Midrash Tanchuma

‎בְּרֵאשִׁית בָּרָא אֱלֹהִים, זֶה שֶׁאָמַר הַכָּתוּב: ה' בְּחָכְמָה יָסַד אָרֶץ (משלי ג, יט). וּכְשֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ נִתְיָעֵץ בַּתּוֹרָה וּבָרָא אֶת הָעוֹלָם, שֶׁנֶּאֱמַר: לִי עֵצָה וְתוּשִׁיָּה אֲנִי בִינָה לִי גְבוּרָה (משלי ח, יד). וְהַתּוֹרָה בַּמֶּה הָיְתָה כְתוּבָה? עַל גַּבֵּי אֵשׁ לְבָנָה בְּאֵשׁ שְׁחוֹרָה, שֶׁנֶּאֱמַר: קְוֻצּוֹתָיו תַּלְתַּלִּים שְׁחוֹרוֹת כָּעוֹרֵב (שה״‎ש ה, יא). מַהוּ קְוֻצּוֹתָיו תַּלְתַּלִּים? עַל כָּל קוֹץ וָקוֹץ. תִּלֵּי תִלִּים שֶׁל הֲלָכוֹת. כֵּיצַד? כָּתוּב בָּהּ, וְלֹא תְחַלְּלוּ אֶת שֵׁם קָדְשִׁי (ויקרא כב, לב), אִם אַתָּה עוֹשֶׂה חֵי״‎ת הֵ״‎א, אַתָּה מַחֲרִיב אֶת הָעוֹלָם. כֹּל הַנְּשָׁמָה תְּהַלֵּל יָהּ (תהלים קנ, ו), אִם אַתָּה עוֹשֶׂה הֵ״‎א חֵי״‎ת, אַתָּה מַחֲרִיב אֶת הָעוֹלָם.

In the beginning God created. This is per the verse (Prov. 3:19): "God with wisdom founded the earth" and when the Holy One Blessed Be He created His world, he consulted the Torah and created His World, as it says (Prov. 8:14) "I have counsel and sound wisdom, I am understanding, I have strength." And with what was the Torah written? With black flame on white flame, as it is said (Song of Songs 5:11) "his hair is wavy, black as a raven." What is meant by קוצותיו תלתלים ("his hair is wavy")? That on every קוצ (thorn)^(that is, every serif of every letter of the Torah) hang תילי תילים (locks and locks) of laws. How so? It is written in it [the Torah] (Lev. 22:32): And do not desecrate [תחללו] My holy Name. If you change the [ח] to a [ה] you destroy the world ^(by making techalelu into tehalelu, and making the verse mean do not praise My holy Name). "Every soul shall praise [תהלל] God" (Psalms 150:6), if you change the [ה] a [ח] ^(techalel - shall desecrate) you destroy the world. Likewise, (Deut. 6:4) "Hear O'Israel, the Lord is our God, the Lord is One [אחד]." If you change the [ד] to a [ר] you destroy the world, as it is said (Exo. 34:14) "You will not bow down to other gods." [Elsewhere it is stated] (Jer. 5:12) "They have belied Hashem." If you change the [ב] to a [כ] you destroy the world. [Elsewhere it is stated] (Shmuel I 2:2) "There is none holy as Hashem." If you change the [כ] to a [ב] you destroy the world. And if just a letter is like this, how much more so a whole word. For this is it stated, "his locks are like tresses." Therefore Dovid praised and said, (Psalms 119:96) "Your commandment is exceedingly broad." [Likewise] it is said (Iyov 11:9) "the measure thereof is longer than the earth..." And it [the Torah] was the guide for all creation, as it is said (Prov. 8:30) "then I was by Him, as a nursling." Do not read it as אמון [nurseling], but rather as אומן [guide].

Midrash Tanchuma, Bereshit 1:1 · Sefaria Community Translation

‎יְלַמְּדֵנוּ רַבֵּנוּ, עַל כַּמָּה עֲבֵרוֹת נָשִׁים מֵתוֹת בִּשְׁעַת לֵדָתָן. כָּךְ שָׁנוּ רַבּוֹתֵינוּ, עַל שָׁלֹש עֲבֵרוֹת וְכוּ', וּשְׁלָשְׁתָּן מִן הַתּוֹרָה.

[These are the generations of Noah (Gen. 6:9).] May it please our master to instruct us concerning the number of transgressions for which women die during childbirth. Thus have our masters taught us: Women die during childbirth for failure to observe three duties decreed in the Torah.

Midrash Tanchuma, Noach 1:1 · Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman

‎וַיֹּאמֶר ה' אֶל אַבְרָם לֶךְ לְךָ. יְלַמְּדֵנוּ רַבֵּנוּ, אָדָם מִיִּשְׂרָאֵל מַהוּ שֶׁיְּקַבֵּל עָלָיו מַלְכוּת שָׁמַיִם כְּשֶׁהוּא מְהַלֵּךְ. רַב אִידִי וְרַב הוּנָא בְּשֵׁם רַבִּי יְהוּדָה וְרַבִּי יוֹסִי בְּשֵׁם רַבִּי שְׁמוּאֵל אָמְרוּ, אָסוּר לְקַבֵּל עָלָיו עֹל מַלְכוּת שָׁמַיִם כְּשֶׁהוּא מְהַלֵּךְ, אֶלָּא יַעֲמֹד בְּמָקוֹם אֶחָד וִיכַוֵּן לִבּוֹ לַשָּׁמַיִם בְּאֵימָה וּבְיִרְאָה בְּרֶתֶת וּבְזִיעַ בְּיִחוּד הַשֵּׁם, וְיִקְרָא שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד (דברים ו, ד), כָּל אֶחָד וְאֶחָד בְּכַוָּנַת הַלֵּב, וְאַחַר כָּךְ, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. וּכְשֶׁמַּתְחִיל וְאָהַבְתָּ (דברים ו, ה), רָצָה מְהַלֵּךְ, רָצָה עוֹמֵד, רָצָה יוֹשֵׁב, שֶׁכָּךְ כְּתִיב: בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ (דברים ו, ה).

And the Lord said unto Abram: “Get thee out of thy country” (Gen. 12:1). May it please our master to teach us whether an Israelite is permitted to take upon himself the yoke of the heavenly kingdom (i.e., to recite the Shema) while traveling? R. Idi and R. Huna said in the name of R. Judah, and R. Yosé said in the name of R. Samuel: An Israelite is forbidden to take upon himself the yoke of the heavenly kingdom while traveling. He is required to stand still, directing his heart heavenward in trepidation and fear, in trembling and reverence, while proclaiming the oneness of God: Hear, O Israel, the Lord our God, the Lord is One (Deut. 6:4). He must speak each word with heartfelt sincerity, and then (add the benediction) “Blessed be His name, whose glorious kingdom is forever and ever.” However, when he commences the portion “And thou shalt love the Lord thy God,” he may either walk or stand or sit, as he desires, for it is written: When thou sittest in thy house, when thou goest on thy way, when thou liest down, and when thou risest up (Deut. 6:7).

Midrash Tanchuma, Lech Lecha 1:1 · Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman

‎יְלַמְּדֵנוּ רַבֵּנוּ כַּמָּה בְּרָכוֹת מִתְפַּלֵּל אָדָם בְּכָל יוֹם? כָּךְ שָׁנוּ רַבּוֹתֵינוּ: בְּכָל יוֹם מִתְפַּלֵּל אָדָם שְׁמוֹנֶה עֶשְׂרֵה. וְלָמָּה שְׁמוֹנֶה עֶשְׂרֵה. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, כְּנֶגֶד שְׁמוֹנֶה עֶשְׂרֵה פְעָמִים שֶׁהָאָבוֹת כְּתוּבִין בַּתּוֹרָה. הָרִאשׁוֹן שֶׁבָּהֶם, וֵאלֹהִים פָּקֹד יִפְקֹד אֶתְכֶם וְהֶעֱלָה אֶתְכֶם מִן הָאָרֶץ הַזֹּאת אֶל הָאָרֶץ אֲשֶׁר נִשְׁבַּע לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב (בראשית נ, כד), וְהָאַחֲרוֹן, וַיֹּאמֶר ה' אֵלַי זֹאת הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב (דברים לד, ד). וְאִם יֹאמַר לְךָ אָדָם הֲרֵי הֵן תְּשַׁע עֶשְׂרֵה, שֶׁכָּךְ כְּתִיב: אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ וְגוֹ' (בראשית כח, יד), אֱמוֹר לוֹ, אֵין זֶה מִן הַמִּנְיָן, שֶׁאֵין יַעֲקֹב נִמְנָה עִמָּהֶן. וְרַבִּי

And the Lord appeared unto him by the terebinths of Mamre (Gen. 18:1) May it please our master to teach us: How many benedictions must a man pray each day? Thus do our masters teach us: A man must pray the eighteen benedictions (of the Amidah) each day. Why eighteen? R. Samuel the son of Nahman stated: This number corresponds to the eighteen instances in which the names of the patriarchs are mentioned simultaneously in the Torah. The first being: And God will surely remember you, and bring you out of this land to the land which he swore to Abraham, to Isaac, and to Jacob (Gen. 50:24), and the last: The Lord said to me: This is the land which I swore unto Abraham, unto Isaac, and unto Jacob (Deut. 34:4). However, if someone should insist that the patriarchs are actually mentioned nineteen times, since it is written: God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it (Gen. 28:13), inform him that this verse is not counted, since Jacob’s name is not included (in the verse).

Midrash Tanchuma, Vayera 1:1 · Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman

‎וְאַבְרָהָם זָקֵן. יְלַמְּדֵנוּ רַבֵּנוּ, הָיָה רוֹכֵב עַל חֲמוֹר וְהִגִּיעַ עוֹנַת תְּפִלָּה, כֵּיצַד יַעֲשֶׂה? כָּךְ שָׁנוּ רַבּוֹתֵינוּ: הָיָה רוֹכֵב עַל הַחֲמוֹר וְהִגִּיעַ זְמַן תְּפִלָּה, יֵרֵד. וְאִם אֵינוֹ יָכוֹל לֵירֵד, שֶׁאֵין דַּעְתּוֹ מְיֻשֶּׁבֶת עָלָיו מִפְּנֵי הַמָּעוֹת שֶׁהֵן עַל גַּבֵּי חֲמוֹרוֹ אוֹ שֶׁהוּא מִתְיָרֵא מִן הַגּוֹיִם וּמִן הַלִּסְטִים, יְהֵא מִתְפַּלֵּל כְּשֶׁהוּא רוֹכֵב. אָמַר רַבִּי יוֹחָנָן: זֹאת אוֹמֶרֶת, הַמִּתְפַּלֵּל צָרִיךְ שֶׁתְּהֵא דַעְתּוֹ מְיֻשֶּׁבֶת עָלָיו וְיִתְפַּלֵּל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. אַבָּא שָׁאוּל אוֹמֵר, אִם כִּוֵּן אָדָם אֶת דַּעְתּוֹ בַּתְּפִלָּה, יְהֵא מֻבְטָח שֶׁתְּפִלָּתוֹ נִשְׁמַעַת, שֶׁנֶּאֱמַר: תָּכִין לִבָּם תַּקְשִׁיב אָזְנֶךָ (תהלים י, יז).

And Abraham was old, well stricken in age (Gen. 24:1). May it please our master to teach us: What should a man do if he is riding upon an ass when the time for prayer arrives? Thus do our masters teach us: If one is riding upon an ass when the time for prayer arrives, he should dismount. However, if he is unable to dismount because of his concern for the merchandise loaded upon the ass, or because he fears that there may be non-Jews or bandits roaming about in the vicinity, he should pray while mounted. R. Yohanan declared: This statement indicates that a man’s mind must be completely at ease while praying to God. Abba Saul maintained: If a man directs his thought in his prayers, he can be confident that they will be heard, as it is said: Thou wilt direct their heart, Thou wilt cause Thine ear to attend (Ps. 10:17).

Midrash Tanchuma, Chayei Sara 1:1 · Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman

‎יְלַמְּדֵנוּ רַבֵּנוּ, עַל מֶה הָיוּ הַשְּׁלָמִים בָּאִים? כָּךְ שָׁנָה רַבִּי חִיָּא בַּר אַבָּא בְּשֵׁם רַבִּי יְהוּדָה, כָּל הַמֵּבִיא שְׁלָמִים, מֵבִיא שָׁלוֹם לָעוֹלָם.

And these are the generations of Isaac, Abraham’s son (Gen. 25:19). May it please our master to teach us why peace-offerings (sacrifices) were instituted? R. Hiyya the son of Abba taught in the name of R. Judah: They were instituted because anyone who brings a peace-offering brings peace to the world.

Midrash Tanchuma, Toldot 1:1 · Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman

‎יְלַמְּדֵנוּ רַבֵּנוּ, הַהוֹרֵג אֶת הַנֶּפֶשׁ בִּשְׁגָגָה, לְהֵיכָן הָיָה גוֹלֶה. כָּךְ שָׁנוּ רַבּוֹתֵינוּ, הַהוֹרֵג נֶפֶשׁ בִּשְׁגָגָה, גּוֹלֶה לְעָרֵי מִקְלָט לְשָׁלֹש הֶעָרִים שֶׁבְּעֵבֶר הַיַּרְדֵּן וְשָׁלֹשׁ שֶׁבְּאֶרֶץ כְּנָעַן. וְיַעֲקֹב אָבִינוּ גָּלָה לְחָרָן, בּוֹרֵחַ בְּנַפְשׁוֹ, וְנִתְיָרַא שֶׁלֹּא יַהֲרֹג אוֹתוֹ הָרָשָׁע עֵשָׂו אָחִיו. מִכֵּיוָן שֶׁרָאָהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּצָרָה גְּדוֹלָה נִגְלָה עָלָיו בַּחֲלוֹם. אָמַר רַבִּי אֲבָהוּ בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ כֵּיוָן שֶׁרָאוּ הָאֲבָנִים שֶׁהָיוּ תַּחַת מְרַאֲשׁוֹתָיו כְּבוֹדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נִמֹּחוּ כֻלָּם וְנַעֲשׂוּ אֶבֶן אֶחָת. מִנַּיִן, שֶׁעַד שֶׁלֹּא יָשַׁן, כְּתִיב: וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם, אֲבָנִים הַרְבֵּה. כֵּיוָן שֶׁנִּנְעַר, כְּתִיב: וַיִּקַּח אֶת הָאֶבֶן, אֶבֶן אֶחָת.

And Jacob went out from Beer-sheba (Gen. 28:10). May it please our master to teach us where a man who has unintentionally taken the life of another man may take refuge. Thus do our masters teach us: A man who has unintentionally killed another person may take refuge either in one of the three cities of refuge in Trans-Jordan or in one of the three cities in Canaan. Our patriarch Jacob took refuge in Haran. He fled there because he feared that his wicked brother, Esau, would slay him. When the Holy One, blessed be He, saw that Jacob was deeply distressed, He appeared before him in a dream. R. Abahu said in the name of R. Simeon the son of Lakish: As soon as the stones beneath his head beheld the glory of the Holy One, blessed be He, they dissolved into each other and formed one stone. Whence do we know this? Before he went to sleep, Scripture states: He took stones of the place (Gen. 28:11), but after he awakened, it is written: He took the stone (ibid., v. 18).

Midrash Tanchuma, Vayetzei 1:1 · Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman

‎עִם לָבָן גַּרְתִּי. אָמַר, אַף עַל פִּי שֶׁיָּשַׁבְתִּי עִם לָבָן שֶׁהוּא אַב הָרַמָּאִים זֶה עֶשְׂרִים שָׁנָה, יֶשׁ לִי שׁוֹר וַחֲמוֹר וְעֹשֶׁר גָּדוֹל. לְכָךְ הוֹדִיעוֹ, כְּדֵי שֶׁיְהַרְהֵר בְּלִבּוֹ וְיֹאמַר, יַעֲקֹב לֹא עָבַר כִּי אִם בְּמַקְלוֹ וְעָשָׂה עִמּוֹ עֶשְׂרִים שָׁנָה, וְלָבָן אַב הָרַמָּאִין הוּא, וְזֶה נִתְעַשֵּׁר אֶצְלוֹ וְשָׁב בְּשָׁלוֹם, וַאֲנִי אֵיךְ אוּכַל לוֹ.

I have sojourned with Laban, and stayed until now. and I have oxen, and asses and flocks, and manservants and maid-servants (Gen. 32:5–6). He was telling Esau: “Though I have lived with Laban, the arch-deceiver, for twenty years, I have acquired oxen, asses, and great riches.” He disclosed this fact to Esau in the hope that when he reflected upon it, he would say to himself: “Jacob went there with nothing more than a staff, and though he worked for Laban, the arch-deceiver, for twenty years, he has become a wealthy man and has returned in peace; how can I possibly contend against him?”

Midrash Tanchuma, Vayishlach 1:1 · Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman

‎כָּל מָקוֹם שֶׁהוּא אוֹמֵר וַיֵּשֶׁב, לְשׁוֹן צַעַר הוּא. וַיֵּשֶׁב יִשְׂרָאֵל בְּאֶרֶץ מִצְרַיִם בְּאֶרֶץ גֹּשֶׁן וְגוֹ', וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת (בראשית מז, כט). וַיֵּשֶׁב הָעָם לֶאֱכֹל וְשָׁתוֹ וַיָּקֻמוּ לְצַחֵק וְגוֹ', וַיִּפֹּל מִן הָעָם בַּיּוֹם הַהוּא (שמות לב, כח). וַיֵּשְׁבוּ לֶאֱכָל לֶחֶם, וְהִנֵּה אֹרְחַת יִשְׁמְעֵאלִים (בראשית לז, כה). וַיֵּשֶׁב יְהוּדָה וְיִשְׂרָאֵל לָבֶטַח (מלכים א ה, ה), וַיָּקֶם ה' שָׂטָן לִשְׁלֹמֹה (מלכים א יא, יד). וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים, וַיָּחֶל הָעָם לִזְנוֹת (במדבר כה, א). וְכֵן אַתָּה פּוֹתֵר אֶת כֻּלָּם בָּרָעָה הַזּוֹ. וְאַף כָּאן וַיֵּשֶׁב יַעֲקֹב, וַיָּבֵא יוֹסֵף אֶת דִּבָּתָם רָעָה.

And Jacob sat in the land (Gen. 37:1). Whenever Scripture uses the expression and he sat (also translated “and he dwelt”), it connotes misfortune: And Israel sat in the land of Egypt, in the land of Goshen, … and the time drew near that Israel must die (Gen. 47:29); And the people sat down to eat and drink, and rose up to make merry (Exod. 32:6); And there fell of the people on that day three thousand men (Exod. 32:28); And they sat down to eat bread; and they lifted up their eyes and looked, and, behold, a caravan of Ishmaelites (Gen. 37:25); And Judah and Israel sat safely (I Kings 5:5); And the Lord raised up an adversary against Solomon (ibid. 11:14); And Israel sat among the cedars, etc., and the people began to commit harlotry (Num. 25:1). You may explain every other use of “and he sat” with this negative implication. In this instance And Jacob sat is followed by and Joseph brought evil report of them unto his father (Gen. 37:2).

Midrash Tanchuma, Vayeshev 1:1 · Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman

‎יְלַמְּדֵנוּ רַבֵּנוּ, הָרוֹאֶה אֶת הַגְּשָׁמִים יוֹרְדִין בִּזְמַן שֶׁהַבְּרִיּוֹת צְרִיכִין לָהֶן, כֵּיצַד הוּא מְבָרֵךְ. כָּךְ שָׁנוּ רַבּוֹתֵינוּ, עַל הַגְּשָׁמִים הוּא אוֹמֵר, בָּרוּךְ הַטּוֹב וְהַמֵּטִיב. וְהַגְּשָׁמִים מֵהֵיכָן יוֹרְדִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הָעוֹלָם כֻּלּוֹ מִמֵּימֵי אוֹקְיָנוֹס הוּא שׁוֹתֶה. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, וַהֲלֹא מֵי אוֹקְיָנוֹס מְלוּחִין הֵן. אָמַר לוֹ: מִתְמַתְּקִין מִן הֶעָבִים שֶׁבָּרָקִיעַ, דְּאָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, לָמָּה נִקְרָא שְׁמָן שְׁחָקִים, שֶׁהֵן שׁוֹחֲקִין אֶת הַמַּיִם וּמְמַתְּקִין אוֹתָם וְאַחַר כָּךְ הֵן יוֹרְדִין, וּבְקִצְבָה הֵן יוֹרְדִין, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא קוֹצֵב לַבְּרִיּוֹת כַּמָּה גְשָׁמִים יוֹרְדִין מֵרֹאשׁ הַשָּׁנָה וְעַד סוֹף הַשָּׁנָה. אָמַר רַבִּי שִׁמְעוֹן בַּר יוֹחַאי, כְּשֶׁיִּשְׂרָאֵל זוֹכִין, יוֹרְדִין עַל הַצְּמָחִים וְעַל הָאִילָנוֹת וְעַל הַזְּרָעִים וְהָעוֹלָם מִתְבָּרֵךְ. וּכְשֶׁהֵן חוֹטְאִין, יוֹרְדִין בַּיַּמִּים וּבַנְּהָרוֹת. מִכָּל מָקוֹם אֵינוֹ פוֹחֵת מִקִּצְבָּה שֶׁפָּסַק, מִפְּנֵי שֶׁכָּל דָּבָר וְדָבָר שֶׁיּוֹצֵא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּקִצְבָה הוּא נוֹתֵן.

And it came to pass at the end of two full years (Gen. 41:1). May it please our master to teach us the blessing one should offer on experiencing rainfall when mankind is in dire need of water. Our masters teach us: One should say upon seeing rain, “Blessed be He who is good and does good.” Where does the rain descend from? R. Eliezer answered as follows: The entire world consumes the waters of the ocean. Whereupon R. Joshua remarked: Is not the ocean water salty? Indeed it is, he replied, but it is sweetened by the clouds in the firmament. R. Simeon the son of Lakish said: Why are the clouds called sh’hakim? Because they grind (sh’hukim) the water (into raindrops) and sweeten it before they descend. The amount of rain that will fall is predetermined, for the Holy One, blessed be He, prescribes the amount of rain that is to fall between Rosh Hashanah and the end of the year. R. Simeon the son of Yohai said: When Israel is worthy, the rain falls upon the plants, the trees, (and) the seeds, and all mankind is blessed, but when it transgresses, the rain descends into the ocean and rivers. The predetermined amount of rainfall, however, is never reduced, because every promise spoken by the Holy One, blessed be He, is fulfilled in its entirety.

Midrash Tanchuma, Miketz 1:1 · Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman

‎יְלַמְּדֵנוּ רַבֵּנוּ, אֵי זֶה הוּא עָרֵב שֶׁהוּא חַיָּב לְשַׁלֵּם. כָּךְ שָׁנוּ רַבּוֹתֵינוּ, רַבִּי שִׁמְעוֹן בֶּן נַנָּס אוֹמֵר, אֵי זֶה הוּא עָרֵב שֶׁהוּא חַיָּב לְשַׁלֵּם. הָאוֹמֵר הַלְוֵהוּ וַאֲנִי נוֹתֵן לְךָ וְנָשָׂא וְנָתַן בְּיָד, הֶעָרֵב חַיָּב.

Our sages teach us, "Who is the guarantor who is responsible for repayment [of a loan]?" Thus taught our sages: Rabbi Shimon ben Nanas says, "Who is the guarantor that is responsible for repayment? The one who says lend him and I will give it to you." When he takes and places it in the hand of the guarantor, he is responsible. And who was this guarantor? This was Judah, as he said, '''Send him with me and I will return him to you.' And he said, 'My son will not go down with you...If harm occurs to him.....'(Genesis 42:37-8)." From here you learn that one who goes out on the way, Satan accuses him. Rabbi Yossi ben Chanina says that we learn that women die at the time of childbirth because of three transgressions. Why at the time of childbirth? Because Satan accuses at the time of danger. Benjamin descended with his brothers and they took corn. Joseph commanded and he put the goblet in his sack. Before they had gone far, he sent after them. He said to them, 'How could you do such an evil thing?' He said, "Whoever is found to have the goblet in his hand will be my slave.' When it was found in the sack of Benjamin, each one of them turned his face away and who stood against him? The guarantor. "And Judah came near (Genesis 44:18)."

Midrash Tanchuma, Vayigash 1:1 · Sefaria Community Translation

‎וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת. זֶה שֶׁאָמַר הַכָּתוּב: כִּי גֵרִים אֲנַחְנוּ לְפָנֶיךָ וְתוֹשָׁבִים כְּכָל אֲבוֹתֵינוּ כַּצֵּל יָמֵינוּ עַל הָאָרֶץ וְאֵין מִקְוֶה (דה״‎א כט, טו). כַּצֵּל יָמֵינוּ, הַלְוַאי כְּצִלּוֹ שֶׁל כֹּתֶל אוֹ כְּצֵל הָאִילָן, אֶלָּא כְּצִלּוֹ שֶׁל עוֹף, שֶׁנֶּאֱמַר: יָמֵינוּ כְּצֵל עוֹבֵר.

And the time drew near that Israel must die (Gen. 47:29). It is stated in Scripture in reference to this verse: For we are strangers before Thee, and sojourners, as all our fathers were; our days on the earth are as a shadow, and there is no hoping (I Chron. 29:15). Our days are as a shadow. Would that they were as the shadow of a wall or a tree, but the fact is that they are as the shadow of a bird, as it is said: His days are as a shadow that passeth away (Ps. 144:14).

Midrash Tanchuma, Vayechi 1:1 · Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman

‎וְאֵלֶּה שְׁמוֹת, זֶה שֶׁאָמַר הַכָּתוּב: חוֹשֵׂךְ שִׁבְטוֹ שׂוֹנֵא בְנוֹ וְאֹהֲבוֹ שִׁחֲרוֹ מוּסָר (משלי יג, כד). בְּנֹהַג שֶׁבָּעוֹלָם, אָדָם שֶׁאָמַר לַחֲבֵרוֹ, פְּלוֹנִי הִכָּה אֶת בִּנְךָ, יוֹרֵד עִמּוֹ עַד לְחַיָּיו. וּמַה תַּלְמוּד לוֹמַר: חוֹשֵׂךְ שִׁבְטוֹ שׂוֹנֵא בְנוֹ? לְלַמֶּדְךָ, שֶׁכָּל הַמּוֹנֵעַ בְּנוֹ מִן הַמַּרְדּוּת, סוֹף יוֹצֵא לְתַרְבּוּת רָעָה וְשׂוֹנְאֵהוּ. שֶׁכֵּן מָצִינוּ בְּיִשְׁמָעֵאל שֶׁהָיָה לוֹ גַּעְגּוּעִין עַל אַבְרָהָם אָבִיו וְלֹא רִדָּהוּ, וְיָצָא לְתַרְבּוּת רָעָה, וּשְׂנָאוֹ אַבְרָהָם וְהוֹצִיאוֹ מִבֵּיתוֹ רֵיקָם.

Now these are the names (Exod. 1:1). Scripture states (elsewhere in allusion to this verse): He that spareth his rod hateth his son; but he that loveth him chastiseth him betimes (Prov. 13:24). Normally, if a man informs his friend that someone has beaten his son, the father would deprive the guilty person even of the source of his livelihood. Why, then, does Scripture state: He that spareth his rod hateth his son? This teaches you that whenever a man fails to chastise his son, that son will ultimately act wickedly, and he will come to despise him. We find this to be so in the case of Ishmael, who behaved fondly toward his father, who failed to chastise him, and he thus went astray. As a result, Abraham began to despise him, and drove him empty-handed from his home.

Midrash Tanchuma, Shemot 1:1 · Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman

‎וַיְדַבֵּר אֱלֹהִים אֶל מֹשֶׁה וַיֹּאמֶר אֵלָיו אֲנִי ה'. יְלַמְּדֵנוּ רַבֵּנוּ, מַהוּ שֶׁיִּקְרָא אָדָם אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו. כָּךְ שָׁנוּ רַבּוֹתֵינוּ: אֵלּוּ שֶׁאֵין לָהֶן חֵלֶק לָעוֹלָם הַבָּא: הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמַיִם, וְהָאֶפִּיקוֹרוֹס, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר: כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר: אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו.

And God spoke unto Moses, and said unto him: “I am the Lord; and I appeared unto Abraham, unto Isaac, and unto Jacob” (Exod. 6:2). May our masters teach us the punishment that is inflicted upon the man who speaks the Divine Name (i.e., the Tetragrammaton) as it is written? Thus do our masters teach us: The following have no share in the world-to-come: those who maintain that the concept of the resurrection of the dead is not derived from the Torah, that the law did not descend from heaven, the epicurean (heretic), and the one who utters (words of magic) over a wound while reciting the verse I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am the Lord that healeth thee (Exod. 15:26). And Abba Saul added: One who pronounces the Divine Name as it is written will likewise have no share in the world-to-come.

Midrash Tanchuma, Vaera 1:1 · Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman

‎וַיֹּאמֶר ה' אֶל מֹשֶׁה נְטֵה יָדְךָ עַל הַשָּׁמַיִם וִיהִי חֹשֶׁךְ עַל אֶרֶץ מִצְרָיִם וְיָמֵשׁ חֹשֶׁךְ. זֶה שֶׁאָמַר הַכָּתוּב: שָׁלַח חֹשֶׁךְ וַיַּחֲשִׁךְ וְלֹא מָרוּ אֶת דְּבָרוֹ (תהלים קה, כח). חֹשֶׁךְ שֶׁשָּׁלַח הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִים, קָשֶׁה הָיָה. לָמָּה? עַל שֶׁלֹּא קִבְּלוּ מָרוּת דְּבָרוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַמַּלְאָכִים: הַמִּצְרִים רְאוּיִין לִלְקוֹת בַּחֹשֶׁךְ. מִיָּד הִסְכִּימוּ כֻּלָּן כְּאַחַת וְלֹא הִמְרוּ אֶת דְּבָרוֹ. שָׁלַח חֹשֶׁךְ וַיַּחֲשִׁךְ, אוֹתוֹ חֹשֶׁךְ נָתַן בּוֹ מַמָּשׁ. מָשָׁל לְמַה הַדָּבָר דּוֹמֶה? לְמֶלֶךְ שֶׁסָּרַח עָלָיו עַבְדּוֹ. אָמַר לְאֶחָד: לֵךְ וְהַכֵּהוּ חֲמִשִּׁים מַגְלְבִין. וְהָלַךְ וְהִכָּהוּ מֵאָה, וְהוֹסִיף לוֹ מִשֶּׁלּוֹ. כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא יִתְבָּרַךְ שְׁמוֹ, שָׁלַח חֹשֶׁךְ עַל הַמִּצְרִים. וְנִתּוֹסַף הַחֹשֶׁךְ מִשֶּׁלּוֹ. הֱוֵי, שָׁלַח חֹשֶׁךְ וַיַּחֲשִׁךְ.

And the Lord said unto Moses: “stretch out thy hand toward the heaven, that there may be darkness over the land of Egypt, even darkness which may be felt” (Exod. 10:21). Scripture states (elsewhere in reference to this verse): He sent darkness, and it was dark; and they rebelled not against His word (Ps. 105:28). The darkness that the Holy One, blessed be He, spread over Egypt was exceedingly thick. Why? Because they would not submit to the authority of the word of the Holy One, blessed be He The Holy One, blessed be He, told Egypt’s guardian angels: They deserve to be smitten with darkness, and they all agreed at once, for they rebelled not against His word (ibid.). He sent darkness, and it was dark (ibid. 105:28). This implies that the darkness had a substance of its own. To what may this be compared? It may be compared to a king whose slave has rebelled against him. He told one of his aides: “Go give him fifty lashes.” When that person whipped the slave, however, he administered a hundred lashes, adding fifty of his own accord. Similarly, when the Holy One, blessed be He, may His name be blessed, sent the darkness upon Egypt, the darkness added something of its own. Hence, He sent darkness, and it was dark (ibid.).

Midrash Tanchuma, Bo 1:1 · Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman

‎בְּשַׁלַּח, שִׁלּוּחַ הַזֶּה לְוָיָה, כְּמָה דְּאַתְּ אֲמַר: וְאַבְרָהָם הֹלֵךְ עִמָּם לְשַׁלְּחָם (בראשית יח, טז). וְכֵן הוּא אוֹמֵר: וַיְשַׁלְּחֵם יִצְחָק וַיֵּלְכוּ וְגוֹ' (בראשית כו, לא). וְלָמָּה פָּתַח הַכָּתוּב בַּלָּשׁוֹן הַזֶה? הַפֶּה שֶׁאָמַר לֹא אֲשַׁלֵּחַ, חָזַר וְאָמַר אָנֹכִי אֲשַׁלַּח אֶתְכֶם, לְכָךְ פָּתַח וַיְהִי בְּשַׁלַּח. וּמַה שְּׂכָרוֹ? לֹא תְתַעֵב מִצְרִי (דברים כג, ח). הַפֶּה שֶׁאָמַר לֹא יָדַעְתִּי אֶת ה', חָזַר וְאָמַר ה' הַצַּדִּיק. וּמַה שְּׂכָרוֹ? נָתַן לָהֶן קְבוּרָה, שֶׁנֶּאֱמַר: נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ.

And it came to pass, when Pharaoh had let the people go (Exod. 13:17). The word let go (shallah) indicates “to escort,” as in the verse Abraham went with them to bring them (leshalleham) on the way (Gen. 18:16). Similarly it states; And Isaac sent them away (vaye-shallehem), and they departed from him in peace (ibid. 26:31). Why does this scriptural portion open with this verse? Because the mouth (i.e., Pharaoh) that had declared: And moreover, I will not let Israel go (Exod. 5:2), now retracted and said: I will let you go (ibid. 8:24). This explains why this portion of Scripture begins with the words When Pharaoh had let the people go. What was his reward for doing so? Thou shalt not abhor an Egyptian (Deut. 23:8), for the mouth that had said: I know not the Lord (Exod. 5:2) reversed itself and declared: The Lord is righteous (ibid. 9:27). What was his reward for saying this? He gave them a burial place, as it is said: Thou stretchest out Thy right hand—the earth swallowed them (ibid. 15:12).

Midrash Tanchuma, Beshalach 1:1 · Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman

‎וַיִּשְׁמַע יִתְרוֹ. זֶה שֶׁאָמַר הַכָּתוּב: וּבְכֵן רָאִיתִי רְשָׁעִים קְבֻרִים וָבָאוּ וְגוֹ' (קהלת ח, י). וְכִי יֵשׁ רְשָׁעִים קְבוּרִים בָּאִים וּמְהַלְּכִים. רַבִּי סִימוֹן אוֹמֵר: אֵלּוּ הָרְשָׁעִים שֶׁהֵן מֵתִים וְכִקְבוּרִין בְּחַיֵּיהֶן, שֶׁנֶּאֱמַר: כָּל יְמֵי רָשָׁע הוּא מִתְחוֹלֵל (איוב טו, כ). מַה הוּא מִתְחוֹלֵל? מֵת חוֹלֵל.

Now Jethro heard (Exod. 18:1). Scripture states elsewhere in reference to this verse: And so I saw the wicked buried, and they came into their rest; but they that had done right went away from the holy place, and were forgotten in the city; this also is vanity (Eccles. 8:10). Is it really so that wicked buried come and go at will? R. Simon declared: These are the wicked, who are considered as dead and buried while still living, as it is said: The wicked man travails with pain all his days (Job 15:20). What is the meaning of mitholel (“travails with pain”)? The wicked man, even in his lifetime, is considered as met (“dead”) and halal (“slain”) even while alive.

Midrash Tanchuma, Yitro 1:1 · Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman

‎וְאֵלֶּה. זֶה שֶׁאָמַר הַכָּתוּב: וְעֹז מֶלֶךְ מִשְׁפָּט אָהֵב, אַתָּה כּוֹנַנְתָּ מֵישָׁרִים, מִשְׁפָּט וּצְדָקָה בְּיַעֲקֹב אַתָּה עָשִׂיתָ (תהלים צט, ד). כָּל הָעֹז וְהַשֶּׁבַח וְהַגְּדֻלָּה וְהַגְּבוּרָה שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים, הוּא מִשְׁפָּט אָהֵב. בְּנֹהַג שֶׁבָּעוֹלָם, מִי שֶׁהוּא בַּעַל זְרוֹעַ אֵינוֹ רוֹצֶה לַעֲשׂוֹת דְּבָרָיו בְּמִשְׁפָּט, אֶלָּא מַעֲבִיר עַל הַמִּשְׁפָּט, חוֹמֵס וְגוֹזֵל, וּמַעֲבִיר עַל דַּעַת קוֹנוֹ, וְנוֹשֵׂא פָּנִים לִפְנֵי אוֹהֲבָיו וּקְרוֹבָיו, וְעוֹשֶׂה שֶׁלֹּא כַּדִּין לְשׂוֹנְאָיו. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא מֶלֶךְ מַלְכֵי הַמְּלָכִים, מִשְׁפָּט אָהֵב, אֵינוֹ עוֹשֶׂה דְּבָרָיו אֶלָּא בְּמִשְׁפָּט. הֱוֵי, וְעֹז מֶלֶךְ מִשְׁפָּט אָהֵב.

Now these are the judgments (Exod. 21:1). Scripture states (elsewhere in reference to this verse): The strength also of the king who loveth justice. Thou hast established equity and righteousness in Jacob (Ps. 99:4). (That is to say,) all strength, praise, greatness, and might belong to the King of Kings, who loveth justice. Normally a powerful man is not concerned about executing his decisions in accordance with the demands of justice. In fact, he ignores justice and commits acts of violence and theft. He disregards the attitude of His Creator, favors his friends and his relatives, and acts unjustly toward his enemies. But the Holy One, blessed be He, loveth justice, and executes his decrees only justly. Hence it says: The strength also of the King who loveth justice.

Midrash Tanchuma, Mishpatim 1:1 · Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman

‎יְלַמְּדֵנוּ רַבֵּנּוּ, מוֹתַר תְּרוּמָה מֶה הָיוּ עוֹשִׂין בָּהּ? כָּךְ שָׁנוּ רַבּוֹתֵינוּ: מוֹתַר תְּרוּמָה רִקּוּעֵי זָהָב הָיוּ עוֹשִׂין מֵהֶן צִפּוּי לְבֵית קֹדֶשׁ הַקֳּדָשִׁים (שופטים ד, ב). אַתְּ מוֹצֵא שְׁתֵּי תְּרוּמוֹת בָּחַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אַחַת לַמִּשְׁכָּן וְאַחַת לַכֹּהֲנִים. תְּרוּמַת כֹּהֲנִים, עַל מְנָת שֶׁיִּהְיוּ בְּנֵי תּוֹרָה. אָמַר רַבִּי יַנַּאי: כָּל כֹּהֵן שֶׁאֵינוֹ בֶּן תּוֹרָה, מֻתָּר לֶאֱכֹל עַל קִבְרוֹ תְּרוּמָה.

That they take for me an offering (Exod. 25:2). May it please our masters to teach us: What did they do with the surplus offering? Thus did our masters teach us: They fashioned with it the hammered gold overlay for the Holy of Holies. You find that the Holy One, blessed be He, chose two offerings (terumot): the offering (set aside) for the building of the Tabernacle and the priestly offering. The priestly offering (was given to them) in order that they become students of the law. R. Yannai said: Any priest who is not a student of the law, it is permitted to eat the offering on his grave.

Midrash Tanchuma, Terumah 1:1 · Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman

‎יְלַמְּדֵנוּ רַבֵּנוּ, קָטָן לְכַמָּה נִמּוֹל? כָּךְ שָׁנוּ רַבּוֹתֵינוּ: קָטֹן נִמּוֹל לִשְׁמוֹנָה. מַה טַּעַם? כְּשֵׁם שֶׁנִּמּוֹל יִצְחָק אָבִינוּ. אָמַר רַבִּי שִׁמְעוֹן בַּר יוֹחַאי: בֹּא וּרְאֵה, שֶׁאֵין חָבִיב לִפְנֵי הָאָדָם יוֹתֵר מִבְּנוֹ, וְהוּא מָל אוֹתוֹ. וְכָל כָּךְ לָמָּה? אָמַר רַב נַחְמָן בַּר שְׁמוּאֵל: כְּדֵי לַעֲשׂוֹת רְצוֹן בּוֹרְאוֹ. וְהוּא רוֹאֶה בְּנוֹ שׁוֹפֵךְ דָּם מִמִּילָתוֹ, וּמְקַבֵּל עָלָיו בְּשִׂמְחָה. אָמַר רַבִּי חֲנִינָא: וְלֹא עוֹד אֶלָּא שֶׁהוּא מוֹצִיא הוֹצָאוֹת וְעוֹשֶׂה אוֹתוֹ הַיּוֹם שֶׁל שִׂמְחָה, מַה שֶּׁלֹּא נִצְטַוָּה. הוּא שֶׁהַכָּתוּב אוֹמֵר: וַאֲנִי תָּמִיד אֲיַחֵל וְהוֹסַפְתִּי עַל כָּל תְּהִלָּתֶךָ (תהלים עא, יד). וְלֹא עוֹד אֶלָּא אָדָם הוֹלֵךְ וְלֹוֶה וּמְמַשְׁכֵּן עַצְמוֹ וּמְשַׂמֵּחַ אוֹתוֹ הַיּוֹם.

And thou shalt command the children of Israel (Exod. 27:20). May it please our masters to teach us: At what age must an infant be circumcised? So do our masters teach us: An infant must be circumcised on the eighth day. Why? Because our patriarch Isaac was circumcised on that day. R. Simeon the son of Yohai said: Observe that though nothing is more precious to a man than his own son, he is required to circumcise him. Why must he do that? R. Nahman the son of Samuel said: He does so in order to fulfill the will of his Creator, and even though he witnesses his son’s blood flowing from the circumcision, he welcomes it joyfully. R. Hanina declared: And what is more, he spends his money to celebrate the occasion, something which he was not commanded (to do). Why is that so? Because Scripture states: But as for me, I will hope continually, and will praise Thee yet more and more (Ps. 71:14). Not only that, but a man even borrows money and goes into debt (if need be) to celebrate on that day.

Midrash Tanchuma, Tetzaveh 1:1 · Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman

‎וַיֹּאמֶר מֹשֶׁה אֶל בְּנֵי יִשְׂרָאֵל רְאוּ קָרָא ה' בְּשֵׁם בְּצַלְאֵל. יְלַמְּדֵנוּ רַבֵּנוּ, עַד כַּמָּה חַיָּב אָדָם הַמְטַפֵּל בַּכִּלְאָיִם. כָּךְ תָּנֵי רַבִּי שִׁמְעוֹן בַּר יוֹחַאי, וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ (ויקרא יט, יט), אֲפִלּוּ עַל גַּבֵּי מֵאָה כֵּלִים אָסוּר לוֹ לִלְבּוֹשׁ. אֲבָל אִם פֵּרַשׂ אוֹתוֹ תַחְתָּיו בִּלְבָד שֶׁלֹּא יְהֵא נוֹגֵעַ בְּשָׂרוֹ בְּכִלְאַיִם, מֻתָּר, שֶׁנֶּאֱמַר: וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ. עָלֶיךָ לֹא יַעֲלֶה, אֲבָל אַתָּה מַצִּיעָן תַּחְתֶּיךָ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, שִׁמְרוּ מִצְוֹתַי וְחֻקּוֹתָי. לָמָּה, שֶׁשְּׂכַר מִצְוָה מִצְוָה, וּשְׂכַר עֲבֵרָה עֲבֵרָה. בֶּן עַזַּאי אוֹמֵר, מִצְוָה גּוֹרֶרֶת מִצְוָה, וַעֲבֵרָה גּוֹרֶרֶת עֲבֵרָה. אָמַר רַבִּי מֵאִיר, עַל כָּל מִצְוָה שֶׁאָדָם עוֹשֶׂה, מוֹסְרִין לוֹ מַלְאָךְ לְשָׁמְרוֹ. עָשָׂה מִצְוָה אַחַת, מוֹסְרִין לוֹ מַלְאָךְ אֶחָד. עָשָׂה מִצְוֹת הַרְבֵּה, מוֹסְרִין לוֹ מַלְאָכִים הַרְבֵּה לְשָׁמְרוֹ, כִּי מַלְאָכָיוּ יְצַוֶּה לָּךְ וְגוֹ' (תהלים צא, יא). כָּל זְמַן שֶׁאָדָם מַרְבֶּה בַּמִּצְוֹת, הוּא קֹנֶה שֵׁם טוֹב לְעַצְמוֹ. אַתְּ מוֹצֵא שְׁלֹשָׁה שֵׁמוֹת נִקְרְאוּ לוֹ לְאָדָם, אֶחָד מַה שֶּׁקּוֹרְאִים לוֹ אָבִיו וְאִמּוֹ, וְאֶחָד מַה שֶּׁקּוֹרְאִין לוֹ בְּנֵי אָדָם, וְאֶחָד מַה שֶּׁקּוֹנֶה הוּא לְעַצְמוֹ. טוֹב מִכֻּלָּן מַה שֶּׁקּוֹנֶה הוּא לְעַצְמוֹ.

And Moses said unto the children of Israel: “See, the Lord hath called by name Bezalel the son of Uri” (Exod. 35:30). May it please our masters to teach us: How far must a person go to eliminate mixed materials (shatnez)? R. Simeon the son of Yohai concluded from the verse Neither shall there come upon thee a garment of two kinds of stuff mingled together (Lev. 19:19) that a man is prohibited from donning an outer garment of mixed material even though he puts it on over a hundred other garments. However, if he should put it on beneath his other garments, without the mixed material touching his body, he is permitted to do so, for it is said: Neither shall there come upon thee a garment of two kinds of stuff mingled together. The words upon thee signify that it may not be worn as an outer garment but that it may be placed underneath (i.e. closer to the body). The Holy One, blessed be He, said to Israel: Keep My commandments and My statues. Why? Because the consequence of a good deed is another good deed, but the result of committing a sin is another sin. Ben Azzai stated that one good deed results in another good deed, and one sin produces another sin. R. Meir said: For every good deed a man performs, an angel is assigned to watch over him. If he does one good deed, one angel is assigned to him, and if he performs many good deeds, many angels are assigned to him, as it is said: For he will give His angels charge over thee (Ps. 91:11). Every time a man increases the number of good deeds he performs, he adds to his good name. You find that a man is known by three names: the name by which his father and mother call him, the name by which other men call him, and the one he earns for himself; the most important name is the one he earns for himself.

Midrash Tanchuma, Vayakhel 1:1 · Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman

‎אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן. זֶה שֶׁאָמַר הַכָּתוּב: כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ (ירמיה יז, יב), שָׁם מְכֻוָּן מִקְדָּשֵׁנוּ. וְכֵן הוּא אוֹמֵר, מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ (שמות טו, יז). וְכֵן אַתָּה מוֹצֵא, שֶׁיְּרוּשָׁלַיִם מְכֻוֶּנֶת לְמַעְלָה כְּמוֹ יְרוּשָׁלַיִם שֶׁל מַטָּה. מֵרֹב אַהֲבָתָהּ שֶׁל מַטָּה, עָשָׂה אַחֶרֶת לְמַעְלָה, שֶׁנֶּאֱמַר: הֵן עַל כַּפַּיִם חַקֹּתִיךָ, חוֹמֹתַיִךְ נֶגְדִּי תָּמִיד (ישעיה מט, טו). וְעַל מֶה חָרְבָה. אֶלָּא כִּי מִהֲרוּ בָּנָיִךְ מְהָרְסַיִךְ וּמַחֲרִיבַיִךְ מִמֵּךְ יֵצֵאוּ (ישעיה מט, טז), עַל זֶה חָרְבָה.

These are the accounts of the tabernacle (Exod. 38:21). It is written elsewhere in allusion to this verse: Thou throne of glory, on high from the beginning, thou place of our Sanctuary (Jer. 17:12). This verse indicates that the Throne of Glory is located directly opposite our Sanctuary. That is why it says: The place, O Lord, which Thou hast made for Thee to dwell in, the Sanctuary, O Lord, which Thy hands have established (Exod. 15:17). And you find that Jerusalem on high is situated directly opposite the earthly Jerusalem. It was because the earthly Jerusalem was exceedingly precious to Him that He fashioned another one on high, as it is said: Behold, I have graven thee upon the palms of My hands; thy walls are continually before me (Isa. 49:16). Why was it destroyed? Because thy children make haste; thy destroyers and they that make thee waste shall go forth from thee (ibid., v. 17). That is why it was destroyed.

Midrash Tanchuma, Pekudei 1:1 · Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman

וַיִּקְרָא אֶל מֹשֶׁה. זֶה שֶׁאָמַר הַכָּתוּב: בָּרְכוּ ה' מַלְאָכָיו גִּבּוֹרֵי כֹּחַ עוֹשֵׂי דְּבָרוֹ לִשְׁמֹעַ בְּקוֹל דְּבָרוֹ (תהלים קג, כ). בָּרְכוּ ה' מַלְאָכָיו, אֵלּוּ מֹשֶׁה וְאַהֲרֹן שֶׁנִּקְרְאוּ מַלְאָכִים, שֶׁנֶּאֱמַר: וַיִּשְׁלַח מַלְאָךְ וְיוֹצִיאֵנוּ מִמִּצְרַיִם (במדבר כ, טז). וְכֵן הוּא אוֹמֵר, וַיִּהְיוּ מַלְעִיבִים בְּמַלְאֲכֵי אֱלֹהִים (דה״ב לו, טז). רַב הוּנָא בְּשֵׁם רַבִּי אַחָא אוֹמֵר, אֵלּוּ יִשְׂרָאֵל. שֶׁהוּא אוֹמֵר, גִּבּוֹרֵי כֹּחַ עוֹשֵׂי דְּבָרוֹ לִשְׁמֹעַ בְּקוֹל דְּבָרוֹ, שֶׁהִקְדִּימוּ עֲשִׂיָּה לִשְׁמִיעָה. רַבִּי יִצְחָק נַפְחָא אוֹמֵר, אֵלּוּ שׁוֹמְרֵי שְׁבִיעִית. וְלָמָּה נִקְרָא שְׁמָם גִּבּוֹרֵי כֹּחַ. רוֹאֶה שֶׁשָּׂדֵהוּ מֻפְקֶרֶת וְאִילָנוֹתָיו מֻפְקָרִים וְהַסְּיָגִים מְפֹרָצִים וְרוֹאֶה פֵּרוֹתָיו נֶאֱכָלִים, וְכוֹבֵשׁ אֶת יִצְרוֹ וְאֵינוֹ מְדַבֵּר. וְשָׁנוּ רַבּוֹתֵינוּ, אֵיזֶהוּ גִּבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ. רַבִּי תַּנְחוּם בַּר חֲנִילַאי אוֹמֵר, מִי גִּבּוֹרֵי כֹּחַ, זֶה מֹשֶׁה, שֶׁאֵין גִּבּוֹר כְּמוֹתוֹ, שֶׁיִּשְׂרָאֵל עוֹמְדִים לִפְנֵי הַר סִינַי וְלֹא יָכְלוּ לִשְׁמֹעַ אֶת קוֹל הַדִּבּוּר, שֶׁנֶּאֱמַר: אִם יוֹסְפִים אֲנַחְנוּ לִשְׁמֹעַ אֶת קוֹל ה' אֱלֹהֵינוּ עוֹד וָמַתְנוּ (דברים ה, כב), וּמֹשֶׁה לֹא נִזּוֹק. לְלַמֶּדְךָ, שֶׁגְּדוֹלִים הַצַּדִּיקִים יוֹתֵר מִמַּלְאֲכֵי הַשָּׁרֵת. שֶׁמַּלְאֲכֵי הַשָּׁרֵת אֵינָן יְכוֹלִין לִשְׁמֹעַ קוֹלוֹ שֶׁנֶּאֱמַר: וַה' נָתַן קוֹלוֹ לִפְנֵי חֵילוֹ (יואל ב, יא) אֶלָּא עוֹמְדִין וְנִבְהָלִין. וְהַצַּדִּיקִים יְכוֹלִין לִשְׁמֹעַ קוֹלוֹ, שֶׁנֶּאֱמַר: וַה' נָתַן קוֹלוֹ לִפְנֵי חֵילוֹ. כִּי רַב מְאֹד מַחֲנֵהוּ (יואל ב, יא), אֵלּוּ הַמַּלְאָכִים, שֶׁנֶּאֱמַר: מַחֲנֵה אֱלֹהִים זֶה (בראשית לב, ב). וְכֵן הוּא אוֹמֵר, אֶלֶף אַלְפִין יְשַׁמְשׁוּנֵיהּ (דניאל ז, י). וּמִי קָשֶׁה מֵהֶם. הַצַּדִּיקִים, שֶׁנֶּאֱמַר: כִּי עָצוּם עֹשֵׂה דְּבָרוֹ (יואל ב, יא), זֶה צַדִּיק שֶׁעוֹשֶׂה רְצוֹן יוֹצְרוֹ. וְאֵיזֶהוּ, זֶה מֹשֶׁה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עֲשֵׂה לִי מִשְׁכָּן, וְעָמַד וְנִזְדָּרֵז וְעָשָׂה מִשְׁכָּן. וְהָיָה עוֹמֵד מִבַּחוּץ, שֶׁהָיָה מִתְיָרֵא לָבֹא אֶל אֹהֶל מוֹעֵד, שֶׁנֶּאֱמַר: וְלֹא יָכֹל מֹשֶׁה לָבֹא אֶל אֹהֶל מוֹעֵד (שמות מ, לה). אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אֵינוֹ דִּין שֶׁמּשֶׁה שֶׁעָשָׂה אֶת הַמִּשְׁכָּן יְהֵא עוֹמֵד מִבַּחוּץ וַאֲנִי מִבִּפְנִים, אֶלָּא הֲרֵינִי קוֹרֵא אוֹתוֹ שֶׁיִּכָּנֵס. לְפִיכָךְ כְּתִיב: וַיִּקְרָא אֶל מֹשֶׁה. הֱוֵי, קָשֶׁה כֹּחָן שֶׁל צַדִּיקִים שֶׁיְּכוֹלִין לִשְׁמֹעַ קוֹלוֹ. וְכֵן בִּשְׁמוּאֵל כְּתִיב: וַיָּבֹא ה' וְיִתְיַצֵּב וַיִּקְרָא כְּפַעַם בְּפַעַם שְׁמוּאֵל שְׁמוּאֵל, וַיֹּאמֶר שְׁמוּאֵל, דַּבֵּר כִּי שׁוֹמֵעַ עַבְדֶּךָ (ש״א ג, י). לְפִיכָךְ אָמַר דָּוִד, גִּבּוֹרֵי כֹּחַ עוֹשֵׂי דְּבָרוֹ. וְאִם תֹּאמַר, כְּשֶׁהָיָה מְדַבֵּר עִם מֹשֶׁה, בְּקוֹל נָמוּךְ הָיָה מְדַבֵּר, לְפִיכָךְ הָיָה יָכֹל מֹשֶׁה לִשְׁמֹעַ. לֹא הָיָה מְדַבֵּר אֶלָּא בְּקוֹל מַתַּן תּוֹרָה שֶׁשָּׁמְעוּ יִשְׂרָאֵל וּמֵתוּ בְּדִבּוּר רִאשׁוֹן, שֶׁנֶּאֱמַר: אִם יוֹסְפִים אֲנַחְנוּ וְגוֹ' (דברים ה, כב). וְכֵן הוּא אוֹמֵר, נַפְשִׁי יָצְאָה בְּדַבְּרוֹ (שה״ש ה, ו). וּמִנַּיִן שֶׁבְּקוֹל מַתַּן תּוֹרָהּ הָיָה מְדַבֵּר. שֶׁכֵּן הוּא אוֹמֵר, קוֹל ה' בַּכֹּחַ (תהלים כט, ד). וְכֵן הוּא אוֹמֵר, וּבְבֹא מֹשֶׁה אֶל אֹהֶל מוֹעֵד לְדַבֵּר אִתּוֹ וַיִּשְׁמַע אֶת הַקּוֹל מִדַּבֵּר אֵלָיו (במדבר ז, פט), הַקּוֹל שֶׁהָיָה שׁוֹמֵעַ בְּמַתַּן תּוֹרָה, שֶׁנֶּאֱמַר: קוֹל ה' שׁוֹבֵר אֲרָזִים (תהלים כט, ה), וּבוֹ הָיָה מְדַבֵּר עַל כָּל דִּבּוּר וְדִבּוּר וְעַל כָּל אֲמִירָה וְצִוּוּי. שֶׁמָּא תֹּאמַר, שֶׁנִּשְׁמַע הַקּוֹל לְיִשְׂרָאֵל מִבַּחוּץ. תַּלְמוּד לוֹמַר: וַיִּשְׁמַע אֶת הַקּוֹל, הוּא הָיָה שׁוֹמֵעַ בִּלְבַד. וְכִי מֵאַחַר שֶׁבְּקוֹל גָּבֹהַּ הָיָה מְדַבֵּר, לָמָּה לֹא הָיוּ שׁוֹמְעִים. לְפִי שֶׁגָּזַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַדִּבּוּר שֶׁיֵּצֵא וְהָלַךְ אֵצֶל מֹשֶׁה וְעָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁבִיל שֶׁבּוֹ יוֹצֵא הַקּוֹל עַד שֶׁיַּגִּיעַ לְמֹשֶׁה וְלֹא נִשְׁמַע לְכָאן וּלְכָאן, שֶׁנֶּאֱמַר: לַעֲשׂוֹת לָרוּחַ מִשְׁקָל (איוב כח, כה), שֶׁכָּל דִּבּוּר וְדִבּוּר שֶׁיּוֹצֵא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא, הַכֹּל בְּמִשְׁקָל. וְכֵן הוּא אוֹמֵר, וְדֶרֶךְ לַחֲזִיז קוֹלוֹת (איוב כח, כו), שֶׁעָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא דֶּרֶךְ לְאוֹתוֹ הַקּוֹל שֶׁיֵּלֵךְ אֵצֶל מֹשֶׁה בִּלְבַד, שֶׁנֶּאֱמַר: וַיִּקְרָא אֶל מֹשֶׁה וַיְדַבֵּר ה' אֵלָיו, אֵלָיו הָיָה נִשְׁמָע וְלֹא לְאַחֵר. לְכָךְ נֶאֱמַר: גִּבּוֹרֵי כֹּחַ עוֹשֵׂי דְּבָרוֹ. וַיִּקְרָא אֶל מֹשֶׁה. זֶה שֶׁאָמַר הַכָּתוּב: כִּי טוֹב אֲמָר לְךָ עֲלֵה הֵנָּה מֵהַשְׁפִּילְךָ לִפְנֵי נָדִיב (משלי כה, ז). רַבִּי תַּנְחוּם אָמַר, רְחַק מִן מְקוֹמְךָ שְׁנַיִם וּשְׁלֹשָה מוֹשָׁבוֹת שֶׁיֹּאמְרוּ לְךָ עֲלֵה, וְאַל תַּעֲלֶה שֶׁלֹּא יֹאמְרוּ לְךָ רֵד. רַבִּי תַּנְחוּמָא אוֹמֵר, יֵשׁ זָהָב וְרָב פְּנִינִים וּכְלִי יְקָר שִׂפְתֵי דָּעַת (משלי כ, טו). מִתְּלָא אוֹמֵר, דַּעַת חָסַרְתָּ מַאי קָּנִיתָ, דַּעַת קָּנִיתָ מַאי חָסַרְתָּ. אַף מֹשֶׁה לֹא עָלָה עַד שֶׁקְּרָאוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: וַיִּקְרָא אֶל מֹשֶׁה.

(Lev. 1:1:) “Then [the Lord] called unto Moses [and spoke unto him].” This text is related (to Ps. 103:20), “Bless the Lord, O His messengers, mighty in strength who fulfill His word.” These are the prophets, since they are called messengers where it is stated (in Numb. 20:16), “and He sent a messenger (mal'akh) who brought us out of Egypt.” So also (in II Chron. 36:16), “But they mocked the messengers (mal'akhim) of God, [disdained His words, and taunted His prophets].” R. Huna said in the name of R. Aha, “These [messengers] are Israel, since it says (in Ps. 103:20), ‘mighty in strength who fulfill His word, hearkening to the voice of His word,’ in [reference to the fact] that they [were the ones who] had put fulfilling ahead of hearkening.” R. Isaac the Smith said, “These are those who observe the sabbatical year. So why were they called mighty in strength? When [such a one] sees his field abandoned, his trees abandoned, his fences breached, and sees his fruit trees eaten, he suppresses his drive (like one mighty in strength) and does not speak.” And thus have our masters taught (in Avot 4:1): And who is mighty? One who subdues his drive. R. Tanhum ben Hanila'i says (Ps. 103:20), “’Mighty in strength.’ This is Moses because no one is as mighty in strength as Moses. When Israel stood before Mount Sinai, they were not capable of hearing the divinely spoken word, as stated (in Deut. 5:22), ‘if we continue hearing the voice of the Lord our God any longer, we shall die.’ But Moses was not harmed.” [This is ] in order to teach you that the righteous ones are greater than the ministering angels, since the ministering angels are not able to hear His voice. Rather they stand with excitement and dismay, while the righteous are able to hear His voice. It is so stated (in Joel 2:11), “The Lord shouts aloud before His army, for His host is very great, for mighty is the one who fulfills His word.” “His host” denotes angels, since it is stated (regarding angels in Gen. 32:3), “This is God's host.” And so it says (in Dan. 7:10), “thousands upon thousands ministered to Him.” And who is stronger than them? The righteous, of whom it is stated (in Joel 2:11), “for mighty is the one who fulfills His word,” i.e., a righteous person who does His bidding. And who is this? This is Moses, to whom the Holy One, blessed be He, said, “Make a tabernacle.” So he was hurried and made it. Then he stood alone outside, because he was afraid to enter the tent of meeting, as stated (in Exod. 40:35), “Now Moses could not enter the tent of meeting.” The Holy One, blessed be He, said, “It is not right for Moses, since he made the tabernacle, to stand outside while I stand inside; so look, I am calling upon him to enter.” It is therefore written (in Lev. 1:1), “Then [the Lord] called unto Moses.” Ergo, greater is the strength of the righteous, in that they are able to hear His voice! So also it is written concerning Samuel (in I Sam. 3:10), “Then the Lord came, and stood there, and He called as at other times, ‘Samuel, Samuel’; so Samuel said, ‘Speak, for Your servant is listening.’” Therefore David has said (in Ps. 103:20), “mighty in strength who fulfill His word.” Now if you say that, when He spoke with Moses, He spoke in a low voice, [and] for that reason he was able to hear, He only spoke in the voice [used in] the giving of Torah. [That was] when they heard His voice and were dying at the first utterance. It is so stated (in Deut. 5:22), “if we continue [hearing the voice of the Lord our God any longer, we shall die].” And so it says (in Cant. 5:6), “my soul departed when He spoke.” And where is it shown that He spoke with the voice [used in] the giving of Torah? Where it says (in Ps. 29:4), “The voice of the Lord has power.” It also says so (in Numb. 7:89), “When Moses went into the tent of meeting to speak with Him, he would hear the voice speaking unto him,” the voice which he heard in the giving of Torah. He also spoke thus for each and every utterance and for each and every saying, as it is stated (Ps. 29:5), “The voice of the Lord breaks the cedars.” Perhaps you will say that Israel heard the voice from outside. The text (of Numb. 7:89) reads, “he would hear the voice.” He alone heard the voice. But since He spoke in a loud voice, why did they not hear? Because the Holy One, blessed be He, decreed over the utterance, that it would go forth and come to Moses. So the Holy One, blessed be He, made a path for it by which the utterance went forth until it reached Moses, but it was not heard here and there. It is so stated (in Job 28:25), “To fix a weight for the wind.” Thus, when each saying went forth from the mouth of the Holy One, blessed be He, every one had a [fixed] weight. And so it says (in Job 28:26), “and a way for the thunder of voices,” in that the Holy One, blessed be He, made a way for that voice, because it was going forth to Moses alone. Thus it is stated (in Lev. 1:1), “Then [the Lord] called unto Moses and spoke unto him.” It was heard by him and not by another. It is therefore stated (in Ps. 103:20), “mighty in strength who fulfill His word.” (Lev. 1:1:) “Then [the Lord] called unto Moses [and spoke unto him].” This text is related (to Prov. 25:7), “For it is better that you be told, ‘Come up here,’ than that you be put down before a prince, whom your eyes have seen.” R. Tanhum says, “Keep two or three places distance from your [rightful] place so that they will say to you, ‘Come up higher.’ So do not come up, lest they tell you, ‘Go down.’” R. Tanhuma says (Prov. 20:15), “’There is gold and a multitude of jewels, but lips with knowledge are a precious object.’ The proverb says, ‘If you lack knowledge, what do you possess? If you possess knowledge, what do you lack?’ Even Moses did not ascend until the Holy One, blessed be He, called him (in Lev. 1:1), ‘Then [the Lord] called unto Moses.’”

Midrash Tanchuma, Vayikra 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

זֹאת תּוֹרַת הָעוֹלָה. זֶה שֶׁאָמַר הַכָּתוּב: כִּי מִי בַשַּׁחַק יַעֲרֹךְ לַה', יִדְמֶה לַה' בִּבְנֵי אֵלִים (תהלים פט, ז). אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אִלּוּ הָיִיתִי מְבַקֵּשׁ קָרְבָּן, לֹא הָיִיתִי אֹמֵר לְמִיכָאֵל שֶׁהוּא אֶצְלִי לְהַקְרִיב לִי קָרְבָּן וּמִמִּי אֲנִי מְבַקֵּשׁ קָרְבָּן, מִיִּשְׂרָאֵל. וְכֵן הוּא אוֹמֵר בְּלֶחֶם הַפָּנִים, בְּיוֹם הַשַּׁבָּת בְּיוֹם הַשַּׁבָּת יַעַרְכֶנּוּ (ויקרא כד, ח). וְאוֹמֵר: הֲיִרְצֶה ה' בְּאַלְפֵי אֵילִים (מיכה ו, ז). בִּלְעָם הָרָשָׁע הוּא הָיָה סַנֵּגוֹרָן שֶׁל אֻמּוֹת הָעוֹלָם, וְעַל יְדֵי הָאֻמּוֹת הוּא מְדַבֵּר הַדָּבָר, הֲיִרְצֶה ה' בְּאַלְפֵי אֵילִים, בְּרִבְבוֹת נַחֲלֵי שָׁמֶן (שם). רוֹצֶה הוּא מַה שֶּׁאַתֶּם מַקְרִיבִין לוֹ. לֹא לֹג שֶׁמֶן אַתֶּם מַקְרִיבִין לוֹ אָנוּ מַקְרִיבִין לוֹ רִבֵּי רְבָבוֹת נַחֲלֵי שָׁמֶן. מַה הִקְרִיב אַבְרָהָם לְפָנָיו, לֹא אַיִל אֶחָד, שֶׁנֶּאֱמַר: וַיִּשָּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא וְהִנֵּה אַיִל אַחַר וְגוֹ' (בראשית כב, יג). אִם רוֹצֶה, אָנוּ מַקְרִיבִין לוֹ אַלְפֵי אֲלָפִים. וּמַה הִקְרִיב אַבְרָהָם, לֹא בְּנוֹ. אֲנִי אַקְרִיב לוֹ בְּנִי וּבִתִּי, שֶׁנֶּאֱמַר: הַאֶתֵּן בְּכוֹרִי פִּשְׁעִי (מיכה ו, ז), זֶה בְּנוֹ. פְּרִי בִּטְנִי חַטַּאת נַפְשִׁי (שם), זֶה בִּתּוֹ. רְאֵה, בִּלְעָם הָרָשָׁע כַּמָּה הָיָה עָרוּם. הִתְחִיל אֹמֵר, אֶת שִׁבְעַת הַמִּזְבְּחוֹת עָרַכְתִּי (במדבר כג, ד), לֹא אָמַר שֶׁבַע מִזְבְּחוֹת אֶלָּא הַמִּזְבְּחוֹת. אֵלּוּ הֵן, מִשֶּׁנִּבְרָא אָדָם הָרִאשׁוֹן עַד עַכְשָׁו, שֶׁבַע מִזְבְּחוֹת בָּנוּ, וַאֲנִי מַקְרִיב שֶׁבַע כְּנֶגֶד שִׁבְעָתָן. וּמַה הֵן מַקְרִיבִין. שְׁתֵּים עֶשְׂרֵה חַלּוֹת, שֶׁנֶּאֱמַר: וְלָקַחְתָּ סֹלֶת וְאָפִיתָ אוֹתָהּ שְׁתֵּים עֶשְׂרֵה חַלּוֹת (ויקרא כד, ה). כֵּיוָן שֶׁנִּגְלָה עָלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לוֹ: רָשָׁע, מָה אַתָּה עוֹשֶׂה. אָמַר לוֹ: אֶת שִׁבְעַת הַמִּזְבְּחוֹת עָרַכְתִּי. לְמַה הָיָה אוֹתוֹ רָשָׁע דּוֹמֶה. לְטַבָּח שֶׁהָיָה מוֹכֵר בַּשּׁוּק וְהָיְתָה חֲנוּתוֹ מְלֵאָה בָּשָׂר, וְעָבַר הַלִּיסְטִים וּמִסְתַּכֵּל בַּבָּשָׂר. רָאָה אוֹתוֹ טַבָּח שֶׁהָיָה מִסְתַּכֵּל בַּבָּשָׂר. אָמַר לֵיהּ: מָרִי, כְּבָר שָׁלַחְתִּי אַפְסוּגִין לַבַּיִת בְּיַד הָעֶבֶד. כָּךְ בִּלְעָם. אָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא, רָשָׁע, מָה אַתָּה עוֹשֶׂה בְּכָאן. אָמַר לֵיהּ: אֶת שִׁבְעַת הַמִּזְבְּחוֹת עָרַכְתִּי וָאַעַל פַּר וָאַיִל בַּמִּזְבֵּחַ (במדבר כג, ד). אָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲיִרְצֶה ה' בְּאַלְפֵי אֵילִים. אָמַר לוֹ: הַאֶתֵּן בְּכוֹרִי פִּשְׁעִי, פְּרִי בִּטְנִי חַטַּאת נַפְשִׁי. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רָשָׁע, אִלּוּ הָיִיתִי מְבַקֵּשׁ קָרְבָּן, הָיִיתִי אֹמֵר לְמִיכָאֵל וּלְגַבְרִיאֵל וְהָיוּ מַקְרִיבִין לְפָנַי, שֶׁנֶּאֱמַר: כִּי מִי בַשַּׁחַק יַעֲרֹךְ לַה', יִדְמֶה לַה' בִּבְנֵי אֵלִים (תהלים פט, ז), זֶה בִּלְעָם שֶׁבִּקֵּשׁ לְהִדָּמוֹת לְהַקָּדוֹשׁ בָּרוּךְ הוּא בִּבְנֵי אֵלִים, בִּבְנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב שֶׁהֵן אֵילֵי הָעוֹלָם. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, מָה אַתָּה מְבַקֵּשׁ, לְהַטְעוֹת אֶת עַצְמְךָ לִפְנֵי שֶׁאֲקַבֵּל קָרְבָּן מִן הָאֻמּוֹת, אֵין אַתָּה יָכֹל. שְׁבוּעָה הִיא, מֵאֵת בְּנֵי יִשְׂרָאֵל בְּרִית עוֹלָם (ויקרא כד, ח), תְּנַאי הֵן, שֶׁאֵינִי מְקַבֵּל קָרְבָּן אֶלָּא מִיִּשְׂרָאֵל. לְכָךְ נֶאֱמַר: צַו אֶת אַהֲרֹן וְאֶת בָּנָיו לֵאמֹר. וְהָאֻמּוֹת אוֹמְרִים: מַה הוּא כָּךְ שֶׁיִּשְׂרָאֵל מַקְרִיבִין וּמַקְטִירִין. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, זֹאת תּוֹרַת הָעוֹלָה. וּמִי זֹאת עוֹלָה מִן הַמִּדְבָּר (שה״ש ח, ה), וּמֹשֶׁה עָלָה אֶל הָאֱלֹהִים (שמות יט, ג). דָּבָר אַחֵר, וַיְדַבֵּר ה', צַו אֶת אַהֲרֹן וְאֶת בָּנָיו. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, קִיְּמוּ מַה שֶּׁכָּתוּב לְמַעְלָה מִן הָעִנְיָן, וְאַחַר כָּךְ זֹאת תּוֹרַת הָעוֹלָה. לָמָּה, כִּי אֲנִי ה' אוֹהֵב מִשְׁפָּט שׂוֹנֵא גָּזֵל בְּעוֹלָה (ישעיה סא, ח) אֲפִלּוּ בְּעוֹלָה. מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן, וְהָיָה כִּי יֶחְטָא וְאָשֵׁם וְהֵשִׁיב אֶת הַגְּזֵלָה אֲשֶׁר גָּזָל, וְאַחַר כָּךְ זֹאת תּוֹרַת הָעוֹלָה. לָמָּה, כִּי אֲנִי ה' אוֹהֵב מִשְׁפָּט שׂוֹנֵא גָּזֵל בְּעוֹלָה. אִם בִּקַּשְׁתָּ לְהַקְרִיב קָרְבָּן, לֹא תִּגְזֹל לָאָדָם כְּלוּם. לָמָּה, כִּי אֲנִי ה' אוֹהֵב מִשְׁפָּט שׂוֹנֵא גָּזֵל בְּעוֹלָה. וְאֵימָתַי אַתָּה מַעֲלֶה עוֹלָה וַאֲנִי מְקַבְּלָהּ, כְּשֶׁתְּנַקֶּה כַּפֶּיךָ מִן גֶּזֶל. מַה הוּא הַגֶּזֶל. דָּוִד אָמַר, מִי יַעֲלֶה בְּהַר ה' וּמִי יָקוּם בִּמְקוֹם קָדְשׁוֹ, נְקִי כַפַּיִם וּבַר לֵבָב (תהלים כד, ג-ד) זֹאת תּוֹרַת הָעוֹלָה, מִי שֶׁהוּא נְקִי כַפַּיִם מִן הַגֶּזֶל, הוּא יַעֲלֶה בְּהַר ה'. וּמִתְּחִלַּת הַקָּרְבָּנוֹת אַתָּה לָמֵד, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵיהֶם אָדָם. לָמָּה אוֹמֵר אָדָם. אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּשֶׁתְּהֵא מַקְרִיב לְפָנַי, תִּהְיֶה כְּאָדָם הָרִאשׁוֹן, שֶׁלֹּא הָיָה גּוֹזֵל מֵאַחֵרִים, שֶׁהוּא הָיָה יְחִידִי בָּעוֹלָם, כָּךְ אַתָּה לֹא תִּהְיֶה גּוֹזֵל לִבְרִיָּה. לָמָּה, כִּי אֲנִי ה' אוֹהֵב מִשְׁפָּט שׂוֹנֵא גָּזֵל בְּעוֹלָה. דָּבָר אַחֵר, זֹאת תּוֹרַת הָעוֹלָה. לָמָּה נִקְרָא שְׁמָהּ עוֹלָה. שֶׁהִיא עֶלְיוֹנָה מִכָּל הַקָּרְבָּנוֹת, הָעוֹלָה הִיא הָעוֹלָה. תֵּדַע, מִי שֶׁהָיָה מֵבִיא חַטָּאת, הַכֹּהֵן נוֹטְלָהּ, וְכָךְ הַמִּנְחָה, וְזֶבַח הַשְּׁלָמִים לְבַעֲלֵיהֶן, הָאָשָׁם לַכֹּהֵן. אֲבָל הָעוֹלָה, אֵין בְּרִיָּה טוֹעֵם מִמֶּנָּה, אֶלָּא כֻּלָּהּ עוֹלָה לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא עֶלְיוֹן, לָכֵן נִקְרָא שְׁמָהּ עוֹלָה.

(Lev. 6:2:) “This is the law of the burnt offering.” This text is related (to Ps. 89:7), “For who in the skies is comparable to the Lord, is like the Lord among the children of the powerful ones?” The Holy One, blessed be He, said, “If I had [merely] desired an offering, would I not have told (the angel) Michael to bring me an offering? From whom do I desire sacrifice? From Israel.” And so it says about the shewbread (in Lev. 24:8), “on every Sabbath day shall he arrange it.” But it is written (in Micah 6:7), “Does the Lord want thousands of rams?” Balaam the wicked was an advocate for the nations of the world. It is in reference to the nations that that [Scripture] speaks (in Micah 6:7), “Does the Lord want thousands of rams with ten thousands of rivers of oil?” He wants what you offer to Him, [i.e.] a log of oil. We (gentiles) offer Him ten thousand times ten thousands rivers of oil. What did Abraham offer to Him? Was it not one ram? It is so stated (in Gen. 22:13), “Then [Abraham] lifted his eyes to look and there was a ram behind….” If He wants, we should offer Him thousands of rams; but what did Abraham offer Him? His son. I might offer Him my son and daughter, as stated (in Micah 6:7, cont.), “shall I give my first-born for my transgression,” this is my first-born son; “the fruit of my belly for the sin of my soul,” this is my daughter. See how crafty Balaam the wicked was! He began to say (in Numb. 23:4), “I have prepared the seven altars [and offered a ram and a bull on each altar].” He did not say, "seven altars," but, “the [seven] altars.” These are [all of the] seven altars, [which] they had built since the first Adam was created up to now. Now I am offering seven corresponding to the seven of them. And what did they offer? Twelve cakes, as stated (in Lev. 24:5), “Then you shall take fine white flour and bake it into twelve cakes.” When the Holy One, blessed be He, appeared to him, He said to him, “O wicked one, what are you doing?” He said to Him (in Numb. 23:4) “I have prepared the seven altars.” To whom is this wicked one comparable? To a butcher who sold [meat] in the market. When his store was full of meat, thieves saw [him] and looked at the meat. [When] that butcher saw that he was looking at the meat, he said to him, “Sir, I have already sent provisions to your house.” So it was with Balaam. The Holy One, blessed be He, said to him, “O wicked one, what are you doing here?” He said to Him (in Numb. 23:4), “I have prepared the seven altars with a bull and a ram on each altar.” He said to Him (in Micah 6:7), “Does the Lord want thousands of rams?” He said to Him (ibid., cont.), “Shall I give my first-born for my transgression?” The Holy One, blessed be He, said to him, “O evil one, if I had desired an offering, I would have spoken to Michael and Gabriel, and they would have presented offerings to me.” It is so stated (in Ps. 89:7), “For who in the skies is comparable to the Lord, is like the Lord among the children of the powerful ones?” This is [referring to] Balaam, who desired to imitate [what is done by] the children of the powerful ones to the Holy One, blessed be He. [“Among the children of the powerful ones” is referring to] the children of Abraham [which] are Isaac and Jacob. [These are the ones] who are the rams of the world. The Holy One, blessed be He, said to him, “What do you desire? To deceive yourself before Me? [To persuade] Me to accept offerings from the gentiles? You are not able. It is an oath (in the words of Lev. 24:8, cont.), ‘an everlasting covenant on the part of the Children of Israel.’ It is a stipulation that I only accept offerings from Israel.” It is so stated (in Lev. 6:2), “Command Aaron and his children, saying.” When the nations said, “What is this, whereby Israel is presenting offerings and sacrificing?” The Holy One, blessed be He, said to them (ibid.), “This is the law of the burnt offering (rt.: 'lh),” [referring to (Cant. 3:6),] “Who is this that comes up (rt.: 'lh) from the desert?” (Exod. 19:3:) “Then Moses went up (rt.: 'lh) unto God.” Another interpretation (of Lev. 6:1-2) “Then the Lord spoke…, ‘Command Aaron…, “This is the law of the burnt offering”’”: The Holy One, blessed be He, said, “Fulfill what is written above on the matter. Then after that [comes,] ‘This is the law of the burnt offering.’” Why? (Is. 61:8) “Because I the Lord love justice, I hate robbery with a burnt offering,” [meaning] even with a burnt offering. What is written above on the matter (in Lev. 5:23)? “And it shall come to pass that, when one has sinned and is guilty, he shall restore the stolen goods which he robbed.” Then after that (in Lev. 6:2), “This is the law of the burnt offering.” If you desire to present an offering, you shall not rob anyone. Why? “Because I the Lord love justice, I hate robbery with a burnt offering.” So when do you present a burnt offering so that I accept it? When your hands are clean of robbery. David said (in Ps. 24:3-4), “Who may ascend (rt.: 'lh) the hill of the Lord, and who may stand in His holy place? One with clean hands and a pure heart.” “This is the law of the burnt offering,” the one who has hands clean of robbery, he “may stand in His holy place.” “From the beginning of [this book on] offerings you learn (in Lev. 1:2), “Speak unto the Children of Israel and say unto them, ‘When one (adam) of you presents an offering.” Why is Adam mentioned? It is simply that the Holy One, blessed be He, said, “When you sacrifice to Me, you shall be like the first Adam in that he did not rob from others, since he was alone in the world. So also you shall not rob people. Why? (Is. 61:8:) ‘Because I the Lord love justice, I hate robbery with a burnt offering.’” Another interpretation (of Lev. 6:2), “This is the Torah of the burnt offering”: Why is it named a burnt offering ('olah, rt.: 'lh)? Because it is the highest (rt.: 'lh) of all the offerings. It is that which ascends ('olah, rt.: 'lh). You should know that when someone brings a sin offering, the priest takes it, and likewise the meal offering. Moreover, the peace offerings belong to their owners and a guilt offering belongs to the priest. In the case of the burnt offering, however, no creature tastes it. Rather all of it belongs to the Holy One, blessed be He. Therefore, it is called burnt offering ('olah, rt.: 'lh), because it ascends ('olah) to the Holy One, blessed be He, who is [the] Most High (rt.: 'lh).

Midrash Tanchuma, Tzav 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

וַיְהִי בַּיּוֹם הַשְּׁמִינִי. זֶה שֶׁאָמַר הַכָּתוּב: שׁוֹמֵר מִצְוָה לֹא יֵדַע דָּבָר רָע (קהלת ח, ה). מִי הָיָה. זֶה אַהֲרֹן שֶׁנֶּאֱמַר: וּמִפֶּתַח אֹהֶל מוֹעֵד לֹא תֵּצְאוּ שִׁבְעַת יָמִים, וּפֶתַח אֹהֶל מוֹעֵד תֵּשְׁבוּ יוֹמָם וָלַיְלָה. אָמַר לָהֶם מֹשֶׁה לְאַהֲרֹן וּלְבָנָיו, שִׁמְרוּ אֲבֵלוּת שִׁבְעַת יָמִים עַד שֶׁלֹּא יַגִּיעַ בָּכֶם. וּשְׁמַרְתֶּם אֶת מִשְׁמֶרֶת ה', שֶׁכָּךְ שָׁמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שִׁבְעַת יְמֵי אֲבֵלוּת עַד שֶׁלֹּא הֵבִיא אֶת הַמַּבּוּל, כִּבְיָכוֹל. וּמִנַּיִן שֶׁנִּתְאַבֵּל, שֶׁנֶּאֱמַר: וַיִּנָחֵם ה' כִּי עָשָׂה אֶת הָאָדָם וַיִּתְעַצֵּב אֶל לִבּוֹ (בראשית ו, ו). וְאֵין עֲצִיבָה אֶלָּא אֵבֶל, שֶׁנֶּאֱמַר: וַתְּהִי הַתְּשׁוּעָה בַּיּוֹם הַהוּא לְאֵבֶל עַל יִשְׂרָאֵל כִּי אָמַר הָעָם כִּי נֶעֱצַב הַמֶּלֶךְ עַל בְּנוֹ (ש״ב יט, ג). וְכֵן עֶזְרָא אָמַר לְיִשְׂרָאֵל בְּשָׁעָה שֶׁהָיוּ בּוֹכִין אִישׁ אֶל אָחִיו וְאִישׁ אֶל בְּנוֹ, לְכוּ אִכְלוּ מִשְׁמַנִּים וּשְׁתוּ וְגוֹ' וְאַל תֵּעָצְבוּ כִּי חֶדְוַת ה' הִיא מָעֻזְּכֶם (נחמיה ח, י). בְּאוֹתָהּ שָׁעָה שָׁמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שִׁבְעַת יְמֵי הָאֵבֶל עַד שֶׁלֹּא הֵבִיא אֶת הַמַּבּוּל, שֶׁנֶּאֱמַר: וַיְהִי לְשִׁבְעַת הַיָּמִים וּמֵי הַמַּבּוּל הָיוּ עַל הָאָרֶץ (בראשית ז, י). וְכֵן הוּא אוֹמֵר לְאַהֲרֹן וּלְבָנָיו, כְּשֵׁם שֶׁנִּתְאַבֵּל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל עוֹלָמוֹ עַד שֶׁלֹּא הֵבִיא אֶת הַמַּבּוּל, אַף אַתֶּם שִׁמְרוּ אֶת יְמֵי הָאֵבֶל עַד שֶׁלֹּא יַגִּיעַ בָּכֶם. הָיוּ מְשַׁמְּרִים וְלֹא הָיוּ יוֹדְעִים עַל מָה מְשַׁמְּרִים. כְּמַה שֶּׁנֶּאֱמַר: שׁוֹמֵר מִצְוָה לֹא יֵדַע דָּבָר רָע. וְעֵת וּמִשְׁפָּט יוֹדֵעַ לֵב חָכָם (קהלת ח, ה), זֶה מֹשֶׁה, שֶׁכְּבָר אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, וְנֹעַדְתִּי שָׁמָּה לִבְנֵי יִשְׂרָאֵל וְנִקְדָּשׁ בִּכְבוֹדִי (שמות כט, מג), מִתְקַדֵּשׁ אֲנִי שָׁם בִּמְכֻבָּדַי. וְהָיָה מֹשֶׁה מְשַׁמֵּשׁ כָּל שִׁבְעַת יְמֵי הַמִּלּוּאִים. וְהָיָה מִתְיָרֵא לוֹמַר שֶׁמָּא מִדַּת הַדִּין פּוֹגַעַת בּוֹ, שֶׁנֶּאֱמַר: וְנִקְדָּשׁ בִּכְבוֹדִי. וְלֹא עָשָׂה, אֶלָּא אָמַר לְאַהֲרֹן, שִׁמְרוּ אֵבֶל שִׁבְעַת יָמִים. אָמַר לוֹ: לָמָּה. אָמַר לוֹ: כָּךְ אָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא, כִּי כֵן צִוִּיתִי. כֵּיוָן שֶׁשָּׁמְרוּ שִׁבְעַת יְמֵי הָאֵבֶל וּבָא יוֹם הַשְּׁמִינִי, נִכְנְסוּ נָדָב וַאֲבִיהוּא לְהַקְרִיב, פָּגְעָה בָּהֶן מִדַּת הַדִּין וְנִשְׂרְפוּ, שֶׁנֶּאֱמַר: וַתֵּצֵא אֵשׁ מִלִּפְנֵי ה' וַתֹּאכַל אוֹתָם וַיָּמוּתוּ לִפְנֵי ה'. בָּא מֹשֶׁה וְאָמַר לְאַהֲרֹן, הוּא אֲשֶׁר דִּבֵּר ה' לֵאמֹר בִּקְרוֹבַי אֶקָּדֵשׁ. וְהֵיכָן דִּבֵּר. בְּמִדְבַּר סִינַי, וְנוֹעַדְתִּי שָׁמָּה לִבְנֵי יִשְׂרָאֵל וְנִקְדָּשׁ בִּכְבוֹדִי. וְכֵן אָמַר מֹשֶׁה לְאַהֲרֹן, הָעֵת שֶׁאָמַר לִי בִּקְרוֹבַי אֶקָּדֵשׁ, חָשַׁבְתִּי כִּי בִּי אוֹ בְּךָ יִפְגַּע, וְעַכְשָׁו אֲנִי יוֹדֵעַ כִּי הֵם גְּדוֹלִים מִמֶּנִּי וּמִמְּךָ. וַיִּדֹּם אַהֲרֹן, הָיָה לוֹ הַדָּבָר לְנֶחָמָה. לְכָךְ נֶאֱמַר: שׁוֹמֵר מִצְוָה לֹא יֵדַע דָּבָר רָע.

(Lev. 9:1) “And it came to pass on the eighth day….” This text is related to [the verse] (in Eccl. 8:5), “Whoever observes a commandment shall not know anything evil.” Who is this? Aaron, of whom it is said (in Lev. 8:33, 35), “And you (i.e., you and your sons) shall not go out from the door of the tent of meeting for seven days […]. And you shall remain at the door of the tent of meeting day and night for seven days.” Moses said to them, “Observe mourning for seven days, before it comes to you.” (Lev. 8:35, cont.) “And you shall observe the charge of the Lord.” Moses said to them, “Observe the charge of the Lord, for so did the Holy One, blessed be He, observe seven days of mourning before He brought the flood.” Where is it shown that He mourned [before the flood]? Where it is stated (in Gen. 6:6), “Then the Lord regretted that He had made humanity on the earth, and He was grieving in his heart.” [The expression] “He was grieving” can only mean, He mourned. For so it says concerning David (in II Sam. 19:3), “And the victory [on that day] was turned into mourning for all the people because [on that day they heard it being said,] ‘The king was grieving over his son.’” So also Ezra said to Israel when they were weeping, each one for his brother and each one for his child (in Neh. 8:10), “Go, eat choice foods and drink sweet drinks…. Do not be grieving, for the joy of the Lord is your strength.” It is therefore stated (in Gen. 6:6), “and He was grieving in his heart.” At that time the Holy One, blessed be He, observed the seven days of mourning, before He brought the flood. Thus it is stated (in Gen. 7:10), “And it came to pass after seven days [that the waters of the flood came upon the earth].” And so Moses was saying to Aaron the priest and to his sons, “Just as the Holy One, blessed be He, mourned over His world before He brought the flood, so [you are to] observe the [required] mourning before it touches (i.e., harms) you.” So they observed [the mourning], but they did not know for what reason they were observing it. Why? (Eccl. 8:5:) “Whoever observes a commandment shall not know anything evil.” (Eccl. 8:5, cont.:) “And a wise heart shall know [there is] a time of judgment.” This is Moses, to whom the Holy One, blessed be He, had already said (in Exod. 29:43), “And there I will meet with the Children of Israel, and there shall be sanctification through My glory.” [In other words,] I (the Holy One, blessed be He,) will be sanctified there through My glory. Now Moses ministered during the seven days of priestly ordination, but he was afraid, saying, “Perhaps divine judgment will strike him (i.e., Aaron).” Thus it is stated (ibid.), “and there shall be sanctification through My glory.” Still he did not act, but said to Aaron, “Observe seven days of mourning.” [Aaron] said to him, “Why?” [Moses] said to him, “For so the Holy One, blessed be He, has told me – (in Lev. 8:35) “for so I have been commanded.” When they had observed the seven days of mourning and [when] the eighth day had come, Nadab and Abihu went in to make an offering (rt.: qrb). Divine judgment struck them, and they were destroyed by fire. It is so stated (in Lev. 10:2), “So fire came forth from before the Lord and consumed them, so that they died before the Lord.” Moses came and said to Aaron (in Lev. 10:3), “This is what the Lord spoke, ‘Through those who are near (rt.: qrb) to Me, I will be sanctified.” Where did he speak? In the Sinai Desert. (Exod. 29:43), “And there I will meet with the Children of Israel, and there shall be sanctification through My glory.” And so did Moses say to Aaron, “The time that He said to me, ‘Through those who are near to Me, I will be sanctified,’ I thought that He would strike me or you. But now I know that they are greater than I and than you.” (Lev 9:3:) “And Aaron was silent” – the thing was consolation for him. Ergo (Eccl. 8:5), “Whoever observes a commandment shall not know anything evil.”

Midrash Tanchuma, Shmini 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

אִשָׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר. זֶה שֶׁאָמַר הַכָּתוּב: מִי יִתְּנֵנִי כְּיַרְחֵי קֶדֶם וְגוֹ' (איוב כט, ב). הַפָּסוּק הַזֶּה אִיּוֹב אָמַר. אֵימָתַי, בְּשָׁעָה שֶׁבָּאוּ עָלָיו הַיִּסּוּרִין. אָמַר, מִי יִתְּנֵנִי כְּיַרְחֵי קֶדֶם וּלְוַאי שֶׁהָיִיתִי כְּאוֹתָן הַיָּמִים שֶׁהָיִיתִי בִּמְעֵי אִמִּי. כִּימֵי אֱלוֹהַּ יִשְׁמְרֵנִי (איוב כט, ב), מְלַמֵּד שֶׁהַוָּלָד מִשְׁתַּמֵּר בִּמְעֵי אִמּוֹ. בְּהִלּוֹ נֵרוֹ עֲלֵי רֹאשִׁי, לְאוֹרוֹ אֵלֵךְ חֹשֶׁךְ (איוב כט, ג). מִכָּאן אַתְּ לָמֵד, שֶׁהָאוֹרָה לַתִּינוֹק כְּשֶׁהוּא בִּמְעֵי אִמּוֹ. כַּאֲשֶׁר הָיִיתִי בִּימֵי חָרְפִּי, בְּסוֹד אֱלוֹהַּ עֲלֵי אָהֳלִי (איוב כט, ד). כְּשֵׁם שֶׁהַגֶּשֶׁם מוֹחֶה בַּקַּרְקַע וּמְלַכְלֵךְ אוֹתָהּ, כָּךְ הַתִּינוֹק מְלַכְלֵךְ בִּמְעֵי אִמּוֹ. דָּבָר אַחֵר בְּסוֹד אֱלוֹהַּ עֲלֵי אָהֳלִי מְדַבֵּר בְּתִינוֹק וּכְשֵׁם שֶׁהַתִּינוֹק מְלֻכְלָךְ כָּךְ אָדָם מְלֻכְלָךְ מֵעֲוֹנוֹת וְהַצָּרוֹת בָּאוֹת עָלָיו. בְּאוֹתָהּ שָׁעָה הוּא אוֹמֵר, מִי יִתְּנֵנִי כְּיַרְחֵי קֶדֶם, וּלְוַאי הָיוּ לִי אוֹתָן הַיְּרֵחִים וְהַיָּמִים שֶׁהָיִיתִי בִּמְעֵי אִמִּי. מָה אוֹמֵר בָּאַחֲרוֹנָה, כַּאֲשֶׁר הָיִיתִי בִּימֵי חָרְפִּי, אָמַר רַבִּי אֲבָהוּ, הַתִּינוֹק יוֹצֵא מִמְּעֵי אִמּוֹ מָלֵא רִירִין וּמָלֵא דָּם, וְהֵם מְחַבְּבִין אוֹתוֹ. וְכֵן מִנְהַג כָּל אִשָּׁה שֶׁתֵּלֵד, מְחַבְּבִין אוֹתוֹ הַוָּלָד. וְכָל שֶׁכֵּן אִם הוּא זָכָר. הֱוֵי אוֹמֵר, אִשָּׁה כִּי תַּזְרִיעַ וְיָלְדָה זָכָר. אִשָּׁה כִּי תַּזְרִיעַ. זֶה שֶׁאָמַר הַכָּתוּב: אָחוֹר וָקֶדֶם צַרְתָּנִי (תהלים קלט, ה). בְּמִי הַכָּתוּב מְדַבֵּר, בְּאָדָם הָרִאשׁוֹן. אָמַר רַבִּי יוֹחָנָן, כְּתִיב בּוֹ בְּאָדָם הָרִאשׁוֹן שְׁתֵּי יְצִירוֹת שְׁנֵי יוּדִין, שֶׁנֶּאֱמַר: וַיִּיצֶר ה' אֱלֹהִים אֶת הָאָדָם (בראשית ב, ז), יְצִירָה אַחַת בָּעוֹלָם הַזֶּה וִיצִירָה אַחַת לָעוֹלָם הַבָּא. אֲבָל הַבְּהֵמָה וְהַחַיָּה וְהָעוֹף יְצִירָה אַחַת כְּתִיב בָּהֶן בְּיוּ״ד אַחַת, דִּכְתִיב: וַיִּצֶר ה' אֱלֹהִים מִן הָאֲדָמָה כָּל חַיַּת הַשָּׂדֶה (בראשית ב, יט). לְפִיכָךְ הוּא אוֹמֵר, אָחוֹר וָקֶדֶם צַרְתָּנִי. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אוֹמֵר, אָחוֹר לְמַעֲשֵׂה בְרֵאשִׁית. מַה טַּעַם. דִּכְתִיב: וְרוּחַ אֱלֹהִים מֵרַחֶפֶת עַל פְּנֵי הַמָּיִם (בראשית א, ב), זוֹ נַפְשׁוֹ שֶׁל אָדָם הָרִאשׁוֹן. לְפִיכָךְ הוּא אוֹמֵר, אָחוֹר וָקֶדֶם צַרְתָּנִי. רַבִּי אֶלְעָזָר בֶּן פְּדָת אוֹמֵר, אָחוֹר לְמַעֲשֵׂה יוֹם הַשִּׁשִּׁי, וָקֶדֶם לְמַעֲשֵׂה יוֹם הַשִּׁשִּׁי. כֵּיצַד, שִׁשָּׁה דְּבָרִים בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בַּיּוֹם הַשִּׁשִּׁי, וְאֵלּוּ הֵן, נֶפֶשׁ חַיָּה וּבְהֵמָה וְחַיְתוֹ אָרֶץ, וְאָדָם וְחַוָּה. וְנַפְשׁוֹ שֶׁל אָדָם נִבְרֵאת תְּחִלָּה, שֶׁנֶּאֱמַר: נֶפֶשׁ חַיָּה (בראשית ב, יט). וְאֵין נֶפֶשׁ חַיָּה אֶלָּא נַפְשׁוֹ שֶׁל אָדָם, שֶׁנֶּאֱמַר: וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה (בראשית ב, ז). הֱוֵי, קֹדֶם לְמַעֲשֵׂה יוֹם הַשִּׁשִּׁי. וְאָחוֹר לְמַעֲשֵׂה יוֹם הַשִּׁשִּׁי, שֶׁהָיָה עוֹסֵק בּוֹ כָּל יוֹם הַשִּׁשִּׁי. הֱוֵי, אָחוֹר וָקֶדֶם צַרְתָּנִי, אָחוֹר לְמַעֲשֵׂה יוֹם הַשִּׁשִּׁי וָקֶדֶם לְמַעֲשֵׂה יוֹם הַשִּׁשִּׁי. רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר, מַהוּ אָחוֹר וָקֶדֶם צַרְתָּנִי. אֵלּוּ דּוּ פַּרְצוּפִין, זָכָר וּנְקֵבָה, שֶׁנֶּאֱמַר: זָכָר וּנְקֵבָה בְּרָאָם וְגוֹ' וַיִּקְרָא אֶת שְׁמָם וְגוֹ' (שם ה, ב), הֱוֵי אוֹמֵר, אָחוֹר וָקֶדֶם צַרְתָּנִי. אָמַר אָדָם, אַחַר שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל הַבְּהֵמוֹת וְהָעוֹפוֹת וְהַשְּׁקָצִים וְהָרְמָשִׂים, וְאַחַר כֵּן בָּרָא אוֹתִי. כָּךְ הַתִּינוֹק הַזֶּה עַד שֶׁלֹּא יָצָא מִמְּעֵי אִמּוֹ, הַקָּדוֹשׁ בָּרוּךְ הוּא מְצַוֶּה אוֹתוֹ וְאוֹמֵר לוֹ: מִזֶּה תֹּאכַל וּמִזֶּה לֹא תֹּאכַל, וְזֶה לָכֶם הַטָּמֵא, אֶת זֶה תֹּאכְלוּ וְאֶת זֶה לֹא תֹּאכְלוּ. וּמִי שֶׁהוּא מְקַבֵּל עָלָיו בִּמְעֵי אִמּוֹ כָּל הַמִּצְוֹת שֶׁבַּתּוֹרָה וְאַחַר כֵּן נוֹלָד, לְכָךְ כְּתִיב: אִשָּׁה כִּי תַּזְרִיעַ.

(Lev. 12:2:) “When a woman emits her seed and bears a male.” This text is related (to Job 29:2), “O that I were as in the months of old, [as in the days when God watched over me]!” In regard to this verse, Job spoke it when the afflictions had come upon him. He said, “’O that I were as in the months of old,’ and would that I had the days which I had when I was in my mother's belly!” “As in the days when God watched over me!” [These words] teach that the infant is watched over while it is in its mother's belly. (Job 29:3:) “When His light shone over my head […].” From here you learn that the infant has light in its mother's belly. (Job 29:4:) “When I was in the days of my youth (horef), when God's company was over my tent.” [These words teach about the infant.] Just as the rain is at work in the soil for it to become muddy, so the infant is muddy in its mother's womb. Another interpretation [of] “when God's company was over my tent”: These words teach about the infant. Just as the infant gets muddy, so is a person muddied by sins, so that misfortunes come upon him. At that time [Job] said (in Job 29:2), “’O that I were as in the months of old, as in the days when God watched over me,’ and would that I had the days which I had when I was in my mother's belly!” What does he finally say (in vs. 4)? “When I was in the days of my youth.” R. Abbahu said, “The infant comes out of the mother's belly covered with slime and covered with blood; yet everyone praises and cherishes it, especially when it is a male.” Ergo (in Lev. 12:2), “When a woman emits her seed and bears a male.” (Lev. 12:2:) “When a woman emits her seed.” [This text is related to (Ps. 139:5),] “You have formed me behind and before.” The text speaks of the first Adam. R. Johanan said, “It is written about him that there were two creations. There is a double y (i.e., a double yod in Gen. 2:7), ‘The Lord God formed (yytsr) the human.’ One formation is in this world, and one is for the world to come. But in the case of cattle, wild beasts, and birds, for them [only] one formation is written (without a double y in Gen. 2:19), ‘So out of the earth the Lord God formed (ytsr) all the wild beasts of the field [and all the birds of the heavens].’ It therefore says (in Ps. 139:5), ‘You have formed me behind and before.’” R. Simeon ben Laqish says, “Behind (in the sense of what comes] before the act of [his] creation. What is the reason? It is written (in Gen. 1:2), ‘and the spirit of God was hovering over the face of the waters’; this spirit was the soul of the first Adam. It therefore says (in Ps. 139:5), ‘You have formed me behind and before.’” R. Eleazar ben Pedat says, “Behind [refers] to an [later] event of the sixth day, and before [refers] to an [earlier] event of the sixth day. How so? Because the Holy One, blessed be He, created six things on the sixth day. They were these: (1) the soul; (2) wild beasts; (3) cattle; (4) beasts of the earth; (5) Adam; and (6) Eve. Now Adam's soul was created first, as stated (in Gen. 1:24), ‘a living soul.’ Living soul can only be the soul of Adam, since it is stated (in Gen. 2:7), ‘and the human (Adam) became a living soul.’ Hence, before [refers] to the [first] event of the sixth day, and behind [refers] to the sixth day, since [the Holy One, blessed be He,] was occupied with him all of the sixth day. Ergo (in Ps. 139:5), ‘You have formed me behind and before.’ Behind [refers] to an event of the sixth day, and before [refers] to an event of the sixth day.” R. Samuel bar Nahman said, “What is the meaning of ‘You have formed me behind and before?’ Having two faces, male and female. Hence it says (in Ps. 139:5), ‘You have formed me behind and before.’” Adam said, “After the Holy One, blessed be He, had created all the cattle and wild beasts, He created me.” So it is with the infant. Before it comes forth from its mother's belly, the Holy One, blessed be He, commands it, “Eat of this, do not eat of that, (in Lev. 11:29) ‘this shall be unclean for you.’” Then after it takes upon itself in its mother's belly all the commandments which are in the Torah, [only] after that it is born. Thus it is stated (in Lev. 12:2), “When a woman emits her seed and bears a male.”

Midrash Tanchuma, Tazria 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע. יְלַמְּדֵנוּ רַבֵּנוּ, כַּמָּה בְּנֵי אָדָם אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא. כָּךְ שָׁנוּ רַבּוֹתֵינוּ, אֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שְׁלֹשָה מְלָכִים וְאַרְבָּעָה הַדְּיוֹטוֹת. אֵלּוּ הֵן שְׁלֹשָׁה מְלָכִים, יְרָבְעָם וְאַחְאָב וּמְנַשֶּׁה. אָמַר רַבִּי יְהוּדָה בַּר שָׁלוֹם, בִּקְּשׁוּ חַכְמֵי הַמִּשְׁנָה לִשְׁנוֹת אַרְבָּעָה מְלָכִים וְלִמְנוֹת שְׁלֹמֹה עִמָּהֶם, אֶלָּא שֶׁיָּצְאָה בַּת קוֹל וְאָמַר, אַל תִּגְעוּ בִּמְשִׁיחָי וּבִנְבִיאַי אַל תָּרֵעוּ (דה״א טז, כב). וְאַף עַל פִּי כֵן חָזְרוּ יוֹם אֶחָד וּבִקְּשׁוּ לִשְׁנוֹת. וְאָתָא אֵשׁ מִן הַשָּׁמַיִם וְלִחֲכָה בְּסַפְסְלֵיהֶם. וְחָזְרָה וְאָמְרָה, הֲמֵעִמְּךָ יְשַׁלְּמֶנָּה כִּי מָאַסְתָּ כִּי אַתָּה תִבְחַר וְלֹא אָנִי וּמַה יָּדַעְתָּ דַּבֵּר (איוב לד, לג). כָּל כָּךְ לָמָּה הָיוּ שׁוֹנִים. עַל שֶׁכָּתוּב בּוֹ, וְהַמֶּלֶךְ שְׁלֹמֹה אָהַב נָשִׁים נָכְרִיּוֹת רַבּוֹת וְאֶת בַּת פַּרְעֹה מוֹאָבִיּוֹת עַמֹּנִיּוֹת אֲדֹמִיּוֹת צִדְנִיּוֹת חִתִּיּוֹת, וַיַּעַשׂ שְׁלֹמֹה הָרַע בְּעֵינֵי ה' (מ״א יא, א-ו). אַרְבָּעָה הַדְּיוֹטוֹת, בִּלְעָם וְדוֹאֵג וַאֲחִיתֹפֶל וְגֵחֲזִי. אַתָּה מוֹצֵא, שֶׁהַלָּלוּ מִפְּנֵי דִּבּוּר פִּיהֶם נִדְחֲפוּ לַגֵּיהִנָּם. בִּלְעָם, עַל יְדֵי לְשׁוֹנוֹ נִדְחַף לַגֵּיהִנָּם, שֶׁנֶּאֱמַר: מִן אֲרָם יַנְחֵנִי בָּלָק מֶלֶךְ מוֹאָב (במדבר כג, ז). מִן הָרָמִים הָיִיתִי מִמְּחִיצַת הָאָבוֹת, הִנְחַנִי בָּלָק וּזְרָקַנִי לַגֵּיהִנָּם. וְאֵין יַנְחֵנִי אֶלָּא לְשׁוֹן גֵּיהִנָּם, שֶׁנֶּאֱמַר: בֶּן אָדָם נְהֵה (יחזקאל לב, יח). וְכֵן דּוֹאֵג, עַל לְשׁוֹנוֹ נִטְרַד. אֵימָתַי, בְּשָׁעָה שֶׁבָּרַח דָּוִד לְנוֹב עִיר לַאֲחִימֶלֶךְ הַכֹּהֵן וְקִבְּלוֹ. וְהִרְגִּישׁ שָׁאוּל וְכִנֵּס אֶת כָּל עֲבָדָיו וְאָמַר לָהֶם: יָפֶה אַתֶּם עוֹשִׂין לִי, שֶׁדָּוִד עוֹשֶׂה מַה שֶּׁהוּא מְבַקֵּשׁ, וְאֵין אֶחָד מִכֶּם גִּלָּה אֶת אָזְנִי, שֶׁנֶּאֱמַר: כִּי קְשַׁרְתֶּם כֻּלְּכֶם עָלַי וְאֵין גֹּלֶה אֶת אָזְנִי בִּכְרָת בְּנִי עִם בֶּן יִשַׁי וְאֵין חֹלֶה מִכֶּם עָלַי (ש״א כב, ח). הִתְחִיל דּוֹאֵג לְסַפֵּר לָשׁוֹן הָרַע, שֶׁנֶּאֱמַר: וַיַּעַן דּוֹאֵג הָאֱדוֹמִי וְהוּא נִצָּב עַל עַבְדֵי שָׁאוּל וַיֹּאמֶר, רָאִיתִי אֶת בֶּן יִשַׁי בָּא נֹבֶה אֶל אֲחִימֶלֶךְ בֶּן אֲחִטוּב (ש״א כב, ט). וְעַל יָדוֹ נֶהֶרְגוּ חֲמִשָּׁה וּשְׁמֹנִים כֹּהֲנִים נוֹשְׂאֵי אֵפוֹד בָּד, וַאֲחִימֶלֶךְ כֹּהֵן גָּדוֹל. וְאֶת נֹב עִיר הַכֹּהֲנִים הִכָּה לְפִי חֶרֶב וְגוֹ' (ש״א כב, יט). אָמַר רַבִּי אֶלְעָזָר, כָּל שֶׁנַּעֲשֶׂה רַחְמָן עַל הָאַכְזָרִי, לַסּוֹף נַעֲשֶׂה אַכְזָר עַל הָרַחְמָנִים. כְּתִיב: וַיַּחְמֹל שָׁאוּל עַל אֲגָג וְעַל מֵיטַב הַצֹּאן וְהַבָּקָר (ש״א טו, ט). וּכְתִיב בְּנֹב עִיר הַכֹּהֲנִים, וְאֶת נֹב עִיר הַכֹּהֲנִים הִכָּה לְפִי חֶרֶב (ש״א כב, יט). וְכֵן אֲחִיתֹפֶל, עַל לְשׁוֹנוֹ נִטְרַד, שֶׁנֶּאֱמַר: וַאֲחִיתֹפֶל רָאָה כִּי לֹא נֶעֶשְׂתָה עֲצָתוֹ וְגוֹ' וַיְצַו אֶל בֵּיתוֹ וַיֵּחָנֵק (ש״ב יז, כג). וְגֵחֲזִי עַל לְשׁוֹנוֹ נִטְרַד וְנִצְטָרֵעַ. בְּשָׁעָה שֶׁנִּצְטָרַע נַעֲמָן וְנִתְרַפֵּא עַל יְדֵי אֱלִישָׁע הַנָּבִיא, הִתְחִיל נַעֲמָן לִתֵּן כֶּסֶף וְזָהָב וְדוֹרוֹנוֹת לֶאֱלִישָׁע, וְלֹא רָצָה לְקַבֵּל עָלָיו. הָיָה גֵּחֲזִי מְשַׁמֵּשׁ לִפְנֵי אֱלִישָׁע. רָאָה אֶת הַכֶּסֶף וְאֶת הַזָּהָב וְאֶת הַבְּגָדִים, אָמַר, הִנֵּה חָשַׂךְ אֲדֹנִי אֶת נַעֲמָן הָאֲרַמִּי הַזֶּה מִקַּחַת מִיָּדוֹ אֶת אֲשֶׁר הֵבִיא, חַי ה' כִּי אִם רַצְתִּי אַחֲרָיו וְלָקַחְתִּי מֵאִתּוֹ מְאוּמָה (מ״ב ה, כ). בְּוַדַּאי, מוּמוֹ לָקַח, שֶׁנֶּאֱמַר: וְצָרַעַת נַעֲמָן תִּדְבַּק בְּךָ וּבְזַרְעֲךָ לְעוֹלָם, וַיֵּצֵא מִלְּפָנָיו מְצֹרָע כַּשָּׁלֶג (מ״ב ה, כז). לָמָּה, לְפִי שֶׁכָּתוּב, וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם (דברים יג, יח), וְהָיָה מֶלֶךְ אֲרָם וְנַעֲמָן שַׂר צְבָאוֹ עוֹבְדֵי עֲבוֹדָה זָרָה, וּכְתִיב: וְלֹא תָּבִיא תּוֹעֵבָה אֶל בֵּיתְךָ (דברים ז, כו). אָמַר רַבִּי פְּדָת, בְּרִית כְּרוּתָה לְהַקָּדוֹשׁ בָּרוּךְ הוּא בָּעוֹלָם, כָּל מִי שֶׁמְּסַפֵּר לָשׁוֹן הָרַע, יִלְקֶה בְּצָרַעַת. מִנַּיִן, מִמַּה שֶּׁקָּרְאוּ בְּעִנְיַן זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע, אֶל תִּקְרֵי הַמְּצֹרָע אֶלָּא הַמּוֹצִיא שֵׁם רָע. אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: אֵין הַנְּגָעִים בָּאִים עַל הָאָדָם אֶלָּא עַל לָשׁוֹן הָרַע שֶׁמּוֹצִיא מִפִּיו, וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת וְאוֹמֶרֶת לוֹ, אֶל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרְךָ (קהלת ה, ה), אֶל תִּתֵּן רְשׁוּת לְהוֹצִיא דָּבָר מִפִּיךָ לַחֲטִיא אֶת בְּשָׂרְךָ, לְהַלְקוֹת אֶת גּוּפְךָ. וְאַל תֹּאמַר לִפְנֵי הַמַּלְאָךְ כִּי שְׁגָגָה הִיא, וְאַל תֹּאמַר לִפְנֵי הַמַּלְאָךְ הַמְּמֻנֶּה עָלֶיךָ, בִּשְׁגָגָה הוֹצֵאתִי הַדִּבּוּר מִפִּי, שֶׁכָּל דִּבּוּר וְדִבּוּר שֶׁיֵּצֵא מִפִּיךָ, בַּסֵּפֶר נִכְתָּבִים, בֵּין טוֹב בֵּין רַע, בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד. וּמִנַּיִן שֶׁהוּא כֵּן, שֶׁנֶּאֱמַר: אָז נִדְבְּרוּ יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב ה' וַיִּשְׁמַע וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו לְיִרְאֵי ה' וּלְחוֹשְׁבֵי שְׁמוֹ (מלאכי ג, טז). וְכֵן בְּמִדַּת פֻּרְעָנִיּוּת, אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אַתָּה יָדַעְתָּ שִׁבְתִּי וְקוּמִי בַּנְתָּה לְרֵעִי מֵרָחוֹק (תהלים קלט, ב). וְכֵן אָמַר אִיּוֹב, כִּי עַתָּה צְעָדַי תִּסְפֹּר (איוב יד, טז). וְאוֹמֵר: עַל שָׁרְשֵׁי רַגְלַי תִּתְחַקֶּה (שם יג, כז). לָמָּה יִקְצֹף הָאֱלֹהִים עַל קוֹלֶךָ וְחִבֵּל אֶת מַעֲשֵׂה יָדֶיךָ (קהלת ה, ה), אֵלּוּ הַיָּדַיִם וְהַגּוּף שֶׁלּוֹקִין בְּצָרַעַת וּבִנְגָעִים. דָּבָר אַחֵר, אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרְךָ, בְּלָשׁוֹן נָקִי דִּבְּרָה תּוֹרָה, אִם אָמְרָה לְךָ אִשְׁתְּךָ שֶׁהִיא נִדָּה, אֶל תַּחֲטִיא אֶת גּוּפְךָ וְתִגַּע בָּהּ, וְאַל תֹּאמַר לִפְנֵי הַמַּלְאָךְ הַמְּמֻנֶּה עַל צוּרַת הַוָּלָד שׁוֹגֵג הָיִיתִי וְלֹא הָיִיתִי יוֹדֵעַ. לָמָּה יִקְצֹף הָאֱלֹהִים עַל קוֹלֶךָ וְחִבֵּל אֶת מַעֲשֵׂה יָדֶיךָ, אֵלּוּ הַבָּנִים שֶׁלּוֹקִים בְּצָרַעַת. אָמַר רַב אֶחָא, אִם שִׁמֵּשׁ אָדָם עִם אִשְׁתּוֹ בִּימֵי נִדָּתָהּ, הַבָּנִים לוֹקִין בְּצָרַעַת. כֵּיצַד, שִׁמֵּשׁ בְּיוֹם רִאשׁוֹן לְנִדָּתָהּ, הַבֵּן הַנּוֹלָד מֵהֶם לוֹקֶה לְעֶשֶׂר שָׁנִים. שִׁמֵּשׁ עִמָּהּ בְּיוֹם שֵׁנִי לְנִדָּתָהּ, הַבֵּן לוֹקֶה לְעֶשְׂרִים שָׁנָה. שִׁמֵּשׁ בַּיּוֹם הַשְּׁלִישִׁי לְנִדָּתָהּ, הַבֵּן לוֹקֶה לִשְׁלֹשִׁים שָׁנָה. שִׁמֵּשׁ בַּיּוֹם הָרְבִיעִי לְנִדָּתָהּ, הַבֵּן לוֹקֶה לְאַרְבָּעִים. בַּיּוֹם הַחֲמִישִׁי לְנִדָּתָהּ, לוֹקֶה לַחֲמִשִּׁים, בַּיּוֹם הַשִּׁשִּׁי לְנִדָּתָהּ, לוֹקֶה לְשִׁשִּׁים. בַּיּוֹם הַשְּׁבִיעִי לְנִדָּתָהּ, לוֹקֶה לְשִׁבְעִים שָׁנָה, כְּנֶגֶד שִׁבְעַת יְמֵי נִדָּתָהּ. וְאֵינוֹ יוֹצֵא מִן הָעוֹלָם, עַד שֶׁרוֹאֶה פֵּרוֹתָיו מְקֻלְקָלִים. וְאֵין שְׁנוֹתָיו שֶׁל אָדָם אֶלָּא שִׁבְעִים שָׁנָה, שֶׁנֶּאֱמַר: יְמֵי שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה (תהלים צ, י). זָכָה, לִשְׁמוֹנִים. לְכָךְ אִם שִׁמֵּשׁ אָדָם עִם אִשְׁתּוֹ בְּשִׁבְעָה לְנִדָּתָהּ, הַוָּלָד לוֹקֶה לְשִׁבְעִים שָׁנָה. כִּבְיָכוֹל אוֹמֵר, אֵין הַמְּרִירוּת זוֹ מִשֶּׁלִּי, כְּבָר הַעִידוֹתִי בְךָ וְאָמַרְתִּי לְךָ, זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע. דָּבָר אַחֵר, אַל תִּתֵּן אֶת פִּיךָ וְגוֹ', אִם עָשִׂית בְּזָדוֹן וְתִטְעֶה וְתֹאמַר לְכֹהֵן גָּדוֹל, שֶׁהוּא מַלְאָךְ, בִּשְׁגָגָה עָשִׂיתִי וְתַטְעֶה אוֹתוֹ, לְעַצְמְךָ אַתְּ מַטְעֶה. לָמָּה יִקְצֹף הָאֱלֹהִים עַל קוֹלֶךָ וְגוֹ', אֵלּוּ הַבָּנִים שֶׁלּוֹקִין בְּצָרַעַת. וּמִנַּיִן שֶׁכֹּהֵן גָּדוֹל נִקְרָא מַלְאָךְ, שֶׁנֶּאֱמַר: כִּי שִׂפְתֵי כֹהֵן יִשְׁמְרוּ דַּעַת וְגוֹ' (מלאכי ב, ז).

(Lev. 14:2:) “This shall be the law of the leper.” Let our master instruct us: How many people have no share in the world to come? Thus have our masters taught (in Sanh. 10:1-2): These are they who have no share in the world to come…. Three kings and four commoners have no share in the world to come. The three kings are Jeroboam, Ahab, and Manasseh. R. Judah ben Shallum said, “The sages of the Mishnah wanted to teach that there were four kings and reckon Solomon with them; however, a heavenly voice (bat qol) came forth and said (in the words of Ps. 105:15), ‘Touch not my anointed.’ Nevertheless they returned one day to teaching [as before]. Fire from the heavens came and destroyed their benches. [The heavenly voice] returned and said (according to Job 34:33), ‘Should He repay as you would, when you have refused?’” All the same, why did they so teach? Because it is written (in I Kings 11:1, 6), “Now King Solomon loved many foreign wives […]. And Solomon did what was evil in the eyes of the Lord.” (Sanh. 10:2, at the end:) The four commoners are Balaam, Doeg, Ahithophel and Gehazi. You find that these were condemned to Geihinnom on account of the words of their mouths. In the case of Balaam, he was driven into Geihinnom because of his speech, as stated (in Numb. 23:7), “From Aram has Balak brought me, the king of Moab,” [meaning] I was one of the exalted ones; I was one of the division of the patriarchs, [but] Balak brought me (yanheni) and cast me into Geihinnom.” Now brought me (yanheni, rt.: nhh) can only imply Geihinnom, since it is stated (in Ezek. 32:18), “Son of man, lament over (rt.: nhh) [the masses of Egypt and cast them down… unto the lowest part of the nether world].” So also was Doeg banished because of his speech. When? When David fled to Nob, the city of priests where Ahimelech received him, Saul noticed and gathered all his servants. He said to them, “A fine way you are treating me! For David does whatever he wishes, and not one of you has put a word in my ear.” It is so stated (in I Sam. 22:8), “Is that why all of you have conspired against me? For no one is putting a word in my ear when my son is making a deal with the son of Jesse….” Doeg began to utter evil speech, as stated (in vs. 9), “Then Doeg the Edomite, who was standing among the servants of Saul, answered and said, ‘I saw the son of Jesse come to Nob….’” It was also by his hand that eighty-five priests who wear the ephod and Ahimelech the High Priest were slain. “And he smote Nob the city of priests with the edge of the sword” (I Samuel 22:19). R. Eleazar said, “Anyone who becomes merciful upon the cruel one will end by being cruel to the merciful: It is written (I Samuel 15:9), ‘But Saul had pity upon Agag and upon the best of the sheep and the cattle’; and it is [also] written (I Samuel 22:19) about Nob the city of priest, ‘And he smote Nob the city of priests with the edge of the sword.’“ So also was Ahithophel banished because of his speech. Thus it is stated (in II Sam. 17:23), “So when Ahithophel saw that his counsel was not heeded… and he set his house in order and hanged himself.” Gehazi also was banished on account of his speech. When Naaman became leprous and was healed at the hands of Elisha, Naaman began to give silver, gold and gifts to Elisha, but he did not want to accept them. Now Gehazi was ministering to Elisha. He saw the silver, the gold, and the clothes; so he said (in II Kings 5:20), “My Lord has spared that Aramean Naaman without accepting what he brought; as the Lord lives, I will run after him and get something from him.” Certainly he took [something; he took] his deformity. Thus it is stated (in vs. 27), “And the leprosy of Naaman shall cleave to you and to your seed forever.” Why [did Elisha not want anything]? Because it is stated (in Deut. 13:18), “And let nothing cleave to your hand of that which is devoted.” Now Naaman and the king of Aram served idols; and it is written (in Deut. 7:26), “Do not bring an abomination unto your house.” R. Pedat said, “The Holy One, blessed be He, has made a covenant with the world that anyone who utters evil speech receives leprosy.” Where is it shown? From what is written on the matter (in Lev. 14:2), “This shall be the law of the leper (hametsora'),” [ i.e. ] the one who proclaims evil (hamotsi' ra'). Our masters have said, “Plagues only affect a person on account of the evil speech which comes out of his mouth.” So the holy spirit cries out (in Eccl. 5:5), “Do not let your mouth cause your flesh to sin,” [ i.e. ] to afflict your body; (ibid., cont.) “and do not say before the angel that it was a mistake,” [ i.e. ] and do not say before the angel who is appointed over you, “By mistake I brought forth the word from my mouth.” For every word which issues from your mouth, whether good, evil, by mistake, or on purpose, is written in a book. Where is it shown that it is so? Where it is stated (in Mal. 3:16), “Then those who feared the Lord spoke with one another; the Lord has hearkened and listened, and a book of remembrance has been written before Him […].” And so with the trait of calamity, David said (in Ps. 139:2), “You know when I sit down and when I stand up, You discern my thoughts from afar.” Job also said (in Job 14:16), “For You count my footsteps,” and (Job 13:27) “You look closely over the treading of my feet.” (Eccl. 5:5, cont.:) “Why should God be angry over your voice and destroy the work of your hands?” These are the hands and the body when they are afflicted by leprosy. Another interpretation (of Eccl. 5:5), “Do not let your mouth cause your flesh to sin”: The Torah has spoken to you euphemistically. If your wife has told you that she is menstruating (niddah), do not cause your body to sin by touching her. Do not say before the angel who is appointed over the formation of the fetus, “’I made a mistake and did not know.” (Ibid., cont.:) “Why should God be angry over your voice and destroy the work of your hands?” This refers to the children who are afflicted with leprosy. R. Aha said, “If a man has intercourse with his wife when she is menstruating, the children will be afflicted with leprosy. How? [If] he has intercourse on the first day of her menstruating, the child which is born shall be afflicted after ten years. [If] he has intercourse with her on the second day, it shall be afflicted after twenty years. On the third day it shall be afflicted after thirty years. On the fourth day it shall be afflicted after forty years. On the fifth day it shall be afflicted after fifty years. On the sixth day it shall be afflicted after sixty years. On the seventh day it shall be afflicted after seventy years, corresponding to the seven days of her menstruation. Moreover, he shall not depart from the world before he has seen his fruit spoiled. Now the days of a person's life are only seventy years, for so David says (in Ps. 90:10), ‘The days of our life comprise seventy years, and’ [only if] one merited, ‘eighty.’ Therefore if a man has intercourse with a menstruating woman on the seventh day, the fetus is afflicted at seventy years of age, so that he does not depart from the world until he has seen his fruit spoiled. This punishment, as it were, does not come from Me. I have already testified to you and told you (in Lev. 14:2,) ‘This shall be the law of the leper.’” Another interpretation (of Eccl. 5:5), “Do not let your mouth [cause your flesh to sin, and do not say before the angel (mal'akh) that it was a mistake]”: If you have acted with malice aforethought and led astray a high priest, who is called an angel (mal'akh), as stated (in Mal. 2:7), “For the lips of a priest preserve knowledge, and they should seek Torah from his mouth; for he is the messenger (mal'akh) of the Lord of hosts”; then do not say, “I sinned by mistake,” [ i.e. ] (in Eccl. 5:5), “ do not say before the angel (i.e., before the high priest) that it was a mistake.” Why? You are leading yourself astray. You are afflicting yourself. The voice which you send forth from your mouth will destroy the work of your hands. (Eccl. 5:5) “Why should God be angry over your voice [and destroy the work of your hands]?” This refers to the children who are afflicted with leprosy.

Midrash Tanchuma, Metzora 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן. זֶה שֶׁאָמַר הַכָּתוּב: הַכֹּל כַּאֲשֶׁר לַכֹּל, מִקְרֶה אֶחָד לַצַּדִּיק וְלָרָשָׁע, לַטּוֹב וְלַטָּהוֹר וְלַטָּמֵא, וְלַזֹּבֵחַ וְלַאֲשֶׁר אֵינֶנּוּ זֹבֵחַ, כַּטּוֹב כַּחֹטֵא, כַּנִּשְׁבָּע כַּאֲשֶׁר שְׁבוּעָה יָרֵא (קהלת ט, ב). שְׁלֹמֹה הָיָה מַבִּיט וְצוֹפֶה בְּכָל הַדּוֹרוֹת בַּצַּדִּיקִים וּבָרְשָׁעִים, וְרוֹאֶה דְּבָרִים שֶׁמַּגִּיעִים לָרְשָׁעִים, מַגִּיעִים לַצַּדִּיקִים, וְאוֹמֵר: זֶה רָע בְּכָל אֲשֶׁר נַעֲשָׂה תַּחַת הַשֶּׁמֶשׁ (קהלת ט, ג), הַכֹּל כַּאֲשֶׁר לַכֹּל. מִקְרֶה אֶחָד לַצַּדִּיק, זֶה אַבְרָהָם שֶׁנִּקְרָא צַדִּיק, שֶׁנֶּאֱמַר: כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה וְגוֹ' לַעֲשׂוֹת צְדָקָה (בראשית יח, יט). וְלָרָשָׁע, זֶה נִמְרֹד שֶׁהִמְרִיד אֶת כָּל הָעוֹלָם עַל הַקָּדוֹשׁ בָּרוּךְ הוּא. זֶה מֵת וְזֶה מֵת. הֲרֵי, מִקְרֶה אֶחָד לַצַּדִּיק וְלָרָשָׁע. לַטּוֹב וְלַטָּהוֹר וְלַטָּמֵא. לַטּוֹב, זֶה מֹשֶׁה, שֶׁנֶּאֱמַר: וַתֵּרֶא אוֹתוֹ כִּי טוֹב הוּא (שמות ב, ב). וְלַטָּהוֹר, זֶה דָּוִד, שֶׁנֶּאֱמַר: וַיִּשְׁלַח וַיְבִיאֵהוּ וְהוּא אַדְמוֹנִי עִם יְפֵה עֵינַיִם וְטוֹב רֹאִי (ש״א טז, יב). וְלַטָּמֵא, זֶה נְבוּכַדְנֶצַּר. דָּוִד בָּנָה בֵּית הַמִּקְדָּשׁ וּמָלַךְ אַרְבָּעִים שָׁנָה, וּנְבוּכַדְנֶצַּר הֶחְרִיבוֹ וּמָלַךְ אַרְבָּעִים שָׁנָה. וְלַזֹּבֵחַ וְלַאֲשֶׁר אֵינֶנּוּ זֹבֵחַ. וְלַזֹּבֵחַ, זֶה שְׁלֹמֹה, שֶׁנֶּאֱמַר: וְיִזְבַּח שְׁלֹמֹה אֶת זֶבַח הַשְּׁלָמִים (מ״א ח, סג). וְלַאֲשֶׁר אֵינֶנּוּ זֹבֵחַ, זֶה יְרָבְעָם שֶׁבִּטֵּל אֶת יִשְׂרָאֵל מִלַּעֲלוֹת לָרֶגֶל לְבֵית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר: רַב לָכֶם מֵעֲלוֹת יְרוּשָׁלַיִם (מ״א יב, כח), זֶה מָלַךְ אַחַר זֶה. כַּטּוֹב, זֶה מֹשֶׁה, שֶׁנֶּאֱמַר: וַתֵּרֶא אוֹתוֹ כִּי טוֹב הוּא (שמות ב, ב). כַּחוֹטֵא, אֵלּוּ מְרַגְּלִים, שֶׁכָּתוּב בָּהֶם, חֲטָאִים תְּרַדֵּף רָעָה (משלי יג, כא). מֹשֶׁה לֹא נִכְנַס לָאָרֶץ, וּמְרַגְּלִים לֹא נִכְנְסוּ לָאָרֶץ. כַּנִּשְׁבָּע, זֶה צִדְקִיָּה, שֶׁכָּתוּב בּוֹ, וְגַם בַּמֶּלֶךְ נְבוּכַדְנֶצַּר מָרָד אֲשֶׁר הִשְׂבִּיעוֹ בֵּאלֹהִים (דה״ב לו, יג). וְנִתְעַוְּרוּ עֵינָיו, שֶׁנֶּאֱמַר: וְאֶת עֵינֵי צִדְקִיָּהוּ עִוֵּר (מ״ב כה, ז). כַּאֲשֶׁר שְׁבוּעָה יָרֵא, זֶה שִׁמְשׁוֹן, שֶׁנֶּאֱמַר: הִשָּׁבְעוּ לִי פֶּן תִּפְגְּעוּן בִּי אַתֶּם (שופטים טו, יב). וְנִתְעַוְּרוּ עֵינָיו, שֶׁנֶּאֱמַר: וַיֹּאחֲזוּהוּ פְּלִשְׁתִּים וַיְנַקְּרוּ אֶת עֵינָיו (שם טז, כא). לְפִיכָךְ אָמַר שְׁלֹמֹה, זֶה רָע בְּכָל אֲשֶׁר נַעֲשָׂה תַּחַת הַשֶּׁמֶשׁ (קהלת ט, ג). דָּבָר אַחֵר, כַּטּוֹב כַּחוֹטֵא. כַּטּוֹב, אֵלּוּ בָּנָיו שֶׁל אַהֲרֹן. כַּחוֹטֵא, אוֹתָן שֶׁחָלְקוּ, קֹרַח וַעֲדָתוֹ שֶׁקָּרְבוּ כְּדֵי לַחֲלֹק עַל מֹשֶׁה וְנִשְׂרְפוּ, שֶׁנֶּאֱמַר: וְאֵשׁ יָצְאָה מֵאֵת ה' (במדבר טז, לה). וּבָנָיו שֶׁל אַהֲרֹן נִכְנְסוּ לְהַקְרִיב, וַתֵּצֵא אֵשׁ מִלִּפְנֵי ה' וַתֹּאכַל אוֹתָם (ויקרא י, ב). רַבִּי אַבָּא בַּר כַּהֲנָא פָּתַח קְרָא, לִשְׂחֹק אָמַרְתִּי מְהוֹלָל וּלְשִׂמְחָה מַה זֹּה עוֹשָׂה (קהלת ב, ב), מַה מְּעֻרְבָּב שְׂחוֹק שֶׁל רְשָׁעִים שֶׁשּׂוֹחֲקִים בְּבָתֵּי טַרְטֵיאוֹת וּבְבָתֵּי קִרְקָסֵיאוֹת שֶׁלָּהֶם. וּלְשִׂמְחָה מַה זֹּה עוֹשָׂה, מַה טִּיבָן שֶׁל תַּלְמִידֵי חֲכָמִים לִהְיוֹת עוֹשֶׂה שָׁם. דָּבָר אַחֵר, לִשְׂחֹק אָמַרְתִּי מְהוֹלָל. אָמַר רַב אַחָא, אָמַר שְׁלֹמֹה דְּבָרִים שֶׁשּׂוֹחֲקִין עֲלֵיהֶם מִדַּת הַדִּין הוֹלְלִים. כְּתִיב: לֹא יַרְבֶּה לוֹ סוּסִים וְלֹא יָשִׁיב וְגוֹ' (דברים יז, טז). וּכְתִיב: וַיְהִי לוֹ אַרְבָּעִים אֶלֶף אֻרְווֹת סוּסִים (מ״א ה, ו). וּכְתִיב: לֹא יַרְבֶּה לוֹ נָשִׁים (דברים יז, יז). וּכְתִיב: וַיְהִי לוֹ שְׁבַע מֵאוֹת נָשִׁים (מ״א יא, ג). וּכְתִיב: וְכֶסֶף וְזָהָב לֹא יַרְבֶּה לוֹ מְאֹד (דברים יז, יז). וּכְתִיב: וַיִּתֵּן הַמֶּלֶךְ אֶת הַכֶּסֶף בִּירוּשָׁלַיִם כַּאֲבָנִים (מ״א י, כז), וְלֹא הָיוּ נִגְנָבוֹת, אָמַר רַבִּי יוֹסִי בַּר חֲנִינָא, הָיוּ אַבְנֵי עֶשֶׂר אַמּוֹת וְאַבְנֵי שְׁמֹנֶה אַמּוֹת. תַּנֵּי רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, אֲפִלּוּ מִשְׁקָלוֹת שֶׁהָיוּ בִּימֵי שְׁלֹמֹה, שֶׁל זָהָב הָיוּ, דִּכְתִיב: אֵין כֶּסֶף נֶחְשָׁב בִּימֵי שְׁלֹמֹה לִמְאוּמָה (דה״ב ט, כ). וּלְשִׂמְחָה מַה זֹּה עוֹשָׂה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, מָה הָעֲטָרָה הַזֹּאת בְּיָדְךָ, רֵד מִכִּסְּאֲךָ. בְּאוֹתָהּ שָׁעָה יָרַד מַלְאָךְ בִּדְמוּת שְׁלֹמֹה וְיָשַׁב עַל כִּסְּאוֹ. וְהָיָה שְׁלֹמֹה מְחַזֵּר עַל הַפְּתָחִים בְּכָל בָּתֵּי כְּנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת בִּירוּשָׁלַיִם וְאוֹמֵר: אֲנִי קֹהֶלֶת הָיִיתִי מֶלֶךְ עַל יִשְׂרָאֵל בִּירוּשָׁלַיִם (קהלת א, יב). וְהֵן אוֹמְרִין לוֹ, שְׁלֹמֹה הַמֶּלֶךְ יוֹשֵׁב עַל כִּסְּאוֹ, וְאַתָּה יוֹשֵׁב וּמִשְׁתַּטֶּה וְאוֹמֵר אֲנִי קֹהֶלֶת. וְהָיוּ מַכִּין אוֹתוֹ בְּקָנֶה, וְנוֹתְנִין לְפָנָיו קְעָרָה שֶׁל גְּרִיסִין לֶאֱכֹל. בְּאוֹתָהּ שָׁעָה אָמַר, וְזֶה הָיָה חֶלְקִי מִכָּל עֲמָלִי (שם ב, י). וְיֵשׁ אוֹמְרִים: קָנֶה בְּיָדוֹ. וְיֵשׁ אוֹמְרִים: קוֹדוֹ. וְיֵשׁ אוֹמְרִים: קַו שְׂרַרְתֵיהּ. בְּאוֹתָהּ שָׁעָה אָמַר שְׁלֹמֹה, הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת (שם א, ב). לִשְׂחֹק אָמַרְתִּי מְהוֹלָל (שם ב, ב). אָמַר רַבִּי פִּנְחָס, מַה מְּעֻרְבָּב שְׂחוֹק שֶׁשָּׂחֲקָה מִדַּת הַדִּין עַל דּוֹר הַמַּבּוּל, שֶׁנֶּאֱמַר: שׁוֹרוֹ עִבַּר וְלֹא יַגְעִיל, יְשַׁלְּחוּ כַצֹּאן עֲוִילֵיהֶם, יִשְּׂאוּ בְּתֹף וְכִנּוֹר, יְבַלּוּ בַטּוֹב יְמֵיהֶם (איוב כא, י-יג). כֵּיוָן שֶׁאָמְרוּ, מַה שַּׁדַּי כִּי נַעַבְדֶנּוּ (שם פסוק טו). אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, וּלְשִׂמְחָה מַה זֹּה עוֹשָׂה. חַיֵּיכֶם, אֲנִי מְאַבֵּד זִכְרְכֶם מִן הָעוֹלָם הַזֶּה, הָדָא הוּא דִּכְתִיב: וַיִּמַּח אֶת כָּל הַיְּקוּם וְגוֹ' (בראשית ז, כג). דָּבָר אַחֵר, לִשְׂחֹק אָמַרְתִּי מְהוֹלָל, מַה מְּעֻרְבָּב שְׂחוֹק שֶׁשָּׂחֲקָה מִדַּת הַדִּין עַל הַסְּדוֹמִיִּים, שֶׁנֶּאֱמַר: אֶרֶץ מִמֶּנָּה יֵצֵא לָחֶם וְגוֹ', מְקוֹם סַפִּיר אֲבָנֶיהָ וְגוֹ', נָתִיב לֹא יְדָעוֹ עָיִט וְגוֹ', לֹא הִדְרִיכוּהוּ בְנֵי שָׁחַץ (איוב כח, ה-ח). כֵּיוָן שֶׁאָמְרוּ נִשְׁכָּח תּוֹרַת רֶגֶל מֵאַרְצֵנוּ, מִיָּד פָּרַץ נַחַל מֵעִם גָּר וְגוֹ' (שם פסוק ד). אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, וּלְשִׂמְחָה מַה זֹּה עוֹשָׂה (קהלת ב, ב). חַיֵּיכֶם, אֲנִי אֲשַׁכַּח אֶתְכֶם מִן הָעוֹלָם, שֶׁנֶּאֱמַר: וַה' הִמְטִיר עַל סְדוֹם וְגוֹ' (בראשית יט, כד). דָּבָר אַחֵר, לִשְׂחֹק אָמַרְתִּי מְהוֹלָל. מַה מְּעֻרְבָּב שְׂחוֹק שֶׁשָּׂחֲקָה מִדַּת הַדִּין עִם אֱלִישֶׁבַע בַּת עֲמִינָדָב, שֶׁרָאֲתָה אַרְבַּע שְׂמָחוֹת בְּיוֹם אֶחָד. רָאֲתָה יְבָמָהּ מֶלֶךְ, וּבַעֲלָהּ כֹּהֵן גָּדוֹל, וְאָחִיהָ נָשִׂיא, וּשְׁנֵי בָנֶיהָ סְגָנֵי כְּהֻנָּה. כֵּיוָן שֶׁנִּכְנְסוּ לְהַקְרִיב קָרְבָּן, יָצְאוּ שְׂרוּפִים. נֶהְפְּכָה שִׂמְחָתָהּ לְאֵבֶל, שֶׁנֶּאֱמַר: וַיְדַבֵּר ה' אֶל מֹשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן.

(Lev. 16:1:) “After the death of Aaron's two sons.” This text is related (to Eccl. 9:2), “Since everything [happens] to everyone, the same lot [falls] to the righteous and to the wicked […].” Solomon looked and foresaw the righteous and the wicked in all generations, and he saw things that would happen to the righteous and happen to the wicked. Then he said (in vs. 3), “This is an evil in all which happens under the sun, in that the same lot [falls] to everyone.” (Vs. 2:) “Since everything [happens] to everyone, the same lot [falls] to the righteous.” This refers to Abraham, in that he was called righteous, as stated (in Gen. 18:19), “For I have chosen him [so] that he may charge [his children and his household after him to keep the way of the Lord], to practice righteousness.” (Eccl. 9:2, cont.:) “And to the wicked.” This refers to Nimrod, who incited all the whole world against the Holy One, blessed be He. The former is dead, and the latter is dead. (Ibid., cont.:) “To the good, to the clean, and to the unclean.” “To the good” refers to David, of whom it is stated (in I Sam. 16:12), “So they sent and brought him, reddish, with beautiful eyes and good appearance.” “To the unclean” refers to Nebuchadnezzar. David [laid the foundation of] the Temple, and Nebuchadnezzar destroyed it. The former reigned forty years, and the latter reigned forty years. (Eccl., 9:2, cont.:) “To the one who sacrifices.” This refers to Solomon, of whom it is stated (in I Kings 8:63), “Solomon sacrificed [twenty-two thousand oxen and a hundred and twenty thousand sheep] as peace offerings.” (Eccl., 9:2, cont.:) “And to the one who does not sacrifice.” This refers to Jeroboam, who stopped Israel from going up [to Jerusalem] on pilgrimage, as stated (in I Kings 12:28), “Enough of your going up to Jerusalem.” The latter one reigned after the former one. (Eccl. 9:2, cont.:) “As it is with the good.” This refers to Moses, of whom it is stated (in Exod. 2:2), “and when she saw that he was good.” (Eccl. 9:2, cont.:) “So it is with the sinner.” This refers to the spies (in Numb. 13-14), of whom it is stated (in Prov. 13:21), “Evil pursues sinners.” Moses did not enter the land, neither did the spies enter the land. (Eccl. 9:2, cont.:) “And the one who takes an oath (without keeping it). This refers to Zedekiah, of whom it is stated (in II Chron. 36:13), “And he also rebelled against King Nebuchadnezzar, who had made him take an oath of God.” (Eccl. 9:2, cont.:) “Is as the one who fears an oath.” This refers to Samson, of whom it is stated (in Jud. 15:12), “then Samson said to them, ‘Swear to me […].’” They put out the eyes of the former, and they put out the eyes of the latter. Hence Solomon said (Eccl 9:3), “This is an evil in all which happens under the sun.” Another interpretation (of Eccl. 9:2), “as it is with the good”: This refers to the children of Aaron. (Eccl. 9:2, cont.:) “So it is with the sinner.” This refers to those who opposed Aaron, [namely] Korah and his congregation. Now they were destroyed by fire, as stated (in Numb. 16:35), “And a fire went forth from the Lord”; [also when] the children of Aaron entered to offer sacrifice, they were consumed by fire, [as stated (Lev. 10:2),] “So fire came forth from before the Lord and consumed them.” R. Abba bar Kahana opened (with Eccl. 2:2), “’Of laughter I said, “It is mad,” and of rejoicing, “What does that do?”’ How confused is the laughter of the evil, which they produce in their theater [houses] and racing arenas. ‘And of rejoicing, what does that do?’ What enjoyment would the disciples of the sages have there?” Another interpretation (of Eccl. 2:2), “Of laughter I said, ‘It is mad’”: R. Aha said, “Solomon has said, ‘There are things over which divine justice laughs (that I have confused).’ It is written (in Deut. 17:17), ‘he shall not multiply wives for himself’; but it is written (in I Kings 11:3), ‘So he had seven hundred royal wives.’ It is written (in Deut. 17:16), ‘he shall not multiply horses for himself’; but it is written (in I Kings 5:6), ‘Now Solomon had forty thousand stalls of horses.’ It is written (in Deut. 17:17, cont.) ‘he shall not multiply silver and gold for himself’; but it is written (in I Kings 10:27), ‘And the king made silver in Jerusalem as plentiful as stones,’ and [the ingots] were not stolen.” R. Jose bar Hanina said, “They were like stones of ten cubits and like stones of eight cubits.” R. Simeon ben Johay said in a baraita, “Even the weights which they had in the days of Solomon were of gold, as it is written, (in I Kings 10:21), ‘silver was not [...] considered to be anything.’” (Eccl. 2:2:) “And of rejoicing, ‘What does that do?’” The Holy One, blessed be He, said to him, “What is this crown doing in your hand? Get down off your throne.” Immediately an angel in the likeness of Solomon descended and sat upon his throne. Then Solomon went around among the synagogues and academies in Jerusalem and said (in Eccl. 1:12), “I, Koheleth, was king over Israel in Jerusalem.” But they said to him, “King Solomon is sitting on his throne, and you are getting crazier and crazier.” Then they struck him with a rod and set a bowl of grits before him. In that hour Solomon said (in Eccl. 2:10), “And this was my portion from all my labor.” And some say [he was referring] to the cane in his hand, and some say, to his dish, and some say to his staff. At that time, Solomon said, “’Vanity of vanities,’ said Koheleth.” (Eccl. 2:2:), “Of laughter I said, ‘It is mad!’” R. Pinhas said, “How confused was the laughter, when divine justice laughed over the generation of the flood, as stated (in Job 21:10-13), ‘Their bull breeds and does not fail […]. They send forth their little ones like a flock […]. They sing to timbrel and harp […]. They spend [their days] in prosperity.’ When they said (in vs. 15), ‘What is the Almighty that we should serve him,’ the Holy One, blessed be He, said to them (in Eccl. 2:2), ‘And of rejoicing, “What does that do?”’ By your life, I am destroying your memory from the world, as stated (in Gen. 7:23), “And He wiped out all living things.”’” Another interpretation (of Eccl. 2:2), “Of laughter I said, ‘It is mad’”: How confused was the laughter, when divine justice laughed over the people of Sodom, as stated (Job 28:5-8), “The earth, out of it comes forth bread…. Its stones are the place of sapphires…. No bird of prey knows a path [to it]…. Proud beasts have not trodden it.” When they said, “Let us forget the law of the traveler in our midst,” immediately (in Job 28:4), “A stream burst through from its source”; the Holy One, blessed be He, said to them (Eccl. 2:2), “’And of rejoicing, “What does that do?”’ By your life, I will make you forgotten by the world.” This is what is written (in Gen. 19:24), “Then the Lord rained down upon Sodom….” Another interpretation (of Eccl. 2:2), “Of laughter I said, ‘It is mad’”: How confused was the laughter, when divine justice laughed over Elisheba bat Amminadab, when she saw four celebrations in one day. She saw her [brother-in-law] (Moses) a king, her husband a high priest, her brother (Naashon) a prince (nasi), and her two sons deputy high priests. When they went in to offer sacrifice, they came out destroyed by fire; and her celebration turned into mourning, as stated (in Lev. 16:1), “Now the Lord spoke unto Moses after the death of Aaron's two sons.”

Midrash Tanchuma, Achrei Mot 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל קְדֹשִׁים תִּהְיוּ. זֶה שֶׁאָמַר הַכָּתוּב: וַיִּגְבַּהּ ה' צְבָאוֹת בַּמִּשְׁפָּט וְגוֹ' (ישעיה ה, טז). אֵימָתַי נַעֲשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא גָּבוֹהַּ בְּעוֹלָמוֹ. כְּשֶׁיַּעֲשֶׂה מִשְׁפָּט בָּאֻמּוֹת, שֶׁנֶּאֱמַר: נִצָּב לָרִיב ה' וְעוֹמֵד לָדִין עַמִּים (שם ג, יג). וְכֵן הוּא אוֹמֵר, חֲזֵה הֲוִית עַד דֵּי כָרְסָוָן רְמִיו (דניאל ז, ט). מַהוּ כָרְסָוָן, וְכִי כִּסְּאוֹת הַרְבֵּה הֵן. וְהָא כְּתִיב: וָאֶרְאֶה אֶת ה' יוֹשֵׁב עַל כִּסֵּא רָם וְנִשָּׂא (ישעיה ו, א). וּכְתִיב: מֶלֶךְ יוֹשֵׁב עַל כִּסֵּא דִּין (משלי כ, ח). וּמַהוּ כָרְסָוָן. רַבִּי יוֹסִי הַגְּלִילִי וְרַבִּי עֲקִיבָא. חַד אָמַר, כָרְסָוָן, זֶה הַכִּסֵּא וַאֲפוֹפְרִין שֶׁלּוֹ. וְחַד אָמַר, אֵלּוּ כִּסְּאוֹת אֻמּוֹת הָעוֹלָם שֶׁעָתִיד לְהָפְכָן, שֶׁנֶּאֱמַר: וְהָפַכְתִּי כִּסֵּא מַמְלָכוֹת (חגי ב, כב). תֵּדַע, שֶׁכֵּן הוּא אָמַר, כָרְסָוָן רְמִיו, כְּעִנְיָן שֶׁנֶּאֱמַר: סוּס וְרֹכְבוֹ רָמָה בַיָּם (שמות טו, א). וְרַבָּנָן אָמְרֵי מַהוּ כָרְסָוָן. לֶעָתִיד לָבֹא הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב, וְהַמַּלְאָכִים נוֹתְנִין כִּסְּאוֹת לִגְדוֹלֵי יִשְׂרָאֵל וְהֵן יוֹשְׁבִין. וְהַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב עִם הַזְּקֵנִים כְּאַב בֵּית דִּין וְדָנִין לְאֻמּוֹת הָעוֹלָם, שֶׁנֶּאֱמַר: ה' בְּמִשְׁפָּט יָבֹא עִם זִקְנֵי עַמּוֹ (ישעיה ג, יד). עַל זִקְנֵי עַמּוֹ אֵינוֹ אוֹמֵר כָּאן, אֶלָּא עִם זִקְנֵי עַמּוֹ וְשָׂרָיו. מְלַמֵּד, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב עִם הַזְּקֵנִים וְשָׂרֵי יִשְׂרָאֵל וְדָן לְאֻמּוֹת הָעוֹלָם. וּמִי הֵן. אֵלּוּ כִּסְּאוֹת בֵּית דָּוִד וְזִקְנֵי יִשְׂרָאֵל, שֶׁנֶּאֱמַר: כִּי שָׁמָּה יָשְׁבוּ כִסְּאוֹת לְמִשְׁפָּט, כִּסְּאוֹת לְבֵית דָּוִד (תהלים קכב, ה). אָמַר רַבִּי פִּנְחָס בְּשֵׁם רַבִּי חִלְקִיָּה הַדְּרוֹמָה, אִם אַתָּה אוֹמֵר, כִּי שָׁמָּה יָשְׁבוּ כִסְּאוֹת לְמִשְׁפָּט כִּסְּאוֹת לְבֵית דָּוִד, מַהוּ וְעַתִּיק יוֹמִין יְתִב (דניאל ז, ט). אֶלָּא שֶׁהוּא יוֹשֵׁב בֵּינֵיהֶם כְּאַב בֵּית דִּין וְדָן עִמָּהֶם אֶת הָאֻמּוֹת. לְכָךְ כְּתִיב: עַד דֵּי כָרְסָוָן רְמִיו. וּמַהוּ וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא (שם). שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְנַקֶּה אֶת עַצְמוֹ מֵעוֹבְדֵי עֲבוֹדָה זָרָה, וּפוֹרֵעַ לָהֶם שְׂכַר מִצְוֹת קַלּוֹת שֶׁעָשׂוּ, בָּעוֹלָם הַזֶּה, כְּדֵי לָדוּן אוֹתָן וּלְחַיְּבָם לָעוֹלָם הַבָּא, כְּדֵי שֶׁלֹּא יְהֵא לָהֶן פִּתְחוֹן פֶּה וְלֹא יִמָּצֵא לָהֶן זְכוּת, שֶׁנֶּאֱמַר: וּמַה יַּעֲנֶה מַלְאֲכֵי גוֹי, כִּי ה' יִסַּד צִיּוֹן, וּבָהּ יֶחֱסוּ עֲנִיֵּי עַמּוֹ (ישעיה יד, לב). וּמִיָּד עוֹשֶׂה בָּהֶן אֶת הַדִּין. בְּאוֹתָהּ שָׁעָה הַקָּדוֹשׁ בָּרוּךְ הוּא נַעֲשֶׂה גָּבוֹהַּ בְּעוֹלָמוֹ, שֶׁנֶּאֱמַר: וַיִּגְבַּהּ ה' צְבָאוֹת בַּמִּשְׁפָּט (שם ה, טז). מַהוּ וְהָאֵל הַקָּדוֹשׁ נִקְדַּשׁ בִּצְדָקָה. שֶׁהוּא מִתְקַדֵּשׁ בְּעוֹלָמוֹ, בִּצְדָקָה, שֶׁהוּא מְלַמֵּד עַל יִשְׂרָאֵל סַנֵּיגוֹרְיָא, שֶׁנֶּאֱמַר: אֲנִי מְדַבֵּר בִּצְדָקָה רַב לְהוֹשִׁיעַ (ישעיה סג, א). אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, לֶעָתִיד אֲנִי מִתְקַדֵּשׁ בָּכֶם, שֶׁנֶּאֱמַר: כִּי בִרְאוֹתוֹ יְלָדָיו מַעֲשֵׂה יָדַי בְּקִרְבּוֹ יַקְדִּישׁוּ שְׁמִי (שם כט, כג). וְכֵן הוּא אוֹמֵר, יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר (שם מט, ג). וְאַתֶּם מִתְקַדְּשִׁים בִּי וַאֲנִי מִתְקַדֵּשׁ בָּכֶם, שֶׁנֶּאֱמַר: וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים (ויקרא יא, מד).

(Lev. 19:2:) “Speak unto the [whole congregation] of the Children of Israel, and say unto them, ‘You shall be holy.’” This text is related (to Is. 5:16), “The Lord of hosts has been exalted through justice, and the holy God has been sanctified through holiness.” When did the Holy One, blessed be He, become exalted in His world? When he brought about judgment and justice among the peoples of the world. It is so stated (in Is. 3:13), “The Lord stands up to plead a cause, and rises to judge peoples.” It also says (in Dan. 7:9), “I looked until thrones were set in place [or thrown down] (remiw).” What is the meaning of “thrones” (in the plural)? Were there a lot of thrones, when [there is] that which is written (in Is. 6:1), “I saw the Lord seated upon a throne (in the singular)?” What is the meaning of “thrones?” R. Jose the Galilean and R. Aqiva differed. One said, “Thrones denotes the throne plus its footstool; and the other said, “These are thrones that belong to the nations of the world, since the Holy One, blessed be He, is going to throw them down, as stated (in Hag. 2:22), ‘Then I will throw down the throne of kingdoms, [and destroy the kingdoms of the gentiles].’” You know [for yourself] that this is so. "Thrones were set up," is not written here (in Dan. 7:9), but “thrones were thrown down.” Thus it is written (in Exod. 15:1 or 21), “the horse and his rider he has thrown (rt.: rmh) into the sea.” Our masters say, “What is the meaning of thrones? In the age to come the Holy One, blessed be He, will sit down, and the angels will place thrones for the great ones of Israel for them to sit down, so that the Holy One, blessed be He, will be sitting with them like the president of the court (av bet din). Then they shall judge the peoples of the world, as stated (in Is. 3:14), ‘The Lord will come in judgment along with the elders of His people and their princes.’ ‘Against the elders of His people’ is not written here, but ‘along with the elders [of His people].’ [Scripture] is teaching that the Holy One, blessed be He, will sit along with the elders and princes of Israel to judge the nations of the world.” And which [thrones] are they? These are the thrones of the house of David and the elders of Israel, as stated (in Ps. 122:5), “There stood the thrones of judgment, thrones of the House of David.” R. Pinhas said in the name of R. Hilqiyah the Southerner (i.e., from Judah), [who said] in the name of R. Reuben, “If you say, ‘When thrones stand there for judgment,’ [that] they are thrones of the House of David; then what is [the meaning of (Dan. 7:9), ‘and the Ancient of days (God) took His seat?’ That He sits among them like the president of the court, and with them He judges the nations. It is therefore written (ibid.), ‘until thrones were set in place.’” What is the meaning of (ibid., cont.), “and the hair of his head was like clean wool?” When the Holy One, blessed be He, cleanses Himself from the worshippers of idolatry; He gives them compensation for the easy commandments which they have observed in this world. [He does so] in order to judge them and convict them in the world to come, so that they will have no excuse and have no merit found for them. Thus it is stated (in Is. 14:32), “And what will he answer the angels of a [given] nation? That the Lord has established Zion, and in it there shall the afflicted of His people take refuge.” Then He immediately renders the judgment against them. At that time the Holy One, blessed be He, becomes exalted in his world, as stated (in Is. 5:16), “The Lord of hosts is exalted in judgment.” What is the meaning of (ibid.), “and the holy God is sanctified in justice (tsedekah, which also means charity)?” That He is sanctified in His world in justice, because He advocates for the defense concerning Israel, as stated (in Is. 63:1), “it is I who speaks in justice (tsedekah), mighty to save.” The Holy One, blessed be He, said to Israel, “In the future, I will be sanctified in you, as stated (in Is. 29:23), ‘For when [Jacob] sees his children in his midst, the work of My hands, they shall sanctify My name.’” And so it says (in Is. 49:3), “Israel in whom I will be glorified.” So you are sanctified in Me, and I am sanctified in you, as stated (in Lev. 11:44; cf. 19:2), “so you shall sanctify yourselves and be holy.”

Midrash Tanchuma, Kedoshim 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

אֱמֹר אֶל הַכֹּהֲנִים. זֶה שֶׁאָמַר הַכָּתוּב: אִמְרוֹת ה' אֲמָרוֹת טְהוֹרוֹת וְגוֹ' (תהלים יב, ז). עַל כָּל מַה שֶּׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַזְהִיר אֶת יִשְׂרָאֵל, בִּשְׁבִיל קְדֻשָּׁתָן וְטָהֳרָתָן. הֱוֵי, אִמְרוֹת ה' אֲמָרוֹת טְהוֹרוֹת. דָּבָר אַחֵר, אֱמֹר אֶל הַכֹּהֲנִים וְאָמַרְתָּ אֲלֵיהֶם, הֲרֵי אֲמִירָה שְׁנֵי פְּעָמִים. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, לְטַבָּח שֶׁהָיָה נִכְנָס וְיוֹצֵא לִפְנֵי הַמֶּלֶךְ. אָמַר הַמֶּלֶךְ, גּוֹזֵר אֲנִי עָלֶיךָ שֶׁלֹּא תִּרְאֶה אֶת הַמֵּת כָּל יָמֶיךָ, מִפְּנֵי שֶׁאַתָּה נִכְנָס וְיוֹצֵא וְרוֹאֶה פָּנַי, שֶׁלֹּא תְּטַמֵּא אֶת פַּלְטְרִין שֶׁלִּי. כָּךְ גָּזַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַכֹּהֲנִים הַנִּכְנָסִים לְבֵית הַמִּקְדָּשׁ, שֶׁלֹּא יִטַּמְּאוּ לַמֵּת. לְפִיכָךְ הוּא אוֹמֵר, לְנֶפֶשׁ לֹא יִטַּמָּא בְּעַמָּיו.

(Lev. 21:1:) “Speak unto the priests.” This text is related (to Ps. 12:7), “The sayings of the Lord are pure sayings….” Everything [against] which the Holy One, blessed be He, warned Israel is for the sake of their holiness and their purity. Hence, “The sayings of the Lord are pure sayings.” Another interpretation (of Lev. 21:1), “Speak (literally, say) unto the priests, the sons of Aaron, and say unto them”: Note that "say" [occurs] two times. To what is the matter comparable? To a cook who would go in and out before the king. The king said, “I am commanding you not to look at a dead person all your days since you come in and out before me, lest you defile my palace.” Similarly, the Holy One, blessed be He, had commanded the priests who enter the Temple not to be defiled for a dead person. It therefore says (in Lev. 21:1), “Let no one defile himself for a dead soul among his people.”

Midrash Tanchuma, Emor 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

וְכִי תִמְכְּרוּ מִמְכָּר לַעֲמִיתֶךָ. זֶה שֶׁאָמַר הַכָּתוּב: נִבְהָל לַהוֹן אִישׁ רַע עָיִן וְלֹא יֵדַע כִּי חֶסֶר יְבֹאֶנּוּ (משלי כח, כב). הַפָּסוּק הַזֶּה מְדַבֵּר בְּהַרְבֵּה בְּנֵי אָדָם. נִבְהָל לַהוֹן אִישׁ רַע עָיִן, זֶהוּ קַיִן. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אַתָּה נִבְהַלְתָּ לִירַשׁ אֶת הָעוֹלָם, חַיֶּיךָ. חֶסְרוֹן יֵשׁ לְךָ. הֱוֵי, וְלֹא יֵדַע כִּי חֶסֶר יְבֹאֶנּוּ. וּמֶה הָיָה לוֹ. שֶׁנִּטַּלְטֵל בָּעוֹלָם, שֶׁנֶּאֱמַר: נָע וָנָד תִּהְיֶה בָּאָרֶץ (בראשית ד, יב). דָּבָר אַחֵר, נִבְהָל לַהוֹן אִישׁ רַע עָיִן, זֶה עֶפְרוֹן הַחִתִּי. בְּשָׁעָה שֶׁמֵּתָה שָׁרָה, הָלַךְ אַבְרָהָם אֵצֶל עֶפְרוֹן, שֶׁיִּמְכֹּר לוֹ אֶת הַמְּעָרָה. אֲמַר לֵיהּ עֶפְרוֹן, תֵּן לִי אֶת דָּמֶיהָ. וַאֲמַר לֵיהּ, אֶרֶץ אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף בֵּינִי וּבֵינְךָ מַה הִיא (שם כג, טו). הִתְחִיל אַבְרָהָם צוֹבֵר אֶת הַכֶּסֶף לְעֶפְרוֹן, שֶׁנֶּאֱמַר: וַיִּשְׁמַע אַבְרָהָם אֶל עֶפְרוֹן וַיִּשְׁקֹל אַבְרָהָם (שם פסוק טז). אָמַר בֶּן מָארָא, אַף עַל פִּי שֶׁאָמַר רַבִּי חֲנִינָא כָּל שְׁקָלִים שֶׁבַּתּוֹרָה סְלָעִים הֵם חוּץ מֵאֵלּוּ שֶׁהֵם קַנְטְרִין. אַרְבַּע מֵאוֹת קַנְטְרִין צָבַר אַבְרָהָם לִפְנֵי עֶפְרוֹן. כֵּיוָן שֶׁרָאָה עֶפְרוֹן אֶת הַכֶּסֶף, נִבְהַל וְנֶחְפַּז וְאָמַר, בְּמִבְחַר קְבָרֵינוּ קְבֹר אֶת מֵתֶךָ (שם פסוק ו). אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, נִבְהַלְתָּ לְמָמוֹן. חַיֶּיךָ, חֶסְרוֹן יֵשׁ לְךָ בַּדָּבָר. וּמַהוּ חֶסְרוֹנוֹ. אָמַר רַבִּי יְהוּדָה הַלֵּוִי בַּר שָׁלוֹם, כָּל עֶפְרוֹן שֶׁכָּתוּב כָּאן, עַד שֶׁלֹּא נָטַל אֶת הַכֶּסֶף מֵאַבְרָהָם, מָלֵא, וְזֶה חָסֵר, וַיִּשְׁקֹל אַבְרָהָם לְעֶפְרֹן (שם פסוק טז), חָסֵר וָי״ו כְּתִיב. דָּבָר אַחֵר, נִבְהָל לַהוֹן אִישׁ רַע עָיִן, זֶה הַמַּלְוֶה מְעוֹתָיו בְּרִבִּית, שֶׁהוּא נִבְהָל לְהַעֲשִׁיר. וּמְאֵרָה נִתְּנָה בִּנְכָסָיו, שֶׁנֶּאֱמַר: וְלֹא יֵדַע כִּי חֶסֶר יְבֹאֶנּוּ. דָּבָר אַחֵר, נִבְהָל לַהוֹן אִישׁ רַע עָיִן, אֵלּוּ סוֹחֲרֵי שְׁבִיעִית, שֶׁמִּתְבַּהֲלִין לְהַעֲשִׁיר וְאֵין מְשַׁמְּרִין אֶת הַשְּׁבִיעִית, וּסְבוּרִין שֶׁהֵן מִתְעַשְּׁרִין. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, חַיֶּיךָ, חֶסְרוֹן יֵשׁ לְךָ בַּדָּבָר. כֵּיוָן שֶׁלֹּא שָׁמַר אֶת הַשְּׁמִטָּה, הִתְחִילָה הַמְּאֵרָה נִכְנֶסֶת בְּמָמוֹנוֹ וְהוּא מוֹכֵר. מַה כָּתוּב לְמַעְלָה מִן הָעִנְיָן, וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַה'. וְאַחֲרֵי כֵן, וְכִי תִּמְכְּרוּ מִמְכָּר. אָמַר רַבִּי אֶלְעָזָר הַקַּפָּר, כְּתִיב: שׁוֹקָיו עַמּוּדֵי שֵׁשׁ מְיֻסָּדִים עַל אַדְנֵי פָּז (שה״ש ה, טו), הָעַמּוּד הַזֶּה יֵשׁ לוֹ כּוֹתֶרֶת מִלְּמַעְלָן וּבָסִיס מִלְּמַטָּן. אָמַר רַבִּי שְׁמוּאֵל בַּר גּוּרְיָא, אֵין לְךָ פָּרָשָׁה בַּתּוֹרָה שֶׁאֵין לָהּ כּוֹתֶרֶת מִלְּמַעְלָן וּבָסִיס מִלְּמַטָּן. מַה כְּתִיב לְמַעְלָה, וַיְדַבֵּר ה' אֶל מֹשֶׁה בְּהַר סִינַי לֵאמֹר, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל כִּי תָּבֹאוּ אֶל הָאָרֶץ, וְשָׁבְתָה הָאָרֶץ. וְאַחֲרֵי כֵן פָּרָשַׁת יוֹבֵל, וְסָפַרְתָּ לְךָ שֶׁבַע וְגוֹ'. אִם לֹא שָׁמַר שְׁמִטּוֹת וְיוֹבְלוֹת, אוֹ אִם לֹא שָׁמַר אַחַת מֵהֶם, סוֹף שֶׁאֲנִי עוֹשֶׂה אוֹתוֹ שֶׁיִּמְכֹּר אַרְצוֹ, וְכִי תִּמְכְּרוּ מִמְכָּר לַעֲמִיתֶךָ. חָזַר בּוֹ, יָפֶה. וְאִם לֹא יַחֲזֹר בּוֹ, סוֹף שֶׁהוּא מוֹכֵר אֶת שָׂדֵהוּ, שֶׁנֶּאֱמַר: כִּי יָמוּךְ אָחִיךָ וּמָכַר מֵאֲחֻזָּתוֹ. חָזַר בּוֹ, יָפֶה. וְאִם לָאו, סוֹפוֹ לִמְכֹּר אֶת בֵּיתוֹ, שֶׁנֶּאֱמַר: וְאִישׁ כִּי יִמְכֹּר בֵּית מוֹשַׁב עִיר חוֹמָה. חָזַר בּוֹ, יָפֶה. וְאִם לָאו, סוֹפוֹ שֶׁהוּא מְחַזֵּר וּמְסַבֵּב עַל הַפְּתָחִים, שֶׁנֶּאֱמַר: וְכִי יָמוּךְ אָחִיךָ וּמָטָה יָדוֹ עִמָּךְ. חָזַר בּוֹ, יָפֶה. וְאִם לָאו, סוֹפוֹ שֶׁהוּא מוֹכֵר אֶת עַצְמוֹ, שֶׁנֶּאֱמַר: וְכִי יָמוּךְ אָחִיךָ עִמָּךְ וְנִמְכַּר לָךְ. חָזַר בּוֹ, מוּטָב. וְאִם לָאו, סוֹף הוּא נִמְכָּר לַגּוֹיִם, שֶׁנֶּאֱמַר: וְכִי תַשִּׂיג יַד גֵּר וְתוֹשָׁב עִמָּךְ. וְלֹא הוּא לְבַדּוֹ, אֶלָּא הוּא וְכָל יִשְׂרָאֵל. שֶׁכֵּן אַתְּ מוֹצֵא בִּימֵי יִרְמְיָה, בִּשְׁבִיל שֶׁחִלְּלוּ אֶת הַשְּׁבִיעִית, נִמְכְּרוּ לְנָכְרִים שֶׁנֶּאֱמַר: וַיַּעַל עֲלֵיהֶם מֶלֶךְ כַּשְׂדִּים וַיַּהֲרֹג בַּחוּרֵיהֶם בַּחֶרֶב בְּבֵית מִקְדָּשָׁם וְגוֹ' (דה״ב לו, יז), הֲרֵי עִנְיַן יִשְׂרָאֵל. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, רְאֵה הָאֵיךְ נִמְכָּרִין לְנָכְרִים בִּשְׁבִיל שֶׁחִלְּלוּ אֶת הַשְּׁבִיעִית. אָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, לֹא כֵן אָמַרְתָּ, וְכִי יָמוּךְ אָחִיךָ וּמָטָה יָדוֹ עִמָּךְ. קַיֵּם מַה שֶּׁאָמַרְתָּ לָהֶם וְקָרָאתָ אוֹתָם אַחַי וְרֵעָי, שֶׁנֶּאֱמַר: לְמַעַן אַחַי וְרֵעָי (תהלים קכב, ח). וְכִי יָמוּךְ אָחִיךָ וּמָטָה יָדוֹ עִמָּךְ. כְּשֶׁתָּמוּט יָדָם לִפְנֵי נְבוּכַדְנֶצַּר, כִּבְיָכוֹל שְׁכִינָה עִמָּהֶם, שֶׁנֶּאֱמַר: לְמַעְנְכֶם שָׁלַחְתִּי בָּבֶלָה (ישעיה מג, יד). וְהֶחְזַקְתָּ בּוֹ, תְּפֹשׂ עִמָּהֶן בַּדִּין שֶׁלֹּא יֹאבְדוּ. אֶלָּא מָה. גֵּר וְתוֹשָׁב וְחַי עִמָּךְ, אַף עַל פִּי שֶׁהֵן נַעֲשִׂין גֵּרִים וְתוֹשָׁבִים בְּבָבֶל, אִם לֹא תְּחַנֵּם, הֲרֵי הֵן אֲבוּדִין. וְחַי עִמָּךְ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, בַּעֲוֹנוֹתֵיהֶם אֲנִי מוֹכֵר אֶת בֵּיתִי לַכַּשְׂדִּים, שֶׁנֶּאֱמַר: וְאִישׁ כִּי יִמְכֹּר בֵּית מוֹשָׁב, זֶה בֵּיתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: כִּי בָחַר ה' בְּצִיּוֹן, אִוָּה לְמוֹשָׁב לוֹ (תהלים קלב, יג). וּמֶה הָיָה, וַיִּשְׂרֹף אֶת בֵּית ה' וְאֶת בֵּית הַמֶּלֶךְ (מ״ב כה, ט). עִיר חוֹמָה, זֶה עִירוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: וַיְנַתְּצוּ אֶת חוֹמַת יְרוּשָׁלַיִם וְגוֹ' וַיֶּגֶל הַשְּׁאֵרִית וְגוֹ' וְיִהְיוּ לוֹ וּלְבָנָיו לַעֲבָדִים (דה״ב לו, יט-כ). הוּא שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר, וְכִי תַּשִּׂיג יַד גֵּר וְתוֹשָׁב, יַד גֵּר, זֶה נְבוּכַדְנֶצַּר. וְתוֹשָׁב, זֶה מַלְכוּת מַדַּי. וְנִמְכַּר לְגֵר תּוֹשָׁב, זוֹ מַלְכוּת יָוָן. אוֹ מִשְׁפָּחַת גֵּר, זוֹ מַלְכוּת אֱדֹם. אָמַר מֹשֶׁה, רִבּוֹנוֹ שֶׁל עוֹלָם, לָמָּה נִמְכְּרוּ יִשְׂרָאֵל לְמַלְכֻיּוֹת הַלָּלוּ. אָמַר לוֹ: מִפְּנֵי שֶׁהֵן מְחַלְּלִין אֶת הַשְּׁבִיעִית, שֶׁנֶּאֱמַר: וַיֶּגֶל הַשְּׁאֵרִית מִן הַחֶרֶב (שם), וְסִיפֵיהּ דִּקְרָא, אָז תִּרְצֶה הָאָרֶץ אֶת שַׁבְּתוֹתֶיהָ כָּל יְמֵי הָשַּׁמָּה שָׁבָתָה, לְמַלְּאוֹת שִׁבְעִים שָׁנָה. לְפִיכָךְ הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לְמֹשֶׁה בְּסוֹף כָּל הַפָּרָשִׁיּוֹת הַלָּלוּ, רְצוֹנְךָ שֶׁלֹּא יִגְלוּ, הַזְהִירֵם עַל הַשְּׁמִטִּים וְעַל הַיּוֹבְלוֹת. הוּא שֶׁאָמַר בְּסוֹף הַפָּרָשִׁיּוֹת, אֶת שַׁבְּתוֹתַי תִּשְׁמֹרוּ וּמִקְדָּשִׁי תִּירָאוּ, אֲנִי ה' (ויקרא כו, ב). וּמַהוּ אֲנִי ה'. אֲנִי הוּא שֶׁעָתִיד לִתֵּן שָׂכָר טוֹב אִם יִשְׁמְרוּ אוֹתָן. וְאִם יְבַטְּלוּ אוֹתָן, אֲנִי הוּא שֶׁעָתִיד לִיפָּרַע מֵהֶם עַל יְדֵי הַמַּלְכֻיּוֹת. לְפִיכָךְ הֱוֵי אוֹמֵר לָהֶן שֶׁיִּזְהֲרוּ עַל הַשְּׁבִיעִית, שֶׁנֶּאֱמַר: וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַה', שֶׁלֹּא יַגִּיעֵן אוֹתָן הַפָּרָשִׁיּוֹת הַכְּתוּבוֹת אַחֲרֵיהֶן. וְכִי תִּמְכְּרוּ מִמְכָּר לַעֲמִיתֶךָ אוֹ קָנֹה מִיַּד עֲמִיתֶךָ אַל תּוֹנוּ, שֶׁלֹּא תִּהְיוּ מוֹנִים זֶה אֶת זֶה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאַף אֲנִי מָכַרְתִּי הָעוֹלָם כֻּלּוֹ לְאַבְרָהָם וְלֹא הוֹנֵיתִי אוֹתוֹ. חָזַר וְהִקְנָה אוֹתוֹ לִי, שֶׁנֶּאֱמַר: קוֹנֵה שָׁמַיִם וָאָרֶץ (בראשית יד, יט). אֵימָתַי, בְּשָׁעָה שֶׁשָּׁמַר אַבְרָהָם מִצְוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. עַד שֶׁלֹּא נִתְּנָה הַתּוֹרָה לְיִשְׂרָאֵל, שְׁמָרָהּ אַבְרָהָם אָבִינוּ. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן מִשּׁוּם רַבִּי אֲלֶכְּסַנְדְּרַאִי, אֲפִלּוּ עֵרוּבֵי תַּבְשִׁילִין שָׁמַר אַבְרָהָם, שֶׁנֶּאֱמַר: עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם וְגוֹ' (שם כו, ה). מַהוּ עֵקֶב. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, בֶּן שָׁלֹשׁ שָׁנִים הִכִּיר אַבְרָהָם לְהַקָּדוֹשׁ בָּרוּךְ הוּא מִנְיַן עק״ב, ע' שִׁבְעִים, ק' מֵאָה, ב' שָׁנִים, הֲרֵי מֵאָה וְשִׁבְעִים וּשְׁתַּיִם. וְכָל יָמָיו שֶׁל אַבְרָהָם, מֵאָה וְשִׁבְעִים וְחָמֵשׁ. צֵא מֵהֶם שָׁלֹשׁ שָׁנִים שֶׁהָיָה קָטָן, הֱוֵי, בֶּן שָׁלֹש שָׁנִים הִכִּיר אַבְרָהָם לְהַקָּדוֹשׁ בָּרוּךְ הוּא. כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁחִבֵּב אַבְרָהָם אֶת הַמִּצְוֹת, הִתְחִיל מַקְנֶה אוֹתוֹ בָּעֶלְיוֹנִים וּבַתַּחְתּוֹנִים, שֶׁנֶּאֱמַר: בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קוֹנֵה שָׁמַיִם וָאָרֶץ (שם יד, יט). וְכֵן הוּא אוֹמֵר, כִּי אֶת כָּל הָאָרֶץ אֲשֶׁר אַתָּה רוֹאֶה לְךָ אֶתְּנֶנָּה (שם יג, טו). אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, כָּל הָעוֹלָם כֻּלּוֹ שֶׁלִּי הוּא, וּמָכַרְתִּי אוֹתוֹ לְאַבְרָהָם עַל שֶׁשָּׁמַר מִצְוֹתַי. וְאַתֶּם, בַּעֲוֹנוֹתֵיכֶם גְּרַמְתֶּם לִהְיוֹת דּוֹמֶה לְתוֹשָׁב שֶׁשָּׂכַר בַּיִת מִבְּעָלָיו. שֶׁכָּךְ יִרְמְיָה אָמַר, לָמָּה תִּהְיֶה כְּגֵר בָּאָרֶץ וּכְאֶזְרָח נָטָה לָלוּן (ירמיה יד, ח). וּכְשֶׁחֲטָאתֶם לְפָנַי, מָכַרְתִּי אֶתְכֶם, שֶׁנֶּאֱמַר: תִּמְכֹּר עַמְּךָ בְּלֹא הוֹן, וְלֹא רִבִּיתָ בִּמְחִירֵיהֶם (תהלים מד, יג). לְפִיכָךְ אִם צָרִיךְ אָדָם לִמְכֹּר בַּיִת אוֹ שָׂדֶה אוֹ חֵפֶץ, לֹא תִּהְיוּ מוֹנִין אֵלּוּ אֶת אֵלּוּ. לְכָךְ כְּתִיב: אַל תּוֹנוּ אִישׁ אֶת אָחִיו. בְּמִסְפַּר שָׁנִים אַחַר הַיּוֹבֵל, לְפִי רֹב הַשָּׁנִים תַּרְבֶּה, וְלֹא תּוֹנוּ אִישׁ אֶת עֲמִיתוֹ, וַעֲשִׂיתֶם אֶת חֻקֹּתַי וְאֶת מִשְׁפָּטַי תִּשְׁמֹרוּ. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, כְּשֵׁם שֶׁמָּכַרְתִּי אֶת עַמִּי וְקֵרַבְתִּים, שֶׁנֶּאֱמַר: שׁוּבוּ בָּנִים שׁוֹבָבִים נְאֻם ה' כִּי אָנֹכִי בָּעַלְתִּי בָּכֶם (ירמיה ג, יד), וְכֵן הוּא אוֹמֵר, כִּי כֹה אָמַר ה', חִנָּם נִמְכַּרְתֶּם וְלֹא בְּכֶסֶף תִּגָּאֵלוּ (ישעיה נב, ג), כָּךְ אַתֶּם, לֹא תִּמְכְּרוּ אֶת הָאָרֶץ לַחֲלוּטִין, שֶׁנֶּאֱמַר: וְהָאָרֶץ לֹא תִּמָּכֵר לִצְמִיתוּת. חֲבִיבָה עָלַי אֶרֶץ יִשְׂרָאֵל, שֶׁקִּדַּשְׁתִּי אוֹתָהּ מִכָּל הָאֲרָצוֹת שֶׁבָּעוֹלָם. תֵּדַע לְךָ, כְּשֶׁהָיְתָה אֶרֶץ יִשְׂרָאֵל מִתְחַלֶּקֶת לַשְּׁבָטִים, לֹא הָיְתָה נַחֲלָה עוֹבֶרֶת מִשֵּׁבֶט לְשֵׁבֶט, אֶלָּא נַחֲלַת כָּל שֵׁבֶט וְשֵׁבֶט בִּפְנֵי עַצְמוֹ. תֵּדַע לְךָ וּרְאֵה כַּמָּה דִּינִין דָּנוּ בְּנוֹת צְלָפְחָד שֶׁלֹּא תִּתְעַבֵּר נַחֲלָתָן מִשֵּׁבֶט לְשֵׁבֶט אַחֵר, וְהוֹדָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְדִבְרֵיהֶן, שֶׁנֶּאֱמַר: כֵּן בְּנוֹת צְלָפְחָד דּוֹבְרוֹת (במדבר כז, ז), שֶׁלֹּא תִּסֹּב נַחֲלָה מִמַּטֶּה לְמַטֶּה אַחֵר. לְפִיכָךְ אִם נִמְצָא לוֹ גּוֹאֵל, יָפֶה, גּוֹאֲלָהּ. וְאִם לָאו, מִי שֶׁלְּקָחָהּ, שׁוֹהֶה לְפָנָיו עַד הַיּוֹבֵל וְיוֹצֵא. שֶׁנֶּאֱמַר: וַיֵּצֵא מֵעִמְּךָ הוּא וּבָנָיו עִמּוֹ וְשָׁב אֶל מִשְׁפַּחְתּוֹ. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, כְּשֶׁתִּקְרַב שְׁנַת הַגְּאֻלָּה, אֲנִי גּוֹאֵל אֶתְכֶם, שֶׁנֶּאֱמַר: כִּי יוֹם נָקָם בְּלִבִּי וּשְׁנַת גְּאוּלַי בָּאָה (ישעיה סג, ד).

(Lev. 25:14:) “When you sell property to your kinsman.” This text is related (to Prov. 28:22), “An evil-eyed person moves quickly after wealth, [and he does not know that loss will come to him].” This verse speaks about many people. “An evil-eyed person moves quickly after wealth.” This was Cain. The Holy One, blessed be He, said, “You moved quickly to inherit the world. By your life, you shall have a loss [in the matter].” Ergo (in Prov. 28:22), “and he does not know that loss will come to him.” And what happened to him? That he wandered about the world, as stated (in Gen. 4:12), “you shall become a ceaseless wanderer on the earth.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This was Ephron the Hittite. When Abraham's wife Sarah died, Abraham went to Ephron for him to sell him the cave. Ephron said to him, “Give me its price.” He said to him (in Gen. 23:15), “What is a piece of land worth four hundred shekels of silver between you and me?” Abraham began piling up the silver for Ephron, as stated (in Gen. 23:16), “So Abraham heeded Ephron, and Abraham weighed out […].” Ben Ma'ma said, “Although R. Hanina has said, ‘All the shekels in the Torah are sela'im,’ these [shekels] are an exception, since they are centenaria. [So it was] four hundred centenaria [that] Abraham piled up before Ephron.” When Ephron saw the silver, he moved quickly and hastily, as stated (in Gen. 23:6), “bury your dead in the choicest of our tombs.” The Holy One, blessed be He, said to him, “You have moved quickly after money. By your life, you shall have a loss in the matter.” And what was his loss? R. Judah bar Shallum the Levite said, “Every [mention of] Ephron which is written here [in Scripture], before he took the silver from Abraham, is written plene as 'prwn (i.e., with the vowel o represented by the Hebrew consonant w); but this [usage] (in Gen. 23:16) is deficient (hsr), ‘and Abraham weighed out the silver for Ephron ('prn). It is written with the w missing (hsr).” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This is the one who lends at interest, because he is anxious to become wealthy. He lends in order to receive interest from the borrower and becomes wealthy from the interest. But a curse is given through his riches, as stated (ibid., cont.), “and he does not know that loss will come to him.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This represents those who engage in business in the sabbatical year, in that they move quickly to become rich. They do not observe the sabbatical year, and think they will become rich. The Holy One, blessed be He, said to them, “By your life, you shall have a loss in the matter.” Since he did not observe the sabbatical year, the curse began entering into his money, and he sells [all that he had]. What is written above the matter (in Lev. 25:2), “the land shall observe a Sabbath for the Lord.” And after that it is written (in vs. 14), “When you sell property.” R. Eleazar Haqappar said, “It is written (in Cant. 5:15), ‘His legs are pillars of marble, set upon sockets of fine gold.’ This column has a capital above and a pedestal below.” R. Samuel ben Guriah said, “You have no section in the Torah which does not have a capital above and a pedestal below. What is written above of the matter (in Lev. 25:1-2)? ‘Then the Lord spoke unto Moses on Mount Sinai, saying, “Speak unto the Children of Israel [….] ‘the land shall observe [a Sabbath for the Lord].’”’ Then after that [comes] the section on the jubilee (in vs. 8), ‘And you shall count seven [Sabbaths of years].’ If one has not observed the sabbatical year and the jubilee, or [even] one of them, in the end, I will make it that he will sell his land, [as stated] (in vs. 14), ‘When you sell property to your kinsman.’ [If] he repents, [all] is well; but if not, he will end up selling his field, as stated (in vs. 25), ‘When your relative becomes poor and sells some of his property.’ [If] he repents, that is preferable; but if not, he will end up selling his house, as stated (in vs. 29), ‘And when someone sells a dwelling house.’ [If] he repents, that is preferable; but if not, he will end up going around [begging] at doorways, as stated (in vs. 35), ‘And when your relative becomes poor [… you shall maintain him as a foreigner and sojourner and let him live near you].’ [If] he repents, that is preferable; but if not, he will end up being sold to you, as stated (in vs. 39), ‘And when your relative becomes poor] near you and is sold to you.’ [If] he repents, that is preferable; but if not, he will end up being sold to the gentiles, as stated (in vs. 47), ‘And when a foreigner and a sojourner near you becomes wealthy, [while your relative near him becomes poor and is sold to a sojourning foreigner near you….].’ Now it is not merely the individual himself [at issue here], but that person and all Israel; for so you find in the days of Jeremiah, because they profaned the sabbatical year, they were sold to the gentiles, as stated (in II Chron. 36:17-18), ‘So He brought up the king of the Chaldeans upon them [….] And all the vessels of the house of God […] and the treasures of the house of the Lord […].’ Behold the case of [all] Israel.” The Holy One, blessed be He, said to Moses, “See how they will be sold to the gentiles because they profaned the sabbatical year.” He said to him, “Master of the world, did You not say this (in Lev. 25:35), ‘And when your relative becomes poor, and his strength fails near you, [you shall maintain him as a foreigner and sojourner and let him live near you]?’ Fulfill what You said to them and called them, ‘My relatives (ah) and friends,’ as stated (in Ps. 122:8), ‘For the sake of My relatives (ah) and friends’: (Lev. 25:35:) ‘And when your relative becomes poor, and his strength fails near you,’ [i.e.,] when their strength fails before Nebuchadnezzar, the Divine Presence, as it were, will be with them. It is so stated (in Is. 43:14), ‘for your sake I have sent to Babylon.’ (Lev. 25:35, cont.:) ‘You shall maintain (literally, hold on to) him.’ Hold them (i.e., Israel), lest they perish. But how? (Lev. 25:35, cont.:) ‘As a foreigner and sojourner and let him live near you.’ Although they became foreigners and sojourners in Babylon, if You do not give them grace, they will perish, [so just] ‘let him live near You.’” The Holy One, blessed be He, said to him, “Because of their sins I have sold My house to the Chaldeans.” It is so stated (in Lev. 25:29), “And when someone sells a dwelling house.” This is the house of the Holy One, blessed be He, as stated (in Ps. 132:13), “For the Lord has chosen Zion; he has desired it for His dwelling.” And what happened [to it]? (II Kings 25:9 = Jer. 52:13:) And he burned the house of the Lord [...].” (Lev. 25:29, cont.:) “A walled city.” This is the city of the Holy One, blessed be He, as stated] (in II Chron. 36:19), “and they broke down the wall of Jerusalem […].” That is what the Holy One, blessed be He, says (in Lev. 25:47), “And when a foreigner and a sojourner [near you] becomes wealthy.” This wealthy foreigner is Nebuchadnezzar, and this sojourner is the Median Empire. (Ibid., cont.:) “And is sold to a sojourning foreigner.” This [sojourning foreigner] is the Greek Empire. (Ibid., cont.:) “Or to a foreigner's family.” This is the Edomite Empire (i.e., Rome). Moses said to the Holy One, blessed be He, “Master of the world, why were they sold to these empires?” He said to him, “Because they profaned the sabbatical year.” It is so stated (in II Chron. 36:20–21), “Then he carried off unto Babylon those left from the sword,” and the end of the Scripture is “[until the land made up] its Sabbaths; as long as it lay desolate, it observed Sabbath, to fulfill seventy years.” Therefore the Holy One, blessed be He, said to Moses at the end of all of these sections, “Is it your wish that they do not go into exile? [Then] warn them concerning the sabbatical years and the jubilees.” That is what He has said at the end of all the sections (in Lev. 26:2), “You shall observe My Sabbaths and reverence My sanctuary. I am the Lord.” What is the meaning of “I am the Lord?” I am the one who is going to give you a good reward, if you observe them; but if not, I am going to exact retribution from them through the Empires. Therefore, say to them to be careful about the sabbatical year. Thus it is stated (in Lev. 25:2), “the land shall observe a Sabbath for the Lord,” so that they do not attain [the punishments in] those sections written below (in Lev. 26:14-45). (Lev. 25:14:) “When you sell property to your kinsman or buy from your neighbor's hand, do not deceive.” [Thus] you shall not deceive one another. The Holy One, blessed be He, said, “For I also sold the whole world to Abraham and did not deceive him. He [then went back and sold it to Me,” as stated (Genesis 14:19), “the Buyer of heaven and earth.” When? When Abraham observed the commandments of the Holy One, blessed be He. Before the Torah was given to Israel, our father Abraham kept it [and observed all the commandments that are in the Torah]. R. Samuel bar Nahman said in the name of R. Alexandra, “Abraham even observed the [rabbinic precept of] eruvim of cooked foods.” Thus it is stated (in Gen. 26:5), “Because ('qb 'shr) Abraham heeded [My voice and kept My charge: My commandments, My statutes, and My Torahs].” What is the meaning of 'qb? R. Simeon ben Laqish said, “At the age of three years Abraham recognized the Holy One, blessed be He.” How is this shown? 'Qb is a number. (I.e., 'ayin) is seventy, q (i.e., qof) is one hundred, [and] b (i.e., bet) is two, for a total of one hundred seventy-two. Now (according to Gen. 25:7) Abraham lived one hundred seventy-five [years]. Deduct from them. [The result is] three, when he was little. Ergo, at the age of three years Abraham recognized the Holy One, blessed be He. When the Holy One, blessed be He, saw how Abraham loved the commandments, He began buying heavenly and earthly [places] for him, as stated (in Gen. 14:19), “Blessed be Abram of God most high, Buyer of heaven and earth.” So also it says (Gen. 13:15), “For all the land (or earth) which you see, to you I will give it.” The Holy One, blessed be He, said, “All the world is wholly Mine; and I bought it for Abraham, because he has observed My commandments. But you, through your sins, have caused him to be [like] an alien who rents a house from its owners, for so Jeremiah has said (in Jer. 14:8), ‘why are you like a foreigner in the land […]?’ When you sinned before Me, I sold you, as stated (in Ps. 44:13), ‘You shall sell Your people for no money […].’ For that reason, if someone has to sell a house, a field, or [some] article, you shall not deceive one another.” It is therefore written (in Lev. 25:14), “shall not deceive his brother.” (Lev. 25:15-18:) “According to the years after the jubilee […]. According to the multitude of years, you shall increase […]. A man shall not deceive his brother […]. So you shall carry out my statutes and judgements.” The Holy One, blessed be He, said to Israel, “Just as I sold my people and returned again to reinstate them, as stated (Jer. 3:14), ‘”Turn back, faithless children,” says the Lord; “for I am a master to you.”’ It is also written (in Is. 52:3), ‘For thus says the Lord, “You were sold for free, and you shall be redeemed for no money.”’ So too you should not sell the land absolutely, as stated (in Lev. 25:23), ‘[it] shall not be sold permanently.’ The Land [of Israel] is dear to me because I have made it holier than all the [other] lands in the world.” You yourself know, when the Land of Israel was distributed to the tribes, it did not pass from tribe to tribe. Rather [it was distributed] to each tribe separately. You yourself know. Look at how many lawsuits the daughters of Zelophehad brought, so that their inheritance would not pass from one tribe to another. Moreover the Holy One, blessed be He, conceded to their words, as stated (in Numb. 27:7), “The daughters of Zelophehad speak what is right.” (Numb. 36:9:) “Thus no inheritance shall be transferred from one tribe to another.” Therefore, if a redeemer is found for it, fine; but if not, whoever buys it acquires it until the jubilee. Then on the jubilee he releases it. Thus it is stated (in Lev. 25:41), “Then he shall depart from you, he and his children with him and he shall return to his family.” The Holy One, blessed be He, said to Israel, “When the year of the redemption draws near, I will redeem you, as stated (in Is. 63:4), ‘For a day of vengeance was in My heart, but there came My year of redemption.’”

Midrash Tanchuma, Behar 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

אִם בְּחֻקֹּתַי. זֶה שֶׁאָמַר הַכָּתוּב: אִם חֲרוּצִים יָמָיו מִסְפַּר חֳדָשָׁיו אִתָּךְ, חֻקָּיו עָשִׂיתָ וְלֹא יַעֲבֹר (איוב יד, ה). מַהוּ אִם חֲרוּצִים יָמָיו. בְּשָׁעָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא בָּרָא עוֹלָמוֹ, חָרַץ יָמָיו שֶׁל כָּל אֶחָד וְאֶחָד, שֶׁנֶּאֱמַר: וְהָיוּ לְאֹתוֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים (בראשית א, יד). וּלְמִי נְתָנָהּ. לְיִשְׂרָאֵל, שֶׁנֶּאֱמַר: מַגִּיד דְּבָרָיו לְיַעֲקֹב חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל (תהלים קמז, יט). מִסְפַּר חֳדָשָׁיו אִתָּךְ, חֻקָּיו עָשִׂיתָ וְלֹא יַעֲבֹר. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, אִם עֲשִׂיתֶם אֶת חֻקַּי, אֵין הַשָּׂטָן נוֹגֵעַ בָּכֶם, שֶׁנֶּאֱמַר: וְלֹא יַעֲבֹר. אֲבָל אִם אֵינְכֶם עוֹשִׂים חֻקַּי, הֲרֵי הַשָּׂטָן נוֹגֵעַ בָּכֶם, שֶׁנֶּאֱמַר: מִדֵּי עָבְרוֹ יִקַּח אֶתְכֶם וְגוֹ' (ישעיה כח, יט). חֻקָּיו עָשִׂיתָ וְלֹא יַעֲבֹר. כָּךְ אָמַרְתִּי לִשְׁלֹמֹה בְּשָׁעָה שֶׁשָּׁאַל אֶת הַחָכְמָה, מָה אָמַרְתִּי לוֹ, וְגַם אֲשֶׁר לֹא שָׁאַלְתָּ נָתַתִּי לָךְ גַּם עֹשֶׁר גַּם כָּבוֹד (מ״א ג, יג). אִם תְּקַיֵּם אֶת הַתּוֹרָה וְאֶת הַחֻקִּים, אֵין מַלְאַךְ הַמָּוֶת נוֹגֵעַ בְּךָ, שֶׁנֶּאֱמַר: וְאִם תֵּלֵךְ בִּדְרָכַי לִשְׁמֹר חֻקַּי וּמִצְוֹתַי כַּאֲשֶׁר הָלַךְ דָּוִד אָבִיךְ וְגוֹ' (שם פסוק יד). הֱוֵי, חֻקָּיו עָשִׂיתָ וְלֹא יַעֲבֹר. אָדָם הָרִאשׁוֹן אִלּוּ שָׁמַר אֶת הַתּוֹרָה וְאֶת הַמִּצְוֹת שֶׁנָּתַתִּי לוֹ, לֹא הָיָה מֵת. לְפִיכָךְ כְּתִיב: אִם בְּחֻקֹּתַי תֵּלֵכוּ וְגוֹ'.

(Lev. 26:3:) “If [you walk] in My statutes (huqqim).” This text is related (to Job 14:5), “If his days are determined, the number of his months is with You; You have set limits (huqqim) that he shall not pass.” What is the meaning of “If his days are determined?” When the Holy One, blessed be He, created the world, He determined the days of each and every one, as stated (in Gen. 1:14), “and let them be for signs, seasons, days, and years.” Now to whom did He give them? To Israel, as stated (in Ps. 147:19), “He declares His words to Jacob, His statutes (huqqim) and His ordinances to Israel.” (Job 14:5, cont.:) “The number of his months is with You; You have set his limits (huqqim) that he shall not pass.” The Holy One, blessed be He, said to Israel. “If you have carried out My statutes (huqqim), the adversary (Satan) shall not touch you, as stated, ‘that he shall not pass.’ But if you do not carry out My statutes, behold that the adversary will touch you, as stated (of death in Is. 28:19), ‘As often as he passes, he shall seize you.’ I said so to Solomon, when he asked for wisdom. And what did I say to him? (I Kings 3:13:) ‘I have also granted you what you did not ask, both riches and honor.’ So if you fulfill the Torah, the angel of death shall not touch you, as stated to him (in I Kings 3:14), ‘If you go in My ways to fulfill My statutes and My commandments as David your father did, [then I will lengthen your days].’” Ergo, (in Job 14:5) “You have set limits (huqqim) that he shall not pass….” If the first Adam had observed the Torah and the commandments that I gave him, he would not have died. Therefore, it is written (in Lev. 26:3) “If you walk in My statutes (huqqim)….”

Midrash Tanchuma, Bechukotai 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

וַיְדַבֵּר ה' אֶל מֹשֶׁה בְּמִדְבַּר סִינַי. זֶה שֶׁאָמַר הַכָּתוּב: צִדְקָתְךָ כְּהַרְרֵי אֵל, מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה וְגוֹ' (תהלים לו, ז). צִדְקָתְךָ כְּהַרְרֵי אֵל, זֶה צְדָקָה שֶׁאַתָּה מֵבִיא לָעוֹלָם, מְפֻרְסֶמֶת הִיא עַל הֶהָרִים הַלָּלוּ. מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה. מִשְׁפָּט שֶׁאַתָּה עוֹשֶׂה בָּעוֹלָם, כִּתְהוֹם רַבָּה. מַה תְּהוֹם רַבָּה בַּסֵּתֶר, אַף מִשְׁפָּטֶיךָ בַּסֵּתֶר, כֵּיצַד. כֵּיוָן שֶׁחָרְבָה יְרוּשָׁלַיִם, בְּתִשְׁעָה בְּאָב חָרְבָה. וּכְשֶׁהֶרְאָה לוֹ לִיחֶזְקֵאל, הֶרְאָה לוֹ בְּעֶשְׂרִים לַחֹדֶשׁ. לָמָּה, שֶׁלֹּא לְפַרְסֵם בְּאֵיזֶה חֹדֶשׁ חָרֵבָה. אֲבָל כְּשֶׁהוּא בָּא לְגַדֵּל אֶת יִשְׂרָאֵל, הוּא מְפַרְסֵם בְּאֵיזֶה יוֹם, בְּאֵיזֶה מָקוֹם, בְּאֵיזֶה חֹדֶשׁ, בְּאֵיזוֹ שָׁנָה, בְּאֵיזוֹ אַפַּטְיָא. בְּאֵיזֶה יוֹם, בְּאֶחָד לַחֹדֶשׁ. בְּאֵיזֶה מָקוֹם, בְּמִדְבַּר סִינַי. בְּאֵיזֶה חֹדֶשׁ, לַחֹדֶשׁ הַשֵּׁנִי. בְּאֵיזֶה שָׁנָה, בַּשָּׁנָה הַשֵּׁנִית. לְאֵיזֶה אַפַּטְיָא, לְצֵאתָם מֵאֶרֶץ מִצְרַיִם. מָה אָמַר לָהֶם: שְׁאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל.

(Numb. 1:1) “Then the Lord spoke unto Moses in the Sinai desert.” This text is related (to Ps. 36:7), “Your righteousness is like the mighty mountains; Your judgments are like the great deep.” The righteousness that You bring into the world is proclaimed upon these mountains. (Ibid., cont.) [But] “your judgments are like the great deep.” A judgment which You execute for the world is like the great deep. As the deep is in a secret [place], Your judgments are also in secret. How so? When Jerusalem was destroyed, it was destroyed on the ninth of Ab; but when it was shown to Ezekiel, it seemed to be on the twentieth. Why? So as not to publicize it. However, when He came to magnify Israel, He did publicize [on which day], in which place, in which month, in which year, in which era. On which day? (Numb. 1:1) “On the first of the month.” In which place? (Ibid.) “In the Sinai desert.” In which month? (Ibid.) “In the second month.” In which year? (Ibid.) “In the second year.” In which era? (Ibid.) “After their Exodus from the land of Egypt.” What did He say to them? (Numb. 1:2) “Count the heads of all of the congregation of the Children of Israel.”

Midrash Tanchuma, Bamidbar 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

אִישׁ אִישׁ כִּי תִּשְׂטֶה אִשְׁתּוֹ. יְלַמְּדֵנוּ רַבֵּנוּ, מִי שֶׁמְּקַנֵּא לְאִשְׁתּוֹ, כֵּיצַד הָיָה מְקַנֵּא לָהּ. כָּךְ שָׁנוּ רַבּוֹתֵינוּ, הַמְקַנֵּא לְאִשְׁתּוֹ, הָיָה מוֹלִיכָהּ לְבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם, וּמְאַיְּמִין עָלֶיהָ כְּדֶרֶךְ שֶׁמְּאַיְּמִין עַל עֵדֵי נְפָשׁוֹת. וְאַחֲרֵי כֵן מַעֲלִין אוֹתָהּ לַשַּׁעַר הַמִּזְרָחִי לְשַׁעַר נִקָּנוֹר, שֶׁשָּׁם מְטַהֲרִין אֶת הַיּוֹלְדוֹת וְאֶת הַמְצֹרָעִין וּמַשְׁקִין אֶת הַסּוֹטוֹת. כֹּהֵן הָיָה מְמַלֵּא פִּיאַלִי שֶׁל חֶרֶשׂ וְנוֹתֵן לְתוֹכָהּ חֲצִי לֹג מַיִם מִן הַכִּיּוֹר. נִכְנַס לַהֵיכָל וּפָנָה לִימִינוֹ. מָקוֹם הָיָה שָׁם אַמָּה עַל אַמָּה וְטַבְלָה שֶׁל שַׁיִשׁ שָׁם וְטַבַּעַת קְבוּעָה וּמַגְבִּיהָהּ וְנוֹטֵל עָפָר מִתַּחְתֶּיהָ וְנוֹתֵן אֶל הַמַּיִם, שֶׁנֶּאֱמַר: וּמִן הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן. וְהָיָה כּוֹתֵב אֶת הַמְּגִלָּה, אִם לֹא שָׁכַב אִישׁ אוֹתָךְ וְאִם לֹא שָׂטִית טֻמְאָה תַּחַת אִישֵׁךְ, הִנָּקִי מִמֵּי הַמָּרִים הַמְאָרְרִים הָאֵלֶּה. מִכָּאן שָׁנוּ רַבּוֹתֵינוּ, שֶׁפּוֹתְחִין בְּדִינֵי נְפָשׁוֹת תְּחִלָּה לִזְכוּת. וְשׁוּב כּוֹתֵב, וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְכִי נִטְמֵאת וְגוֹ'. מַה כְּתִיב אַחֲרָיו, יִתֵּן ה' אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ בְּתֵת ה' אֶת יְרֵכֵךְ נֹפֶלֶת וְאֶת בִּטְנְךָ צָבָה. וְכֵן שְׁלֹמֹה אוֹמֵר, אֵת אֲשֶׁר יֶחֱטָא אִישׁ לְרֵעֵהוּ וְנָשָׂא בוֹ אָלָה לְהַאֲלֹתוֹ וּבָא לִפְנֵי מִזְבַּחֲךָ בַּבַּיִת הַזֶּה, וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְעָשִׂיתָ וְשָׁפַטְתָּ אֶת עֲבָדֶיךָ לְהַרְשִׁיעַ רָשָׁע לָתֵת דַּרְכּוֹ בְּרֹאשׁוֹ, וּלְהַצְדִּיק צַדִּיק לָתֵת לוֹ כְּצִדְקָתוֹ (מל״‎א ח, לא-לב), וְאִם לֹא נִטְמְאָה הָאִשָּׁה וְגוֹ'. וְאִם הָיְתָה טְמֵאָה, לֹא הָיְתָה מַסְפֶּקֶת לִשְׁתּוֹת עַד שֶׁפָּנֶיהָ מוֹרִיקוֹת וְעֵינֶיהָ בּוֹלְטוֹת וְהִיא מִתְמַלֵּאת גִּידִים, וְהַכֹּהֵן אוֹמֵר, הוֹצִיאוּהָ הוֹצִיאוּהָ שֶׁלֹּא תְּטַמֵּא אֶת הָעֲזָרָה. וּכְשֵׁם שֶׁהַמַּיִם בּוֹדְקִין אֶת הָאִשָּׁה, כָּךְ בּוֹדְקִין אֶת הָאִישׁ, שֶׁנֶּאֱמַר: וּבָאוּ הַמַּיִם. וּכְשֵׁם שֶׁהִיא אֲסוּרָה לַבַּעַל, כָּךְ הִיא אֲסוּרָה לַבּוֹעֵל, שֶׁנֶּאֱמַר: וְנִטְמְאָה. אֲבָל אִם שָׁתְתָה וְנִמְצֵאת טְהוֹרָה, אִם הָיְתָה עֲקָרָה, נִפְקֶדֶת. וְאִם הָיְתָה לְמוּדָה לִהְיוֹת יוֹלֶדֶת בְּצַעַר, יוֹלֶדֶת בָּרֶוַח. כְּעוּרִים, יוֹלֶדֶת יָפִים. קְצָרִים, יוֹלֶדֶת אֲרֻכִּים. שְׁחֹרִים, יוֹלֶדֶת לְבָנִים. נְקֵבוֹת, יוֹלֶדֶת זְכָרִים, שֶׁנֶּאֱמַר: וְאִם לֹא נִטְמְאָה הָאִשָּׁה וְגוֹ'. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, מֹשֶׁה, כְּתֹב פָּרָשַׁת סוֹטָה, כְּדֵי שֶׁתְּהֵא יוֹדְעָה אֵי זֶה שֵׁם הַכֹּהֵן מוֹחֶה בִּשְׁבִילָהּ, וְהֵיאַךְ הִיא מִתְפַּרְסֶמֶת. מִנַּיִן, מִמַּה שֶּׁקָּרְאוּ בָּעִנְיַן אִישׁ אִישׁ כִּי תִּשְׂטֶה אִשְׁתּוֹ. אִם יֵשׁ לָהּ זְכוּת, תּוֹלִין לָהּ. יֵשׁ זְכוּת תּוֹלֶה שָׁנָה, תּוֹלֶה שְׁתַּיִם, תּוֹלֶה שָׁלֹשׁ שָׁנִים. וְרַבִּי שִׁמְעוֹן אוֹמֵר, אֵין זְכוּת תּוֹלֶה בַּמַּיִם הַמָּרִים. שֶׁאִם אַתָּה אוֹמֵר כֵּן, נִמְצֵאתָ מַדְחֶה אֶת כָּל הַנָּשִׁים הַשּׁוֹתוֹת וּמוֹצִיא לַעַז עַל הַטְּהוֹרוֹת שֶׁשָּׁתוּ, לוֹמַר טְמֵאוֹת הָיוּ, אֶלָּא שֶׁהַזְּכוּת תּוֹלֶה לָהֶן. רַבִּי מֵאִיר אוֹמֵר, לְעוֹלָם הַזְּכוּת תּוֹלֶה בַּמַּיִם הַמְאָרְרִים. אֲבָל אִם הָיְתָה טְמֵאָה, שׁוּב אֵינָהּ יוֹלֶדֶת וְאֵינָהּ מַשְׁבַּחַת, וּמִתְנַוְּנָה וְהוֹלֶכֶת, וְלַסּוֹף מֵתָה בְּאוֹתָהּ מִיתָה, שֶׁנֶּאֱמַר: שֵׁשׁ הֵנָּה שָׂנֵא ה' וְשֶׁבַע תּוֹעֲבַת נַפְשׁוֹ. רַבִּי יוֹסִי הַגְּלִילִי אוֹמֵר, שִׁבְעָה דְּבָרִים, בַּסּוֹטָה הֵן אֲמוּרוֹת. עֵינַיִם רָמוֹת, שֶׁהָאִשָּׁה הַסּוֹטָה תּוֹלֶה עֵינֶיהָ לְאִישׁ אַחֵר. וְכֵן הוּא אוֹמֵר, יַעַן כִּי גָּבְהוּ בְּנוֹת צִיּוֹן וַתֵּלַכְנָה נְטֻיּוֹת גָּרוֹן וּמְשַׂקְּרוֹת עֵינַיִם (ישעיה ג, טז). לְשׁוֹן שֶׁקֶר, שֶׁהִיא מְנָאֶפֶת עִם אִישׁ אַחֵר וּמִתְעַבֶּרֶת מִמֶּנּוּ, וּמְשַׁקֶּרֶת לְבַעֲלָהּ וְאוֹמֶרֶת, מִמְּךָ אֲנִי מְעֻבֶּרֶת. וְיָדַיִם שׁוֹפְכוֹת דָּם נָקִי, שֶׁהַנּוֹאֵף נִכְנַס עַל מְנָת שֶׁאִם יִתָּפֵשׂ, יַהֲרֹג אוֹ יֵהָרֵג. לֵב חוֹרֵשׁ מַחְשְׁבוֹת אָוֶן, שֶׁהַנּוֹאֵף וְהַנּוֹאֶפֶת אֵין מַחְשְׁבוֹתֵיהֶם בְּכָל שָׁעָה אֶלָּא אָוֶן. אֵימָתַי הֵם חוֹטְאִין וְאוֹמְרִים זֶה לָזֶה, בְּאֵיזֶה יוֹם בְּאֵיזֶה שָׁעָה בְּאֵיזֶה מָקוֹם. רַגְלַיִם מְמַהֲרוֹת לָרוּץ לְרָעָה, בְּוַדַּאי שֶׁמְּמַהֲרִין לַעֲשׂוֹת אֶת הַחֵטְא. יָפִיחַ כְּזָבִים עֵד שָׁקֶר, שֶׁאִם יִתָּפְשׂוּ, הֵם מְכַזְּבִים וּמְשַׁקְּרִין וְנִשְׁבָּעִין וְאוֹמְרִים: מְשִׂיחִין הָיִינוּ זֶה עִם זֶה בִּדְבָרִים אֲחֵרִים. וּמְשַׁלֵּחַ מְדָנִים בֵּין אַחִים, שֶׁכָּל יִשְׂרָאֵל אַחִים וְרֵעִים הֵם, שֶׁנֶּאֱמַר: לְמַעַן אַחַי וְרֵעַי (תהלים קכב, ח). וְהַנּוֹאֵף אֵשֶׁת חֲבֵרוֹ, הַבַּעַל שׁוֹמֵעַ וְשׂוֹנְאוֹ, וְאַף הַנּוֹאֵף אֵינוֹ יָכֹל לִרְאוֹתוֹ. הֱוֵי, מְשַׁלֵּחַ מְדָנִים בֵּין אַחִים. הֲרֵי שִׁבְעָה דְּבָרִים קָשִׁים שֶׁהַסּוֹטָה עוֹשָׂה.

(Numb. 5:12), “If anyone has his wife go astray.” Let our master instruct us: When someone wanted to accuse his wife (of infidelity), how did he accuse her? Thus have our masters taught (in Sot. 1:4-5; 2:2-3.): One accusing his wife brought her to the great court which was in Jerusalem, and they would alarm her in the way that they would alarm witnesses in capital cases. Then afterwards they would bring her up to the eastern gate, to the Gate of Nicanor, where they would purify birthing mothers and lepers and give drink to suspected adulteresses. A priest would bring an earthenware bowl and put a half log of water into it from the basin. He would enter the Temple and turn to his right. Now a place was there one cubit square with a marble flagstone and a ring fixed in it. He would raise it, take dust from underneath, and put it upon the water, as stated (in Numb. 5:17), “and some of the dust which is in the floor of the Tabernacle, [the priest shall put it into the water].” Then he would write the scroll (in the wording of Numb. 5:19), “If no one has slept with you […].” From here our masters have taught, “When one opens capital cases, one begins with [the case for] acquittal.” Then he writes further (in vs. 20), “And if you have gone astray […].” What is written after it (in vs. 21)? “May the Lord make you a curse […].” And so Solomon has said (in I Kings 8:31–32 // II Chron. 6:22–23), “Whenever one sins against his neighbor, and he gives him an oath for him to swear, then when he comes for the oath before Your altar in this house; You will hearken in heaven, take action, and judge Your servant, in order to condemn the wicked so as to set his conduct upon his own head and justify the righteous so as to render to him according to his righteousness.” (Numb. 5:28:) “But if the woman has not defiled herself [and is pure, she shall be guiltless and shall conceive seed].” If she was defiled, (according to Sot. 3:4; 5:1) she would not have finished drinking before her face turns green, her eyes protrude, and she is full of [swollen] veins. Then the priest says, “Take her out, take her out,” so that she does not defile the Temple court. Just as the water tests the woman, so does the water test the man, since it is stated [twice] (in Numb. 5:22 & 24), “And it (i.e., the water that causes the curse] shall go.” Just as she is forbidden to her husband, so is she forbidden to the lover, since it is stated [twice] (in Numb. 5:13 & 14), “she has defiled herself.” If, however, she drinks [the potion] and is found pure; then if she was barren, she is [now] visited (i.e., given conception). If she used [to] give birth in pain, she [now] gives birth with tranquility; if she used [to] bear ugly [children], she [now] bears beautiful ones; [instead of] dark [children], she bears fair ones; [instead of] short [children], she bears tall ones; [instead of] females, she bears males. Thus it is stated (in Numb. 5:28), “But if the woman has not defiled herself [and is pure, she shall be guiltless and shall conceive seed].” The Holy One, blessed be He, said to Moses, “Write a section on the adulteress so that she may know which name the priest blots out for her and how it will be made public.” How is this shown? From what they have read on the matter (in Numb. 5:12), “If anyone has his wife go astray.” If she has merit, it suspends [the effect of the bitter water] a year or two or three. R. Simeon says, “Merit does not [suspend the effect of] the [bitter] water; for if you say so, you will be found postponing [the effect] for all women who drink it and spreading slander about undefiled women who have drunk it. [This slander] says, ‘They were [really] defiled, but the merit has suspended [the effect of the water] for them.’” R. Meir says, “Really, the merit suspends the [effect of] the bitter water. If she was defiled, however, she will never again bear [children] and prosper but degenerate more and more, and in the end she will die of the same death, as stated (in Prov. 6:16), ‘Six things the Lord hates, and seven are an abomination for His soul.’” R. Jose the Galilean says, “[These] seven things were said about the adulteress. (Prov. 6:17:) ‘Haughty eyes,’ in that the adulterous woman raises her eyes to another man; and so it says (in Is. 3:16), ‘Because the daughters of Zion are haughty, and walk with extended neck and roving (mesakarot) eyes.’ That is an expression of untruth (sheker), in that she commits adultery with another man and becomes pregnant from him, and then lies and says to her husband, ‘I am pregnant from you.’ (Prov. 6:17, cont.:) ‘Hands that shed innocent blood,’ in that the adulterer goes in on condition that, if he is caught, he will kill or be killed. (Prov. 6:18:) ‘A heart devising wicked thoughts,’ in that the adulterer and the adulteress have thoroughly wicked thoughts all the time, when they sin in telling each other in which place and at what time. (Prov. 6:18, cont.:) ‘Feet quick (memaharot) to run to evil,’ in that they certainly are hastening (memaharim) to commit the sin. (Prov. 6:19:) ‘A false witness that spreads a lie,’ in that, if they are caught, they speak falsely and lie, when they swear and say, ‘We were talking about other things.’ (Prov. 6:19, cont.:) ‘And one that instigates a quarrel among brothers,’ in that all Israel are brothers, as it stated (in Ps. 122:8), ‘For the sake of my brothers and friends’; and in the case of one who commits adultery with his friend's wife, when her husband hears of it, he hates him. Moreover, this adulterer cannot look at [the husband]. Ergo, ‘and one that instigates a quarrel among brothers.’” Ergo, [there are] seven injurious things which the adulteress does.

Midrash Tanchuma, Nasso 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

וַיְדַבֵּר ה' אֶל מֹשֶׁה לֵאמֹר, דַּבֵּר אֶל אַהֲרֹן, בְּהַעֲלוֹתְךָ אֶת הַנֵּרֹת יְלַמְּדֵנוּ רַבֵּנוּ, מַהוּ לְהַדְלִיק בְּשֶׁמֶן שְׂרֵפָה בְּשַׁבָּת. כָּךְ שָׁנוּ רַבּוֹתֵינוּ, אֵין מַדְלִיקִין בְּשֶׁמֶן שְׂרֵפָה בְּיוֹם טוֹב. רַבִּי יִשְׁמָעֵאל אוֹמֵר, אֵין מַדְלִיקִין בָּעִטְרָן מִפְּנֵי כְּבוֹד הַשַּׁבָּת. וַחֲכָמִים מַתִּירִין בְּכָל הַשְּׁמָנִים, בְּשֶׁמֶן שׂוּמְשֻׂמִּין, בְּשֶׁמֶן אֱגוֹזִים, בְּשֶׁמֶן צְנוֹנוֹת, בְּשֶׁמֶן דָּגִים, בְּשֶׁמֶן פַּקּוּעוֹת, בָּעִטְרָן וּבְנֵפְטְ. רַבִּי טַרְפוֹן אוֹמֵר, אֵין מַדְלִיקִין אֶלָּא בְּשֶׁמֶן זַיִת בִּלְבַד. עָמַד רַבִּי יְהוּדָה עַל רַגְלָיו וְאָמַר לֵיהּ לְרַבִּי טַרְפוֹן, מַה יַּעֲשׂוּ אַנְשֵׁי מַדַּי שֶׁאֵין לָהֶם אֶלָּא שֶׁמֶן אֱגוֹזִים, מַה יַּעֲשׂוּ אַנְשֵׁי אַלֶּכְּסַנְדְּרִיָא שֶׁאֵין לָהֶם אֶלָּא שֶׁמֶן צְנוֹנוֹת, וּמַה יַּעֲשׂוּ אַנְשֵׁי קַפּוּטְקִיָּא שֶׁאֵין לָהֶם לֹא זֶה וְלֹא זֶה. אָמַר לֵיהּ רַבִּי טַרְפוֹן, הֲרֵי מָצִינוּ שֶׁחִבֵּב הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁמֶן זַיִת יוֹתֵר מִכָּל הַשְּׁמָנִים בְּנֵר וּבְהַדְלָקָה, שֶׁהֲרֵי שָׁנָה פָּרָשַׁת הַדְלָקַת הַנֵּר וְשִׁלֵּשׁ בְּכַמָּה מְקוֹמוֹת. וּמֵרֹב חִבָּתוֹ בָּחַר שֶׁמֶן זַיִת זַךְ כָּתִית לַמָּאוֹר (שמות כז, כ), לַמָּאוֹר וְלֹא לַמְּנָחוֹת. וּמוֹתַר מִן הַזַּיִת הָרִאשׁוֹן הָיָה לַמְּנָחוֹת הַנִּקְרָבוֹת. תֵּדַע, שֶׁהֲרֵי כָּל הַמְּנָחוֹת לֹא נֶאֱמַר בָּהֶן אֶלָּא, וְנָתַתָּ עָלֶיהָ שֶׁמֶן (ויקרא ב, טו). וּבְנֵר הַדְלָקָה כָּתַב, שֶׁמֶן זַיִת, וְלֹא שְׁאָר שְׁמָנִים, זַךְ כָּתִית לַמָּאוֹר. וְאָנוּ מוֹצְאִין בְּהַרְבֵּה מְקוֹמוֹת צִוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַנֵּרוֹת לְהַדְלִיקָן מִן שֶׁמֶן זַיִת זַךְ, שֶׁנֶּאֱמַר: וְאַתָּה תְּצַוֶּה אֶת בְּנֵי יִשְׂרָאֵל וְיִקְּחוּ אֵלֶיךָ שֶׁמֶן זַיִת זַךְ כָּתִית (שמות כז, כ). צַו אֶת בְּנֵי יִשְׂרָאֵל וְיִקְּחוּ אֵלֶיךָ שֶׁמֶן זַיִת זַךְ כָּתִית לַמָּאוֹר וְגוֹ', עַל הַמְּנוֹרָה הַטְּהוֹרָה (ויקרא כד ב, ד). וְאַף כָּאן כְּתִיב: בְּהַעֲלוֹתְךָ אֶת הַנֵּרוֹת.

(Numb. 8:1–2:) “Then the Lord spoke unto Moses saying, ‘Speak unto Aaron and say unto him, “When you set up the lamps.”’” Let our master instruct us: Is it permissible to light the Sabbath [lamp] with oil for burning on a festival? Thus have our masters taught (in Shab. 2:2): One may not light with oil for burning on a festival. R. Ishmael says, “One may not light [it] with tar out of respect for the Sabbath.” But the sages permit all kinds of oil: Sesame oil, nut oil, radish oil, fish oil, colocynth oil, tar, or mineral oil. R. Tarfon says, “One may only make a light with olive oil alone.” R. Johanan ben Nuri rose to his feet and said, “What will the people of Babylon do, who have nothing but sesame oil? What will the people of Media do, who have nothing but nut oil? What will the people of Alexandria do, who have nothing but radish oil? And what will the people of Cappadocia do, who have neither the one nor the other but only mineral oil?” R. Tarfon said to them, “See we have found that the Holy One, blessed be He, loves olive oil in a lamp and in lighting more than all the other oils, as He repeated it and trebled it in several places. And from His great love [for it], He chose ‘clear oil of beaten olives for lighting’ (Exod. 27:20). ‘For lighting,’ but not for the offerings. And the rest of the olive was for the offerings that were sacrificed.” You know that [it is so]. See, with reference to all the [other] gifts it is only said of them (as in Lev. 2:15), “And you shall put oil upon it”; but with reference to the lighting of the lamp, it is written “oil of olives,” and not other oils, (in Exod. 27:20), “clear of beaten [olives] for lighting.” We find that in several places the Holy One, blessed be He, commanded about lighting the lamps with clear oil of beaten olives, and so it says (in Exod. 27:20) “And you shall command the Children of Israel to bring unto you clear oil of beaten olives.” So also it says (in Lev. 24:2, 4), “Command the Children of Israel to bring unto you clear oil of beaten olives for lighting.... Upon the unalloyed lampstand.” And here also it is written (in Numb. 8:2), “When you set up (literally, raise up) the lamps.”

Midrash Tanchuma, Beha'alotcha 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

וַיְדַבֵּר ה' אֶל מֹשֶׁה שְׁלַח לְךָ אֲנָשִׁים וְגוֹ'. יְלַמְּדֵנוּ רַבֵּנוּ, מַהוּ לִפְרֹשׁ לַיָּם הַגָּדוֹל קֹדֶם לְשַׁבָּת שְׁלֹשָׁה יָמִים. כָּךְ שָׁנוּ רַבּוֹתֵינוּ, אֵין מַפְלִיגִין אֶת הַסְּפִינָה לַיָּם הַגָּדוֹל שְׁלֹשָׁה יָמִים קֹדֶם לְשַׁבָּת, בִּזְמַן שֶׁהוּא הוֹלֵךְ לְמָקוֹם רָחוֹק. אֲבָל אִם מְבַקֵּשׁ לִפְרֹשׂ כְּמוֹ מִצּוֹר לְצִידוֹן, מֻתָּר לוֹ לִפְרֹשׁ אֲפִלּוּ בְּעֶרֶב שַׁבָּת. מִפְּנֵי שֶׁהַדָּבָר יָדוּעַ, שֶׁהוּא יָכֹל לֵילֵךְ מִבְּעוֹד יוֹם. בְּמַה דְּבָרִים אֲמוּרִים, בִּשְׁלוּחֵי הָרְשׁוּת. וְאִם הָיָה שְׁלִיחַ מִצְוָה, מֻתָּר לוֹ לִפְרֹשׁ בְּכָל יוֹם שֶׁיִּרְצֶה. לָמָּה מִפְּנֵי שֶׁהוּא שְׁלִיחַ מִצְוָה, וּשְׁלִיחַ מִצְוָה דּוֹחֶה אֶת הַשַּׁבָּת. וְכֵן אַתְּ מוֹצֵא בְּסֻכָּה, שֶׁשָּׁנִינוּ, שְׁלוּחֵי מִצְוָה פְּטוּרִין מִן הַסֻּכָּה. שֶׁאֵין לְךָ חָבִיב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כִּשְׁלִיחַ מִצְוָה, שֶׁהוּא מִשְׁתַּלֵּחַ לַעֲשׂוֹת מִצְוָה וְנוֹתֵן נַפְשׁוֹ כְּדֵי שֶׁיַּצְלִיחַ בִּשְׁלִיחוּתוֹ. וְאֵין לְךָ בְּנֵי אָדָם שֶׁנִּשְׁתַּלְּחוּ לַעֲשׂוֹת מִצְוָה וְנוֹתְנִין נַפְשָׁם לְהַצְלִיחַ בִּשְׁלִיחוּתָן, כְּאוֹתָן שְׁנֵי שְׁלוּחִים שֶׁשָּׁלַח יְהוֹשֻׁעַ בִּן נוּן, שֶׁנֶּאֱמַר: וַיִּשְׁלַח יְהוֹשֻׁעַ בִּן נוּן וְגוֹ' (יהושע ב, א). וּמִי הָיוּ. שָׁנוּ רַבּוֹתֵינוּ, אֵלּוּ פִּנְחָס וְכָלֵב, וְהָלְכוּ וְנָתְנוּ נַפְשָׁם וְהִצְלִיחוּ בִּשְׁלִיחוּתָם. מַהוּ חֶרֶשׁ לֵאמֹר מְלַמֵּד, שֶׁעָשׂוּ עַצְמָן קַדָּרִין, וְהָיוּ צוֹוְחִין וְאוֹמְרִים: הֲרֵי קְדֵרוֹת, כָּל מִי שֶׁרוֹצֶה יָבֹא וְיִקְנֶה. כָּל כָּךְ לָמָּה. שֶׁלֹּא יַרְגִּישׁ בָּהֶן אָדָם. לְכָךְ כְּתִיב חֶרֶשׁ, קְרִי בֵּיהּ חֶרֶס, כְּדֵי שֶׁלֹּא יֹאמְרוּ בְּנֵי אָדָם מְרַגְּלִים. וַיֵּלְכוּ בֵּית אִשָּׁה זוֹנָה וּשְׁמָהּ רָחָב וַיִּשְׁכְּבוּ שָׁמָּה (שם). עָמְדָה וְקִבְּלָה אוֹתָן. הִרְגִּישׁ בָּהֶן מֶלֶךְ יְרִיחוֹ וְשָׁמַע שֶׁבָּאוּ לַחְפֹּר אֶת כָּל הָאָרֶץ, שֶׁנֶּאֱמַר: וַיֵּאָמֵר לַמֶּלֶךְ יְרִיחוֹ לֵאמֹר הִנֵּה אֲנָשִׁים וְגוֹ' (שם פסוק ב) כֵּיוָן שֶׁהָלְכוּ לְבַקְּשָׁם, מֶה עָשְׂתָה רָחָב, נָטְלָה אוֹתָם לְהַטְמִינָם. אָמַר לָהּ פִּנְחָס, אֲנִי כֹּהֵן, וְהַכֹּהֲנִים נִמְשְׁלוּ לַמַּלְאָכִים, שֶׁנֶּאֱמַר: כִּי שִׂפְתֵי כֹהֵן יִשְׁמְרוּ דַּעַת וְתוֹרָה יְבַקְּשׁוּ מִפִּיהוּ כִּי מַלְאָךְ ה' צְבָאוֹת הוּא (מלאכי ב, ז). וְהַמַּלְאָךְ רוֹצֶה נִרְאֶה, רוֹצֶה אֵינוֹ נִרְאֶה. וְכֵן הַנְּבִיאִים נִמְשְׁלוּ לְמַלְאָכִים. שֶׁכָּךְ הוּא אָמַר בְּמֹשֶׁה, וַיִּשְׁלַח מַלְאָךְ וַיּוֹצִיאֵנוּ (במדבר כ, טז). וְכִי מַלְאָךְ הָיָה, וַהֲלֹא מֹשֶׁה הָיָה. אֶלָּא מִכָּאן, שֶׁהַנְּבִיאִים נִקְרְאוּ מַלְאָכִים. וְכֵן הוּא אוֹמֵר, וַיַּעַל מַלְאָךְ ה' מִן הַגִּלְגַּל אֶל הַבּוֹכִים, וַיֹּאמֶר אֶעֱלֶה אֶתְכֶם מִמִּצְרַיִם וְגוֹ' (שופטים ב, א). וַהֲלֹא פִּנְחָס הָיָה. אֶלָּא מִכָּאן, שֶׁנִּקְרְאוּ הַנְּבִיאִים מַלְאָכִים. וְכֵן אַתְּ מוֹצֵא בְּאִשְׁתּוֹ שֶׁל מָנוֹחַ, שֶׁאָמְרָה, אִישׁ הָאֱלֹהִים בָּא אֵלַי וּמַרְאֵהוּ כְּמַרְאֵה מַלְאַךְ הָאֱלֹהִים נוֹרָא (שם יג, ו). וְכֵן הוּא אוֹמֵר, וַיֹּאמֶר חַגַּי מַלְאַךְ ה' בְּמַלְאֲכוּת ה' לָעָם לֵאמֹר (חגי א, יג). הָא לָמַדְתָּ, שֶׁנִּקְרְאוּ הַנְּבִיאִים מַלְאָכִים. וְכֵן הוּא אוֹמֵר. וַיִּהְיוּ מַלְעִיבִים בְּמַלְאֲכֵי הָאֱלֹהִים וּבוֹזִים דְּבָרָיו (דה״‎ב, לו). לְפִיכָךְ אָמַר לָהּ פִּנְחָס, אֲנִי כֹּהֵן, כְּשֶׁאֲנִי רוֹצֶה נִרְאֶה, וּכְשֶׁאֲנִי רוֹצֶה אֵינִי נִרְאֶה. וּמִנַּיִן שֶׁלֹּא הִטְמִינָה אֶלָּא לְכָלֵב. שֶׁנֶּאֱמַר: וַתִּקַּח הָאִשָּׁה אֶת שְׁנֵי הָאֲנָשִׁים וַתִּצְפְּנוֹ (יהושע ב, ד). וְתִצְפְּנֵם אֵינוֹ אוֹמֵר כָּאן, אֶלָּא וַתִּצְפְּנוֹ. לְלַמֶּדְךָ, כַּמָּה נָתְנוּ עַצְמָן שְׁנֵי צַדִּיקִים אֵלּוּ לַעֲשׂוֹת שְׁלִיחוּתָן. אֲבָל שְׁלוּחִין שֶׁשָּׁלַח מֹשֶׁה, הָיוּ רְשָׁעִים. מִנַּיִן, מִמַּה שֶּׁקָּרְאוּ בָּעִנְיָן וְהָאֲנָשִׁים אֲשֶׁר שָׁלַח מֹשֶׁה לָתוּר אֶת הָאָרֶץ, וַיָּשׁוּבוּ וַיָּלִינוּ עָלָיו אֶת כָּל הָעֵדָה לְהוֹצִיא דִּבָּה עַל הָאָרֶץ. הֱוֵי, שְׁלַח לְךָ אֲנָשִׁים.

(Numb. 13:1-2:) “Then the Lord spoke unto Moses, saying, ‘Send men to explore the land of Canaan.’” Let our master instruct us: Is it permitted to set sail on the Great Sea (i.e., the Mediterranean) three days before the Sabbath? Thus have our masters taught (in Shab. 19a): One does not set sail in a ship on the Great Sea three days before the Sabbath, when one wants to go to a distant place. If, however, one desires to set sail from Tyre to Sidon, for example, it is permitted for one to set sail even on the Sabbath eve, because it is a known fact that one can go [there] while it is still daylight. Now these words concern agents with freedom of action; but in the case of agents for [carrying out] a commandment, it is permitted for [such a] one to set sail on whatever day he wants. Why? Because he is an agent for [carrying out] a commandment, and an agent for [carrying out] a commandment overrides the Sabbath. And so you find with reference to the sukkah that they have taught (in Suk. 2:4), “Agents for [carrying out] a religious duty are exempted from [the requirements of] the sukkah.” You have none so dear to the Holy One, blessed be He, as an agent, when he is sent to carry out a religious duty and is risking his life to succeed in it. And you have none who were sent to carry out a religious duty and who risked their lives to succeed in their mission like those two whom Joshua ben Nun sent. Thus it is stated (in Josh. 2:1), “Then Joshua ben Nun sent two spies [from Shittim secretly, saying]….” Who were they? Our masters have taught, “These were Phinehas and Caleb.” They had gone and risked their lives in order to be successful in their mission. What is the implication of secretly (heresh), saying? That they made themselves out to be potters and cried, “Here are pots. Whoever wants [some], let him come and buy.” [Their ruse was] so that no one would notice them. Hence secretly (heresh) is written [in this verse, but] read it [as] clay (heres), (from which pots are made). [They had made themselves out to be potters] lest people say that they were spies. (Ibid., cont.:) “So they went and came to the house of a woman who was a harlot whose name was Rahab […].” She arose and received them. The king of Jericho became aware of them and heard that they had come to investigate the whole land, as stated (in vs. 2), “But it was told the king of Jericho [….].” When they came to look for them, what did Rahab do? She took them away to hide them. Phinehas said to her, “I am a priest, and the priests are comparable to the angels (mal'akhim), as stated (in Mal. 2:7), “For the lips of a priest preserve knowledge, and they seek Torah from his mouth, because he is a messenger (mal'akh) of the Lord of hosts.” Now an angel desiring [to be visible] is visible; and one desiring [to be invisible] is not visible. And the prophets are also comparable to angels. As so is it stated about Moshe (in Numb. 20:16), “and he sent a messenger (mal'akh) who brought us out of Egypt.” And was it an angel? And was he not Moses? Hence the prophets are likened to angels (mal'akhim). And so too is it stated (in Jud. 2:1), “An angel (mal'akh) of the Lord came up from Gilgal to Bochim and said, ‘I brought you up from Egypt…” And was he not Phinehas? It is simply that from here [it is shown] that the prophets are called angels. And so do you find with the wife of Manoah, as she said (in Jud. 13:6), “A man of God came to me; he looked like an angel (mal'akh) of God, very frightening.” And it likewise states (in Hag. 1:13), “And Hagai, the messenger (mal'akh) of God, spoke in the mission of the Lord to the people, saying.” Hence you have learned that the prophets were called angels. And it likewise states (in II Chron. 36:16), “And they mocked the messengers of God and disdained His words.” Hence Phinehas said to her, “I am a priest, when I desire [to be visible] I am visible; and when I desire [to be invisible], I am not visible. Now where is it shown that [Rahab] had only hidden Caleb? Where it is stated (in Josh. 2:4), “So the woman took the two men and concealed him.” It does not say, “hid them,” but rather “hid him” [This is] to teach you how much these two righteous men risked themselves to fulfill their mission. But the agents whom Moses sent were wicked. Where is it shown? From what they have read on the matter (in Numb. 14:36), “As for the men whom Moses sent to scout the land, those who came back and caused the whole community to mutter against Him by spreading calumnies about the land.” Ergo (in Numb. 13:2) “Send men.”

Midrash Tanchuma, Sh'lach 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

וַיִּקַח קֹרַח. זֶה שֶׁאָמַר הַכָּתוּב: אָח נִפְשָׁע מִקִּרְיַת עֹז, וּמִדְיָנִים כִּבְרִיחַ אַרְמוֹן (משלי יח, יט). אָח נִפְשָׁע מִקִּרְיַת עֹז, זֶה קֹרַח שֶׁחָלַק כְּנֶגֶד מֹשֶׁה וּמָרַד וְיָרַד מִן כָּבוֹד שֶׁהָיָה בְּיָדוֹ. וְאֵין נִפְשָׁע אֶלָּא לְשׁוֹן מְרִידָה, כְּמוֹ דְּאָמַרְתְּ, מֶלֶךְ מוֹאָב פָּשַׁע בִּי (מל״‎ב ג, ז). וְכֵן הוּא אוֹמֵר, אָז תִּפְשַׁע לִבְנָה בָּעֵת הַהִיא (מל״‎ב ח, כב). וּמִדְיָנִים כִּבְרִיחַ אַרְמוֹן. מִדְיָנִים שֶׁעָשָׂה כְּנֶגְדוֹ, פְּלֵטִים. כִּבְרִיחַ אַרְמוֹן, שֶׁחָלַק עַל מֹשֶׁה וְעַל הַמָּקוֹם. וַיִּקַּח, אֵין וַיִּקַּח אֶלָּא מְשִׁיכַת דְּבָרִים רַכִּים, שֶׁמָּשַׁךְ כָּל גְּדוֹלֵי יִשְׂרָאֵל וְהַסַּנְהֶדְרָאוֹת אַחֲרָיו. בְּמֹשֶׁה הוּא אוֹמֵר, וְיִקַּח מֹשֶׁה וְאַהֲרֹן אֶת הָאֲנָשִׁים הָאֵלֶּה (במדבר א, יז). וְכֵן הוּא אוֹמֵר, קַח אֶת אַהֲרֹן וְאֶת בָּנָיו אִתּוֹ (ויקרא ח, ב). וְכֵן הוּא אוֹמֵר, קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ וְגוֹ' (הושע יד, ג). וְכֵן הוּא אוֹמֵר, וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה (בראשית יב, טו). הֱוֵי, וַיִּקַּח קֹרַח, שֶׁבִּדְבָרִים רַכִּים מָשַׁךְ לִבָּם. וַיִּקַּח קֹרַח. עַל יְדֵי מַה נֶּחֱלַק. עַל יְדֵי אֱלִיצָפָן בֶּן עֻזִּיאֵל אֲחִי אָבִיו, שֶׁנַּעֲשָׂה נָשִׂיא עַל מִשְׁפַּחְתוֹ, שֶׁנֶּאֱמַר: וּנְשִׂיא בֵּית אָב לְמִשְׁפְּחוֹת הַקְּהָתִי אֲלִיצָפָן בֶּן עֻזִּיאֵל (במדבר ג, ל). אָמַר קֹרַח, אַרְבָּעָה אַחִים הָיוּ אֲחֵי אַבָּא, שֶׁנֶּאֱמַר: וּבְנֵי קְהָת עַמְרָם וְיִצְהָר חֶבְרוֹן וְעֻזִּיאֵל (שמות ו, יח). עַמְרָם הַבְּכוֹר, זָכָה אַהֲרֹן וּבָנָיו לַכְּהֻנָּה, וּמֹשֶׁה אָחִיו לְמַלְכוּת. מִי רָאוּי לִטֹּל אֶת הַשְּׁנִיָּה לֹא הַשֵּׁנִי. וַאֲנִי בְּנוֹ שֶׁל יִצְהָר, הָיִיתִי רָאוּי לִהְיוֹת עַל מִשְׁפַּחְתִּי נָשִׂיא. וְהוּא עָשָׂה בְּנוֹ שֶׁל עֻזִּיאֵל קָטָן שֶׁל אֲחִי אַבָּא יְהֵא גָּדוֹל עָלַי. הֲרֵינִי חוֹלֵק וּמְבַטֵּל כָּל מַה שֶּׁנַּעֲשָׂה עַל יָדוֹ. לְפִיכָךְ הָיְתָה מַחֲלֻקְתּוֹ.

(Numb. 16:1:) “Now Korah betook himself.” This text is related (to Prov. 18:19), “A brother offended (rt.: psh') is more formidable than a fortified city; [such] contentions are like a castle bar.” The brother offended is Korah, in that he sided against Moses. So he rebelled and sank from whatever glory that he possessed. Now offended (rt: psh') can only imply rebellion, since it is stated (in II Kings 3:7), “The king of Moab has rebelled (psh') against me.” It also says (in II Kings 8:22), “then did Libnah rebel (rt.: psh').” (Prov. 18:19:) “[Such] contentions are like a castle bar.” [The earth raised its bars against him like a castle.] (Prov. 18:19:) “Like a castle bar.” [These words also refer to Korah,] who sided against Moses and against the Omnipresent. (Numb. 16:1:) “[Now Korah …] took.” “Took” can only be a word for "attracting with persuasive words," in that he attracted all the leaders of Israel and the sanhedraot [to follow] after him. Concerning Moses it is written (in Numb. 1:17), “So Moses and Aaron took these men.” And similarly it is written (in Numb. 8:2), “Take Aaron and his sons with him.” And so does it say (in Hos. 14:3), “Take words with you and repent….” And so does it [also] say (in Genesis 12:15), “and the woman was taken to the house of Pharaoh.” Ergo (in Numb. 16:1) “Now Korah […] took,” in that he drew (i.e., took) their hearts with persuasive words. (Numb. 16:1:) “Now Korah […] betook himself.” Because of what did he dissent? Because of Elizaphan, the son of his father's brother, who had been appointed prince (nasi) over his clan. So it says (in Numb. 3:30), “And the prince of the ancestral house for the Kohathite clan was Elizaphan ben Uzziel.” Korah said, “Father had four brothers.” It is so stated (according to Exod. 6:18), “And the sons of Kohath were Amram, Izhar, Hebron, and Uzziel.” “As for Amram, the first-born; his son Aaron and his sons attained the high priesthood, and his brother Moses [attained] the kingship. So who deserves to get second [place]? Should it not be the second [son]? Now I am Izhar's son. I deserved to be prince of my clan, but he has appointed the son of Uzziel. Should the youngest of father's brothers become superior to me? See, I am dissenting and declaring everything invalid, whatever he had done.” Therefore, there was dissent.

Midrash Tanchuma, Korach 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

יִתְבָּרַךְ שְׁמוֹ שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁבָּרָא אֶת עוֹלָמוֹ בְּחָכְמָה וּבִתְבוּנָה, וְלִגְדֻלָּתוֹ אֵין חֵקֶר, וּלְנִפְלְאוֹתָיו אֵין מִסְפָּר, דִּכְתִיב: כּוֹנֵס כַּנֵּד מֵי הַיָּם וְגוֹ' (תהלים לג, ז). וּמַהוּ כּוֹנֵס כַּנֵּד מֵי הַיָּם. בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָעוֹלָם, אָמַר לֵיהּ לְשַׂר שֶׁל יָם, פְּתַח פִּיךָ וּבְלַע כָּל מֵימֵי בְּרֵאשִׁית. אָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, דַּי שֶׁאֶעֱמֹד בְּתוֹךְ שֶׁלִּי, וְהִתְחִיל לִבְכּוֹת. בָּעַט בּוֹ וַהֲרָגוֹ, שֶׁנֶּאֱמַר: בְּכֹחוֹ רָגַע הַיָּם, וּבִתְבוּנָתוֹ מָחַץ רָהַב (איוב כו, יב). אַתְּ מוֹצֵא שֶׁשַּׂר שֶׁל יָם, רַהַב שְׁמוֹ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא. כְּבָשָׁן וּדְרָכָן, וְכָךְ קִבְּלָן הַיָּם, שֶׁנֶּאֱמַר: וְדוֹרֵךְ עַל בָּמֳתֵי אָרֶץ, ה' אֱלֹהֵי צְבָאוֹת שְׁמוֹ (עמוס ד, יג). שָׂם לַיָּם חוֹל, בְּרִיחַ וּדְלָתַיִם, שֶׁנֶּאֱמַר: וַיָּסֶךְ בִּדְלָתַיִם יָם וְגוֹ', וָאָשִׂים בְּרִיחַ וּדְלָתַיִם (איוב לח, ח-י). וּכְתִיב: הַאוֹתִי לֹא תִירָאוּ נְאֻם ה', אִם מִפָּנַי לֹא תָחִילוּ אֲשֶׁר שַׂמְתִּי חוֹל גְּבוּל לַיָּם (ירמיה ה, כב). וְאָמַר, וָאֹמַר עַד פֹּה תָבוֹא וְלֹא תֹסִיף, וּפֹה יָשִׁית בִּגְאוֹן גַּלֶּיךָ (איוב לח, יא). אָמַר לֵיהּ הַיָּם, רִבּוֹנוֹ שֶׁל עוֹלָם, אִם כֵּן יִתְעָרְבוּ מֵימַי הַמְּתוּקִים בַּמְּלוּחִים. אָמַר לוֹ: לָאו, כָּל אֶחָד וְאֶחָד יְהֵא לוֹ אוֹצָר בִּפְנֵי עַצְמוֹ, שֶׁנֶּאֱמַר: נוֹתֵן בְּאוֹצְרוֹת תְּהוֹמוֹת (תהלים לג, ז). וְאִם תֹּאמַר, שֶׁזֶּה תֵּמַהּ גְּדוֹלָה שֶׁאֵין מִתְעָרְבִין כָּל מֵימֵי הַיָּם. הֲרֵי פַּרְצוּף שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בִּבְנֵי אָדָם מְלֹא הַסִּיט, יֵשׁ בּוֹ כַּמָּה מַעְיָנוֹת וְאֵינָן מִתְעָרְבִין זֶה בָּזֶה. מֵי עֵינַיִם, מְלוּחִים. מֵי אָזְנַיִם, שְׁמֵנִים. מֵי חֹטֶם, סְרוּחִים. מֵי הַפֶּה, מְתוּקִים. וּמִפְּנֵי מָה מֵי עֵינַיִם מְלוּחִים. שֶׁבִּזְמַן שֶׁאָדָם בּוֹכֶה עַל הַמֵּת בְּכָל שָׁעָה, מִסְתַּמֵּא. אֶלָּא עַל שֶׁהֵן מְלוּחִים, פּוֹסֵק וְאֵינוֹ בּוֹכֶה. מִפְּנֵי מָה מֵי אָזְנַיִם שְׁמֵנִים. שֶׁבְּשָׁעָה שֶׁאָדָם שׁוֹמֵעַ בְּאָזְנָיו שְׁמוּעָה קָשָׁה, אִלְמָלֵא תּוֹפְשָׂהּ בְּאָזְנָיו, הִיא מִתְקַשְּׁרָה בְּלִבּוֹ וָמֵת. וּמִתּוֹךְ שֶׁהֵן שְׁמֵנִים, מַכְנִיס בָּזֶה וּמוֹצִיא בָּזֶה. מִפְּנֵי מָה מֵי הַחֹטֶם סְרוּחִין. שֶׁבִּזְמַן שֶׁאָדָם מֵרִיחַ רֵיחַ רַע, אִלְמָלֵא מֵי הַחֹטֶם סְרוּחִין שֶׁמַּעֲמִידִין אוֹתוֹ, מִיַּד מֵת. וּמִפְּנֵי מַה מֵי הַפֶּה מְתוּקִין. פְּעָמִים שֶׁאָדָם אוֹכֵל אֲכִילָה וְאֵינָהּ מִתְקַבֶּלֶת בְּלִבּוֹ וּמְקִיאָהּ, אִם אֵין מֵי הַפֶּה מְתוּקִין, אֵין נַפְשׁוֹ חוֹזֶרֶת. וְעוֹד לְפִי שֶׁקּוֹרֵא בַּתּוֹרָה, וּכְתִיב בְּהוּ, וּמְתוּקִים מִדְּבַשׁ וְנֹפֶת צוּפִים (תהלים יט, יא). לְפִיכָךְ מֵי הַפֶּה מְתוּקִים. וַהֲרֵי דְּבָרִים קַל וָחֹמֶר. וּמַה מְּלֹא הַסִּיט, יֵשׁ בּוֹ כַּמָּה מַעְיָנוֹת. הַיָּם הַגָּדוֹל עַל אַחַת כַּמָּה וְכַמָּה, שֶׁנֶּאֱמַר בּוֹ: זֶה הַיָּם גָּדוֹל וּרְחַב יָדַיִם שָׁם רֶמֶשׂ וְאֵין מִסְפָּר (שם קד, כה). מַהוּ, לְלַמֶּדְךָ שֶׁבְּכָל דָּבָר, הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שְׁלִיחוּתוֹ, וְלֹא בָּרָא דָּבָר אֶחָד לְבַטָּלָה. וּפְעָמִים שֶׁהוּא עוֹשֶׂה שְׁלִיחוּתוֹ עַל יְדֵי צְפַרְדֵּעַ, וּפְעָמִים עַל יְדֵי יַתּוּשׁ, וּפְעָמִים עַל יְדֵי צִרְעָה, וּפְעָמִים עַל יְדֵי עַקְרָב. אָמַר רַבִּי חָנָן דְּצִפּוֹרִי, מַעֲשֶׂה בָּעַקְרָב אֶחָד שֶׁהָלַךְ לַעֲשׂוֹת שְׁלִיחוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעֵבֶר הַיַּרְדֵּן, וְזִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שָׁם צְפַרְדֵּעַ אַחַת וְעָבַר עָלֶיהָ, וְהָלַךְ אוֹתוֹ עַקְרָב וְעָקַץ אֶת הָאָדָם וָמֵת. וּמַעֲשֶׂה בְּקוֹצֵר אֶחָד שֶׁהָיָה מְעַמֵּר וְקוֹצֵר בְּבִקְעַת בֵּית כּוּזֵבָא. כֵּיוָן שֶׁבָּא הַשָּׁרָב, נָטַל עֵשֶׂב וּקְשָׁרוֹ בְּרֹאשׁוֹ. אָתָא עָלֶיהָ חַד חִיוְיָא גִּבּוֹר, קָם וְקָטְלֵיהּ. עָבַר עָלֶיהָ חַד חָבֵר, חָמָא חִיוְיָא קְטִיל. אָמַר לֵיהּ: מַאן קָטִיל הַדֵּין חִיוְיָא. אָמַר לֵיהּ: אֲנָא. אִסְתַּכֵּל בְּעִשְׂבָּא דִּבְרֵישֵׁיהּ. אֲמַר לָהּ, מֵרִים אַתְּ עִשְׂבָּא דִּבְרֵישֵׁךְ וְאַתְּ מַשְׁבִּיחַ. עֲבַד הָכִי. קְרַב לְגַבֵּיהּ, וְלֹא הִסְפִּיק לִיגַע בּוֹ, עַד שֶׁנָּשַׁר אֵבָרִים אֵבָרִים. רַבִּי יַנַּאי הָיָה יוֹשֵׁב וּפוֹשֵׁט בְּשַׁעַר עִירוֹ. רָאָה נָחָשׁ מַרְתִּיחַ וּבָא לָעִיר. מִן דְּמוּקְמִין לֵיהּ מִן הָכָא, אַזִּיל לְהָכָא. אָמַר, כִּמְדֻמֶּה אֲנִי שֶׁזֶּה הוֹלֵךְ לַעֲשׂוֹת שְׁלִיחוּתוֹ. כֵּיוָן שֶׁנִּכְנַס לָעִיר, נָפַל הֲבָרָה בָּעִיר, פְּלוֹנִי בֶּן פְּלוֹנִי נְשָׁכוֹ נָחָשׁ וָמֵת. רַבִּי אֶלְעָזָר הֲוֵה מְטַיֵּל בְּשׁוּנִיתָא דְּיַמָּהּ דְּקֵיסָרִי, מָצָא קוּלְיָא אַחַת מֻשְׁלֶכֶת בַּדֶּרֶךְ. הֲוָה מַצְנָע לֵיהּ מִן הָכָא, הֲדַר מַשְׁכַּח לֵיהּ מִן הָכָא. מִן דְּמַצְנָע מִן הָכָא, הֲדַר מַשְׁכַּח לֵיהּ מִן הָכָא. אָמַר כִּמְדֻמֶּה אֲנִי, שֶׁזּוֹ מְתֻקֶּנֶת לַעֲשׂוֹת שְׁלִיחוּתָהּ. בָּתַר יוֹמִין עָבַר בַּלְדְּרִים, נִכְשַׁל בָּהּ, נָפַל וָמֵת. בָּדְקוּ אַחֲרָיו, מָצְאוּ בְּיָדוֹ כְּתָבִין בִּישִׁין עַל יְהוּדָאִין. מַעֲשֶׂה בִּשְׁנֵי בְּנֵי אָדָם שֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ, אֶחָד פִּקֵּחַ וְאֶחָד סוּמָא. יָשְׁבוּ לֶאֱכֹל. פָּשְׁטוּ יְדֵיהֶם לְעֵשֶׂב הַשָּׂדֶה וְאָכְלוּ מֵהֶם. זֶה שֶׁהָיָה פִּקֵּחַ, נִסְתַּמֵּא. וְזֶה שֶׁהָיָה סוּמָא, נִתְפַּקֵּחַ. לֹא זָזוּ מִשָּׁם, עַד שֶׁזֶּה נִסְמַךְ עַל זֶה שֶׁהָיָה מְסַמְּכוֹ. מַעֲשֶׂה בְּאֶחָד שֶׁהָיָה הוֹלֵךְ מֵאֶרֶץ יִשְׂרָאֵל לְבָבֶל. כְּשֶׁהָיָה אוֹכֵל לֶחֶם, רָאָה שְׁנֵי צִפָּרִים מִתְנַצִּים זֶה עִם זֶה, הָרַג אֶחָד מֵהֶן אֶת חֲבֵרוֹ, הָלַךְ וְהֵבִיא עֵשֶׂב וְהֵנִיחוֹ עַל פִּיו וְהֶחְיָהוּ. הָלַךְ אוֹתוֹ הָאִישׁ נָטַל אוֹתוֹ עֵשֶׂב שֶׁנָּפַל מִן הַצִּפּוֹר, הָלַךְ לְהַחְיוֹת בּוֹ אֶת הַמֵּתִים כְּשֶׁהִגִּיעַ לְסֻלָּמָהּ שֶׁל צֹר, מָצָא אַרְיֵה מֵת מֻשְׁלָךְ בַּדֶּרֶךְ, וְהֵנִיחַ אוֹתוֹ הָעֵשֶׂב עַל פִּיו וְהֶחְיָהוּ. עָמַד הַאֲרִי וַאֲכָלוֹ. מַתְלָא אָמַר בֶּן סִירָא, טַב לְבִישׁ לָא תַּעֲבִיד, וּבִישָׁא לָא יִמְטֵי לָךְ. מַעֲשֶׂה בְּשִׁיחִין, אֶחָד סוּמָא שֶׁיָּרַד לִטְבֹּל בַּמַּיִם בַּמְּעָרָה, נִזְדַּמְּנָה לוֹ בְּאֵר שֶׁל מִרְיָם, וְטָבַל וְנִתְרַפֵּא. טִיטוּס הָרָשָׁע נִכְנַס בְּבֵית קָדְשֵׁי הַקָּדָשִׁים כְּשֶׁהוּא מְחָרֵף וּמְגַדֵּף. עָמַד וְגָדַר אֶת הַפָּרֹכֶת, וְנָטַל סֵפֶר תּוֹרָה וְהִצִּיעָהּ, וְהֵבִיא שְׁתֵּי זוֹנוֹת וְעָבַר עֲלֵיהֶם. שָׁלַף אֶת חַרְבּוֹ וְקָצַץ אֶת הַסֵּפֶר, וְנַעֲשָׂה נֵס, וְהִתְחִיל הַדָּם מְבַצְבֵּץ מִמֶּנּוּ. הִתְחִיל מִשְׁתַּבֵּחַ לוֹמַר, שֶׁעַצְמוֹ הָרַג. הִתְחִיל מִתְגַּבֵּר וְהוֹלֵךְ. כֵּיוָן שֶׁהִגִּיעַ לַיָּם, הָיָה הַיָּם הוֹלֵךְ וְסוֹעֵר. אָמַר, אֱלֹהֵיהֶם שֶׁל אֵלּוּ אֵין גְּבוּרָתוֹ אֶלָּא בַּיָּם. עָמַד פַּרְעֹה, בַּיָּם טִבְּעוֹ וְכֵן לְסִיסְרָא. עַכְשָׁו אִם הוּא רוֹצֶה, הֲרֵי הַיַּבָּשָׁה בֵּינִי לְבֵינוֹ וְנִרְאֶה מִי נוֹצֵחַ. אָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא, רָשָׁע בֶּן רָשָׁע, בְּרִיָּה פְּחוּתָה וְקַלָּה שֶׁבִּבְרִיּוֹתַי אֲנִי מְשַׁלֵּחַ בְּךָ לְבַעֶרְךָ מִן הָעוֹלָם. נִכְנַס יַתּוּשׁ בְּחָטְמוֹ, וְעָמַד בְּחָטְמוֹ שָׁלֹשׁ שָׁנִים. וְכֵיוָן שֶׁהָיָה עוֹבֵר בְּמָקוֹם שֶׁהַנַּפָּחִים עוֹשִׂין מְלַאכְתָּן, כַּד הֲוָה שָׁמַע קַלָּא דְּמַרְזֶפְתָּא, הֲוָה נָח. כָּל דַּהֲוָה עָבַר קַמֵּיהּ נָכְרִי, הֲוָה אַגִּיר בְּאַרְבַּע זוּזֵי, וְאָמַר לֵיהּ מַחִי קָמֵי כֻלֵיהּ יוֹמָא בְּמַרְזֶפְתָּא. וּכְדֵין הֲוָה עֲבִיד כָּל יוֹמָא, וַהֲוָה יָהִיב אַרְבַּע זוּזֵי. וְכַד עָבַר עָלָיו בַּר יִשְׂרָאֵל, וְאוֹמֵר לוֹ: קַח וְהַכֵּה עַל הַמָּקוֹם וַאֲנִי אֶתֵּן אֶת שְׂכָרְךָ, וְהָיָה מַכֶּה כָּל אוֹתוֹ הַיּוֹם. כֵּיוָן שֶׁבָּא לִיפָּטֵר מִמֶּנּוּ, אוֹמֵר לוֹ הַיְּהוּדִי, תֵּן לִי שְׂכָרִי. וְהָיָה מְשִׁיבוֹ וְאוֹמֵר לוֹ: מִסְתַּיֵּיךְ דְּקָא חֲזִית בְּשַׂנְאַךְ. כָּךְ הָיָה עוֹשֶׂה בְּכָל יוֹם, שָׁלֹשׁ שָׁנִים. כֵּיוָן שֶׁמֵּת, קָרְעוּ רֹאשׁוֹ וּמָצְאוּ שֶׁנַּעֲשָׂה כְּמִין גּוֹזָל וּכְצִפּוֹר דְּרוֹר, וְהָיוּ צִפָּרְנָיו קָשִׁין כִּנְחֹשֶׁת, וּמֵת בְּמִיתָה מְשֻׁנָּה. וְלָמָּה נִקְרָא שְׁמָהּ בְּרִיָּה שְׁפָלָה. שֶׁמַּכְנִיס וְאֵינוֹ מוֹצִיא. וּפְעָמִים עַל יְדֵי צִרְעָה, דִּכְתִיב: וְשָׁלַחְתִּי אֶת הַצִּרְעָה (שמות כג, כח). אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: כְּשֶׁשָּׁלַח הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַצִּרְעָה לִפְנֵי יִשְׂרָאֵל לַהֲרֹג אֶת הָאֱמוֹרִיִּים, רְאֵה מַה כְּתִיב בָּהֶם, וַאֲנֹכִי הִשְׁמַדְתִּי אֶת וְגוֹ' (עמוס ב, ט). הָיְתָה הַצִּרְעָה נִכְנֶסֶת לְתוֹךְ עֵינוֹ שֶׁל יָמִין וְשׁוֹפֶכֶת אַרְסָהּ, וְהָיָה מִתְבַּקֵּעַ וְנוֹפֵל וָמֵת. שֶׁכֵּן דַּרְכּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת שְׁלִיחוּתוֹ עַל יְדֵי דְּבָרִים קַלִּים לְכָל הַמִּתְגָּאִים עָלָיו, וְשׁוֹלֵחַ לָהֶם בְּרִיָּה קַלָּה לְהִפָּרַע מֵהֶן, לְהוֹדִיעָם שֶׁאֵין גְּבוּרָתָם מַמָּשׁ. וְכֵן לֶעָתִיד לָבוֹא, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהִפָּרַע מִן אֻמּוֹת הָעוֹלָם עַל יְדֵי דְּבָרִים קַלִּים, שֶׁנֶּאֱמַר: וְהָיָה בַּיּוֹם הַהוּא יִשְׁרֹק ה' לַזְּבוּב (ישעיה ז, יח). וּכְתִיב: וּבָאוּ וְנָחוּ כֻלָּם בְּנַחֲלֵי הַבַּתּוֹת וְגוֹ' (שם פסוק יט).

(Numb. 19:2:) Blessed be the name of the supreme King of kings, the Holy One, blessed be He, who created the world in wisdom and understanding; for His wonders have no limit and His greatness is beyond reckoning. (Ps. 33:7:) “He has gathered the waters of the sea like a mound, and He has put the deeps in storehouses.” Now what is the meaning of “He gathers the waters of the sea like a mound?” When the Holy One, blessed be He, created the world, He said to the ministering angel of the sea, “Open your mouth and swallow all the waters of creation,” he said [back] to Him, “Master of the world, it is enough for me to continue with what is [already] mine.” Then he began to weep. [So God] kicked him to death, as stated (in Job 26:12), “In His power He stilled the sea, and in His understanding He struck down Rahab.” You find that the ministering angel of the sea was named Rahab. What did the Holy One, blessed be He, do? He subdued [the waters] and trampled them down; and so it was that the sea accepted them, as stated (in Amos 4:13), “He tramples on the heights of the earth; the Lord God of hosts is His name.” So for [the waters] He set sand in place as bar and gates, according to what is stated (in Job 38:8, 10), “And [who] blocked off the sea with doors…. and I set bar and gates in place.” Moreover, it says (in Jer. 5:22), “’Do you not fear Me,’ says the Lord; ‘Will you not tremble because of Me, when I have placed sand as a boundary for the sea?’” And it says (in Job 38:11), “And I said, ‘You may come this far and no farther [...].’” Then the sea said to Him, “Master of the world, in that case my sweet waters will be mingled with the salt [waters]!” He said to it, “No! Each and every one will have a storehouse for itself, as stated (in Ps. 33:7), “and he has put the deeps in storehouses.” If you should say that this is a great wonder for their waters not to mingle, then consider the face, which the Holy One, blessed be He, created in people. [Although only] the [size of] a full sit, it has so many springs (from 'yn); yet they do not mingle with one another. The waters of the eyes ('yn) are salty; the waters of the ears are oily; the waters of the nose are putrid; the waters of the mouth are sweet. For what reason are the waters of the eyes salty? Because when someone weeps for the dead, [doing so] all the time, he would immediately become blind; however, because [tears] are salty, he stops and does not weep. For what reason are the waters of the ears oily? Because when a person hears bad news, if he held it in his ears, it would collect in his heart, and he would die. Because they are oily, [the news] goes in one ear and out the other. For what reason are the waters of the nose putrid? Because when a person smells a bad odor, if the waters of the nose were not putrid [enough] to stop it, he would soon die. And for what reason are the waters of the mouth sweet? It sometimes happens that someone eats food that does not agree with him, and he vomits. Now if the waters of the mouth were not sweet, he would not recover. Moreover, since he reads the Torah, of which it is written (in Ps. 19:11), “sweeter also than honey and the drippings of the comb,” the waters of the mouth are therefore sweet. Now here are the grounds for arguing a fortiori (qal wehomer), that if [something the size of] a full sit has so many springs [without them mingling with one another], how much the more so in the case of the Great Sea, of which it is stated (in Ps. 104:25), “There the sea is great and wide […].” [This is] to teach that in everything, the Holy One, blessed be He, accomplishes His mission and that He has not created one thing in vain. Sometimes the Holy One, blessed be He, has accomplished His mission by means of a frog, by means of a gnat, by means of a wasp, or by means of a scorpion. R. Hanan of Sepphoris said, “There is a story about a certain scorpion that went to carry out the Holy One, blessed be He's mission (to sting a certain person) beyond the Jordan; so the Holy One, blessed be He, summoned a certain frog for him, and he crossed over upon it. Then that scorpion went and stung [the] person so that he died. [There is] also a story about a certain reaper who stood and reaped in the valley of Beth-Kuzevah. When burning heat came, he took grass and tied it on his head. [When] a certain mighty serpent came at him, he killed it. A certain [snake] charmer passed by him. He saw the slain serpent. He said to him, ‘Who killed that serpent?’ [So the reaper] said to him ‘I [did].’ He looked at the grass on his head. He [then] said to him, ‘Remove the grass from your head and [then you can brag (if you still have that power)].’ When he did so, [the charmer] drew near. He had not succeeded in touching him, before [the reaper’s] body parts [all] shed.” R. Jannay was sitting as a judge at the gate of his city, [when] he saw a serpent hissing and coming toward the city. When they would secure against it in one place, it would go to another. He said, “It seems to me that this [serpent] is on its way to carry out its mission.” When it entered the city, a rumor spread in the city, “So-and-so ben so-and-so was bitten by a serpent and he is dead.” R. Elazar was strolling by the seashore of Caesarea. He found a femur bone strewn on the path. [So] he removed it from there, but he found it there again; he removed it from there [a second time] and found it there again. He said, “It seems to me that this [bone] is arranged to carry out its mission.” After [some] days, a minister came and fell over it and died. They looked into him and found evil documents against the Jews in his hand. There is a story about two people who were walking on the way. One who could see, and one was blind. They sat down to eat. They reached out their hands for the herbs of the field and ate. The one who could see became blind, and the one who had been blind became sighted. They did not move from there until the former was being supported by the latter whom he had been supporting. There is a story about a certain person who was going from the land of Israel to Babylon. While he was eating, he saw two birds fighting with each other. One of them killed its companion. Then going to get an herb, [it placed it on its mouth,] and made it live again. That person (the one who saw what had happened) went and took the very herb that had fallen from the bird. Then he went to make the dead live with it. When he arrived at the Ladder of Tyre, he found a dead lion lying in the open. He touched the herb to its mouth and made it live. The lion got up and ate him. The proverb says, “Do not do good to the evil, and evil will not happen to you.” There is a story of Shihin (a town near Sepphoris) about a certain blind person who went down to bathe in the waters in a cave. He happened upon the well of Miriam, immersed [himself in it], and was healed. Titus the wicked entered the interior of the holy of holies. When he had cursed and blasphemed, he stood up and slashed the veil. Then he took a Torah scroll and brought it out. Next he unrolled it; and bringing two whores, he transgressed upon them. Then he drew his sword to cut up the book. A miracle took place in that blood began to spew forth from it. He began to boast, saying that he had killed himself (i.e. God). He began to become bolder and bolder. When he reached the sea, the sea began to grow stormier and stormier. He said, “The God of these people only has power in the sea. When Pharaoh arose, He drowned him in the sea, and Sisera as well. Now if He would, let there be dry land between Him and I. Then let us see who overcomes.” The Holy One, blessed be He, said, “O you wicked one, son of a wicked one, I am sending against you a tiny creature, the least of My creatures, to eradicate you from the world.” A gnat entered his nostril, and stayed in his nostril for three years. When he passed by a place where blacksmiths were working [and the gnat] heard the sound of iron, it was still. Whenever a gentile [blacksmith] would pass him, [Titus] would hire him for four dinars and say to him, “Bang your hammer in front of me the whole day.” And when he would do this the whole day, [Titus] would give him his four dinars. But when a Jewish [blacksmith] passed him, he would say to him, “Take [your hammer] and bang it [here] and I will give you your wage.” And he would bang the whole day. [But] when he was about to leave him and the Jew would say to [Titus], “Give me my wage,” he would answer and say to him, “It is enough for you that you see your enemy like this.” So would he do every day for three years. When he died they split open his head and found that [the gnat had grown] to be like a partridge and a sparrow and its claws were as hard as copper. And he died an unnatural death. Why is it named a base creature? Because it takes in but does not excrete. Moreover, sometimes it is by means of a hornet [that God's will is carried out]. Thus it is written (in Exod. 23:28), “I will send the hornet before you [to drive out the Hivites, the Canaanites, and the Hittites from before you].” Our masters have said, “When the Holy One, blessed be He, sent the hornet before Israel to kill the Amorites, see what was written about them (in Amos 2:9), “Yet I destroyed the Amorites [before them, whose stature was like the cedars in height and who were as strong as the oaks].” It entered one's right eye and poured out its poison in it. Then [that person] burst open and dropped dead. This indeed is the way of the Holy One, blessed be He, to carry out His missions by means of small things against all who vaunt themselves against Him. He sends them a small creature to exact punishment from them, in order to inform them that there is no substance to their might. Also in the world to come the Holy One, blessed be He, is going to exact punishment from the [idol-worshiping] peoples of the world by means of small things. It is so stated (in Is. 7:18–19), “And it shall come to pass on that day that the Lord shall whistle for the fly. They all shall come […].”

Midrash Tanchuma, Chukat 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

וַיַּרְא בָּלָק. זֶה שֶׁאָמַר הַכָּתוּב: הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל דְּרָכָיו מִשְׁפָּט (דברים לב, ד). כִּי לֹא הֵנִיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאֻמּוֹת הָעוֹלָם פִּתְחוֹן פֶּה לֶעָתִיד לָבֹא לוֹמַר, שֶׁאַתָּה רִחַקְתָּנוּ וְלֹא נָתַתָּ לָנוּ כְּמוֹ שֶׁנָּתַתָּ לְיִשְׂרָאֵל בָּעוֹלָם. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא. כְּשֵׁם שֶׁהֶעֱמִיד מְלָכִים חֲכָמִים וּנְבִיאִים לְיִשְׂרָאֵל, כָּךְ הֶעֱמִיד לְאֻמּוֹת הָעוֹלָם, וְנִבְדְּקוּ מַלְכֵיהֶם וּנְבִיאֵיהֶם וְחַכְמֵיהֶם שֶׁל יִשְׂרָאֵל עִם מַלְכֵיהֶם וּנְבִיאֵיהֶם וְחַכְמֵיהֶם שֶׁל אֻמּוֹת הָעוֹלָם. הֶעֱמִיד שְׁלֹמֹה מֶלֶךְ עַל כָּל הָאָרֶץ. וְכֵן עָשָׂה לִנְבוּכַדְנֶצַּר, שֶׁנֶּאֱמַר: וְגַם אֶת חַיַּת הַשָּׂדֶה נָתַתִּי לוֹ לְעָבְדוֹ (ירמיה כז, ו). זֶה בָּנָה בֵּית הַמִּקְדָּשׁ וְאָמַר כַּמָּה רְנָנוֹת וְתַחֲנוּנִים, וְזֶה הֶחְרִיבוּ וְחֵרֵף וְגִדֵּף, וְאָמַר, אֶעֱלֶה עַל בָּמֳתֵי עָב אֶדַּמֶּה לָעֶלְיוֹן (ישעיה יד, יד). נָתַן לְדָוִד עֹשֶׁר, לָקַח הַבַּיִת לִשְׁמוֹ. נָתַן לְהָמָן עֹשֶׁר, לָקַח אֻמָּה שְׁלֵמָה לְטָבְחָהּ. וְכָל גְּדֻלָּה שֶׁנָּטְלוּ יִשְׂרָאֵל, אַתְּ מוֹצֵא שֶׁנָּטְלוּ הָאֻמּוֹת כַּיּוֹצֵא בָּהּ. הֶעֱמִיד מֹשֶׁה לְיִשְׂרָאֵל שֶׁהָיָה מְדַבֵּר עִמּוֹ כָּל זְמַן שֶׁיִּרְצֶה. הֶעֱמִיד לָהֶם בִּלְעָם, מְדַבֵּר עִמּוֹ כָּל זְמַן שֶׁיִּרְצֶה. רְאֵה מַה בֵּין נְבִיאֵי יִשְׂרָאֵל לִנְבִיאֵי הָאֻמּוֹת. נְבִיאֵי יִשְׂרָאֵל מַזְהִירִין אֶת הָאֻמּוֹת עַל הָעֲבֵרוֹת. וְכֵן הוּא אוֹמֵר, נָבִיא לַגּוֹיִם נְתַתִּיךָ. וּנְבִיאִים שֶׁהֶעֱמִיד מִן הָאֻמּוֹת, נוֹתְנִים פִּרְצָה לְאַבֵּד אֶת הַבְּרִיּוֹת מִן הָעוֹלָם הַבָּא. וְלֹא עוֹד אֶלָּא כָּל הַנְּבִיאִים הָיוּ בְּמִדַּת רַחֲמִים עַל יִשְׂרָאֵל וְעַל אֻמּוֹת הָעוֹלָם, שֶׁכֵּן יְשַׁעְיָה אוֹמֵר, עַל כֵּן מֵעַי לְמוֹאָב כְּכִנּוֹר יֶהֱמוּ וְגוֹ' (ישעיה טז, יא). וְכֵן יְחֶזְקֵאל אוֹמֵר, בֶּן אָדָם שָׂא עַל צוֹר קִינָה (יחזקאל כז, ב). וּנְבִיאֵי אֻמּוֹת הָעוֹלָם, הָיוּ בְּמִדַּת אַכְזְרִיּוּת, שֶׁזֶּה עָמַד לַעֲקֹר אֻמָּה שְׁלֵמָה חִנָּם עַל לֹא דָּבָר. לְכָךְ נִכְתְּבָה פָּרָשַׁת בִּלְעָם, לְהוֹדִיעַ לָמָּה סִלֵּק הַקָּדוֹשׁ בָּרוּךְ הוּא רוּחַ הַקֹּדֶשׁ מֵאֻמּוֹת הָעוֹלָם, שֶׁזֶּה עָמַד מֵהֶם, וּרְאֵה מֶה עָשָׂה.

(Numb. 22:2:) “Now Balak [ben Zippor] saw (rt.: r'h).” This text is related (to Deut. 32:4), “The Rock, His work is perfect, because all His ways are justice.” As the Holy One, blessed be He, did [not] leave the nations of the world a pretext for saying in the future to come, “You alienated us and did not give us anything like what You gave Israel in this world." What did the Holy One, blessed be He, do? Just as He raised up kings, prophets, and sages for Israel, so did He raise them up from the nations of the world. Moreover, the kings, prophets, and sages that belonged to Israel were examined alongside the kings, prophets, and sages that belonged to the nations of the world. He raised up Solomon as king over all the earth, and he did the same for Nebuchadnezzar, as stated (Jeremiah 27:6), “I even give him the wild beasts to serve him.” The [former] built the holy Temple and said many praises and supplications; and the latter destroyed it and cursed and blasphemed, and said (in Isaiah 14:14), “I will go up to high places of the clouds, I will resemble the Most High.” He gave David wealth, and he acquired the house for His name. He gave wealth to Haman, and he acquired a whole nation for slaughter. Every dignity Israel received, you find that the nations of the world [also] received. In like manner He raised up Moses for Israel, who spoke with him any time that he wanted, [and] he raised up Balaam for the nations of the world, in order that he might speak with Him any time that he wanted. Look at (rt.: r'h) what a difference there is between the prophets of Israel and the prophets of the nations of the world! The prophets of Israel warn the nations about transgressions, and so it says (in Jer. 1:5), “I have given you as a prophet to the nations.” The prophets who He raised from the nations, however, established a breach to cut off mortals from the world to come. And not only that, but all the prophets had a merciful attitude towards both Israel and the nations of the world; for so did Isaiah say (in Is. 16:11), “Therefore my inner parts throb like a harp for Moab….” And similarly has Ezekiel said (in Ezek. 27:2), “Son of man, ‘Raise up a dirge over Tyre.’” But this cruel man rose up to uproot a whole nation without cause, for nothing. Therefore the parashah about Balaam was written to make known why the Holy One, blessed be He, removed the holy spirit from the nations of the world. [It was] because He raised this man out of the nations of the world, and look (rt.: r'h) at what he did!

Midrash Tanchuma, Balak 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

פִּנְחָס בֶּן אֶלְעָזָר. מָה רָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַחֵס פִּנְחָס אַחַר מַעֲשֶׂה זֶה. שֶׁבְּשָׁעָה שֶׁנִּדְקַר זִמְרִי עִם כָּזְבִּי, עָמְדוּ הַשְּׁבָטִים עָלָיו וְאָמְרוּ, רְאִיתֶם בֶּן פּוּטִי זֶה שֶׁפִּטֵּם אֲבִי אִמּוֹ עֲגָלִים לַעֲבוֹדָה זָרָה, הָרַג נְשִׂיא שֵׁבֶט מִיִּשְׂרָאֵל. לְפִיכָךְ בָּא הַכָּתוּב לְיַחֲסוֹ, פִּנְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן. לָכֵן אֱמֹר הִנְנִי נוֹתֵן לוֹ וְגוֹ'. גָּדוֹל הַשָּׁלוֹם שֶׁנָּתַן, שֶׁאֵין הָעוֹלָם מִתְנַהֵג אֶלָּא עַל פִּי הַשָּׁלוֹם. וְהַתּוֹרָה כֻּלָּהּ שָׁלוֹם, שֶׁנֶּאֱמַר: דְּרָכֶיהָ דַּרְכֵי נֹעַם וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם (משלי ג, יז). אִם בָּא אָדָם מִן הַדֶּרֶךְ שׁוֹאֲלִין לוֹ שָׁלוֹם, וְכֵן בְּשַׁחֲרִית שׁוֹאֲלִין לוֹ שָׁלוֹם, וּבָעֶרֶב שׁוֹאֲלִין לוֹ שָׁלוֹם וְקוֹרִין קְרִיאַת שְׁמַע וְחוֹתְמִין בְּשָׁלוֹם, הַפּוֹרֵס סֻכַּת שָׁלוֹם. וּבַתְּפִלָּה חוֹתְמִין הַמְבָרֵךְ אֶת עַמּוֹ יִשְׂרָאֵל בַּשָּׁלוֹם. לָכֵן אֱמֹר הִנְנִי נוֹתֵן לוֹ וְגוֹ', שֶׁעֲדַיִן הוּא קַיָּם. וְכֵן הוּא אוֹמֵר, בְּרִיתִי הָיְתָה אִתּוֹ הַחַיִּים וְהַשָּׁלוֹם (מלאכי ב, ז). וְהָיְתָה לוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם וִיכַפֵּר עַל בְּנֵי יִשְׂרָאֵל. וְכִי קָרְבָּן הִקְרִיב שֶׁנֶּאֱמַר בּוֹ כַּפָּרָה. אֶלָּא לְלַמֶּדְךָ, שֶׁכָּל הַשּׁוֹפֵךְ דָּמָן שֶׁל רְשָׁעִים, כְּאִלּוּ הִקְרִיב קָרְבָּן.

(Numb. 25:11) “Phinehas ben Elazar […].” What reason did the Holy One, blessed be He, have for tracing the lineage of Phinehas after this act (of slaying Zimri in Numb. 25:8)? [The reason was] that, when Zimri was pierced along with Cozbi, the tribes rose up against [Phinehas] and said, “Did you see the son (actually, grandson) of Puti? This man, whose mother's father fattened calves for idolatry, has killed a tribal prince of Israel!” Therefore Scripture has come to trace his lineage [through his paternal grandfather] (in Numb. 25:11), “Phinehas the son of Eliezer, [who is] the son of Aaron the priest.” (Numb. 25:12:) “Therefore I hereby grant My covenant of peace.” Great is the peace that He gave, as the world only functions according to peace. And the Torah is [likewise] completely peace, as stated (Prov. 3:17), “Her ways are pleasant ways, and all her paths are peace.” If someone comes from a journey, we inquire of his peace (wellbeing). So too in the morning, we inquire of his peace, and in the evening we inquire of his peace. And we read the recital of the Shema and we conclude [its blessings] with peace, “who spreads the cover of peace.” And in prayer, we conclude, “Who blesses His people Israel with peace.” (Numb. 25:12:) “Therefore I hereby grant [My covenant of peace],” as he still survives. And so it says (in Mal. 2:5), “My covenant was with him, [a covenant of] life and peace.” (Numb. 25:13:) “And it shall belong to him and to his seed after him […, because he was zealous for his God] and atoned for the Children of Israel.” Since atonement is spoken of in connection with him, did he offer a sacrifice? [The mention of atonement is] simply to teach you that when anyone sheds the blood of the wicked, it is as if he had offered a sacrifice.

Midrash Tanchuma, Pinchas 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

אִיֹש כִּי יִדֹּר נֶדֶר לַה'. יְלַמְּדֵנוּ רַבֵּנוּ, כֵּיצַד קוֹנָמוֹת וּנְדָרִים. כָּךְ שָׁנוּ רַבּוֹתֵינוּ, קוֹנָם שֶׁאֵינִי יָשֵׁן, קוֹנָם שֶׁאֵינִי מְדַבֵּר, קוֹנָם שֶׁאֵינִי מְשַׁמְּשֵׁךְ, הֲרֵי הוּא בְּלֹא יָחֵל דְּבָרוֹ. שְׁבוּעָה שֶׁאֵינִי יָשֵׁן, שְׁבוּעָה שֶׁאֵינִי מְהַלֵּךְ, אָסוּר. חֹמֶר בִּשְׁבוּעוֹת מִבִּנְדָרִים, וּבִנְדָרִים מִבִּשְׁבוּעוֹת. כֵּיצַד, קוֹנָם שֶׁאֵינִי עוֹשֶׂה סֻכָּה, קוֹנָם שֶׁאֵינִי עוֹשֶׂה לוּלָב, קוֹנָם שֶׁאֵינִי נוֹטֵל תְּפִלִּין, בִּנְדָרִים, אָסוּר לַעֲשׂוֹתָן, אַף עַל פִּי שֶׁהֵם מִצְוָה. וּבִשְׁבוּעוֹת מֻתָּר, שֶׁאֵין נִשְׁבָּעִין לַעֲבֹר עַל הַמִּצְוֹת. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, הֱווּ זְהִירִין בִּנְדָרִים וְאֶל תִּפְרְצוּ בָּהֶן. שֶׁכָּל הַפּוֹרֵץ בָּהֶם, סוֹפוֹ לִמְעֹל בִּשְׁבוּעוֹת. וְהַמּוֹעֵל בִּשְׁבוּעוֹת, כּוֹפֵר בּוֹ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא וְאֵין לוֹ מְחִלָּה בָּעוֹלָם, שֶׁנֶּאֱמַר: כִּי לֹא יְנַקֶּה ה' וְגוֹ' (שמות כ, ז). וְכָתוּב אֶחָד אוֹמֵר, וְנִשְׁבַּעְתָּ חַי ה' וְגוֹ' (ירמיה ד, ב). אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, לֹא תִּהְיוּ סְבוּרִין שֶׁהֻתַּר לְהִשָּׁבַע בִּשְׁמִי. אֲפִלּוּ בֶּאֱמֶת אֵין אַתֶּם רַשָּׁאִים לְהִשָּׁבַע בִּשְׁמִי אֶלָּא אִם יֵשׁ בָּכֶם כָּל הַמִּדּוֹת הָאֵלּוּ, שֶׁנֶּאֱמַר: אֶת ה' אֱלֹהֶיךָ תִּירָא וְאוֹתוֹ תַּעֲבֹד וּבוֹ תִּדְבַּק (דברים י, כ). וְשֶׁתִּהְיוּ כְּאוֹתָן שְׁלֹשָה שֶׁנִּקְרְאוּ יִרְאֵי אֱלֹהִים, וְאֵלּוּ הֵן, אַבְרָהָם אִיּוֹב וְיוֹסֵף. אַבְרָהָם, דִּכְתִיב: כִּי עַתָּה יָדַעְתִּי כִּי יְרֵא וְגוֹ' (בראשית כב, יב). אִיּוֹב, דִּכְתִיב: אִישׁ תָּם וְגוֹ' (איוב א, ח). יוֹסֵף, דִּכְתִיב: אֶת הָאֱלֹהִים אֲנִי יָרֵא (בראשית מב, יח). הֱוֵי, אֶת ה' אֱלֹהֶיךָ תִּירָא וְאוֹתוֹ תַּעֲבֹד. אִם אַתָּה מַפְנֶה אֶת עַצְמְךָ לַתּוֹרָה וְלַמִּצְוֹת וְאֵין לְךָ עֲבוֹדָה אַחֶרֶת, לְכָךְ נֶאֱמַר: וְאוֹתוֹ תַּעֲבֹד. וּבוֹ תִּדְבַּק. וְכִי יָכֹל לְהִדָּבֵק בַּשְּׁכִינָה. וַהֲלֹא כְּבָר נֶאֱמַר, כִּי ה' אֱלֹהֶיךָ אֵשׁ אֹכְלָה וְגוֹ' (דברים ד, כד). אֶלָּא לוֹמַר לְךָ, כָּל הַמַּשִּׂיא אֶת בִּתּוֹ לְתַלְמִיד חָכָם שֶׁקּוֹרֵא וְשׁוֹנֶה, וְהָעוֹשֶׂה לוֹ פְּרַקְמַטְיָא וּמְהַנֵּהוּ מִנְּכָסָיו, זֶה הוּא שֶׁנֶּאֱמַר עָלָיו: וּבוֹ תִּדְבַּק. אִם יֵשׁ בְּךָ כָּל הַמִּדּוֹת הָאֵלּוּ, אַתָּה רַשַּׁאי לְהִשָּׁבַע. וְאִם לָאו, אֵין אַתָּה רַשַּׁאי. מַעֲשֶׂה בְּהַר הַמֶּלֶךְ שֶׁהָיוּ לוֹ שְׁנֵי אֲלָפִים עֲיָרוֹת וְכֻלָּם נֶחְרְבוּ עַל שְׁבוּעַת אֱמֶת. בֵּין אִישׁ לְאִשְׁתּוֹ בֵּין אָב לְבִתּוֹ. מַה בַּעַל אֵינוֹ מֵפֵר אֶלָּא נְדָרִים שֶׁל עִנּוּי נֶפֶשׁ וּדְבָרִים שֶׁבֵּינוֹ לְבֵינָהּ, כָּךְ הָאָב אֵינוֹ מֵפֵר אֶלָּא עַל עִנּוּי נֶפֶשׁ וְשֶׁבֵּינוֹ לְבֵינָהּ.

(Numb. 30:3:) “When someone makes a vow (neder) to the Lord.” Let our master instruct us: How are konamot (i.e., vows of abstinence) and vows (nedarim)? Thus have our masters taught (in Ned. 2:1): [If one makes] a konam (i.e., a vow of absitinence) [that he will not sleep, that he will not speak; [if he utters a konam to his wife] “that I will not have marital relations with you,” such a one is liable to [the injunction] (in Numb. 30:3), “he shall not break his word.” [If he swears] an oath (shevu'ah)] that he will not sleep, that he will not walk, he is forbidden [to do so]. Oaths (shevu'ot) carry more weight than vows (nedarim); and vows, than oaths. How so? [if one makes] a konam not to make a sukkah, not to take up a lulab, not to put on phylacteries, in the case of vows (nedarim) it is forbidden to put them on or to make them, even though they are commandments (of the Torah); but in the case of oaths (shevu'ot) it is permitted, because one does not swear to transgress against the commandments. The Holy One, blessed be He, said to Israel, “Be circumspect with your vows (nedarim) and do not break them; for all who break vows (nedarim) end up in being faithless in oaths (shevu'ot).” And the one who is faithless in oaths is denying the Holy One, blessed be He through it and will never have forgiveness, as stated (in Exod. 20:7 = Deut. 5:11), “for the Lord will not exonerate [one who takes His name in vain].” [Yet] it is also written (in Jer. 4:2), “And you shall swear, ‘As the Lord lives,’ [in truth, in justice, and in righteousness].” The Holy One, blessed be He, said to Israel, “Do not think that you have permission to swear in My name even in truth. You are not entitled to swear by My name unless you possess all the following attributes (of Deut. 10:20), “The Lord your God you shall fear, Him you shall serve, to Him you shall hold fast, [and by Him you shall swear]”: That you should be like those three who were called God-fearing, Abraham, Job, and Joseph: Abraham of whom it is written (in Gen. 22:12), “For now I know that you fear [God].” Concerning Job it is written (in Job 1:1), “the man was blameless [and upright, one who feared God].” Concerning Joseph it is written (in Gen. 42:18), “for I fear God.” Ergo (in Deut. 10:20), “The Lord your God you shall fear.” (Deut. 10:20, cont.:) “Him you shall serve.” [You do so,] if you turn [all] your attention to the Torah, fulfill [its] commandments and have no other work (abodah). It therefore is stated (ibid.), “Him you shall serve (rt.: 'bd).” (Deut. 10:20, cont.:) “To Him you shall hold fast.” Can one hold fast to the Divine Presence? Moreover, has it not already been stated (in Deut. 4:24), “For the Lord your God is a consuming fire?” It is simply [being stated with reference to] anyone marrying off his daughter to a scholar who reads [Scripture] and recites [Mishnah], that he engage in commerce for him and have him benefit from his assets. It is with reference to [such a] one that it is stated (in Deut. 10:20), “to him you shall hold fast.” If you have all these [attributes] you may swear; if not, you are not entitled to swear. There is a story about King [Jannai], that he had two thousand towns and they all were destroyed because of a true oath. (Numbers 30:17:) “Between a man and his wife, between a father and his daughter.” Just like a man only annuls vows of self-affliction and matters between him and her, so too a father only annuls with regards to self-affliction and what is between him and her.

Midrash Tanchuma, Matot 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

יְלַמְּדֵנוּ רַבֵּנוּ, מִי שֶׁהוּא נִרְדָּף מִן הַגַּיִס וּמִן הַלִּסְטִים, מַהוּ שֶׁיְּחַלֵּל אֶת הַשַּׁבָּת. כָּךְ שָׁנוּ רַבּוֹתֵינוּ, הַנִּרְדָּף מִן הַגַּיִס וּמִן הַלִּסְטִים, מְחַלֵּל אֶת הַשַּׁבָּת וּמַצִּיל אֶת נַפְשׁוֹ. שֶׁכֵּן אָנוּ מוֹצְאִין בְּדָוִד כְּשֶׁבִּקֵּשׁ שָׁאוּל לְהָרְגוֹ, בָּרַח וְנִמְלַט. אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לַבְּרָכָה, מַעֲשֶׂה שֶׁבָּאוּ כְּתָבִים רָעִים מִן הַמַּלְכוּת לִגְדוֹלֵי צִפּוֹרֵי בְּשַׁבָּת. בָּאוּ וְשָׁאֲלוּ אֶת רַבִּי אֶלְעָזָר בֶּן פַּרְטָא, אָמְרוּ לוֹ: כְּתָבִים רָעִים בָּאוּ אֵלֵינוּ מִן הַמַּלְכוּת, מָה אַתָּה אוֹמֵר, נִבְרַח. וְהָיָה מִתְיָרֵא לוֹמַר לָהֶם בִּרְחוּ. אָמַר לָהֶם בָּרֶמֶז, וְלִי אַתֶּם שׁוֹאֲלִים, לְכוּ וְשָׁאֲלוּ אֶת יַעֲקֹב וְאֶת מֹשֶׁה וְאֶת דָּוִד. בְּיַעֲקֹב כְּתִיב: וְיִבְרַח יַעֲקֹב שְׂדֵה אֲרָם (הושע יב, יג). בְּמֹשֶׁה כְּתִיב: וְיִבְרַח מֹשֶׁה מִפְּנֵי פַּרְעֹה (שמות ב, טו). בְּדָוִד כְּתִיב: וְדָוִד נָס וַיִּמָּלֵט (ש״‎א יט, י). וְכֵן הוּא אוֹמֵר, לֵךְ עַמִּי בֹּא בַחֲדָרֶיךָ וּסְגֹר דְּלָתֶּךָ בַּעֲדֶךָ וְגוֹ' (ישעיה כו, כ). וּמִנַּיִן שֶׁפִּקּוּחַ נֶפֶשׁ דּוֹחֶה אֶת הַשַּׁבָּת. דִּכְתִיב: וּשְׁמַרְתֶּם אֶת חֻקֹּתַי וְאֶת מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אוֹתָם הָאָדָם וָחַי בָּהֶם (ויקרא יח, ה), וְלֹא שֶׁיָּמוּת בָּהֶם. וּכְתִיב בְּמִילָה, וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל וְגוֹ' (שם יב, ג). יִמּוֹל, וַאֲפִלּוּ בְּשַׁבָּת. וַהֲלֹא דְּבָרִים קַל וָחֹמֶר. וּמַה מִּלָּה שֶׁהִיא אֶחָד מִמָּאתַיִם וְאַרְבָּעִים וּשְׁמוֹנֶה אֵיבָרִים שֶׁבָּאָדָם, דּוֹחֶה אֶת הַשַּׁבָּת. כָּל גּוּפוֹ שֶׁל אָדָם, עַל אַחַת כַּמָּה וְכַמָּה. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, בָּנַי, הִזָּהֲרוּ בְּמִצְוֹתַי וְשִׁמְרוּ אֶת הַתּוֹרָה, וּרְאוּ כַּמָּה נִסִּים וְנִפְלָאוֹת עָשִׂיתִי לָכֶם מִשָּׁעָה שֶׁיְּצָאתֶם מִמִּצְרַיִם וְהִפַּלְתִּי שׂוֹנְאֵיכֶם וְהֶעֱבַרְתִּי אֶתְכֶם בַּיָּם וְהִפַּלְתִּי פַּחַד וּרְעָדָה בְּאוֹיְבֵיכֶם, שֶׁנֶּאֱמַר: אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם וְגוֹ' (שמות טו, טו), וְהִשְׁמַדְתִּי אֶת הָאֱמוֹרִי וְסִיחוֹן וְעוֹג. וְכָל אַרְבָּעִים שָׁנָה שֶׁהֱיִיתֶם בַּמִּדְבָּר, לֹא הֵנַחְתִּי אֶתְכֶם אֲפִלּוּ שָׁעָה אַחַת. כַּמָּה שׂוֹנְאִים בָּאוּ עֲלֵיכֶם וְלֹא הֵנַחְתִּי אֶתְכֶם לִבְרֹחַ. וְכַמָּה נְחָשִׁים וְעַקְרַבִּים הָרַגְתִּי מִפְּנֵיכֶם, שֶׁנֶּאֱמַר: הַמּוֹלִיכְךָ בַּמִּדְבָּר הַגָּדוֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב (דברים ח, טו), וְלֹא הֵנַחְתִּי אוֹתָם לְהַזִּיק אֶתְכֶם. לְפִיכָךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, כְּתֹב אֶת הַמַּסָּעוֹת שֶׁנָּסְעוּ יִשְׂרָאֵל בַּמִּדְבָּר, כְּדֵי שֶׁיֵּדְעוּ כַּמָּה נִסִּים עָשִׂיתִי עִמָּהֶם בְּכָל מַסָּע וּמַסָּע. מִנַּיִן, מִמַּה שֶּׁקָּרְאוּ בָּעִנְיָן אֵלֶּה מַסְעֵי בְּנֵי יִשְׂרָאֵל וַיִּכְתֹּב מֹשֶׁה אֶת מוֹצָאֵיהֶם לְמַסְעֵיהֶם עַל פִּי ה'.

Let our master instruct us: When a person is being pursued by troops and brigands, is it permissible for such a one to profane the Sabbath? Thus have our masters taught: When a person is being pursued by troops and brigands, such a one does profane the Sabbath to save his life. We therefore find in the case of David, that when Saul sought to kill him, he fled from him and was saved. Our masters have said, “There is a story about a time when evil documents came from the empire for the leading citizens of SepphorIs on the Sabbath. [The citizens] came to R. Eliezer ben Parta [and] said to him, ‘Evil documents have come to us from the empire. What do you say? Shall we flee?’ Since he was afraid to tell them to flee, he said to them. ‘Are you asking me? Go and ask Jacob, Moses, and David.’” With reference to Jacob, it is written (in Hos. 12:13), “Then Jacob fled.” With reference to Moses, it is written (in Exod. 2:15), “but Moses fled from Pharaoh.” With reference to David, it is written (in I Sam. 19:18) “Now David fled and escaped.” It also says (in Is. 26:20), “Go, My people, enter your chambers […].” But where is it shown that the saving of life overrides the Sabbath? Where it is written (in Lev. 18:5), “You shall keep My statutes and ordinances, for it is through performing them that a person shall live,” and not that he die through them. It is also written, with reference to circumcision (in Lev. 12:3), “And on the eighth day the flesh of his foreskin shall be circumcised.” It shall be circumcised, and even on the Sabbath. Now are not [these] words [an a fortiori argument] qal wahomer? If circumcision, which concerns [but] one out of the 248 [human] members, overrides the Sabbath, how much the more in the case of the whole body. The Holy One, blessed be He, said to Israel, “My children, be mindful of My ordinances and keep the Torah, for how many miracles and wonders have I done for you from the day that you went forth from Egypt! I cast down those who hated you, I had you pass through the sea, I cast fear and trembling on your enemies, as stated (in Exod. 15:15), ‘Then were the chiefs of Edom bewildered....’ I destroyed the Amorites [along with] Sihon and Og, and during the whole forty years that you were in the wilderness I did not forsake you for even a single hour. Moreover, how many snakes and scorpions did I exterminate for your sake, as stated (in Deut. 8:15), ‘(God) who led you through the great and terrible wilderness with its fiery serpents and scorpions,’ and I did not let them hurt you.” Therefore, the Holy One, blessed be He, said to Moses, “Write down the stages by which Israel journeyed in the wilderness, so that they will know how many miracles I performed for them during each and every stage.” Where is it shown? From what they read on the matter (in Numb. 33:1-2), “These are the stages [by which] the Children of Israel [went forth from the land of Egypt]…. And Moses wrote down their starting points, stage by stage, according to the command of the Lord.”

Midrash Tanchuma, Masei 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

אֵלֶּה הַדְּבָרִים. יִתְבָּרֵךְ שְׁמוֹ שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, יִתְבָּרֵךְ וְיִתְעַלֶּה זִכְרוֹ. שֶׁכָּל הַנִּסִּים שֶׁעָשָׂה לְיִשְׂרָאֵל בַּמִּדְבָּר, כָּךְ עָתִיד לַעֲשׂוֹת לָהֶם בְּצִיּוֹן. בַּמִּדְבָּר כְּתִיב: אֵלֶּה הַדְּבָרִים. וּבְצִיּוֹן כְּתִיב: אָשִׂים מַחְשָׁךְ לִפְנֵיהֶם לָאוֹר וּמַעֲקַשִּׁים לְמִישׁוֹר אֵלֶּה הַדְּבָרִים עֲשִׂיתִים וְלֹא עֲזַבְתִּים (ישעיה מב, טז). בַּמִּדְבָּר כְּתִיב: וְכָל הָעָם רוֹאִים אֶת הַקּוֹלוֹת (שמות כ, יח). וּבְצִיּוֹן כְּתִיב: קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה (ירמיה לג, יא). בַּמִּדְבָּר, אֶרֶץ רָעֲשָׁה אַף שָׁמַיִם נָטָפוּ (תהלים סח, ט). וּבְצִיּוֹן, אֲנִי מַרְעִישׁ אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ (חגי ב, ו). בַּמִּדְבָּר, וַה' הוֹלֵךְ לִפְנֵיהֶם יוֹמָם (שמות יג, כא). וּבְצִיּוֹן כִּי הוֹלֵךְ לִפְנֵיכֶם ה' וּמְאַסִּפְכֶם וְגוֹ' (ישעיה נב, יב). בַּמִּדְבָּר, כִּי יָשׁוּב ה' לָשׂוּשׂ עָלֶיךָ (דברים ל, ט). וּבְצִיּוֹן, וְגַלְתִּי בִירוּשָׁלַיִם וְשַׂשְׂתִּי בְעַמִּי (ישעיה סה, יט). יְשֻׂשׂוּם מִדְבָּר וְצִיָּה (שם לה, א). מָה רָאָה יְשַׁעְיָה לוֹמַר כָּךְ. אֶלָּא לְפִי שֶׁכְּשֶׁעָבְרוּ יִשְׂרָאֵל אֶת הַתּוֹרָה, עָמַד הוֹשֵׁעַ וְאָמַר, וְשַׂמְתִּיהָ כַמִּדְבָּר וְשַׁתִּיהָ כְּאֶרֶץ צִיָּה (הושע ב, ה). לְפִיכָךְ אָמַר יְשַׁעְיָה, יְשֻׂשׂוּם מִדְבָּר וְצִיָּה. וְכָל נֶחָמוֹת שֶׁאָמַר יְשַׁעְיָה, יְשֻׂשׂוּם מִדְבָּר וְגוֹ', כִּפְלַיִם הֵם. לְפִי שֶׁלָּקְחָה מִיַּד ה' כִּפְלַיִם בְּכָל חַטֹּאתֶיהָ (ישעיה מ, ב), לְפִיכָךְ נִחוּמֶיהָ בִּלְשׁוֹן כִּפְלַיִם, נַחֲמוּ נַחֲמוּ עַמִּי (שם פסוק א), אֲנֹכִי אֲנֹכִי הוּא מְנַחֶמְכֶם (שם נא, יב), עוּרִי עוּרִי (שם פסוק ט), הִתְעוֹרְרִי הִתְעוֹרְרִי (שם פסוק יז), שׂוֹשׂ אָשִׂישׂ (שם סא, י), פָּרֹחַ תִּפְרַח וְתָגֵל (שם לה, ב). דָּבָר אַחֵר, יְשֻׂשׂוּם מִדְבָּר וְצִיָּה. מִפְּנֵי מַה כְּתִיב כָּךְ. לְלַמֶּדְךָ, שֶׁבְּשָׁעָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְגַלֶּה שְׁכִינָתוֹ עַל יִשְׂרָאֵל, אֵינוֹ נִגְלָה עֲלֵיהֶם כְּאַחַת, מִפְּנֵי שֶׁאֵינָן יְכוֹלִין לַעֲמֹד בְּאוֹתָהּ טוֹבָה בְּפַעַם אַחַת. שֶׁאִם יְגַלֶּה לָהֶם טוֹבָתוֹ כְּאַחַת, יָמוּתוּ כֻּלָּם. רְאֵה מַה כְּתִיב: וּמֵעוֹלָם לֹא שָׁמְעוּ לֹא הֶאֱזִינוּ, עַיִן לֹא רָאֲתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ (שם סד, ג). צֵא וּלְמַד מִיּוֹסֵף. בְּשָׁעָה שֶׁנִּתְוַדַּע לְאֶחָיו לְאַחַר כַּמָּה שָׁנִים, אָמַר לָהֶם: אֲנִי יוֹסֵף אֲחִיכֶם, מֵתוּ כֻּלָּם, וְלֹא יָכְלוּ לַעֲנוֹת אוֹתוֹ וְגוֹ' (בראשית מה, ג). הַקָּדוֹשׁ בָּרוּךְ הוּא, עַל אַחַת כַּמָּה וְכַמָּה. אֶלָּא מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה, מִתְגַּלֶּה לָהֶם קִמְעָא קִמְעָא. בִּתְחִלָּה מֵשִׁישׁ אֶת הַמִּדְבָּר, שֶׁנֶּאֱמַר: יְשֻׂשׂוּם מִדְבָּר וְצִיָּה. וְאַחֲרֵי כֵן, תָּגֵל עֲרָבָה וְתִפְרַח כַּחֲבַצֶּלֶת. וְאַחֲרֵי כֵן, פָּרֹחַ תִּפְרַח. וְאַחֲרֵי כֵן, כְּבוֹד הַלְּבָנוֹן נִתַּן לָהּ. וְאַחֲרֵי כֵן, הֵמָּה יִרְאוּ כְּבוֹד ה' הֲדַר אֱלֹהֵינוּ. לְפִיכָךְ אָמַר דָּוִד, כִּי בָנָה ה' צִיּוֹן, נִרְאָה בִּכְבוֹדוֹ (תהלים קב, יז). וְאוֹמֵר: כִּי עַיִן בְּעַיִן יִרְאוּ בְּשׁוּב ה' צִיּוֹן (ישעיה נב, ח). וְאוֹמֵר: וְאָמַר בְּיוֹם הַהוּא הִנֵּה אֱלֹהֵינוּ זֶה קִוִּינוּ לוֹ וְיוֹשִׁיעֵנוּ וְגוֹ' (שם כה, ט).

(Deut. 1:1:) “These are the words (elleh hadevarim).” May the name [of the Holy One, blessed be He,] be blessed and may His memory be exalted. All the miracles that he did for Israel in the wilderness, He is likewise going to do in Zion. It is written concerning the wilderness (ibid.), “These are the words;” and it is written concerning Zion (in Is. 42:16), “I will turn darkness before them into light and rough places into level ground. These things (elleh hadevarim) I will do, and I will not forsake them.” It is written concerning the wilderness (in Exod. 20:15), “Now all the people saw the thunderings (qol in the plural)”; and it is written concerning Zion (in Jer. 33:11), “The sound (qol) of joy and the sound (qol) of gladness, [the voice (qol) of the bridegroom and the voice (qol) of the bride].” It is written concerning the wilderness (in Ps. 68:9), “The earth quaked”; and it is written concerning Zion (in Hag. 2:6), “I will cause the heavens and the earth to quake.” It is written concerning the wilderness (in Exod. 13:21), “And the Lord went before them by day”; and it is written concerning Zion (in Is. 52:12), “for the Lord shall go before you.” It is written concerning the wilderness (in Deut. 30:9), “for the Lord shall be glad over you again”; and it is written concerning Zion (in Is. 65:19), “I will also rejoice in Jerusalem and be glad in My people.” [Also (according to Is. 35:1),] “The wilderness and the arid land shall be glad.” What did Isaiah see to say this? It is simply that, when Israel transgressed the Torah, Hosea arose and said (in Hos. 2:5), “I will make her like a wilderness and render her like an arid land.” For that reason Isaiah has said (in Is. 35:1), “The wilderness and the arid land shall be glad.” Now all the consolations of which Isaiah spoke are double, because (according to Is. 40:2) “she (i.e., Jerusalem) has received from the hand of the Lord double for all her sins.” So for that reason the consolations are double (in vs. 1) “Comfort, O comfort My people.” [Similarly (in Is. 51:12),] “I, I am the one who comforts you.” [Also (in Is. 51:9),] “Awake, awake.” [Also (in Is. 51:17),] “Rouse yourself, rouse yourself!” [Also] (in Is. 61:10),] “I will be glad with rejoicing.” [Also] (in Is. 35:2),] “It shall blossom with blossoms.” Another interpretation (of Is. 35:1), “The wilderness and the arid land shall be glad.” For what reason was this written? To teach you that when the Holy One, blessed be He, reveals His Divine Presence over Israel, He does not reveal it all to them on one occasion, because they would not have been able to persevere in this bounty all at once; for if He had revealed His bounty to them at one time, they would all have died. See what is written (in Is. 64:3), “From time immemorial they have not heard, nor has an ear perceived, nor has an eye seen a God besides you, who works for those who wait for him.” Go and learn from Joseph; for when he made himself known to his brothers after so many years, [when] Joseph said to them (in Gen. 45:3), “I am Joseph,” they all died, “and they could not answer him; [for they were dismayed because of him].” How much the more [would Israel be dismayed] at [a sudden revelation of] the Holy One, blessed be He! So what does the Holy One, blessed be He, do for them instead? He reveals himself to them little by little. At the beginning, He makes the mountains glad, as stated (in Is. 35:1), “The wilderness and the arid land shall be glad.” Then after that (ibid.), “the steppes shall rejoice […].” Then after that (in vs. 2), “It shall bloom abundantly.” Then after that (ibid.), “the glory of Lebanon shall be given to it.” Then after that (ibid.), “they shall see the glory of the Lord, the splendor of our God.” For that reason David said (in Ps. 102:17), “For the Lord has built up Zion; He has appeared in His glory.” It also says (in Is. 52:8), “for eye to eye they will see the return of the Lord to Zion.” And it also says (in Is. 25:9), “In that day they shall say, ‘See, this is our God; we waited for Him, and He delivered us; [this is the Lord; we waited for Him, let us rejoice and be glad in His salvation.’”

Midrash Tanchuma, Devarim 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

וָאֶתְחַנָּן אֶל ה'. זֶה שֶׁאָמַר הַכָּתוּב: אַחַת הִיא עַל כֵּן אָמַרְתִּי, תָּם וְרָשָׁע הוּא מְכַלֶּה (איוב ט, כב). אָמַר מֹשֶׁה, רִבּוֹנוֹ שֶׁל עוֹלָם, אַחַת הִיא, הַכֹּל שָׁוִין לְפָנֶיךָ, גְּזֵרָה אַחַת לַצַּדִּיקִים וְלָרְשָׁעִים. וְכֵן שְׁלֹמֹה אוֹמֵר, הַכֹּל כַּאֲשֶׁר לַכֹּל, מִקְרֶה אֶחָד לַצַּדִּיק וְלָרָשָׁע וְגוֹ' (קהלת ט, ב). לַצַּדִּיק, זֶה נֹחַ. רַבִּי פִּנְחָס בְּשֵׁם רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסִי הַגְּלִילִי אוֹמֵר, נֹחַ עִם כְּשֶׁהוּא יָצָא מִן הַתֵּבָה, הִכִּישׁוֹ הַאֲרִי וּשְׁבָרוֹ, וְלֹא הָיָה כָּשֵׁר לְהַקְרִיב קָרְבָּן, וְהִקְרִיב שֵׁם בְּנוֹ תַּחְתָּיו. וְלָרָשָׁע, זֶה פַּרְעֹה נְכֹה. בְּשָׁעָה שֶׁבִּקֵּשׁ לֵישֵׁב עַל כִּסֵּא שְׁלֹמֹה, לֹא הָיָה יוֹדֵעַ מַנְגְּנִין שֶׁלּוֹ, הִכִּישׁוֹ הַאֲרִי שֶׁבַּכִּסֵּא וּשְׁבָרוֹ. זֶה מֵת צוֹלֵעַ, וְזֶה מֵת צוֹלֵעַ. לְטוֹב, זֶה מֹשֶׁה, שֶׁנֶּאֱמַר: וַתֵּרֶא אוֹתוֹ כִּי טוֹב הוּא (שמות ב, ב), שֶׁנּוֹלַד מָהוּל. לַטָּהוֹר, זֶה אַהֲרֹן, שֶׁמְּטַהֵר עֲוֹנוֹתֵיהֶם שֶׁל יִשְׂרָאֵל. לַטָּמֵא, אֵלּוּ הַמְרַגְּלִים. אֵלּוּ אָמְרוּ שִׁבְחָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל, וְאֵלּוּ אָמְרוּ גְּנוּתָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל. אֵלּוּ לֹא נִכְנְסוּ לָאָרֶץ, וְאֵלּוּ לֹא נִכְנְסוּ. לַזּוֹבֵחַ, זֶה יֹאשִׁיָהוּ, שֶׁנֶּאֱמַר: וַיָּרֶם יֹאשִׁיָהוּ לִבְנֵי הָעָם צֹאן כְּבָשִׂים וּבְנֵי עִזִּים הַכֹּל לַפְּסָחִים (דה״‎ב לה, ז). לַאֲשֶׁר אֵינֶנּוּ זוֹבֵחַ, זֶה אַחְאָב, שֶׁבִּטֵּל קָרְבָּנוֹת מֵעַל הַמִּזְבֵּחַ, דִּכְתִיב: וַיִּזְבַּח לוֹ אַחְאָב צֹאן וּבָקָר (שם יח, ב), לוֹ זֶבַח, וְלֹא לַקָּרְבָּנוֹת זֶבַח. זֶה מֵת בַּחִצִּים, דִּכְתִיב: וְיוֹרוּ הַמּוֹרִים לַמֶּלֶךְ (שם לה, כג). וְזֶה מֵת בַּחִצִּים, שֶׁנֶּאֱמַר: וְאִישׁ מָשַׁךְ בַּקֶּשֶׁת לְתֻמּוֹ וַיַּכֶּה אֶת מֶלֶךְ יִשְׂרָאֵל וְגוֹ' (מל״‎א כב, לד). כַּטּוֹב, זֶה דָּוִד, שֶׁנֶּאֱמַר: וַיִּשְׁלַח וַיְבִיאֵהוּ וְהוּא אַדְמוֹנִי עִם יְפֵה עֵינַיִם וְטוֹב רֹאִי (ש״‎א טז, יב). כַּחוֹטֵא, זֶה נְבוּכַדְנֶצַּר, שֶׁכָּתוּב בּוֹ, וַחֲטָאָךְ בְּצִדְקָה פְרֻק (דניאל ד, כד). זֶה בָּנָה בֵּית הַמִּקְדָּשׁ וּמָלַךְ אַרְבָּעִים שָׁנָה, וְזֶה הֶחְרִיבוֹ וּמָלַךְ אַרְבָּעִים שָׁנָה. כַּנִּשְׁבָּע, זֶה צִדְקִיָּהוּ, דִּכְתִּיב בֵּיהּ, וְגַם בַּמֶּלֶךְ נְבוּכַדְנֶצַּר מָרַד אֲשֶׁר הִשְׂבִּיעוֹ בֵּאלֹהִים (דה״‎ב לו, יג). מַאי מְרִידְתֵיהּ. אַשְׁכְּחֵיהּ צִדְקִיָּהוּ דְּקָא אָכִיל אַרְנֶבֶת חַיָּה. אָמַר לָהּ נְבוּכַדְנֶצַּר לְצִדְקִיָּהוּ, אִשְׁתַּבַּע לִי דְּלָא מְגַלִּית. אִשְׁתַּבַּע לֵיהּ. לַסּוֹף הָיָה מִצְטַעֵר צִדְקִיָּהוּ בְּגוּפֵיהּ. אִתְשִׁיל לִשְׁבוּעָתֵיּה. שָׁמְעוּ מַלְכֵי אַחְרִינֵי וַהֲוֵי קָא מְבַזֵּי לֵיהּ, וַהֲווּ אָמְרִין לֵיהּ, הַכֵּר לְמִי מוֹשֵׁל אָרֶץ, לְמִי שֶׁאוֹכֵל אַרְנֶבֶת חַיָּה. שָׁמַע נְבוּכַדְנֶצַּר, שָׁלַח לַאֲתוּיֵי סַנְהֶדְרִין וְצִדְקִיָּהוּ. אָמַר לְהוּ, חֲזִיתוּן מָה עָבַד בִּי צִדְקִיָּהוּ. לָא אִשְׁתַּבַּע לִי. אָמַר לֵיהּ צִדְקִיָּהוּ, אִתְשִׁילִית אַשְּׁבוּעָתִי. אָמַר לְהוּ לַסַּנְהֶדְרִין, מִי מִתְשִׁילִין אַשְּׁבוּעָתָא. אָמְרוּ לֵיהּ, מִתְשִׁילִין לְסַכָּנַת נְפָשׁוֹת. אָמַר לְהוּ, אֵימַת. אָמְרוּ לוֹ: וּבוֹ בַּיּוֹם. אָמַר לְהוּ, בְּפָנָיו אוֹ שֶׁלֹּא בְּפָנָיו. אָמְרוּ לוֹ: בְּפָנָיו. אָמַר לָהֶם: וּמַאי טַעְמָא לָא אַמְרִיתוּן לְצִדְקִיָּהוּ. מִיָּד, יֵשְׁבוּ לָאָרֶץ יִדְמוּ זִקְנֵי בַּת צִיּוֹן (איכה ב, י). אָמַר רַבִּי יִצְחָק, שֶׁשָּׁמְטוּ כָּרִים וּכְסָתוֹת מִתַּחְתֵּיהֶם. כַּאֲשֶׁר שְׁבוּעָה יָרֵא, זֶה שִׁמְשׁוֹן שֶׁאָמַר לָהֶם: הִשָּׁבְעוּ לִי פֶּן תִּפְגְּעוּ בִּי אַתֶּם (שופטים טו, יב). זֶה מֵת בְּנִקּוּר עֵינַיִם, שֶׁנֶּאֱמַר: וְאֶת עֵינֵי צִדְקִיָּהוּ עִוֵּר (מל״‎ב כה, ז). וְזֶה אֶחָד מִשִּׁבְעָה שֶׁנִּדְמוּ לְאָדָם הָרִאשׁוֹן, צִדְקִיָּהוּ בְּעֵינָיו. נַעֲצוּ בְּעֵינָיו לוּנְבִּיּוֹת שֶׁל בַּרְזֶל. וְלֹא נִתְעַוְּרוּ עֵינָיו עַד שֶׁשָּׁחַט אֶת בָּנָיו לְעֵינָיו וְאַחֲרֵי כֵן נִתְעַוְּרוּ עֵינָיו, שֶׁנֶּאֱמַר: וְאֶת בְּנֵי צִדְקִיָּהוּ שָׁחֲטוּ לְעֵינָיו וְאֶת עֵינֵי צִדְקִיָּהוּ עִוֵּר (שם). וְשִׁמְשׁוֹן מֵת בְּנִקּוּר עֵינַיִם, שֶׁנֶּאֱמַר: וְיֹאחֲזוּהוּ פְּלִשְׁתִּים וַיְנַקְּרוּ אֶת עֵינָיו (שופטים טז, כא). דָּבָר אַחֵר, הַכֹּל כַּאֲשֶׁר לַכֹּל. אָמַר מֹשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹן הָעוֹלָם, הַכֹּל שָׁוִין לְפָנֶיךָ, תָּם וְרָשָׁע אַתָּה מְכַלֶּה. מְרַגְּלִים הִכְעִיסוּ לְפָנֶיךָ בְּדִבַּת הָאָרֶץ, שֶׁנֶּאֱמַר: וְיוֹצִיאוּ דִּבַּת הָאָרֶץ (במדבר יג, לב). וַאֲנִי שֶׁשִּׁמַּשְׁתִּי אֶת בָּנֶיךָ לְפָנֶיךָ בַּמִּדְבָּר אַרְבָּעִים שָׁנָה, מִקְרֶה אֶחָד לִי וְלָהֶם. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה. לַמֶּלֶךְ שֶׁבִּקֵּשׁ לִישָּׂא אִשָּׁה. שָׁלַח שְׁלוּחָיו לִרְאוֹתָהּ אִם נָאָה אִם לָאו. הָלְכוּ וְרָאוּ אוֹתָהּ. בָּאוּ לַמֶּלֶךְ וְאָמְרוּ לוֹ: רָאִינוּ אוֹתָהּ וְאֵין כְּעוּרָה וַעֲזוּבָה כָּמוֹהָ. שָׁמַע שׁוֹשְׁבִינוֹ וְאָמַר לֵיהּ: לֹא כֵן מָרִי, אֶלָּא אֵין אִשָּׁה נָאָה מִמֶּנָּה בָּעוֹלָם. בָּא לִישָּׂא אוֹתָהּ. אָמַר אֲבִי הַנַּעֲרָה לִשְׁלוּחֵי הַמֶּלֶךְ, נִשְׁבַּע אֲנִי בְּחַיֵּי הַמֶּלֶךְ, שֶׁאֵין אֶחָד מִכֶּם נִכְנָס כָּאן, מִפְּנֵי שֶׁבִּזִּיתֶם אוֹתָהּ לִפְנֵי הַמֶּלֶךְ. בָּא הַשּׁוֹשְׁבִין לִיכָּנֵס, אָמַר לוֹ: אַף אַתָּה לֹא תִּכָּנֵס. אָמַר לוֹ הַשּׁוֹשְׁבִין, אֲנִי לֹא רְאִיתִיהָ וְאָמַרְתִּי לַמֶּלֶךְ שֶׁאֵין נָאָה הֵימֶנָּה בָּעוֹלָם, וְהֵם אָמְרוּ אֵין כְּעוּרָה הֵימֶנָּה. וְעַכְשָׁו הַנַּח לִי וְאֶרְאֶה אִם כִּדְבָרִי אִם כְּדִבְרֵיהֶם. כָּךְ אָמַר מֹשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנִי, הַמְּרַגְּלִים הוֹצִיאוּ דִּבָּה עַל הָאָרֶץ, וְאָמְרוּ, אֶרֶץ אוֹכֶלֶת יוֹשְׁבֶיהָ (במדבר יג, לב). אֲבָל אֲנִי לֹא רָאִיתִי אוֹתָהּ וְשִׁבַּחְתִּיהָ לִפְנֵי בָּנֶיךָ וְאָמַרְתִּי, כִּי ה' אֱלֹהֶיךָ מְבִיאֲךָ אֶל אֶרֶץ טוֹבָה. וְעַכְשָׁו אֶרְאֶה אוֹתָהּ אִם כִּדְבָרִי אִם כְּדִבְרֵיהֶם, שֶׁנֶּאֱמַר: אֶעְבְּרָה נָא וְאֶרְאֶה אֶת הָאָרֶץ הַטּוֹבָה אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן וְגוֹ'. אָמַר לֵיהּ: כִּי לֹא תַּעֲבֹר. אָמַר לוֹ מֹשֶׁה, אִם כֵּן הַכֹּל שָׁוִין לְפָנֶיךָ, תָּם וְרָשָׁע אַתָּה מְכַלֶּה.

(Deut. 3:23:) “I besought the Lord.” This text is related (to Job 9:22), “It is all one; therefore, I say, ‘He destroys the innocent and the wicked.’” Moses said, “Master of the world, everything is equal before you. There is one determination for the righteous and for the wicked.” Similarly also Solomon says (in Eccl. 9:2), “Since everything [happens] to everyone, the same lot [falls] to the righteous and to the wicked, [to the good, to the clean and to the unclean, to the one who sacrifices and to the one who does not sacrifice; as it is with the good, so it is with the sinner; the one who takes an oath is like one who fears an oath].” (Eccl. 9:2:) “To the righteous” refers to Noah. R. Phinehas [said] in the name of R. Johanan, [who spoke] in the name of R. Eliezer the son of R. Jose the Galilean, “When Noah came out of the ark, the lion bit him and maimed him so that he became unfit to offer sacrifice; so his son Shem offered sacrifice in his place.” (Eccl. 9:2, cont.:) “And to the wicked” refers to Pharaoh Necho. When he wanted to sit on Solomon's throne [and] did not know its mechanism, a lion which was on the throne bit him and maimed him. The former died with a limp, and the latter died with a limp. (Eccl. 9:2, cont.:) “To the good” refers to Moses, as stated (in Exod. 2:2), “And when she saw that he was good,” in that he was born circumcised. (Eccl. 9:2, cont.:) “To the clean” refers to Aaron, who would cleanse the sins of Israel. (Eccl. 9:2, cont.:) “And to the unclean,” refers to the spies. The one group (i.e., the spies) uttered slander against the land of Israel, while the other (i.e., Moses and Aaron) uttered praise for the land of Israel; [still] the former did not enter [the land], nor did the latter enter it. (Eccl. 9:2, cont.:) “To the one who sacrifices” refers to Josiah, as stated (in II Chron. 35:7), “Then Josiah donated to the lay people a flock of lambs and kids, all for Passover sacrifices.” (Eccl. 9:2, cont.:) “And to the one who does not sacrifice” refers to Ahab, who abolished the sacrifices from upon the altar, since this is what is written (in II Chron. 18:2), “where Ahab slaughtered sheep and cattle for him (i.e., for Jehoshaphat).” “For him” he slaughtered, but for sacrifices he did not slaughter. [Nevertheless] the former died by arrows, as written (in II Chron. 35:23), “Then the archers shot King Josiah,” and the latter died by arrows, as written (in I Kings 22:34 = II Chron. 18:33), “But a certain man drew his bow at random and struck the king of Israel….” (Eccl. 9:2, cont.:) “As it is for the good refers to David, of whom it is stated (in I Sam. 16:12), “And they sent and they brought him, and he was ruddy with beautiful eyes and a good appearance.” (Eccl. 9:2, cont.:) “So it is with the sinner” refers to Nebuchadnezzar, of whom it is written (in Dan. 4:24), “atone for your sinning through righteousness.” The former built the Temple and reigned forty years. The latter destroyed the Temple and reigned forty years. (Eccl. 9:2, cont.:) “The one who takes an oath (without keeping it)” refers to Zedekiah, of whom it is written (in II Chron. 36:13), “And he also rebelled against Nebuchadnezzar who had made him take an oath by God.” What was his rebellion? Zedekiah discovered Nebuchadnezzar as he was eating a live rabbit. Nebuchadnezzar said to Zedekiah, “Swear to me that you will not reveal it.” He swore to him. In the end he was inwardly sorry, and he had his oath absolved. When the other kings heard [what Nebuchadnezzar did], they disparaged him. [Moreover] they were saying against him, “Be aware of who is ruling the earth, one who eats live rabbit!” When Nebuchadnezzar heard [what they were saying], he sent to have the Sanhedrin and Zedekiah come to him. He said to them, “Have you seen what Zedekiah has done to me; did he not swear to me?” [Zedekiah] said to him, “I had my oath absolved.” He (Nebuchadnezzar) said to the Sanhedrin, “Can an oath be absolved?” They said to him, “One absolves [an oath, if there is] danger to one's life.” He said to them, “When?” They said to him, “On the same day.” He said to them, “In the presence of him [to whom the oath was sworn] or not in his presence?” They said to him, “In his presence.” He said to them, “And what was the reason you did not say [so] to Zedekiah?” Immediately (in the words of Lam. 2:10), “The elders of the Daughters of Zion sit on the ground in silence.” R. Isaac said, “[This teaches that] they removed the pillows and cushions from beneath them.” (Eccl. 9:2, cont.:) “Like one who fears an oath.” This refers to Samson, [as stated (in Jud. 15:12),] “then Samson said to them, ‘Swear to me that you yourselves will not attack me.’” From here [we know] that he feared an oath. [The former died with his eyes gouged out, and the latter died with his eyes gouged out.] The former died with his eyes gouged out according to what is stated (in II Kings 25:7 = Jer. 39:7 = Jer. 52:11), “then he put out Zedekiah's eyes.” This was one of seven who were like the first Adam [in one feature. In the case of] Zedekiah [it was] because of his eyes. So they thrust iron lances into his eyes, but his eyes were not put out until they slaughtered his children before his eyes, and then they put out his eyes. It is so stated (II Kings 25:7), “And they slaughtered the children of Zedekiah before his eyes and then he put out Zedekiah's eyes.” Samson also [died with his eyes gouged out, as stated (in Jud. 16:21), “] “So the Philistines seized him and gouged out his eyes.” Another interpretation (of Eccl. 9:2), “Since everything [happens] to everyone.” Moses said in front of the Holy One, blessed be He, “Master of the world, everything is the same for You; You destroy (according to Job 9:22) ‘the innocent and the wicked.’ The spies provoked You with anger by slandering the land, as stated (in Numbers 13:32), ‘And they put out slander against the land,’ while I have served your children forty years in the wilderness. [Yet] the same lot is [in store] for me as for them.” A parable: To what is the matter comparable? To a king who wanted to take a wife. He sent emissaries to see whether she was beautiful or not. They went to see her. [Then] they came [back] and said to him, “We have seen her and there is no one more desolate and ugly than she.” When her sponsor heard, he said, “My Lord, there is no one in the world more beautiful than she.” He came to marry her. The father of the young woman said to the king's emissaries, “I swear by the life of the king that not one of you shall come to [the wedding feast], seeing that you humiliated her before the king.” When the sponsor came to enter, he said to him, “You also may not come in.” The sponsor said to him, “I did not see her and [yet] I told the king that there was no one more beautiful than she, while those said, ‘There is no one more ugly than she.’ And now allow me [to enter] and I shall see whether [she is] like my report or like their report.” Similarly Moses said to the Holy One, blessed be He, “My master, the spies uttered slander, [in describing the land (in Numb. 13:32) as] ‘a land that eats up its inhabitants.’ I, however, have not seen it, but I have praised it before Your children (in Deut. 8:7), ‘For the Lord your God is bringing you unto a good land.’ And now I shall see whether [it is] like my report or like their report.” Thus it is stated (in Deut. 3:25), “Please let me cross over and see the good land […].” He said to him (in Deut. 3:27), “For you shall not cross over [this Jordan].” Moshe said to him, “If so, everything is the same for You. You destroy (in accordance with Job 9:22) ‘the innocent and the wicked.’”

Midrash Tanchuma, Vaetchanan 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

וְהָיָה עֵקֶב. זֶה שֶׁאָמַר הַכָּתוּב: לָמָּה אִירָא בִּימֵי רָע, עֲוֹן עֲקֵבַי יְסוּבֵּנִי (תהלים מט, ו). יִתְבָּרֵךְ שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנָּתַן תּוֹרָה לְיִשְׂרָאֵל שֶׁיֵּשׁ בָּהּ שֵׁשׁ מֵאוֹת וּשְׁלֹשׁ עֶשְׂרֵה מִצְוֹת, וְיֵשׁ בָּהֶן קַלּוֹת וַחֲמוּרוֹת. וּמִפְּנֵי שֶׁיֵּשׁ בָּהֶן מִצְוֹת קַלּוֹת שֶׁאֵין בְּנֵי אָדָם מַשְׁגִּיחִין בָּהֶן אֶלָּא שֶׁמַּשְׁלִיכִין אוֹתָן תַּחַת עִקְבֵיהֶן, כְּלוֹמַר שֶׁהֵן קַלּוֹת, לְפִיכָךְ הָיָה דָּוִד מִתְיָרֵא מִיּוֹם הַדִּין וְאוֹמֵר: רִבּוֹנוֹ שֶׁל עוֹלָם, אֵינִי מִתְיָרֵא מִן מִצְוֹת הַחֲמוּרוֹת שֶׁבַּתּוֹרָה, שֶׁהֵן חֲמוּרוֹת. מִמָּה אֲנִי מִתְיָרֵא. מִן הַמִּצְוֹת הַקַּלּוֹת, שֶׁמָּא עָבַרְתִּי עַל אַחַת מֵהֶן, אִם עָשִׂיתִי אִם לֹא עָשִׂיתִי, מִפְּנֵי שֶׁהָיְתָה קַלָּה. וְאַתָּה אָמַרְתָּ, הֱוֵי זָהִיר בְּמִצְוָה קַלָּה כִּבְמִצְוָה חֲמוּרָה. לְכָךְ אָמַר, לָמָּה אִירָא בִּימֵי רָע וְגוֹ' וְהָיָה עֵקֶב תִּשְׁמְעוּן. זֶה שֶׁאָמַר הַכָּתוּב: הַנֶּחֱמָדִים מִזָּהָב וּמִפָּז רָב וְגוֹ' (תהלים יט, יא). וּכְתִיב: גַּם עַבְדְּךָ נִזְהָר בָּהֶם בְּשָׁמְרָם עֵקֶב רָב (שם פסוק יב). בֹּא וּרְאֵה הֵיאַךְ דָּוִד מְשַׁבֵּחַ אֶת דִּבְרֵי הַתּוֹרָה, שֶׁאָמַר, הַנֶּחֱמָדִים מִזָּהָב וּמִפָּז רָב. וְלֹא עוֹד, אֶלָּא שֶׁאֵין בְּכָל מִינֵי תְּבוּאָה חֲבִיבָה מִסֹּלֶת נְקִיָּה, שֶׁהִיא צָפָה בַּפֶּה, וְדִבְרֵי תּוֹרָה חֲבִיבִין מִמֶּנָּה, שֶׁנֶּאֱמַר: וּמְתוּקִים מִדְּבַשׁ וְנֹפֶת צוּפִים (שם פסוק יא). אָמַר רַבִּי חֲנִינָא, אִם תֹּאמַר, שֶׁאֵין בְּכָל מִינֵי הַמַּשְׁקִין מְתוּקִין מִן הַדְּבַשׁ וְדִבְרֵי תּוֹרָה מְתוּקִין מִכֻּלָּם, שֶׁכָּתוּב בָּהֶן, וּמְתוּקִים מִדְּבַשׁ וְנֹפֶת צוּפִים. אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹן הָעוֹלָמִים, שֶׁמָּא מִפְּנֵי שֶׁהֵן מְתוּקִין מִדְּבַשׁ, בָּסַרְתִּי בָּהֶן חַס וְשָׁלוֹם. אֶלָּא, גַּם עַבְדְּךָ נִזְהָר בָּהֶם בְּשָׁמְרָם עֵקֶב רַב, מִצְוֹת קַלּוֹת. לְפִיכָךְ כְּתִיב: מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ וְגוֹ' (שם לא, כ), זוֹ הִיא שְׂכָרָן שֶׁל מִצְוֹת קַלּוֹת.

(Deut. 7:12:) “And it shall come to pass if (literally, in the heel of).” This text is related (to Ps. 49:6), “Why should I fear in the evil days, when the iniquity of my heels encompass me?” May the name of the Holy One, blessed be He, be blessed because He has given a Torah to Israel in which there are six hundred and thirteen commandments, some of which are light and some weighty. But because some of the commandments are light, people pay no attention to them. Instead they cast them under their heels [while] saying they are light. For that reason David was afraid of the Day of Judgment and said, “Master of the world, I am not afraid of the weighty commandments which are in the Torah, because they are weighty. Of what am I afraid? Of the light commandments, lest I have transgressed one of them, [not knowing] whether I have fulfilled it or not fulfilled it, because it is light; for you have said, ‘Be as mindful of the light commandments as of the weighty commandments.’” It therefore says (in Ps. 49:6), “Why should I fear in the evil days?” (Deut. 7:12:) “And it shall come to pass if (ekev) you heed [these statutes].” This text is related (to Ps. 19:11-12), “More delightful are they than gold, than much fine gold; [sweeter also than honey and the drippings of the comb]. Also by them is Your servant warned; [in keeping them there is great reward (ekev)]. Come and see how David glorified the words of Torah, where it is stated (ibid.), “More delightful are they than gold, than much fine gold.” And not only that, but among all the kinds of grains, none is more precious than pure semolina, which floats upon the [sieve] (zafah benapah); but the words of Torah are more precious than that, as stated (ibid., vs. 11), “sweeter also than honey and the drippings of the comb (nofet zufim).” R. Hanina said, “If you say that among all the beverages none is sweeter than honey, the words of Torah are [even] sweeter than honey.” David said to the Holy One, blessed be He, “Master of the universe, if You say that they (the commandments) of the Torah are sweet, Heaven forbid that I should have missed them. Rather (according to vs. 12), ‘Also by them is Your servant warned; in keeping them there is great reward,’” [meaning] the light commandments. Therefore it is written (in Ps. 31:20), “How abundant is the good which You have laid up [for those who fear You]….” This is the reward for the light commandments.

Midrash Tanchuma, Eikev 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

רְאֵה אָנֹכִי. זֶה שֶׁאָמַר הַכָּתוּב: וְלָעָם הַזֶּה תֹּאמַר כֹּה אָמַר ה' הִנְנִי נוֹתֵן לִפְנֵיכֶם אֶת דֶּרֶךְ הַחַיִּים וְאֶת דֶּרֶךְ הַמָּוֶת (ירמיה כא, ח). וּכְתִיב: מַשְׂכִּיל לְאָסָף, הַאֲזִינָה עַמִּי תּוֹרָתִי, הַטּוּ אָזְנְכֶם לְאִמְרֵי פִי (תהלים עח, א). וּכְתִיב: רַק הִשָּׁמֵר לְךָ וּשְׁמֹר וְגוֹ' (דברים ד, ט). וּכְתִיב: יוֹם אֲשֶׁר עָמַדְתָּ וְגוֹ' (שם פסוק י). לְלַמֶּדְךָ, שֶׁכָּל מִי שֶׁמִּתְבַּטֵּל מִן הַתּוֹרָה, כְּאִלּוּ כּוֹפֵר בְּהַקָּדוֹשׁ בָּרוּךְ הוּא. שֶׁלֹּא נָתַן תּוֹרָה לְיִשְׂרָאֵל אֶלָּא כְּדֵי שֶׁיַּעַסְקוּ בָּהּ יוֹמָם וָלַיְלָה, שֶׁנֶּאֱמַר: וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה וְגוֹ' (יהושע א, ח). וּכְתִיב: כִּי אִם בְּתוֹרַת ה' חֶפְצוֹ וְגוֹ' (תהלים א, ב). וְכָל הָעוֹסֵק בַּתּוֹרָה וּמְקַיְּמָהּ, כְּאִלּוּ קִבְּלָהּ מֵהַר סִינַי. לְפִיכָךְ כְּתִיב: וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ (דברים ד, ט). וְסָמִיךְ לֵיהּ, יוֹם אֲשֶׁר עָמַדְתָּ וְגוֹ' (שם פסוק י). כְּשֶׁבָּא אָסָף, הִתְחִיל לוֹמַר, הַאֲזִינָה עַמִּי תּוֹרָתִי (תהלים עח, א). וְכֵן שְׁלֹמֹה אָמַר, כִּי לֶקַח טוֹב נָתַתִּי וְגוֹ' (משלי ד, ב). אָמְרוּ יִשְׂרָאֵל לְאָסָף, וְכִי יֵשׁ תּוֹרָה אַחֶרֶת, שֶׁאַתָּה אוֹמֵר, הַאֲזִינָה עַמִּי תּוֹרָתִי. כְּבָר קִבַּלְנוּהָ מֵהַר סִינַי. אָמַר לָהֶם: פּוֹשְׁעֵי יִשְׂרָאֵל אוֹמְרִים: שֶׁהַנְּבִיאִים וְהַכְּתוּבִים אֵינָן תּוֹרָה, וְאֵינָם מַאֲמִינִין בָּהֶם, שֶׁנֶּאֱמַר: וְלֹא שָׁמַעְנוּ בְּקוֹל ה' אֱלֹהֵינוּ לָלֶכֶת בְּתוֹרֹתָיו אֲשֶׁר נָתַן לְפָנֵינוּ בְּיַד עֲבָדָיו הַנְּבִיאִים (דניאל ט, י), הֲרֵי שֶׁהַנְּבִיאִים וּכְתוּבִים, תּוֹרָה הֵם. לְכָךְ נֶאֱמַר: הַאֲזִינָה עַמִּי תּוֹרָתִי. דָּבָר אַחֵר, הַאֲזִינָה עַמִּי תּוֹרָתִי. זֶה שֶׁאָמַר הַכָּתוּב: לֵב חָכָם יַשְׂכִּיל פִּיהוּ וְעַל שְׂפָתָיו וְגוֹ' (משלי טז, כג). כְּשֶׁיִּשְׂרָאֵל חוֹטְאִין, נִמְנָעִין מִכָּל טוּב. וּכְשֶׁזּוֹכִין מִן טוּב, מוֹסִיפִין תּוֹרָה. וְכֵן אַתְּ מוֹצֵא, כְּשֶׁעָשׂוּ אוֹתוֹ מַעֲשֶׂה, נִמְנְעוּ מִכָּל אוֹתָהּ טוֹבָה, שֶׁנֶּאֱמַר: וַיְהִי כַּאֲשֶׁר קָרַב אֶל הַמַּחֲנֶה וַיַּרְא אֶת הָעֵגֶל וְגוֹ' (שמות לב, יט). וּכְשֶׁבִּקֵּשׁ מֹשֶׁה רַחֲמִים עֲלֵיהֶם, אָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא, מֹשֶׁה, לֹא בָּרָאתִי אֶת הָעוֹלָם אֶלָּא בִּשְׁבִיל תּוֹרָה, שֶׁנֶּאֱמַר: וָאָשִׂים דְּבָרַי בְּפִיךָ וּבְצֵל יָדִי כִּסִּיתִיךָ וְגוֹ' (ישעיה נא, טז). וְהֵם הֵמִירוּ כְּבוֹדִי בְּתַבְנִית שׁוֹר, וְאַתָּה שִׁבַּרְתָּ אֶת הַלֻּחוֹת, וְהֵיאַךְ הָעוֹלָם עוֹמֵד בְּלֹא תּוֹרָה. אָמַר לוֹ: וּמָה אֶעֱשֶׂה. אָמַר לוֹ: פְּסָל לְךָ שְׁנֵי לוּחוֹת אֲבָנִים כָּרִאשׁוֹנִים. לְכָךְ נֶאֱמַר: לֵב חָכָם יַשְׂכִּיל פִּיהוּ. לְפִיכָךְ כְּשֶׁעָמַד אָסָף, הִזְכִּיר לְמַעְלָה, נָחִיתָ כָּצֹּאן עַמֶּךָ וְגוֹ'. מַה כְּתִיב אַחֲרָיו. מַשְׂכִּיל לְאָסָף, הַאֲזִינָה עַמִּי תּוֹרָתִי.

(Deut. 11:26:) “See, I [am setting before you today a blessing and a curse]. This text is related (to Jer. 21:8), “And (to) [unto] this people you shall say, ‘Thus says the Lord, “See, I am setting before you the road of life and the road of death.”’” It is also written (in Ps. 78:1), “A maskil of Asaph. Give ear, O my people, to my Torah […].” And it is written (in Deut. 4:9-10), “Only take heed to yourself and watch [yourself closely, lest you forget the things that your eyes have seen and lest they depart from your heart all the days of your life; make them known to your children and to your children's children]: The day that you stood [before the Lord your God at Horeb]….” [This is] to tell you that [when] anyone despises the words of Torah, it is as though he were denying the Holy One, blessed be He,, because He only bestowed Torah so that Israel would be occupied with it day and night, as stated (in Josh. 1:8), “and you shall meditate on it (i.e., on the Torah) day and night.” And it is written (in Ps. 1:2), “But their delight is in the law (Torah) of the Lord, [and on his law (Torah) they meditate day and night].” And when anyone occupies himself with the Torah and fulfills it, [it is] as though he had received it from Sinai. It is therefore written (in Deut. 4:9), “make them known to your children […],” and adjacent to it (in Deut. 4:10), “The day that you stood before the Lord your God….” When Asaph came, he began to say (in Ps. 78:1) “Give ear, O my people, to my Torah.” So also did Solomon say (in Prov. 4:2), “For I gave you good instruction; [do not abandon my Torah].” Israel said to Asaph, “Is there another Torah, such that you say (in Ps. 78:1), ‘Give ear, O my people, to my Torah?’ We have already received it from Mount Sinai.” He said to them, “The sinners of Israel say that the Prophets and the Writings are not Torah, and they do not believe in them, as stated (in Dan. 9:10), “And we have not obeyed the voice of the Lord our God by walking in His Torah, which He set before us at the hand of His servants the prophets.” Ergo, the Prophets and the Writings are Torah. As so is it stated (in Ps. 78:1), “Give ear, O my people, to my Torah (in this case to a writing of Asaph).” Another interpretation (of Ps. 78:1), “Give ear, O my people, to my Torah.” This text is related (to Prov. 16:23), “The heart of a wise person, instructs his mouth […].” When Israel sins, they are withheld from anything good; and so you find that, when they committed the act (of the golden calf), everything good was withheld from them, as stated (in Exod. 32:19), “And it came to pass that as soon as he drew near unto the camp and saw the calf [and the dancing, Moses burned with anger; so he threw down the tablets from his hands and shattered them at the foot of the mountain].” Then when Moses sought mercy for them, the Holy One, blessed be He, said to him, “Moses, I created the world only for Torah, as stated (in Is. 51:16), “Moreover, I have put My words (i.e., the Torah) in your mouth …, [so that I may plant the heavens and lay the foundations of the earth].” But they have exchanged My glory for the image of a bull, and you have broken the tablets; so how will the world continue without Torah? He said to Him, “What shall I do?” He said to him (in Deut. 10:1), “Carve out two tablets of stone like the first ones.” It is therefore said (in Prov. 16:23), “The heart of a wise person, instructs his mouth….” For that reason, when Asaph [was alive], he mentioned above (in Ps. 77:21), “You led Your people like a flock [by the hand of Moses and Aaron].” Then after that it is written (in Ps. 78:1), “A maskil (a psalm of wisdom) of Asaph.”

Midrash Tanchuma, Re'eh 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

שׁוֹפְטִים וְשׁוֹטְרִים. זֶה שֶׁאָמַר הַכָּתוּב: מַגִּיד דְּבָרָיו לְיַעֲקֹב חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל (תהלים קמז, יט). דְּבָרָיו, אֵלּוּ דִּבְרֵי תּוֹרָה. חֻקָּיו, אֵלּוּ הַמִּדְרָשׁוֹת. וּמִשְׁפָּטָיו, אֵלּוּ הַדִּינִין. לֹא נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַתּוֹרָה וְאֶת הַמִּשְׁפָּטִים, אֶלָּא לְיִשְׂרָאֵל בִּלְבַד. וּמִנַּיִן אַתָּה לָמֵד. שֶׁיִּשְׂרָאֵל וְנָכְרִי שֶׁיֵּשׁ לָהֶם עֵסֶק זֶה עִם זֶה, שֶׁאָסוּר לְיִשְׂרָאֵל לוֹמַר לַנָּכְרִי, לֵךְ עִמִּי לְעַרְכָּאוֹת שֶׁלָּכֶם. וְשֶׁהוּא עוֹבֵר בְּלָאו, שֶׁנֶּאֱמַר: לֹא עָשָׂה כֵן לְכָל גּוֹי וּמִשְׁפָּטִים בַּל יְדָעוּם הַלְלוּיָּה (שם פסוק כ). וַהֲלֹא אֻמּוֹת הָעוֹלָם נִצְטַוּוּ עַל הַדַּיָּנִין, שֶׁהִיא אַחַת מִשֶּׁבַע מִצְוֹת שֶׁנִּצְטַוּוּ בְּנֵי נֹחַ. וּמַהוּ מִשְׁפָּטִים בַּל יְדָעוּם. אֵלּוּ דִּקְדּוּקֵי הַדִּין. שֶׁכָּךְ שָׁנִינוּ, מַעֲשֶׂה וּבָדַק בֶּן זַכַּאי בְּעֻקְצֵי תְּאֵנִים. וּבְנֵי נֹחַ הוֹרְגִים בְּעֵד אֶחָד, וּבַדַּיָּן אֶחָד, וְשֶׁלֹּא בַּהַתְרָאָה. מַה שֶּׁאֵין כֵּן בְּיִשְׂרָאֵל, לְפִי שֶׁדִּינֵי מָמוֹנוֹת בִּשְׁלֹשָׁה, וְדִינֵי נְפָשׁוֹת בְּעֶשְׂרִים וּשְׁלֹשָׁה. וּכְתִיב: לֹא יָקוּם עֵד אֶחָד בְּאִישׁ וְגוֹ' (דברים יט, טו). וּצְרִיכִין דְּרִישָׁה וַחֲקִירָה. כֵּיצַד בּוֹדְקִין אֶת הָעֵדִים, מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶם. וְעוֹד הָיוּ בּוֹדְקִין בְּשֶׁבַע חֲקִירוֹת, בְּאֵיזֶה יוֹם, בְּאֵיזֶה שָׁבוּעַ, בְּאֵיזֶה חֹדֶשׁ, בְּכַמָּה לַחֹדֶשׁ, בְּאֵיזֹה שָׁעָה, בְּאֵיזֶה מָקוֹם. מַכִּירִין אַתֶּם אוֹתוֹ, הִתְרֵיתֶם בּוֹ, כִּדְאָמְרִינַן בְּמַסֶּכֶת סַנְהֶדְרִין. וְכֵן אַתְּ מוֹצֵא בְּפַרְנְסֵי יִשְׂרָאֵל, שֶׁלֹּא נִשְׁתַּבְּחוּ אֶלָּא עַל יְדֵי הַדִּין. בִּשְׁמוּאֵל כְּתִיב: וְהָלַךְ מִדַּי שָׁנָה בְּשָׁנָה וְסָבַב בֵּית אֵל וְגוֹ' (ש״‎א ז, טז). וְאַף דָּוִד לֹא נִשְׁתַּבֵּחַ אֶלָּא עַל יְדֵי הַדִּין, כְּמַה דִּכְתִיב: וַיִּמְלֹךְ דָּוִד עַל כָּל יִשְׂרָאֵל וַיְהִי עוֹשֶׂה מִשְׁפָּט וּצְדָקָה לְכָל עַמּוֹ (דה״‎א יח, יד). וְאַף יְהוֹשָׁפָט כֵּיוָן שֶׁנִּתְחַזֵּק בַּמַּלְכוּת, לֹא נִתְעַסֵּק בְּעִסְקֵי מַלְכוּת, וְלֹא בְּעֹשֶׁר, וְלֹא בְּכָבוֹד, וְלֹא בְּדָבָר אַחֵר, אֶלָּא בַּדִּין, שֶׁנֶּאֱמַר: וַיִּמְלֹךְ יְהוֹשָׁפָט וְגוֹ' וַיִּתְחַזֵּק עַל יִשְׂרָאֵל (דה״‎ב יז, א). מַהוּ וַיִּתְחַזֵּק, שֶׁנִּתְחַזֵּק וּמִנָּה אֶת הַדַּיָּנִין. וְאוֹמֵר: וַיִּגְבַּהּ לִבּוֹ בְּדַרְכֵי ה' וְעוֹד הֵסִיר אֶת הַבָּמוֹת וְאֶת הָאֲשֵׁרִים מִיְהוּדָה (שם פסוק ו). גַּסּוּת רוּחַ הָיְתָה בּוֹ שֶׁהוּא אָמַר וַיִּגְבַּהּ לִבּוֹ. אֶלָּא שֶׁמִּנָּה דַּיָּנִין עֲלֵיהֶן הַיּוֹדְעִין לָלֶכֶת בְּדַרְכֵי ה', שֶׁנֶּאֱמַר: וְשָׁמְרוּ דֶּרֶךְ ה' לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט (בראשית יח, יט). וְאוֹמֵר לַדַּיָּנִין, רְאוּ כִּי הַמִּשְׁפָּט לֵאלֹהִים הוּא (דברים א, יז). וּמַה מּשֶׁה שֶׁלֹּא נִצְטַוָּה עַל הַדַּיָּנִין אֶלָּא מִמַּה שֶּׁאָמַר לוֹ יִתְרוֹ, שֶׁנֶּאֱמַר: וְאַתָּה תֶּחֱזֶה מִכָּל הָעָם אַנְשֵׁי חַיִל וְגוֹ' (שמות יח, כא), הוֹשִׁיב סַנְהֶדְרִין. אָנוּ שֶׁנִּצְטַוֵּינוּ בַּתּוֹרָה לְמַנּוֹת סַנְהֶדְרִין, שֶׁנֶּאֱמַר: שׁוֹפְטִים וְשׁוֹטְרִים תִּתֵּן לְךָ, עַל אַחַת כַּמָּה וְכַמָּה. וּמִנַּיִן שֶׁהוֹשִׁיב מֹשֶׁה סַנְהֶדְרִין עַל יִשְׂרָאֵל. דִּכְתִיב: וַיִּבְחַר מֹשֶׁה אַנְשֵׁי חַיִל וְגוֹ'. וְאַף יְרוּשָׁלַיִם לֹא נִשְׁתַּבְּחָה אֶלָּא עַל יְדֵי הַדִּין, שֶׁנֶּאֱמַר: וַיֵּצֵא לָךְ שֵׁם בַּגּוֹיִם בְּיָפְיֵךְ וְגוֹ' (יחזקאל טז, יד). וְאֵיזֶה הוּא הִדּוּר. זֶה הַדִּין, שֶׁנֶּאֱמַר: וְדַל לֹא תְּהַדֵּר בְּרִיבוֹ (שמות כג, ג). וְלֹא חָרְבָה יְרוּשָׁלַיִם אֶלָּא עַל קִלְקוּל הַדִּין, שֶׁנֶּאֱמַר: טְמֵאַת הַשֵּׁם רַבַּת הַמְּהוּמָה (יחזקאל כב, ה), שֵׁם שֶׁהָיָה לָךְ עַל יְדֵי הַדִּין, טִמֵּאת. וּכְתִיב: מְלֵאָתִי מִשְׁפָּט צֶדֶק יָלִין בָּהּ וְעַתָּה מְרַצְּחִים (ישעיה א, כא). עַל יְדֵי שֶׁהָיְתָה מְלֵאָתִי מִשְׁפָּט, צֶדֶק יָלִין בָּהּ. לְכָךְ אָמַר לָהֶם יִרְמְיָה, לֹא הֶאֱמִינוּ מַלְכֵי אֶרֶץ כָּל יוֹשְׁבֵי תֵּבֵל וְגוֹ' (איכה ד, יב). וּכְתִיב: מֵחַטֹּאת נְבִיאֶיהָ עֲוֹנוֹת כֹּהֲנֶיהָ וְגוֹ' (שם פסוק יג). בְּאוֹתָהּ שָׁעָה נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא נִפְרַע לְעַצְמוֹ מִן הַדַּיָּנִין, שֶׁנֶּאֱמַר: לָכֵן נְאֻם הָאָדוֹן ה' צְבָאוֹת אַבִּיר יִשְׂרָאֵל וְגוֹ' (ישעיה א, כד). וְאֵין לָכֵן אֶלָּא לְשׁוֹן שְׁבוּעָה, שֶׁנֶּאֱמַר: לָכֵן נִשְׁבַּעְתִּי לְבֵית עֵלִי (ש״‎א ג, יד). אֵין אַבִּיר אֶלָּא אַב בֵּית דִּין, שֶׁנֶּאֱמַר: אַבִּיר הָרֹעִים (שם כא, ח). לְלַמֶּדְךָ, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נַעֲשֶׂה אַב בֵּית דִּין לְהִפָּרַע מֵהֶן. מִנַּיִן שֶׁבְּדַיָּנִין הַכָּתוּב מְדַבֵּר. רְאֵה מַה כְּתִיב אַחֲרָיו, וְאָשִׁיבָה שׁוֹפְטַיִךְ כְּבָרִאשׁוֹנָה וְיוֹעֲצַיִךְ כְּבַתְּחִלָּה (ישעיה א, כו). לְפִיכָךְ אָמַר דָּוִד, מַגִּיד דְּבָרָיו לְיַעֲקֹב וְגוֹ' (תהלים קמז, יט).

(Deut. 16:18:) “[You shall appoint] judges and law officers.” This text is related (to Ps. 147:19), “He declares His words to Jacob, His statutes and His ordinances to Israel.” “His words” are the words of Torah; “His statutes” are the expositions (midrsahot); “and His ordinances” are the judgments [to Israel]. The Holy One, blessed be He, gave the Torah and the judgments to no one but to Israel alone. And where is it shown? You learn that when Israel and a star-worshiping gentile have a dispute with each other, it is forbidden for Israel to say to the gentile, “Go with me to your courts,” because he would be transgressing a prohibition, since it is stated (in Ps. 147:20), “He has not done so for any nation (goy); and, as for His ordinances, they have not known them.” But were not the peoples of the world commanded concerning litigations, since that is one of the seven commandments of the Children of Noah? So what is the significance of (ibid.), “and, as for His ordinances, they have not known them?” These are the fine points of the law (din). As so have we taught (in Sanh. 5:2), “There was once a case that Ben Zakkay cross-examined [witnesses] about fig stems.” Now the Children of Noah are put to death on the evidence of a single witness, with a single judge, and without a warning. [Whereas that is] something which does not exist in Israel, since there are three judges in property cases, and there are twenty-three judges in capital cases. Moreover, it is written (in Deut. 19:15), “A single witness shall not be valid against a person….” So there must be an investigation and an inquiry. How do they examine the witnesses? They bring them in and solemnly forewarn them. Then they would examine them again with seven inquiries: 1. In what week? 2. In what year? 3. In what month? 4. On what [day] of the month? 5. In what hour? 6. In what place? 7. Did you forewarn him? This is as we say in Tractate Sanhedrin. And so you find among the leaders of Israel that they were praised only for their judging. It is written concerning Samuel (in I Sam. 7:6), “And he went on a circuit year by year to Bethel, [Gilgal, and Mizpah; and he judged Israel in all those places].” And David also was praised only for his judging, as stated (in I Chron. 18:14 // II Sam. 8:15), “And David reigned over all of Israel and he administered judgment and righteousness to all his people.” And in the case of Jehoshaphat also, when he was installed in the kingship, he did not occupy himself with the business of kingship nor with honor but with the business of judging. It is so stated (in II Chron. 17:1), “Then [his son] Jehoshaphat reigned [in his stead,] and he strengthened himself over Israel.” What is the meaning of “and he strengthened himself (rt.: hzq)?” That he strengthened himself, when he appointed judges. It also says (in II Chron. 17:6), “His heart was exalted in the ways of the Lord, and in addition he removed the high places and asherim from Judah.” Was there a haughty spirit within him, in that it says, “his heart was exalted?” It is simply that he had appointed judges over them who knew how to walk in the ways of the Lord, as stated (in Gen. 18:19), “and to keep the way of the Lord, to do what is just and right.” (II Chron. 19:6:) “Then he said unto the judges,” (in Deut. 1:17), “As justice belongs to God.” Now if Moses our master, who was not commanded concerning judges,—rather Jethro told him (in Exod. 18:21), “And you shall seek out [able men] from among all the people…,” — [if he] convened a Sanhedrin; how much more [important is a Sanhedrin] in our case, when it has been commanded here in the Torah (in Deut. 16:18), “You shall appoint judges and law officers for yourselves.” Where is it shown that Moses convened a Sanhedrin? Where it is stated (in Exod. 18:25), “So Moses chose able men from all Israel [and appointed them as heads over the people].” And Jerusalem also was praised only because of the justice system, as stated (in Ezek. 16:14), “And your name shall be spread among the gentiles because of your beauty, [as you were crowned with adornment (rt.: hdr)].” And what adornment (rt.: hdr) is that? This is the justice system, since it is stated (in Exod. 23:3), “Nor shall you favor (rt.: hdr) someone poor in his lawsuit.” And Jerusalem was destroyed only over perversion of justice, since it is stated (in Ezek. 22:5), “you with a besmirched name; you who are full of commotion,” the name for justice that you had at first is besmirched. It is also written (in Is. 1:21), “she (i.e., Jerusalem) was full of justice, there righteousness dwelt; but now murderers.” Because “she was full of justice, there righteousness dwelt.” For this reason, Jeremiah said to them (in Lam. 4:12-13), “The kings of the earth did not believe, [… that foe or enemy would come through the gates of Jerusalem]. It was for the sins of her prophets and the iniquities of her priests [who shed the blood of the righteous in her midst].” At that time the Holy One, blessed be He, swore that He Himself would exact retribution from the judges, as stated (in Is. 1:24), “Therefore thus says the Lord, the Lord of hosts, the Most Mighty of Israel, [‘Ah, I will exact vengeance from my foes]….’” Now “therefore” can only be a term [related to] an oath, since it is stated (in I Sam. 3:14), “And I therefore swear to the house of Eli.” Moreover, mighty can only be a term for the av bet din (head of the court), since it is stated (in I Sam. 21:8), “the most mighty of the shepherds [that belong to Saul].” [This is] to teach you that the Holy One, blessed be He, became an av bet din in order to exact vengeance from them. And where is it shown that the text is speaking about judges? See what is written after it (in Is. 1:26), “And I will restore your judges as in the beginning.” Therefore David has said (in Ps. 147:19), “He declares His words to Jacob, [His statutes and His ordinances to Israel].”

Midrash Tanchuma, Shoftim 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

כִּי תֵצֵא לַמִּלְחָמָה. שָׁנוּ רַבּוֹתֵינוּ, מִצְוָה גּוֹרֶרֶת מִצְוָה, וַעֲבֵרָה גּוֹרֶרֶת עֲבֵרָה. וְרָאִיתָ בַּשִּׁבְיָה וְגוֹ', וְגִלְּחָה אֶת רֹאשָׁהּ וְעָשְׂתָה אֶת צִפָּרְנֶיהָ, כְּדֵי שֶׁלֹּא תִּמְצָא חֵן בְּעֵינֶיךָ. מַה כְּתִיב בַּתְרֵיהּ, כִּי תִהְיֶיןָ לְאִישׁ שְׁתֵּי נָשִׁים וְגוֹ'. שְׁתַּיִם בַּבַּיִת, מְרִיבָה בַּבַּיִת. וְלֹא עוֹד, אַחַת אֲהוּבָה וְאַחַת שְׂנוּאָה, אוֹ שְׁתֵּיהֶן שְׂנוּאוֹת. מַה כְּתִיב אַחֲרָיו, כִּי יִהְיֶה לְאִישׁ בֵּן סוֹרֵר וּמוֹרֶה. כָּל מָאן דְּנָסִיב יְפַת תֹּאַר, נָפִיק מִנַיְיהוּ בֵּן סוֹרֵר וּמוֹרֶה. שֶׁכֵּן כָּתַב בְּדָוִד, עַל שֶׁחָמַד מַעֲכָה בַּת תַּלְמַי מֶלֶךְ גְּשׁוּר בְּצֵאתוֹ לַמִּלְחָמָה, יָצָא מִמֶּנּוּ אַבְשָׁלוֹם שֶׁבִּקֵּשׁ לְהָרְגוֹ, וְשָׁכַב עִם עֶשֶׂר פִּלַגְשָׁיו לְעֵינֵי כָּל יִשְׂרָאֵל וּלְעֵינֵי הַשֶּׁמֶשׁ, וְעַל יָדוֹ נֶהֶרְגוּ מִיִּשְׂרָאֵל כַּמָּה רְבָבוֹת, וְעָשָׂה מַחֲלֹקֶת בְּיִשְׂרָאֵל, וְנֶהֱרַג שִׁמְעִי בֶּן גֵּרָא וְשֶׁבַע בֶּן בִּכְרִי וַאֲחִיתֹפֶל, וְלִמְפִיבֹשֶׁת (וּלְאִיֹש בֹּשֶת) הָרַג, וְהִשְׁלִיט צִיבָא עַל כָּל בֵּית שָׁאוּל. וְתַנְיָא, רַבִּי יוֹסִי אוֹמֵר, וְכִי מִפְּנֵי שֶׁאָכַל בֵּן סוֹרֵר וּמוֹרֶה חֲצִי לִיטְרָא בָּשָׂר וְשָׁתָה חֲצִי לוֹג יַיִן חַי אָמְרָה תּוֹרָה יֵצֵא לְבֵית דִּין וְיִסָּקֵל. אֶלָּא הִגִּיעָה תּוֹרָה לְסוֹף דַּעְתּוֹ שֶׁל בֶּן סוֹרֵר וּמוֹרֶה, שֶׁסּוֹפוֹ לִגְמֹר נִכְסֵי אָבִיו עִם הַסְּרִיקִין שֶׁאָכַל וְשָׁתָה עִמָּהֶן, וּמְבַקֵּשׁ לִמּוּדוֹ וְאֵינוֹ מוֹצֵא, וְיָצָא לְפָרָשַׁת דְּרָכִים וְהוֹרֵג וּמְלַסְטֵם אֶת הַבְּרִיּוֹת, וְאָמְרָה תּוֹרָה, יָמוּת זַכַּאי וְאַל יָמוּת חַיָּיב, שֶׁמִּיתָתָן שֶׁל רְשָׁעִים, הֲנָאָה לָהֶם וַהֲנָאָה לָעוֹלָם. בֶּן סוֹרֵר וּמוֹרֶה, כְּתִיב אַחֲרָיו, כִּי יִהְיֶה בְאִישׁ חֵטְא מִשְׁפַּט מָוֶת וְהוּמָת. אִם נִצָּל מִזּוֹ, לֹא נִצָּל מִזּוֹ. לָמַדְנוּ, שֶׁעֲבֵרָה גּוֹרֶרֶת עֲבֵרָה. וּמִצְוָה גּוֹרֶרֶת מִצְוָה, מִנַּיִן. דִּכְתִיב: כִּי יִקָּרֵא קַן צִפּוֹר לְפָנֶיךָ, שַׁלֵּחַ תְּשַׁלַּח וְגוֹ' לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים. אַחֲרָיו מַה כְּתִיב: כִּי תִּבְנֶה בַּיִת חָדָשׁ, תִּזְכֶּה לִבְנוֹת בַּיִת חָדָשׁ וְלַעֲשׂוֹת מַעֲקֶה. מַה כְּתִיב אַחֲרָיו, לֹא תִזְרַע כַּרְמְךָ כִּלְאָיִם, תִּזְכֶּה לְכֶרֶם וְלִזְרֹעַ שָׂדֶה. מַה כְּתִיב אַחֲרָיו, לֹא תַּחֲרֹשׁ בְּשׁוֹר וּבַחֲמוֹר, תִּזְכֶּה לִשְׁוָרִים וַחֲמוֹרִים. מַה כְּתִיב אַחֲרָיו, לֹא תִלְבַּשׁ שַׁעַטְנֵז, תִּזְכֶּה לִבְגָדִים נָאִים מִן צֶמֶר וְלִבְגָדִים נָאִים מִפִּשְׁתִּים. מַה כְּתִיב אַחֲרָיו, גְּדִלִים תַּעֲשֶׂה לָךְ, תִּזְכֶּה לְמִצְוַת צִיצִית. מַה כְּתִיב אַחֲרָיו, כִּי יִקַּח אִישׁ אִשָּׁה, תִּזְכֶּה לְאִשָּׁה וּלְבָנִים. הֲרֵי לָמַדְנוּ, שֶׁמִּצְוָה גּוֹרֶרֶת מִצְוָה, וַעֲבֵרָה גּוֹרֶרֶת עֲבֵרָה. לְפִיכָךְ נִסְמְכוּ פָּרָשִׁיּוֹת אֵלּוּ זוֹ לָזוֹ.

(Deut. 21:10:) “When you go out to war [against your enemies, and the Lord your God gives them into your hand and you take them captive].” Our masters have taught (Avot 4:2), “[One] good deed/commandment brings about [another] good deed/commandment, and [one] transgression brings about [another] transgression.” (Deut. 21:11-12:) “And when you see among the captives a woman of pretty form [whom you desire to take for a wife. And you shall bring her into your house,] where she shall shave her head and do her nails,” so that she will not find favor in his eyes. What is written after that (in vs. 15), “When a man has two wives.” Two [wives] in [one] house [means] strife in the house. And moreover (ibid., cont.) “one loved and the other hated,” or both of them hated. What is written after that (in vs. 18)? “If one has a defiant and rebellious son.” Whenever anyone marries a “woman of pretty form,” there results from it a defiant and rebellious son. Thus we find it so in the case of David, because (as suggested by II Sam. 3:3) he had desired Maacah bat Talmai king of Geshur, while he had gone to war; so Absalom came out of him [in this union. The latter] wanted to kill him and (according to II Sam. 16:22) slept with his ten concubines before the eyes of all Israel and in broad daylight. Also because of him several myriads from Israel were killed. And he created discord in Israel, [through which] were killed Shimei ben Gera (in I Kings 2:46), Sheba ben Bichri (in II Sam. 20:22), Ahithophel (in II Sam. 17:23). And he killed Mephibosheth, and had Ziba rule over the whole house of Saul (II Sam. 16:4; cf. II Sam. 9:9). It is taught: R. Jose says, “Is it because a defiant and rebellious son ate half a pound of meat and drank half a log of undiluted wine that the Torah says for him to go out to the court and be [executed by] stoning (cf. Deut. 21:18-21)? It is simply that Torah has foreseen the end of the thinking of a defiant and rebellious son. As in the end he will squander his father's assets with wastrels with whom he eats and drinks, until he seeks what he has been accustomed to and does not find it. Then he goes out to the crossroads, where he kills people and robs them. So the Torah is saying, ‘Let him die innocent and not die guilty,’ for the death of the wicked benefits them and benefits the world.” And what is written after that (in vs. 22)? “And when someone is guilty of a crime punishable by death and is put to death.” If he is delivered from the one, he is not delivered from the other. [Hence] we have learned “[One] transgression brings about [another] transgression.” [But that one] good deed/commandment brings about [another] good deed/commandment, where is it shown (in Scripture)? Where it is stated (in Deut. 22:6-7), “When you come across a bird nest…. You must surely let [the mother] go …, in order that it may be well with you and you may lengthen your life.” What is written after that (in vs. 8)? “When you build a new house, [you shall make a parapet for your roof].]” You will merit to build a house and make a parapet. What is written after that (in vs. 9)? “You shall not sow your vineyard with two kinds of seed.” You will merit to [possess] a vineyard and to sow a field. What is written after that (in vs. 10)? “You shall not plow with an ox and an ass [together].” You will merit to [possess] oxen and asses. What is written after that (in vs. 11)? “You shall not wear interwoven stuff, [wool and flax together].” You will merit to [possess] nice clothes of wool and of linen. What is written after that (in vs. 12)? “You shall make yourselves tassels.” You shall merit the commandment of tassels. What is written after that (in vs. 13)? “When a man takes a wife.” You shsll merit to [have] a wife and children. Behold, we have learned that [one] good deed/commandment brings about [another] good deed/commandment and one] transgression brings about [another] transgression. Therefore these sections of the Torah are adjacent to one another.

Midrash Tanchuma, Ki Teitzei 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

הַיּוֹם הַזֶּה ה' אֱלֹהֶיךָ מְצַוְּךָ לַעֲשׂוֹת. זֶה שֶׁאָמַר הַכָּתוּב: בּוֹאוּ נִשְׁתַּחֲוֶה וְנִכְרָעָה נִבְרְכָה לִפְנֵי ה' עוֹשֵׂנוּ (תהלים צה, ו). וַהֲלֹא כְּרִיעָה בִּכְלַל הִשְׁתַּחֲוָיָה, וְהִשְׁתַּחֲוָיָה בִּכְלַל כְּרִיעָה, וּמַה תַּלְמוּד לוֹמַר, נִשְׁתַּחֲוֶה נִכְרָעָה נִבְרְכָה. אֶלָּא צָפָה מֹשֶׁה בְּרוּחַ הַקֹּדֶשׁ וְרָאָה שֶׁבֵּית הַמִּקְדָּשׁ עָתִיד לֵחָרֵב וְהַבִּכּוּרִים עֲתִידִין לִפָּסֵק, עָמַד וְהִתְקִין לְיִשְׂרָאֵל שֶׁיִּהְיוּ מִתְפַּלְּלִין שְׁלֹשָׁה פְּעָמִים בְּכָל יוֹם, לְפִי שֶׁחָבִיב תְּפִלָּה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מִכָּל מַעֲשִׂים טוֹבִים וּמִכֹּל הַקָּרְבָּנוֹת. שֶׁכָּךְ כְּתִיב: תִּכּוֹן תְּפִלָּתִי קְטֹרֶת לְפָנֶיךָ מַשְׂאַת כַּפַּי מִנְחַת עָרֶב (תהלים קמא, ב). וּמֹשֶׁה רַבֵּנוּ אַף עַל פִּי שֶׁעָשָׂה כָּל מַעֲשִׂים טוֹבִים, כֵּיוָן שֶׁנִּגְזַר עָלָיו שֶׁלֹּא לִכָּנֵס לָאָרֶץ, הִתְפַּלֵּל וְאָמַר, אֶעְבְּרָה נָא וְאֶרְאֶה וְגוֹ' (דברים ג, כה). וְאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אַל תּוֹסֶף דַּבֵּר אֵלַי עוֹד בַּדָּבָר הַזֶּה, עֲלֵה רֹאשׁ הַפִּסְגָּה (שם פסוקים כו-כז). לְכָךְ נֶאֱמַר: הַיּוֹם הַזֶּה ה' אֱלֹהֶיךָ מְצַוְּךָ לַעֲשׂוֹת. מָה כְּתִיב לְמַעְלָה מִן הָעִנְיָן, הַשְׁקִיפָה מִמְּעוֹן קָדְשֶׁךָ. אָמַר רַבִּי אֲבָהוּ בְּשֵׁם רַבִּי יוֹסִי בַּר חֲנִינָא, בּוֹא וּרְאֵה כַּמָּה מִתְחַטְּאִין, וְכַמָּה יֵשׁ לָהֶן פִּתְחוֹן פֶּה לְעוֹשֵׁי מִצְוֹת. אָדָם יֵשׁ לוֹ עֵסֶק אֵצֶל מַלְכוּת, פְּעָמִים שֶׁהוּא נוֹתֵן כַּמָּה מָמוֹן עַד שֶׁמַּגִּיעִין אוֹתוֹ אֵצֶל הַמֶּלֶךְ. כֵּיוָן שֶׁהִגִּיעַ אֵצֶל הַמֶּלֶךְ, סָפֵק עוֹשֶׂה שְׁאֵלָתוֹ, סָפֵק לֹא עוֹשֶׂה. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵּן, אֶלָּא יוֹרֵד אָדָם לְתוֹךְ שָׂדֵהוּ, רָאָה אֶשְׁכּוֹל שֶׁבִּכֵּר, תְּאֵנָה שֶׁבִּכְּרָה, רִמּוֹן שֶׁבִּכֵּר, מַנִּיחוֹ בַּסַּל וְהוֹלֵךְ לִירוּשָׁלַיִם וּבָא וְעוֹמֵד בְּאֶמְצַע הָעֲזָרָה וּמְבַקֵּשׁ רַחֲמִים עַל עַצְמוֹ וְעַל יִשְׂרָאֵל וְעַל אֶרֶץ יִשְׂרָאֵל, שֶׁנֶּאֱמַר: הַשְׁקִיפָה מִמְּעוֹן קָדְשֶׁךָ וְגוֹ'. וְלֹא עוֹד, אֶלָּא שֶׁהָיָה אוֹמֵר, אֵינִי זָז מִכָּאן עַד שֶׁתַּעֲשֶׂה צָרְכִּי הַיּוֹם הַזֶּה, שֶׁכָּתוּב אַחֲרָיו, הַיּוֹם הַזֶּה ה' אֱלֹהֶיךָ מְצַוְּךָ לַעֲשׂוֹת. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, יָצְתָה בַּת קוֹל וְאָמְרָה לוֹ, תִּזְכֶּה לַשָּׁנָה הַבָּאָה וְתָבִיא כְּהַיּוֹם הַזֶּה, כְּאָדָם שֶׁהוּא נוֹתֵן פְּרִי חָדָשׁ לַחֲבֵרוֹ, וְאוֹמֵר לוֹ: יְהִי רָצוֹן שֶׁתִּשְׁנֶּה וְתִתֵּן לִי לַשָּׁנָה הָאַחֶרֶת. אָמַר רַבִּי חִיָּא בַּר אַבָּא, כַּמָּה מִתְחַטְּאִין עוֹשֵׂי מִצְוֹת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא גּוֹזֵר גְּזֵרָה, וְצַדִּיקִים מְבַטְּלִין אוֹתָהּ, שֶׁנֶּאֱמַר: בַּאֲשֶׁר דְּבַר מֶלֶךְ שִׁלְטוֹן, וּמִי יֹאמַר לוֹ מַה תַּעֲשֶׂה (קהלת ח, ד). מִי הוּא. שׁוֹמֵר מִצְוָה לֹא יֵדַע דָּבָר רָע (שם פסוק ה), מַמְחֶה עַל יָדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. וְכֵן בְּדָוִד הוּא אוֹמֵר, אָמַר אֱלֹהֵי יִשְׂרָאֵל, לִי דִּבֶּר צוּר יִשְׂרָאֵל, מוֹשֵׁל בָּאָדָם, צַדִּיק מוֹשֵׁל יִרְאַת אֱלֹהִים (ש״‎ב כג, ג). מַהוּ הַיּוֹם הַזֶּה ה' אֱלֹהֶיךָ. וְכִי עַד עַכְשָׁו לֹא צִוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל. וַהֲלֹא אוֹתָהּ שָׁנָה שְׁנַת אַרְבָּעִים הָיְתָה, שֶׁנֶּאֱמַר: וַיְהִי בְּאַרְבָּעִים שָׁנָה בְּעַשְׁתֵּי עָשָׂר חֹדֶשׁ (דברים א, ג). וּמַה תַּלְמוּד לוֹמַר, הַיּוֹם הַזֶּה. אֶלָּא כָּךְ אָמַר מֹשֶׁה לְיִשְׂרָאֵל, בְּכָל יוֹם יְהֵא הַתּוֹרָה חֲבִיבָה עֲלֵיכֶם כְּאִלּוּ הַיּוֹם הַזֶּה קִבַּלְתֶּם אוֹתָהּ מֵהַר סִינָי. וְכֵן הוּא אוֹמֵר בְּמָקוֹם אַחֵר, וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָּנֶיךָ (שם ד, ט). וּכְתִיב בַּתְרֵיהּ, יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי ה'. אֶת הַחֻקִּים, אֵלּוּ הַמִּדְרָשׁוֹת. וְאֶת הַמִּשְׁפָּטִים, אֵלּוּ הַדִּינִין. דָּבָר אַחֵר, אֶת הַחֻקִּים וְאֶת הַמִּשְׁפָּטִים, לְרַבּוֹת קַלִּים וַחֲמוּרִים, גְּזֵרוֹת שָׁווֹת וְדִקְדּוּקֵי סוֹפְרִים. וְשָׁמַרְתָּ וְעָשִׂיתָ אוֹתָם, אָמַר רַבִּי יוֹחָנָן, כָּל הָעוֹשֶׂה מִצְוָה אַחַת לַאֲמִתּוֹ, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ הִיא נְתוּנָה מֵהַר סִינַי, שֶׁנֶּאֱמַר: וְשָׁמַרְתָּ וְעָשִׂיתָ. וּמַה תַּלְמוּד לוֹמַר: וַעֲשִׂיתֶם אוֹתָם (ויקרא כה, יח). אֶלָּא כָּל הַמְּקַיֵּם אֶת הַתּוֹרָה וְעָשָׂה אוֹתָהּ לַאֲמִתּוֹ, כְּאִלּוּ הוּא תִּקְּנָהּ וּנְתָנָהּ מֵהַר סִינָי. וְעוֹד אָמַר רַבִּי יוֹחָנָן, כָּל הָעוֹשֶׂה תּוֹרָה לַאֲמִתָּה, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ עָשָׂה אֶת עַצְמוֹ, שֶׁנֶּאֱמַר: וְאוֹתִי צִוָּה ה' בָּעֵת הַהִוא לְלַמֵּד וְגוֹ' (דברים ד, יד). לַעֲשׂוֹת אוֹתָם לֹא נֶאֱמַר, אֶלָּא לַעֲשֹׂתְכֶם אוֹתָם (שם), מִכָּאן שֶׁמַּעֲלִין עָלָיו כְּאִלּוּ הוּא עָשָׂה וּבָרָא אֶת עַצְמוֹ. בְּכָל לְבָבְךָ, הֲרֵי הַכָּתוּב מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶם, בְּשָׁעָה שֶׁאַתֶּם מִתְפַּלְּלִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, לֹא יִהְיֶה לָכֶם שְׁתֵּי לְבָבוֹת, אֶחָד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאֶחָד לְדָבָר אַחֵר.

(Deut. 26:16:) “This day the Lord your God is commanding you to perform.” This text is related (to Ps. 95:6), “Come, let us bow down and bend, let us kneel before the Lord our Maker!” But is not bending included in bowing down; and bowing down in bowing? So what does the instruction mean by “let us bow down and bend and kneel down?” Moses simply foresaw that the Temple was going to be destroyed and that the firstfruits were going to cease. He arose and arranged for Israel to pray three times on every day, because prayer is more pleasing to the Holy One, blessed be He, than all of the good works and all of the sacrifices. It is so written (Ps. 141:2), “Take my prayer as an offering of incense, my upraised hands as an evening sacrifice.” And when it was decreed for Moses not to enter the land in spite of all of his good works, he began to pray, and he said (in Deut. 3:25), “Please let me cross over and see [the good land].” The Holy One, blessed be He, said to him (in vss. 26-27), “Enough from you; do not ever speak unto Me on this matter again. Go up to the top of Pisgah.” It is therefore stated (in 26:16), “[This day] the Lord your God is commanding you to perform….” What is written above the matter (in vs. 15)? “Look down from Your holy dwelling, [from the heavens and bless Your people].” R. Abbahu said in the name of R. Jose bar Hanina, “How spoiled and how great a pretext are given to those who perform the commandments [for doing so]: If someone has business with the empire, there are times when he gives some money, until they have him reach the king. When he does reach the king, he has doubts whether he will fulfill his request or not. The Holy One, blessed be He, however, is not like that. Rather when one goes down into his field [and] sees a [grape] cluster that has ripened early, a fig that has ripened early, a pomegranate that has ripened early, he puts it in a basket, goes to Jerusalem and enters and stands in the [Temple] courtyard; he [then] asks mercy for himself, for Israel, and for the land of Israel. Thus it is stated (in Deut. 26:15), ‘Look down from your holy dwelling, [from the heavens and bless your people].’ And not only that, but he would say, “I am not moving from here until You perform my requirements this day,’ as it is written next to it (in vs. 16), ‘This day the Lord your God is commanding you to perform.’” Resh Laqish said, “A heavenly voice (bat qol) comes forth and says, ‘You shall do it again on this day in the coming year.’ [He is] like one who gives fresh fruit to his friend, and [the friend] says to him, ‘Would that you would do this again, and give me some next year.’” R. Hiya bar Abba said, “How spoiled are those who perform the commandments in front of the Holy One, blessed be He. As the Holy One blessed be He, enacts a decree and the righteous ones annul it. As it is stated (Eccl. 8:4), ‘Inasmuch as a king’s command is authoritative, and who can say to him, “What are you doing.”’ Who is it [that can say it]? (Eccl. 8:5:) ‘One who obeys commandments will not know a bad thing,’ he can object to the Holy One, blessed be He.” And so with David, he said (II Sam. 23:3), “The God of Israel said, the Rock of Israel spoke about me, ‘He that rules over men must be righteous, ruling in the fear of God.” [(Deut. 26:16:) “This day the Lord your God is commanding you to perform…].” What is the meaning of this day? Had the Holy One, blessed be He, not given a command to Israel until now? And was not this the fortieth year (since they left Egypt), as stated (in Deut. 1:3), “And it came to pass in the fortieth year….” Then what is the meaning of the words, “this day?” Simply that Moses spoke to Israel as follows, “On each and every day, let the Torah be dear to you, as if you had received it this day from Mount Sinai.” Moreover, it is written in another place (i.e., in Deut. 4:9), “make them known to your children….” Then it is written (in vs. 10), “The day that you stood before the Lord [your God at Horeb].” (Deut. 26:16, cont.:) “These statutes,” these are the midrashic commentaries; “and these ordinances,” these are the court decisions. Another interpretation (of Deut. 26:16), “these statutes and these ordinances: [They are meant] to include light and heavy [commandments], inferences from analogy, and fine points of scribal exegesis. (Deut. 26:16, cont.:) “So you are to be diligent in doing them.” R. Johanan said, “When anyone performs a single commandment truthfully, Scripture ascribes it to him as if it had been given [to him] from Mount Sinai, as stated (Deut. 26:16), ‘So you are to be diligent in doing.’” Then what is the meaning of (in Lev. 25:18), “and you shall do (which can also be read as, make) them?” Rather, anyone that observes the Torah and does it truthfully, it as if he arranged it and gave it from Mount Sinai. And R. Johanan also said, “Anyone who does [what is written in] the Torah truthfully, Scripture ascribes it to him as if he had made himself; as stated (in Deut. 4:14), ‘At that time the Lord commanded me to impart [to you laws and rules to make you do].’ It does not say, ‘to do them,’ but “to make you, do them.’ From here [we learn] that Scripture ascribes it to him as if he made and created himself.” (Deut. 26:16, cont.:) “With all your heart.” Behold Scripture warns Israel and says to them, “When you pray to the Holy One, blessed be He, you shall not have two hearts, one in the presence of the Holy One, blessed be He, and one for something else.”

Midrash Tanchuma, Ki Tavo 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

אַתֶּם נִצָּבִים הַיּוֹם. זֶה שֶׁאָמַר הַכָּתוּב: הָפוֹךְ רְשָׁעִים וְאֵינָם, וּבֵית צַדִּיקִים יַעֲמֹד (משלי יב, ז). כָּל זְמַן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִסְתַּכֵּל בְּמַעֲשֵׂיהֶם שֶׁל רְשָׁעִים וּמְהַפֵּךְ בָּהֶם, אֵין לָהֶם תְּקוּמָה. הָפַךְ בְּמַעֲשֵׂיהֶם שֶׁל דּוֹר הַמַּבּוּל, לֹא הָיְתָה לָהֶם תְּקוּמָה, שֶׁנֶּאֱמַר: וַיִּמַּח אֶת כָּל הַיְקוּם (בראשית ז, כג). הָפַךְ בְּמַעֲשֵׂיהֶם שֶׁל אַנְשֵׁי סְדוֹם, וְלֹא הָיְתָה בָהֶן תְּקוּמָה, שֶׁנֶּאֱמַר: וַיַּהֲפֹךְ אֶת הֶעָרִים הָאֵל (שם יט, כה). הָפַךְ בְּמַעֲשֵׂיהֶם שֶׁל מִצְרִים, וְלֹא הָיְתָה לָהֶן תְּקוּמָה, שֶׁנֶּאֱמַר: לֹא נִשְׁאַר בָּהֶם עַד אֶחָד (שמות יד, כח). הָפַךְ בַּמַּעֲשֶׂה שֶׁל בָּבֶל וְלֹא הָיְתָה לָהּ תְּקוּמָה, שֶׁנֶּאֱמַר: וְהִכְרַתִּי לְבָבֶל שֵׁם וּשְׁאָר וְנִין וָנֶכֶד (ישעיה יד, כב). וְעַל כֻּלָּם אָמַר דָּוִד, שָׁם נָפְלוּ פּוֹעֲלֵי אָוֶן וְגוֹ' (תהלים לו, יג). אֲבָל יִשְׂרָאֵל, נוֹפְלִין וְעוֹמְדִין. וְכֵן הוּא אוֹמֵר, אַל תִּשְׂמְחִי אוֹיַבְתִּי לִי כִּי נָפַלְתִּי קָמְתִּי וְגוֹ' (מיכה ז, ח). כִּי אֲנִי ה' לֹא שָׁנִיתִי וְגוֹ' (מלאכי ג, ו), אָמַר רַבִּי חֲנִינָא בַּר פַּפָּא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, מֵעוֹלָם לֹא הִכֵּיתִי אֻמָּה וְשָׁנִיתִי לָהּ. אֲבָל אַתֶּם בְּנֵי יַעֲקֹב לֹא כְלִיתֶם (מלאכי ג, ו), שֶׁנֶּאֱמַר: חִצַּי אֲכַלֶּה בָּם (דברים לב, כג), חִצַּי כָּלִין וְהֵן אֵינָן כָּלִים. וְכָךְ אָמְרָה כְּנֶסֶת יִשְׂרָאֵל, דָּרַךְ קַשְׁתּוֹ וַיַּצִּיבֵנִי וְגוֹ' (איכה ג, יב). מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, לְגִבּוֹר שֶׁהֶעֱמִיד אֶת הַקּוֹרָה וְהָיָה זוֹרֵק בּוֹ אֶת הַחִצִּים. חִצָּיו כָּלִין וְהַקּוֹרָה בִּמְקוֹמָהּ עוֹמֶדֶת. אַף יִשְׂרָאֵל כָּל זְמַן שֶׁהַיִּסּוּרִין בָּאִין עֲלֵיהֶן, הַיִּסּוּרִין כָּלִין וְהֵם בִּמְקוֹמָן עוֹמְדִין וְאֵינָן כָּלִין. לְכָךְ נֶאֱמַר: הָפוֹךְ רְשָׁעִים וְאֵינָם. אָמַר חִזְקִיָּה בְּנוֹ שֶׁל רַבִּי חִיָּא, לָמָּה נִסְמְכָה פָּרָשָׁה זוֹ לְפָרָשַׁת קְלָלוֹת. לְפִי שֶׁשָּׁמְעוּ יִשְׂרָאֵל מֵאָה קְלָלוֹת חָסֵר שְׁתַּיִם שֶׁנֶּאֶמְרוּ בְּפָרָשָׁה זוֹ חוּץ מֵאַרְבָּעִים וְתֵשַׁע שֶׁנֶּאֶמְרוּ בְּתוֹרַת כֹּהֲנִים, מִיָּד הוֹרִיקוּ פְּנֵיהֶם וְאָמְרוּ, מִי יָכוֹל לַעֲמֹד בְּאֵלּוּ. מִיָּד קָרָא אוֹתָן מֹשֶׁה וְהָיָה מְפַיְּסָן. מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן, וַיִּקְרָא מֹשֶׁה אֶל כָּל יִשְׂרָאֵל וְגוֹ', הַמַּסּוֹת הַגְּדוֹלוֹת וְגוֹ', וַתָּבֹאוּ אֶל הַמָּקוֹם הַזֶּה וְגוֹ'. וְאַתֶּם לֹא שְׁמַעְתֶּם בְּקוֹלִי וַאֲמַרְתֶּם לְפָנַי דְּבָרִים שֶׁאַתֶּם חַיָּבִין עֲלֵיהֶם כְּלָיָה וְלֹא עָשִׂיתִי אֶתְכֶם כְּלָיָה, שֶׁנֶּאֱמַר: אֲבוֹתֵינוּ בְּמִצְרַיִם לֹא הִשְׂכִּילוּ נִפְלְאוֹתֶיךָ וְגוֹ' (תהלים קו, ז). וְלֹא עוֹד אֶלָּא שֶׁאֲמַרְתֶּם לָעֵגֶל, אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל (שמות לב, ד). וְאִם תֹּאמַר מִפְּנֵי מָה הַגּוֹיִם נִתְחַיְּבוּ כְּלָיָה וְאָנוּ קַיָּמִין. לְפִי שֶׁבְּשָׁעָה שֶׁבָּאוּ עֲלֵיהֶן יִסּוּרִין, מְבַעֲטִים בָּהֶן וְאֵינָם מַזְכִּירִין שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: שְׁפֹךְ חֲמָתְךָ עַל הַגּוֹיִם אֲשֶׁר לֹא יְדָעוּךָ וְגוֹ' (תהלים עט, ו). אֲבָל יִשְׂרָאֵל, כְּשֶׁהַיִּסּוּרִין בָּאִין עֲלֵיהֶן, הֵן נִכְנָעִין וּמִתְפַּלְּלִין, שֶׁנֶּאֱמַר: צָרָה וְיָגוֹן אֶמְצָא וְגוֹ' (שם קטז, ג-ד). לְפִיכָךְ אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, אַף עַל פִּי שֶׁקְּלָלוֹת הַלָּלוּ בָּאוֹת עֲלֵיכֶם, הֵן מַעֲמִידוֹת אֶתְכֶם. וְכֵן הוּא אוֹמֵר, לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ וְגוֹ' (דברים ח, טז). וְכָךְ אָמַר לָהֶם מֹשֶׁה לְיִשְׂרָאֵל, אַף עַל פִּי שֶׁהַיִּסּוּרִין הַלָּלוּ בָּאִין עֲלֵיכֶם, יֵשׁ לָכֶם עֲמִידָה. לְכָךְ נֶאֱמַר: אַתֶּם נִצָּבִים הַיּוֹם כֻּלְּכֶם. דָּבָר אַחֵר, מִפְּנֵי מָה עֲשָׂאָן מֹשֶׁה מַצֵּבָה. מִפְּנֵי שֶׁמִּשְׁתַּמְּשִׁין מִדַּעַת לְדַעַת. מִדַּעַת מֹשֶׁה לְדַעַת יְהוֹשֻׁעַ. מִדַּעַת יְהוֹשֻׁעַ לְדַעַת הַזְּקֵנִים. וְאַף יְהוֹשֻׁעַ עֲשָׂאָן מַצֵּבָה, שֶׁנֶּאֱמַר: וַיֶּאֱסֹף יְהוֹשֻׁעַ אֶת כָּל זִקְנֵי יִשְׂרָאֵל שְׁכֶמָה וְגוֹ' (יהושע כד, א). וְאַף שְׁמוּאֵל שֶׁמִּשְׁתַּמְּשִׁין מִדַּעְתּוֹ לְדַעַת מְלָכִים, עֲשָׂאָן מַצֵּבָה, שֶׁנֶּאֱמַר: וְעַתָּה הִתְיַצְּבוּ וְאֶשְׁפְּטָהּ אֶתְכֶם (ש״‎א יב, ז). דָּבָר אַחֵר, אַתֶּם נִצָּבִים הַיּוֹם, מָה הַיּוֹם מֵאִיר פְּעָמִים וּמַאֲפִיל פְּעָמִים, אַף אַתֶּם כְּשֶׁאֲפֵלָה לָכֶם, עָתִיד לְהָאִיר לָכֶם אוֹר עוֹלָם, שֶׁנֶּאֱמַר: וְהָיָה לְךָ ה' לְאוֹר עוֹלָם (ישעיה ס, יט). אֵימָתַי, בִּזְמַן שֶׁתִּהְיוּ כֻּלְּכֶם אֲגֻדָּה אַחַת, שֶׁנֶּאֱמַר: חַיִּים כֻּלְּכֶם הַיּוֹם (דברים ד, ד). בְּנֹהַג שֶׁבָּעוֹלָם, אִם נוֹטֵל אָדָם אֲגֻדָּה שֶׁל קָנִים, שֶׁמָּא יָכֹל לְשָׁבְרָם בְּבַת אַחַת. וְאִלּוּ נוֹטֵל אַחַת אַחַת, אֲפִלּוּ תִּינוֹק מְשַׁבְּרָן. וְכֵן אַתְּ מוֹצֵא שֶׁאֵין יִשְׂרָאֵל נִגְאֲלִין עַד שֶׁיִּהְיוּ כֻּלָּן אֲגֻדָּה אַחַת, שֶׁנֶּאֱמַר: בַּיָּמִים הָהֵמָּה וּבָעֵת הַהִיא נְאֻם ה' יָבֹאוּ בְנֵי יִשְׂרָאֵל וּבְנֵי יְהוּדָה יַחְדָּו וְגוֹ' (ירמיה נ, ד). כְּשֶׁהֵן אֲגוּדִים, מְקַבְּלִין פְּנֵי שְׁכִינָה.

(Deut. 29:9:) “You are standing today.” This text is related (to Prov. 12:7), “The wicked are overturned (rt.: hpk) and are no more, but the house of the righteous shall stand.” Every time that the Holy One, blessed be He, looks at the works of the wicked and turns (rt.: hpk) them over (examines them), there is no recovery for them. He turned over the works of the generation of the flood, and there was no recovery for them, as stated (in Gen. 7:23), “And he wiped out all living things.” He turned over the works of the Sodomites, and there was no recovery for them, as stated (in Gen. 19:25), “And he overturned those cities.” He turned over the works of the Egyptians, and there was no recovery for them, as stated (in Exod. 14:28), “and not so much as one of them remained.” He turned over the works of Babylon, and there was no recovery for them, as stated (in Is. 14:22), “and from Babylon i will cut off name, remnant, offspring, and posterity.” Moreover, David has said about all of them (in Ps. 36:13), “There the evildoers have fallen; they are thrust down and cannot rise.” When Israel falls, however, it stands up [again], as stated (in Micah 7:8), “Rejoice not over me, O my enemy; when I fall, I shall arise….” It also says (in Mal. 3:6), “For I the Lord do not change; [and you, O Children of Jacob, are not destroyed (rt.: klh).” R. Hanina bar Pappa said, “The Holy One, blessed be He, said, ‘I have never smitten a people and [restored] them, but (according to Mal. 3:6), “you Children of Jacob are not destroyed,”’ This is as stated (in Deut. 32:23), ‘I will use up (rt.: klh) My arrows on them,’ [meaning that] My arrows are used up (rt.: klh) but they are not destroyed (rt.: klh).” And so has the assembly of Israel said (in Lam. 3:12), “He has bent his bow; he has set me as a target for the arrow.” To what is the matter comparable? To a warrior who raises up the [target] post and shoots the arrows at them. The arrows are used up (rt.: klh), but the post stands. So it is also with Israel. Every time that afflictions came upon them, the afflictions ended, and they were standing in their place. Ergo it is stated (in Prov. 12:7), “The wicked are overturned and are no more.” Hezekiah the son of R. Hiyya said, “Why is this parashah next to the parashah about curses (i.e., Deut. 27:11-28:69)? Because Israel heard a hundred curses less two in this parashah, apart from the forty-nine which are uttered in the priestly Torah (i.e., in Leviticus). They immediately turned green in the face and said, ‘Who can withstand these [curses]?’ Moses called them immediately (in Deut. 29:1) and pacified them with [the words from Deut. 29:9].” What is written above the matter (in Deut. 29:1-2, 6)? “Then Moses summoned all of Israel [and said unto them, ‘You have seen all that the Lord did before your eyes in the land of Egypt,] …. The great trials [which your eyes saw, the signs, and those great wonders]. When you came unto this place, [Sihon king of Heshbon and Og king of Bashan came out to engage us in battle; but we defeated them].” And you did not heed My voice, and you uttered words before Me for which you deserved destruction. Still I did not wreak destruction upon you, when it is stated (in Ps. 106:7), “When our ancestors were in Egypt, they did not consider Your wondrous works….” And not only that, but they said of the calf (in Exod. 32:4), “This is your god, O Israel.” Now if you should say, “For what reason did the [other] nations deserve destruction, while we are remaining alive?” It is because when afflictions come upon them, they kick against them and do not mention the name of the Holy One, blessed be He, as stated (in Ps. 79:6), “Pour out your wrath upon the nations that have not known you, [upon the kingdoms that do not invoke Your name].” In the case of Israel, however, when afflictions come upon them, they make submit and pray, as stated (in Ps. 116:3-4), “I found trouble and sorrow, but I shall invoke the name of the Lord.” Therefore the Holy One, blessed be He, said, “Even though these maledictions come upon you, they [themselves] stand you up; and so it says (in Deut. 8:16), ‘in order to humble you and in order to test you, [so as to benefit you in the end].’” Thus did Moses say to Israel, “Even though afflictions come upon you, you have a standing.” It is therefore stated (in Deut. 29:9), “You are standing today, all of you.” Another interpretation (of Deut. 29:9), “You are standing (nizavim) today”: Why did Moshe make them into a pillar (mazevah)? Because they would [change] from one opinion to another opinion: from the opinion of Moshe to the opinion of Joshua; from the opinion of Joshua to the opinion of the elders. And Joshua also made them into a pillar, as stated (in Josh. 24:1), “Joshua assembled all the tribes of Israel at Schechem, [and he summoned Israel’s elders and commanders, magistrates and officers; and they presented (yityazvu) themselves].” And Samuel – since they [changed] from his opinion to the opinion of the kings – also made them into a pillar, as stated (in I Sam. 12:7), “And now stand (hityazvu) and I will judge you.” Another interpretation (of Deut. 29:9), “You are standing today”: Just as today (literally: the day) sometimes darkens and sometimes lightens, so it is with you. Although you have darkness, the Holy One, blessed be He, is going to shine on you with light eternal, as stated (in Is. 60:19), “for the Lord shall be your everlasting light.” When? When you all become one group, as stated (in Deut. 4:4), “are all alive today.” According to universal custom, if one takes a group of reeds, will he be able to break them at one stroke! But if he takes them one by one, even an infant can break them. So also you find that Israel was not redeemed until they became one group, as stated (in Jer. 50:4), “’In those days and at that time,’ says the Lord,’ the children of Israel, they and the children of Judah, shall come together.’” When they are united, they shall welcome the face of the Divine Presence.

Midrash Tanchuma, Nitzavim 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

וַיֵּלֶךְ מֹשֶׁה וַיְדַבֵּר אֶת הַדְּבָרִים הָאֵלֶּה אֶל כָּל יִשְׂרָאֵל. אֵין וַיֵּלֶךְ אֶלָּא לְשׁוֹן תּוֹכֵחָה, שֶׁנֶּאֱמַר: לְכוּ חֲזוּ מִפְעֲלוֹת אֱלֹהִים (תהלים מו, ט). בְּסוֹף קֹהֶלֶת כְּתִיב: דִּבְרֵי חֲכָמִים כַּדָּרְבֹנוֹת (קהלת יב, יא). מַה דָּרְבָּן זֶה מְכַוֵּן אֶת הַפָּרָה לִתְלָמֶיהָ, אַף דִּבְרֵי תּוֹרָה מְכַוְּנוֹת לֵב לוֹמְדֵיהוֹן לְדֶרֶךְ טוֹבָה. וּכְמַסְמְרוֹת נְטוּעִים (שם), מַה מַּסְמֵר זֶה קָבוּעַ, אַף דִּבְרֵי תּוֹרָהּ קְבוּעִים. וּמַה נְּטִיעָה פָּרָה וְרָבָה, אַף דִּבְרֵי תּוֹרָה פָּרִין וְרָבִין לִמְצֹא בָּהֶם טַעַם. נִתְּנוּ מֵרֹעֶה אֶחָד (קהלת יב, יא), אַף עַל פִּי שֶׁהַלָּלוּ מְטַמְּאִין וְהַלָּלוּ מְטַהֲרִין, הַלָּלוּ אוֹסְרִין וְהַלָּלוּ מַתִּירִין, כֻּלָּן אֲמָרָן מֹשֶׁה מִפִּי הַגְּבוּרָה. וּכְמַשְׁמְרוֹת נְטוּעִים, כָּתוּב בְּשִׁי״‎ן, לוֹמַר, שֶׁיֵּשׁ בַּתּוֹרָה אַרְבָּעָה וְעֶשְׂרִים סְפָרִים כְּמִנְיַן מִשְׁמָרוֹת שֶׁהֶעֱמִיד דָּוִד, לְכָךְ נִכְתַּב בְּשִׁי״‎ן. וְכֵן בְּדִבְרֵי הַיָּמִים נִכְתַּב דָּוִד מָלֵא, שֶׁהוּא בְּגִימַטְרִיָּא אַרְבַּע וְעֶשְׂרִים, כְּנֶגֶד אַרְבַּע וְעֶשְׂרִים מִשְׁמָרוֹת שֶׁהֶעֱמִיד דָּוִד.

And Moshe went and spoke these words to all of Israel: The expression "went" is nothing but [an indication of] rebuke, as it is stated (Psalms 46:9), "Go and see the wonders of God." At the end of Ecclesiastes, it is written (Ecclesiastes 12:11), "The sayings of the wise are like goads" - just like this goad directs the cow to its furrows, so [too] do the words of Torah direct the heart of those that learn it to the good path. "And it is like nails (masmerot) that are planted" - just like this nail is planted, so [too] are words of Torah. And just like a planting (sapling) is fruitful and multiplies, so [too] do the words of Torah become fruitful and multiply to find an explanation about them. "They are given from one shepherd" - even though these are rendering impure and those are rendering pure, these are forbidding and those are permitting, Moshe said all of them from the mouth of the Almighty. But it is written, "And it is like shifts (mishmerot) that are planted," with a [letter], shin, to say that there are twenty-four books in the Torah (Bible) - like the number of shifts that David established. Therefore it is written with a shin. And so [too,] in Chronicles, David is spelled fully ( dalet-vav- yod-dalet), as its gematraia (numerical equivalent) is twenty-four - corresponding to the twenty-four shifts that David established.

Midrash Tanchuma, Vayeilech 1:1 · Sefaria Community Translation

הַאֲזִינוּ הַשָּׁמַיִם, זֶה שֶׁאָמַר הַכָּתוּב: נֶפֶשׁ עָמֵל עָמְלָה לוֹ כִּי אָכַף עָלָיו פִּיהוּ (משלי טז, כו). מָה רָאָה מֹשֶׁה לִקְרֹא לַשָּׁמַיִם וְלָאָרֶץ בִּשְׁעַת פְּטִירָתוֹ. אֶלָּא לְלַמֶּדְךָ, שֶׁקָּרָא אוֹתָן לְצַוּוֹתָן עַל עַצְמָן. אָמַר לָהֶן, הֲרֵי גָּזַר הַקָּדוֹשׁ בָּרוּךְ הוּא עָלַי שֶׁאָמוּת, תְּנוּ דַּעַתְכֶם הֵיאַךְ תִּהְיוּ מְקַבְּלִין אוֹתִי בְּכָבוֹד, שֶׁתִּהְיוּ מִסְתַּכְּלִין בִּי כְּאִלּוּ אֲנִי חַי וּמְדַבֵּר אֶת דִּבְרֵי תּוֹרָה לָעוֹלָם. הַאֲזִינוּ הַשָּׁמַיִם, שֶׁכְּבָר אָמַרְתִּי לָכֶם, הַעִדֹתִי בָכֶם הַיּוֹם וְגוֹ' (דברים ל, יט), תְּנוּ דַּעַתְכֶם שֶׁלֹּא תִּהְיוּ מְקַטְרְגִין עַל יִשְׂרָאֵל לְאַחַר מוֹתִי, אֶלָּא הֱיוּ זְכוּרִים כְּאִלּוּ אֲנִי חַי וְעוֹמֵד עֲלֵיהֶם לְבַקֵּשׁ רַחֲמִים. אָמַר יְשַׁעְיָה, שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ (ישעיה א, ב). מָה רָאָה יְשַׁעְיָהוּ לוֹמַר, שִׁמְעוּ שָׁמַיִם. אֶלָּא לְלַמֶּדְךָ, שֶׁכָּל דִּבְרֵי הַנְּבִיאִים שָׁוִים. מֹשֶׁה אָמַר, הַאֲזִינוּ הַשָּׁמַיִם. וִישַׁעְיָהוּ אָמַר, שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ. אָמַר רַבִּי עֲקִיבָא, מְלַמֵּד, כֵּיוָן שֶׁאָמַר מֹשֶׁה אֶת הַתּוֹרָה, בַּשָּׁמַיִם הָיָה, וְהָיָה מְדַבֵּר עִם הַשָּׁמַיִם כְּאָדָם שֶׁמְּדַבֵּר עִם חֲבֵרוֹ, שֶׁאָמַר, הַאֲזִינוּ הַשָּׁמַיִם. וְרָאָה אֶת הָאָרֶץ רְחוֹקָה מִמֶּנּוּ, וְאָמַר, וְתִשְׁמַע הָאָרֶץ. אֲבָל יְשַׁעְיָה שֶׁהָיָה בָּאָרֶץ וְרָאָה שָׁמַיִם רְחוֹקִים מִמֶּנּוּ, הִתְחִיל לוֹמַר, שִׁמְעוּ שָׁמַיִם, וְאַחַר כָּךְ, וְהַאֲזִינִי אֶרֶץ, שֶׁהָיְתָה קְרוֹבָה אֵלָיו. כִּי ה' דִּבֵּר (שם), אָמְרוּ לוֹ: יְשַׁעְיָה רַבֵּנוּ, וְכִי דִּבֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא, וְלֹא רָעֲשָׁה הָאָרֶץ. וַהֲלֹא כְּבָר נֶאֱמַר, אֶרֶץ רָעֲשָׁה אַף שָׁמַיִם וְגוֹ', מִפְּנֵי אֱלֹהִים זֶה סִינַי (תהלים סח, ט). וְהַמַּיִם נִזְדַּעְזְעוּ, שֶׁנֶּאֱמַר: מִקּוֹלוֹת מַיִם רַבִּים וְגוֹ' (שם צג, ד). אֵימָתַי, בִּזְמַן וַיְדַבֵּר אֱלֹהִים אֶת כָּל הַדְּבָרִים הָאֵלֶּה וְגוֹ' (שמות כ, א). אִלּוּ דִּבֵּר עִמְּךָ, הָיִיתָ חַי. מָשָׁל לְשִׁלְטוֹן שֶׁנִּכְנַס לַמְּדִינָה. בָּא אִסְטְרַטְיוּטוֹן שֶׁל אוֹתָהּ מְדִינָה אֶצְלוֹ. כֵּיוָן שֶׁבָּא שִׁלְטוֹן לְדַבֵּר עִמָּהֶם, נִטְּלָה מֵהֶן דַּעְתָּן. לְיָמִים, בָּא קַרְתָּנִי אֶחָד, אָמַר לָהֶם: זֶה הַשִּׁלְטוֹן הוּא אוֹהֲבִי וַאֲנִי רָגִיל לְדַבֵּר עִמּוֹ. אָמְרוּ לוֹ: אֵין אָנוּ יְכוֹלִין לְדַבֵּר עִמּוֹ, אֶלָּא אִם הוּא אוֹהַבְךָ, דַּבֵּר עִמּוֹ בַּעֲדֵנוּ וְאַחַר כָּךְ עִמָּנוּ. אָמְרוּ יִשְׂרָאֵל לִישַׁעְיָה, אָנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא קְרָאָנוּ בָּנָיו, דִּכְתִיב: בְּנִי בְּכוֹרִי יִשְׂרָאֵל (שמות ד, כב), וּכְתִיב: הָעֲמוּסִים מִנִּי בָטֶן וְגוֹ' (ישעיה מו, ג), כֵּיוָן שֶׁדִּבֵּר עִמָּנוּ בְּסִינַי, נַפְשֵׁנוּ יָצְאָה בְּדַבְּרוֹ. שֶׁמָּא אִם יְדַבֵּר עִמָּנוּ נָמוּת. אֶלָּא אַתָּה רַבֵּנוּ קְרַב אַתָּה וּשְׁמַע, כְּמוֹ שֶׁעָשָׂה מֹשֶׁה רַבֵּנוּ. וּמִנַּיִן הָיְתָה הָעֲטָרָה הַזֹּאת לִישַׁעְיָה. שֶׁנֶּאֱמַר: וְעַתָּה אָמַר ה' יוֹצְרִי מִבֶּטֶן לְעֶבֶד לוֹ לְשׁוֹבֵב יַעֲקֹב אֵלָיו (שם מט, ה). וּלְכָךְ נֶאֱמַר: שִׁמְעוּ שָׁמַיִם וְגוֹ'.

(Deut. 32:1:) “Give ear, O heavens, and let me speak; let the earth hear the words of my mouth.” This text is related (to Prov. 16:26), “The soul of a laborer labors for him, because his mouth (i.e., hunger) urges him on.” Why did Moses call to the heavens and the earth at the time of his passing away? [It was] simply to teach you that he called them to charge them concerning himself. He said to them, “Behold, the Holy One, blessed be He, has decreed over me that I am to die. Set your mind on how you will receive me in glory, so that you look at me as if I were alive and speaking words of Torah for the world.” (Deut. 32:1:) “Give ear, O heavens,” as I have already told you (in Deut. 4:26), “I have called heaven and earth to witness against you today.” See to it that you do not accuse Israel after my death, but be mindful, as if I were alive, standing up to ask mercy for [Israel]. Isaiah said (in Is. 1:2), “Hear, O heavens, and give ear, O earth.” What was the reason for Isaiah saying, “Hear, O heavens, and give ear, O earth?” [It was] simply to teach you that all the words of the prophets are equivalent. Moses said, “Give ear, O heavens,” and Isaiah said, “Hear, O heavens.” R. Aqiva said, “[This] teaches that when Moses uttered the Torah, he was in the heavens, and that he was speaking with the heavens like one who is speaking with his friend, since he said, ‘Give ear, O heavens.’ But when he saw that the earth was far from him, he said, ‘Let the earth hear the words of my mouth.’ In the case of Isaiah, however, because he was on earth, he said, ‘Hear, O heavens,’ [since they were] far from him. After that he said, ‘And give ear, O earth, because it was near to him. (Is. 1:2, cont.:) “For the Lord has spoken.” They said to him, “Isaiah our teacher, if the Holy One, blessed be He, had spoken, would not the earth have quaked? Has it not already been stated (in Ps. 68:9), ‘The earth quaked, and the heavens [poured], because of the God of Sinai, [because of God, the God of Israel].’ The waters also trembled, as stated (in Ps. 93:4), ‘Than the roarings of many waters....’ When? [When] (in Exod. 20:1) ‘God spoke all these words, saying.’ If he had spoken with you, would you have lived?” It is comparable to a governor who entered a city. A prefect of that city came. When the governor came to speak with them, they became bewildered. In a few days, a certain bumpkin came. He said to them, “This is my friend, and I am accustomed to speak with him.” They said to him, “We cannot speak with him, but if he is your friend, speak with him on our behalf, and then [speak] with us [and let us know what he says].” [Similarly,] Israel said to Isaiah, “In our case he has called us his children, as stated (in Exod. 4:22), ‘Israel is My first-born son.’ It is also written (in Is. 46:3), ‘[Hearken unto me, O house of Jacob …,] the ones who have been borne by Me from birth, [carried from the womb].’ When He spoke with us at Sinai, our soul departed with His word. Should He speak with us [again], we shall die. But you are our master; draw near and listen, just as Moses our master did.” And what was this crown (status) that Isaiah had? What is stated (in Is. 49:5), “And now the Lord has spoken, the One who formed me in the womb to be His servant […].” Therefore is it stated (in Is. 32:1:) “Hear, O heavens….”

Midrash Tanchuma, Ha'Azinu 2:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

וְזֹאת הַבְּרָכָה. זֶה שֶׁאָמַר הַכָּתוּב: רַבּוֹת בָּנוֹת עָשׂוּ חַיִל וְגוֹ' (משלי לא, כט). זוֹ בִּרְכָתוֹ שֶׁל מֹשֶׁה, שֶׁהֲרֵי הָאָבוֹת רִאשׁוֹנִים בֵּרְכוּ כָּל אֶחָד וְאֶחָד אֶת דּוֹרוֹ, וְלֹא הָיְתָה בָּהֶן כְּבִרְכָתוֹ שֶׁל מֹשֶׁה. שֶׁהֲרֵי נֹחַ בֵּרֵךְ אֶת בָּנָיו וְהָיָה בָּהּ מַחֲלֹקֶת, שֶׁבֵּרֵךְ אֶחָד וְקִלֵּל אֶחָד, שֶׁנֶּאֱמַר: יַפְתְּ אֱלֹהִים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ (בראשית ט, כז). יִצְחָק בֵּרֵךְ אֶת יַעֲקֹב וְהָיְתָה בְּבִרְכָתוֹ קְטָטָה, שֶׁנֶּאֱמַר: וְיִתֶּן לְךָ אֶת בִּרְכַּת אַבְרָהָם (שם כח, ד). וְאָמַר לְעֵשָׂו, בָּא אָחִיךָ בְּמִרְמָה (שם כז, לו), דִּכְתִיב: וַיִּשְׂטֹם עֵשָׂו (שם פסוק מא). יַעֲקֹב בֵּרֵךְ אֶת הַשְּׁבָטִים וְהָיְתָה בָּהֶם קְטָטָה, שֶׁהוֹכִיחַ רְאוּבֵן, שֶׁנֶּאֱמַר: פַּחַז כַּמַּיִם (שם מט, ד). וְכֵן שִׁמְעוֹן וְלֵוִי. וּמִנַּיִן לָמְדוּ הָאָבוֹת לְבָרֵךְ כָּל אֶחָד וְאֶחָד לְדוֹרוֹ. מִן הַקָּדוֹשׁ בָּרוּךְ הוּא. שֶׁבְּשָׁעָה שֶׁבָּרָא אָדָם הָרִאשׁוֹן, בֵּרְכוֹ, שֶׁנֶּאֱמַר: זָכָר וּנְקֵבָה וְגוֹ' וַיְבָרֵךְ אוֹתָם (בראשית א, כז-כח). וְהָיָה מִתְנַהֵג בַּבְּרָכָה עַד שֶׁבָּא דּוֹר הַמַּבּוּל וּבִטְּלוּהָ, שֶׁנֶּאֱמַר: וַיֹּאמֶר ה' אֶמְחֶה אֶת הָאָדָם אֲשֶׁר בָּרָאתִי וְגוֹ' (שם ו, ז). כֵּיוָן שֶׁיָּצָא נֹחַ מִן הַתֵּבָה, רָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁבָּטְלָה מֵהֶם מִדַּת בְּרָכָה, חָזַר וּבֵרֵךְ אֶת נֹחַ וְאֶת בָּנָיו, שֶׁנֶּאֱמַר: וַיְבָרֵךְ אֱלֹהִים אֶת נֹחַ וְגוֹ' (שם ט, א). וְהָיָה הָעוֹלָם מִתְנַהֵג בְּאוֹתָהּ בְּרָכָה עַד שֶׁבָּא אַבְרָהָם וְהוֹסִיף בְּרָכָה, שֶׁנֶּאֱמַר: וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל (שם יב, ב). כֵּיוָן שֶׁבָּא אַבְרָהָם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אֵינוֹ דֶּרֶךְ כָּבוֹד שֶׁאֶהְיֶה אֲנִי זָקוּק לְבָרֵךְ אֶת בְּרִיּוֹתַי, אֶלָּא הֲרֵינִי מוֹסֵר אֶת הַבְּרָכוֹת לְאַבְרָהָם וּלְזַרְעוֹ. וְכָל מִי שֶׁקּוֹבְעִין בּוֹ בְּרָכָה, אֲנִי חוֹתֵם עַל יְדֵיהֶם, שֶׁנֶּאֱמַר: וֶהְיֵה בְּרָכָה, וַאֲבָרְכָה מְבָרְכֶיךָ וְגוֹ' (שם פסוק ב-ג). וּמַהוּ וַאֲבָרְכָה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲרֵינִי מוֹסֵר אֶת הַבְּרָכוֹת לְכָל מִי שֶׁאַתָּה מְבָרֵךְ, וַאֲנִי חוֹתֵם עַל יָדֶיךָ. וְכִי מֵאַחַר שֶׁנֶּאֶמְרוּ הַבְּרָכוֹת לְאַבְרָהָם, לָמָּה לֹא בֵּרֵךְ אֶת יִצְחָק. לְפִי שֶׁרָאָה אַבְרָהָם, שֶׁעֵשָׂו יֵצֵא מִמֶּנּוּ. אָמַר, אִם אֲנִי מְבָרֵךְ אֶת יִצְחָק, הֲרֵי עֵשָׂו מִתְבָּרֵךְ, וְנִמְצָא יַעֲקֹב חָסֵר. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה. לְבַעַל הַבַּיִת שֶׁהָיָה לוֹ כֶּרֶם, נְתָנוֹ לְאָרִיס, וְהָיָה בְּאוֹתוֹ הַכֶּרֶם אִילָן שֶׁל חַיִּים מוּדְלֶה עַל גַּב אִילָן שֶׁל סַם הַמָּוֶת, וְאֵינוֹ יוֹדֵעַ מַה לַּעֲשׂוֹת. אָמַר, אִם אֶעֱדֹר אוֹתוֹ כֶּרֶם, הֲרֵי אִילָן שֶׁל סַם הַמָּוֶת מִתְגַּדֵּל. וְאִם אֵינִי עוֹדֵר אוֹתוֹ כֶּרֶם, הֲרֵי אִילָן שֶׁל חַיִּים מֵת. אֶלָּא מָה אֶעֱשֶׂה. אֲגַלְגֵּל בַּכֶּרֶם הַזֶּה עַד שֶׁיָּבֹא בַּעַל הַכֶּרֶם וְיַעֲשֶׂה בְּכַרְמוֹ מַה שֶּׁיִּרְצֶה. וְאַף כָּךְ אָמַר אַבְרָהָם, אִם אֲבָרֵךְ אֶת יִצְחָק, נִמְצָא עֵשָׂו מִתְבָּרֵךְ, וְיַעֲקֹב מַפְסִיד. אֶלָּא הֲרֵינִי מַנִּיחוֹ עַד שֶׁיָּבֹא הַקָּדוֹשׁ בָּרוּךְ הוּא וְיַעֲשֶׂה אֶת שֶׁלּוֹ. בָּא יַעֲקֹב וְקִבֵּל חֲמִשָּׁה בְּרָכוֹת, שְׁנַיִם מֵאָבִיו, וְאֶחָד שֶׁל אַבְרָהָם, וְאֶחָד שֶׁל מַלְאָךְ, וְאַחַת שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. מֵאָבִיו, שֶׁנֶּאֱמַר: וַיֶּחֱרַד יִצְחָק (שם כז, לג). לָמָּה וַיֶּחֱרַד. אָמַר רַבִּי אֶלְעָזָר בֶּן פְּדָת, שֶׁרָאָה גֵּיהִנָּם פָּתוּחַ לְפָנָיו. בִּקֵּשׁ לוֹמַר, אָרוּר יִהְיֶה. חָזַר וְהוֹסִיף בְּרָכָה, וְאָמַר, גַּם בָּרוּךְ יִהְיֶה (בראשית כז, לב), הֲרֵי אַחַת. שְׁנִיָּה, וַיִּקְרָא יִצְחָק אֶל יַעֲקֹב וַיְבָרֵךְ אוֹתוֹ (שם כח, א). בִּרְכָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: וַיֵּרָא אֱלֹהִים אֶל יַעֲקֹב וְגוֹ' (שם לה, ט). בִּרְכַּת אַבְרָהָם, וְיִּתֶּן לְךָ אֶת בִּרְכַּת אַבְרָהָם (שם כז, כח). וְשֶׁל מַלְאָךְ, וַיְבָרֵךְ אוֹתוֹ שָׁם (שם לב, ל). בָּא יַעֲקֹב לְבָרֵךְ אֶת הַשְּׁבָטִים, בֵּרְכָן חָמֵשׁ בְּרָכוֹת שֶׁהָיוּ בְּיָדוֹ, וְהוֹסִיף לָהֶם בְּרָכָה אַחַת, שֶׁנֶּאֱמַר: כָּל אֵלֶּה שִׁבְטֵי יִשְׂרָאֵל וְגוֹ' (שם מט, כח). בָּא מֹשֶׁה לְבָרֵךְ אֶת יִשְׂרָאֵל וְהוֹסִיף לָהֶם בְּרָכָה שְׁבִיעִית, וְזֹאת הַבְּרָכָה, תּוֹסֶפֶת עַל הַבְּרָכוֹת שֶׁבֵּרֵךְ בִּלְעָם אֶת יִשְׂרָאֵל, שֶׁהָיָה רָאוּי לְבָרְכָן שֶׁבַע בְּרָכוֹת כְּנֶגֶד שִׁבְעָה מִזְבְּחוֹת וְלֹא בֵּרְכָן אֶלָּא שָׁלֹש, שֶׁנֶּאֱמַר: וְהִנֵּה בֵּרַכְתָּ בָּרֵךְ זֶה שָׁלֹשׁ פְּעָמִים (במדבר כד, י). אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רָשָׁע, אַתָּה עֵינֶיךָ צָרָה לְבָרְכָן, אַף אֲנִי מַסְפִּיק עַל יָדְךָ שֶׁתַּשְׁלִים בִּרְכָתְךָ עִם יִשְׂרָאֵל. יָבֹא מֹשֶׁה שֶׁעֵינָיו יָפוֹת לְבָרְכָן, הוּא יְבָרֵךְ אֶת יִשְׂרָאֵל. וְעָלָיו אָמַר שְׁלֹמֹה, טוֹב עַיִן הוּא יְבֹרָךְ (משלי כב, ט). אֶל תְּהִי קוֹרֵא יְבֹרָךְ, אֶלָּא יְבָרֵךְ. טוֹב עַיִן, זֶה מֹשֶׁה רַבֵּנוּ, שֶׁעֵינָיו יָפוֹת לְבָרֵךְ אֶת יִשְׂרָאֵל, שֶׁבֵּרְכָן אַרְבַּע בְּרָכוֹת. הָרִאשׁוֹנָה, וַיַּרְא מֹשֶׁה אֶת כָּל הַמְּלָאכָה וְהֵנָּה עָשׂוּ אוֹתָהּ כַּאֲשֶׁר צִוָּה ה' כֵּן עָשׂוּ וַיְבָרֵךְ אוֹתָם מֹשֶׁה (שמות לט, מג). וְהַשְּׁנִיָּה, וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל אֹהֶל מוֹעֵד וַיֵּצְאוּ וַיְבָרְכוּ אֶת הָעָם (ויקרא ט, כ). הַשְּׁלִישִׁית, ה' אֱלֹהֵי אֲבוֹתֵיכֶם יוֹסֵף וְגוֹ' (דברים א, יא). הָרְבִיעִית, וְזֹאת הַבְּרָכָה. לְכָךְ נֶאֱמַר: רַבּוֹת בָּנוֹת עָשׂוּ חַיִל וְגוֹ' (משלי לא, כט). וְזֹאת הַבְּרָכָה, לְמֹשֶׁה נָאֶה לְבָרֵךְ אֶת יִשְׂרָאֵל, שֶׁנָּתַן נַפְשׁוֹ עֲלֵיהֶם בְּכָל שָׁעָה וְשָׁעָה. לְכָךְ נֶאֱמַר: וְזֹאת הַבְּרָכָה. אִישׁ הָאֱלֹהִים, אִם אָמַר אִישׁ, לָמָּה נֶאֱמַר אֱלֹהִים. וְאִם אָמַר אֱלֹהִים, לָמָּה אָמַר אִישׁ. אֶלָּא כְּשֶׁהֻשְׁלַךְ לַיְּאוֹר שֶׁל מִצְרִים, אִישׁ. וּבְשָׁעָה שֶׁהֲפָכוֹ לְדָם, אֱלֹהִים. דָּבָר אַחֵר, כְּשֶׁבָּרַח מִלִּפְנֵי פַּרְעֹה, אִישׁ. וּבְשָׁעָה שֶׁשִּׁקְּעָן, אֱלֹהִים. דָּבָר אַחֵר, בְּשָׁעָה שֶׁעָלָה לָרָקִיעַ, אִישׁ, לִפְנֵי הַמַּלְאָכִים שֶׁהָיוּ כֻּלָּם אֵשׁ, הָיָה אִישׁ. וּבְשָׁעָה שֶׁיָּרַד, אֱלֹהִים. דָּבָר אַחֵר, קֹדֶם שֶׁעָלָה לָרָקִיעַ, אִישׁ, שֶׁהָיָה אוֹכֵל וְשׁוֹתֶה. וְכָל זְמַן שֶׁהָיָה שָׁם, אֱלֹהִים, שֶׁנֶּאֱמַר: וַיִּרְאוּ מִגֶּשֶׁת אֵלָיו.

(Deut. 33:1:) “And this is the blessing.” This text is related (to Prov. 31:29), “Many daughters have done valiantly, but you surpass them all.” This is the blessing of Moses, in respect to which you should note that in the case of the earlier generations each and every one blessed his generation, but there was none was like the blessing of Moses. Noah blessed his children, but it contained a divergence, as he blessed one and cursed another, as stated (Gen. 9:27,) “May God enlarge (ypt) Japheth (ypt) [...]; and let Canaan be a slave to them.” Isaac blessed Jacob, but there was strife in it. It is so stated (in Gen. 28:4), “May He give you the blessing of Abraham, but he said to Esau (in Gen. 27:35), “Your brother came with deceit”; and it is stated (in vs. 41), “Then Esau hated Jacob […, and Esau said in his heart, ‘Let the days of mourning for my father come, and I will kill my brother Jacob’].” Jacob blessed the tribes, but there was strife among them, in that he rebuked Reuben, as stated (in Gen. 49:4), “Unstable as water”; and similarly (in vs. 5), “Simeon and Levi [are brothers; weapons of violence are their swords].” And from where did each and every one of the patriarchs learn to bless his generation? [They learned it] from the Holy One, blessed be He. When he created Adam, He blessed him, as stated (in Gen. 1:27-28), “male and female. Then [God] blessed them.” And the world was maintained by that blessing, until the generation of the flood came, and they cancelled it out, as stated (in Gen. 6:7), “And the Lord said, “I will blot out the humanity which I created.” When Noah left the ark, the Holy One, blessed be He, saw that this blessing had passed from them. He blessed Noah and his children anew, as stated (in Gen. 9:1), “Then God blessed Noah and his children.” The world was maintained by this blessing, until Abraham came into the world, and He added blessing, as stated (in Gen. 12:2), “For I will make you into a great nation.” Once Abraham came, the Holy One, blessed be He, said, “It is not honorable for Me, that I should be obliged to bless My creatures. Rather take note! I am handing over the blessings to Abraham and to his seed, so that for all who they issue a blessing, I am placing my seal upon [those blessings], as stated (in vs. 2, cont.), ‘[I will bless you and magnify your name] and so become a blessing.’” (Vs. 3:) “I will bless those who bless you….” What is the meaning of “I will bless?” The Holy One, blessed be He, said, “Take note. I am handing over the blessings to all whom you bless, and I am sealing [them] through you.” But if from then on the blessings were [handed over] to Abraham, why did he not bless Isaac? It was because Abraham saw that Esau would issue from him. He said, “If I bless Isaac, then Esau will be blessed, and Isaac will be found lacking.” A parable: To what is the matter comparable? To the head of a household that had a vineyard, [and] gave it to a tenant. And in that vineyard was a tree of life, but it had overgrown a tree having a deadly poison. Now he did not know what to do. He said, “If I cultivate that vineyard, then the tree having a deadly poison will flourish; but if I do not cultivate that vineyard, then the tree of life will die. So what shall I do? I will bear with that vineyard until the owner of the vineyard comes. Then he may do what he wants with his vineyard.” And so also did Abraham say, “If I bless Isaac, Esau will end up being blessed and Jacob will lose out. Rather look here. I will leave him alone until the Holy One, blessed be He, comes, when He will deal with what belongs to Him.” Jacob came and received five blessings: two from his father, one from Abraham, one from the angel, and one from the Holy One, blessed be He. From his father, as stated (in Gen. 27:33), “Then Isaac trembled (when he realized he had blessed Jacob instead of Esau). Why “trembled?” R. Eliezer ben Pedat said, “[He did so] because he saw Gehinnom open in front of him. He wanted to say, ‘Cursed will be [Jacob.’ Instead,] he went back [on it], and added blessing [to it], when he said (ibid., end), ‘he also shall be blessed.’” Here is one [blessing]. A second (is in Gen. 28:1), “So Isaac called Jacob and blessed him.” The blessing of the Holy One, blessed be He, (is in Gen. 35:9), “Now God appeared unto Jacob [… and blessed him].” The blessing of Abraham (is in Gen. 28:4), “And may He grant you the blessing of Abraham.” And the blessing of an angel is (in Gen. 32:30), “and he (the angel) blessed him there.” When Jacob came to bless the tribes, he blessed them with the five blessings that he had in hand and added one blessing to them, as stated (in Gen. 49:28), “All these are the tribes of Israel, [twelve in number, and this is what their father spoke to them when he blessed them, each one with his own blessing is how he blessed them].” When Moses came to bless Israel, he added a seventh blessing to them. Thus it is stated (in Deut. 33:1), “And this is the blessing.” [According to another interpretation, Moses made] an addition to the blessings with which Balaam had blessed Israel, since it was fitting for him to bless them with seven blessings corresponding to the seven altars [he had built]; but [Balaam] only blessed them with three, as stated (in Numb. 24:10), “but here you have even blessed them these three times.” The Holy One, blessed be He, said to him, “O wicked one, your eye is too jaundiced for you to bless them. Moreover, I am not putting the power in your hand to finish your blessing over Israel. Moses will come, whose eye is fair; then he will bless Israel.” And it is about him that Solomon has said (in Prov. 22:9), “He that has a benevolent eye shall be blessed (ybrk).” Do not read “ybrk [with vowels meaning] shall be blessed,” but [with vowels meaning] “shall bless.” This refers to Moses our master whose eyes were fair when he blessed Israel, such that he blessed them with [the other] four blessings: The first is (in Exod. 39:43), “When Moses saw all the work […] he blessed them.” The second is (in Lev. 9:23), “Then Moses and Aaron came unto the tent of meeting; and when they came out, they blessed the people….” The third is (in Deut. 1:11), “May the Lord God of your ancestors add [to your numbers a thousand times more than you are and bless you].” The fourth is (here in Deut. 33:1), “And this is the blessing.” It is therefore stated (in Prov. 31:29), “Many daughters have done valiantly, but you surpass them all.”(Deut. 33:1:) And this is the blessing.” It was fitting for Moses to bless Israel because he had constantly risked his life for them. For this reason, it is stated (in Deut. 33:1), “And this is the blessing [that Moses blessed... the Children of Israel].” (Deut. 33:1:) “The man of God (the Power).” If it says, “man,” why does it say, “God,” and if it says, “God,” why does it say, “man?” It is simply that at the time he fled from in front of Pharaoh, he was a man, but at the time he trounced [the Egyptians], he was a power. Another interpretation: At the time that he went up to the firmament, he was a man; in front of the angels that were all fire, he was a man. But at the time he came down, he was a power. Before he went up to the firmament, he was a man, as he would eat and drink. But all the time that he was there, he was a power, as stated (in Exod. 34:20), “and they were afraid to approach him.”

Midrash Tanchuma, V'Zot HaBerachah 1:1 · Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf