ברכת כהנים- מי המברך?

(1) (Numb. 5:11–12):¹Neither the Buber nor the traditional Tanhuma have a parashah, the beginning of which coincides with the beginning of Naso (Numb. 4:21-7:89) from the annual cycle. Such a parashah is also missing in other sources for the so-called “triennial cycle.” See B.Z. Wacholder, “prolegomenon,” in The Bible as Read and Preached in the Old Synagogue, by Jacob Mann (“Library of biblical Studies”; New York: Ktav, 1971), p. LX. THEN THE LORD SPOKE UNTO MOSES, SAYING: SPEAK UNTO THE CHILDREN OF ISRAEL AND SAY UNTO THEM: 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?²Tanh., Numb. 2:1. Thus have our masters taught (in Sot. 1:4–5; 2:2–3.):³The Mishnah quotation has several variants from the standard text. See also TSot. 1:3-4. ONE ACCUSING HIS WIFE BROUGHT HER TO THE GREAT COURT WHICH WAS IN JERUSALEM, AND THEY WOULD ADMONISH HER IN THE WAY THAT THEY WOULD ADMONISH WITNESSES IN CAPITAL CASES< … >.⁴See Sanh. 4:5. Then afterwards: THEY WOULD BRING HER UP TO THE EASTERN GATE, TO < … > THE GATE OF NICANOR, WHERE THEY WOULD PURIFY THE LEPERS AND GIVE DRINK TO SUSPECTED ADULTERESSES< … >. A PRIEST WOULD BRING AN EARTHENWARE BOWL⁵Gk.: phiale; Lat.: fiala. 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 FLAGSTONE⁶Gk.: tabla (“tablet”); Lat.: tabula. THERE 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 TAKING 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): AND IF NO ONE HAS SLEPT WITH YOU…. From here (Numb. 5:19) our masters have taught: When one opens capital cases, you begin with <the case for> acquittal. Then he writes further (in vss. 20–21): AND IF YOU HAVE GONE ASTRAY …, 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. In the parashah on the adulteress the text says what is stated (in Numb. 5:23): THEN <THE PRIEST> SHALL WRITE DOWN THESE CURSES <IN A SCROLL>. (I Kings 8:32 // II Chron. 6:23:) 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. (Numb. 5:27:) SO THAT HER BELLY SHALL DISTEND AND HER THIGH SHALL SAG. (I Kings 8:32/II Chron. 6:23:) 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 DEFLE 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< … >. AND IT SHALL GO <INTO HER … >. 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< … >. SHE HAS DEFILED HERSELF.⁷The gemara ([Sot. 28a) explains these double usages more fully. Cf. also ibid., 26b. If, however, she drinks <the potion> and is found pure, then if she was barren, she is <now> visited (i.e., given conception).⁸Sot. 26a. <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 said to Moses: Write a section on the adulteress so that she may know which name the priest blots out for her,⁹On the scroll of Numb. 5:23, where the priest put down the curses in writing and then rubbed them off into the bitter water. See also Sot. 2:4. what is to be her death, and how it will be made public.¹⁰Gk.: parresiazesthai. Where is it shown? {Where it is stated} [from what they have read on the matter] (in Numb. 5:12): IF ANYONE HAS HIS WIFE GO ASTRAY.

(2) [(Numb. 5:12:) IF ANYONE HAS HIS WIFE GO ASTRAY.] (Sot. 3:4–5:) IF SHE HAS MERIT, IT SUSPENDS <THE EFFECT OF THE BITTER WATER> A YEAR OR TWO. <…. >¹¹The whole section comes from the Mishnah, but again there are several variants from the standard text. 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>} [MAKING <THE EFFECT> INEFFECTIVE] FOR ALL WOMEN WHO DRINK IT AND SPREADING SLANDER ABOUT UNDEFILED WOMEN WHO HAVE DRUNK IT, <SLANDER WHICH> SAYS: THEY WERE <REALLY> DEFILED, BUT THE MERIT HAS SUSPENDED <THE EFFECT OF THE WATER> FOR THEM. R. MEIR SAYS¹²The traditional Mishnah text reads “Rabbi says.” THE MERIT SUSPENDS THE <EFFECT OF> THE BITTER WATER FOREVER. IF SHE WAS DEFILED, HOWEVER, SHE WILL NEVER AGAIN BEAR <CHILDREN> AND PROSPER BUT DEGENERATE MORE AND MORE. IN THE END SHE WILL HAVE DIED THE SAME DEATH.

(3) (Numb. 5:12:) IF ANYONE HAS HIS WIFE GO ASTRAY.] This text is related (to Prov. 6:16): SIX THINGS THE LORD HATES, [AND SEVEN ARE AN ABOMINATION FOR HIS SOUL]. R. Jose the Galilean says:¹³Tanh., Numb. 2:1, cont.; Numb. R. 9:11. <These> seven things¹⁴Shiv‘ah devarim. The translation here follows the traditional Tanhuma, Numb. 2:3, in order to agree with the conclusion of the paragraph. The Buber edition reads shiv‘ah derakhim (“seven behaviors”). 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 EYES. (Prov. 6:17, cont.:) A LYING TONGUE, in that she commits adultery with another man and becomes pregnant from him, 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; 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 person cannot look at him. Ergo: AND ONE THAT INSTIGATES A QUARREL AMONG BROTHERS. Ergo: <There are> seven injurious things which {whoredom} [the adulteress] does.

(4) Our masters have said in the name of R. Hanina the father of R. Aha: The adulterer and adulteress transgress the ten commandments.¹⁵Tanh., Numb. 2:2; Numb. R. 9:12. He said to them: In the case of nine, we admit <transgressing them>; but how is it so in the case of <the commandment concerning> the Sabbath?,
In the case of (Exod. 20:2 = Deut. 5:6:) I <AM THE LORD YOUR GOD>, because anyone who commits adultery with the wife of his acquaintance is, as it were, denying the Holy One. It is so stated (in Jer. 5:8, 12): <THEY WERE WELL-FED, LUSTY STALLIONS, EACH NEIGHING AT HIS NEIGHBOR'S WIFE…. > THEY HAVE DENIED THE LORD AND SAID: HE DOES NOT EXIST.
(Exod. 20:2 = Deut. 5:7:) <YOU> SHALL HAVE NO <OTHER GODS>, since it is written of him (in Exod. 20:5 = Deut. 5:9): FOR [I] THE LORD YOUR GOD AM A JEALOUS GOD. Also it is stated two times concerning the adulteress (in Numb. 5:14): IF THE SPIRIT OF JEALOUSY CAME OVER HIM, AND HE IS JEALOUS OF HIS WIFE. But why two times? Because it (i.e., the meal offering of the next verse)¹⁶So Rashi on Numb. 5:15. excites jealousy for the Holy One and for her husband, as stated (in Numb. 5:15): FOR IT IS A MEAL OFFERING OF JEALOUSY. Thus it is a case of two jealousies.
(Exod. 20:7 = Deut. 5:11:) YOU SHALL NOT TAKE THE NAME OF THE LORD YOUR GOD <IN VAIN>. <One breaks this commandment> because he commits adultery and swears in vain that he has not done so.
(On this commandment, see the end of the paragraph.)
(Exod. 20:12 = Deut. 5:16:) HONOR YOUR FATHER. When one commits adultery with the adulteress, she becomes pregnant from him. Then she says to her husband: I am pregnant from you. When the fetus is grown, it honors her husband, <since it> thinks that he is its father. Moreover, <the grown child> passes through the market and scorns the adulterer, since he thinks that he is not his father.
(Exod. 20:13 = Deut. 5:17:) YOU SHALL NOT MURDER. The adulterer goes in on condition that, if he is caught, he will kill or be killed.
(Exod. 20:13, cont. = Deut. 5:17, cont.:) YOU SHALL NOT COMMIT ADULTERY. Obviously <this commandment is broken>, because he is committing adultery.
(Exod. 20:13, cont. = Deut. 5:17, cont.:) YOU SHALL NOT STEAL. <This commandment is broken> because he is stealing his neighbor's spring (i.e., his wife's womb), and so it says (in Prov. 9:17): STOLEN WATERS ARE SWEET….
(Exod. 20:13, cont. // Deut. 5:17, cont.:) YOU SHALL NOT BEAR <FALSE WITNESS> AGAINST YOUR NEIGHBOR. <The commandment is broken> in that <the adulteress> bears false witness [to her husband] and says: I am pregnant from you.
(Exod. 20:14; cf. Deut. 5:18:) YOU SHALL NOT COVET YOUR NEIGHBOR's HOUSE, AND YOU SHALL NOT COVET YOUR NEIGHBOR's WIFE. <The commandment is broken> because whoever covets his friend's wife and commits adultery with her, covets everything that belongs to his friend.¹⁷Cf. Lev. R. 23:12; Matthew 5:28. How? When he continues committing adultery with her and she bears <a child> from him, her husband thinks that it came from himself. When he comes to depart from the world, he thinks that this son is his and writes him a will¹⁸Gk.: diatheke. of all his assets. So he bequeaths to him whatever he has without knowing that he is not his son. It turns out that the adulterer covets whatever belongs to his friend. ,They said to R. Hanina: Here we have told you nine <commandments>. In regard to> (Exod. 20:8; cf. Deut. 5:12:) [REMEMBER] THE SABBATH [DAY]. How does he transgress against it? He said to them: I will tell you: Sometimes when a priest has a priestly wife, and a <lay> Israelite adulterer has sexual intercourse with her, so that she bears <a child> from him, they consider him (i.e., the child) to be the son of a priest. Then when the baby goes on to minister in the Temple, arrange wood, and sacrifice on the Sabbath, he is found to be profaning the Sabbath. Hence there are ten commandments which the adulteress breaks with the adulterer. Solomon also has said concerning her (in Eccl. 7:26): AND I FIND [THE WOMAN] MORE BITTER THAN DEATH, [<THE WOMAN> WHO HAS SNARES AND NETS <IN HER HEART>]. What is the meaning of SNARES (rt.: TsWD)? She lies in wait (rt.: TsWD) in this world and for the world to come.¹⁹The inference is from the fact that SNARES is plural and implies a minimum of two. AND NETS? The net catches <prey> in the water but does not catch <any> on dry land. The woman, however, catches <her prey> in the sea and on the dry land.²⁰Eccl. R. 7:26:3.,Another interpretation (of Eccl. 7:26): AND I FIND <THE WOMAN> MORE BITTER THAN DEATH. If a person is worthy, (according to Prov. 18:22) THE ONE WHO HAS FOUND A WIFE HAS FOUND HAPPINESS; but if not, (Eccl. 7:26:) AND I FIND <THE WOMAN> MORE BITTER THAN DEATH. (Eccl. 7:26:) THE WOMAN ('ShH). When she is good, (Prov. 31:10:) WHAT A FIND IS A GALLANT WIFE (from 'ShH)! When she is bad, (Eccl. 7:26:) AND I FIND <THE WOMAN> MORE BITTER THAN DEATH. (Eccl. 7:26, cont.:) HE WHO IS GOOD BEFORE GOD ESCAPES HER. This refers to Joseph. (Ibid., cont.:) BUT A SINNER IS TAKEN BY HER. This refers ot Zimri (of Numb. 25:6–15). Another interpretation (of Eccl. 7:26): [ONE WHO IS GOOD.] This refers to Boaz, when he says to Ruth (in Ruth 3:13): SPEND THE NIGHT. (Ibid., cont.:) BUT A SINNER IS TAKEN BY HER. This refers to Samson. Another interpretation (of Eccl. 7:26): HE WHO IS GOOD BEFORE GOD ESCAPES HER. This refers to Palti (of I Sam. 25:44).²¹On Palti, see Lev. R. 23:10; but cf. Sanh. 19b, which regards Palti’s marriage to Michal as unlawful. (Ibid., cont.:) BUT A SINNER IS TAKEN BY HER. This refers to Absalom.,Another interpretation (of Eccl. 7:26): HE WHO IS GOOD BEFORE GOD ESCAPES HER. <These words refer to> whoever sees an adulterous woman and flees from her. (Ibid., cont.:) BUT A SINNER IS TAKEN BY HER. <These words refer to> whoever is captivated by her. It is therefore stated (in Numb. 5:12): IF ANYONE HAS HIS WIFE GO ASTRAY. Another interpretation (of Eccl. 7:26): AND I FIND <THE WOMAN > MORE BITTER THAN DEATH. Not to be loud, arrogant of gait, or bawdy in laughter: This is the way of the daughters of Israel. But if <a woman> was bawdy in the presence of one of them, one would warn her on the evidence of two [witnesses and say to her]: Why should you be laughing with so and so? Why should you be speaking with him? If she has <merely> spoken <with him> up to now, she is allowed into her house and may eat the Terumah. [<If> she has entered with him in secret and lingered to be defiled, she is forbidden her house and eating the Terumah.]

(5) (Numb. 5:15:) THEN HE SHALL BRING THE OFFERING FOR HER, ONE-TENTH AN EPHAH OF BARLEY MEAL. Why does she bring barley meal?²²Tanh., Numb. 2:3; Sot. 2:1; cf. Sifre, to Numb. 5:15 (8). Because she behaved in the manner of a beast with him, she therefore brings the food of a beast as her offering. [(Ibid. cont.:) HE SHALL POUR NO OIL UPON IT.: Why does he not pour oil upon it?²³Numb. R. 9:13. Because the oil is a light but is <also> called yitshar (a word which can mean "it will shine"); while this woman loves the darkness. Therefore (in Numb. 5:15): HE SHALL POUR NO OIL UPON IT. [(Ibid., cont.:) NOR SHALL HE PUT FRANKINCENSE UPON IT.] Why does he not put frankincense upon it? Because the frankincense is a remembrance of the matriarchs, [as stated] (in Cant. 4:6): I WILL GO UNTO THE MOUNTAIN OF MYRRH AND UNTO THE MOUND OF FRANKINCENSE, while this woman has withdrawn from their ways. She would therefore be a reminder of iniquity and not a reminder of merit. (Numb. 5:17): THEN THE PRIEST SHALL TAKE HOLY WATER IN AN EARTHEN VESSEL AND SOME OF THE DUST WHICH IS ON THE FLOOR OF THE TABERNACLE.²⁴Tanh., Numb. 2:4. He was created from the dust, and she was formed from the water.²⁵Cf. Gen. R. 14:7. For that reason she was tested by water and by dust as to whether she was as pure as when she was created or not. And again, why is she tested with water and with dust? Because they are her witnesses. Thus it is stated (in Deut. 30:19): I HAVE CALLED THE HEAVENS AND THE EARTH TO WITNESS AGAINST YOU TODAY.,Another interpretation: Why is she tested with water [and with dust]? Because a person who {knows} [sows] some seeds in the dust does not know what they are, until the water comes down upon them and makes known whether they belong to the owner of the field, or <whether they are> what others have sown.

(6) Another interpretation (of Numb. 5:12): IF [ANY]ONE HAS HIS WIFE GO ASTRAY. This text is related (to Job 24:15): ALSO THE EYE OF AN ADULTERER WATCHES FOR TWILIGHT, SAYING: NO EYE SHALL SEE ME. And so the adulterer says: No human being knows about me; but the Holy One has his eyes ranging over all the earth.²⁶Tanh., Numb. 2:4, cont.; Numb. R. 9:1. So it says (in Jer. 23:24): IF SOMEONE HIDES IN SECRET PLACES, SHALL I NOT SEE HIM? Such is the way of those who commit transgression. They wait for a time of darkness, so that no one will see them. It is therefore stated (in Job 24:15): THE EYE OF THE ADULTERER WATCHES FOR TWILIGHT. So also thieves watch for an hour of darkness, as stated (in vs. 16): HE BREAKS INTO HOUSES IN THE DARK. And so it says (in Is. 29:15): WOE TO THOSE WHO DELVE DEEPLY TO HIDE A PLAN FROM THE LORD, FOR THEIR WORKS ARE IN DARKNESS. [SO THEY SAY: WHO SEES US? AND WHO KNOWS ABOUT US?] The thief and the adulterer are obdurate, because they dismiss the Divine Presence. The Holy One fills, as it were, the realms above and the realms below, as stated (in Jer. 23:24): DO I NOT FILL HEAVEN AND EARTH, SAYS THE LORD? Also in regard to the place where adulterer comes to commit adultery, is not the Holy One there in his glory? It is so stated (in Is. 6:3): THE WHOLE EARTH IS FULL OF HIS GLORY. Now the adulterer says to the Holy One: Remove yourself, and give way to me for a while. The matter is exceedingly difficult, as it were. Since he is full of mercy, slow to anger, he gives way to him; FOR (according to Job 11:11) HE KNOWS THOSE WHO ARE WORTHLESS; [SO WHEN HE SEES INIQUITY, DOES HE NOT DISCERN IT?] It also says (in Job 24:15, cont.): HE (i.e., the Holy One) TURNS A SECRET INTO A FACE.²⁷This rendering fits the context of what follows in the midrash. A more traditional rendering, which fits the context of Job, would read, “AND HE (i.e., the adulterer) PUTS A VEIL ON HIS FACE. Ergo (in Job 24:15): WHEN THE EYE OF AN ADULTERER WATCHES <FOR TWILIGHT, SAYING: NO EYE SHALL SEE ME>, what does the Holy One do? HE TURNS A SECRET INTO A FACE. He puts the face of <the> adulterer on that fetus.²⁸Lev. R. 23:12. While the adulterer and the adulteress do not want her to become pregnant but only satisfy their sexual desire, the Holy One proclaims²⁹Gk.: parresiazesthai. them to the world. Ergo: HE TURNS A SECRET INTO A FACE, so that the people may know <about him> and say: Surely this one's face resembles the face of <the> adulterer; for <the Holy One> has formed formed the image of the fetus in the likeness of the adulterer. Ergo (ibid.): HE TURNS A SECRET INTO A FACE. It is therefore called whoredom (zimmah); for when they both deny and say: We do not know what you are saying, the people say: If so, what is this (zeh mah)?³⁰Literally: “This is what?” The Hebrew uses the unusual word order to make the parallel with “whoredom” (zimmah). R. Isaac said: The power of the adulterer is strong, because it weakens the power of the Divine Presence. How? When the fetus is conceived from the husband, the Holy One forms its image in forty days, for thus have our masters taught: In forty days the image of the fetus is recognizable. After forty days, when the adulterer comes into her, the Holy One stands dumfounded and says: After whom shall I form <the fetus>? The image (rt.: TsWR) of the husband or the image [of the adulterer]? (According to Deut. 32:18): YOU, as it were, WERE UNMINDFUL OF (TShY) THE ROCK (TsWR) THAT BORE YOU.³¹I.e., the adulterer forgot that the Holy One would expose him. The yod (= Y) is tiny (the smallest letter in the Hebrew alphabet). <Thus, you> weaken (TSh, without the yod) the hands (yad in the dual) of the Creator (tsayyar). R. Abbahu said: To what is the matter comparable? To an sculptor (tsayyar, rt.: TsYR), who was fashioning (rt.: TsYR) an image³²Gk.: eikonion. of a king. When he came to finish the face,³³Gk.: prosopon. they said to him: The king is dead, and another king has arisen. When the sculptor heard that, shrugged his shoulders.³⁴Literally: “his hands dropped.” He began to say: What shall I do with these colors³⁵In the ancient world statues were painted. which I have on hand? Shall I fashion <them> in the form of the former king or in the form of the second king? He began to be bewildered. Now similarly, when the husband performs his marital duty with his wife, the Holy One forms the fetus in the likeness of its father. <Then> in turn the adulterer comes into her. Ergo, the colors are mingled. Thus it is stated (in Hos. 4:2): SWEARING, LYING, MURDERING, STEALING, COMMITTING ADULTERY BREAK OUT; BLOODSHED FOLLOWS BLOODSHED. What does the Holy One do? He returns, as it were, and changes the face into the likeness of the adulterer. Ergo (in Job 24:15) HE TURNS A SECRET INTO A FACE.

(7) (Numb. 5:12:) IF ANYONE HAS HIS WIFE GO ASTRAY (tisteh). Our masters have taught: The adulterers do not commit adultery, until a spirit of madness (shetut)³⁶In the unpointed Hebrew text, shetut and tisteh appear to have the same root. enters them.³⁷Tanh., Numb. 2:5. Thus it is stated (ibid.): IF ANYONE HAS HIS WIFE GO ASTRAY. <Here> we have learned about the woman. Where is shown about the man? Where it is stated (in Prov. 6:32): THE ONE WHO COMMITS ADULTERY WITH A WOMAN IS HAS NO SENSE (literally: IS LACKING HEART); <THE ONE WHO DOES SO DESTROYS HIS OWN LIFE>.³⁸Cf. Numb. 9:6.

(8) (Numb. 5:12:) IF ANYONE HAS HIS WIFE GO ASTRAY. This text is related (to Jer. 23:24): IF SOMEONE HIDES IN SECRET PLACES, SHALL I NOT SEE HIM?…. [R. Benjamin b. R. Levi said:] The Holy One said: If someone performs a deed, do I not see him?³⁹Tanh., Numb. 2:5, (cont.); Numb. R. 9:9. Here it is written (in Zech. 4:10; cf. II Chron. 16:9): <THESE SEVEN ARE> THE EYES OF THE LORD. THEY ROAM AROUND ALL THE EARTH. What is written (in Jer. 23:24)? SHALL I NOT SEE HIM (ar'ennu)? <Interpret these words⁴⁰In the Hebrew text this question and the one which follows each consists of the one word, ar’ennu. as follows:> SHALL I NOT SHOW HIM (ar'ennu) to the people and publish his works? What is the meaning of (Jer. 23:24, cont.): DO I NOT FILL THE HEAVENS AND THE EARTH? SAYS THE LORD? The Holy One said: I fill the realms above and the realms below; therefore it is stated (in Jer. 23:24): IF SOMEONE HIDES IN SECRET PLACES, <SHALL I NOT SEE HIM>?,Another interpretation of (Jer. 23:24): <IF SOMEONE HIDES IN SECRET PLACES>, SHALL I NOT SEE HIM? It is comparable to an architect⁴¹Gk.: architekton; cf. Lat.: architectus. The parable appears in Tanh., Numb. 2:5, cont.; Numb. R. 9:1; Gen. R. 24:1. <who> went out as a {katarikon} [<katadikon>] {i.e., as "one who imposes fines" in the Greek language}⁴²Katadikon is probably a Greek participle of katadikan, an otherwise unknown verb related to the noun, katadike (“damages” or “fine”), and the verb, katadikazein (“to pass judgment against”). over a certain provincial capital. The inhabitants of the capital began hiding their silver and gold within the very hidden treasuries <that he had built>. The architect said to them: I built the capital, and I made the hidden treasuries. Will you hide <anything> from me? Similarly, the Holy One has said to adulterers: Will you hide yourselves from me? (Jer. 23:24:) IF SOMEONE HIDES IN SECRET PLACES, I have created you and made your every cavity (mehilim mehilim). [It is so stated] (in Deut. 32:18): BUT YOU FORGOT THE GOD WHO GENERATED YOU (meholelekha). Nothing will be useful to you, wherever you hide yourselves, because (according to Jer. 17:10:) I THE LORD SEARCH THE HEART, PROBE THE KIDNEYS, TO RENDER TO EACH ACCORDING TO HIS WAYS, ACCORDING TO THE FRUIT OF HIS DEEDS. I am the one who brings (rt.: QRB) you to judgment, as stated (in Mal. 3:5): THEN I WILL DRAW NEAR (rt.: QRB) {WITH} [UNTO] YOU IN JUDGMENT; <AND I WILL BE A SWIFT WITNESS AGAINST SORCERERS, AGAINST ADULTERERS…. > Therefore, you shall not go astray after the evil drive, so that none of you have his wife go astray, according to what is stated (in Numb. 5:12): IF ANYONE HAS HIS WIFE GO ASTRAY.

(9) (Numb. 5:12:) IF ANYONE (literally: IF A MAN A MAN) HAS HIS WIFE GO ASTRAY. <These words are> to teach you that she is going astray and being false with two men, with a man above and with a man below.⁴³Tanh., Numb. 2:5, cont.; Numb. R. 9:2. With a man (ish) above, <i.e., the Holy One, since> (according to Exod. 15:3) THE LORD IS A MAN (ish) OF WAR. And with a man below, i.e., her husband (ish).,Another interpretation (of Numb. 5:12): IF ANYONE HAS HIS WIFE GO ASTRAY. The Holy One said to her: You are laughing at your husband below. Do [you] suppose you could {betray} [laugh at] me? A parable: To what is the matter comparable?⁴⁴Numb. R. 9:9. To someone who was imprisoned within two houses, one inside the other. Now two guards were there, one on the inside and one on the outside. <The prisoner> opened <door of> the inner <house> and left, but the guard did not notice him. When he came to leave the outer one, <the guard> did notice him. He seized him <and> said to him: At that <guard> on the inside you laughed, but at me you cannot laugh. Similarly the Holy One has said to the adulterous woman: At your husband you laugh, but at me you cannot laugh. Rather I sit and laugh at my creatures. It is so stated (in Ps. 2:4): THE ONE SITTING IN THE HEAVENS SHALL LAUGH.

(10) (Numb. 5:13:) IN THAT A MAN HAS SLEPT WITH HER CARNALLY, except for a minor, since he is not a man.⁴⁵On the exception, see Sifre, Numb. 5:13 (7). Cf. Sot. 4:4; TSot. 5:6; Sot. 26b; and the parallel text in Tanh., Numb. 2:6, all of which regard “one who is not a man” as a separate, non-human category. [WITH HER] CARNALLY. <This is> when her sleeping renders her unfit, and no other sleeping renders her unfit. <There is> a story about two sisters who resembled each other. Now one was married in one city and the other was married in another city. The husband of one of them wanted to accuse her of infidelity and have her drink the bitter water in Jerusalem. They went to that city where her married sister was. Her sister said to her: What was your reason for coming here? She said to her: My husband wants to have me drink <the bitter water>. Her sister said to her: I will go in your place and drink it. She said to her: Go. She put on her sister's clothes, went in her place, drank the bitter water, and was found clean. When she returned to her sister's house, she joyfully went out to meet her, then embraced and kissed her. As soon as the one kissed the other, she smelled the bitter water and immediately died, in order to fulfill what is stated (in Eccl. 8:8): NO HUMAN HAS CONTROL OVER THE WIND TO CONTAIN THE WIND, NOR IS THERE CONTROL ON THE DAY OF DEATH….

(11) (Numb. 5:13, cont.:) AND IT IS HIDDEN FROM HER HUSBAND's EYES, except for one who is blind.⁴⁶Tanh., Numb. 2:7; Sifre, Numb. 5:13 (7); Sot. 27a. Cf. Numb. R. 9:10, which explains the exception as referring to a husband just pretending to be blind to his wife’s adultery, so that he can use the rite of the bitter water for killing his wife. Another interpretation (of Numb. 5:13, cont.:) AND IT IS HIDDEN FROM HER HUSBAND'S EYES. These words mean that> her husband would not have viewed <her transgression> and overlooked <it>. (Ibid., cont.:) SO THAT SHE IS UNDETECTED. We have not yet heard of a specific length of time for her to be in seclusion (with her lover) <in order to cause defilement>. R. Eleazer says: <The time needed> for a palm tree to sway back.⁴⁷See TSot. 1:2; Sot. 4a; Sifre, Numb. 5:13 (7). R. Joshua says: For mixing the cup. Ben 'Azzay says: For drinking it. R. Aqiva says: For roasting an Egg. R. Judah says: For eating three eggs one after the other. R. Eleazar ben Pinhas says: For a weaver⁴⁸Gk.: gerdios. to knot the thread.⁴⁹Gk.: nema. Hanan says: For her to put her finger in her mouth. Pelimo says: For his (sic) hand⁵⁰Cf. the parallel in Numb. R. 9:10, which reads, “her hand.” to reach over the basket and take a loaf of bread. Even though there is no evidence for the affair, there is a hint of the affair where it is stated (in Prov. 6:26): FOR ON BEHALF OF A WOMAN PLAYING THE HARLOT <ONE WILL BE REDUCED> TO A LOAF OF BREAD.

(12) (Numb. 5:13, cont.:) AND THERE IS NO WITNESS AGAINST HER. Although she has no <witness against her> now, she will have one at another time.⁵¹In addition to Tanh., Numb. 2:7, and Numb. R. 9:10, see Gen. R. 38:14; PRK 18:3; PR 32:2. In a similar usage⁵²Kayyotse badavar. This repetitive use of kayyotse b… indicates that the sixth of the seven exegetical rules (middot) attributed to Hillel is being used here. you say (in Gen. 11:30): NOW SARAI WAS BARREN; SHE HAD NO CHILD. Although <Sarai> had no <child> then, she would have one at another time, as stated (in Gen. 21:1): THEN THE LORD VISITED SARAH…. In a similar usage you say (in Esth. 2:10): ESTHER HAD NOT DISCLOSED <HER PEOPLE AND HER NATIVE LAND>. Although she had not disclosed them to him then, she did disclose them to him at another time, as stated (in Esth. 8:1): THEN MORDECAI CAME BEFORE THE KING, FOR ESTHER HAD DISCLOSED WHAT RELATIONSHIP HE HAD TO HER. And here also (in Numb. 5:13): AND THERE IS NO WITNESS AGAINST HER. Although she has no <witness against her> now, she will have one at anther time, as stated (in Mal. 3:5): AND I WILL BE A SWIFT WITNESS [AGAINST SORCERERS, AGAINST ADULTERERS] <….>

(13) Our masters have said: When a woman is alone with her husband and he is having sexual intercourse with her, if she sets her eyes on another at the time of <their> sexual intercourse, no adultery for her is greater than this.⁵³Tanh., Numb. 2:7, cont.; Numb. R. 9:34; cf. Matthew 5:28. Thus it is stated (in Ezek. 16:32): THE ADULTEROUS WOMAN [RECEIVES STRANGERS] INSTEAD OF HER HUSBAND (literally: UNDER HER HUSBAND). Is there a woman who commits adultery <while> under her husband?⁵⁴Cf. Numb. 5:19. It is simply that this is <the kind of woman> who encounters a certain man and sets her eyes on him. Then she has sexual intercourse with her husband while her heart is on him. The king of the Arabs asked R. Aqiva: I am black and my wife is black, but she has borne me a white son. Shall I kill her because she has played the harlot while under me? He said to him: Do you have images within your house? He said to him: Yes. He said to him: Are your household images white or black? He said to him: White. He said to him: When you were busy with her, she set her eyes on the images and bore <a child> like them. Now if you are surprised over this matter, learn from the Jacob's flock. They were conceived from the sticks, as stated (in Gen. 30:39): SINCE THE FLOCK CONCEIVED BY THE STICKS, <THE FLOCK BORE STREAKED, SPECKLED, AND SPOTTED YOUNG>. Then the king of the Arabs thanked R. Aqiva. Thus, when any woman is alone with her husband in holiness, in the end he produces righteous children from her. Thus we find it so in the case of Hannah. When she was alone with her husband in holiness, the Holy One did not deprive her of her reward. Rather he gave her a righteous son like Moses, as stated (in Jer. 15:1): EVEN IF MOSES AND SAMUEL STOOD BEFORE ME. It also says (in Ps. 99:6): MOSES AND AARON WERE AMONG HIS PRIESTS, AND SAMUEL WAS AMONG THOSE WHO CALL UPON HIS NAME. So also did Hannah say (in I Sam. 1:27): FOR THIS CHILD DID I PRAY, AND THE LORD HAS GRANTED ME MY PETITION. Why? Because he was sown in holiness. The Holy One said: In this world I abhor all those peoples, because they are from unclean seed; but I have chosen you, because you are from true seed, as stated (in Jer. 2:21): AND I PLANTED YOU AS A CHOICE VINE, ALL OF IT FROM TRUE SEED. It is also written (in Deut. 7:6): THE LORD YOUR GOD HAS CHOSEN YOU. And also in the age to come I am choosing only you, because you are a holy seed, as stated (in Is. 65:23): THEY SHALL NOT LABOR IN VAIN, NOR BEAR CHILDREN IN TERROR>, [BECAUSE THEY ARE A SEED BLESSED OF THE LORD,] <AND THEIR OFFSPRING ALONG WITH THEM>.

(14) (Numb. 6:22–23:) THEN THE LORD SPOKE [UNTO MOSES, SAYING: SPEAK UNTO AARON AND UNTO HIS CHILDREN, SAYING:] THUS SHALL YOU BLESS THE CHILDREN OF ISRAEL. Let our master instruct us: In the case of priest with a blemish, it is right for him to raise his hands (in the priestly blessing)?⁵⁵Tanh., 2:8. Thus have our masters taught (in Meg. 4:7): A PRIEST WHOSE HANDS ARE BLEMISHED MAY NOT RAISE HIS HANDS, but Rabbi taught: A priest whose has any blemishes at all may not raise his hands. (Ibid., cont.:) R. JUDAH SAYS: ALSO WHOEVER HAS HIS HANDS STAINED WITH WOAD,⁵⁶Buber’s note suggests emending satim to satis, and the translation follows his emendation. On satis, see the Gk. and Lat. word, isatis, which denotes a plant producing a deep blue dye. MADDER, OR RUBIA MAY NOT RAISE HIS HANDS. Why? (Ibid., cont.:) BECAUSE IT IS CUSTOMARY FOR PEOPLE TO BE LOOKING AT HIM. R. Joshua the Great taught: If the majority of the men in the town are in that business (i.e., of dying cloth), he is permitted to raise his hands.⁵⁷Cf. Meg. 24b.,(Numb. 6:23:) THUS SHALL YOU BLESS. The Holy One said: From the beginning I have blessed my people; from now on the blessings are transmitted to you. You were to bless my children; therefore the Holy One told Moses to caution Aaron and his children to bless Israel. {Thus it is stated} [From where is it shown? From what they have read on the matter] (in Numb. 6:23): SPEAK UNTO AARON AND UNTO HIS CHILDREN, SAYING:] THUS SHALL YOU BLESS.

(15) [(Numb. 6:23:) THUS SHALL YOU BLESS.] This text is related (to Deut. 26:15): LOOK DOWN FROM YOUR HOLY DWELLING, FROM THE HEAVENS, AND BLESS YOUR PEOPLE. And in the same vein David says (in II Sam. 7:29): SO NOW MAY YOU BE PLEASED TO BLESS YOUR SERVANT'S HOUSE, THAT IT ABIDE BEFORE YOU FOREVER…. AND MAY YOUR SERVANT's HOUSE BE BLESSED FOR EVER WITH YOUR BLESSING{S}. The congregation of Israel said to the Holy One: Sovereign of the World, you tell your priests to bless us.⁵⁸Tanh., Numb. 2:8, cont.; Numb. R. 11:2. We only need you to bless us. (Deut. 26:15): LOOK DOWN FROM YOUR HOLY DWELLING, FROM THE HEAVENS, <AND BLESS YOUR PEOPLE>. The Holy One said to them: Although I have told the priests to bless you, I am standing along with them and blessing you. For that reason the priests spread their hands.⁵⁹See Sot. 7:6 for details about how the priests were to hold their hands. <They do so> to say: The Holy One is standing behind us. So also it says (with reference to the Holy One in Cant. 2:9) THERE HE STANDS BEHIND OUR WALL, GAZING THROUGH THE WINDOWS, PEERING THROUGH THE LATTICE, <i.e.> GAZING THROUGH THE WINDOWS, from between the fingers of the priests; PEERING THROUGH THE LATTICE, when they extend their hands. It is therefore stated (in Numb. 6:23:) THUS SHALL YOU BLESS.

(16) Another interpretation (of Numb. 6:23): THUS SHALL YOU BLESS. This text is related (to Cant. 3:7): THERE IS HIS BED, THE ONE BELONGING TO SOLOMON (rt.: ShLM), WITH SIXTY WARRIORS AROUND IT. What reason did <the author of Canticles, i.e.,> Solomon (rt.: ShLM), have to be concerned with a with a bed?⁶⁰Tanh., Numb. 2:9; Cant. R. 3:7:2, 4. When it said: THERE IS HIS BED, it is simply that <the verse> was only concerned with the king to whom peace (rt.: ShLM) belonged. (Ibid.:) THERE IS HIS BED. This is the Temple.⁶¹Numb. R. 11:3. But why was the Temple compared to a bed? It is simply that just as a bed is only for being fruitful and multiplying, so it was with the Temple. Whatever was in it was being fruitful and multiplying, as stated (in I Kings 8:8 = II Chron. 5:9): THE POLES GREW SO LONG.⁶²This literal interpretation of the Hebrew text was seen to imply that the poles miraculously lengthened while within the Temple. See Tanh., Exod. 7:11. It also says (in II Chron. 3:6): THE GOLD WAS GOLD FROM PARVAIM (as if from PRH), which produced fruit (rt.: PRH). And so it says (in I Kings 7:2): AND HE BUILT THE HOUSE OF THE FOREST OF LEBANON. Why was it compared to a forest? Just as a forest is fruitful and multiplies, so it is in the case of the Temple. Whatever was in it was being fruitful and multiplying. It is therefore stated (in Cant. 3:7): THERE IS HIS BED. (Ibid., cont.:) WITH SIXTY WARRIORS. These are the sixty letters that are in the priestly blessing (in Numb. 6:24–26). (Cant. 3:8:) ALL OF THEM EQUIPPED WITH A SWORD, because in each and every <verse of the priestly blessing> the name of the Holy One is mentioned: THE LORD⁶³This translation follows the common practice of substituting THE LORD for the Divine Name. BLESS YOU <…>; THE LORD MAKE <HIS FACE> SHINE< … >; THE LORD LIFT UP HIS <FACE … >. (Cant. 3:8, cont.:) EACH WITH HIS SWORD ON HIS THIGH. What is the reason for the thigh to be mentioned here? simply that, even if one sees in his dream a sword being drawn, placed over his neck, and <then> cutting off his thigh, he rises early in the morning and goes to the synagogue.⁶⁴There may be an allusion here to circumcision. See Numb. R. 11:3; Cant. R. 3:7:4. On the symbolic use of the sword, cf. also Ephesians 6:17. (Cant. 3:8, cont.:) BECAUSE OF FEAR AT NIGHT, <i.e.,> because of a fear which he saw in his dream at night. Then <when> he sees the priests raising their hands, the bad dream passes away from him. It is therefore stated: BECAUSE OF FEAR AT NIGHT. Therefore the holy one told moses to caution Aaron and his children to bless my children, as stated (in numb. 6:23): THUS SHALL YOU BLESS [THE CHILDREN OF ISRAEL].

(17) [Another interpretation (of Numb. 6:23): THUS SHALL YOU BLESS.] The Holy One said: In the past I needed to bless my creatures.⁶⁵Above, Gen. 3:5; Tanh., Gen. 3:4; Numb. 2:9, cont.; Numb. R. 11:2; PRK 31 (suppl. 1):11. I blessed the first Adam and his wife, as stated (in Gen. 1:28): THEN GOD BLESSED THEM…. I blessed Noah and his children, as stated (in Gen. 9:1): THEN GOD BLESSED NOAH AND HIS CHILDREN. I blessed Abraham, as stated (in Gen. 24:1): AND THE LORD HAD BLESSED ABRAHAM IN EVERYTHING. <Then> the Holy One said: From now on behold, the blessings are being delivered to you. Thus it is stated (in Gen. 12:2): AND YOU ARE TO BE A BLESSING. What did Abraham do? He begot two <children>, Ishmael and Isaac, but he did not bless them. A parable:⁶⁶Gen. R. 61:6. To what is the matter comparable? To a king who had an orchard⁶⁷Pardes. Cf. the Gk.: paradeisos. <and> gave it to a tenant. Now in the midst of that orchard was a one tree with an elixir of life and another tree with the elixir of death grafted upon it. The tenant said: If I water the tree with the elixir of life, the tree with the elixir of death will drink. The tenant said: I shall work and finish my time. Then whatever the king wants to do in his garden he may do.⁶⁸Cf. Matthew 13:24–30. The king is the Holy One, and the garden is the world. The Holy One delivered it to Abraham. He said to him (in Gen. 12:2): AND YOU ARE TO BE A BLESSING. What did Abraham do? He had two children, one righteous and one wicked, Ishmael and Isaac. Abraham said: If I bless Isaac, Ishmael will want me to bless him, and he is wicked. I am only flesh and blood. When I depart from the world, the Holy One will do his will. When Abraham did depart, the Holy One revealed himself to Isaac and blessed him, as stated (in Gen. 25:11): AND IT CAME TO PASS AFTER THE DEATH OF ABRAHAM THAT GOD BLESSED HIS SON ISAAC. Then Isaac blessed Jacob, and Jacob blessed the twelve tribes, 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 … >. From now on, said the Holy One, behold, the blessings are being delivered to you; and the priests will bless my children.

(18) Another interpretation (of Numb. 6:23): THUS SHALL YOU BLESS THE CHILDREN OF ISRAEL. (Vs. 24:) THE LORD BLESS YOU AND KEEP YOU. Along with the blessing there is the keeping. <THE LORD> BLESS YOU by keeping <you> in abundance.⁶⁹Tanh., Numb. 2:10. AND KEEP YOU, so that may do good works (mitswot). (vs. 25:) THE LORD MAKE HIS FACE SHINE…. May he raise up children from you to be Torah scholars. Thus it is stated (in Prov. 6:23): FOR THE COMMANDMENT (mitzvah) IS A LAMP, AND TORAH IS <A LIGHT>. (Numb. 6:25:) THE LORD MAKE HIS FACE SHINE (from he'ir) <UPON YOU>. May he raise up priests from you, who kindle fire (from he'ir) upon the altar. Thus it is stated (in Mal. 1:10): YOU WILL NOT⁷⁰In the biblical context, the sense would be “may you not.”} KINDLE FIRE (from he'ir) ON MY ALTAR IN VAIN. (Numb. 6:25, cont.:) AND BE GRACIOUS TO YOU. R. Hiyya the Great taught: May the Lord encamp with you.⁷¹So did R. Hiyya understand the word translated AND BE GRACIOUS TO YOU (WYHNK), and the word can indeed be understood as coming from the root HNH (“encamp”). Another interpretation (of Numb. 6:25): AND BE GRACIOUS TO YOU. May he raise up prophets from you. Thus it is stated (in Zech. 12:10): AND I WILL POUR OUT UPON THE HOUSE {OF JUDAH} [OF DAVID AND UPON ANYONE DWELLING IN JERUSALEM] A SPIRIT OF GRACE AND MERCY. Another interpretation (of Numb. 6:25): AND BE GRACIOUS TO YOU. May he set his grace upon you in whatever place you go. Thus it is stated (in Esth. 2:17): AND SHE WON GRACE AND FAVOR. (Numb. 6:26:) THE LORD LIFT UP HIS FACE UNTO YOU <AND GRANT YOU PEACE>. But another text says (of the Holy One in Deut. 10:17): WHO DOES NOT LIFT UP HIS FACE (i.e., SHOW FAVOR). How can this be?⁷²Sifre, Numb. 6:26 (42); PRK 24(suppl. 7):1. <If> one has repented before judgment is sealed, (Numb. 6:26:) THE LORD LIFT UP HIS FACE (i.e., show favor). When judgment has been sealed, (Deut. 10:17:) WHO DOES NOT LIFT UP HIS FACE. Another interpretation (of Numb. 6:24): THE LORD BLESS YOU AND KEEP YOU. Along with the blessing there is a keeping.⁷³Numb. R. 11:5. A king of flesh and blood has a friend in Syria, but he dwells in Rome. When the king sent for him, he arose and came to him. He gave him a hundred pounds⁷⁴Gk.: litrai; cf. Lat.: librae. of gold. <When> he loaded it up and set out on the road, bandits⁷⁵Gk.: lestai. fell upon him. They took everything that he had given him and everything <else> that he had with him. Do you suppose that he could have kept him from the bandits? For that reason it is stated (in Numb. 6:24): THE LORD BLESS YOU AND KEEP YOU.⁷⁶See the parallel in Numb. R. 11:5, which expands here: “THE LORD BLESS YOU with abundance AND KEEP YOU from bandits.” Another interpretation: May he BLESS YOU with money. BLESS YOU refers to sons (who can produce wealth), while KEEP YOU refers to daughters, since the females need keeping. And so it says (in Ps. 121:5): THE LORD IS YOUR KEEPER; THE LORD IS YOUR SHADE ON YOUR RIGHT HAND. [(Numb. 6:25:) THE LORD MAKE HIS FACE SHINE UPON YOU.] May he make the light of his face shine for you. Now MAKE SHINE (Y'R) can only mean life, since it is written (in Prov. 16:15): IN THE LIGHT OF THE KING's FACE THERE IS LIFE. It also says (in Ps. 118:27): THE LORD IS GOD AND HAS GIVEN LIGHT (Y'R) TO US. And similarly it says (in Ps. 67:2[1]): MAY GOD BE GRACIOUS TO US AND BLESS US; MAY HE MAKE HIS FACE SHINE FOR US. (Numb. 6:26:) THE LORD LIFT UP HIS FACE…. Does the Holy One lift up his face for a creature? Moreover, <the Holy One> caused to be written (in Deut. 10:17): WHO DOES NOT LIFT UP HIS FACE (i.e., SHOW FAVOR).⁷⁷Numb. R. 11:7. It is simply that, just as they lift us their faces to me, so do I lift up my face to them. How so? I have written in the Torah (in Deut. 8:10): THEN YOU SHALL EAT, BE FULL, AND BLESS <THE LORD YOUR GOD>. So when a person sits down with his children and the children of his house, and when there is not enough before them to be full, they <still> raise their faces to me as they give the blessing. Moreover, they exercise meticulous care for <something as small> as an olive, for <something as small> as an egg. Therefore (in Numb. 6:26): THE LORD LIFT UP HIS FACE UNTO YOU.⁷⁸Ber. 20b.,(Numb. 6:23:) THUS SHALL YOU BLESS [THE CHILDREN OF ISRAEL]. SAY TO THEM. <SAY (AMOR) is written> fully (i.e., with the O represented by the vowel letter, waw).⁷⁹Numb. R. 11:4. SAY TO THEM, i.e., to the priests: <It does> not <follow that>, because I told you to bless Israel, that you will bless them <as though> in forced labor⁸⁰Gk.: aggareia; Lat.: angaria. and in sudden haste. Rather you shall bless them (fully) with religious devotion (kawwanah) of the heart, so that the blessing will be effective with them. It is therefore stated: SAY TO THEM.

(19) (Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Let our master instruct us: How many things preceded the act of creation?⁸¹Tanh., 2:11. Thus have our masters taught: Seven things preceded the world. These are the following: The throne of glory, the Torah, the Temple,⁸²See Sifre, Deut. 7:12 (37). the ancestors of the world, [Israel,] the name of Messiah, and repentance. And some would also say the Garden of Eden and Gehinnom. In the case of the throne of God, where is it shown? Where it is stated (in Ps. 93:2): YOUR THRONE IS ESTABLISHED FROM OF OLD; YOU ARE FROM EVERLASTING. And in the case of the Torah, where is it shown? Where it is stated (in Prov. 8:22): THE LORD ACQUIRED ME (i.e., wisdom) AS THE BEGINNING OF HIS WAY THE FIRST OF HIS WORKS OF OLD. In the case of the Temple, where is it shown? Where it is stated (in Jer. 17:12): O GLORIOUS THRONE, ON HIGH FROM THE BEGINNING, THE PLACE OF OUR SANCTUARY. In the case of the ancestors of the world, where is it shown? Where it is stated (in Hos. 9:10): I FOUND [ISRAEL] LIKE GRAPES IN THE DESERT; [I SAW] YOUR ANCESTORS [LIKE THE FIRST FRUIT ON A FIG TREE IN ITS FIRST SEASON]. In the case of Israel, where is it shown? [Where it is stated of them] (in Ps. 74:2): REMEMBER YOUR CONGREGATION WHICH YOU ACQUIRED OF OLD. In the case of the name of the Messiah, where is it shown? Where it is stated (in Ps. 72:17): BEFORE THE SUN HIS NAME IS YENNON (a symbolic name for the Messiah).⁸³This translation of Ps. 72:17 is a literal rendering, which the midrash understands to mean that this name existed before the sun was created. A more traditional rendering would be MAY HIS NAME ENDURE AS LONG AS THE SUN. In the case of repentance, where is it shown? Where it is stated (in Ps. 90:2): BEFORE THE MOUNTAINS WERE BROUGHT FORTH, since it is written (in vs. 3): YOU RETURN HUMANITY TO CONTRITION, [AND SAY: REPENT YOU CHILDREN OF ADAM]. In the case of the Garden of Eden, where is it shown? where it is stated (in Gen. 2:8): AND THE LORD GOD PLANTED A GARDEN IN EDEN, FROM OF OLD.⁸⁴This is the interpretation of miqqedem by the midrash. A more traditional rendering would be IN THE EAST. In the case of Gehinnom, where is it shown? Where it is stated (in Is. 30:33): FOR TOPHETH HAS BEEN PREPARED FROM OF OLD. Come and see. When the Holy One told Moses to tell Israel to make a tabernacle for him, the Holy One said to Moses: Say to those Israelites, as it were: It is not because I have nowhere to dwell that I am telling you to make me a tabernacle. Before the world was created, here was my sanctuary built in heaven above. It is so stated (in Jer. 17:12): O GLORIOUS THRONE, ON HIGH FROM THE BEGINNING…. And a temple was built there for my throne, as stated (in Hab. 2:20): BUT THE LORD IS IN HIS HOLY TEMPLE.⁸⁵Cf. Ps. 11:4. So also has Isaiah said (in Is. 6:1): I SAW THE LORD SEATED UPON A THRONE, HIGH AND LIFTED UP. Out of love for you I left my temple on high, which had been prepared before the world was created, to come down and dwell among you. It is so stated (in Exod. 25:8): [AND MAKE ME A SANCTUARY] THAT I MAY DWELL AMONG THEM. R. Judah bar Simon said in the name of R. Johanan: This is one of the three commands which Moses heard from the mouth of the Almighty and which took him aback.⁸⁶Numb. R. 12:3; PRK 6:4; PR 16:7; M. Pss. 91:1. When he said to him (in Exod. 30:12): EACH SHALL GIVE A RANSOM FOR HIS LIFE.⁸⁷Here is the second command that shook Moses. Moses said: Who can give a ransom for his life? It is written (in Job 2:4): SKIN FOR SKIN! ALL THAT ONE HAS HE WILL GIVE FOR HIS LIFE,⁸⁸Cf. above, Exod. 9:6. and still it is not enough. Thus it is stated (in Ps. 49:8 [7]): SURELY NO ONE WILL REDEEM A BROTHER NOR GIVE A RANSOM FOR HIM TO GOD. The Holy One said to him: I am not asking <a ransom> in accordance with my means but in accordance with their means. (Exod. 30:13:) <EVERYONE … > SHALL GIVE THIS. [R. Meir said: The Holy One took something like a kind of coin of fire from under the throne of glory and showed it to Moses.⁸⁹See above, Lev. 9:7, and the note there. <EVERYONE … > SHALL GIVE THIS; <i.e., EVERYONE … > SHALL GIVE one like THIS.] Again, when he said (in Numb. 28:2): MY OFFERING, MY BREAD FOR MY FIRE OFFERING, Moses said: Who can supply enough offerings for you.⁹⁰Numb. 28:2 is the third of the three commands that shook Moses. If we sacrificed all the beasts of the forest and all the trees of Lebanon, they would not be enough, as stated (in Is. 40:16): FOR LEBANON IS NOT FUEL ENOUGH, NOR ITS BEASTS ENOUGH FOR SACRIFICE. He said to him: I am not asking <offerings> in accordance with my means but in accordance with their means. Thus it is stated (in Numb. 28:3): NOW YOU SHALL SAY TO THEM: THIS IS THE BURNT OFFERING WHICH YOU SHALL OFFER TO THE LORD: <TWO YEARLING LAMBS WITHOUT BLEMISH… > And not both of them at once, but (according to vs. 4): THE ONE LAMB YOU SHALL OFFER IN THE MORNING AND THE SECOND LAMB YOU SHALL OFFER AT TWILIGHT. And when he said to him (in Exod. 25:8): AND MAKE ME A SANCTUARY <THAT I MAY DWELL AMONG THEM>,⁹¹With this repetition of Exod. 25:8, the midrash returns to the first command that shook Moses. Moses said [to the Holy One] (in I Kings 8:27): EVEN THE HEAVENS AND THE HEAVENS ABOVE THE HEAVENS CANNOT CONTAIN YOU! It also says (in Jer. 23:24): DO I NOT FILL THE HEAVENS AND THE EARTH? SAYS THE LORD. And it says (in Is. 66:1): THE HEAVENS ARE MY THRONE AND THE EARTH IS MY FOOTSTOOL.⁹²Cf. Acts 7:47-50. So can we make him a sanctuary? The Holy One said to him: I am not asking <a sanctuary> [in accordance with my means] but in accordance with their means. Thus it is stated (in Exod. 26:1): NOW AS FOR THE TABERNACLE, YOU SHALL MAKE IT WITH TEN CURTAINS. When Israel heard this, they arose and donated gladly. So they made the Tabernacle. Moreover, when they had made the Tabernacle, it was filled with his glory, as stated (in Exod. 40:35): NOW MOSES COULD NOT ENTER THE TENT OF MEETING, <BECAUSE … THE GLORY OF THE LORD FILLED THE TABERNACLE>. The princes said: Now is the time for us to offer sacrifices with joy, because the Divine Presence is dwelling among us. Where is it shown? {Where it is stated} [From what they read on the matter] (in Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED.

(20) Another interpretation (of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. This text is related (to Prov. 27:18): THE ONE WHO TENDS A FIG TREE SHALL EAT ITS FRUIT. The Holy One does not deprive any creature of a reward.⁹³Tanh., Numb. 2:13; Numb. R. 12:9. It is simply that in the case of anyone who toils and devotes his life to something, the Holy One does not deprive him of his reward.⁹⁴Cf. Mekhilta deRabbi Ishmael, Shirata, 1; PR 5:2, 6. It is therefore stated (in Prov. 27:18): THE ONE WHO TENDS A FIG TREE SHALL EAT ITS FRUIT. Do you want to understand? Solomon built the Temple, as stated (in I Kings 6:14): SO SOLOMON FINISHED BUILDING THE HOUSE; but because David had devoted his life to the Temple which would be built, as stated (in Ps. 132:1–5: LORD REMEMBER DAVID AND ALL HIS HARDSHIPS, HOW HE SWORE TO THE LORD, VOWED TO THE MIGHTY ONE OF JACOB: SURELY I WILL NOT COME INTO THE SHELTER OF MY HOUSE, NOR WILL I GO UP UPON THE BED THAT IS SPREAD FOR ME, [… ] UNTIL I FIND A PLACE FOR THE LORD, the Holy One did not deprive him of his reward. Rather he had it written in his name, as stated (in Ps. 30:1 [introduction]): A PSALM. A SONG OF THE DEDICATION OF THE HOUSE OF DAVID. [It does not say, "of Solomon," but, OF DAVID.] Solomon said it well (in Prov. 27:18): THE ONE WHO TENDS A FIG TREE SHALL EAT ITS FRUIT. So also you find in the case of the Tabernacle, when everyone devoted their lives <to it> and made the Tabernacle. All Israel volunteered. The women spun the goat's hair; and similarly (in Exod. 36:8): THEN ALL THE WISE-HEARTED ONES <AMONG THE WORKERS MADE THE TABERNACLE>. And likewise (according to Exod. 36:1): THEN LET BEZALEL AND OHOLIAB <AND ALL THE WISE-HEARTED ONES … > DO <ALL THAT THE LORD HAS COMMANDED>. < However, they only did so> because Moses devoted his life to <the Tabernacle>, so that it would be made just as the Holy One has shown him on the Mountain, as stated (in Exod. 25:40): OBSERVE AND MAKE THEM {LIKE} [BY MEANS OF] THEIR PATTERN…. Thus Moses went and devoted his life, so that they would not go astray. It is therefore written (in Exod. 39:1, 5, 7, 21, 26, 29, 31, cf. 42): AS THE LORD COMMANDED MOSES. And so it says (in vs. 43): WHEN MOSES SAW ALL THE WORK, <AND BEHOLD, THEY HAD DONE IT> …; THEN MOSES BLESSED THEM. And with what blessing did he bless them? He said to them: May the Divine Presence dwell in the work of your hands. The Holy One said: Because Moses has devoted his life to the Tabernacle, I will only write about it in his name. Thus it is stated (in Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED.⁹⁵In other words, although others had worked on the Tabernacle, it says only of Moses that he finished it. Cf. William Braude, Pesikta Rabbati (“Yale Judaica Series,” 18; New Haven: Yale, 1968), vol. 1, p. 91, n. 1 & 95, n. 19, who suggests that KLWT (HAD FINISHED) may be taken in the sense of THE END OF ONE’S STRENGTH and that the midrash understands the verse as follows: “AND IT CAME TO PASS ON THE DAY THAT MOSES’ STRENGTH HAD ALL BUT GIVEN OUT BECAUSE OF THE SETTINGS UP OF THE TABERNACLE.”

(21) [(Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED.] This text is related (to (Numb. 24:5): HOW BEAUTIFUL ARE YOUR TENTS, O JACOB, YOUR TABERNACLES O ISRAEL. If YOUR TENTS <is meant>, why YOUR TABERNACLES? But if YOUR TABERNACLES <is meant>, why YOUR TENTS?⁹⁶Tanh., Numb. 2:14. It is simply this: HOW BEAUTIFUL ARE YOUR TENTS: These are the tents of your tabernacles (mishkenotekha). Do not read this (i.e., mishkenotekha) but "forfeits" (mashkonotekha).⁹⁷Numb. R. 12:14. The Holy One said to Moses: Tell Israel to make a tabernacle, so that if they sin, it will be forfeited at their hands. You yourself know that this is so. When they sinned, what is written (in Ps. 78:59)? GOD HEARD AND WAS ENRAGED. What is written after that (in vs. 60)? SO HE ABANDONED THE TABERNACLE OF SHILOH, THE TENT WHERE HE DWELT AMONG MORTALS. This is the Tabernacle, which was only made so that it might be forfeited on account of Israel.

(22) Another interpretation (of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED SETTING UP THE TABERNACLE, HAD ANOINTED THEM (sic), <AND SANCTIFIED IT>…. When he had anointed it, he returned and anointed its vessels. Then the princes of Israel offered sacrifices. They said: Now is the hour when we shall joyfully offer sacrifices, since the Divine Presence is dwelling among us.⁹⁸Numb. R. 12:16. Then when they saw that the Tabernacle had been made and that there was nothing at all [lacking] for them in it, they said: What is there for us to bring? They went and brought wagons on which they would carry the Tabernacle. But who gave them this suggestion? The tribe of Issachar, since they were wise and mighty in the Torah, as stated (in I Chron 12:33 [32]): AND FROM THE CHILDREN OF ISSACHAR, THOSE WHO HAD AN UNDERSTANDING OF THE TIMES, <TO KNOW WHAT ISRAEL SHOULD DO>.⁹⁹Cant. R. 6:4:2. For that reason they had the right to offer sacrifice (HQYB) on the second day, as stated (in Numb. 7:18): ON THE SECOND DAY NETHANEL BEN ZUAR, PRINCE OF ISSACHAR, PRESENTED (HQRYB, rt.: QRB) <HIS> OFFERING. In <the order of> all the princes, why is his sacrifice mentioned <on second day, immediately after Judah>?¹⁰⁰Cf. Numb. R. 13:15-16. It is also mentioned here (in vs. 19): HE PRESENTED (HQRB; rt.: QRB) HIS OFFERING. <It is so mentioned> because he offered (HQRYB; rt.: QRB) it in accordance with the <Divine> command. When the rest of the tribes, who were greater than <Issachar>, wanted to sacrifice (rt.: QRB) [first], they decided <the matter> from heaven. So the tribe of Issachar was commanded to approach (rt.: QRB) with a sacrifice (rt.: QRB) for the altar and offer (rt.: QRB) its sacrifice (rt.: QRB). You yourself know that it is so written (in vs. 19) where PRESENTED (HQRB) lacks a Y (i.e., a yod) <and as such is really an imperative meaning "bring near."> When <that tribe> was far away, it was brought near to come (i.e., to offer sacrifice).¹⁰¹The verb, NTHQRB (rt.: QRB), used here means “brought near,” but the root also denotes the offering of a sacrifice. Thus the tribe of Issachar was moved up in order for offering sacrifice. And why all this? Because they were knowledgeable in the Torah, as stated (in I Chron. 12:33 [32]): AND FROM THE CHILDREN OF ISSACHAR, THOSE WHO HAD AN UNDERSTANDING OF THE TIMES, <TO KNOW WHAT ISRAEL SHOULD DO>; [ … ] AND ALL THEIR KINFOLK WERE AT THEIR COMMAND ('al-pihem). <This verse> is for teaching you that they all affirmed the oral law (halakhah) ON THEIR LIPS ('al-pihem).

(23) Another interpretation (of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT <MOSES> HAD FINISHED. This text is related (to Ps. 51:20–21 [18–19]): MAKE ZION PROSPER IN YOUR GOOD PLEASURE; <REBUILD THE WALLS OF JERUSALEM>. [THEN YOU SHALL DELIGHT IN SACRIFICES OF RIGHTEOUSNESS, <BURNT OFFERINGS, AND WHOLE OFFERINGS>….] <You will do so> because in this world they offered <only> a trifle.¹⁰²Tanh., Numb. 2:15. It is so stated (in Numb. 7:12): AND THE ONE WHO OFFERED HIS SACRIFICE ON THE FIRST DAY <WAS NAHSHON BEN AMMINADAB OF THE TRIBE OF JUDAH>. What did he offer as his sacrifice (According to Numb. 7:13–17)? One silver bowl, one ladle, one bull, one ram, one lamb, one he-goat, and for the peace offering, two oxen. Here was all of the sacrifice.¹⁰³The list omits the rest of the peace offering, i.e., five rams, five he-goats, and five yearling lambs. To what is the matter comparable? To a king who had set out on the road.¹⁰⁴Lev. R. 7:2. When they brought him a meal befitting the road and befitting the inn,¹⁰⁵Gk.: pandokeion. the king said to them: Are you honoring me like this? Are you treating me like this? Am I not a king? And am I not a temporal ruler? They said to him: Our Lord King, on the road we render according to the road and bring in <food> for you according to the inn. However, let us enter the capital city. Then when you enter your palace,¹⁰⁶Palterin. Cf. Lat.: praetorium; Gk.: praitorion; also Lat.: palatium. you shall see how we will honor you. Similarly when the Tabernacle was erected, the princes offered him a gift:¹⁰⁷Gk.: doron. one ladle, one bull, one ram, one lamb, one he-goat. The Holy One said to them: Is that <fitting for> my glory? They said to him: Sovereign of the Universe, it is in the desert that we are giving you <our gift>,and the offerings before you are in keeping with the desert; however, when we enter your palace, you shall see how many bulls we offer you. Thus it is stated (in Ps. 51:20–21 [18–19]): MAKE <ZION> PROSPER IN YOUR GOOD PLEASURE; <REBUILD THE WALLS OF JERUSALEM>…. THEN WILL <BULLS> BE OFFERED UPON YOUR ALTAR, and not <merely> one bull. So you find this <to have happened the time of> Solomon. [When he built] the Temple <and> wanted to offer sacrifice for the temple dedication, look at what is written there (in I Kings 8:63 // II Chron. 7:5)! SOLOMON SACRIFICED TWENTY-TWO THOUSAND OXEN AND A HUNDRED AND TWENTY THOUSAND SHEEP AS PEACE OFFERINGS, WHICH HE SACRIFICED TO THE LORD. And likewise in the days of Ezra, what is written there (in Ezra 6:17)? THEY OFFERED AT THE DEDICATION OF THIS HOUSE OF GOD ONE HUNDRED BULLS, TWO HUNDRED RAMS, FOUR HUNDRED LAMBS…. Ergo (in Ps. 51:20 [18]): MAKE ZION PROSPER IN YOUR GOOD PLEASURE….

(24) Another interpretation (of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Rabbi <Judah the Prince> says: Every place where it is stated: SO IT CAME TO PASS (wayehi), [<is referring to> something new; but R. Simeon b. Johay says: Every place where it says: SO IT CAME TO PASS (wayehi)] <is referring to something which existed, has ceased <to exist> for a long time, and has returned to be as it was.¹⁰⁸Tanh., Numb. 2:16; Numb. R. 12:6; PR 5:7. This text is related (to Cant. 5:1): WHEN I COME TO MY GARDEN. When the Holy One created the world, he longed to have an abode below just as he had on high.¹⁰⁹Cf. PR 5:5; PRK 1:1; Numb. R. 13:2. Having called Adam, he commanded and said to him (in Gen. 2:16–17): YOU MAY FREELY EAT OF ANY TREE IN THE GARDEN; BUT AS FOR THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL, YOU MAY NOT EAT OF IT. Then he transgressed against his commandment.¹¹⁰Tanh., Exod. 11:6. The Holy One said this to him: This is what I longed for: Just as I have a dwelling on high, I would likewise have one below. Now when I have given you one command, you have not kept it. Immediately the Holy One removed his Divine Presence <up> to the firmament. Where is it shown? Where it is stated (in Gen. 3:8): THEN THEY HEARD THE VOICE OF THE LORD GOD MOVING ABOUT IN THE GARDEN AT THE BREEZE TIME OF DAY. [Now when they transgressed his commandment, he had <only> removed his Divine Presence to the first firmament.] <When> Cain arose and killed Abel, he immediately removed his Divine presence from the first firmament to the second firmament. <When> the generation of Enosh arose and became servers of idols, as stated (in Gen. 4:26): THEN THERE WAS PROFANATION IN CALLING <OTHER GODS> BY THE NAME OF THE LORD, he removed his presence from the second to the third <firmament>. The generation of the flood arose, and it is written of them (in Job 21:14): YET THEY SAID TO GOD: LEAVE US ALONE. Immediately he removed his Divine Presence from the third firmament to the fourth. When the generation of the dispersion <of the nations> arose, they said: He has no right to choose the upper regions for himself and give us the lower regions. What did they say (in Gen. 11:4)? COME, LET US BUILD OURSELVES A CITY. But what did the Holy One do to them (according to vs. 8)? SO THE LORD DISPERSED THEM OUT OF THERE. He arose and removed his Divine Presence from the fourth firmament to the fifth. When the Sodomites arose, what is written of them (in Gen. 13:13)? NOW THE PEOPLE OF SODOM WERE EVIL AND SINFUL [AGAINST THE LORD, EXCEEDINGLY SO]. They were EVIL to each other, SINFUL in sexual matters, AGAINST THE LORD in idolatry, and EXCEEDINGLY SO in bloodshed.¹¹¹Above, Gen. 4:8. Immediately the Holy One removed his Divine Presence from the fifth firmament to the sixth. The Philistines arose and provoked the Holy One; <so> he immediately removed his Divine Presence from the sixth firmament to the seventh. The Holy One said: I created seven firmaments, and up to now there are wicked ones <still> arising. What did the Holy One do? He folded away all the generations of the wicked and raised up our father Abraham. When our father Abraham arose and performed good works, the Holy One immediately descended from the seventh firmament to the sixth. <When> Isaac arose and stretched out his neck upon the altar, he descended from the sixth firmament to the fifth. <When> Jacob arose, he descended from the fifth to the fourth. <When> Levi arose, whose works were comely, he descended from the fourth to the third. <When> Kohath (the son of Levi and Grandfather of Moses) arose, he descended from the third <firmament> to the second. <When> Amram arose, he brought him down from the second to the first firmament. <When> Moses arose, he brought down the Divine Presence <to earth>. When? When the Tabernacle was set up. The Holy One said (in Cant. 5:1): WHEN I COME TO MY GARDEN for something for which I was longing. And this is (the context of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Hence R. Simeon ben Johay said: SO IT CAME TO PASS (wayehi) can only be something which existed, has ceased <to exist> for a long time, and has returned <to be> as it was.

(25) [(Numb. 7:1:) SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED.] R. Judah bar Simon said: On the day that the Tabernacle was erected, Moses entered and heard a majestic voice, a beautiful voice, a praiseworthy voice.¹¹²Tanh., Numb. 2:25; similarly Numb. R. 12:1; PR 5:11. Moses said (in Ps. 85:9 [8]): LET ME HEAR WHAT GOD, THE LORD, WILL SPEAK. Is he speaking with severity? Is he speaking with compassion? LET ME HEAR WHAT GOD, THE LORD, WILL SPEAK. The Holy One said to him: Moses, I am speaking peace; there is nothing in my heart against my children, as stated (ibid.): FOR HE WILL SPEAK [PEACE UNTO HIS PEOPLE AND UNTO HIS SAINTS; SO LET THEM NOT TURN TO FOLLY. It is also written after this (in vs. 10 [9]): SURELY HIS SALVATION IS NEAR FOR THOSE WHO FEAR HIM, <FOR HIS GLORY TO DWELL IN OUR LAND>. When? On the day that the Tabernacle was erected, [for R. Joshua the Priest has said in the name of R. Eliezer] that, before the Tabernacle was erected, there was strife between the Holy One and Israel; but on the day that the Tabernacle was erected, a peace was concluded, as stated (in vs. 9 [8]): FOR HE WILL SPEAK PEACE UNTO HIS PEOPLE AND UNTO HIS SAINTS; SO LET THEM NOT TURN TO FOLLY. R. Simeon b. Laqish said concerning it (the verse): What <reason> is there for me to learn <this> from the book of Psalms? It is a matter of <record in> Torah; for even in the place <under consideration> (i.e., in Numb. 7:1), there is nothing at all lacking (which is found in Ps. 85:9–10 [8–9]). What is written above on the matter (in Numb. 6:26)? THE LORD LIFT UP HIS FACE UNTO YOU AND GRANT YOU PEACE. When? (According to 7:1) on the day that the Tabernacle was erected.

(26) [(Numb. 7:1:) SO IT CAME TO PASS ON THE DAY THAT <MOSES> HAD FINISHED. R. Berekhyah the Priest Berabbi said:]¹¹³Tanh., Numb. 2:26; similarly Numb. R. 12:2. Before the Tabernacle was erected, when Israel stood before Mount Sinai, the Holy One gave them an intimation and said to them: When I come unto you, I will come loaded with blessings. R. Berekhyah the Priest Berabbi said (in Job 4:17): SHALL A HUMAN BE MORE RIGHTEOUS THAN GOD?…. When Jacob went to Pharaoh, he did not depart from him until he had blessed him. And how did he bless him? He said to him <that> the Nile¹¹⁴Gk.: Neilos; Lat.: Nilus. would rise to his foot. Where is is shown? Where it is stated (in Gen. 47:7): AND JACOB BLESSED PHARAOH. So when I come unto you, I shall come loaded with blessings. And where did they have an intimation of <such blessings>? At Sinai, since it is stated (in Exod. 20:24): AN ALTAR¹¹⁵Of course, such an altar would naturally stand in the Tabernacle. OF EARTH YOU SHALL MAKE FOR ME … I WILL COME UNTO YOU AND BLESS YOU. Then when he came unto them he blessed them, as stated (in Numb. 6:24): <the Lord> bless you…. When? On the day that the tabernacle was erected. (Numb. 7:1:) SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED <SETTING UP THE TABERNACLE>.

(27) Another interpretation (of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. R. Johanan said: What is the meaning of ON THE DAY THAT <MOSES> HAD FINISHED (rt.: KLH)? <FINISHED is> a word for annihilation (rt.: KLH).¹¹⁶Tanh., Numb. 2:23; Numb. R. 12:3, end; cf. 23:9; similarly PRK 1:5; PR 5:10. On the day that the Tabernacle was erected the destructive demons (mazziqin) were annihilated (rt.: KLH) from the world. Before that Tabernacle was erected, the destructive demons had been common in the world. When Moses went up on the mountain, he said this Psalm (i.e., Ps. 91, which begins): WHOEVER DWELLS IN THE SHELTER OF THE MOST HIGH, in that he (Moses) did dwell in the shelter of the Holy One.¹¹⁷Numb. R. 12:3, beginning. (Ibid., cont.:) HE LODGES IN THE SHADOW OF THE ALMIGHTY, in that he lodged there a hundred and twenty days. (Vs. 2) <I WILL> SAY TO THE LORD, MY REFUGE < AND MY FORTRESS (metsudah) >, in that he is my refuge and has become¹¹⁸‘ShWY. Buber omits the final letter of this word in his text, but has restored it where he cites the passage in n. 142. like a wall for me. (Ibid., cont.:) MY GOD, IN WHOM I TRUST. The Holy One said to him: You have put your trust in me; [by your life,] I am standing up for you. (Vs. 3:) THAT HE WILL DELIVER YOU FROM THE SNARE OF THE FOWLER. [What is the meaning of FROM THE SNARE OF THE FOWLER?] From the trap¹¹⁹Metsodah. The same written word voweled as metsudah means “fortress” and appears as such in the previous verse of the psalm. of a hunter. (Vs. 4:) YOU WILL TAKE REFUGE UNDER HIS WINGS; HIS TRUTH IS A SHIELD AND BUCKLER. Resh Laqish said: I have become a shield for whoever deals¹²⁰Soher. The Buber text may be misreading this word. It should perhaps agree with the parallel in Tanh., Numb. 2:23, which reads hoseh. This reading matches the wording of the Psalm and results in the rendering, “for whoever takes refuge (hoseh) in the Torah.” The parallel in Numb. R. 12:3, however, agress with the Buber text. in the Torah. (Vs. 5:) YOU SHALL NOT BE AFRAID OF ANY TERROR BY NIGHT. [From here] <we learn> that they were afraid. (Ibid., cont.:) NOR OF THE ARROW THAT FLIES BY DAY. Rabbi Berekhyah the Priest [Berabbi] said: There is a destructive demon (mazziq) that flies like a bird and shoots forth like an arrow.¹²¹Deut. R. 6:6. (vs. 6:) OF THE PESTILENCE THAT WALKS IN THE DARKNESS, OF THE PLAGUE THAT LAYS WASTE AT NOONDAY. This is the plague demon, Meriri; for whoever sees him will not survive [in the world], whether he be human, cattle, or wild beast. How does it happen? His head resembles a calf with one horn coming out of the middle of his forehead, and he has dominion from the seventeenth of Tammuz (around July) to the ninth of Av (around August).¹²²Lam. R. 1:3 (29). The first breach in the walls of Jerusalem was made on Tammuz 17, and the Temple was destroyed on Av 9, exactly three weeks later. This period was also the hottest time of the year. It is therefore written (in vs. 6 & 10): OF THE PLAGUE THAT LAYS WASTE AT NOONDAY…. THERE SHALL NO EVIL COME UNTO YOU, NEITHER SHALL PESTILENCE COME NEAR YOUR TENT. Ergo: until the day that the Tabernacle was erected, the destructive demons (mazziqin) were common.¹²³See PRK 1:5. On the day that the Tabernacle was erected they were annihilated (rt.: KLH). {R. Simeon b. Gamaliel} [R. Simeon b. Laqish] said: What <reason> is there for me to learn <this> from the book of Psalms? It is <to be> learned from its <proper> place (in Numb. 6:24): THE LORD BLESS YOU <to keep you> from the destructive demons AND KEEP YOU from all evil. When? On the day that the Tabernacle was erected. (Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED.

(28) (Numb. 7:1:) SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED (kallot). Kallat (which means "bride of") is <what is really> written.¹²⁴Tanh., Numb. 2:26, end; PRK 5:1; see especially Numb. R. 12:8, end, which greatly expands this interpretation. <Thus the passage would allude> to the day that a bride (kallah) enters the wedding canopy.¹²⁵In other words, Israel (or possibly Torah) is the bride of the Holy One, and the Tabernacle, her wedding canopy.

(29) (Numb. 7:2:) THAT THE PRINCES OF ISRAEL DREW NEAR TO MAKE AN OFFERING. You find <the following>: when Moses proclaimed and said (in Exod. 35:5): TAKE FROM AMONG YOU AN OFFERING <FOR THE LORD>, what did the princes do?¹²⁶Tanh., 2:27; cf. Numb. R. 12:16. They said: Moses did not know <enough> to tells us that the Tabernacle was being made. What did they do? They did not give a freewill offering. They said: These people are making the Tabernacle. Now he is telling us to give a freewill offering! The Holy One said: By your life, you should know that I do not need you (princes). What is written there (in Exod. 36:3)? AND THEY (i.e., the children of Israel) [STILL] BROUGHT FREEWILL OFFERINGS UNTO HIM IN THE MORNING, IN THE MORNING.¹²⁷See above, Exod. 7:3, and the notes there. R. Johanan said: For two mornings they brought all the supplies (mela'khah) for the Tabernacle, and they were more than enough, as stated (in Exod. 36:7): FOR THEY HAD SUFFICIENT SUPPLIES (mela'khah), [MORE THAN ENOUGH FOR ALL THE WORK (mela'khah) TO MAKE IT]. (Exod. 39:43:) WHEN MOSES SAW ALL THE WORK (mela'khah), [ …; THEN MOSES BLESSED THEM].¹²⁸Above, 2:20. And with what blessing did he bless them? He said to them: May the Divine Presence dwell in the work of your hands. In this world Moses has blessed them; but in the world to come, the Holy One will bless them, as stated (in Ps. 128:5–6): THE LORD WILL BLESS¹²⁹Normally the translation would read, MAY THE LORD BLESS, but reading the verb as a simple future indicates that this blessing is reserved for the world to come. YOU FROM ZION. {<HE IS> MAKER OF HEAVEN AND EARTH. [MAY YOU SEE THE PROSPERITY OF JERUSALEM ALL THE DAYS OF YOUR LIFE,] AND MAY YOU SEE YOUR CHILDREN'S CHILDREN. PEACE BE UPON ISRAEL!

(30) (Numb. 7:48:) ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM. This text is related (to Ps. 60:9 [7]): GILEAD IS MINE AND MANASSEH IS MINE; EPHRAIM ALSO IS MY CHIEF STRONGHOLD; JUDAH IS MY SCEPTER. Resh Laqish said: If the heretics (minim) should say to you that the Holy One does not enliven the dead, say to them: See here, Elijah (of Gilead) [bears witness] that he has enlivened the dead [through his hand].¹³⁰Tanh., Numb. 2:28; cf. Numb. R. 14:1. Ergo (in Ps. 60:9 [7]): GILEAD IS MINE. (Ibid., cont.:) AND MANASSEH IS MINE. If the heretics should say to you that the Holy One does not receive repentant sinners, say to them: See here, Manasseh bears witness that I received him through repentance, since it is stated (in II Chron. 33:13): WHEN HE (i.e., Manasseh) PRAYED UNTO HIM, HE (i.e., the Holy One) GRANTED HIS REQUEST, [HEARD HIS ENTREATY,] AND RESTORED HIM TO JERUSALEM AND TO HIS KINGDOM. Ergo (in Ps. 60:9 [7]): AND MANASSEH IS MINE. (Ibid., cont.:) EPHRAIM ALSO IS MY CHIEF STRONGHOLD. If the heretics say to you that the Holy One does not attend to (PQD) barren women, [say to them:] See here, Elkanah [of Mount Ephraim] bears witness that I attended to (PQD) his wife Hannah, as stated (in I Sam. 2:21): FOR THE LORD VISITED (PQD) HANNAH; <SO SHE CONCEIVED AND BORE THREE SONS AND TWO DAUGHTERS>. Ergo (in Ps. 60:9 [7]): EPHRAIM ALSO IS MY CHIEF STRONGHOLD …. (Ibid., cont.:) JUDAH IS MY SCEPTER. If someone says to you that the Holy One does not rescue from the fire, see here, Hananiah and his friends bear witness that I rescued them from the fire, as stated (in Dan. 1:6): NOW AMONG THOSE FROM THE CHILDREN OF JUDAH WERE [DANIEL, HANANIAH, MISHAEL, AND AZARIAH]. Ergo (in Ps. 60:9 [7]): JUDAH IS MY SCEPTER.

(31) Another interpretation (of Ps. 60:9 [7]): GILEAD IS MINE. Suppose someone says to you: Why did Elijah build an altar up on Mount Carmel and sacrifice on it, when the Temple existed at that time? For Moses has said (in Lev. 17:3–4): IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL SLAUGHTERS AN OX, A LAMB <OR A GOAT IN THE CAMP> …, AND DOES NOT BRING IT UNTO THE ENTRANCE OF THE TENT OF MEETING [TO OFFER A SACRIFICE TO THE LORD BEFORE THE TABERNACLE OF THE LORD, BLOOD GUILT SHALL BE IMPUTED TO THAT PERSON ….: Say to him: What Elijah did, he did for the name of the Holy One and by divine command.¹³¹yTa‘an. 2:8 (65d); Lev. R. 22:9. It is so stated (in I Kings 18:36): AND IT CAME TO PASS (ABOUT) [AT] THE TIME OF THE OFFERING OF THE OBLATION (minhah), [THE PROPHET ELIJAH DREW NEAR <AND SAID> …, AND THAT I HAVE DONE ALL THESE THINGS AT YOUR BIDDING]. Ergo (in Ps. 60:9 [7]): GILEAD IS MINE. (Ibid., cont.:) AND MANASSEH IS MINE. Suppose someone says to you: See here, Gideon sacrificed in a high place, and it was forbidden because here was Shiloh in existence. Now R. Abba bar Kahana said: Gideon did seven <unlawful> things:¹³²yMeg. 1:14 (or 12) (72c); Zev. 14:6; M. Sam. 13; see Tem. 28b-29a. (1) He sacrificed a bull which had been worshipped, (2) a bull which had been set aside (for idolatry), (3) He built an altar, (4) he cut wood <for it> from the Asherah, (5) he sacrificed at night, (6) without a priest, and (7) he was among idol-serving priests; yet whatever he did, he did by divine command. It is so stated (in Jud. 6:25): AND IT CAME TO PASS DURING THAT NIGHT THAT THE LORD SAID TO HIM: TAKE THE BULL OX <THAT BELONGS TO YOUR FATHER> [….: Ergo (in Ps. 60:9 [7]): [GILEAD] IS MINE. [(Ibid., cont.:) AND] MANASSEH [IS MINE]. (Ibid., cont.:) [JUDAH IS MY SCEPTER.] Suppose someone says to you: See here, David transgressed against <something> you should not do.¹³³Buber, n. 147, suggests that the allusion is to the Bathsheba incident (II Sam. 11). This interpretation is suggested by citation of Ps. 51:15 [13] which follows, since according to the introduction of this Psalm, David wrote it when Nathan came to him to condemn him for the Bathsheba affair. Cf. also Numb. R. 14:1, which alludes in this context to David building an altar and offering sacrifices on a high place (II Sam. 24:18-25 // I Chron. 21:18-26). The Holy One said: Teach the tribes¹³⁴Cf. the parallel in Tanh., Numb. 2:28: “Say to him: David taught the tribes….”. like a scribe teaching children. It is so stated (in Ps. 51:15 [13]): LET ME TEACH TRANSGRESSORS YOUR WAYS AND THE SINNERS SHALL RETURN UNTO YOU. Ergo (in Ps. 60:9 [7]): JUDAH IS MY SCEPTER. (Ibid.:) EPHRAIM ALSO IS MY CHIEF STRONGHOLD. If someone says to you: Why did Joshua profane the Sabbath in Jericho, say to him: He acted on divine command. It is so stated (in Joshua 6:2): THEN THE LORD SAID UNTO JOSHUA: SEE, I HAVE GIVEN JERICHO INTO YOUR HAND. It is also written (in vss. 3–4): SO YOU SHALL GO AROUND THE CITY…. THUS SHALL YOU DO FOR SIX DAYS WITH SEVEN PRIESTS…. BUT ON THE SEVENTH DAY YOU SHALL GO AROUND THE CITY SEVEN TIMES, AND THE PRIESTS SHALL BLOW ON THE SHOPHARS. And how is it shown that it was on the Sabbath? In that there are never seven days without a Sabbath.¹³⁵See yShab. 1:3 or 8 (4ab); Gen. R. 14:10; Seder Olam Rabbah 11. Now Joshua did yet another thing with <divine> concent, which is not told about him. When Jericho was conquered, it was Sabbath. He said: All of the Sabbath is holy, so whatever we conquer on the Sabbath will be holy to the Lord, as stated (in Josh. 6:19): BUT ALL THE SILVER AND GOLD, AND {ALL} [VESSELS OF] BRONZE AND IRON, ARE HOLY TO THE LORD…. R. Berekhyah the Priest [Berabbi] said: He treated it like a city condemned (for idolatry), and in the case of a city condemned (for idolatry) it is forbidden <to derive> benefit <from it>. Thus it is stated (in Deut. 13:17 [16]): AND YOU SHALL BURN WITH FIRE THE CITY {AND} [WITH] ALL ITS PLUNDER AS A WHOLE BURNT OFFERING TO THE LORD YOUR GOD. R. Judah bar Shallum the Levite said. <Joshua> taught Israel what the Holy One said to Israel (in Numb. 15:20): [YOU SHALL SET ASIDE] THE FIRST OF YOUR DOUGH [AS A HALLAH OFFERING.] Joshua said: In as much as we conquered it first, we shall make it a hallah to the Holy One. We shall dedicate all its booty to the Most High. The Holy One said: In as much as you have done so, see, your offering is supporting your tribe and overriding the Sabbath. Thus it is stated (in Numb. 7:48): ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM (who made the offering).

(32) [(Numb. 7:48:) ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM. R. Joshua of Sikhnin said in the name of R. Levi:] This text is related (to Eccl. 8:4–5): FOR A KING's WORD IS SUPREME…. WHOEVER OBSERVES A COMMANDMENT SHALL NOT KNOW ANYTHING EVIL. And so it says (in II Sam. 23:3–4): THE GOD OF ISRAEL HAS SPOKEN; THE ROCK OF ISRAEL HAS SAID TO ME: ONE WHO RULES OVER A PERSON, WHO RULES RIGHTEOUSLY {IN} THE FEAR OF GOD, <IS LIKE THE LIGHT OF MORNING…. > Who is this? This is the one who rules over his <evil> drive.¹³⁶See above, Gen. 5:6. And who was this? this was Joseph, the father of {Manasseh} [Ephraim], the father of the father of Joshua ben Nun. What is written about him (in Gen. 39:7–8)? AND IT CAME TO PASS AFTER THESE THINGS THAT HIS MASTER'S WIFE CAST HER EYES UPON JOSEPH…. BUT HE REFUSED…. The Holy One said to him: You did not heed her. By your life I am making you king over Egypt. Then they all shall obey you, as stated (in Gen. 41:55): THEN PHARAOH SAID {UNTO} [TO] ALL EGYPT: GO UNTO JOSEPH. It also says (in vs. 40): YOU SHALL BE OVER MY HOUSE, and the children of my palace¹³⁷Lat.: praetorium; Gk.: praitorion. shall do nothing without your consent. So it says (in Gen. 42:6): NOW JOSEPH WAS THE GOVERNOR OVER THE LAND. Because he governed his <evil> drive, he became governor over the land. (Gen. 39:2:) AND HE WAS A SUCCESSFUL MAN. It was only necessary to say "righteous man." Why did <Moses> write SUCCESSFUL MAN? The Holy One said to <Joseph>: You achieved what the first Adam did not achieve.¹³⁸I.e., unlike Adam, Joseph resisted temptation and overcame his evil drive. SUCCESSFUL (rt.: TsLH) simply means achievement. Thus it is stated (in II Sam. 19:18): AND THEY CROSSED (rt.: TsLH) THE JORDAN AHEAD OF THE KING.¹³⁹The context is the successful return of King David to Jerusalem after his forces had achieved the defeat of Absalom. Cf. also Gen. R. 86:4. The Holy One said to him: No sacrifice by an individual overrides the Sabbath; yet By your life, the sacrifice by your son (Ephraim) will override the Sabbath, because of the good work (mitswah) that you did (in resisting temptation). Ergo (in Numb. 7:48): ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM, ELISHAMA BEN AMMIHUD. R. Azariah said: The Holy One said to him, <i.e.> to Joseph, you have kept commandment (mitswah) (from Exod. 20:13 = Deut. 5:17:) YOU SHALL NOT COMMIT ADULTERY. So you have fulfilled the Torah before I gave it. No tribe shall come between your two sons. Instead (according to Numb. 7:48) Ephraim <shall bring an offering> on the seventh day; and (according to Numb. 7:54) Manasseh, on the eighth day.

(33) [Another interpretation (of Numb. 7:48:) ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM, ELISHAMA BEN AMMIHUD.] R. Meir and R. Joshua ben Qorhah were interpreting the names. Elishama <means>: "He (Joseph) heeded (shama') my God (Eli)," and he did not heed his mistress. BEN AMMIHUD means: He was "with me ('immi)" but was not with her.¹⁴⁰Cf. the parallel in Tanh., Numb. 2:28: “AMMIHUD (‘MYHWD) means: ‘His glory (HWDW)’ was ‘with me (‘MY)’ and not with another.” Similarly also in the case of (Numb. 7:54:) GAMALIEL BEN PEDAHZUR <PRINCE OF THE CHILDREN OF MANASSEH>, Joseph said: [Gamaliel] <means>: "God (El) has recompensed (gamal)" my people with a good recompense (gemulim). Ben Pedahzur (PDHTsWR) means: "A rock (TsWR) redeemed" (PDH)" him. And who brought it about for him (according to Ps. 18:21–22 [20–21])? THE LORD REWARDED ME ACCORDING TO MY RIGHTEOUSNESS; ACCORDING TO {MY PURITY} [THE PURITY OF MY HANDS] <HE RESTORED ME; FOR I HAVE OBSERVED THE WAYS OF THE LORD>…. R. Samuel bar Abba said: What is the meaning of ACCORDING TO {MY PURITY} [THE PURITY OF MY HANDS]? According to the purity of my hands, because I was pure through good works.¹⁴¹yTa’an. 3:12 (or 10) (67a. (Ps. 18:21 [20]:) THE LORD REWARDED ME. How? When someone is poor, he trusts in the Holy One; but when he is wealthy, he trusts in his wealth and has no fear <of the Divine>.¹⁴²Cf. Mark 10:25 // Matthew 19:24 // Luke 22:25. However, when Joseph was a slave, he feared the Lord. When his mistress enticed him with words, he said to her (in Gen. 39:9): THEN HOW SHALL I DO THIS GREAT EVIL AND SIN AGAINST GOD? Also when he became king he continued in fear <of the Holy One>, as stated (in Gen. 42:18): FOR I FEAR GOD. And when his brothers came down to him a second time (according to Gen. 43:16): WHEN JOSEPH SAW <BENJAMIN> WITH THEM, <HE SAID> … SLAUGHTER AND PREPARE (wehakhen) AN ANIMAL, FOR THE MEN WILL EAT WITH ME AT NOON.¹⁴³Because this verse uses the word, wehakhen, and because the same word also occurs in Exod. 16:5, it is assumed that the conditions of Exod. 16:5 apply here to Gen. 43:16. Now surely it is not customary for kings to {eat} [prepare] <food> one day ahead for the next. R. Johanan said: It was the Sabbath, and he had merely prepared for the Sabbath day, as stated (in Exod. 16:5): <AND IT SHALL COME TO PASS ON THE SIXTH DAY,> THAT WHEN THEY PREPARE WHAT THEY BRING, <IT WILL BE TWOFOLD>.¹⁴⁴Mekhilta deRabbi Ishmael, Beshallah, 1; Numb. R. 14:2; TDER 24 (or 26), p. 131. The Holy One said to him: You have kept the Sabbath before it was given. By your life I will have the son of your son offer <his sacrifice> on the Sabbath day, as stated (in Numb. 7:48): ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM.

(34) R. Abbin [Berabbi] the Levite said: As Joseph was offering his praise, his master saw him murmuring with his mouth.¹⁴⁵Tanh., Numb. 2:30; Numb. R. 14:3. He said to him: Joseph, what are you saying. Then he answered and said to him: I am offering praise to the Holy One. He said to him: I want to see your God. Joseph said to him: Consider Helios, <who is merely> one of his several attendants.¹⁴⁶In an unvowelled Hebrew text “sun” (shemesh) and “attendant” (shammash) would have the same spelling, i.e., ShMSh. If you cannot look at <his attendant>, how much the less <can you look at> his own glory.¹⁴⁷See above. Exod. 8:6; below, Numb. 3:15. The Holy One said to him: Because of you I am appearing to him. Thus it is stated (in Gen. 39:3): WHEN HIS MASTER SAW THAT THE LORD WAS WITH HIM…. R. Abbin Berabbi the Levite said: What is the meaning of {(Ps. 24:8 or 10): WHO IS THIS <KING OF GLORY>?} [(Ps. 24:9:) AND THE KING OF GLORY SHALL COME IT]? The one who shares some of his glory with those who fear him, i.e., the Holy One.¹⁴⁸Above, Exod. 2:7, and the other parallels listed there. In the case of a king of flesh and blood, no one <else> uses his scepter, but the Holy One gave his scepter to Moses, as stated (in Exod. 4:20): AND MOSES TOOK THE ROD OF GOD IN HIS HAND. Moreover, no one <else> sits on his throne, [but the Holy One had Solomon sit on his throne], as written (in I Chron. 29:23): THEN SOLOMON SAT UPON THE THRONE OF THE LORD AS KING. No one <else> rides on his horse, [but the Holy One had Elijah ride on his horse]. Now which horse belongs to the Holy One? Storm and whirlwind. Thus it is stated (in Nahum 1:33): THE LORD IS IN THE WHIRLWIND, AND THE STORM IS HIS ROAD. So it is written (in II Kings 2:11): AND ELIJAH WENT UP IN A WHIRLWIND INTO THE HEAVENS. Ergo: The Holy One shares his glory with those who fear him. He has also given his attire to the Messianic King, as stated (in Ps. 21:6 [5]): HONOR AND MAJESTY YOU BESTOW UPON HIM; for the attire of the Holy One is HONOR AND MAJESTY, [as stated] (in Ps. 104:1): YOU HAVE PUT ON [HONOR AND MAJESTY]. What is written about the Holy One (in Jer. 51:56)? [FOR THE LORD IS A GOD] OF RECOMPENSE;¹⁴⁹Biblical translations commonly render “RECOMPENSE” (gemulot) as “THEIR DEEDS.” HE SHALL REPAY IN FULL,] for he repays the good according to their good <deeds> and the evil according to their evil <deeds>. What is written about Joseph (in Gen. 49:22)? JOSEPH IS A FRUITFUL SON.¹⁵⁰So literally. Biblical translations usually render “son” (ben) by a word like “bough” or “vine.” The Holy One said to him: Joseph, there shall be peace upon the eye which closed and did not look at any of the Egyptian women.¹⁵¹Cf. Gen. R. 98(99):18. Thus it is stated (ibid., cont.): DAUGHTERS¹⁵²Again English versions generally read “boughs” or the like. STEP UPON THE WALL (i.e., to gaze). R. Reuben said: what is the meaning of UPON THE WALL ('LY SHwr)?¹⁵³Numb. R. 14:6. The Holy One said: It is for me ('LY) to pay a reward (SKR) for that eye. Our Masters have taught (in Zev. 14:4, 5, 6, 7, 8) that they would eat in the sanctuary inside the hangings, but in Shiloh (which lay in Ephraimite territory) <they would eat outside the sanctuary> as far away as the eye could see.¹⁵⁴See Zev. 118b. Whatever Joseph did, the Holy One rewarded him. What is written (in Gen. 39:12)? AND HE LEFT HIS CLOAK {WITH HER} [IN HER HAND], FLED, AND WENT OUTSIDE]. The Holy One said ot him: [By your life,] when the children of Israel go out from Egypt, the sea is going to see your coffin and flee.¹⁵⁵See Mekhilta deRabbi Ishmael, Beshallah, 4; Gen. R. 84:5; M. Pss. 114:9. It is so stated (in Ps. 114:3): THE SEA SAW <IT> AND FLED. What did it see? [It saw] that Joseph had kept all of the Ten Commandments. Simeon, the man of Kitron, says: It saw the bones of Joseph.¹⁵⁶Gen. R. 87:8). And in addition, when Joseph's coffin (aron) proceeded before the ark (aron), the peoples of the world saw it and said: What is the nature of this ark which is proceeding along with the ark of the Torah? Then Israel answered them and said: This confirms what is written in this <ark>. And what was in the ark? The Ten Commandments. Now Joseph fulfilled all of them before they were given from Sinai. The Holy One said to Joseph: Joseph, although I have rewarded you with a little reward in this world, the main fund remains for you in the world to come, when Israel is redeemed with an everlasting redemption. Through the merit of Jacob and through your merit, they will be redeemed, a stated (in Ps. 77:16 [15]): WITH YOUR MIGHTY ARM YOU REDEEMED YOUR PEOPLE, THE DESCENDANTS OF JACOB AND JOSEPH. SELAH.,The End of Parashah Naso

(1) The LORD spoke to Moses, saying: (2) Speak to the Israelites and say to them: If anyone, man or woman, explicitly utters a nazirite’s vow, to set himself apart for the LORD, (3) he shall abstain from wine and any other intoxicant; he shall not drink vinegar of wine or of any other intoxicant, neither shall he drink anything in which grapes have been steeped, nor eat grapes fresh or dried. (4) Throughout his term as nazirite, he may not eat anything that is obtained from the grapevine, even seeds or skin. (5) Throughout the term of his vow as nazirite, no razor shall touch his head; it shall remain consecrated until the completion of his term as nazirite of the LORD, the hair of his head being left to grow untrimmed. (6) Throughout the term that he has set apart for the LORD, he shall not go in where there is a dead person. (7) Even if his father or mother, or his brother or sister should die, he must not defile himself for them, since hair set apart for his God is upon his head: (8) throughout his term as nazirite he is consecrated to the LORD. (9) If a person dies suddenly near him, defiling his consecrated hair, he shall shave his head on the day he becomes clean; he shall shave it on the seventh day. (10) On the eighth day he shall bring two turtledoves or two pigeons to the priest, at the entrance of the Tent of Meeting. (11) The priest shall offer one as a sin offering and the other as a burnt offering, and make expiation on his behalf for the guilt that he incurred through the corpse. That same day he shall reconsecrate his head (12) and rededicate to the LORD his term as nazirite; and he shall bring a lamb in its first year as a penalty offering. The previous period shall be void, since his consecrated hair was defiled. (13) This is the ritual for the nazirite: On the day that his term as nazirite is completed, he shall be brought to the entrance of the Tent of Meeting. (14) As his offering to the LORD he shall present: one male lamb in its first year, without blemish, for a burnt offering; one ewe lamb in its first year, without blemish, for a sin offering; one ram without blemish for an offering of well-being; (15) a basket of unleavened cakes of choice flour with oil mixed in, and unleavened wafers spread with oil; and the proper meal offerings and libations. (16) The priest shall present them before the LORD and offer the sin offering and the burnt offering. (17) He shall offer the ram as a sacrifice of well-being to the LORD, together with the basket of unleavened cakes; the priest shall also offer the meal offerings and the libations. (18) The nazirite shall then shave his consecrated hair, at the entrance of the Tent of Meeting, and take the locks of his consecrated hair and put them on the fire that is under the sacrifice of well-being. (19) The priest shall take the shoulder of the ram when it has been boiled, one unleavened cake from the basket, and one unleavened wafer, and place them on the hands of the nazirite after he has shaved his consecrated hair. (20) The priest shall elevate them as an elevation offering before the LORD; and this shall be a sacred donation for the priest, in addition to the breast of the elevation offering and the thigh of gift offering. After that the nazirite may drink wine. (21) Such is the obligation of a nazirite; except that he who vows an offering to the LORD of what he can afford, beyond his nazirite requirements, must do exactly according to the vow that he has made beyond his obligation as a nazirite. (22) The LORD spoke to Moses: (23) Speak to Aaron and his sons: Thus shall you bless the people of Israel. Say to them: (24) The LORD bless you and protect you! (25) The LORD deal kindly and graciously with you! (26) The LORD bestow His favor upon you and grant you peace! (27) Thus they shall link My name with the people of Israel, and I will bless them.

A Midrashic approach based on Tanchuma Nasso 9: The words כה תברכו mean that G’d gave those words to the priests as a gift so that they would have the power to bless the Israelites. Seeing that in addition to this gift G’d would assign to the priests another 24 gifts from the Israelites themselves, with this gift they would dispose of 25 gifts corresponding to the numerical value in the letters of the word כה. In Sotah 38 we are taught additionally that the word כה contains a number of restrictions within it. 1) The language in which the priests are to bestow the blessing must be Hebrew. 2) It requires further that the blessing be administered while the priests are standing. 3) The priests are to raise their hands while performing the rite of blessing the congregation. They are to face the recipients of the blessing face to face. The blessing has to be pronounced loudly and the priests (in the Temple) were to pronounce the Ineffable Name while intoning the blessing. Some of these rules are based on Leviticus 9,22: “Aaron raised his hands and blessed the people.” The words ושמו את שמי, “they are to place My Name,” is the source of the Ineffable Name being invoked. The use of the expression את שמי in our verse and the same expression in Deut 12,5 לשום את שמו, serve as the basis for this halachah. Just as in Deut. the Ineffable Name was to be invoked in the Temple, the subject matter of the verse, so here too the priestly blessing with the Ineffable Name is used only in the Temple.

"May God bless you." Included in this is whatever is appropriate for each person to be blessed with. As is written in Deuteronomy 16:16: "they shall not appear before the LORD empty...according to the blessing of the LORD thy God which He hath given thee." The blessing will be according to the blessing that he was blessed with until then: For one who deals in Torah, in his study. For one who deals in commerce, in his merchandise. Thus is included in this general blessing "May God bless you" an additional blessing for each person about what he has.