and they could become disqualified due to impurity¹⁰⁰An offering which was sanctified in a vessel is very susceptible to impurity. and due to remaining overnight.¹⁰¹An offering which was sanctified in a vessel becomes invalid when the morning arrives. Likewise it says: “Its dishes and its spoons and its tubes and its supports, with which it will be covered” (Exodus 25:29). With them they would cover it.¹⁰²The showbread. But is it not already stated: “And the covering tubes” (Numbers 4:7)? How do I realize “with which it will be covered”? Rather, it teaches that they would sanctify what would fall into them, and they could become disqualified due to impurity and due to remaining overnight.

כַּפּוֹת זָהָב שְׁתֵּים עֶשְׂרֵה וכו' (במדבר ז, פו), לָמָּה נֶאֱמַר, לְפִי שֶׁהוּא אוֹמֵר: כַּף אַחַת עֲשָׂרָה זָהָב, וְאֵין אַתָּה יוֹדֵעַ אִם הִיא שֶׁל זָהָב וּמִשְׁקָלָהּ שֶׁל כֶּסֶף, אוֹ הִיא שֶׁל כֶּסֶף וּמִשְׁקָלָהּ שֶׁל זָהָב, כְּשֶׁהוּא אוֹמֵר (במדבר ז, פו): כָּל זְהַב הַכַּפּוֹת עֶשְׂרִים וּמֵאָה, הָא אֵין עָלֶיךָ לוֹמַר כַּלָּשׁוֹן הָאַחֲרוֹן אֶלָּא כַּלָּשׁוֹן הָרִאשׁוֹן, וּמַעֲלִים עַל כָּל אֶחָד וְאֶחָד שֶׁהִקְרִיב שְׁתֵּים עֶשְׂרֵה כַּפּוֹת, וְהֵן הֵן שֶׁנִּתְנַדְּבוּ וְלֹא אֵרַע בָּהֶן פְּסוּל. “Twelve golden ladles, full of incense, ten each ladle, in the sacred shekel; all the gold of the ladles was one hundred and twenty” (Numbers 7:86).
“Twelve golden ladles…” – why is it stated? It is because it says: “One gold ladle of ten shekels” (Numbers 7:14) but you do not know whether it is gold and its weight is silver, or is it of silver and its weight is of gold.¹⁰³The question is whether the word gold is describing the material from which the ladle is made, or is describing the weight, i.e., the weight of ten gold units of volume, rather than the weight of ten silver identical units, presuming that the gold weight differs from the silver weight. When it says: “All the gold of the ladles was one hundred and twenty,” you should not say like the latter formulation, but rather according to the former formulation.
They ascribe to each and every one of them that he presented an offering of twelve ladles, and these were the ones that they donated and no disqualification befell them.

כָּל הַבָּקָר לָעֹלָה שְׁנֵים עָשָׂר פָּרִים (במדבר ז, פז), לָמָּה נֶאֱמַר, לְפִי שֶׁהוּא אוֹמֵר: פַּר אֶחָד בֶּן בָּקָר, וְאֵינִי יוֹדֵעַ אִם כָּשֵׁר לְעוֹלָה אוֹ לָאו, לְפִי שֶׁלֹא נֶאֱמַר לְעֹלָה אֶלָּא בַּכֶּבֶשׂ, וּמִנַּיִן שֶׁכָּשְׁרוּ כֻּלָּן לְעוֹלָה, לְכָךְ אָמַר: כָּל הַבָּקָר לָעֹלָה, מַגִּיד שֶׁכֻּלָּם כָּשְׁרוּ לְעוֹלָה, וּמַעֲלִין עַל כָּל אֶחָד וְאֶחָד כְּאִלּוּ הִקְרִיב שְׁנֵים עָשָׂר פָּרִים, וְהֵם הֵם שֶׁהִתְנַדְּבוּ וְלֹא אֵרַע בָּהֶם פְּסוּל. (במדבר ז, פז): אֵילִם שְׁנֵים עָשָׂר כְּבָשִׂים שְׁנֵים עָשָׂר, הִטִּיל הַכָּתוּב לָאֵילִים בֵּין פָּרִים לִכְבָשִׂים, לוֹמַר מַה פָּרִים וּכְבָשִׂים שֶׁנִּתְפָּרֵשׁ בָּהֶן לְעֹלָה כָּשְׁרוּ כֻּלָּם לְעֹלָה, אַף אֵילִים כָּשְׁרוּ כֻּלָּם לְעֹלָה, וּמַעֲלִים עַל כָּל אֶחָד וְאֶחָד כְּאִלּוּ הִקְרִיב שְׁנֵים עָשָׂר אֵילִים וּשְׁנֵים עָשָׂר כְּבָשִׂים, וְהֵם הֵם שֶׁהִתְנַדְּבוּ וְלֹא אֵרַע בָּהֶם פְּסוּל. “All the cattle for the burnt offering: twelve bulls, twelve rams, twelve lambs in their first year, and their meal offering, and twelve goats as a sin offering” (Numbers 7:87).
“All the cattle for the burnt offering: twelve bulls” – why is it stated? It is because it says: “One young bull” (Numbers 7:15), and I do not know whether it is fit to be a burnt offering or not, because “as a burnt offering” (Numbers 7:15) is stated only regarding the lamb. From where is it derived that all of them were fit to be a burnt offering? That is why it said: “All the cattle for the burnt offering”; it is to tell you that all of them were fit to be a burnt offering. They ascribe to each and every one of them as though he sacrificed twelve bulls. These were the ones that they donated, and no disqualification befell any of them.
“Twelve rams, twelve lambs” – the verse inserted the rams between the bulls and the lambs to say: Just as the bulls and the lambs that were designated as burnt offering are all fit to be burnt offerings, so too, the rams were all fit to be burnt offerings. They ascribe to each and every one of them as though he sacrificed twelve rams and twelve lambs. These were the ones that they donated, and no disqualification befell any of them.

וְכֹל בְּקַר זֶבַח הַשְּׁלָמִים עֶשְׂרִים וְאַרְבָּעָה פָּרִים (במדבר ז, פח), לָמָּה נֶאֱמַר, לְפִי שֶׁהוּא אוֹמֵר: וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם, מַגִּיד שֶׁכֻּלָּם כָּשְׁרוּ לְזֶבַח הַשְּׁלָמִים אוֹ בָּקָר שֶׁנִּתְפָּרֵשׁ בּוֹ כָּשֵׁר לְזֶבַח הַשְּׁלָמִים, וְאֵילִים וְעַתּוּדִים וּכְבָשִׂים לֹא הֻכְשְׁרוּ לְזֶבַח הַשְּׁלָמִים, תַּלְמוּד לוֹמַר: וְכֹל בְּקַר זֶבַח הַשְּׁלָמִים, אִם אֵינוֹ עִנְיָן לְלַמֵּד עַל הַבָּקָר, תְּנֵהוּ עִנְיָן לְאֵילִים וְעַתּוּדִים וּכְבָשִׂים, שֶׁכֻּלָּם כָּשְׁרוּ לְזֶבַח הַשְּׁלָמִים, וּמַעֲלִים עַל כָּל אֶחָד וְאֶחָד כְּאִלּוּ כֻּלָּם הִקְרִיבוּ עֶשְׂרִים וְאַרְבָּעָה פָּרִים וְשִׁשִּׁים אֵילִים וְשִׁשִּׁים עַתּוּדִים וְשִׁשִּׁים כְּבָשִׂים, וְהֵם הֵם שֶׁהִתְנַדְּבוּ וְלֹא אֵרַע בָּהֶן פְּסוּל. “And all the cattle of the peace offerings: twenty-four bulls, sixty rams, sixty goats, sixty lambs in their first year. This was the dedication of the altar, after it was anointed” (Numbers 7:88).
“And all the cattle of the peace offerings: twenty-four bulls” – why is it stated? It is because it says: “And for the peace offering, two bulls” (Numbers 7:17); it tells us that all of them were fit to be peace offerings. Or, cattle, in whose regard it is explicit, are fit to be peace offerings, but rams, goats, and lambs were not fit to be peace offerings. The verse states: “And all the cattle of the peace offerings.” If it is not a matter relevant to the cattle, apply the matter to rams, goats, and lambs, that they are all fit to be peace offerings. They ascribe to each and every one of them as though he sacrificed twenty-four bulls, sixty rams, sixty goats, and sixty lambs. These were the ones that they donated, and no disqualification befell any of them.

אָמַר רַבִּי פִּינְחָס בֶּן יָאִיר, קַעֲרוֹת כֶּסֶף שְׁתֵּים עֶשְׂרֵה, מִזְרְקֵי כֶסֶף שְׁנֵים עָשָׂר, כַּפּוֹת זָהָב שְׁתֵּים עֶשְׂרֵה, בָּקָר שְׁנֵים עָשָׂר, אֵילִים שְׁנֵים עָשָׂר, כְּבָשִׂים שְׁנֵים עָשָׂר, שְׂעִירִים שְׁנֵים עָשָׂר, כְּנֶגֶד שְׁנֵים עָשָׂר מַזָּלוֹת וּכְנֶגֶד שְׁנֵים עָשָׂר חֳדָשִׁים לַחַמָּה וּשְׁנֵים עָשָׂר חֳדָשִׁים לַלְּבָנָה, וּכְנֶגֶד שְׁנֵים עָשָׂר שְׁבָטִים וּשְׁנֵים עָשָׂר נְשִׂיאִים וּשְׁנֵים עָשָׂר מַנְהִיגִים בַּנֶּפֶשׁ וּשְׁנֵים עָשָׂר לֶחֶם הַפָּנִים עַל הַשֻּׁלְחָן. (במדבר ז, פה): כֹּל כֶּסֶף הַכֵּלִים אַלְפַּיִם וְאַרְבַּע מֵאוֹת, מִשֶּׁנִּבְרָא הָעוֹלָם וְעַד שֶׁהָיָה משֶׁה בֶּן שְׁלשִׁים וּשְׁתַּיִם שָׁנָה שֶׁהִתְחִיל לְהוֹרוֹת לְיִשְׂרָאֵל בְּמִצְרַיִם, אַלְפַּיִם וְאַרְבַּע מֵאוֹת שָׁנָה. (במדבר ז, פו): כַּפּוֹת זָהָב שְׁתֵּים עֶשְׂרֵה, שֶׁהֵם שְׁקוּלִים מֵאָה וְעֶשְׂרִים, כְּנֶגֶד יְמֵי משֶׁה הֶחָסִיד. וְכֵן [וכל] קָרְבַּן נְפָשׁוֹת כְּנֶגֶד אֵלּוּ, פָּרִים כְּנֶגֶד מְלָכִים, אֵילִים כְּנֶגֶד נְשִׂיאִים, שְׂעִיר עִזִּים כְּנֶגֶד רוֹזְנִים וּסְגָנִים וּפַחוֹת, וּכְבָשִׂים כְּנֶגֶד פְּקִידִים (שמואל ב ח, יח): וְהַכְּרֵתִי וְהַפְּלֵתִי. פָּרִים שֶׁל זֶבַח הַשְּׁלָמִים עֶשְׂרִים וְאַרְבָּעָה, כְּנֶגֶד עֶשְׂרִים וְאַרְבָּעָה סְפָרִים, וְעֶשְׂרִים וְאַרְבַּע מִשְׁמָרוֹת, כַּפָּרָה עַל עֶשְׂרִים וְאַרְבָּעָה אֶלֶף שֶׁמֵּתוּ בְּבַעַל פְּעוֹר. אֵילִם שִׁשִּׁים עַתֻּדִים שִׁשִּׁים כְּבָשִׂים שִׁשִּׁים, כְּנֶגֶד שִׁשִּׁים רִבּוֹא, וּכְנֶגֶד סוֹד שֶׁחֶשְׁבּוֹנוֹ שִׁשִּׁים. וּכְנֶגֶד (שיר השירים ו, ח): שִׁשִּׁים הֵמָּה מְלָכוֹת, וּכְנֶגֶד בַּיִת שֵׁנִי שֶׁנִּבְנָה שִׁשִּׁים עַל שִׁשִּׁים (עזרא ו, ג): רוּמֵהּ אַמִּין שִׁתִּין פְּתָיֵהּ אַמִּין שִׁתִּין, [וכנגד] אֱלִישָׁע שִׁמֵּשׁ לְיִשְׂרָאֵל שִׁשִּׁים שָׁנָה, וּכְנֶגֶד (דברים ג, ד): שִׁשִּׁים עִיר כָּל חֶבֶל אַרְגֹּב. (בראשית כה, כו): וְיִצְחָק בֶּן שִׁשִּׁים שָׁנָה, וּכְנֶגֶד אוֹתִיּוֹת שֶׁבְּבִרְכַּת כֹּהֲנִים שִׁשִּׁים, שֶׁנֶּאֱמַר (שיר השירים ג, ז): שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ. קָרְבַּן כָּל נָשִׂיא וְנָשִׂיא הָיָה מִן הַשְּׁלָמִים מִן שְׁלשֶׁת הַמִּינִים, חֲמִשָּׁה עָשָׂר חֲמִשָּׁה עָשָׂר, כְּנֶגֶד פָּסוּק (במדבר ו, כד): יְבָרֶכְךָ ה', שֶׁהוּא חֲמֵשׁ עֶשְׂרֵה אוֹתִיּוֹת. כָּל מִין וּמִין הָיָה שֶׁל חֲמִשָּׁה חֲמִשָּׁה, כְּנֶגֶד אוֹתִיּוֹת חָמֵשׁ, שֶׁיִּתֵּר כָּל פָּסוּק וּפָסוּק עַל שֶׁל חֲבֵרוֹ חָמֵשׁ אוֹתִיּוֹת, כֵּיצַד, פָּסוּק יְבָרֶכְךָ הוּא שֶׁל חֲמֵשׁ עֶשְׂרֵה אוֹתִיּוֹת, יִתֵּר עָלָיו הַפָּסוּק (במדבר ו, כה): חָמֵשׁ אוֹתִיּוֹת, שֶׁהוּא מִן עֶשְׂרִים אוֹתִיּוֹת, יִתֵּר עָלָיו (במדבר ו, כו): יִשָֹּׂא ה' עַל פָּסוּק יָאֵר, חָמֵשׁ אוֹתִיּוֹת, שֶׁהוּא מִן עֶשְׂרִים וְחָמֵשׁ אוֹתִיּוֹת. וּלְפִי שֶׁחוֹתֵם בִּרְכַּת כֹּהֲנִים שָׁלוֹם, (במדבר ו, כו): וְיָשֵׂם לְךָ שָׁלוֹם, לְכָךְ הִקְרִיבוּ שְׁלָמִים כְּנֶגְדָם. אֵילִם שִׁשִּׁים עַתֻּדִים שִׁשִּׁים כְּבָשִׂים שִׁשִּׁים, הֲרֵי מֵאָה וּשְׁמוֹנִים, כְּנֶגֶד שְׁנוֹתָיו שֶׁל יִצְחָק. (במדבר ו, פח): זֹאת חֲנֻכַּת הַמִּזְבֵּחַ אַחֲרֵי הִמָּשַׁח אֹתוֹ, אִי (במדבר ו, פד): בְּיוֹם הִמָּשַׁח אֹתוֹ, יָכוֹל קֹדֶם שֶׁנִּמְשַׁח, תַּלְמוּד לוֹמַר: אַחֲרֵי הִמָּשַׁח אֹתוֹ, מִכָּאן אַתָּה לָמֵד בְּיוֹם שֶׁנִּמְשַׁח, וְאַחַר שֶׁנִּמְשַׁח הִתְחִילוּ הַנְּשִׂיאִים לְהַקְרִיב. Rabbi Pinḥas ben Ya’ir said: Twelve silver dishes, twelve silver basins, twelve golden ladles, twelve cattle, twelve rams, twelve lambs, twelve goats correspond to twelve constellations, corresponding to twelve months of the solar year and twelve months of the lunar year, correspond to the twelve tribes, the twelve princes, twelve implementers of the soul,¹⁰⁴Two hands, two feet, two kidneys, spleen, liver, gall bladder, stomach, maw, and craw. and the twelve loaves of showbread on the Table.
“All the silver of the vessels was two thousand and four hundred, in the sacred shekel” (Numbers 7:85) – from when the world was created until Moses was thirty-two years old, when he began to instruct Israel in Egypt, were two thousand four hundred years. “Twelve golden ladles” (Numbers 7:86) that weigh one hundred and twenty – it corresponds to the days of Moses the pious.
Likewise the living offerings correspond to these: Bulls correspond to kings;¹⁰⁵There were twelve righteous kings. rams correspond to princes; goats correspond to chiefs, deputies, and governors;¹⁰⁶There were four of each of these categories who served under the kings. and lambs correspond to officials and “the Keretites and the Peletites” (II Samuel 8:18).
Twenty-four bulls of the peace offerings corresponded to the twenty-four books, and the twenty-four priestly watches, and atonement for the twenty-four thousand who perished due to Baal Peor (see Numbers 25:9).
“Sixty rams, sixty goats, sixty lambs” – they corresponded to the sixty myriads; and corresponded to the esoterica [sod], whose numerical value¹⁰⁷The numerical value of its first letter. is sixty; and corresponded to “they are sixty queens” (Song of Songs 6:8); corresponded to the second Temple, which was built sixty by sixty: “Its height shall be sixty cubits and its width sixty cubits” (Ezra 6:3); and Elisha served Israel sixty years; corresponded to the “sixty cities, the entire region of Argov” (Deuteronomy 3:4); “Isaac was sixty years old” (Genesis 25:26);¹⁰⁸When Esau and Jacob were born. corresponding to the sixty letters of the Priestly Benediction, as it is stated: “Sixty warriors surrounding it” (Song of Songs 3:7).
The offering of each and every prince was peace offerings of three species, fifteen for each of them, corresponding to the verse: “May the Lord bless you” (Numbers 6:24), which contains fifteen letters. Each and every species was of five each, corresponding to the fact that each and every verse is five letters longer than its predecessor. How so? The verse “may…bless you” is fifteen letters. The next verse has five letters more, as it consists of twenty letters. “May the Lord lift His countenance” (Numbers 6:26) is five letters longer than it, as it is twenty-five letters. Because it concludes the Priestly Benediction with peace: “And grant you peace” (Numbers 6:26), that is why they sacrificed peace offerings corresponding to them.
“Sixty rams, sixty goats, sixty lambs” – that is one hundred and eighty, corresponding to the years of Isaac.
“This was the dedication of the altar after it was anointed” – if it was “on the day that it was anointed” (Numbers 7:84), is it, perhaps, before it was anointed? The verse states: “After it was anointed.” From here you learn on the day that it was anointed, and after it was anointed, the princes began to present their offerings.

וּבְבֹא משֶׁה אֶל אֹהֶל מוֹעֵד לְדַבֵּר אִתּוֹ וגו' (במדבר ז, פט), כָּתוּב אֶחָד אוֹמֵר: וּבְבֹא משֶׁה אֶל אֹהֶל מוֹעֵד לְדַבֵּר אִתּוֹ וגו', וְכָתוּב אֶחָד אוֹמֵר (שמות מ, לה): וְלֹא יָכֹל משֶׁה לָבוֹא אֶל אֹהֶל מוֹעֵד וגו', אִי אֶפְשָׁר לוֹמַר: וּבְבֹא משֶׁה, שֶׁהֲרֵי כְּבָר נֶאֱמַר: וְלֹא יָכֹל משֶׁה. אִי אֶפְשָׁר לוֹמַר: וְלֹא יָכֹל משֶׁה, שֶׁכְּבָר נֶאֱמַר: וּבְבֹא משֶׁה וגו', הִכְרִיעַ (שמות מ, לה): כִּי שָׁכַן עָלָיו הֶעָנָן, אֱמֹר מֵעַתָּה כָּל זְמָן שֶׁהָיָה הֶעָנָן שָׁם לֹא הָיָה נִכְנַס משֶׁה לְשָׁם, נִסְתַּלֵּק הֶעָנָן הָיָה נִכְנַס וּמְדַבֵּר עִמּוֹ. וְכֵן הוּא אוֹמֵר (מלכים א ח, יא): וְלֹא יָכְלוּ הַכֹּהֲנִים לַעֲמֹד לְשָׁרֵת מִפְּנֵי הֶעָנָן כִּי מָלֵא כְבוֹד ה' אֶת בֵּית ה', מְלַמֵּד שֶׁנִּתְּנָה רְשׁוּת לַמְחַבְּלִים לְחַבֵּל, וְכֵן הוּא אוֹמֵר (שמות לג, כב): וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד עָבְרִי, מִכָּאן שֶׁנִּתְּנָה רְשׁוּת לַמְחַבְּלִים לְחַבֵּל. וְכֵן הוּא אוֹמֵר (תהלים צה, יא): אֲשֶׁר נִשְׁבַּעְתִּי בְאַפִּי אִם יְבֹאוּן אֶל מְנוּחָתִי, כְּשֶׁיָּשׁוּב אַפִּי יְבֹאוּן אֶל מְנוּחָתִי. אֶל אֹהֶל מוֹעֵד לְדַבֵּר אִתּוֹ, לָמָּה נֶאֱמַר, לְפִי שֶׁהוּא אוֹמֵר (ויקרא א, א): וַיְדַבֵּר ה' אֵלָיו מֵאֹהֶל מוֹעֵד, שׁוֹמֵעַ אֲנִי מֵאֹהֶל מוֹעֵד מַמָּשׁ, תַּלְמוּד לוֹמַר (שמות כה, כב): וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת וגו'. אִי אֶפְשָׁר לוֹמַר: מֵאֹהֶל מוֹעֵד, שֶׁהֲרֵי כְּבָר נֶאֱמַר: מֵעַל הַכַּפֹּרֶת, וְאִי אֶפְשָׁר לוֹמַר: מֵעַל הַכַּפֹּרֶת, שֶׁהֲרֵי כְּבָר נֶאֱמַר: מֵאֹהֶל מוֹעֵד, בְּאֵיזֶה צַד נִתְקַיְמוּ שְׁנֵי כְּתוּבִים הַלָּלוּ, זוֹ מִדָּה בַּתּוֹרָה שְׁנֵי כְּתוּבִים זֶה כְּנֶגֶד זֶה וַהֲרֵי הֵם סוֹתְרִים זֶה עַל יַד זֶה, יִתְקַיְּמוּ בִּמְקוֹמָן, עַד שֶׁיָּבוֹא כָּתוּב אַחֵר וְיַכְרִיעַ בֵּינֵיהֶן. מַה תַּלְמוּד לוֹמַר: וּבְבֹא משֶׁה אֶל אֹהֶל מוֹעֵד לְדַבֵּר אִתּוֹ, מַגִּיד הַכָּתוּב שֶׁהָיָה נִכְנָס משֶׁה וְעוֹמֵד בָּאֹהֶל וְקוֹל יוֹרֵד מִן הַשָּׁמַיִם כְּמִין סִילוֹן שֶׁל אֵשׁ לְבֵין שְׁנֵי הַכְּרוּבִים, וְהוּא שׁוֹמֵעַ אֶת הַקּוֹל מְדַבֵּר אֵלָיו מִבִּפְנִים. לְדַבֵּר אִתּוֹ, אָמַר רַבִּי יְהוּדָה בֶּן בְּתֵירָה שְׁלשׁ עֶשְׂרֵה דִּבְּרוֹת נֶאֶמְרוּ בַּתּוֹרָה לְמשֶׁה וּלְאַהֲרֹן, וּכְנֶגְדָן נֶאֶמְרוּ שְׁלשָׁה עָשָׂר מִעוּטִין, לְלַמֶּדְךָ שֶׁלֹא לְאַהֲרֹן נֶאֱמַר אֶלָּא לְמשֶׁה שֶׁיֹּאמַר לְאַהֲרֹן, וְאֵלּוּ הֵן: וּבְבֹא משֶׁה אֶל אֹהֶל מוֹעֵד לְדַבֵּר אִתּוֹ וַיִּשְׁמַע אֶת הַקּוֹל מִדַּבֵּר אֵלָיו וגו' מִבֵּין שְׁנֵי הַכְּרֻבִים וַיְדַבֵּר אֵלָיו, וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ, (שמות ל, ו לו): אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה, (שמות כט, מב): לְדַבֵּר אֵלֶיךָ שָׁם, (ויקרא ז, לח): בְּיוֹם צַוֹּתוֹ, (שמות לד, לד): אֵת אֲשֶׁר יְצֻוֶּה, (שמות כה, כב): אֵת כָּל אֲשֶׁר אֲצַוֶּה אוֹתְךָ אֶל בְּנֵי יִשְׂרָאֵל. (שמות ו, כח): וַיְהִי בְּיוֹם דִּבֶּר ה' אֶל משֶׁה בְּאֶרֶץ מִצְרָיִם, (במדבר ג, א): וְאֵלֶּה תּוֹלְדֹת אַהֲרֹן וּמשֶׁה בְּיוֹם דִּבֶּר ה' אֶת משֶׁה בְּהַר סִינָי. (ויקרא א, א): וַיְדַבֵּר ה' אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר. הֲרֵי שְׁלשָׁה עָשָׂר מִעוּטִין, מִעֵט אַהֲרֹן לְכֻלָּם. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר בִּשְׁלשָׁה מְקוֹמוֹת נֶאֱמַר בַּתּוֹרָה דִּבּוּר לְמשֶׁה, בְּאֶרֶץ מִצְרַיִם, וּבְהַר סִינַי, וּבְאֹהֶל מוֹעֵד. בְּאֶרֶץ מִצְרַיִם מַהוּ אוֹמֵר: וַיְהִי בְּיוֹם דִּבֶּר ה' אֶל משֶׁה בְּאֶרֶץ מִצְרָיִם, מִעֵט אֶת אַהֲרֹן מִדִּבְּרוֹת אֶרֶץ מִצְרַיִם. בְּהַר סִינַי מַהוּ אוֹמֵר: וְאֵלֶּה תּוֹלְדֹת אַהֲרֹן וּמשֶׁה בְּיוֹם דִּבֶּר ה' אֶת משֶׁה בְּהַר סִינָי, מִעֵט אֶת אַהֲרֹן מִדִּבְּרוֹת הַר סִינָי. בְֹּאהֶל מוֹעֵד, מַהוּ אוֹמֵר: וַיְדַבֵּר ה' אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר, מִעֵט אֶת אַהֲרֹן מִדִּבְּרוֹת אֹהֶל מוֹעֵד. “And when Moses came into the Tent of Meeting to speak with Him, he heard the Voice speaking with him from above the Ark cover that was upon the Ark of the Testimony, from between the two cherubs; and He spoke to him” (Numbers 7:89).
“And when Moses came into the Tent of Meeting to speak with Him…” – one verse says: “And when Moses came into the Tent of Meeting to speak with Him…,” and one verse says: “Moses could not come into the Tent of Meeting…” (Exodus 40:35). It is impossible to say: “When Moses came,” as it is already stated: “Moses could not come.” It is impossible to say: “Moses could not come,” as is already stated: “When Moses came…” It is reconciled: “Because the cloud rested upon it” (Exodus 40:35). Say now: As long as the cloud was there, Moses would not enter there. When the cloud departed, he would enter to speak with Him.
Likewise it says: “The priests were unable to stand and serve due to the cloud, as the glory of the Lord filled the House of the Lord” (I Kings 8:11) – it teaches that permission was given to the angels of destruction to destroy. Likewise, it says: “I will cover you with My hand until I pass” (Exodus 33:22) – from here that permission was given to the angels of destruction to destroy. Likewise it says: “That I took an oath in My wrath that they would not come to My resting place” (Psalms 95:11)¹⁰⁹The midrash is interpreting the verse as though it says, “That I took an oath that in My wrath they would not come to My resting place,” which is different from the usual translation, "I took an oath in My wrath that they would not come to My resting place.” – but when My wrath abates, they will come to My resting place.
“Into the Tent of Meeting to speak with Him” – why is it stated? Because it says: “The Lord spoke to him from the Tent of Meeting” (Leviticus 1:1), I hear that it was actually from the Tent of Meeting. The verse states: “I will commune with you there and I will speak with you from upon the Ark cover…” (Exodus 25:22). It is impossible to say: “From the Tent of Meeting,” as it is already stated: “From upon the Ark cover.” It is impossible to say: “From upon the Ark cover,” as it is already stated: “From the Tent of Meeting.” In what way can both of these verses be realized? This is a principle of the Torah: Two verses, one opposing the other and they contradict one another, they remain in place until another verse comes and reconciles between them. Why does the verse state: “And when Moses came into the Tent of Meeting to speak with Him”? The verse tells us that Moses would enter and stand in the Tent, and a Voice descended from Heaven like a stream of fire between the two cherubs, and he would hear the Voice speaking to him, from within.
“To speak with Him” – Rabbi Yehuda ben Beteira said: Thirteen sayings were stated in the Torah to Moses and Aaron, and corresponding to them there were thirteen exclusionary phrases, to teach you that it was not stated to Aaron, but rather to Moses that he should say to Aaron. They are: “And when Moses came into the Tent of Meeting to speak with Him, he heard the Voice speaking with him…from between the two cherubs and He spoke to him.” “I will commune with you there and I will speak with you” (Exodus 25:22). “Where I will commune with you” (Exodus 30:36). “That I will speak with you there” (Exodus 29:42). “On the day of His commanding” (Leviticus 7:38). “What he would be commanded” (Exodus 34:34). “Everything that I will command you to the children of Israel” (Exodus 25:22). “It was, on the day that the Lord spoke to Moses in the land of Egypt” (Exodus 6:28). “These are the generations of Aaron and Moses on the day that the Lord spoke with Moses on Mount Sinai” (Numbers 3:1). “The Lord spoke to him from the Tent of Meeting, saying” (Leviticus 1:1). These are thirteen exclusionary phrases; it excludes Aaron from all of them.
Rabbi Yosei HaGelili says: In three places speech to Moses is stated in the Torah; in the land of Egypt, at Mount Sinai, and at the Tent of Meeting. In the land of Egypt, what does it say? “It was, on the day that the Lord spoke to Moses in the land of Egypt” (Exodus 6:28). It excluded Aaron from the speech in the land of Egypt. At Mount Sinai, what does it say? “These are the generations of Aaron and Moses on the day that the Lord spoke with Moses on Mount Sinai” (Numbers 3:1). It excluded Aaron from the speech at Mount Sinai. At the Tent of Meeting, what does it say? “The Lord spoke to him from the Tent of Meeting, saying” (Leviticus 1:1). It excluded Aaron from the speech at the Tent of Meeting.

וּבְבֹא משֶׁה אֶל אֹהֶל מוֹעֵד לְדַבֵּר אִתּוֹ (במדבר ז, פט), תָּנֵי (דברים לד, י): וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמשֶׁה, בְּיִשְׂרָאֵל לֹא קָם אֲבָל בְּאֻמּוֹת הָעוֹלָם קָם, כְּדֵי שֶׁלֹא יְהֵא פִּתְחוֹן פֶּה לְאֻמּוֹת הָעוֹלָם לוֹמַר אִלּוּ הָיָה לָנוּ נָבִיא כְּמשֶׁה הָיִינוּ עוֹבְדִים לְהַקָּדוֹשׁ בָּרוּךְ הוּא. וְאֵיזֶה נָבִיא הָיָה לָהֶם כְּמשֶׁה זֶה בִּלְעָם בֶּן בְּעוֹר, אֶלָּא הֶפְרֵשׁ בֵּין נְבוּאָתוֹ שֶׁל משֶׁה לִנְבוּאָתוֹ שֶׁל בִּלְעָם, שָׁלשׁ מִדּוֹת הָיוּ בְּיַד משֶׁה מַה שֶׁלֹא הָיוּ בְּיַד בִּלְעָם. משֶׁה הָיָה מְדַבֵּר עִמּוֹ עוֹמֵד, שֶׁנֶּאֱמַר (דברים ה, כח): וְאַתָּה פֹּה עֲמֹד עִמָּדִי וַאֲדַבְּרָה אֵלֶיךָ וגו', וְעִם בִּלְעָם לֹא הָיָה מְדַבֵּר עִמּוֹ אֶלָּא נוֹפֵל, שֶׁנֶּאֱמַר (במדבר כד, ד): נֹפֵל וּגְלוּי עֵינָיִם. משֶׁה הָיָה מְדַבֵּר עִמּוֹ פֶּה אֶל פֶּה, שֶׁנֶּאֱמַר (במדבר יב, ח): פֶּה אֶל פֶּה אֲדַבֵּר בּוֹ, וּבְבִלְעָם (במדבר כד, ד): נְאֻם שֹׁמֵעַ אִמְרֵי אֵל, שֶׁלֹא הָיָה מְדַבֵּר עִמּוֹ פֶּה אֶל פֶּה. משֶׁה הָיָה מְדַבֵּר עִמּוֹ פָּנִים בְּפָנִים, שֶׁנֶּאֱמַר (שמות לג, יא): וְדִבֶּר ה' אֶל משֶׁה פָּנִים אֶל פָּנִים, וְעִם בִּלְעָם לֹא הָיָה מְדַבֵּר כִּי אִם בִּמְשָׁלִים, כְּמָה דְתֵימָא (במדבר כג, ז): וַיִּשָֹּׂא מְשָׁלוֹ וַיֹּאמַר וגו'. שָׁלשׁ מִדּוֹת הָיוּ בְּיַד בִּלְעָם מַה שֶׁלֹא הָיוּ בְּיַד משֶׁה, משֶׁה לֹא הָיָה יוֹדֵעַ מִי מְדַבֵּר עִמּוֹ, בִּלְעָם הָיָה יוֹדֵעַ מִי מְדַבֵּר עִמּוֹ, שֶׁנֶּאֱמַר: נְאֻם שֹׁמֵעַ אִמְרֵי אֵל אֲשֶׁר מַחֲזֵה שַׁדַּי יֶחֱזֶה. משֶׁה לֹא הָיָה יוֹדֵעַ אֵימָתַי הַקָּדוֹשׁ בָּרוּךְ הוּא מְדַבֵּר עִמּוֹ, וּבִלְעָם הָיָה יוֹדֵעַ אֵימָתַי הַקָּדוֹשׁ בָּרוּךְ הוּא מְדַבֵּר עִמּוֹ, שֶׁנֶּאֱמַר (במדבר כד, טז): וְיֹדֵעַ דַּעַת עֶלְיוֹן. מָשְׁלוּ מָשָׁל לְטַבָּחוֹ שֶׁל מֶלֶךְ שֶׁהוּא יוֹדֵעַ מָה הַמֶּלֶךְ מַקְרִיב עַל שֻׁלְחָנוֹ וְיוֹדֵעַ כַּמָּה הוֹצָאוֹת יוֹצְאוֹת לַמֶּלֶךְ עַל שֻׁלְּחָנוֹ, כָּךְ הָיָה בִּלְעָם יוֹדֵעַ מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לְדַבֵּר עִמּוֹ. בִּלְעָם הָיָה מְדַבֵּר עִמּוֹ בְּכָל שָׁעָה שֶׁיִּרְצֶה, שֶׁנֶּאֱמַר: נֹפֵל וּגְלוּי עֵינָיִם, הָיָה מִשְׁתַּטֵּחַ עַל פָּנָיו וּמִיָד הָיָה גְּלוּי עֵינָיִם עַל מַה שֶּׁשּׁוֹאֵל, וּמשֶׁה לֹא הָיָה מְדַבֵּר עִמּוֹ בְּכָל שָׁעָה שֶׁיִּרְצֶה. רַבִּי שִׁמְעוֹן אוֹמֵר אַף משֶׁה הָיָה מְדַבֵּר עִמּוֹ בְּכָל שָׁעָה שֶׁיִּרְצֶה, שֶׁנֶּאֱמַר: וּבְבֹא משֶׁה אֶל אֹהֶל מוֹעֵד לְדַבֵּר אִתּוֹ, מִיָּד (במדבר ז, פט): וַיִּשְׁמַע אֶת הַקּוֹל מִדַּבֵּר אֵלָיו. “And when Moses came into the Tent of Meeting to speak with Him” – it is taught: “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10) – in Israel one has not arisen, but among the nations of the world he has arisen, so that there will not be recourse for the nations of the world to say: Had we had a prophet like Moses, we would have worshipped the Holy One blessed be He. What prophet did they have like Moses? This was Bilam son of Beor. However, there is a disparity between Moses’ prophecy and Bilam’s prophecy. There were three qualities that existed in Moses that did not exist in Bilam. Moses would speak with Him standing, as it is stated: “But you, stand here with Me and I will speak to you…” (Deuteronomy 5:28). With Bilam, He would speak to him only when he was fallen, as it is stated: “Fallen with open eyes” (Numbers 24:4). Moses, He would speak to him mouth to mouth, as it is stated: “Mouth to mouth I will speak to him” (Numbers 12:8), but regarding Bilam, “the utterance of one who hears the sayings of God” (Numbers 24:4), as he would not speak to him mouth to mouth. Moses, He would speak to him face-to-face, as it is stated: “The Lord would speak to Moses face-to-face” (Exodus 33:11), but with Bilam, he would speak in parables, just as it says: “He proclaimed his parable and said…” (Numbers 23:7).
There were three qualities that existed in Bilam that did not exist in Moses. Moses would not know who was speaking with him; Bilam would know who was speaking with him, as it is stated: “The utterance of one who hears the sayings of God, the vision of the Almighty he will see” (Numbers 24:4). Moses did not know when the Holy One blessed be He would speak with him, but Bilam would know when the Holy One blessed be He would speak with him, as it is stated: “He knows the knowledge of the Most High” (Numbers 24:16). They stated a parable: It is analogous to the king’s slaughterer, who knew what the king would offer on his table and knew how many expenditures the king would outlay for his table. So, Bilam would know what the Holy One blessed be He was destined to speak with him. Bilam, He would speak with him whenever he wished, as it is stated: “Fallen with open eyes” (Numbers 24:4). He would fall on his face and immediately, he was open eyed regarding what he asked. But Moses, He would not speak with him whenever he wished. Rabbi Shimon says: To Moses, too, He would speak whenever he wished, as it is stated: “And when Moses came into the Tent of Meeting to speak with Him,” immediately, “he heard the Voice speaking with him.”

וַיִּשְׁמַע אֶת הַקּוֹל מִדַּבֵּר אֵלָיו (במדבר ז, פט), יָכוֹל שֶׁהָיָה קוֹל נָמוּךְ, תַּלְמוּד לוֹמַר: אֶת הַקּוֹל, קוֹל לֹא נֶאֱמַר אֶלָּא הַקּוֹל, הוּא הַקּוֹל הַמִּתְפָּרֵשׁ בַּכְּתוּבִים, וּמַה הוּא הַקּוֹל הַמִּתְפָּרֵשׁ בַּכְּתוּבִים (תהלים כט, ד ט): קוֹל ה' בַּכֹּחַ קוֹל ה' בֶּהָדָר, קוֹל ה' שֹׁבֵר אֲרָזִים, קוֹל ה' חֹצֵב לַהֲבוֹת אֵשׁ, קוֹל ה' יָחִיל מִדְבָּר, קוֹל ה' יְחוֹלֵל אַיָּלוֹת. יָכוֹל שֶׁהָיוּ שׁוֹמְעִים אוֹתוֹ מִבַּחוּץ, תַּלְמוּד לוֹמַר (ויקרא א, א): וַיְדַבֵּר ה' אֵלָיו מֵאֹהֶל מוֹעֵד, מְלַמֵּד שֶׁהָיָה הַקּוֹל נִפְסַק וְלֹא הָיָה יוֹצֵא חוּץ לָאֹהֶל. כַּיּוֹצֵא בּוֹ אַתָּה אוֹמֵר (יחזקאל י, ה): וְקוֹל כַּנְפֵי הַכְּרוּבִים נִשְׁמַע עַד הֶחָצֵר הַחִיצֹנָה, יָכוֹל מִפְּנֵי שֶׁהָיָה קוֹל נָמוּךְ, תַּלְמוּד לוֹמַר (יחזקאל י, ה): כְּקוֹל אֵל שַׁדַּי בְּדַבְּרוֹ, אִם כֵּן לָמָּה נֶאֱמַר: נִשְׁמַע עַד הֶחָצֵר הַחִיצֹנָה, אֶלָּא כֵּיוָן שֶׁהָיָה מַגִּיעַ עַד הֶחָצֵר הַחִיצֹנָה, הָיָה נִפְסַק. רַבִּי אֱלִיעֶזֶר אוֹמֵר הֲרֵי הוּא אוֹמֵר (שמות כט, מג): וְנֹעַדְתִּי שָׁמָּה לִבְנֵי יִשְׂרָאֵל וְנִקְדַּשׁ בִּכְבֹדִי, עָתִיד אֲנִי לְהִתְוָעֵד לָהֶם וּלְהִתְקַדֵּשׁ בָּהֶם. אֵימָתַי, הֲרֵי זֶה יוֹם שְׁמִינִי, שֶׁנֶּאֱמַר (ויקרא ט, כד): וַיַּרְא כָּל הָעָם וַיָּרֹנוּ וַיִּפְּלוּ עַל פְּנֵיהֶם. אוֹ אֵינוֹ אוֹמֵר אֶלָּא לִתֵּן לָהֶם יְעִידָה לַדִּבְּרוֹת, תַּלְמוּד לוֹמַר (שמות כה, כב): וְנוֹעַדְתִּי לְךָ, לְךָ הָיְתָה יְעִידָה וְלֹא הָיְתָה יְעִידָה לְכָל יִשְׂרָאֵל. אוֹצִיא אֶת יִשְׂרָאֵל שֶׁלֹא כָּשְׁרוּ לַעֲלוֹת בָּהָר, וְלֹא אוֹצִיא אֶת הַזְּקֵנִים שֶׁכָּשְׁרוּ לַעֲלוֹת בָּהָר. אוֹצִיא אֶת הַזְּקֵנִים שֶׁלֹא נִרְאוּ בַּדִּבֵּר עִם משֶׁה, וְלֹא אוֹצִיא אֶת בְּנֵי אַהֲרֹן שֶׁנִּרְאוּ בַּדִּבֵּר עִם משֶׁה. אוֹצִיא אֶת בְּנֵי אַהֲרֹן שֶׁלֹא נִתְוַעֲדוּ בַּדִּבֵּר עִם משֶׁה, וְלֹא אוֹצִיא אֶת אַהֲרֹן שֶׁנִּתְוַעֵד בַּדִּבֵּר עִם משֶׁה, תַּלְמוּד לוֹמַר (שמות ל, ו): אֲשֶׁר אִוָּעֵד לְךָ, לְךָ הָיְתָה יְעִידָה וְלֹא הָיְתָה יְעִידָה לְכֻלָּם. אוֹצִיאֵם מִן הַיְעִידָה וְלֹא אוֹצִיאֵם מִן הַדִּבְּרוֹת, תַּלְמוּד לוֹמַר (שמות כה, כב): וְדִבַּרְתִּי אִתְּךָ. אוֹצִיא אֶת יִשְׂרָאֵל וְלֹא אוֹצִיא אֶת הַזְּקֵנִים, אוֹצִיא אֶת הַזְּקֵנִים וְלֹא אוֹצִיא אֶת בְּנֵי אַהֲרֹן, אוֹצִיא אֶת בְּנֵי אַהֲרֹן וְלֹא אוֹצִיא אֶת אַהֲרֹן עַצְמוֹ, תַּלְמוּד לוֹמַר (שמות כט, מב): לְדַבֵּר אֵלֶיךָ, עִמְּךָ הָיָה הַדִּבֵּר וְלֹא עִם כֻּלָּם הָיָה הַדִּבֵּר. יָכוֹל לֹא הָיוּ שׁוֹמְעִין אֶת הַדִּבֵּר אֲבָל הָיוּ שׁוֹמְעִין אֶת הַקּוֹל, תַּלְמוּד לוֹמַר: וַיִּשְׁמַע אֶת הַקּוֹל מִדַּבֵּר אֵלָיו, קוֹל לוֹ, קוֹל אֵלָיו. אוֹצִיא אֶת יִשְׂרָאֵל וְלֹא אוֹצִיא אֶת הַזְּקֵנִים, אוֹצִיא אֶת הַזְּקֵנִים וְלֹא אוֹצִיא אֶת בְּנֵי אַהֲֹרן, אוֹצִיא אֶת בְּנֵי אַהֲֹרן וְלֹא אוֹצִיא אֶת אַהֲרֹן עַצְמוֹ, תַּלְמוּד לוֹמַר: קוֹל לוֹ, אוֹצִיא אֶת כֻּלָּם וְלֹא אוֹצִיא אֶת מַלְאֲכֵי הַשָּׁרֵת, שֶׁאֵין משֶׁה יָכוֹל לִכָּנֵס לִרְשׁוּתָן לִמְקוֹמָן עַד שֶׁיִּקָּרֵא, תַּלְמוּד לוֹמַר: קוֹל לוֹ, קוֹל אֵלָיו, משֶׁה הָיָה שׁוֹמֵעַ אֶת הַקּוֹל וְאֵין כָּל אֵלּוּ שׁוֹמְעִין אֶת הַקּוֹל. יָכוֹל הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְדַבֵּר עִמּוֹ וְלֹא הָיָה קוֹרְאוֹ תְּחִלָּה, תַּלְמוּד לוֹמַר (ויקרא א, א): וַיִּקְרָא אֶל משֶׁה וַיְדַבֵּר, הִקְדִּים קְרִיאָה לַדִּבּוּר, דֶּרֶךְ אֶרֶץ שֶׁלֹא יְדַבֵּר אָדָם עִם חֲבֵרוֹ אֶלָּא אִם כֵּן קוֹרְאוֹ תְּחִלָּה, הֲלֹא דִּין הוּא, נֶאֱמַר בְּאֹהֶל מוֹעֵד דִּבּוּר, וְנֶאֱמַר בַּסְּנֶה דִּבּוּר, מַה דִּבּוּר הָאָמוּר בַּסְּנֶה הִקְדִּים בּוֹ קְרִיאָה לְדִבּוּר, דִּכְתִיב (שמות ג, ד): וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה, אַף דִּבּוּר הָאָמוּר בְּאֹהֶל מוֹעֵד הִקְדִּים קְרִיאָה לְדִבּוּר, לֹא, אִם אָמַרְתָּ בַּדִּבֵּר הַסְּנֶה שֶׁהוּא תְּחִלָּה לַדִּבְּרוֹת תֹּאמַר בַּדִּבֵּר אֹהֶל מוֹעֵד שֶׁאֵינוֹ תְּחִלָּה לַדִּבְּרוֹת, דִּבֵּר הַר סִינַי יוֹכִיחַ, שֶׁאֵינוֹ תְּחִלָּה לַדִּבְּרוֹת וְהִקְדִּים בּוֹ קְרִיאָה לַדִּבֵּר, לֹא, אִם אָמַרְתָּ בַּדִּבֵּר הַר סִינַי שֶׁהוּא לְכָל יִשְׂרָאֵל, תֹּאמַר אֹהֶל מוֹעֵד שֶׁאֵינוֹ לְכָל יִשְׂרָאֵל, הֲרֵי אַתָּה דָן מִבִּנְיַן אָב, לֹא הֲרֵי דִּבֵּר הַסְּנֶה שֶׁהוּא תְּחִלָּה לַדִּבְּרוֹת, כַּהֲרֵי דִּבֵּר הַר סִינַי שֶׁאֵינוֹ תְּחִלָּה לַדִּבְּרוֹת, לֹא הֲרֵי דִּבֵּר הַר סִינַי שֶׁהוּא לְכָל יִשְׂרָאֵל כַּהֲרֵי דִּבֵּר הַסְּנֶה שֶׁאֵינוֹ לְכָל יִשְׂרָאֵל, הַצַּד הַשָּׁוֶה שֶׁבָּהֶם שֶׁהֵם דִּבֵּר וּמִפִּי קָדוֹשׁ לְמשֶׁה הוּא וְהִקְדִּים בּוֹ קְרִיאָה לַדִּבּוּר, אַף כָּל שֶׁהוּא דִּבּוּר וּמִפִּי קָדוֹשׁ לְמשֶׁה נַקְדִּים בּוֹ קְרִיאָה לַדִּבּוּר. אִי מָה הַצַּד הַשָּׁוֶה שֶׁבָּהֶם שֶׁהֵם דִּבֵּר וּבָאֵשׁ וּמִפִּי קָדוֹשׁ לְמשֶׁה וְהִקְדִּים בָּהֶם קְרִיאָה לַדִּבּוּר, אַף כָּל שֶׁהוּא דִּבֵּר וּבָאֵשׁ וּמִפִּי קָדוֹשׁ לְמשֶׁה נַקְדִּים בּוֹ קְרִיאָה לְדִבּוּר, יָצָא דִּבֵּר אֹהֶל מוֹעֵד שֶׁאֵינוֹ בָּאֵשׁ, תַּלְמוּד לוֹמַר וַיִּקְרָא, וַיְדַבֵּר, הִקְדִּים קְרִיאָה לַדִּבּוּר, יָכוֹל לֹא הָיְתָה קְרִיאָה אֶלָּא לְדִבּוּר זֶה בִּלְבָד, וּמִנַיִן לְכָל הַדִּבְּרוֹת שֶׁבַּתּוֹרָה, תַּלְמוּד לוֹמַר (ויקרא א, א): מֵאֹהֶל מוֹעֵד, כָּל שֶׁהוּא מֵאֹהֶל מוֹעֵד נַקְדִּים בּוֹ קְרִיאָה לַדִּבּוּר. יָכוֹל לֹא הָיְתָה קְרִיאָה אֶלָּא לַדִּבְּרוֹת בִּלְבָד, מִנַּיִן אַף לַאֲמִירוֹת וְלַצַּוִּים, אָמַר רַבִּי שִׁמְעוֹן תַּלְמוּד לוֹמַר: דַּבֵּר, וַיְדַבֵּר, לְרַבּוֹת אַף לַאֲמִירוֹת וְלַצַּוִּים. יָכוֹל אַף לַהַפְסָקוֹת, תַּלְמוּד לוֹמַר: וַיְדַבֵּר, לַדִּבּוּר הָיְתָה קְרִיאָה וְלֹא הָיְתָה קְרִיאָה לַהַפְסָקוֹת, וְכִי מַה הַפְסָקוֹת הָיוּ מְשַׁמְּשׁוֹת, לִתֵּן רֶוַח לְמשֶׁה לְהִתְבּוֹנֵן בֵּין פָּרָשָׁה לְפָרָשָׁה וּבֵין עִנְיָן לְעִנְיָן, וַהֲרֵי דְבָרִים קַל וָחֹמֶר, וּמָה אִם מִי שֶׁהוּא שׁוֹמֵעַ מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא וּמְדַבֵּר בְּרוּחַ הַקֹּדֶשׁ צָרִיךְ לְהִתְבּוֹנֵן בֵּין פָּרָשָׁה לְפָרָשָׁה וּבֵין עִנְיָן לְעִנְיָן, עַל אַחַת כַּמָּה וְכַמָּה הֶדְיוֹט מֵהֶדְיוֹט. וּמִנַּיִן שֶׁכָּל הַקְּרִיאוֹת הָיוּ משֶׁה משֶׁה, תַּלְמוּד לוֹמַר (שמות ג, ד): וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה וַיֹּאמֶר משֶׁה משֶׁה, שֶׁאֵין תַּלְמוּד לוֹמַר: וַיֹּאמֶר, אֶלָּא מְלַמֵּד שֶׁכָּל הַקְּרִיאוֹת הָיוּ משֶׁה משֶׁה. וּמִנַיִן שֶׁעַל כָּל קְרִיאָה וּקְרִיאָה הָיָה אוֹמֵר: הִנֵּנִי, תַּלְמוּד לוֹמַר (שמות ג, ד): וַיֹּאמֶר משֶׁה משֶׁה וַיֹּאמֶר הִנֵּנִי, שֶׁאֵין תַּלְמוּד לוֹמַר: וַיֹּאמֶר, אֶלָּא וַיַּעַן הִנֵּנִי, מַה תַּלְמוּד לוֹמַר: וַיֹּאמֶר, מְלַמֵּד שֶׁעַל כָּל קְרִיאָה וּקְרִיאָה הָיָה אוֹמֵר: הִנֵּנִי. משֶׁה משֶׁה, אַבְרָהָם אַבְרָהָם, יַעֲקֹב יַעֲקֹב, שְׁמוּאֵל שְׁמוּאֵל, לְשׁוֹן חִבָּה וּלְשׁוֹן זֵרוּז. דָּבָר אַחֵר, משֶׁה משֶׁה, הוּא משֶׁה עַד שֶׁלֹא נִדְבַּר עִמּוֹ, וּמשֶׁה מִשֶּׁנִּדְבַּר עִמּוֹ. “He heard the Voice speaking with him” – was it, perhaps, a low-volume voice? The verse states: “The Voice.” It is not stated: “Voice,” but rather, “the Voice.” It was the Voice that is articulated in the verses. What is the Voice that is articulated in the verses? “The voice of the Lord is mighty; the voice of the Lord is majestic. The voice of the Lord breaks cedars.… The voice of the Lord hews flames of fire. The voice of the Lord makes the desert tremble; [the Lord makes the wilderness of Kadesh tremble.] The voice of the Lord causes deer to calve” (Psalms 29:4–5, 7–9). Is it, perhaps, that they would hear it from without? The verse states: “The Lord spoke to him from the Tent of Meeting” – it teaches that the Voice would cease and would not emerge outside the Tent.
Similarly, you say: “The sound of the wings of the cherubs was heard until the outer courtyard” (Ezekiel 10:5). Is it, perhaps, because it was a low-volume sound? The verse states: “Like the sound of God Almighty when He speaks” (Ezekiel 10:5). If so, why is it stated: “Was heard until the outer courtyard”? It is, rather, that when it would reach the outer courtyard, it would cease.
Rabbi Eliezer says: It says: “I will commune there with the children of Israel, and it will be sanctified with My glory” (Exodus 29:43) – I am destined to commune with them and to be sanctified through them. When? This is on the eighth day, as it is stated: “The entire people saw, raised their voice in praise, and fell upon their faces” (Leviticus 9:24); or, is it only to give them a place of communion for speech? The verse states: “I will commune with you” (Exodus 25:22) – communion was with you, but there was no communion for all of Israel. Perhaps, I will exclude Israel, who were not fit to ascend the mountain, but I will not exclude the elders, who were fit to ascend the mountain. Perhaps, I will exclude the elders, who were not seen in the speech with Moses, but I will not exclude Aaron’s sons, who were seen when the speech came to Moses. I will exclude Aaron’s sons, who were seen when the speech came to Moses, but I will not exclude Aaron, who communed in the speech with Moses. The verse states: “I will commune with you there” – the communion was with you, but for all of them there was no communion.
Perhaps, I will exclude them from communion but will not exclude them from the speech. The verse states: “I will speak with you” (Exodus 25:22). Perhaps, I will exclude Israel but I will not exclude the elders. Perhaps, I will exclude the elders, but I will not exclude the sons of Aaron. Perhaps, I will exclude the sons of Aaron, but I will not exclude Aaron himself. The verse states: “To speak to you” (Exodus 29:42) – the speech was with you, but the speech was not with all of them.
Is it, perhaps, that they would not hear the speech, but they would hear the voice? The verse states: “He heard the Voice speaking with him” – the Voice to him, “the Voice…with him.” Perhaps, I will exclude Israel, but I will not exclude the elders. Perhaps, I will exclude the elders, but I will not exclude the sons of Aaron. Perhaps, I will exclude the sons of Aaron, but I will not exclude Aaron himself. The verse states: A Voice to him.¹¹⁰The verse states, “the Voice speaking with him,” which the midrash interprets as meaning, “the Voice speaking to him.” I will exclude them all, but I will not exclude the ministering angels, as Moses was unable to enter their domain and their place until he is called. The verse states: The Voice to him, “the Voice…with him.” Moses would hear the Voice, but all these would not hear the Voice.
Is it, perhaps, that the Holy One blessed be He would speak with him, but would not call him first? The verse states: “[The Lord] called to Moses, and spoke” (Leviticus 1:1) – He had the call precede the speech. It is common courtesy that a person should not speak to another unless he calls him first. It is only logical; speech is stated at the Tent of Meeting, and speech is stated at the bush. Just as regarding the speech stated at the bush, calling preceded speech, as it is stated: “God called to him from the midst of the bush” (Exodus 3:4), so too, [regarding] the speech stated at the Tent of Meeting, calling preceded speech. No; if you said regarding the bush that was the beginning of speech, would you say the same regarding the speech at the Tent of Meeting, which was not the beginning of speech? The speech at Mount Sinai will prove that it is not so, as it was not the beginning of speech, and calling preceded speech. No; if you said regarding Mount Sinai that was to all Israel, would you say this regarding the Tent of Meeting which was not to all Israel? You derive from a paradigm; the defining characteristic of the bush, which was the beginning of speech, is not like the defining characteristic of speech at Mount Sinai, which was not the beginning of speech, and the defining characteristic of Mount Sinai that was to all Israel, is not like the defining characteristic of the bush, which was not to all Israel. The common denominator between them is that they are speech from the Holy One to Moses, and calling preceded speech, so, everything that is speech from the Holy One to Moses, we will have calling precede speech. Maybe [we will claim], what is the common denominator between them? [It is] that they are speech, in fire, from the Holy One to Moses, and calling preceded speech; so too, everything that is speech, in fire, from the Holy One to Moses, calling will precede speech, excluding speech at the Tent of Meeting, which was not in fire. The verse states: “Called…and spoke”; calling preceded speech.
Is it, perhaps, that there was calling only for this speech alone? From where is it derived regarding all the speech in the Torah? The verse states: “From the Tent of Meeting” (Leviticus 1:1) – anything that is from the Tent of Meeting, calling precedes speech. Is it, perhaps that there was calling only for speech alone;¹¹¹Sometimes the Torah states that God spoke to Moses, [vaydaber], sometimes the phrase is: God said to Moses [vayomer], and sometimes the phrase is God commanded [vaytzav]. from where is it derived even for sayings (Leviticus 16:2) and commands (Numbers 28:2)? Rabbi Shimon said: The verse teaches: [Rather than writing,] “Speak,” [the verse writes,] “and He spoke” (Leviticus 1:1), to include even sayings and commands.
Is it, perhaps, even for pauses? The verse states: “And He spoke” (Leviticus 1:1) – for speech there was calling, but there was no calling for pauses. What purpose did the pauses serve? It was to provide respite for Moses to deliberate between one portion and another and between one matter and another. The matter can be inferred a fortiori: If one who hears from the mouth of the Holy One blessed be He and speaks by means of the Divine Spirit is required to deliberate between one portion and another and between one matter and another, all the more so a layman who hears from a layman.
From where is it derived that all the callings were, “Moses, Moses”? The verse states: “God called to him from the midst of the bush, and He said: Moses, Moses” (Exodus 3:4). From where is it derived that to each and every calling, he would answer: Here I am? The verse states: “He said: Moses, Moses, and he said: Here I am” (Exodus 3:4). The verse need not have stated: “And he said: [Here I am],” but rather, “and he answered: Here I am.” Why does the verse state: “And he said”? It teaches that to each calling, he would say: “Here I am.”
“Moses, Moses” (Exodus 3:4); “Abraham, Abraham” (Genesis 22:11); “Jacob, Jacob” (Genesis 46:2); “Samuel, Samuel” (I Samuel 3:10) – it is an expression of love and an expression of urging. Alternatively, “Moses, Moses” – he was Moses before He spoke with him, and Moses after He spoke with him.¹¹²Moses did not become arrogant because God spoke to him.

מֵעַל הַכַּפֹּרֶת אֲשֶׁר עַל אֲרֹן הָעֵדֻת (במדבר ז, פט), לָמָּה נֶאֱמַר, לְפִי שֶׁהוּא אוֹמֵר לְהַלָּן (ויקרא א, א): וַיְדַבֵּר ה' אֵלָיו מֵאֹהֶל מוֹעֵד, יָכוֹל מִכָּל הַבַּיִת, תַּלְמוּד לוֹמַר: מֵעַל הַכַּפֹּרֶת אֲשֶׁר עַל אֲרֹן הָעֵדֻת, אִי מֵעַל הַכַּפֹּרֶת, יָכוֹל מֵעַל הַכַּפֹּרֶת כֻּלָּהּ, תַּלְמוּד לוֹמַר (במדבר ז, פט): מִבֵּין שְׁנֵי הַכְּרֻבִים, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, אֵינִי כְּמֵשִׁיב עַל דִּבְרֵי רַבִּי אֶלָּא כְּמוֹסִיף עַל דְּבָרָיו. הַכָּבוֹד, שֶׁנֶּאֱמַר בּוֹ (ירמיה כג, כד): הֲלוֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא נְאֻם ה', רְאֵה חִבָּתָן שֶׁל יִשְׂרָאֵל לְהֵיכָן גָרְמָה לָהֶם, הַכָּבוֹד הַזֶּה הַמְרֻבֶּה, דָּחַק [ליראות] לִהְיוֹת מְדַבֵּר מֵעַל הַכַּפֹּרֶת מִבֵּין שְׁנֵי הַכְּרוּבִים. רַבִּי דוֹסָא אוֹמֵר, הֲרֵי הוּא אוֹמֵר (שמות לג, כ): כִּי לֹא יִרְאַנִי הָאָדָם וָחָי, בְּחַיֵּיהֶם אֵינָם רוֹאִים אֲבָל רוֹאִים הֵם בִּשְׁעַת מִיתָתָן, וְכֵן הוּא אוֹמֵר (תהלים כב, ל): לְפָנָיו יִכְרְעוּ כָּל יוֹרְדֵי עָפָר וְנַפְשׁוֹ לֹא חִיָּה. רַבִּי עֲקִיבָא אוֹמֵר: כִּי לֹא יִרְאַנִי הָאָדָם וָחָי, אַף חַיּוֹת הַנּוֹשְׂאוֹת אֶת הַכִּסֵּא אֵינָן רוֹאוֹת אֶת הַכָּבוֹד. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי אֵינִי כְּמֵשִׁיב עַל דִּבְרֵי רַבִּי אֶלָּא כְּמוֹסִיף עַל דְּבָרָיו. כִּי לֹא יִרְאַנִי הָאָדָם וָחָי, אַף מַלְאֲכֵי הַשָּׁרֵת שֶׁחַיֵּיהֶם חַיֵּי עוֹלָם, אֵינָן רוֹאִים אֶת הַכָּבוֹד. (במדבר ז, פט): וַיְדַבֵּר אֵלָיו, וְלֹא לְמַלְאֲכֵי הַשָּׁרֵת שֶׁהָיוּ שָׁם, מַגִּיד הַכָּתוּב שֶׁהָיָה יוֹצֵא הַקּוֹל מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמִין סִילוֹן לְתוֹךְ אָזְנוֹ שֶׁל משֶׁה, וְהַמַּלְאָכִים הָיוּ בָּאֶמְצַע וְלֹא הָיוּ שׁוֹמְעִין אוֹתוֹ, וְכֵן הוּא אוֹמֵר (איוב לז, ה): יַרְעֵם אֵל בְּקוֹלוֹ נִפְלָאוֹת, הֱוֵי: וַיְדַבֵּר אֵלָיו. “From above the Ark cover that was upon the Ark of the Testimony” – why is it stated? It is because it says elsewhere: “The Lord spoke with him from the Tent of Meeting” (Leviticus 1:1); is it perhaps from the entire structure? The verse states: “From above the Ark cover that was upon the Ark of the Testimony.” If it is from above the Ark cover, is it, perhaps, from over the entire Ark cover? The verse states: “From between the two cherubs” – this is the statement of Rabbi Akiva. Rabbi Shimon ben Azai said: I am not as one who is rebutting the statement of my teacher, but rather, as one adding to his statement. The Glory, in whose regard it is stated: “Do I not fill the heavens and the earth, the utterance of the Lord?” (Jeremiah 23:24), see the love of Israel, what [honor] it caused them: this extensive Glory constricted itself to speak from upon the Ark cover between the two cherubs.
Rabbi Dosa says: The verse says: “For man cannot see Me and live” (Exodus 33:20) – during their lifetimes they do not see, but they see at the time of their death. Likewise it says: “All who descend to the dust will kneel before Him, those to whose soul He has not given life” (Psalms 22:30). Rabbi Akiva says: “For man cannot see Me and live” – even the beasts that bear His throne have not seen the Glory. Rabbi Shimon ben Azai said: I am not as one who is rebutting the statement of my teacher, but rather, as one adding to his statement. “For man cannot see Me and live” – even the ministering angels, whose life is eternal life, do not see the Glory.
“And He spoke to him” – but not to the ministering angels who were there. The verse tells us that the Voice would emerge from the mouth of the Holy One blessed be He like a stream into Moses’ ear. The angels were between them but did not hear it. Likewise it says: “God thunders wondrously with His voice” (Job 37:5). That is, “and He spoke to him.”