(ג) וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶֽל־אַהֲרֹ֗ן הוּא֩ אֲשֶׁר־דִּבֶּ֨ר יְהֹוָ֤ה ׀ לֵאמֹר֙ בִּקְרֹבַ֣י אֶקָּדֵ֔שׁ וְעַל־פְּנֵ֥י כׇל־הָעָ֖ם אֶכָּבֵ֑ד וַיִּדֹּ֖ם אַהֲרֹֽן׃
(3) Then Moses said to Aaron, “This is what יהוה meant by saying:
Through those near to Me I show Myself holy,
And gain glory before all the people.”
And Aaron was silent.
Through those near to Me I show Myself holy,
And gain glory before all the people.”
And Aaron was silent.
(א) ותצא אש. רַ' אֱלִיעֶזֶר אוֹמֵר לֹא מֵתוּ בְנֵי אַהֲרֹן אֶלָּא עַל יְדֵי שֶׁהוֹרוּ הֲלָכָה בִּפְנֵי מֹשֶׁה רַבָּן, רַבִּי יִשְׁמָעֵאל אוֹמֵר שְׁתוּיֵי יַיִן נִכְנְסוּ לַמִּקְדָּשׁ, תֵּדַע, שֶׁאַחַר מִיתָתָן הִזְהִיר הַנּוֹתָרִים שֶׁלֹּא יִכָּנְסוּ שְׁתוּיֵי יַיִן לַמִּקְדָּשׁ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ בֶן בַּיִת וְכוּ', כִּדְאִיתָא בְּוַיִּקְרָא רַבָּה:
(1) ותצא אש AND THERE WENT OUT FIRE — Rabbi Eleizer said: the sons of Aaron died only because they gave decisions on religious matters in the presence of their teacher, Moses (Sifra, Shemini, Mechilta d'Miluim 2 32; Eruvin 63a). Rabbi Ishmael said: they died because they entered the Sanctuary intoxicated by wine. You may know that this is so, because after their death he admonished those who survived that they should not enter when intoxicated by wine (vv. 8—9). A parable! It may be compared to a king who had a bosom friend, etc., as is to be found in Leviticus Rabbah 12:1, 4 (cf. Biur).
† I. [דָּמַם] vb. be or grow dumb, silent, still (NH id.; Ethiopic in ii. 1 አድመመ stupefy; iii., 1 & 2 ተደመ, ተደመመ be astounded, stupefied)—
Qal Pf. דָּ֑מּוּ ψ 35:15 Jb 30:27; Impf. יִדֹּם Am 5:13 + 2 times, וַיִּדֹּם Lv 10:3; Jos 10:13; 3 fs. תִּדֹּם La 2:18; 2 fs. תִּדֹּמִּי Je 48:2 (so Ki Ol & Kö327 q.v.; others Niph.); וָאֶדֹּם Jb 31:14; יִדְּמוּ Ex 15:16 + 3 times; 1 pl. cohort. נִדְּמָה Je 8:14 (Thes; or Niph.); imv. דּוֹם Jos 10:12 דֹּמּוּ ψ 4:5;— 1. be silent ψ 4:5; 30:13; 35:15 (prob., cf. De Che), Ez 24:17; Lv 10:3 (P); Am 5:13; in grief La 2:10; 3:28. 2. be still (opp. to both speech and motion) Jb 31:34; = perish Je 8:14; 48:2 ψ 31:18; (ד׳ לשׁאול); c. לְ be silent to i.e. be resigned to ψ 37:7; 62:6, sq. לְמוֹ עֲצָתִי Jb 29:21 (‖ לִי שָֽׁמְעוּ); be still, motionless, stand still Jos 10:12, 13 (of sun ‖ עמד); 1 S 14:9 (men); Je 47:6 (of sword ‖ הֵרָֽגְעִי); so also of bowels, as seat of mental excitement Jb 30:27; La 2:18 אַל־תִּדֹּם בַּת־עֵינֵךְ, i.e. cease not to weep (‖ הוֹרִידִי כַנַּחַל דִּמְעָה). 3. be struck dumb, astounded, in amazement and fear Ex 15:16 (כאבן) Is 23:2 (but cf. II. דמם).
Niph. Pf. 3 pl. וְנָדַמּוּ consec. Je 25:37; Impf. יִדַּמּוּ Je 49:26; 50:30, יִדָּ֑מּוּ 1 S 2:9; 2 mpl. תִּדַּמּוּ Je 51:6—be made silent, i.e. destroyed; the wicked 1 S 2:9 (בַּחשֶׁךְ), cf. Je 51:6; men of war Je 49:26; 50:30; dwellings Je 25:37.
Po. Pf. 1 s. שִׁוִּיתִי וְדוֹמַ֫מְתִּי נַפְשִׁי ψ 131:2 ‘composed and quieted my soul’ Che (as a weaned child).
Hiph. Pf. 3 ms. sf. הֲדִמָּנוּ he (God) hath silenced us (= caused to perish) Je 8:14.
Qal Pf. דָּ֑מּוּ ψ 35:15 Jb 30:27; Impf. יִדֹּם Am 5:13 + 2 times, וַיִּדֹּם Lv 10:3; Jos 10:13; 3 fs. תִּדֹּם La 2:18; 2 fs. תִּדֹּמִּי Je 48:2 (so Ki Ol & Kö327 q.v.; others Niph.); וָאֶדֹּם Jb 31:14; יִדְּמוּ Ex 15:16 + 3 times; 1 pl. cohort. נִדְּמָה Je 8:14 (Thes; or Niph.); imv. דּוֹם Jos 10:12 דֹּמּוּ ψ 4:5;— 1. be silent ψ 4:5; 30:13; 35:15 (prob., cf. De Che), Ez 24:17; Lv 10:3 (P); Am 5:13; in grief La 2:10; 3:28. 2. be still (opp. to both speech and motion) Jb 31:34; = perish Je 8:14; 48:2 ψ 31:18; (ד׳ לשׁאול); c. לְ be silent to i.e. be resigned to ψ 37:7; 62:6, sq. לְמוֹ עֲצָתִי Jb 29:21 (‖ לִי שָֽׁמְעוּ); be still, motionless, stand still Jos 10:12, 13 (of sun ‖ עמד); 1 S 14:9 (men); Je 47:6 (of sword ‖ הֵרָֽגְעִי); so also of bowels, as seat of mental excitement Jb 30:27; La 2:18 אַל־תִּדֹּם בַּת־עֵינֵךְ, i.e. cease not to weep (‖ הוֹרִידִי כַנַּחַל דִּמְעָה). 3. be struck dumb, astounded, in amazement and fear Ex 15:16 (כאבן) Is 23:2 (but cf. II. דמם).
Niph. Pf. 3 pl. וְנָדַמּוּ consec. Je 25:37; Impf. יִדַּמּוּ Je 49:26; 50:30, יִדָּ֑מּוּ 1 S 2:9; 2 mpl. תִּדַּמּוּ Je 51:6—be made silent, i.e. destroyed; the wicked 1 S 2:9 (בַּחשֶׁךְ), cf. Je 51:6; men of war Je 49:26; 50:30; dwellings Je 25:37.
Po. Pf. 1 s. שִׁוִּיתִי וְדוֹמַ֫מְתִּי נַפְשִׁי ψ 131:2 ‘composed and quieted my soul’ Che (as a weaned child).
Hiph. Pf. 3 ms. sf. הֲדִמָּנוּ he (God) hath silenced us (= caused to perish) Je 8:14.
וְאַחַ֤ר הָרַ֙עַשׁ֙ אֵ֔שׁ לֹ֥א בָאֵ֖שׁ יְהֹוָ֑ה וְאַחַ֣ר הָאֵ֔שׁ ק֖וֹל דְּמָמָ֥ה דַקָּֽה׃
After the earthquake—fire; but GOD was not in the fire. And after the fire—a soft murmuring sound.
(ג) מִ֤י זֶ֨ה ׀ מַעְלִ֥ים עֵצָ֗ה בְּֽלִ֫י־דָ֥עַת לָכֵ֣ן הִ֭גַּדְתִּי וְלֹ֣א אָבִ֑ין נִפְלָא֥וֹת מִ֝מֶּ֗נִּי וְלֹ֣א אֵדָֽע׃
(3) Who is this who obscures counsel without knowledge?
Indeed, I spoke without understanding
Of things beyond me, which I did not know.
Indeed, I spoke without understanding
Of things beyond me, which I did not know.
(יג) וְעַתָּ֡ה אִם־נָא֩ מָצָ֨אתִי חֵ֜ן בְּעֵינֶ֗יךָ הוֹדִעֵ֤נִי נָא֙ אֶת־דְּרָכֶ֔ךָ וְאֵדָ֣עֲךָ֔ לְמַ֥עַן אֶמְצָא־חֵ֖ן בְּעֵינֶ֑יךָ וּרְאֵ֕ה כִּ֥י עַמְּךָ֖ הַגּ֥וֹי הַזֶּֽה׃
(13) Now, if I have truly gained Your favor, pray let me know Your ways, that I may know You and continue in Your favor. Consider, too, that this nation is Your people.”
בִּקֵּשׁ לְהוֹדִיעוֹ דְּרָכָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְנָתַן לוֹ, שֶׁנֶּאֱמַר: ״הוֹדִיעֵנִי נָא אֶת דְּרָכֶיךָ״, אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! מִפְּנֵי מָה יֵשׁ צַדִּיק וְטוֹב לוֹ, וְיֵשׁ צַדִּיק וְרַע לוֹ, יֵשׁ רָשָׁע וְטוֹב לוֹ, וְיֵשׁ רָשָׁע וְרַע לוֹ? אָמַר לוֹ: מֹשֶׁה, צַדִּיק וְטוֹב לוֹ — צַדִּיק בֶּן צַדִּיק. צַדִּיק וְרַע לוֹ — צַדִּיק בֶּן רָשָׁע. רָשָׁע וְטוֹב לוֹ — רָשָׁע בֶּן צַדִּיק. רָשָׁע וְרַע לוֹ — רָשָׁע בֶּן רָשָׁע.
Lastly, Moses requested that the ways in which God conducts the world be revealed to him, and He granted it to him, as it is stated: “Show me Your ways and I will know You” (Exodus 33:13).
Moses said before God: Master of the Universe. Why is it that the righteous prosper, the righteous suffer, the wicked prosper, the wicked suffer?
God said to him: Moses, the righteous person who prospers is a righteous person, the son of a righteous person, who is rewarded for the actions of his ancestors. The righteous person who suffers is a righteous person, the son of a wicked person, who is punished for the transgressions of his ancestors. The wicked person who prospers is a wicked person, the son of a righteous person, who is rewarded for the actions of his ancestors. The wicked person who suffers is a wicked person, the son of a wicked person, who is punished for the transgressions of his ancestors.
Moses said before God: Master of the Universe. Why is it that the righteous prosper, the righteous suffer, the wicked prosper, the wicked suffer?
God said to him: Moses, the righteous person who prospers is a righteous person, the son of a righteous person, who is rewarded for the actions of his ancestors. The righteous person who suffers is a righteous person, the son of a wicked person, who is punished for the transgressions of his ancestors. The wicked person who prospers is a wicked person, the son of a righteous person, who is rewarded for the actions of his ancestors. The wicked person who suffers is a wicked person, the son of a wicked person, who is punished for the transgressions of his ancestors.
ופליגא דר' מאיר, דא"ר מאיר: שתים נתנו לו, ואחת לא נתנו לו שנא' (שמות לג, יט) "וחנתי את אשר אחון," אע"פ שאינו הגון, "ורחמתי את אשר ארחם," אע"פ שאינו הגון.
Rabbi Yoḥanan’s opinion disagrees with that of Rabbi Meir, as Rabbi Meir said: Two of Moses’ requests were granted to him, and one was not granted to him. As it is said: “And I will be gracious to whom I will be gracious” (Exodus 33:19), even though he is not worthy. Similarly, God says: “And I will have mercy upon whom I will have mercy,” even though he is not worthy.
אמר רב יהודה אמר רב בשעה שעלה משה למרום מצאו להקב"ה שיושב וקושר כתרים לאותיות אמר לפניו רבש"ע מי מעכב על ידך אמר לו אדם אחד יש שעתיד להיות בסוף כמה דורות ועקיבא בן יוסף שמו שעתיד לדרוש על כל קוץ וקוץ תילין תילין של הלכות אמר לפניו רבש"ע הראהו לי אמר לו חזור לאחורך הלך וישב בסוף שמונה שורות ולא היה יודע מה הן אומרים תשש כחו כיון שהגיע לדבר אחד אמרו לו תלמידיו רבי מנין לך אמר להן הלכה למשה מסיני נתיישבה דעתו חזר ובא לפני הקב"ה אמר לפניו רבונו של עולם יש לך אדם כזה ואתה נותן תורה ע"י אמר לו שתוק כך עלה במחשבה לפני אמר לפניו רבונו של עולם הראיתני תורתו הראני שכרו אמר לו חזור [לאחורך] חזר לאחוריו ראה ששוקלין בשרו במקולין אמר לפניו רבש"ע זו תורה וזו שכרה א"ל שתוק כך עלה במחשבה לפני
§ Rav Yehuda says that Rav says: When Moses ascended on High, he found the Holy One, Blessed be He, sitting and tying crowns on the letters of the Torah. Moses said before God: Master of the Universe, who is preventing You from giving the Torah without these additions? God said to him: There is a man who is destined to be born after several generations, and Akiva ben Yosef is his name; he is destined to derive from each and every thorn of these crowns mounds upon mounds of halakhot. It is for his sake that the crowns must be added to the letters of the Torah. Moses said before God: Master of the Universe, show him to me. God said to him: Return behind you. Moses went and sat at the end of the eighth row in Rabbi Akiva’s study hall and did not understand what they were saying. Moses’ strength waned, as he thought his Torah knowledge was deficient. When Rabbi Akiva arrived at the discussion of one matter, his students said to him: My teacher, from where do you derive this? Rabbi Akiva said to them: It is a halakha transmitted to Moses from Sinai. When Moses heard this, his mind was put at ease, as this too was part of the Torah that he was to receive. Moses returned and came before the Holy One, Blessed be He, and said before Him: Master of the Universe, You have a man as great as this and yet You still choose to give the Torah through me. Why? God said to him: Be silent; this intention arose before Me. Moses said before God: Master of the Universe, You have shown me Rabbi Akiva’s Torah, now show me his reward. God said to him: Return to where you were. Moses went back and saw that they were weighing Rabbi Akiva’s flesh in a butcher shop [bemakkulin], as Rabbi Akiva was tortured to death by the Romans. Moses said before Him: Master of the Universe, this is Torah and this is its reward? God said to him: Be silent; this intention arose before Me.
(טו) רַבִּי יַנַּאי אוֹמֵר, אֵין בְּיָדֵינוּ לֹא מִשַּׁלְוַת הָרְשָׁעִים וְאַף לֹא מִיִּסּוּרֵי הַצַּדִּיקִים.
(15) Rabbi Yanai says: We do not have [the ability to explain] the tranquility of the wicked or even the suffering of the righteous.