וַיְדַבֵּר ה' אֶל מֹשֶׁה בְּמִדְבַּר סִינַי. זֶה שֶׁאָמַר הַכָּתוּב: הַדּוֹר אַתֶּם רְאוּ דְּבַר ה', הֲמִדְבָּר הָיִיתִי לְיִשְׂרָאֵל אִם אֶרֶץ מַאְפֵּלְיָה (ירמיה ב, לא). אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, עַל שֶׁאֲמַרְתֶּם לְמֹשֶׁה, לָמָּה הֶעֱלִיתָנוּ מִמִּצְרַיִם לָמוּת בַּמִּדְבָּר (במדבר כא, ה). הֲמִדְבָּר הָיִיתִי לְיִשְׂרָאֵל, כַּמִּדְבָּר עָשִׂיתִי לָכֶם אוֹ כַּמִּדְבָּר נָהַגְתִּי אֶתְכֶם. בְּנוֹהֵג שֶׁבָּעוֹלָם, מֶלֶךְ בָּשָׂר וָדָם שֶׁיּוֹצֵא לַמִּדְבָּר, שֶׁמָּא מוֹצֵא שָׁם שַׁלְוָה כְּשֵׁם שֶׁהָיָה בַּפַּלְטְרִין שֶׁלּוֹ אֲכִילָה וּשְׁתִיָּה. וְאַתֶּם הֱיִיתֶם עֲבָדִים לַמִּצְרִים, וְהוֹצֵאתִי אֶתְכֶם מִשָּׁם, וְהִרְבַּצְתִּי אֶתְכֶם בְּסַבַּסְטִין (ס״א: סוּגְמָטִין), שֶׁנֶּאֱמַר: וַיַּסֵּב אֱלֹהִים אֶת הָעָם דֶּרֶךְ הַמִּדְבָּר (שמות יג, יח). מַאי וַיַּסֵּב. מְלַמֵּד שֶׁהִרְבִּיצָם כְּדֶרֶךְ שֶׁהַמְּלָכִים מְסֻבִּין, רְבוּצִין עַל מִטּוֹתֵיהֶן. וְלֹא הֶעֱמַדְתִּי לָכֶם שְׁלֹשָׁה פַּרְעוֹשִׁין אֲפִלּוּ לְצָעֵר אֶתְכֶם וְאַף הֶעֱמַדְתִּי לָכֶם שְׁלֹשָׁה גּוֹאֲלִים מְשַׁמְּשִׁין אֶתְכֶם, שֶׁנֶּאֱמַר: וָאֶשְׁלַח לְפָנֶיךָ אֶת מֹשֶׁה אַהֲרֹן וּמִרְיָם (מיכה ו, ד). בִּזְכוּת מֹשֶׁה אֲכַלְתֶּם אֶת הַמָּן, שֶׁנֶּאֱמַר: וַיְּעַנְּךָ וַיַּרְעִיבֶךָ וְגוֹ' (דברים ח, ג) וּבִזְכוּת אַהֲרֹן הִקַּפְתִּי אֶתְכֶם עַנְנֵי כָּבוֹד, שֶׁנֶּאֱמַר: וַה' הוֹלֵךְ לִפְנֵיהֶם יוֹמָם (שמות יג, כא). וּכְתִיב: פָּרַשׂ עָנָן לְמָסָךְ (תהלים קה, לט). שִׁבְעָה עֲנָנִים הָיוּ, מִלְּמַעְלָה, וּמִלְּמַטָּה, וּמֵאַרְבַּע רוּחוֹת הָעוֹלָם, וְאֶחָד הוֹלֵךְ לִפְנֵיהֶם וּמַכֶּה לָהֶם נְחָשִׁים וְעַקְרַבִּים, וּמַשְׁוֶה לָהֶם אֶת הֶהָרִים וְאֶת הָעֲמָקִים, וְשׂוֹרֵף אֶת הַקּוֹצִים וְאֶת הַסִּירוֹת וּמַעֲלֶה עָשָׁן, וְרוֹאִין אוֹתוֹ כָּל מַלְכֵי מִזְרָח וּמַעֲרָב, וְהָיוּ אוֹמְרִים אֻמּוֹת הָעוֹלָם, מִי זֹאת עוֹלָה מִן הַמִּדְבָּר וְגוֹ' (שה״ש ג, ו). וּכְתִיב: שִׂמְלָתְךָ לֹא בָּלְתָה מֵעָלֶיךָ (דברים ח, ד). וְהַתִּינוֹק הַזֶּה כָּל זְמַן שֶׁהוּא גָּדֵל, לְבוּשׁוֹ וְשִׂמְלָתוֹ גְּדֵלִין עִמּוֹ. הַבְּאֵר בִּזְכוּת מִרְיָם, שֶׁאָמְרָה שִׁירָה עַל הַיָּם. אָמַר רַבִּי בְּרֶכְיָה הַכֹּהֵן בְּשֵׁם רַבִּי לֵוִי, מֶלֶךְ בָּשָׂר וָדָם שֶׁיֵּשׁ לוֹ מְדִינָה, וְהוּא מְשַׁלֵּחַ לְתוֹכָהּ בְּנֵי אָדָם גְּדוֹלִים, שֶׁיִּהְיוּ נוֹשְׂאִים מַשָּׂאָם וְעוֹשִׂין מִשְׁפָּטָם, מִי צָרִיךְ לִהְיוֹת זָקוּק בִּמְזוֹנוֹתֵיהֶם, לֹא בְּנֵי הַמְּדִינָה. וְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא עָשָׂה כֵן, אֶלָּא שָׁלַח לְמֹשֶׁה וְאַהֲרֹן וּמִרְיָם, שֶׁנֶּאֱמַר: וָאֶשְׁלַח לְפָנֶיךָ אֶת מֹשֶׁה אַהֲרֹן וּמִרְיָם (מיכה ו, ד), שֶׁבִּזְכוּתָן יִשְׂרָאֵל מִתְנַהֲגִין. הַמָּן בִּזְכוּת מֹשֶׁה. תֵּדַע לְךָ, שֶׁכֵּיוָן שֶׁנִּסְתַּלֵּק מֹשֶׁה, מַה כְּתִיב שָׁם, וַיִּשְׁבֹּת הַמָּן מִמָּחֳרָת (יהושע ה, יב). הֶעָנָן בִּזְכוּת אַהֲרֹן, שֶׁכְּשֶׁנִּסְתַּלֵּק אַהֲרֹן מַה כְּתִיב שָׁם, וַתִּקְצַר נֶפֶשׁ הָעָם בַּדֶּרֶךְ (במדבר כא, ד), שֶׁהָיְתָה הַשֶּׁמֶשׁ זוֹרַחַת עֲלֵיהֶם. וְהַבְּאֵר בִּזְכוּת מִרְיָם, שֶׁנֶּאֱמַר: וַתָּמָת שָׁם מִרְיָם וַתִּקָּבֵר שָׁם, וְלֹא הָיָה מַיִם לָעֵדָה (שם כ, א-ב). וְהֵיאַךְ הָיְתָה הַבְּאֵר עֲשׂוּיָה. כְּמִין סֶלַע כְּמִין כַּוֶּרֶת, אוֹ כַּדֹּרֶת, וְהָיְתָה מִתְגַּלְגֶּלֶת וּבָאָה עִמָּהֶן בַּמַּסָּעוֹת. כֵּיוָן שֶׁהָיוּ הַדְּגָלִים חוֹנִין וְהַמִּשְׁכָּן עוֹמֵד, הָיָה אוֹתוֹ הַסֶּלַע בָּא וְיוֹשֵׁב לוֹ בַּחֲצַר אֹהֶל מוֹעֵד, וְהַנְּשִׂיאִים בָּאִין וְעוֹמְדִין עַל גַּבָּהּ וְאוֹמְרִים: עֲלִי בְאֵר עֱנוּ לָהּ (שם כא, יז), וְהָיָה עוֹלֶה. וְאַחֲרֵי כֵן הֵבֵאתִי לָהֶם שַׂלְוִים. הֲמִדְבָּר הָיִיתִי לְיִשְׂרָאֵל (ירמיה ב, לא), שֶׁמָּא כַּמִּדְבָּר נָהַגְתִּי אֶתְכֶם. אִם אֶרֶץ מַאְפֵּלְיָה (שם), לֹא אֲנִי בִּכְבוֹדִי הָיִיתִי מֵאִיר לָכֶם מַאֲפֶלְכֶם, שֶׁנֶּאֱמַר: וַה' הוֹלֵךְ וְגוֹ' (שמות יג, כא). דָּבָר אַחֵר, מַהוּ מַאְפֵּלְיָה. שֶׁמָּא אָמַרְתִּי, שֶׁאֲנִי מֵבִיא לָהֶם טוֹבָה וְהִלְקַשְׁתִּי אוֹתָהּ. וְאֵין מַאְפֵּלְיָה אֶלָּא לָשׁוֹן הַלְקָשָׁה, שֶׁנֶּאֱמַר: וְהַחִטָּה וְהַכֻּסֶּמֶת לֹא נֻכּוּ כִּי אֲפִילוֹת הֵנָּה (שמות ט, לב). אָמַר יְהוֹשֻׁעַ, לֹא נָפַל דָּבָר אֶחָד מִכָּל הַדְּבָרִים הַטּוֹבִים אֲשֶׁר דִּבֵּר ה' אֱלֹהֵיכֶם עֲלֵיכֶם הַכֹּל בָּאוּ לָכֶם (יהושע כג, יד). מַדּוּעַ אָמְרוּ עַמִּי רַדְנוּ (ירמיה ב, לא). מַהוּ רַדְנוּ. לְשׁוֹן מִשְׁנָה הוּא, הָרוֹדֶה פַּת בַּתַּנּוּר. אָמְרוּ יִשְׂרָאֵל, כְּשֶׁהַפַּת אֲפוּיָה בַּתַּנּוּר וְנִטֶּלֶת מִמֶּנּוּ, יְכוֹלָה הִיא לִקְבֹּעַ בַּתַּנּוּר עוֹד. וְאָנוּ הָיִינוּ בִּירוּשָׁלַיִם כִּבְתַנּוּר, שֶׁנֶּאֱמַר: נְאֻם ה' אֲשֶׁר אוּר לוֹ בְּצִיּוֹן וְתַנּוּר לוֹ בִּירוּשָׁלַיִם (ישעיה לא, ט). וְהִגְלִיתָנוּ לְבָבֶל, וּמָה אַתָּה מְבַקֵּשׁ מִמֶּנּוּ עוֹד, מַדּוּעַ אָמְרוּ עִמִּי רַדְנוּ. דָּבָר אַחֵר, מַהוּ רַדְנוּ. כְּעִנְיָן שֶׁנֶּאֱמַר: כִּי הוּא רוֹדֶה בְּכָל עֵבֶר הַנָּהָר מִתִּפְסַח וְעַד עַזָּה (מל״א ה, ד). אָמְרוּ לוֹ: נִתַּצְתָּ לָנוּ אֶת בֵּית הַמִּקְדָּשׁ וְסִלַּקְתָּ שְׁכִינָתְךָ מִמֶּנּוּ, מָה אַתָּה מְבַקֵּשׁ עוֹד, לֹא נָבֹא עוֹד אֵלֶיךָ (ירמיה ב, לא). אָמַר לָהֶן, מִי יִתֵּן לִי וְהָיִיתִי בַּמִּדְבָּר עַכְשָׁו, שֶׁעָשִׂיתִי לָכֶם אוֹתָן הַנִּסִּים. וְכֵן הוּא אוֹמֵר, מִי יִתְּנֵנִי בַּמִּדְבַּר מְלוֹן אוֹרְחִים וְגוֹ' (שם ט, א). הֵיכָן שֶׁהָיִיתִי מִסְתַּלֵּק, שֶׁנֶּאֱמַר: יִשְׁאוּ מִדְבָּר וְעָרָיו וְגוֹ' (ישעיה מב, יא). מָשָׁל לְנָשִׂיא שֶׁנִּכְנַס לִמְדִינָה, וְרָאוּ אוֹתוֹ בְּנֵי הַמְּדִינָה וּבָרְחוּ. נִכְנַס לַשְּׁנִיָּה וּבָרְחוּ מִלְּפָנָיו. נִכְנַס לָעִיר אֶחָד חֲרֵבָה, רָאוּ אוֹתוֹ הִתְחִילוּ מְקַלְּסִין אוֹתוֹ. אָמַר הַנָּשִׂיא, זוֹ הָעִיר טוֹבָה הִיא מִכָּל הַמְּדִינוֹת, כָּאן אֲנִי בּוֹנֶה לִי אַכְסַנְיָא, וּבְכָאן אֲנִי דָּר. כָּךְ כְּשֶׁבָּא הַקָּדוֹשׁ בָּרוּךְ הוּא לַיָּם, בָּרַח מִלְּפָנָיו, שֶׁנֶּאֱמַר: הַיָּם רָאָה וַיָּנֹס (תהלים קיד, ג). נִגְלָה עַל הַר סִינַי, בָּרְחוּ שֶׁנֶּאֱמַר: הֶהָרִים רָקְדוּ כְאֵלִים (שם פסוק ד). בָּא לְמִדְבָּר חֲרָבָה, קִבְּלָה אוֹתוֹ וְקִלְּסָה אוֹתוֹ, שֶׁנֶּאֱמַר: יִשְּׂאוּ מִדְבָּר וְעָרָיו וְגוֹ' (ישעיה מ, ב-יא). אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, זֶה הַמִּדְבָּר טוֹבָה מִכָּל הַמְּדִינוֹת, כָּאן אֲנִי בּוֹנֶה לִי אַכְסַנְיָה יָרַד לְתוֹכָהּ, הִתְחִילוּ הַכֹּל שְׂמֵחִים, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יָרַד לְתוֹכוֹ, שֶׁנֶּאֱמַר: יְשֻׂשׂוּם מִדְבָּר וְצִיָּה וְתָגֵל עֲרָבָה וְתִפְרַח כַּחֲבַצֶּלֶת (שם לה, א). (Numb. 1:1:) “Then the Lord spoke unto Moses in the Sinai desert.” This text is related (to Jer. 2:31), “0 generation, understand the word of the Lord, ‘Have I been a desert for Israel or a land of thick darkness?’” The Holy One, blessed be He, said to Israel, “Because you said to Moses (in Numb. 21:5), ‘Why did you bring us up from Egypt to die in the desert?’3Numb. R. 1:2. (Jer. 2:31:) ‘Have I been a desert for Israel?’ Did I act like a desert to you? Is it customary for a king of flesh and blood, when he leaves for the desert, [to find] easy living [there] just like that which he had found in his palace, either [palace] food or [palace] drink? However, when you were slaves to Pharaoh in Egypt and when I brought you out from there, I had you lie down on couches, as it states (Exod 13:18), ‘And the Lord made the people circumvent (Vayasev) through the desert.’” What is [the meaning of] ”circumvent?” It teaches that He made them recline in the way that kings dine (mesavin), reclining upon their beds. “And I did not even bring three fleas to trouble you. And I even raised up three redeemers for you to serve you, as stated (in Micah 6:4), ‘and I sent Moses, Aaron, and Miriam before you.’” Through their merit, Israel was able to travel. Through the merit of Moses there was manna, as stated (Deut. 8:3), “And He subjected you to hunger [and then gave you manna to eat].” Through the merit of Aaron I surrounded you in clouds of glory, as stated (Exod. 13:21), “And the Lord went in front of them during the day [in a pillar of cloud. And it is written (in Ps. 105:39), “He spread a cloud for a cover.” There were seven clouds: one from above, one from below, one from each of the four directions, and one going before them. [That last one] smote snakes and scorpions, leveled the mountains and valleys for them, and burned the thornbushes so that they sent up smoke. When all the kings of the East and West saw this, the peoples of the world said (in Cant. 3:6), “Who is this that comes up from the desert [like columns of smoke]?” It is also written (in Deut. 29:4), “your clothes did not wear out from upon you.” In the case of a baby, all the time that it was growing, its garments and clothes were growing along with it. Now the well [came] through the merit of Miriam, who uttered a song by the waters [of the Reed sea].4See above, Lev. 7:7. R. Berekhyah the Priest said in the name of R. Levi, “[The matter is comparable to] a king of flesh and blood who has a province. So he sends high ranking people into its midst to conduct their affairs and administer their justice. Who has to be responsible for their maintenance? Do not the people of the province have to be responsible for their maintenance? But the Holy One, blessed be He, did not act like that. Instead he sent out Moses, Aaron, [and Miriam], as stated (in Micah 6:4), ‘and I sent Moses, Aaron, and Miriam before you.’” Thus through their merit, Israel was sustained. The manna was through the merit of Moses. You yourself know that it is so. When Moses passed away, what is written (in Josh. 5:12)? “The manna ceased on the next day (i.e., the day after Moses died).”5Heb.: MMHRT. The midrash understands MMHRT (“on the next day”) as two words, MHR and MT, which can be translated: “On the day after he died.” In adopting this interpretation the midrash goes against the weight of Rabbinic and other traditions that Moses died sometime during the month of Adar, usually on the seventh of that month (as in Qid. 38a; etc.), since (according Josh. 5:12) the manna did not cease until the sixteenth of Nisan. The interpretation here and in Numb. R. 1:2 may result from the simple assertion commonly found in Rabbinic sources (e.g., in TSot. 11:8 [10]; Ta‘an 9a.) that, when Moses died, the manna ceased. The clouds of glory [came] through the merit of Aaron. You yourself know that it is so. When Aaron passed away, what is written (in Numb. 21:4)? “But the temper of the people grew short on the way,” because the sun was shining down upon them (without a cloud cover). And the well [came] through the merit of Miriam,6See above, Lev. 7:7. since it is stated (in Numb. 20:1-2), “and Miriam died there and was buried there. Now the congregation had no water.” And how was [the well] constructed? Like a kind of boulder or a type of hive or a type of ball. It rolled along and came with them on the journeys.7See above, Lev. 7:7; below, Numb 6:35, 47-50. When the standards [for each tribe] came to rest and the tabernacle arose, the rock would come and settle down in the court of the tent of meeting. Then the princes would stand beside it and say (in the words of Numb. 21:17), “Rise up, O well”; and the well would rise up. After that, I brought them quails (cf. Numb. 11:31). (Jer. 2:31:) “Have I been a desert for Israel?” Have I treated you like a desert? (Ibid., cont.) “Or a land of utter darkness?” Did not I become a light for you, a light by My own glory? It is so stated (in Exod. 13:21:) “And the Lord went….” Another interpretation (of Jer. 2:31): What is the meaning of “utter darkness? Have I [ever] said to you that I am bringing a benefit and delayed it? Utter darkness (rt.:'pl) can only be a term of delay, as it is used (in Exod. 9:32), “But the wheat and the spelt were not hurt, because they ripen late (i.e., are delayed: rt.:'pl).”8Below, Numb. 10:7; I Corinthians 10:4. Joshua said (in Josh. 21:45), “Not a thing has failed (npl) of any good thing which the Lord (your God) promised unto (you); it all came to you.” [And how are we to understand the rest of the verse] (in Jer. 2:31), “why did my people say, ‘we have let loose (radnu - rt.: rwd)’?” What is the meaning of “radnu?” The word is mishnaic (as in ter. 10:3), “one who removes (rwdh) a hot loaf” (adhering to an oven).9Bread is usually baked adhering to the roof or wall of the oven with the fire beneath. They (i.e., Israel) said, “When the bread is baked in the oven and is taken out of it, can it stick10Rt.: QB‘ (which normally means “fix in” or “fix on”). On the translation of this root, see Midrash Tanhuma (Jerusalem: Eshkol, 1971/72), vol. II, p. 647, n. 2, which regards it here as the equivalent of the root DBQ (which means (“stick to”). In a similar vein, see Wolf Einhorn’s commentary, Perush Maharzaw, on Numb. R. 1:2. Since the root QB‘ can also mean “rob” or “defraud,” the meaning for Israel would be that, as bread removed from an oven cannot stick to it again, neither can Israel once removed from Jerusalem ever defraud again. to the oven again? Now we in Jerusalem were as in an oven, as stated (in Is. 31:9), ‘says the Lord, who has a fire in Zion and has an oven in Jerusalem.’ Now You exiled us to Babylon. ‘What do you still want from us?’” [That is the meaning of] (Jer. 2:31:), “why did my people say, ‘radnu’” (i.e., he has already removed us from the oven of Jerusalem). Another interpretation (of Jer. 2:31), “why did my people say, ‘radnu?” What [is the meaning of] “radnu (rt.: rwd)?” Compare what is said (in I Kings 5:4), “For he subjugated (rwdh) everything beyond the river (i.e., West of the Euphrates), from Tipsah to Gaza.” They said to [the Holy One, blessed be He,], “You have destroyed for us the sanctuary, and You have taken away your Divine Presence from us. ‘Now what do You still want from us?’” (Jer. 2:31) [Why did my people say, “He has dominion over us (radnu)]”; He said to them, “Would that I were now in the desert, where I did those miracles for you.” And so does it state (in Jer. 9:1), “Would that I were in the desert, at an inn for wayfarers….” Where? Where I was praised,11Rt.: QLS, a word related to the Gk.: kalos (“beautifully”). as stated (in Is. 42:11), “Let the desert and its cities lift up [their voice].” [The matter] is comparable to a prince who entered a metropolis. When the inhabitants of the metropolis saw him, they fled. He entered a second one, and [again] they fled from him. He entered into another city that was ruined (harevah); and when the inhabitants saw him, they praised him. That prince said, “This city is better than all the metropolises. Here I will build myself a lodging place12Gk.: xenia (“guestchamber”).; here I will dwell.” Similarly, when the Holy One, blessed be He, came to the sea, it fled from Him, as stated (in Ps. 114:3), “The sea saw [Him] and fled.” He revealed Himself on Mount Sinai, [it also] fled, as stated (in Ps. 114:4), “The mountains danced like rams.” When he came to the desert wasteland (harevah), it received Him and praised Him, as stated (in Is. 42:11), “Let the desert and its cities lift up [their voice].” He said, “This city is better than all of the cities. Here I will build a lodging place.” When He came down into its midst, they began rejoicing, because the Holy One, blessed be He, was dwelling in their midst, as stated (in Is. 35:1), “The desert and the arid land shall be glad, and the wilderness shall rejoice and blossom like a crocus.”