וַתִּשָּׂא כָּל הָעֵדָה וְגוֹ'. זֶה שֶׁאָמַר הַכָּתוּב: נָתְנָה עָלַי בְקוֹלָהּ עַל כֵּן שְׂנֵאתִיהָ (ירמיה יב, ח), אוֹתוֹ קוֹל שֶׁבְּכִיתֶם, גָּרַם לָכֶם לִלְקוֹת בְּשׂוֹנְאִים. וְעַל אוֹתוֹ הַדּוֹר אָמַר יְשַׁעְיָה, בְּיוֹם נִטְעֵךָ תְּשַׂגְשֵׂגִי וּבַבֹּקֶר זַרְעֵךָ תַּפְרִיחִי (ישעיה יז, יא), בַּיּוֹם שֶׁאָמַר לִיטַע אֶתְכֶם בָּאָרֶץ, עֲשִׂיתֶם סִיגִים. וּבַבֹּקֶר זַרְעֵךְ תַּפְרִיחִי, עַד שֶׁלֹּא בָא הַשָּׁרָב, פָּרַחְתְּ. נֵד קָצִיר בְּיוֹם נַחֲלָה (שם), בַּיּוֹם שֶׁאָמַרְתִּי לִתֵּן לָכֶם נַחֲלַת אֲבוֹתֵיכֶם, עֲשִׂיתֶם קָלוֹן בָּעוֹלָם. וּכְאֵב אָנוּשׁ (שם), זוֹ הַפֻּרְעָנִיּוּת שֶׁנְּטַלְתֶּם יְרֻשָּׁה לְדוֹרוֹת, שֶׁבָּכוּ הָעֵדָה בְּלֵיל תִּשְׁעָה בָּאָב, וְאָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, אַתֶּם בְּכִיתֶם בְּכִיָּה שֶׁל חִנָּם לְפָנַי, אֲנִי אֶקְבַּע לָכֶם לַיְלָה זוֹ בְּכִיָּה לְדוֹרוֹת. וּמִן אוֹתָהּ שָׁעָה נִגְזְרָה עַל בֵּית הַמִּקְדָּשׁ שֶׁתֶּחְרַב, וְעַל יִשְׂרָאֵל שֶׁיִּגְלוּ בֵּין אֻמּוֹת הָעוֹלָם. שֶׁכֵּן הוּא אוֹמֵר, וַיִּשָּׂא יָדוֹ לָהֶם לְהַפִּיל אוֹתָם בַּמִּדְבָּר, וּלְהַפִּיל זַרְעָם בַּגּוֹיִם וּלְזָרוֹתָם בָּאֲרָצוֹת (תהלים קו, כו-כז), נְשִׂיאוּת יָד כְּנֶגֶד נְשִׂיאוּת קוֹל. וַיִּלֹּנוּ עַל מֹשֶׁה וְעַל אַהֲרֹן כָּל בְּנֵי יִשְׂרָאֵל וְיֹאמְרוּ אֲלֵיהֶם כָּל הָעֵדָה, אֵלּוּ סַנְהֶדְרָאוֹת. לוּ מַתְנוּ בְּאֶרֶץ מִצְרַיִם אוֹ בַּמִּדְבָּר הַזֶּה. מָשָׁל לְמֶלֶךְ שֶׁעָלָה אָדָם אֶחָד לַבִּימָה שֶׁלּוֹ לָדוּן, הוֹצִיא דָּבָר אֶחָד מִפִּיו בְּמַה שֶּׁחִיֵּב אֶת עַצְמוֹ. הֵנִיחַ הַמֶּלֶךְ הָאלוֹגִין וְחִיְּבוֹ מִפִּיו, וְאָמַר לֵיהּ: בַּדִּין שֶׁהוֹצֵאתָ מִפִּיךָ, בּוֹ אֲנִי דָּנְךָ, וְהֵא לְךָ כְּמוֹ שֶׁאָמַרְתָּ. אַף כָּךְ אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, בַּמִּדְבָּר הַזֶּה יִפְּלוּ פִּגְרֵיכֶם וְגוֹ'. חַי אֲנִי נְאֻם ה' אִם לֹא כַּאֲשֶׁר דִּבַּרְתֶּם בְּאָזְנַי. הִתְחִילוּ לוֹמַר, וְלָמָּה ה' מֵבִיא אוֹתָנוּ אֶל הָאָרֶץ הַזֹּאת לִנְפֹּל בַּחֶרֶב וְגוֹ', וַיֹּאמְרוּ אִישׁ אֶל אָחִיו נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרַיְמָה, וַיִּפֹּל מֹשֶׁה וְאַהֲרֹן עַל פְּנֵיהֶם, וִיהוֹשֻׁעַ בִּן נוּן וְכָלֵב בֶּן יְפֻנֶּה וְגוֹ', וַיֹּאמְרוּ אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וְגוֹ', אִם חָפֵץ בָּנוּ ה' וְגוֹ', אַךְ בַּה' וְגוֹ'. אָמְרוּ לָהֶם, אֵין אַתֶּם נֶאֱמָנִים עָלֵינוּ. אַחֵינוּ חוֹשְׁשִׁין בָּנוּ יוֹתֵר מִכֶּם, שֶׁנֶּאֱמַר: אָנָה אֲנַחְנוּ עוֹלִים אַחֵינוּ הֵמַסּוּ וְגוֹ' (דברים א, כח). וַיֹּאמְרוּ כָּל הָעֵדָה לִרְגֹּם וְגוֹ'. וּמִי הֵם, מֹשֶׁה וְאַהֲרֹן. וּכְבוֹד ה' נִרְאָה, מְלַמֵּד, שֶׁהָיוּ זוֹרְקִין אֲבָנִים וְהֶעָנָן מְקַבְּלָן. וַיֹּאמֶר ה' אֶל מֹשֶׁה עַד אָנָה יְנָאֲצוּנִי הָעָם הַזֶּה וְעַד אָנָה לֹא יַאֲמִינוּ בִּי. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, שְׁתֵּי צְוָחוֹת שֶׁצָּוַחְתִּי מִפְּנֵיהֶם. חַיֵּיכֶם, שֶׁסּוֹפְכֶם לִצְוֹחַ בְּשִׁעְבּוּד אַרְבַּע מַלְכֻיּוֹת, שֶׁנֶּאֱמַר: עַד אָנָה ה' תִּשְׁכְּחֵנִי נֶצַח, עַד אָנָה תַּסְתִּיר אֶת פָּנֶיךָ מִמֶּנִּי, עַד אָנָה אָשִׁית עֵצוֹת בְּנַפְשִׁי וְגוֹ', עַד אָנָה יָרוּם אוֹיְבִי עָלַי (תהלים יג, ב-ג). צָוַחְתִּי, עַד מָתַי לָעֵדָה הָרָעָה הַזֹּאת. סוֹפְכֶם לִצְוֹחַ, וְנַפְשִׁי נִבְהֲלָה מְאֹד וְגוֹ' (שם ו, ד). (Numb. 14:1:) “Then the whole congregation raised (rt.: ntn) their voices; [and that night the people wept.]” This text is related (to Jer. 12:8), “[My heritage] has set (rt.: ntn) its voice against Me; therefore I have hated (rt.: sn') it.” The very voice with which you wept caused you to be punished by enemies (rt.: sn').42Numb. R. 16:20, cont. Moreover, it was over this very generation that Isaiah said (in Is. 17:11), “In the day you plant, you see it flourish; and on the morning you sow, you see it bloom.” Isaiah said, “On the day that I went to plant you in the land, you produced slag; ‘and on the morning you sow, you see it bloom,’ it has flowered before the heat [of the day].” (Is 17:11, cont.:) “[But the] harvest flees on a day of sickness (nahalah) and human pain.” On the day that I went to give you your ancestral inheritance (nahalah), you became a manifesto in the world. And “human pain” refers to the divine punishment that you received as a legacy for [future] generations.43Ta‘an. 29a; yTa‘an. 4:8 (or 5) (68d); Sot. 35a. Because the congregation wept in the night of the Ninth of Ab,44See Ta‘an. 4:6: FIVE [CALAMITOUS] THINGS BEFELL OUR ANCESTORS ON THE SEVENTEENTH OF TAMMUZ AND FIVE ON THE NINTH OF AB…. ON THE NINTH OF AB IT WAS DECREED AGAINST OUR ANCESTORS THAT THEY SHOULD NOT ENTER THE LAND, THE TEMPLE WAS DESTROYED THE FIRST TIME AND THE SECOND TIME, BETHAR (THE CENTER OF THE BAR COCHBA REVOLT) WAS TAKEN, AND THE CITY [OF JERUSALEM] WAS PLOWED UNDER (after this revolt, but cf. Ta‘an. 29a). the Holy One, blessed be He, has said, “You have wept for nothing. I shall establish this night for you as [a night of] a weeping for [future] generations.” And from that hour a decree on the Temple was ordained for it to be destroyed and that the Children of Israel would go in exile among the nations. It is so stated (in Ps. 106:26-27), “So He raised His hand toward them [in an oath], to make them fall in the wilderness. And to make their seed fall among the gentiles, even to scatter them among the lands.” The raising of [the divine] hand was corresponding to the lifting up of the voice (in Numb. 14:1). (Numb. 14:2:) “And all the Children of Israel murmured against Moses and against Aaron; and the whole congregation said to them.” These are the sanhedraot. (Numb. 14:2, cont.:) “Would that we had died in the land of Egypt […].” [The matter] is comparable to a king at whose tribunal45Gk.: Bema. a certain person came up for judgment.46Numb. R. 16:21. He uttered a word from his mouth by which he convicted himself. The king set aside his bill of indictment47Lat.: elogium; Gk.: elogion. and convicted him out of his own mouth. He said to him, “I am judging you by what has come out of your own mouth. So let it be for you according to what you have said.” Similarly the Holy One, blessed be He, said to them (in Numb. 14:29), “In this desert shall your carcasses fall.” (Numbers 14:28:) “’As I live,’ says the Lord, ‘as they have spoken in My ears.’” They began to say (in Numb. 14:3–9), “And why is the Lord bringing us [unto this land…]?” They also said to each other, “Let us appoint a leader and return to Egypt.” Then Moses and Aaron fell on their faces [before the whole assembly of the congregation of the Children of Israel]. Moreover, Joshua ben Nun and Caleb ben Jephunneh, of those who had explored the land, rent their clothes and spoke unto the whole assembly of the Children of Israel, …. “If the Lord is pleased with us, [He will bring us into this land]…. Only do not rebel against the Lord….” The people said to them, “We have no faith in you! Our brothers care for us more than you do.” Thus it is stated (in Deut. 1:28), “Where are we going up to? Our brothers have caused [our hearts] to melt (with fear).” (Numb. 14:10:) “So the whole congregation said to stone [them with stones].” And who was “them?” Moses and Aaron. (Ibid., cont.:) “Then the glory of the Lord appeared in the tent of meeting.” [This incident] teaches that they threw stones, but the cloud intercepted them. (Numb. 14:11:) “Then the Lord said unto Moses, ‘How long ('ad-'anah) will this people scorn Me, and how long ('ad-'anah) will they have no faith in Me?’” The Holy One, blessed be He, said, “I have uttered two cries (of 'ad-'anah) because of you.48Numb. R. 16:22, cont.; see below, Numb. 4a:14. Your end shall be to cry out in the subjection of the four empires: (Ps. 13:2-3:) ‘How long ('ad-'anah), O Lord, will you forget me forever; how long ('ad'-'anah) will you hide Your face from me? How long ('ad-'anah) shall I take counsel in my soul with grief in my heart [all day]; how long ('ad-'anah) will my enemy be exalted over me?’ I cried out (in Numb. 14:27), ‘How long ('Ad-matay) shall this evil congregation [be murmuring against me]?’ Your end shall be to cry out (in Ps. 6:4), ‘My soul also is greatly dismayed; [and You, O Lord, how long ('ad-matay)]?’”