Bamidbar Rabbah 2

וַיְדַבֵּר ה' אֶל משֶׁה וְאֶל אַהֲרֹן לֵאמֹר (במדבר ב, א), בִּשְׁמוֹנָה עָשָׂר מְקוֹמוֹת אַתָּה מוֹצֵא משֶׁה וְאַהֲרֹן שָׁוִים, כְּנֶגֶד שְׁמוֹנֶה עֶשְׂרֵה בְּרָכוֹת, שְׁלשָׁה אָבוֹת הָרִאשׁוֹנִים, מִשָּׁם אַתָּה מוֹצֵא קֶבַע שֶׁמִּתְפַּלְּלִים שָׁלשׁ פְּעָמִים בַּיּוֹם, אַבְרָהָם קָבַע תְּפִלַּת בֹּקֶר, שֶׁנֶּאֱמַר (בראשית יט, כז): וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וגו', וְאֵין עֲמִידָה, אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר (תהלים קו, ל): וַיַּעֲמֹד פִּינְחָס וַיְפַלֵּל. יִצְחָק קָבַע תְּפִלַּת הַמִּנְחָה, שֶׁנֶּאֱמַר (בראשית כד, סג): וַיֵּצֵא יִצְחָק לָשׂוּחַ, וְאֵין שִׂיחָה אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר (תהלים קכ, א): תְּפִלָּה לְעָנִי כִי יַעֲטֹף וגו'. יַעֲקֹב קָבַע תְּפִלַּת הָעֶרֶב, שֶׁנֶּאֱמַר (בראשית כח, יא): וַיִּפְגַּע בַּמָּקוֹם וגו', וְאֵין פְּגִיעָה אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר (ירמיה ז, טז): וְאַתָּה אַל תִּתְפַּלֵּל בְּעַד הָעָם הַזֶּה וגו'. בִּשְׁמוֹנָה עָשָׂר מְקוֹמוֹת משֶׁה וְאַהֲרֹן מְזֻוָּגִין, רֶמֶז לִשְׁמוֹנֶה עֶשְׂרֵה בְּרָכוֹת, כְּנֶגֶד שְׁמוֹנֶה עֶשְׂרֵה אַזְכָּרוֹת שֶׁכְּתוּבוֹת בִּשְׁמַע יִשְׂרָאֵל, (תהלים כט, א): וּבְמִזְמוֹר לְדָוִד הָבוּ לַה' בְּנֵי אֵלִים. שְׁלשָׁה אָבוֹת הִתְקִינוּ שֶׁמִּתְפַּלְּלִים שָׁלשׁ פְּעָמִים בַּיּוֹם וּמשֶׁה וְאַהֲרֹן, וּמִן הָאַזְכָּרוֹת הָאֵלּוּ לָמַדְנוּ לִשְׁמוֹנֶה עֶשְׂרֵה בְּרָכוֹת. “The Lord spoke to Moses and to Aaron, saying” (Numbers 2:1).
“The Lord spoke to Moses and to Aaron, saying.” In eighteen places you find Moses and Aaron as equals, corresponding to the eighteen blessings. The three patriarchs, from there you find a fixed obligation that one prays three times daily. Abraham instituted the morning prayer, as it is stated: “Abraham arose early in the morning [to the place where he had stood before the Lord]” (Genesis 19:27). Standing is nothing other than prayer, as it is stated: “Pinḥas stood and prayed” (Psalms 106:30). Isaac instituted the afternoon prayer, as it is stated: “Isaac went out to stroll [lasuaḥ]” (Genesis 24:63). Siḥa is nothing other than prayer, as it is stated: “The prayer of a poor man when he is faint [and pours out his plea [siḥo] before the Lord]” (Psalms 102:1). Jacob instituted the evening prayer, as it is stated: “He encountered [vayifga] the place…” (Genesis 28:11). Pegia is nothing other than prayer, as it is stated: “And you, do not pray on behalf of this people…[and do not plead [tifga] with Me]” (Jeremiah 7:16). In eighteen places Moses and Aaron are paired.
An allusion to the eighteen blessings; they correspond to the eighteen mentions of God’s name that are written in Shema Yisrael and in: “A psalm by David. Give to the Lord, sons of the mighty” (Psalms 29:1). The three patriarchs instituted that one prays three times daily, and Moses and Aaron [are paired in eighteen places], and from these eighteen mentions of God’s name we derived eighteen blessings.

אִישׁ עַל דִּגְלוֹ וגו' (במדבר ב, ב), הֲדָא הוּא דִכְתִיב (תהלים כ, ו): נְרַנְנָה בִּישׁוּעָתֶךָ וּבְשֵׁם אֱלֹהֵינוּ נִדְגֹּל וגו', אָמְרוּ יִשְׂרָאֵל לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲרֵי אָנוּ מְרַנְנִים בִּישׁוּעָתֶךָ, מַה שֶּׁעָשִׂיתָ לָנוּ בְּשִׁמְךָ נְרַנְנָה בִּישׁוּעָתֶךָ, (שמות יד, ל): וַיּוֹשַׁע ה' בַּיּוֹם הַהוּא אֶת יִשְׂרָאֵל, וַיִּוָּשַׁע כְּתִיב, כִּבְיָכוֹל יִשְׂרָאֵל נִגְאָלִים וּכְאִלּוּ הוּא נִגְאָל, וּבְשֵׁם אֱלֹהֵינוּ נִדְגֹּל, שֶׁקָּבַע הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁמוֹ בִּשְׁמֵנוּ וְעָשָׂה אוֹתָנוּ דְּגָלִים, שֶׁנֶּאֱמַר: אִישׁ עַל דִּגְלוֹ. “Each at his banner, with the insignias of their patrilineal houses, the children of Israel shall encamp; at a distance, around the Tent of Meeting, they shall encamp” (Numbers 2:2).
“Each at his banner…,” that is what is written: “We will sing with joy at your salvation and raise banners in the name of our God…” (Psalms 20:6). Israel said before the Holy One blessed be He: ‘We are singing with joy at Your salvation, what You have done on our behalf in Your name’ – “we will sing with joy at Your salvation.” “The Lord saved [vayosha] Israel on that day” (Exodus 14:30). Vayivasha is written,¹The letters of vayosha (saved somebody else) are the same as the letters of vayivasha (was himself saved). as it were, Israel is saved and it is as though He was saved. “And raise banners in the name of our God,” as the Holy One blessed be He affixed His name to ours and arranged us according to banners, as it is stated: “Each at his banner.”

חִבָּה גְּדוֹלָה חִבְּבָן הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁעֲשָׂאָם דְּגָלִים כְּמַלְאֲכֵי הַשָּׁרֵת, כְּדֵי שֶׁיִהְיוּ נִכָּרִין, וּמִנַּיִן שֶׁהוּא אַהֲבָה לְיִשְׂרָאֵל, שֶׁכֵּן שְׁלֹמֹה אוֹמֵר (שיר השירים ב, ד): הֱבִיאַנִי אֶל בֵּית הַיָּיִן וְדִגְלוֹ עָלַי אַהֲבָה, אָמַר רַבִּי אַבָּהוּ מַה תַּלְמוּד לוֹמַר הֱבִיאַנִי אֶל בֵּית הַיָּיִן וגו', לְמָה הַדָּבָר דּוֹמֶה לְעָשִׁיר שֶׁהָיָה לוֹ אוֹצָר מָלֵא יַיִן וְנִכְנַס לְבָדְקוֹ וּמְצָאוֹ כֻּלּוֹ חֹמֶץ, בָּא לָצֵאת מִתּוֹךְ הָאוֹצָר וּמָצָא חָבִית אַחַת יַיִן טוֹב, אָמַר חָבִית זוֹ עוֹמֶדֶת עָלַי כִּמְלֹא אוֹצָר. כָּךְ בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא שִׁבְעִים אֻמּוֹת וּמִכֻּלָּם לֹא מָצָא הֲנָיָה אֶלָּא בְּיִשְׂרָאֵל, שֶׁנֶּאֱמַר: הֱבִיאַנִי אֶל בֵּית הַיָּיִן, וּמִנַּיִן שֶׁיַּיִן עוֹלֶה שִׁבְעִים, י' עֲשָׂרָה, י' עֲשָׂרָה, נ' חֲמִשִּׁים, הֲרֵי שִׁבְעִים. וּמִכֻּלָּם וְדִגְלוֹ עָלַי אַהֲבָה. רַבִּי יְהוּדָה אוֹמֵר הֱבִיאַנִי אֶל בֵּית הַיָּין, לַמַּרְתֵּף הַגָּדוֹל שֶׁל יַיִן, זֶה סִינַי, וְלִמְדַנִי משֶׁה תּוֹרָה שֶׁהִיא נִדְרֶשֶׁת מ"ט פָּנִים. וְדִגְל"וֹ עָלַי אַהֲבָה, אָמַר רַבִּי חֲנִינָא בָּרִאשׁוֹנָה כָּל מִי שֶׁהָיָה מַרְאֶה אִיקוֹנִין שֶׁל מֶלֶךְ בָּאֶצְבַּע הָיָה נֶהֱרָג, וְהַתִּינוֹקוֹת הוֹלְכִים לְבֵית הַמִּדְרָשׁ וּמַרְאִים אֶת הָאַזְכָּרוֹת בָּאֶצְבַּע, אָמַר הָאֱלֹהִים וְדִגְלוֹ עָלַי אַהֲבָה, וְגוּדָלוֹ עָלַי אַהֲבָה. רַבִּי יִשָׂשכָר אוֹמֵר וְדִגְלוֹ עָלַי אַהֲבָה, אֲפִלּוּ אָדָם יוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה וּמְדַלֵּג מֵהֲלָכָה לַהֲלָכָה וּמִפָּסוּק לְפָסוּק, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא חָבִיב הוּא עָלַי, וְדִגְלוֹ עָלַי אַהֲבָה, וְדִלּוּגוֹ עָלַי אַהֲבָה. דָּבָר אַחֵר, וְדִגְלוֹ עָלַי אַהֲבָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יֵשׁ לָאֻמּוֹת דְּגָלִים וְאֵין חָבִיב עָלַי אֶלָּא דִגְלוֹ שֶׁל יַעֲקֹב, הֲדָא הוּא דִכְתִיב: וְדִגְלוֹ עָלַי אַהֲבָה. דָּבָר אַחֵר, הֱבִיאַנִי אֶל בֵּית הַיָּיִן, בְּשָׁעָה שֶׁנִּגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַר סִינַי יָרְדוּ עִמּוֹ כ"ב רְבָבוֹת שֶׁל מַלְאָכִים, שֶׁנֶּאֱמַר (תהלים סח, יח): רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן, וְהָיוּ כֻלָּם עֲשׂוּיִם דְּגָלִים דְּגָלִים, שֶׁנֶּאֱמַר (שיר השירים ה, י): דָּגוּל מֵרְבָבָה, כֵּיוָן שֶׁרָאוּ אוֹתָן יִשְׂרָאֵל שֶׁהֵם עֲשׂוּיִם דְּגָלִים דְּגָלִים, הִתְחִילוּ מִתְאַוִּים לִדְגָלִים, אָמְרוּ אַלְוַאי כָּךְ אָנוּ נַעֲשִׂים דְּגָלִים כְּמוֹתָן, לְכָךְ נֶאֱמַר: הֱבִיאַנִי אֶל בֵּית הַיָּיִן, זֶה סִינַי שֶׁנִּתְּנָה בּוֹ הַתּוֹרָה שֶׁנִּמְשְׁלָה בַּיַּיִן (משלי ט, ה): וּשְׁתוּ בְּיַיִן מָסָכְתִּי, הֱוֵי: אֶל בֵּית הַיָּיִן, זֶה סִינָי. וְדִגְלוֹ עָלַי אַהֲבָה, אָמְרוּ אִלּוּלֵי הוּא מַגְדִּיל עָלַי אַהֲבָה, וְכֵן הוּא אוֹמֵר (תהלים כ, ו): נְרַנְּנָה בִּישׁוּעָתֶךָ וגו', אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא מַה נִּתְאַוִּיתֶם לַעֲשׂוֹת דְּגָלִים, חַיֵּיכֶם שֶׁאֲנִי מְמַלֵּא מִשְׁאֲלוֹתֵיכֶם, (תהלים כ, ו): יְמַלֵּא ה' כָּל מִשְׁאֲלוֹתֶיךָ, מִיָּד הוֹדִיעַ הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹתָם לְיִשְׂרָאֵל וְאָמַר לְמשֶׁה לֵךְ עֲשֵׂה אוֹתָם דְּגָלִים כְּמוֹ שֶׁנִּתְאַוּוּ. The Holy One blessed be He loved them with a great love, as he arranged them according to banners like the ministering angels, so that they would be distinguishable. From where is it derived that it was love for Israel? It is as Solomon says: “He brought me to the banquet house, and his banner of love is upon me” (Song of Songs 2:4). Rabbi Abahu said: Why does the verse state: “He brought me to the banquet house…”? To what is the matter comparable? It is to a wealthy man who had a storehouse full of wine. He entered to check it and discovered that it was all vinegar. He came to leave the storehouse and discovered one barrel of fine wine. He said: ‘For me, this wine is as dear as a full storehouse.’ So, the Holy One blessed be He created seventy nations, and of all of them, He derived pleasure only from Israel, as it is stated. “He brought me to the banquet house.” From where is it derived that wine [yayin] equals seventy? Yod – ten, Yod – ten, and nun – fifty; that is seventy. Of all of them: “His banner of love is upon me.”
Rabbi Yehuda says: “He brought me to the banquet house,” to the great wine cellar, this is Sinai, and Moses taught me Torah that is expounded in forty-nine aspects; “and his banner [vediglo]²Vav – 6, dalet – 4, gimel – 3, lamed – 30, vav – 6 = 49. of love is upon me.”
Rabbi Ḥanina said: Initially, anyone who would point to the image of a king with his finger would be killed, but the children go to the study hall and point to the mentions of God’s name with their finger. God said: “His banner [vediglo] of love is upon me” – his finger [vegudalo]³These are the same Hebrew letters which appear in the word vediglo. is beloved by Me. Rabbi Yisakhar says: “His banner [vediglo] of love is upon me” – even a person who sits and engages in Torah study and skips [umdaleg] from halakha to halakha and from verse to verse, the Holy One blessed be He says: ‘It is dear to Me,’ – “His banner [vediglo] of love is upon me,” – his skipping [dilugo] is beloved by Me.⁴Even though he does not study in a methodical manner, his studying is beloved.
Another matter, “and his banner of love is upon me.” The Holy One blessed be He said: ‘The nations of the world have banners, but only the banner of Jacob is dear to Me.’ That is what is written: “And his banner of love is upon me.”
Another matter, “he brought me to the banquet house,” when the Holy One blessed be He appeared upon Mount Sinai, twenty-two myriads of angels descended with him, as it is stated: “The chariots of God are myriad, thousands upon thousands of companies” (Psalms 68:18), and they were all arranged according to banners, as it is stated: “Preeminent [dagul] among a myriad” (Song of Songs 5:10). When Israel saw that they were all arranged according to banners, they began desiring banners. If only we could be arranged according to banners like them. Therefore, it is stated: “He brought me to the banquet house, [and his banner of love is upon me],” this is Sinai, at which the Torah, which is likened to wine, was given. “And drink of the wine which I have mixed” (Proverbs 9:5); that is “to the banquet house,” this is Sinai. “And his banner [vediglo] of love is upon me,” they said ‘if only He would show great love to me.’ Likewise it says: “We will sing with joy at your salvation [and raise banners in the name of our God]” (Psalms 20:6). The Holy One blessed be He said to them: ‘How you have desired to be arranged according to banners, by your life, I will fulfill your wish’ – “May the Lord fulfill all your wishes” (Psalms 20:6). Immediately, the Holy One blessed be He informed Israel and said to Moses: ‘Go and arrange them according to banners, as they desired.’

אִישׁ עַל דִּגְלוֹ בְאֹתֹת (במדבר כ, ב), הֲדָא הוּא דִכְתִיב (שיר השירים ו, י): מִי זֹאת הַנִּשְׁקָפָה וגו', קְדוֹשִׁים וּגְדוֹלִים הָיוּ יִשְׂרָאֵל בְּדִגְלֵיהֶם וְכָל הָאֻמּוֹת מִסְתַּכְּלִין בָּהֶם וּתְמֵהִין וְאוֹמְרִים: מִי זֹאת הַנִּשְׁקָפָה וגו', אוֹמְרִים לָהֶם הָאֻמּוֹת (שיר השירים ז, א): שׁוּבִי שׁוּבִי הַשּׁוּלַמִּית, הִדָּבְקוּ לָנוּ, בּוֹאוּ אֶצְלֵנוּ וְאָנוּ עוֹשִׂין אֶתְכֶם שִׁלְטוֹנִים, הֶגְמוֹנִים, דֻּכָּסִין, אִפָּרְכִין, אִסְטְרַטְלִיטִין. (שיר השירים ז, א): שׁוּבִי שׁוּבִי וְנֶחֱזֶה בָּךְ, וְאֵין נֶחֱזֶה אֶלָּא שְׂרָרָה, שֶׁכֵּן אָמַר יִתְרוֹ לְמשֶׁה (שמות יח, כא): וְאַתָּה תֶחֱזֶה וגו'. שׁוּבִי שׁוּבִי וְנֶחֱזֶה בָּךְ, וְיִשְׂרָאֵל אוֹמְרִים (שיר השירים ז, א): מַה תֶּחֱזוּ בַּשׁוּלַמִּית, מַה גְּדֻלָּה אַתֶּם נוֹתְנִים לָנוּ, שֶׁמָּא (שיר השירים ז, א): כִּמְחֹלַת הַמַּחֲנָיִם, שֶׁמָּא יְכוֹלִים אַתֶּם לַעֲשׂוֹת לָנוּ כַּגְּדֻלָּה. שֶׁעָשָׂה הָאֱלֹהִים בַּמִּדְבָּר, דֶּגֶל מַחֲנֵה יְהוּדָה, דֶּגֶל מַחֲנֵה רְאוּבֵן, דֶּגֶל מַחֲנֵה דָן, דֶּגֶל מַחֲנֵה אֶפְרַיִם, יְכוֹלִים אַתֶּם לַעֲשׂוֹת לָנוּ כָּךְ. מַה תֶּחֱזוּ בַּשּׁוּלַמִּית, מַה גְּדֻלָּה אַתֶּם נוֹתְנִים לָנוּ שֶׁמָּא כִּמְחֹלַת הַמַּחֲנָיִם, שֶׁמָּא יְכוֹלִים אַתֶּם לִתֵּן לָנוּ כַּגְדֻלָּה שֶׁעָשָׂה לָנוּ הָאֱלֹהִים בַּמִּדְבָּר, שֶׁהָיִינוּ חוֹטְאִים וְהוּא מוֹחֵל לָנוּ וְאוֹמֵר לָנוּ (דברים כג, טו): וְהָיָה מַחֲנֶיךָ קָדוֹשׁ. אַף בִּלְעָם הִבִּיט בָּהֶם וְיָצְאָה עֵינוֹ כְּנֶגְדָן שֶׁלֹא הָיָה יָכוֹל לִגַּע בָּהֶם, שֶׁנֶּאֱמַר (במדבר כד, כ): וַיִּשָֹּׂא בִלְעָם אֶת עֵינָיו, אֵלּוּ הֵם הַדְּגָלִים, הִתְחִיל אוֹמֵר מִי יָכוֹל לִגַּע בִּבְנֵי אָדָם אֵלּוּ, מַכִּירִין אֶת אֲבוֹתֵיהֶם וְאֶת מִשְׁפְּחוֹתֵיהֶם, שֶׁנֶּאֱמַר (במדבר כד, כ): שֹׁכֵן לִשְׁבָטָיו, מִיכָּן לָמַדְנוּ שֶׁהָיוּ הַדְּגָלִים גְּדֻלָּה וְגֶדֶר לְיִשְׂרָאֵל, לְכָךְ נֶאֱמַר: אִישׁ עַל דִּגְלוֹ. “Each at his banner, with the insignias,” that is what is written: “Who is she who appears [like dawn, fair like the moon, pure like the sun, formidable like banners]” (Song of Songs 6:10). Israel was holy and great with their banners, and all the nations of the world look at them, wonder, and say: “Who is she who appears….” The nations say to them: “Return, return, the Shulamite” (Song of Songs 7:1); cleave to us, come to us, and we will make you governors, generals, commanders, lieutenants, commanders-in-chief. “Return, return and we will gaze [neḥze] upon you” (Song of Songs 7:1). Neḥze is nothing other than authority, as Yitro said to Moses: “You shall seek [teḥze] [from among all the people…and set over them as leaders]” (Exodus 18:21). “Return, return and we will gaze [neḥze] upon you.” And Israel says: “Why will you gaze at the Shulamite” (Song of Songs 7:1); what greatness are you according us? “Is it perhaps like the dance of the camps?” (Song of Songs 7:1). Can you, perhaps, accord us [greatness] like the greatness that God accorded us in the wilderness: “The banner of the camp of Judah” (Numbers 2:3), “the banner of the camp of Reuben” (Numbers 2:10), “the banner of the camp of Dan” (Numbers 2:25), “the banner of the camp of Ephraim” (Numbers 2:18). Can you do that for us? “Why will you gaze at the Shulamite”; what greatness are you according us? “Is it perhaps like the dance of the camps”? Can you, perhaps, accord us [greatness] like the greatness that God accorded us in the wilderness, where we would sin and he would pardon us and say to us: “Your camp shall be holy” (Deuteronomy 23:15).
Bilam, too, looked at them, and his eye came out on their account⁵This is an expression of extreme frustration. because he was unable to touch them, as it is stated: “Bilam lifted his eyes [and he saw Israel dwelling according to its tribes]” (Numbers 24:2); these are the banners. He began saying: ‘Who can touch these people, who know their ancestors and their families,’ as it is stated: “According to its tribes.” From here we learned that the banners meant greatness and protection for Israel; that is why it is stated: “Each at his banner.”

דָּבָר אַחֵר, אִישׁ עַל דִּגְלוֹ, הֲדָא הוּא דִכְתִיב (שיר השירים ו, ד): יָפָה אַתְּ רַעְיָתִי כְּתִרְצָה, שֶׁאֲנִי מִתְרַצֶּה לָכֶם. דָּבָר אַחֵר, כְּתִרְצָה, שֶׁאַתֶּם מִתְרַצִּים לִי. דָּבָר אַחֵר, כְּתִרְצָה, שֶׁאַתֶּם מִתְרַצִּים בַּקָּרְבָּנוֹת, שֶׁנֶּאֱמַר (ויקרא א, ד): וְנִרְצָה לוֹ לְכַפֵּר עָלָיו. (שיר השירים ו, ד): נָאוָה כִּיְרוּשָׁלָיִם, כְּאוֹתָן כִּתּוֹת שֶׁל מַלְאֲכֵי הַשָּׁרֵת שֶׁהֵם יְרֵאִים וּמֻשְׁלָמִים לִי. (שיר השירים ו, ד): אֲיֻמָּה כַּנִּדְגָּלוֹת, וּבַמֶּה אַתֶּם כַּנִּדְגָּלוֹת, בַּדְּגָלִים שֶׁנָּתַתִּי לָכֶם. וְדָוִד רוֹאֶה וְאוֹמֵר (תהלים קמז, כ): לֹא עָשָׂה כֵן לְכָל גּוֹי, אֶלָּא לְעַמּוֹ, הֲדָא הוּא דִכְתִיב: אִישׁ עַל דִּגְלוֹ וגו'. “Each at his banner,” that is what is written: “You are beautiful, my love, like Tirtza” (Song of Songs 6:4); as I accede [mitratze] to you. Alternatively, “like Tirtza,” you accede to Me. Alternatively, “like Tirtza,” that you gain acceptance through offerings, as it is stated: “So that it will be accepted [venirtza] for him, to atone for him” (Leviticus 1:4).
“Lovely like Jerusalem” (Song of Songs 6:4), like those groups of ministering angels that fear Me and are wholly devoted to Me. “Formidable like banners” (Song of Songs 6:4); in what way are you like banners? With the banners that I gave you. David sees and says: “He did not do so to every nation” (Psalms 147:20), but rather to His people; that is what is written: “Each at his banner….”

דָּבָר אַחֵר, אִישׁ עַל דִּגְלוֹ, הֲדָא הוּא דִּכְתִיב (דברים לב, י): יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר וגו', מְצִיאָה גְּדוֹלָה מָצָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל, שֶׁנֶּאֱמַר (הושע ט, י): כַּעֲנָבִים בַּמִּדְבָּר מָצָאתִי יִשְׂרָאֵל, לְכָךְ יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר, מִדְבָּר הָיָה הָעוֹלָם עַד שֶׁלֹא יָצְאוּ יִשְׂרָאֵל מִמִּצְרָיִם. (דברים לב, י): וּבְתֹהוּ יְלֵל יְשִׁמֹן, תֹּהוּ וִילָלָה הָיָה הָעוֹלָם עַד שֶׁלֹא יָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם וְעַד שֶׁלֹא קִבְּלוּ אֶת הַתּוֹרָה, לֹא עָשָׂה כֵן, אֶלָּא כֵּיוָן שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם וְקִבְּלוּ אֶת הַתּוֹרָה, מַהוּ אוֹמֵר (דברים לב, י): יְסֹבְבֶנְהוּ יְבוֹנְנֵהוּ וגו', יְסֹבְבֶנְהוּ שֶׁהֵקִיפָן בְּעַנְנֵי כָּבוֹד, יְבוֹנְנֵהוּ שֶׁהֱבִינָם בְּדִבְרֵי תוֹרָה, יִצְרֶנְהוּ אַשְׁרֵי הָאָזְנַיִם שֶׁשָּׁמְעוּ. עַד הֵיכָן חִבְּבָן, עַד הֵיכָן שְׁמָרָן, עַד הֵיכָן נְצָרָן, כִּבְיָכוֹל עַד כְּאִישׁוֹן עֵינוֹ, רְאֵה הֵיאַךְ שְׁמָרָן, עַד הֵיכָן שְׁמָרָן, הֵיאַךְ נְצָרָן, שֶׁאָמַר הָאֱלֹהִים לְמשֶׁה, משֶׁה אֱמֹר לָהֶם שֶׁיַּעֲשׂוּ מִשְׁכָּן בֵּינֵיהֶם, כִּבְיָכוֹל אֲנִי מַנִּיחַ אֶת הָעֶלְיוֹנִים וְיוֹרֵד וְשׁוֹכֵן בֵּינֵיהֶם, וְלֹא עוֹד אֶלָּא שֶׁעָשָׂה אוֹתָם דְּגָלִים לִשְׁמוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה עֲשֵׂה אוֹתָם דְּגָלִים לִשְׁמִי, לָמָּה, שֶׁהֵם בָּנַי, שֶׁנֶּאֱמַר (דברים יד, א): בָּנִים אַתֶּם לַה' אֱלֹהֵיכֶם, וְהֵם צִבְאוֹתַי, וְכֵן הוּא אוֹמֵר (שמות ז, ד): וְהוֹצֵאתִי אֶת צִבְאֹתַי אֶת עַמִּי בְנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם, וְכֵן הוּא אוֹמֵר (במדבר ב, ג): דֶּגֶל מַחֲנֵה יְהוּדָה תֵּימָנָה לְצִבְאֹתָם, וּלְפִי שֶׁהֵן צִבְאוֹתַי אֶעֱשֶׂה אוֹתָם דְּגָלִים לִשְׁמִי, הֲדָא הוּא דִּכְתִיב: אִישׁ עַל דִּגְלוֹ. Another matter, “each at his banner,” that is what is written: “He would find him in a land of wilderness…” (Deuteronomy 32:10); the Holy One blessed be He found a great finding in Israel, as it is stated: “Like grapes in the wilderness I found Israel” (Hosea 9:10); “He would find him in a land of wilderness,” the world was a wilderness until Israel departed from Egypt. “And in an empty, howling wasteland” (Deuteronomy 32:10); the world was emptiness and wailing. Until Israel departed from Egypt, and until they received the Torah, He did not do so.⁶Did not redeem the world, which was a wilderness. But when they departed from Egypt and received the Torah, what does [the verse] say? “He would encircle him, He would grant him understanding, [He would preserve them like the pupil of His eye]” (Deuteronomy 32:10). “He would encircle him,” that he surrounded them with clouds of glory. “He would grant him understanding,” that He caused them to understand the Torah. “He would preserve them,” happy are the ears that heard. To what extent did He love them, protect them, and preserve them? It was, as it were, to the extent of the pupil of his eye. See how He loved them, how He protected them, and how He preserved them, as God said to Moses: ‘Moses, say to them that they should craft a Tabernacle in their midst. As it were, I am leaving the supernal and descending and resting in their midst.’ Moreover, He arranged them according to banners in His name. The Holy One blessed be He said to Moses: ‘Arrange them according to banners in My name. Why? It is because they are My children, as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1). And they are My hosts, and likewise it says: “I will take out My hosts, My people the children of Israel, from the land of Egypt” (Exodus 7:4). And likewise it says: “The banner of the camp of Judah, according to their hosts” (Numbers 2:3). Because they are My hosts, I will arrange them according to banners in My name.’ That is what is written: “Each at his banner.”

בְאֹתֹת (במדבר ב, ב), סִימָנִין הָיוּ לְכָל נָשִׂיא וְנָשִׂיא מַפָּה וְצֶבַע עַל כָּל מַפָּה וּמַפָּה כַּצֶּבַע שֶׁל אֲבָנִים טוֹבוֹת שֶׁהָיוּ עַל לִבּוֹ שֶׁל אַהֲרֹן, מֵהֶם לָמְדָה הַמַּלְכוּת לִהְיוֹת עוֹשִׂין מַפָּה וְצֶבַע לְכָל מַפָּה וּמַפָּה. כָּל שֵׁבֶט וְשֵׁבֶט נָשִׂיא שֶׁלּוֹ צֶבַע מַפָּה שֶׁלּוֹ דּוֹמֶה לַצֶּבַע שֶׁל אַבְנוֹ. רְאוּבֵן אַבְנוֹ אֹדֶם וּמַפָּה שֶׁלּוֹ צָבוּעַ אָדֹם וּמְצֻיָּר עָלָיו דּוּדָאִים. שִׁמְעוֹן פִּטְדָה וּמַפָּה שֶׁלּוֹ צָבוּעַ יָרֹק וּמְצֻיָּר עָלָיו שְׁכֶם. לֵוִי בָּרֶקֶת וּמַפָּה שֶׁלּוֹ צָבוּעַ שְׁלִישׁ לָבָן וּשְׁלִישׁ שָׁחֹר וּשְׁלִישׁ אָדֹם וּמְצֻיָּר עָלָיו אוּרִים וְתוּמִים. יְהוּדָה נֹפֶךְ וְצֶבַע מַפָּה שֶׁלּוֹ דְּמוּתוֹ כְּמִין שָׁמַיִם וּמְצֻיָּר עָלָיו אַרְיֵה. יִשָֹּׂשכָר סַפִּיר וּמַפָּה שֶׁלּוֹ צָבוּעַ שָׁחֹר דּוֹמֶה לְכָחֹל וּמְצֻיָּר עָלָיו שֶׁמֶשׁ וְיָרֵחַ עַל שֵׁם (דברי הימים א יב, לג): וּמִבְּנֵי יִשָֹּׂשכָר יוֹדְעֵי בִינָה לַעִתִּים. זְבוּלוּן יַהֲלֹם וְצֶבַע מַפָּה שֶׁלּוֹ לְבָנָה וּמְצֻיָּר עָלָיו סְפִינָה עַל שֵׁם (בראשית מט, יג): זְבוּלֻן לְחוֹף יַמִּים יִשְׁכֹּן. דָּן לֶשֶׁם וְצֶבַע מַפָּה שֶׁלּוֹ דּוֹמֶה לְסַפִּיר וּמְצֻיָּר עָלָיו נָחָשׁ עַל שֵׁם (בראשית מט, יז): יְהִי דָּן נָחָשׁ, גָּד שְׁבוֹ וְצֶבַע מַפָּה שֶׁלּוֹ לֹא לָבָן וְלֹא שָׁחֹר אֶלָּא מְעֹרָב שָׁחֹר וְלָבָן וּמְצֻיָּר עָלָיו מַחֲנֶה עַל שֵׁם (בראשית מט, יט): גָּד גְּדוּד יְגוּדֶנּוּ. נַפְתָּלִי אַחְלָמָה וְצֶבַע מַפָּה שֶׁלּוֹ דּוֹמֶה לְיַיִן צָלוּל שֶׁאֵין אַדְמוּתוֹ עַזָּה וּמְצֻיָּר עָלָיו אַיָּלָה עַל שֵׁם (בראשית מט, כא): נַפְתָּלִי אַיָּלָה שְׁלֻחָה. אָשֵׁר תַּרְשִׁישׁ וְצֶבַע מַפָּה שֶׁלּוֹ דּוֹמֶה לְאֶבֶן יְקָרָה שֶׁמִּתְקַשְּׁטוֹת בּוֹ הַנָּשִׁים, וּמְצֻיָּר עָלָיו אִילָן זַיִת עַל שֵׁם (בראשית מט, כ): מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ, יוֹסֵף שֹׁהַם וְצֶבַע מַפָּה שֶׁלּוֹ שָׁחֹר עַד מְאֹד וּמְצֻיָּר לִשְׁנֵי נְשִׂיאִים אֶפְרַיִם וּמְנַשֶּׁה, מִצְרַיִם, עַל שֵׁם שֶׁהָיוּ תּוֹלְדוֹתָם בְּמִצְרַיִם. וְעַל מַפָּה שֶׁל אֶפְרַיִם הָיָה מְצֻיָּר שׁוֹר עַל שֵׁם (דברים לג, יז): בְּכוֹר שׁוֹרוֹ, זֶה יְהוֹשֻׁעַ שֶׁהָיָה מִשֵּׁבֶט אֶפְרַיִם, וְעַל מַפָּה שֵׁבֶט מְנַשֶּׁה הָיָה מְצֻיָּר רְאֵם עַל שֵׁם (דברים לג, יז): וְקַרְנֵי רְאֵם קַרְנָיו, עַל שֵׁם גִּדְעוֹן בֶּן יוֹאָשׁ שֶׁהָיָה מִשֵּׁבֶט מְנַשֶּׁה. בִּנְיָמִין יָשְׁפֵה וְצֶבַע מַפָּה שֶׁלּוֹ דּוֹמֶה לְכָל הַצְּבָעִים לִשְׁנֵים עָשָׂר הַצְּבָעִים וּמְצֻיָּר עָלָיו זְאֵב עַל שֵׁם (בראשית מט, כז): בִּנְיָמִין זְאֵב יִטְרָף, לְכָךְ נֶאֱמַר בְּאֹתֹת שֶׁסִּימָנִין הָיוּ לָהֶם לְכָל נָשִׂיא וְנָשִׂיא. “With the insignias” – there were insignias for each and every prince: a banner with a color for each, and every banner like the color of the gems that were on Aaron’s heart,⁷The high priest wore the choshen, a breastplate which had on it twelve different precious stones, each with a name of one of the tribes (Exodus 28:15–21). from which the empire learned to make a banner, with colors for each and every banner. For each and every tribe, the prince’s banner was like the color of his stone. Reuben, its stone was a ruby and its banner was dyed red, and mandrakes were depicted on it. Simeon, [its stone was] a peridot, its banner was dyed green, and Shekhem was depicted on it. Levi, [its stone was] an emerald, its banner was dyed one-third white, one-third black, and one-third red, and the urim and tumim were depicted on it.
Judah, [its stone was] a turquoise, the color of its banner was in its image, like the heavens, and a lion was depicted on it. Issachar, [its stone was] a sapphire, its banner was dyed bluish-black, and the sun and the moon were depicted on it, based on: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33). Zebulun, [its stone was] a clear quartz, the color of its banner, white, and a ship was depicted on it, based on: “Zebulun will dwell at the seashore, [and he shall be a shore for ships]” (Genesis 49:13).
Dan, [its stone was] a jacinth, the color of its banner was like a sapphire, and a serpent was depicted on it, based on: “Dan will be a serpent” (Genesis 49:17). Gad, [its stone was] an agate, and the color of its banner was neither white nor black, but rather white and black intermingled, and an encampment was depicted on it, based on: “Gad will wage war by regiment” (Genesis 49:19). Naphtali, [its stone was] an amethyst, the color of its banner was similar to clear wine whose redness is not deep, and a hind was depicted on it, based on: “Naphtali is a hind let loose” (Genesis 49:21).
Asher, [its stone was] a beryl, and the color of its banner was like the gem⁸Of that name. with which women adorn themselves, and an olive tree was depicted on it, based on: “From Asher, his bread is rich [shemena]” (Genesis 49:20).⁹The allusion to the olive tree is based on the fact that it produced olive oil [shemen]. Joseph, [its stone was] onyx, the color of its banner was exceedingly black, and it was depicted for two princes, Ephraim and Manasseh: Egypt, because they were born in Egypt.¹⁰The banners of Ephraim and Manasseh shared the same background. On the banner of Ephraim an ox was depicted, based on: “The firstborn of his bull [is his majesty]” (Deuteronomy 33:17); this is Joshua bin Nun, who was from the tribe of Ephraim. On the banner of Manasseh, an aurochs, based on: “And his horns are the horns of an aurochs” (Deuteronomy 33:17); this is Gideon son of Yoash, who was from the tribe of Manasseh. Benjamin, [its stone was] a chalcedony, the color of his banner was like all the colors of the twelve colors, and a wolf was depicted on it, based on: “Benjamin is a mauling wolf” (Genesis 49:27). That is why it is stated: “With the insignias,” as each and every prince had his own sign.

לְבֵית אֲבֹתָם (במדבר ב, ב), לֹא הָיָה צָרִיךְ לוֹמַר אֶלָּא אִישׁ עַל דִּגְלוֹ בְאֹתֹת יַחֲנוּ בְּנֵי יִשְׂרָאֵל, מַה תַּלְמוּד לוֹמַר לְבֵית אֲבֹתָם, הֲדָא הוּא דִּכְתִיב (איוב לו, ג): אֶשָֹּׂא דֵעִי לְמֵרָחוֹק וּלְפֹעֲלִי אֶתֵּן צֶדֶק, בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה עֲשֵׂה אוֹתָם דְּגָלִים כְּמוֹ שֶׁנִּתְאַוּוּ, הִתְחִיל משֶׁה מֵצֵר, אָמַר עַכְשָׁו עֲתִידָה הַמַּחֲלֹקֶת לְהִנָּתֵן בֵּין הַשְּׁבָטִים, אִם אֲנִי אוֹמֵר לְשִׁבְטוֹ שֶׁל יְהוּדָה שֶׁיִּשְׁרֶה בַּמִּזְרָח וְהוּא אוֹמֵר אִי אֶפְשִׁי אֶלָּא בַּדָּרוֹם, וְכֵן רְאוּבֵן וְכֵן אֶפְרַיִם וְכֵן כָּל שֵׁבֶט וְשֵׁבֶט, מָה אֲנִי עוֹשֶׂה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא משֶׁה מָה אִכְפַּת לָךְ אֵין צְרִיכִין לָךְ, מֵעַצְמָן הֵן מַכִּירִין דִּירָתָן, אֶלָּא דְּיָתֵיקֵי יֵשׁ בְּיָדָן מִיַּעֲקֹב אֲבִיהֶם הֵיאַךְ לִשְׁרוֹת בַּדְּגָלִים, אֵינִי מְחַדֵּשׁ עֲלֵיהֶם, כְּבָר יֵשׁ לָהֶן טַכְסִיס מִיַּעֲקֹב אֲבִיהֶם כְּמוֹ שֶׁטָּעֲנוּ אוֹתוֹ וְהִקִּיפוּ אֶת מִטָּתוֹ כָּךְ יַקִּיפוּ אֶת הַמִּשְׁכָּן, דְּאָמַר רַבִּי חָמָא בַּר חֲנִינָא כֵּיוָן שֶׁבָּא אָבִינוּ יַעֲקֹב לִפָּטֵר מִן הָעוֹלָם קָרָא לְבָנָיו, דִּכְתִיב (בראשית מט, א): וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו וּבֵרְכָן וְצִוָּן עַל דַּרְכֵי הָאֱלֹהִים וְקִבְּלוּ עֲלֵיהֶם מַלְכוּת שָׁמַיִם, מִשֶּׁגָּמַר דְּבָרָיו אָמַר לָהֶם כְּשֶׁתִּטְלוּ אוֹתִי בְּיִרְאָה וּבְכָבוֹד לַוּוּ אוֹתִי וְלֹא יִגַּע אָדָם אַחֵר בְּמִטָּתִי וְלֹא אֶחָד מִן הַמִּצְרִיִּים וְלֹא אֶחָד מִבְּנֵיכֶם, מִפְּנֵי שֶׁאַתֶּם נְטַלְתֶּם מִבְּנוֹת כְּנָעַן, וְכֵן הוּא אוֹמֵר (בראשית נ, יב): וַיַּעֲשׂוּ בָנָיו לוֹ כֵּן כַּאֲשֶׁר צִוָּם, בָּנָיו וְלֹא בְנֵי בָנָיו, (בראשית מט, יג): וַיִּשְׂאוּ אֹתוֹ בָנָיו, הֵיאַךְ צִוָּם, אֶלָּא אָמַר לָהֶם בָּנַי יְהוּדָה יִשָֹּׂשכָר וּזְבוּלוּן יִטְעֲנוּ מִטָּתִי מִן הַמִּזְרָח, רְאוּבֵן וְשִׁמְעוֹן וְגָד יִטְעֲנוּ מִטָּתִי מִן הַדָּרוֹם, אֶפְרַיִם וּמְנַשֶּׁה וּבִנְיָמִין יִטְעֲנוּ מִן הַמַּעֲרָב, דָּן אָשֵׁר וְנַפְתָּלִי יִטְעֲנוּ מִן הַצָּפוֹן, יוֹסֵף אַל יִטְעַן שֶׁהוּא מֶלֶךְ וְאַתֶּם צְרִיכִין לַחְלֹק לוֹ כָּבוֹד, לֵוִי אַל יִטְעַן לָמָּה שֶׁהוּא טוֹעֵן אֶת הָאָרוֹן וּמִי שֶׁהוּא טוֹעֵן אֲרוֹנוֹ שֶׁל חֵי הָעוֹלָמִים אֵינוֹ טוֹעֵן אֲרוֹנוֹ שֶׁל מֵת, וְאִם עֲשִׂיתֶם וּטְעַנְתֶּם אֶת מִטָּתִי כְּשֵׁם שֶׁצִּוִּיתִי אֶתְכֶם, הָאֱלֹהִים עָתִיד לְהַשְׁרוֹת אֶתְכֶם דְּגָלִים. כֵּיוָן שֶׁנִּפְטַר טָעֲנוּ אוֹתוֹ כְּשֵׁם שֶׁצִּוָּם, שֶׁנֶּאֱמַר: וַיַּעֲשׂוּ בָנָיו לוֹ כֵּן כַּאֲשֶׁר צִוָּם, הֱוֵי (איוב לו, ג): אֶשָֹּׂא דֵעִי לְמֵרָחוֹק וּלְפֹעֲלִי אֶתֵּן צֶדֶק, שֶׁמִּיַּעֲקֹב הָיָה בָּהֶם דֵּעָה הֵיאַךְ יִשְׁרוּ דְגָלִים, וּלְפֹעֲלִי אֶתֵּן צֶדֶק, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁפָּעַל פְּעֻלּוֹת טוֹבוֹת עִם יִשְׂרָאֵל, וּכְדֵי לִתֵּן לָהֶם פְּעֻלָּה טוֹבָה שָׂכָר שֶׁקִּיְּמוּ מִצְוַת אֲבִיהֶם לֹא צִוָּם לַחֲנוֹת דְּגָלִים אֶלָּא כְּמִצְוַת אֲבִיהֶם, צֶדֶק עִמָּהֶם, שֶׁלֹא שִׁנָּה הַדָּבָר שֶׁלֹא לִתֵּן מַחֲלֹקֶת בֵּינֵיהֶם, לְכָךְ נֶאֱמַר: לְבֵית אֲבוֹתָם, כָּעִנְיָן שֶׁהִקִּיפוּ מִטַּת אֲבִיהֶם כֵּן יַחֲנוּ, הֱוֵי: לְבֵית אֲבֹתָם יַחֲנוּ בְּנֵי יִשְׂרָאֵל. “Of their patrilineal houses” – it would have been necessary to say only: “Each at his banner, with the insignias, the children of Israel shall encamp.” Why does the verse [also] state: “Of their patrilineal houses”? That is what is written: “I will project my knowledge far and wide, and I will ascribe righteousness to my Maker” (Job 36:3). When the Holy One blessed be He said to Moses: ‘Arrange them according to banners as they desired,’ Moses began agonizing. He said: ‘Now dispute is destined to be introduced between the tribes. If I say to the tribe of Judah that it should encamp in the east, and it says: I want only in the south, and likewise Reuben, and likewise Ephraim, and likewise each and every tribe, what do I do?’ The Holy One blessed be He said to him: ‘Moses, why do you care? They do not need you. They recognize their abode by themselves. It is, rather, that they have a will in their possession from Jacob their ancestor, how to encamp according to the banners, I am not introducing anything new for them. They already have a protocol from Jacob their ancestor; just as they carried him and surrounded his bier, so they will surround the Tabernacle.’ As Rabbi Ḥama bar Ḥanina said: When Jacob our patriarch came to take leave of the world, he summoned his sons, as it is written: “Jacob summoned his sons” (Genesis 49:1). He blessed them and commanded them regarding the ways of God and they accepted the kingdom of Heaven upon them. When he completed his words, he said to them: ‘When you take me, accompany me with awe and honor. No other person shall touch my bier, not one of the Egyptians, and not one of your children, because you took wives from the women of Canaan.’ As it says: “His sons did to him as he had commanded them” (Genesis 50:12); his sons, but not the sons of his sons.
“His sons carried him” (Genesis 50:13); how did he command them? He said to them: ‘My children Judah, Issachar, and Zebulun, shall bear my bier from the east; Reuben, Simeon, and Gad will bear my bier from the south; Ephraim, Manasseh, and Binyamin will bear [my bier] from the west; Dan, Asher, and Naphtali will bear [my bier] from the north. Joseph will not bear, as he is the king and you are obligated to accord him deference. Levi will not bear. Why? It is because he bears the Ark, and one who bears the Ark of the One who lives forever shall not bear the coffin of the dead. If you did so, and bore my bier as I commanded you, God is destined to encamp you according to banners.’ When he passed away, they bore him as he had commanded them, as it is stated: “His sons did to him as he had commanded them”(Genesis 50:12). That is: “I will project my knowledge far and wide, and I will ascribe righteousness to my Maker” (Job 36:3), as they had knowledge from Jacob as to how to encamp according to banners.
“I will ascribe righteousness to my Maker,” this is the Holy One blessed be He, who performed beneficial actions for Israel. In order to grant them a beneficial action as reward for fulfilling their father’s command, he commanded them to encamp according to banners only in accordance with their father’s command. Righteousness is with them as he changed nothing, so as not to introduce dispute between them. That is why it is stated: “Of their patrilineal houses” – just as they surrounded their father’s bier, so they shall encamp. That is, “of their patrilineal houses, the children of Israel shall encamp.”

מִנֶּגֶד סָבִיב לְאֹהֶל מוֹעֵד יַחֲנוּ (במדבר ב, ב), תְּנֵינַן תַּמָּן (גמרא עירובין מט-ב): הַשּׁוֹבֵת בַּדֶּרֶךְ עוֹשֶׂה לוֹ עֲגֻלּוֹת עַד אַרְבַּע אַמּוֹת, דִּבְרֵי רַבִּי חֲנִינָא, וּמְטַלְטֵל בְּתוֹךְ אַרְבַּע אַמּוֹת בַּשַּׁבָּת וְאוֹמֵר שְׁבִיתָתִי בִּמְקוֹמִי וְזוֹכֶה לוֹ מְקוֹמוֹ אַלְפַּיִם אַמָּה לְכָל רוּחַ וָרוּחַ, וְכַמָּה הֵם אַרְבַּע אַמּוֹת, רַבִּי יְהוּדָה אוֹמֵר כְּדֵי שֶׁיִּטֹּל חֵפֶץ מִן מַרְגְּלוֹתָיו וְיִתְּנֶנּוּ בִּמְרַאשׁוֹתָיו. וְהַשּׁוֹבֵת בִּמְּדִינָה אֲפִלּוּ הִיא גְדוֹלָה כְּאַנְטוֹכְיָא מְהַלֵּךְ אֶת כֻּלָּהּ וְחוּצָה לָהּ אַלְפַּיִם אַמָּה. וְהַשּׁוֹבֵת בִּמְעָרָה אֲפִלּוּ הִיא כִּמְעָרַת צִדְקִיָּהוּ שֶׁהָיְתָה שְׁמוֹנָה עָשָׂר מִיל, מְהַלֵּךְ אֶת כֻּלָּהּ וְחוּצָה לָהּ אַלְפַּיִם אַמָּה לְכָל רוּחַ שֶׁיִּרְצֶה. וּמִנַּיִן סָמְכוּ תְּחוּמִין, מִן הַתּוֹרָה, שֶׁנֶּאֱמַר (במדבר לה, ה): וּמַדֹּתֶם מִחוּץ לָעִיר אֶת פְּאַת קֵדְמָה אַלְפַּיִם בָּאַמָּה וְאֶת פְּאַת נֶגֶב אַלְפַּיִם בָּאַמָּה וְאֶת פְּאַת יָם אַלְפַּיִם בָּאַמָּה וְאֵת פְּאַת צָפוֹן אַלְפַּיִם בָּאַמָּה וגו', וְכֵן אַתְּ מוֹצֵא בִּיהוֹשֻׁעַ כְּשֶׁהָלַךְ לְהַחֲרִיב אֶת יְרִיחוֹ אָמַר לָהֶם יְהוֹשֻׁעַ עֲתִידִים אַתֶּם לַעֲשׂוֹת שָׁם אֶת הַשַּׁבָּת אַל תַּרְחִיקוּ מִן הָאָרוֹן יוֹתֵר מִן אַלְפַּיִם אַמָּה לְכָל רוּחַ, לָמָּה שֶׁתִּהְיוּ רַשָּׁאִין לָבוֹא לְהִתְפַּלֵּל לִפְנֵי הָאָרוֹן בַּשַּׁבָּת, וְכֵן הוּא אוֹמֵר (יהושע ג, ד): אַךְ רָחוֹק יִהְיֶה בֵּינֵיכֶם וּבֵנָיו כְּאַלְפַּיִם אַמָּה בַּמִּדָּה. וְכֵן אַתְּ מוֹצֵא כְּשֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה שֶׁיַּשְׁרֶה יִשְׂרָאֵל דְּגָלִים אָמַר לוֹ הַשְׁרֵה אוֹתָם לְכָל רוּחַ רָחוֹק אַלְפַּיִם אַמָּה, שֶׁנֶּאֱמַר: מִנֶּגֶד סָבִיב לְאֹהֶל מוֹעֵד יַחֲנוּ, מַהוּ מִנֶּגֶד אָמַר רַבִּי יִצְחָק בְּרִחוּק מִיל, שֶׁהֵם אַלְפַּיִם אַמָּה. וּמִנַּיִן דְּהַאי מִנֶּגֶד בְּרִחוּק מִיל הוּא, יַלְפִינַן מִנֶּגֶד מִנֶּגֶד, כְּתִיב הָכָא: מִנֶּגֶד סָבִיב לְאֹהֶל מוֹעֵד יַחֲנוּ, וּכְתִיב לְהַלָּן (בראשית כא, טז): וַתֵּלֶךְ וַתֵּשֶׁב לָהּ מִנֶּגֶד הַרְחֵק כִּמְטַחֲוֵי קֶשֶׁת כִּי אָמְרָה אַל אֶרְאֶה בְּמוֹת הַיָּלֶד וַתֵּשֶׁב מִנֶּגֶד וַתִּשָֹּׂא אֶת קֹלָהּ וַתֵּבְךְּ, מַה לְּהַלָּן מִיל אַף כָּאן מִיל. וּמִנַּיִן דְּהַאי מִנֶּגֶד דְּאָמַר בְּהָגָר דְּהוּא מִיל, כְּתִיב הָכָא הַרְחֵק, וּכְתִיב לְהַלָּן רָחוֹק, אַךְ רָחוֹק יִהְיֶה בֵּינֵיכֶם וּבֵנָיו כְּאַלְפַּיִם אַמָּה בַּמִּדָּה, מַה לְּהַלָּן מִיל אַף כָּאן מִיל. “At a distance, around the Tent of Meeting, they shall encamp” (Numbers 2:2). We learned there: One who begins Shabbat on the road creates for himself circles up to four cubits,¹¹A person may not leave his "place" on Shabbat and go more than two thousand cubits. If he is on the road, and not in a town or city, his "place" is defined by the four cubits around him. He can walk two thousand cubits in any direction, and begins measuring from the edge of the circle. this is the statement of Rabbi Ḥanina. He may carry within four cubits and say: ‘My residence is in my place,’ and his place acquires for him two thousand cubits in each and every direction¹²He can carry within four cubits, and he can walk (without carrying) a distance of two thousand cubits. (Mishna Eiruvin 4:7–8). How much is four cubits? Rabbi Yehuda says: So that one may take an object from his feet and place it at his head (Yerushalmi Eiruvin 4:1). When one begins Shabbat in a province, even if it is as large as Antioch, he may walk it in its entirety, and outside of it two thousand cubits in any direction that he wishes. When one begins Shabbat in a cave, even if it is like Zedekiah’s cave that was eighteen mil, he walks it in its entirety and outside it two thousand cubits in any direction that he wishes (Tosefta Eiruvin 3:13). From where did they find a basis for Shabbat boundaries? From the Torah, as it is stated: “You shall measure outside the city: The eastern side two thousand cubits, and the southern side two thousand cubits, and the western side two thousand cubits, and the northern side two thousand cubits…” (Numbers 35:5).¹³See Mishnah Sota 5:3.
Likewise you find regarding Joshua, when he went to destroy Jericho, Joshua said to them: ‘You are destined to observe Shabbat there, do not distance the Ark more than two thousand cubits in any direction. Why? It is so it will be permitted for you to pray before the Ark on Shabbat.’ Likewise it says: “However, there shall be a distance of a measure of two thousand cubits between you and it” (Joshua 3:4).
Likewise you find that when the Holy One blessed be He said to Moses that Israel would be arranged by banners, He said to him: ‘Arrange them in each direction at a distance of two thousand cubits,’ as it is stated: “At a distance [mineged], around the Tent of Meeting, they shall encamp.” What is mineged? Rabbi Yitzḥak said: At a distance of a mil, which is two thousand cubits. From where is it derived that this mineged is at a distance of a mil? We derive a verbal analogy, mineged mineged.¹⁴Namely, the word mineged, which appears in the following two verses, create a verbal analogy. Here it is written: “At a distance [mineged], around the Tent of Meeting, they shall encamp.” And there it is written: “She went and sat herself down at a distance [mineged], at a distance [harḥek] of about a bowshot, for she said: I will not see the death of the child. She sat at a distance, raised her voice, and wept” (Genesis 21:16). Just as there it is a mil, so too here, it is a mil. From where is it derived that mineged that was said regarding Hagar is a mil? Here harḥek is written, and there raḥok is written; “however, there shall be a distance [raḥok] of a measure of two thousand cubits between you and it” (Joshua 3:4). Just as there it is a mil, here too, it is a mil.

וְהַחֹנִים קֵדְמָה מִזְרָחָה דֶּגֶל מַחֲנֵה יְהוּדָה וגו' (במדבר ב, ג), הֲדָא הוּא דִּכְתִיב (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אַרְבַּע רוּחוֹת לָעוֹלָם, מִזְרָח מַעֲרָב צָפוֹן וְדָרוֹם. מִזְרָח, מִשָּׁם הָאוֹר יוֹצֵא לָעוֹלָם. מַעֲרָב, אוֹצְרוֹת שֶׁלֶג וְאוֹצְרוֹת בָּרָד וְקוֹר וָחֹם יוֹצְאִין לָעוֹלָם. דָּרוֹם, טַלְלֵי בְּרָכָה וְגִשְׁמֵי בְּרָכָה יוֹצְאִין לָעוֹלָם. צָפוֹן, מִשָּׁם הַחשֶׁךְ יוֹצֵא לָעוֹלָם. וּכְשֵׁם שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אַרְבַּע רוּחוֹת הָעוֹלָם, כָּךְ סִבֵּב לַכִּסֵּא אַרְבַּע חַיּוֹת, וּלְמַעְלָה מִכֻּלָּם כִּסֵּא הַכָּבוֹד. וּכְנֶגְדָן סִדֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא הַדְּגָלִים לְמשֶׁה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא משֶׁה מִזְרָח שֶׁמִּמֶּנּוּ אוֹר יוֹצֵא לָעוֹלָם, יִהְיֶה כְּנֶגְדוֹ יְהוּדָה שֶׁהוּא בַּעַל מְלוּכָה, שֶׁנֶּאֱמַר: וְהַחֹנִים קֵדְמָה מִזְרָחָה דֶּגֶל מַחֲנֵה יְהוּדָה וגו'. וְעָלָיו שֵׁבֶט יִשָֹּׂשכָר שֶׁהוּא בַּעַל תּוֹרָה, שֶׁנֶּאֱמַר (דברי הימים א יב, לג): וּמִבְּנֵי יִשָֹּׂשכָר יוֹדְעֵי בִינָה לַעִתִּים, וְכֵן הוּא אוֹמֵר (במדבר ב, ה): וְהַחֹנִים עָלָיו מַטֵּה יִשָֹּׂשכָר וגו'. וְעָלָיו זְבוּלוּן שֶׁהוּא בַּעַל עֲשִׁירוּת, כְּמָה דִכְתִיב (בראשית מט, יג): זְבוּלֻן לְחוֹף יַמִּים וגו', וְכֵן הוּא אוֹמֵר (במדבר ב, ז): מַטֵּה זְבוּלֻן וגו'. (במדבר ב, ט): כָּל הַפְּקֻדִים לְמַחֲנֵה יְהוּדָה רִאשֹׁנָה יִסָּעוּ, שֶׁכֵּן הַתּוֹרָה נִקְרֵאת רֹאשׁ (משלי ח, כג): מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ, וְאוֹמֵר (קהלת ז, יב): כִּי בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף. וְאוֹמֵר (מיכה ב, יג): וַיַּעֲבֹר מַלְכָּם לִפְנֵיהֶם וַה' בְּרֹאשָׁם. אַתְּ מוֹצֵא בְּכָל מָקוֹם יְהוּדָה תְּחִלָּה לַחֲנָיָה, דֶּגֶל יְהוּדָה תְּחִלָּה, שֶׁנֶּאֱמַר: וְהַחֹנִים קֵדְמָה וגו', תְּחִלָּה לַנְּסִיעָה, שֶׁנֶּאֱמַר (במדבר ב, ט): רִאשֹׁנָה יִסָּעוּ. לַקָּרְבָּנוֹת יְהוּדָה תְּחִלָּה, שֶׁנֶּאֱמַר (במדבר ז, יב): וַיְהִי הַמַּקְרִיב וגו'. לַמִּלְחָמָה יְהוּדָה תְּחִלָּה, שֶׁנֶּאֱמַר (שופטים א, א ב): מִי יַעֲלֶה לָנוּ אֶל הַכְּנַעֲנִי בַּתְּחִלָּה, וַיֹּאמֶר ה' יְהוּדָה יַעֲלֶה. וְכָתוּב אֶחָד אוֹמֵר (שופטים א כ, יח): וַיֹּאמֶר ה' יְהוּדָה יַעֲלֶה בַּתְּחִלָּה. וּכְשֶׁיָּבוֹא הַמְּבַשֵֹּׂר יְהוּדָה מִתְבַּשֵֹּׂר תְּחִלָּה, שֶׁנֶּאֱמַר (נחום ב, א): עַל הֶהָרִים רַגְלֵי מְבַשֵֹּׂר מַשְׁמִיעַ שָׁלוֹם חָגִי יְהוּדָה חַגַּיִךְ, הֲרֵי מִן הַמִּזְרָח. וְדָרוֹם טַלְלֵי בְּרָכָה וְגִשְׁמֵי בְּרָכָה יוֹצְאִין מִמֶּנּוּ לָעוֹלָם, יְהִי כְּנֶגְדוֹ שֵׁבֶט רְאוּבֵן שֶׁהוּא בַּעַל תְּשׁוּבָה, וּתְשׁוּבָה מִדָּה טוֹבָה, וְרַחֲמָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בָּאִים עַל הַבְּרִיּוֹת בְּשָׁעָה שֶׁהֵם עוֹשִׂין תְּשׁוּבָה, הֲדָא הוּא דִכְתִיב (במדבר ב, י): דֶּגֶל מַחֲנֵה רְאוּבֵן תֵּימָנָה וגו'. וְעָלָיו גָּד שֶׁהוּא בַּעַל גְּדוּד, שֶׁנֶּאֱמַר (בראשית מט, יט): גָּד גְּדוּד יְגוּדֶנּוּ, רְאוּבֵן בַּתְּשׁוּבָה, וְגָד בַּגְּבוּרָה, וְשִׁמְעוֹן בָּאֶמְצַע לְכַפֵּר עָלָיו, הֲדָא הוּא דִכְתִיב (במדבר ב, יב טז): וְהַחֹנִם עָלָיו מַטֵּה שִׁמְעוֹן וגו' וּמַטֵּה גָד וגו' כָּל הַפְּקֻדִים לְמַחֲנֵה רְאוּבֵן וגו' וּשְׁנִיִּם יִסָּעוּ, שֶׁהַתְּשׁוּבָה שְׁנִיָּה הִיא לַתּוֹרָה. לְאַחַר שֶׁהָיוּ נוֹסְעִים אֵלּוּ שְׁנֵי דְגָלִים הָיוּ הַלְוִיִּם נוֹסְעִים אֶת הַמִּשְׁכָּן, הֲדָא הוּא דִכְתִיב (במדבר ב, יז): וְנָסַע אֹהֶל מוֹעֵד מַחֲנֵה הַלְוִיִּם וגו'. מַעֲרָב אוֹצְרוֹת שֶׁלֶג וְאוֹצְרוֹת בָּרָד וְקוֹר וָחֹם, וּכְנֶגְדָן אֶפְרַיִם וּבִנְיָמִין וּמְנַשֶּׁה, וּמִי יַעֲמֹד לִפְנֵי שֶׁלֶג וּבָרָד, אֶפְרַיִם וּמְנַשֶּׁה וּבִנְיָמִין, שֶׁנֶּאֱמַר (תהלים פ, ג): לִפְנֵי אֶפְרַיִם וּבִנְיָמִן וּמְנַשֶּׁה עוֹרְרָה אֶת גְּבוּרָתֶךָ, וּשְׁכִינָה לְעוֹלָם בַּמַּעֲרָב, בִּגְבוּל בִּנְיָמִין, שֶׁנֶּאֱמַר (דברים לג, יב): לְבִנְיָמִן אָמַר יְדִיד וגו', הֲדָא הוּא דִכְתִיב (במדבר ב, יח כד): דֶּגֶל מַחֲנֵה אֶפְרַיִם לְצִבְאֹתָם יָמָּה וגו' וְעָלָיו מַטֵּה מְנַשֶּׁה וגו' וּמַטֵּה בִנְיָמִן וְנָשִׂיא וגו' כָּל הַפְּקֻדִים לְמַחֲנֵה וגו' וּשְׁלִשִׁים יִסָּעוּ, נָאָה לַתּוֹרָה וְלַתְּשׁוּבָה, גְּבוּרָה, כְּדֵי שֶׁיִּתְגַּבֵּר אָדָם בַּתּוֹרָה וְיִתְגַּבֵּר עַל יִצְרוֹ. צָפוֹן, מִשָּׁם הַחשֶׁךְ יוֹצֵא לָעוֹלָם וּכְנֶגְדָּן שֵׁבֶט דָּן, לָמָּה, שֶׁהוּא הֶחְשִׁיךְ הָעוֹלָם בַּעֲבוֹדָה זָרָה, שֶׁעָשָׂה יָרָבְעָם שְׁנֵי עֶגְלֵי זָהָב, וַעֲבוֹדָה זָרָה חשֶׁךְ הוּא, שֶׁנֶּאֱמַר (ישעיה כט, טו): וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם, וְחָזַר יָרָבְעָם עַל כָּל יִשְׂרָאֵל וְלֹא קִבְּלוּ מִמֶּנּוּ אֶלָּא שֵׁבֶט דָּן, שֶׁנֶּאֱמַר (מלכים א יב, כח כט): וַיִּוָּעַץ הַמֶּלֶךְ וַיַּעַשׂ שְׁנֵי עֶגְלֵי זָהָב וגו' וְאֶת הָאֶחָד נָתַן בְּדָן, וּלְכָךְ צִוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיַּחֲנֶה דָן בַּצָּפוֹן, הֲדָא הוּא דִכְתִיב (במדבר ב, כה): דֶּגֶל מַחֲנֵה דָן צָפֹנָה וגו', וְעָלָיו שֵׁבֶט אָשֵׁר מֵאִיר עַל הַחשֶׁךְ, שֶׁנֶּאֱמַר (דברים לג, כד): וּלְאָשֵׁר אָמַר בָּרוּךְ וגו' וְטֹבֵל בַּשֶּׁמֶן רַגְלוֹ, וְכֵן הוּא אוֹמֵר (במדבר ב, כז): וְהַחֹנִים עָלָיו מַטֵּה אָשֵׁר. וְעָלָיו נַפְתָּלִי שֶׁהוּא מָלֵא בְּרָכָה כְּדֵי לְפַרְנֵס, כְּמָה דִּכְתִיב (דברים לג, כג): נַפְתָּלִי שְׂבַע רָצוֹן וגו', וְכֵן הוּא אוֹמֵר (במדבר ב, כט לא): וּמַטֵּה נַפְתָּלִי וגו' כָּל הַפְּקֻדִים לְמַחֲנֵה דָן וגו' לָאַחֲרֹנָה יִסְעוּ לְדִגְלֵיהֶם, שֶׁכָּל מִי שֶׁעוֹבֵד עֲבוֹדָה זָרָה הוֹלֵךְ לְאָחוֹר וְלֹא לְפָנִים, לְכָךְ נֶאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה, כְּשֵׁם שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אַרְבַּע רוּחוֹת וּכְנֶגְדָן אַרְבָּעָה דְּגָלִים, אַף כָּךְ סִבֵּב לְכִסְאוֹ אַרְבָּעָה מַלְאָכִים מִיכָאֵל וְגַבְרִיאֵל וְאוֹרִיאֵל וּרְפָאֵל. מִיכָאֵל בִּימִינוֹ כְּנֶגֶד רְאוּבֵן, לָמָּה נִקְרָא שְׁמוֹ מִיכָאֵל, בְּשָׁעָה שֶׁעָבְרוּ יִשְׂרָאֵל בַּיָּם פָּתַח משֶׁה בַּשִּׁירָה (שמות טו, יא): מִי כָמוֹךָ וגו', מִשֶּׁסִּיֵּם אֶת הַתּוֹרָה אָמַר (דברים לג, כו): אֵין כָּאֵל יְשֻׁרוּן, מִי כָמוֹךָ, אֵין כָּאֵל, הֲרֵי מִיכָאֵל. אוּרִיאֵל מִשְֹּׂמֹאלוֹ כְּנֶגֶד דָּן שֶׁהוּא בַּצָּפוֹן, לָמָּה נִקְרָא שְׁמוֹ אוּרִיאֵל בִּשְׁבִיל תּוֹרָה נְבִיאִים וּכְתוּבִים שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְכַפֵּר עָלָיו וּמֵאִיר לָהֶם לְיִשְׂרָאֵל, שֶׁנֶּאֱמַר (ישעיה ס, א): קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ, וְדָוִד אָמַר (תהלים קיח, כז): אֵל ה' וַיָּאֶר לָנוּ, הֲרֵי אוּרִיאֵל. וְכֵן הוּא אוֹמֵר (מיכה ז, ח): כִּי אֵשֵׁב בַּחשֶׁךְ ה' אוֹר לִי. גַּבְרִיאֵל מִלְּפָנָיו כְּנֶגֶד מַלְכוּת יְהוּדָה וּמשֶׁה וְאַהֲרֹן שֶׁהָיוּ בַּמִּזְרָח, וְלָמָּה נִקְרָא שְׁמוֹ גַּבְרִיאֵל, בִּיהוּדָה כְּתִיב (דברי הימים א ה, ב): כִּי יְהוּדָה גָּבַר בְּאֶחָיו וגו', וּבְמשֶׁה כְּתִיב (ויקרא א, א): וַיִּקְרָא אֶל משֶׁה, וּכְתִיב (ישעיה ט, ה): וַיִּקְרָא שְׁמוֹ פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר, הֲרֵי גַבְרִיאֵל. רְפָאֵל, כְּנֶגֶד אֶפְרַיִם, וְלָמָּה נִקְרָא שְׁמוֹ רְפָאֵל, כְּדֵי לְרַפּאוֹת שִׁבְרוֹ שֶׁל יָרָבְעָם שֶׁיָּצָא מֵאֶפְרַיִם שֶׁהוּא בַּמַּעֲרָב (במדבר יב, יג): אֵל נָא רְפָא נָא לָהּ, הֲרֵי רְפָאֵל. “Those who encamp to the east, the banner of the camp of Judah, according to their hosts, and the prince of the children of Judah is Nahsḥon, son of Aminadav” (Numbers 2:3).
“Those who encamp to the east, the banner of the camp of Judah…,” that is what is written: “The Lord founded the earth with wisdom, [established the heavens with understanding]” (Proverbs 3:19). The Holy One blessed be He created the four directions of the world: east, west, north, and south. East, from there light emerges to the world. West, the storehouses of snow, the storehouses of hail, cold, and heat emerge to the world. South, dews of blessing and rains of blessing emerge to the world. North, from there, darkness emerges to the world. Similarly, He surrounded His Throne with four beasts and, above them all, the Throne of Glory.
Corresponding to them,¹⁵The four directions. the Holy One blessed be He arranged the banners for Moses. The Holy One blessed be He said to him: ‘Moses, the east from which light emerges to the world, Judah will correspond to it, as he is the possessor of the kingdom, as it is stated: “Those who encamp to the east, the banner of the camp of Judah” (Numbers 2:3). With it, the tribe of Issachar, which is a possessor of Torah, as it is stated: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33). Likewise it says: “And those who encamp with it, the tribe of Issachar” (Numbers 2:5). With it Zebulun, which is a possessor of wealth, as it is written: “Zebulun [will dwell] at the seashore, [and he shall be a shore for ships]” (Genesis 49:13). Likewise it says: “The tribe of Zebulun…” (Numbers 2:7). “All those counted for the camp of Judah…they shall travel first [rishona]” (Numbers 2:9), as the Torah is called rosh: “I was crowned from the distant past [merosh]” (Proverbs 8:23),¹⁶Torah here is a reference to Issachar. and it says: “For in the shadow of wisdom, in the shadow of money” (Ecclesiastes 7:12),¹⁷Money here is a reference to Zebulun. and it says: “Their king passed before them and the Lord is at their head” (Micah 2:13).¹⁸The king is a reference to Judah.
You find that everywhere Judah is first: first for encampment, as it is stated: “Those who encamp [to the east, the banner of the camp of Judah]” – first for travel. As it is stated: “They shall travel first” (Numbers 2:9). For offerings, Judah is first, as it is stated: “The one who presented [his offering on the first day was Naḥshon, son of Aminadav, of the tribe of Judah]” (Numbers 7:12). For war, Judah is first, as it is stated: “Who will ascend first against the Canaanites for us…? The Lord said: Judah will ascend” (Judges 1:1–2). And one verse says: “The Lord said: Judah first” (Judges 20:18). When the herald¹⁹Who will announce the redemption of Israel. comes, Judah will receive the tidings first, as it is stated: “The feet of the herald are upon the mountains, announcing peace. Celebrate your feasts, Judah” (Nahum 2:1). That is from the east.
The south, dews of blessing and rains of blessing emerge from it to the world. The tribe of Reuben will correspond to it, as he is a penitent. Penitence is a fine attribute, and the mercy of the Holy One blessed be He comes upon people when they repent. That is what is written: “The banner of the camp of Reuben is to the south…” (Numbers 2:10). With it, Gad, which was the possessor of a regiment, as it is stated: “Gad will wage war by regiment” (Genesis 49:19); Reuben with repentance, Gad with power, and Simeon in the middle to atone for it.²⁰For the sin done with the daughters of Midyan at the Shitim (Number 25:1–9, 14–15). That is what is written: “And those who encamp with it, the tribe of Simeon” (Numbers 2:12), “and the tribe of Gad” (Numbers 2:14), “all those counted of the camp of Reuben…they shall travel second” (Numbers 2:16), as penitence is second to the Torah.
After these two banners traveled, the Levites would transport the Tabernacle; that is what is written: “The Tent of Meeting, the Levite camp, shall travel [in the midst of the camps]” (Numbers 2:17).
West, the storehouses of snow, the storehouses of hail, cold, and heat, and corresponding to them, Ephraim, Manasseh, and Benjamin. Who can withstand snow and hail? It is Ephraim, Manasseh, and Benjamin, as it is stated: “Rouse Your might before Ephraim, Benjamin, and Manasseh” (Psalms 80:3). The Divine Presence is always in the west, on the border of Benjamin, as it is stated: “Of Benjamin he said: The beloved, [the Lord will dwell in safety with him; He covers over him all the day, and He rests between his shoulders]” (Deuteronomy 33:12). That is what is written: “The banner of the camp of Ephraim according to their hosts is to the west…” (Numbers 2:18), “with it, the tribe of Manasseh…” (Numbers 2:20), “and the tribe of Benjamin, and the prince…” (Numbers 2:22), “all those counted for the camp [of Ephraim]…they shall travel third (Numbers 2:24). Strength is fitting for Torah and repentance, so that a person will strengthen himself in Torah and overcome his evil inclination.
North, from there darkness emerges to the world, and corresponding to it, the tribe of Dan. Why? It is because it brought darkness to the world with idol worship. Yerovam crafted two golden calves, and idol worship is darkness, as it is stated: “Their actions are in the dark” (Isaiah 29:15). Yerovam circulated throughout Israel and it was only the tribe of Dan that accepted it from him, as it is stated: “The king consulted, and he crafted two golden calves…and he placed one in Dan” (I Kings 12:28–29). That is why the Holy One blessed be He commanded that Dan would encamp in the north. That is what is written: “The banner of the camp of Dan is to the north…” (Numbers 2:25). With it, the tribe of Asher, which illuminates the darkness, as it is stated: “And of Asher he said: Blessed…and he dips his foot in oil”²¹Oil is used to light up the darkness. (Deuteronomy 33:24). Likewise it says: “And those who encamp with it, the tribe of Asher” (Numbers 2:27). With it, Naphtali, who is filled with blessing in order to provide sustenance, just as it is written: “Naphtali, his desire is satisfied, [and full with the blessing of the Lord]” (Deuteronomy 33:23). Likewise it says: “and the tribe of Naphtali” (Numbers 2:29). “All those counted for the camp of Dan…they shall travel last by their banners (Numbers 2:31), as anyone who engages in idol worship goes backward and not forward. That is why it is stated: “The Lord founded the earth with wisdom, established the heavens with understanding”(Proverbs 3:19).
Just as the Holy One blessed be He created four directions and four banners corresponding to them, so, too, He surrounded His throne with four angels: Mikhael, Gavriel, Uriel, and Refael. Mikhael was to His right, corresponding to Reuben. Why is his name called Mikhael? When Israel crossed the sea, Moses broke out in song: “Who is like You [mikhamokha]” (Exodus 15:11). When he concluded the Torah, he said: “Yeshurun, there is none like God [ein kael]” (Deuteronomy 33:26). Mi khamokha, ein kael, that is Mikhael.
Uriel to his left, corresponding to Dan that was in the north. Why is his name called Uriel? It is because of the Torah, Prophets, and Writings with which the Holy One blessed be He atones for it,²²For the tribe of Dan. and illuminates for Israel, as it is stated: “Arise, shine [ori], for your light has come [and the glory of the Lord has shone upon you]” (Isaiah 60:1). And David said: “The Lord is God [el], He has illuminated for us” (Psalms 118:27); that is Uriel. Likewise, it says: “Though I sit in darkness, the Lord is a light for me” (Micah 7:8).
Gavriel before Him, corresponding to the kingdom of Judah, Moses, and Aaron, who were in the east.²³The directions are defined relative to somebody facing east. Therefore, the front is east, the back is west, to the left is north and to the right is south. Why was his name called Gavriel? Regarding Judah, it is written: “For Judah prevailed [gavar] over his brothers” (I Chronicles 5:2), and regarding Moses, it is written: “He called to Moses” (Leviticus 1:1), and it is written: “He called his name Pele Yoetz El Gibor” (Isaiah 9:5). That is Gavriel.
Refael, corresponding to Ephraim. Why was his name called Refael? It was in order to heal [lerapot] the breach of Yerovam, who emerged from Ephraim that is in the west. “God [el], please, heal [refa] her now” (Numbers 12:13).

אֵלֶּה פְּקוּדֵי בְנֵי יִשְׂרָאֵל לְבֵית אֲבֹתָם וגו' (במדבר ב, לב), בַּעֲשָׂרָה מְקוֹמוֹת נִמְנוּ יִשְׂרָאֵל, אֶחָד בִּירִידָתָן לְמִצְרַיִם (דברים י, כב): בְּשִׁבְעִים נֶפֶשׁ יָרְדוּ אֲבֹתֶיךָ וגו', וְאֶחָד בַּעֲלִיָּתָן (שמות יב, לז): וַיִּסְעוּ בְנֵי יִשְׂרָאֵל מְרַעְמְסֵס סֻכֹּתָה כְּשֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי וגו', וְאֶחָד אַחַר מַעֲשֵׂה הָעֵגֶל (שמות ל, יב): כִּי תִשָֹּׂא אֶת רֹאשׁ בְּנֵי יִשְׂרָאֵל וגו', וּשְׁנַיִם בְּחֻמָּשׁ הַפְּקוּדִים, אֶחָד בַּדְּגָלִים וְאֶחָד בְּחִלּוּק הָאָרֶץ, וּשְׁנַיִם בִּימֵי שָׁאוּל (שמואל א טו, ד): וַיִּפְקְדֵם בַּטְּלָאִים, (שמואל א יא, ח): וַיִּפְקְדֵם בְּבָזֶק, כַּד אִינּוּן עֲתִירִין בְּאִלֵּין אִמְרַיָּה, וְכַד אִינוּן מִסְכֵּנִין בְּבִזְקַיָּה. וְאֶחָד בִּימֵי דָּוִד (שמואל ב כד, ט): וַיִּתֵּן יוֹאָב אֶת מִסְפַּר מִפְקַד הָעָם, אִם מִסְפַּר לָמָּה מִפְקַד וְאִם מִפְקַד לָמָּה מִסְפַּר, אֶלָּא עָשָׂה שְׁתֵּי אַנְפָּרִיאוֹת גְּדוֹלָה וּקְטַנָּה, הַקְּטַנָּה הֶרְאָה לְדָוִד הַגְּדוֹלָה לֹא הֶרְאָה לוֹ, לְפִיכָךְ כָּתַב: אֶת מִסְפַּר מִפְקַד. וְאֶחָד בִּימֵי עֶזְרָא (עזרא ב, סד): כָּל הַקָּהָל כְּאֶחָד אַרְבַּע רִבּוֹא וגו', וְאֶחָד לֶעָתִיד לָבוֹא (ירמיה לג, יג): עֹד תַּעֲבֹרְנָה הַצֹּאן עַל יְדֵי מוֹנֶה. “These are those who were counted of the children of Israel by their patrilineal house; all those counted of the camps according to their hosts were six hundred and three thousand, and five hundred and fifty” (Numbers 2:32).
“These are those who were counted of the children of Israel by their patrilineal house…” In ten places Israel was counted: One, upon their descent to Egypt: “With seventy people, your ancestors descended to Egypt…” (Deuteronomy 10:22). One upon their ascent: “The children of Israel traveled from Rameses to Sukot, some six hundred thousand men on foot” (Exodus 12:37). One after the deed of the calf:²⁴The sin of the Golden Calf. “When you take a census of the children of Israel…” (Exodus 30:12). Two in the book of Numbers; once with the banners, and once with the division of the land. Two in the days of Saul: “He counted them in Tela’im” (I Samuel 15:4), “he counted them in Bazek” (I Samuel 11:8); when they were wealthy, with these lambs,²⁵The word tela’im is also the Hebrew word for lambs. According to the midrash they were not counted in a place called Tela'im, rather they were counted by means of lambs. and when they were poor, with these pebbles.²⁶That is the translation of bazek. One in the days of David: “Yoav gave the sum of the number [mispar] of the census [mifkad] of the people [to the king]” (II Samuel 24:9). If mispar, why mifkad; if mifkad, why mispar?²⁷Mispar and mifkad have similar meanings. Rather, he prepared two notes, a large sum and a small sum. The small one he showed to David; the large one he did not show him.²⁸David and the people were punished for conducting the census. Yoav though that by keeping the larger sum from David, fewer people would be harmed. That is why it wrote et mispar mifkad. One in the days of Ezra: “The entire congregation together was forty[-two] thousand [three hundred and sixty]” (Ezra 2:64). And one in the future: “The flock will pass again under the hands of one who counts” (Jeremiah 33:13).

אֵלֶּה פְּקוּדֵי בְנֵי יִשְׂרָאֵל וגו' (במדבר ב, לב), הֲדָא הוּא דִּכְתִיב (הושע ב, א): וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם וגו'. וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל, הֲדָא הוּא דִּכְתִיב (תהלים קיט, פט): לְעוֹלָם ה' דְּבָרְךָ נִצָּב בַּשָּׁמָיִם, מִפְּנֵי שֶׁהִבְטִיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אַבְרָהָם וּבָאֲתָה אוֹתָהּ הַבְטָחָה בְּשָׁעָה שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרָיִם, וְאֵימָתַי הִבְטִיחוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּשֶׁאָמַר לוֹ לָצֵאת מִבֵּית אָבִיו, שֶׁנֶּאֱמַר (בראשית יב, א ב): לֶךְ לְךָ מֵאַרְצְךָ וגו' וְאֶעֶשְׂךָ לְגוֹי גָדוֹל וגו', אָמַר אַבְרָהָם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹן הָעוֹלָמִים כָּל מַה שֶּׁהִבְטַחְתָּ אוֹתִי מָה הֲנָאָה יֵשׁ לִי בָּהֶם שֶׁאֵין לִי בָּנִים, שֶׁנֶּאֱמַר (בראשית טו, ב): וַיֹּאמֶר אַבְרָם ה' אֱלֹהִים מַה תִּתֶּן לִי וגו', שֶׁאַבְרָהָם רוֹאֶה בַּמַּזָּל שֶׁאֵינוֹ עָתִיד לְהוֹלִיד בָּנִים, מֶה עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּאוֹתָהּ שָׁעָה, אָמַר רַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן אָמַר רַבִּי חָנִין אָמַר רַבִּי יוֹחָנָן מְלַמֵּד שֶׁהֶעֱלָהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַעְלָה מִכִּפַּת הָרָקִיעַ וְאָמַר לוֹ צֵא מִן אוֹתוֹ הַמַּזָּל שֶׁאַתָּה רוֹאֶה שֶׁאֵין אַתָּה עָתִיד לְהוֹלִיד מִמֶּנּוּ, אֲנִי מַרְאֶה לְךָ שֶׁאַתָּה מוֹלִיד, שֶׁנֶּאֱמַר (בראשית טו, ה): וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט נָא הַשָּׁמַיְמָה וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אֵינוֹ אוֹמֵר הַבֶּט אֶלָּא שֶׁהוּא נָתוּן לְמַעְלָה, כְּמָה שֶׁנֶּאֱמַר (תהלים פ, טו): הַבֵּט מִשָּׁמַיִם וּרְאֵה. (בראשית טו, ה): וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ, מַהוּ כֹּה יִהְיֶה זַרְעֶךָ, אָמַר רַבִּי לֵוִי בְּשֵׁם רַבִּי יוֹחָנָן לְמָה הַדָּבָר דּוֹמֶה לְמִי שֶׁיָּצָא לַדֶּרֶךְ וְהָלַךְ יוֹם הָרִאשׁוֹן וְיוֹם הַשֵּׁנִי וְיוֹם הַשְּׁלִישִׁי עַד עֲשָׂרָה יָמִים וְלֹא מָצָא לֹא עִיר וְלֹא פֻּנְדָק וְלֹא אִילָן וְלֹא מַיִם וְלֹא בְּרִיָּה, וְאַחַר שֶׁהָלַךְ עֲשָׂרָה יָמִים צָפָה אִילָן אֶחָד מֵרָחוֹק, אָמַר שֶׁמָּא יֵשׁ תַּחְתָּיו מַיִם, כֵּיוָן שֶׁהִגִּיעַ אֶצְלוֹ מְצָאוֹ עוֹמֵד עַל הַמַּעְיָן, כֵּיוָן שֶׁרָאָה אוֹתוֹ נַאֲתָן וּפֵרוֹתָיו מְתֻקָּנִים וַעֲנָפָיו נָאִין יָשַׁב לוֹ וְנִתְקָרֵר בְּצִלּוֹ וְאָכַל מִן פֵּרוֹתָיו, וְשָׁתָה מִן הַמַּעְיָן וְעָרַב לוֹ וְשָׁבָת נַפְשׁוֹ עָלָיו, כֵּיוָן שֶׁעָמַד לֵילֵךּ, אָמַר לָאִילָן מַה לִּי לְבָרֶכְךָ, וּמַה יֵּשׁ לִי לוֹמַר לְךָ, שֶׁיְּהֵא עֵצְךָ נָאֶה, נָאֶה הוּא, שֶׁיְּהֵא צִלְךָ נָאֶה, כְּבָר הוּא נָאֶה, שֶׁיִּהְיוּ עֲנָפֶיךָ נָאִים, נָאִים הֵם, שֶׁיְהוּ פֵּרוֹתֶיךָ מְתוּקִין, מְתוּקִים הֵם, שֶׁיְּהֵא מַעְיָן יוֹצֵא מִתַּחַת שָׁרְשְׁךָ, כְּבָר מַעְיָן יוֹצֵא מִתַּחַת שָׁרְשְׁךָ, שֶׁתְּהֵא עוֹמֵד בְּמָקוֹם חָבִיב, בְּמָקוֹם חָבִיב אַתָּה עוֹמֵד, מַה לִּי לְבָרֶכְךָ, אֶלָּא כָּל הַנְּטִיעוֹת הָעוֹמְדוֹת מִמְּךָ יִהְיוּ כְּמוֹתְךָ. כָּךְ כְּשֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָעוֹלָם עָמְדוּ עֶשְׂרִים דּוֹר וְלֹא הָיָה בָּהֶם תּוֹעֶלֶת וְלֹא עָמַד מֵהֶם צַדִּיק עַד אַחַר עֶשְׂרִים דּוֹר צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אַבְרָהָם שֶׁהָיָה נָתוּן בְּאֶרֶץ בָּבֶל שֶׁנִּקְרֵאת רְחוֹקָה, שֶׁנֶּאֱמַר (מלכים ב כ, יד): מֵאֶרֶץ רְחוֹקָה וגו', וְאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא תֹּאמַר שֶׁיֵּשׁ בּוֹ כֹּחַ לַעֲמֹד, כֵּיוָן שֶׁהִשְׁלִיכוּ אוֹתוֹ לְכִבְשַׁן הָאֵשׁ וְקִדֵּשׁ שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְעָמַד בְּנִסְיוֹנוֹ, מִיָּד קֵרְבוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאֶרֶץ יִשְׂרָאֵל, בָּנָה לוֹ אֶת הַפֻּנְדָּק וְהָיָה זָן עוֹבְרִים וְשָׁבִים וְהָיָה מַכְנִיס אֶת הַבְּרִיוֹת תַּחַת כַּנְפֵי הַשְּׁכִינָה, וְהוֹדִיעַ כְּבוֹדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בָּעוֹלָם, וְנָתַן שְׁמוֹ עַל שֵׁם הַקָּדוֹשׁ בָּרוּךְ הוּא כַּמַּלְאָכִים, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם, מַה יֵּשׁ לִי לוֹמַר לָךְ וּמַה יֵּשׁ לִי לְבָרֶכְךָ, שֶׁתְּהֵא שָׁלֵם, צַדִּיק לְפָנַי, אוֹ שֶׁתְּהֵא שָׂרָה אִשְׁתְּךָ צַדֶּקֶת לְפָנַי, צַדִּיק אַתָּה, שָׂרָה אִשְׁתְּךָ צַדֶּקֶת לְפָנַי, אוֹ שֶׁיִּהְיוּ כָּל בְּנֵי בֵיתְךָ צַדִּיקִים, צַדִּיקִים הֵם לְפָנַי, מַה יֵּשׁ לִי לְבָרֶכְךָ, אֶלָּא כָּל בָּנִים שֶׁעֲתִידִים לַעֲמֹד מִמְּךָ יִהְיוּ כְּמוֹתְךָ, מִנַּיִן, שֶׁכֵּן כְּתִיב: וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ. אַתְּ מוֹצֵא אַבְרָהָם שֶׁנִּתְבָּרֵךְ בַּכּוֹכָבִים, שֶׁנֶּאֱמַר: הַבֶּט נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים וגו', וְיִצְחָק נִתְבָּרֵךְ בַּחוֹל, שֶׁנֶּאֱמַר (בראשית כב, יז): כִּי בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת זַרְעֲךָ וגו', וְיַעֲקֹב נִתְבָּרֵךְ בַּעֲפַר הָאָרֶץ, שֶׁנֶּאֱמַר (בראשית כח, יד): וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וגו', בִּרְכָתוֹ שֶׁל אַבְרָהָם בָּאֲתָה בִּימֵי משֶׁה, שֶׁכֵּן כְּתִיב (דברים א, י): ה' אֱלֹהֵיכֶם הִרְבָּה אֶתְכֶם וְהִנְּכֶם הַיּוֹם וגו', וּבִרְכָתוֹ שֶׁל יַעֲקֹב שֶׁנִּתְבָּרֵךְ כַּעֲפַר הָאָרֶץ, בָּאֲתָה בִּימֵי בִּלְעָם, שֶׁכֵּן כְּתִיב (במדבר כג, י): מִי מָנָה עֲפַר יַעֲקֹב, וּבִרְכָתוֹ שֶׁל יִצְחָק שֶׁנִּתְבָּרֵךְ בַּחוֹל, בָּאֲתָה בִּימֵי הוֹשֵׁעַ, שֶׁנֶּאֱמַר (הושע ב, א): וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר וְהָיָה בִּמְקוֹם אֲשֶׁר יֵאָמֵר לָהֶם לֹא עַמִּי אַתֶּם יֵאָמֵר לָהֶם בְּנֵי אֵל חָי. וְהוֹאִיל דִּבְיִצְחָק כְּתִיב בֵּיהּ בִּרְכַּת הַחוֹל הָיָה נִצְרַךְ לוֹמַר וְהָיָה מִסְפַּר בְּנֵי יִצְחָק, וְאֵינוֹ אוֹמֵר כֵּן אֶלָּא וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל, וְלָמָּה, אֶלָּא בְּשָׁעָה שֶׁיָּצָא יַעֲקֹב אָבִינוּ לֵילֵךְ לְפַדַּן אֲרָם מָסַר לוֹ יִצְחָק אֶת בִּרְכַּת הַחוֹל, כְּמָה שֶׁאָמַר לוֹ (בראשית כח, ד): וְיִתֶּן לְךָ אֶת בִּרְכַּת אַבְרָהָם, מַהוּ אֶת, אָמַר רַבִּי חָמָא בַּר חֲנִינָא כָּךְ אָמַר לוֹ בְּרָכָה שֶׁנִּתְבָּרַכְנוּ אֲנִי וְאַבְרָהָם כְּאֶחָד (בראשית כב, יז): כִּי בָרֵךְ אֲבָרֶכְךָ, בְּרָכָה לָאָב בְּרָכָה לַבֵּן, (בראשית כב, יז): וְהַרְבָּה אַרְבֶּה, רְבִיָּה לָאָב רְבִיָּה לַבֵּן, (בראשית כב, יז): וְכַחוֹל אֲשֶׁר עַל שְׂפַת הַיָּם, אֶת הַבְּרָכָה הַזּוֹ מָסַר יִצְחָק לְיַעֲקֹב, לְפִיכָךְ הוּא אוֹמֵר: וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם, הֱוֵי (תהלים קיט, פט): לְעוֹלָם ה' דְּבָרְךָ נִצָּב בַּשָּׁמָיִם. “These are those who were counted of the children of Israel….” That is what is written: “The number of the children of Israel will be like the sand of the sea…” (Hosea 2:1). “The number of the children of Israel will be,” that is what is written: “Forever, Lord, does Your word stand in the heavens” (Psalms 119:89). Because the Holy One blessed be He promised Abraham, and that promise came about when Israel departed from Egypt. When did the Holy One blessed be He promise him? It was when he said to him to depart from his father’s home, as it is stated: “Go from your land…I will render you a great nation…” (Genesis 12:1–2). Abraham said before the Holy One blessed be He: ‘Master of the universe, everything that you promised me, what benefit do I have from it, as I have no children,’ as it is stated: “Abram said: My Lord God, what will You give me, [ and I go childless?]” (Genesis 15:2). Abraham saw in his constellation that he was not destined to beget children. What did the Holy One blessed be He do for him at that moment? Rabbi Yehuda bar Rabbi Simon said that Rabbi Ḥanin said that Rabbi Yoḥanan said: It teaches that the Holy One blessed be He elevated him above the dome of the heavens and said to him: ‘Emerge from that constellation in which you see that you are not destined to beget, I will show you that you will beget children’ as it is stated: “He took him outside, and said: Look [habet] now toward the heavens [and count the stars, if you could count them, and He said to him: So shall be your descendants]” (Genesis 15:5). Rabbi Shmuel bar Rabbi Yitzḥak said: It says habet only when one is situated above, just as it is stated: “Look [habet] from Heaven and see” (Psalms 80:15).
“He said to him: So shall be your descendants” (Genesis 15:5). What is “so shall be your descendants”? Rabbi Levi said in the name of Rabbi Yoḥanan: To what is the matter comparable? To one who embarked on a trip and walked the first day, the second day, the third day, until ten days, but did not find a city, an inn, a tree, water, or a creature. After he went ten days, he spotted a tree from a distance. He said: ‘Perhaps there is water beneath it.’ When he reached it, he saw that it was standing alongside a spring. When he saw that it was fine, it fruits were excellent, and its branches were fine, he sat himself down, cooled in its shade, ate of its fruits, and drank from the spring. It was pleasant for him and his strength was restored. When he arose to leave, he said to the tree: ‘With what can I bless you and what can I say to you? May your tree be fine? It is fine. May your shade be fine? It is already fine. May your branches be fine? They are fine. May your fruits be sweet? They are sweet. May a spring emerge from beneath your roots? A spring already emerges from beneath your roots. May you stand in a desirable place? You stand in a desirable place. With what can I bless you? Rather, may all the saplings that are produced from you be like you.’
So, when the Holy One blessed be He created the world, twenty generations lived and they were of no use, and no righteous person was produced from them. After twenty generations, the Holy One blessed be He saw Abraham, who was situated in the land of Babylon, that is called distant, as it is stated: “From a distant land…” (II Kings 20:14). The Holy One blessed be He said: ‘Will you say that he has the strength to endure?’ When they cast him into the fiery furnace, and he sanctified the name of the Holy One blessed be He, and withstood his ordeal, the Holy One blessed be He immediately drew him near to the land of Israel. He [Abraham] built him the inn, and would feed passersby, would bring people under the wings of the Divine Presence, publicized the glory of the Holy One blessed be He in the world, and attached his name²⁹There is a reference to God's name within Abraham's name (Maharzu). to the name of the Holy One blessed be He, like the [names of the] angels. The Holy One blessed be He said to Abraham: ‘What can I say to you and with what can I bless you? May you be wholehearted, in that you shall be righteous before Me or that Sarah your wife will be righteous before Me? You are righteous and Sarah your wife is righteous before Me. Or that all the members of your household will be righteous before Me? They are righteous before Me. Rather, may all the offspring that are destined to be produced from you be like you.’ From where is it derived? It is as it is written: “He said to him: So shall be your descendants.”
You find that Abraham was blessed with stars, as it is stated: “Look now toward the heavens, and count the stars…[so shall be your descendants]” (Genesis 15:5). Isaac was blessed with sand, as it is stated: “For I will bless you and multiply your descendants…[as the sand that is upon the seashore]” (Genesis 22:17). Jacob was blessed with the dust of the earth, as it is stated: “Your descendants will be as the dust of the earth….” (Genesis 28:14). The blessing of Abraham came about in the days of Moses, as, indeed, it is written: “The Lord your God has multiplied you, and, behold, you are today [as the stars of the heavens in abundance]” (Deuteronomy 1:10). The blessing of Jacob, who was blessed with the dust of the earth, came about in the days of Bilam, as, indeed, it is written: “Who counted the dust of Jacob” (Numbers 23:10). The blessing of Isaac, who was blessed with sand, came about in the days of Hosea, as it is stated: “The number of the children of Israel will be like the sand of the sea, which cannot be measured and cannot be counted; it will be that instead of it being said of them: You are not My people, it will be said of them: Children of the living God” (Hosea 2:1). Since it is regarding Isaac that the blessing of sand is written, it should have said: “The number of the children of Isaac will be.” But it does not say so, but rather, “the number of the children of Israel will be.” Why? It is, rather, that when Jacob our patriarch departed to go to Padan Aram, his father passed the blessing of sand to him, just as he said to him: “May He grant you the blessing of [et birkat] Abraham” (Genesis 28:4). What is et? Rabbi Ḥama bar Ḥanina said: This is what he said to him: ‘The blessing with which both I and Abraham were blessed; “for I will bless you [ki varekh avarekhekha]” (Genesis 22:17), a blessing for the father and a blessing for the son. “And multiply [veharha arbe],” multiplication for the father and multiplication for the son.’ “As the sand that is upon the seashore,” this blessing Isaac passed to Jacob. That is why it says: “The number of the children of Israel will be like the sand of the sea.” That is, “forever, Lord, does Your word stand in the heavens” (Psalms 119:89).

דָּבָר אַחֵר, וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל, אָמַר רַבִּי בֶּרֶכְיָה הַכֹּהֵן בְּרַבִּי: וְהָיָה מִסְפַּר, הַסּוֹפֵר כְּמִסְפַּר הַתּוֹרָה נִתְבַּקֵּשׁ לָהֶם, שֶׁכָּךְ אָמַר לָהֶם עַל יְדֵי משֶׁה (דברים ז, יד): בָּרוּךְ תִּהְיֶה מִכָּל הָעַמִּים, הֱוֵי: וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם, מְשָׁלָן בֶּעָפָר מְשָׁלָן בַּכּוֹכָבִים, בָּעוֹלָם הַזֶּה הֵם מְשׁוּלִים בֶּעָפָר, מָה עֲפַר הָאָרֶץ עָשׂוּי דַּיִּשׁ לְכָל בָּאֵי עוֹלָם, כָּךְ יִשְׂרָאֵל עֲשׂוּיִם דַּיִּשׁ לְאֻמּוֹת הָעוֹלָם, שֶׁנֶּאֱמַר (מלכים ב יג, ז): כִּי אִבְּדָם מֶלֶךְ אֲרָם וַיְשִׂמֵם כֶּעָפָר לָדֻשׁ. דָּבָר אַחֵר, מָה עֲפַר הָאָרֶץ אִם אֵינוֹ נִמְצָא אֵין אָדָם מִתְקַיֵּם, אִם אֵין עָפָר אֵין אִילָנוֹת וְאֵין תְּבוּאָה, כָּךְ אִם אֵין יִשְׂרָאֵל אֵין הָעוֹלָם מִתְקַיֵּם, שֶׁנֶּאֱמַר (בראשית כב, יח): וְהִתְבָּרֲכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ. בָּעוֹלָם הַזֶּה הֵם מְשׁוּלִים בֶּעָפָר, לִימוֹת הַמָּשִׁיחַ הֵם מְשׁוּלִים לְחוֹל הַיָּם, מַה דַּרְכּוֹ שֶׁל חוֹל מַקְהֶה שִׁנָּיו, כָּל יִשְׂרָאֵל לִימוֹת הַמָּשִׁיחַ מְכַלִּין כָּל הָאֻמּוֹת, שֶׁנֶּאֱמַר (במדבר כד, יט): וְיֵרְדְּ מִיַּעֲקֹב וגו', וּכְתִיב (יחזקאל כה, יד): וְנָתַתִּי אֶת נִקְמָתִי בֶּאֱדוֹם בְּיַד עַמִּי יִשְׂרָאֵל. דָּבָר אַחֵר, לָמָּה מְשָׁלָן כַּחוֹל, מַה חוֹל אָדָם נוֹטֵל מִמֶּנּוּ מְלֹא קֻמְצוֹ וְנוֹתֵן לָעִסָּה אוֹ לְתוֹךְ הַתַּבְשִׁיל אֵין כָּל בְּרִיָּה יְכוֹלָה לְטָעֳמוֹ שֶׁהוּא מַקְּהֶה אֶת שִׁנָּיו, כָּךְ הֵם יִשְׂרָאֵל, כָּל מִי שֶׁהוּא בּוֹזְזָן אוֹ גּוֹזְלָן בָּעוֹלָם הַזֶּה, הוּא מַקְּהֶה אֶת שִׁנָּיו לֶעָתִיד לָבוֹא, לָמָּה, שֶׁהוּא קֹדֶשׁ, שֶׁנֶּאֱמַר (ירמיה ב, ג): קֹדֶשׁ יִשְׂרָאֵל לַה' רֵאשִׁית תְּבוּאָתֹה כָּל אֹכְלָיו יֶאְשָׁמוּ רָעָה תָּבֹא עֲלֵיהֶם נְאֻם ה', וְכָל מִי שֶׁנּוֹגֵעַ בַּקֳּדָשִׁים חַיָּב מִיתָה. דָּבָר אַחֵר, כְּחוֹל הַיָּם, מַה דַּרְכּוֹ שֶׁל חוֹל אָדָם מַכְנִיסוֹ לָאוּר וּמוֹצִיאוֹ בּוּלִים וְעוֹשִׂין הֵימֶנּוּ כְּלִי זְכוּכִית, כָּךְ יִשְׂרָאֵל נִכְנָסִין לָאוּר וְיוֹצְאִין חַיִּים, שֶׁנֶּאֱמַר (דניאל ג, כו): עַבְדוֹהִי דִי אֱלָהָא עִלָּאָה פֻּקוּ וֶאֱתוֹ וגו'. וְאַף לֶעָתִיד לָבוֹא הֵם נִכְנָסִין לַגֵּיהִנֹּם וְאֻמּוֹת הָעוֹלָם נִכְנָסִין שָׁם, וְאִלּוּ הֵם נִכְנָסִין לְתוֹכָהּ וְאוֹבְדִים, וְיִשְׂרָאֵל יוֹצְאִין מִתּוֹכָהּ בְּשָׁלוֹם, שֶׁנֶּאֱמַר (ישעיה מג, ב): כִּי תֵלֵךְ בְּמוֹ אֵשׁ לֹא תִכָּוֶה, לָמָּה (ישעיה מא, יג): כִּי אֲנִי ה' אֱלֹהֶיךָ מַחֲזִיק יְמִינֶךָ לְכָךְ מוֹשְׁלָן כַּחוֹל. לֶעָתִיד לָבוֹא מְשָׁלָן כַּכּוֹכָבִים, מָה הַכּוֹכָבִים מַזְהִירִין בְּכָל הָרָקִיעַ כָּךְ הֵם מַזְהִירִין לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (דניאל יב, ג): וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד. לָמָּה נִמְשְׁלוּ בַּכּוֹכָבִים וְלֹא בַּחַמָּה וְלֹא בַּלְּבָנָה, אֶלָּא אַבְרָהָם נִמְשַׁל בַּחַמָּה וְיִצְחָק בַּלְּבָנָה וְיַעֲקֹב בַּכּוֹכָבִים, לֶעָתִיד לָבוֹא הַחַמָּה וְהַלְּבָנָה בּוֹשִׁים, שֶׁנֶּאֱמַר (ישעיה כד, כג): וְחָפְרָה הַלְּבָנָה וּבוֹשָׁה הַחַמָּה כִּי מָלַךְ ה' צְבָאוֹת בְּהַר צִיּוֹן וּבִיְרוּשָׁלָיִם וְנֶגֶד זְקֵנָיו כָּבוֹד, וְהַכּוֹכָבִים אֵינָם בּוֹשִׁים, כָּךְ אַבְרָהָם וְיִצְחָק פְּנֵיהֶם מִתְכַּרְכְּמוֹת. לֶעָתִיד לָבוֹא בִּשְׁבִיל בְּנֵיהֶם, אַבְרָהָם בִּשְׁבִיל יִשְׁמָעֵאל וּבְנֵי קְטוּרָה, יִצְחָק בִּשְׁבִיל עֵשָׂו וְאַלּוּפָיו, וְהַכּוֹכָבִים אֵין לָהֶם בּוּשָׁה. כָּךְ יַעֲקֹב אֵין לוֹ בּוּשָׁה שֶׁלֹא יֵבוֹשׁ: שֶׁנֶּאֱמַר (ישעיה כט, כב): לֹא עַתָּה יֵבוֹשׁ יַעֲקֹב וְלֹא עַתָּה פָּנָיו יֶחֱוָרוּ, לָמָּה, (ישעיה כט, כג): כִּי בִרְאֹתוֹ יְלָדָיו מַעֲשֵׂי יָדַי וגו', שֶׁכֻּלָּם צַדִּיקִים (שיר השירים ד, ז): כֻּלָּךְ יָפָה רַעְיָתִי. דָּבָר אַחֵר, מָה הַכּוֹכָבִים חוֹלְקִין כָּבוֹד זֶה לָזֶה וְשָׁלוֹם בֵּינֵיהֶם, שֶׁנֶּאֱמַר (איוב כה, ב): עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, כָּךְ הֵם הַצַּדִּיקִים אוֹהֲבִים זֶה לָזֶה, כְּשֵׁם שֶׁהַכּוֹכָבִים אֵינָן מְרִיבִין זֶה עִם זֶה, כָּךְ הֵם הַצַּדִּיקִים. דָּבָר אַחֵר, מָה הַכּוֹכָבִים אֵינָן שׁוֹלְטִים אֶלָּא בַּלַּיְלָה, כָּךְ יִשְׂרָאֵל אֵינָן שׁוֹלְטִים אֶלָּא בַּלַּיְלָה מִפְּנֵי עֹל מַלְכוּת. דָּבָר אַחֵר, מָה הַכּוֹכָבִים יָכוֹל אֶחָד לִשְׂרֹף אֶת כָּל הָעוֹלָם כֻּלּוֹ, כָּךְ הֵם הַצַּדִּיקִים כְּגוֹן אֵלִיָּהוּ שֶׁיָּרְדָה אֵשׁ בְּדִבּוּרוֹ, שֶׁנֶּאֱמַר (מלכים ב א, י): אִם אִישׁ הָאֱלֹהִים אָנִי תֵּרֵד אֵשׁ מִן הַשָּׁמַיִם וְתֹאכַל אֹתְךָ וְאֶת חֲמִשֶּׁיךָ וַתֵּרֶד אֵשׁ אֱלֹהִים מִן הַשָּׁמַיִם וַתֹּאכַל אֹתוֹ וְאֶת חֲמֲשָּׁיו. Another matter, “the number [mispar] of the children of Israel will be [like the sand of the sea, which cannot be measured and cannot be counted]”³⁰There is an apparent contradiction. The beginning of the verse refers to a number, yet the continuation states that they cannot be counted, in which case there would be no number. – Rabbi Berekhya HaKohen the Great said: “The mispar…will be,” just as the scribe [sofer]³¹Moses. spoke of them in the Torah [kemesaper haTorah] he [Hosea] entreated on their behalf: “You will be blessed more than all peoples” (Deuteronomy 7:14). That is, “the number of the children of Israel will be like the sand of the sea.”
It likened them to dust and it likened them to the stars. In this world they are likened to dust; just as the dust of the earth is made for trampling by all mankind, so Israel is made for trampling by all the nations of the world, as it is stated: “[The king of Aram] had destroyed them, and he rendered them like dust to be trampled” (II Kings 13:7). Alternatively, the dust of the earth; if it is not present, man cannot exist. If there is no dust there are no trees and there is no grain. So, if there is no Israel, the world cannot exist, as it is stated: “All the nations of the earth shall bless themselves by your descendants” (Genesis 22:18). In this world, they are likened to dust. In messianic times, they are likened to the sand of the sea. Just as sand typically damages one’s teeth, likewise in messianic times, Israel will eliminate all the nations, as it is stated: “One from Jacob will rule [and destroy the remnant from the city]” (Numbers 24:19), and it is written: “I will set My vengeance upon Edom by means of My people Israel” (Ezekiel 25:14).
Another matter, why did it liken them to sand? Just as sand, if a person takes a handful from it and adds it to dough or to a cooked item, no person can taste it because it damages his teeth, so are Israel; anyone who plunders them or robs them in this world, he damages his teeth in the future. Why? It is because it [Israel] is sacred, as it is stated: “Israel is sacred to the Lord, the first of His crop; all its devourers will be guilty, evil will come upon them, the utterance of the Lord” (Jeremiah 2:3), and anyone who touches sacred items incurs liability to be put to death.
Another matter, “like the sand of the sea,”; just as typically a person places sand into the fire and takes it out as chunks, and they craft glass vessels from it, so Israel enter into the fire and emerge alive, as it is stated: “[Then Nebuchadnezzar approached the gate of the burning fiery furnace and called:]…servants of God Most High, emerge and come” (Daniel 3:26). In the future, too, they enter Gehenna and the nations of the world enter there. They [the nations of the world] enter there and will perish, and Israel emerges from there in peace, as it is stated: “When you walk into fire, you will not be burned” (Isaiah 43:2). Why? “For I am the Lord your God, supporting your right, [who says to you: Do not fear, I will help you]” (Isaiah 41:13). That is why it is likened to sand.
Regarding the future, it likened them to the stars; just as the stars shine in the entire firmament, so they will shine in the future, as it is stated: “The wise will shine like the radiance of the firmament, and those who lead the multitudes to righteousness, like the stars, for ever and ever” (Daniel 12:3). Why were they likened neither to the sun nor to the moon? It is, rather, Abraham is likened to the sun, Isaac is likened to the moon, and Jacob to the stars. In the future, the sun and the moon will be ashamed, as it is stated: “The moon will be disgraced and the sun will be ashamed, for the Lord of hosts will reign on Mount Zion and in Jerusalem and glory shall be before His elders” (Isaiah 24:23), but the stars will not be ashamed. So, Abraham and Isaac, their faces will turn pale³²They will be embarrassed. in the future due to their sons; Abraham, due to Ishmael and the sons of Ketura, Isaac, due to Esau and his chieftains. But the stars have no shame, so Jacob has no shame, as he will not be ashamed, as it is stated: “Not now will Jacob be ashamed, not now will his face pale” (Isaiah 29:22). Why? “For upon his seeing his children, My handiwork” (Isaiah 29:23) that they are all righteous; “All of you is fair, my love” (Song of Songs 4:7).
Another matter, just as the stars accord honor to one another, and there is peace between them, as it is stated: “He makes peace in His heights” (Job 25:2), so the righteous love one another. Just as the stars do not quarrel with one another, so it is with the righteous.
Another matter, just as the stars dominate only at night, so Israel dominates only at night³³Most of their Torah study is at night. due to the yoke of the kingdom.
Another matter, just as the stars, one is capable of burning the entire world, so it is with the righteous, like Elijah, that fire descended at his word, as it is stated: “If I am a man of God, let fire descend from the heavens and consume you and your fifty. Fire descended from the heavens, and consumed him and his fifty” (II Kings 1:10).

אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר (הושע ב, א), מִשֶּׁהוּא נוֹתֵן קִצְבָה (הושע ב, א): וְהָיָה מִסְפַּר, חוֹזֵר וְאוֹמֵר אֵין לָהֶם קִצְבָה, אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר. אֶלָּא שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְהוֹשֵׁעַ כְּשֵׁם שֶׁהֶרְאָה לְאַבְרָהָם וְאָמַר לוֹ (בראשית טו, ה): הַבֶּט נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם תּוּכַל לִסְפֹּר אֹתָם, מָה הַדָּבָר הַזֶּה וּסְפֹר הַכּוֹכָבִים אִם תּוּכַל לִסְפֹּר, מִי שֶׁאָמַר וּסְפֹר חוֹזֵר וְאוֹמֵר אִם תּוּכַל לִסְפֹּר, לְהוֹדִיעֲךָ שֶׁהֶרְאָה אוֹתוֹ תְּחִלָּה בְּמִסְפַּר אֶחָד, וְאַחַר כָּךְ שְׁנַיִם, וְאַחַר כָּךְ שְׁלשָׁה, וְאַחַר כָּךְ שְׁנֵים עָשָׂר, וְאַחַר כָּךְ שִׁבְעִים, וְאַחַר כָּךְ הֶרְאָה לוֹ מַזָּלוֹת שֶׁאֵין לָהֶם מִסְפָּר. וְלָמָּה הֶרְאָה אוֹתוֹ כָּךְ, סִימָן הֶרְאָה אוֹתוֹ שֶׁהוּא מַרְבֶּה אוֹתָן כָּךְ בָּעוֹלָם, הֶרְאָה אוֹתוֹ אֶחָד, שֶׁמִּתְּחִלָּה הוּא הָיָה יָחִיד בָּעוֹלָם, שֶׁנֶּאֱמַר (יחזקאל לג, כד): אֶחָד הָיָה אַבְרָהָם וַיִּירַשׁ אֶת הָאָרֶץ וַאֲנַחְנוּ רַבִּים לָנוּ נִתְּנָה הָאָרֶץ לְמוֹרָשָׁה, שֶׁהוּא בָּא לַחֲסוֹת תַּחַת כַּנְפֵי שָׁמַיִם תְּחִלָּה. חָזַר וְהֶרְאָה אוֹתוֹ שְׁנַיִם, אַבְרָהָם וְיִצְחָק, חָזַר וְהֶרְאָה אוֹתוֹ שְׁלשָׁה אַבְרָהָם יִצְחָק וְיַעֲקֹב, וְחָזַר וְהֶרְאָה אוֹתוֹ שְׁנֵים עָשָׂר שְׁבָטִים, וְאַחַר כָּךְ שִׁבְעִים כְּנֶגֶד שִׁבְעִים נֶפֶשׁ שֶׁיָּרְדוּ לְמִצְרַיִם, וְאַחַר כָּךְ הֶרְאָה אוֹתוֹ מַזָּלוֹת שֶׁאֵין לָהֶם מִסְפָּר, שֶׁיִּשְׂרָאֵל עֲתִידִין לִפְרוֹת וְלִרְבּוֹת בָּאַחֲרוֹנָה, שֶׁאֵין לָהֶם מִסְפָּר, שֶׁנֶּאֱמַר (שמות א, ז): וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ. וְאַף לְהוֹשֵׁעַ שֶׁהֶרְאָהוּ בְּמִסְפָּר וְשֶׁלֹא בְּמִסְפָּר, שֶׁתְּחִלָּתָן הָיוּ בְּמִסְפָּר וְחָזְרוּ וְרָבוּ שֶׁלֹא בְּמִסְפָּר, לְכָךְ נֶאֱמַר: אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר וגו'. דָּבָר אַחֵר, בָּעוֹלָם הַזֶּה יֵשׁ לָהֶם מִסְפָּר, שֶׁנֶּאֱמַר (דברים ד, כז): וְנִשְׁאַרְתֶּם מְתֵי מִסְפָּר וגו', אֲבָל לֶעָתִיד לָבוֹא בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר. “Which cannot be measured and cannot be counted” (Hosea 2:1). After He set a limit: “the number will be” (Hosea 2:1), He then says they have no limit, “which cannot be measured and cannot be counted”? It is, rather, that the Holy One blessed be He showed Hosea, just as He showed Abraham, and said to him: “Look now toward the heavens, and count the stars, if you could count them” (Genesis 15:5). What is this matter; “count the stars, if you could count them”? Does the one who said “and count” then say “if you could count”?³⁴Would God tell them to count something that He tells them is uncountable? It is to inform you that he showed him by number: One, then two, then three, then twelve, then seventy, and then He showed him countless constellations. Why did He show it to him in that manner? He showed him a sign that He will multiply them in the world in that manner. He showed him one, as initially, he was alone in the world, as it is stated: “Abraham was one, and he inherited the land, but we are many and the land was given to us as a heritage” (Ezekiel 33:24), as he initially came to take refuge under the wings of the Divine Presence. He then showed him two, Abraham and Isaac. He then showed him three, Abraham, Isaac, and Jacob. He then showed him the twelve tribes. Then seventy, corresponding to the seventy people who descended to Egypt. Then He showed him the countless constellations, as Israel is ultimately destined to be fruitful and to multiply until they are not quantified, as it is stated: “The children of Israel were fruitful and propagated” (Exodus 1:7). To Hosea as well, He showed him by number and without number, as initially they were by number, and they were then fruitful without number. That is why it is stated: “Which cannot be measured and cannot be counted…”
Another matter, in this world they have a number, as it is stated: “You will remain few in number” (Deuteronomy 4:27). But in the future, the children of Israel will be like the “sand of the sea, which cannot be measured and cannot be counted.”

וְהָיָה בִּמְקוֹם אֲשֶׁר יֵאָמֵר לָהֶם וגו' (הושע ב, א), וְהֵיכָן נֶאֱמַר לָהֶם, כְּשֶׁעָשׂוּ אוֹתוֹ הַמַּעֲשֶׂה קָרָא אוֹתָן הַקָּדוֹשׁ בָּרוּךְ הוּא עַמּוֹ שֶׁל משֶׁה, שֶׁנֶּאֱמַר (שמות לב, ז): לֶךְ רֵד כִּי שִׁחֵת עַמְךָ, מִיָּד חָגַר משֶׁה מָתְנָיו בִּתְפִלָּה, שֶׁנֶּאֱמַר (שמות לב, יא): וַיְחַל משֶׁה אֶת פְּנֵי ה' אֱלֹהָיו וגו'. מָשָׁל לְמֶלֶךְ שֶׁרָאָה אֶת אִשְׁתּוֹ מְנַשֶּׁקֶת לְסָרִיס, אָמַר לְשׁוֹשְׁבִינָהּ מְגָרְשָׁהּ אֲנִי, טוֹרְפָהּ אֲנִי, תֵּלֵךְ לְבֵית אָבִיהָ. אָמַר לוֹ לָמָּה, שֶׁמְצָאתִיהָ מְנַשֶּׁקֶת לְסָרִיס. אָמַר לוֹ עַכְשָׁו הִיא מַעֲמֶדֶת לְךָ בָּנִים נָאִים וְגִבּוֹרִים וְהֵם יוֹרְדִין עִמְךָ לַמִּלְחָמָה. אָמַר אֵין הֵימֶנּוּ תּוֹחֶלֶת, אֵין מוֹלִיד לִי, וְעַל דָּבָר שֶׁאֵין הֵימֶנּוּ הֲנָאָה אַתָּה כּוֹעֵס, כָּךְ (שמות לב, ז): לָמָּה ה' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ וגו', אָמַר לוֹ משֶׁה זֶה הָעֵגֶל שֶׁעָשׂוּ יִשְׂרָאֵל, עַכְשָׁו הוּא מְסַיְּעֶךָ הוּא מוֹרִיד גְּשָׁמִים וְאַתָּה מַפְרִיחַ טְלָלִים. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְכִי יֵשׁ בּוֹ תּוֹחֶלֶת. אָמַר לוֹ משֶׁה וְאִם אֵין בּוֹ מַמָּשׁ לָמָּה אַתָּה כּוֹעֵס, (שמות לב, יא יג): לָמָּה ה' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ וגו' לָמָּה יֹאמְרוּ וגו' זְכֹר לְאַבְרָהָם וגו', מַה כְּתִיב אַחֲרָיו (שמות לב, יד): וַיִּנָּחֶם ה' עַל הָרָעָה וגו' שֶׁלּוֹ, הֱוֵי: וְהָיָה בִּמְקוֹם אֲשֶׁר יֵאָמֵר לָהֶם וגו'. דָּבָר אַחֵר, וְהָיָה בִּמְקוֹם וגו', אָמַר רַבִּי יוֹחָנָן מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן (הושע א, ב ג): לֵךְ קַח לְךָ אֵשֶׁת זְנוּנִים וגו' וַיֵּלֶךְ וַיִּקַּח אֶת גֹּמֶר וגו' וְכָל הָעִנְיָן (הושע א, ט): קְרָא שְׁמוֹ לֹא עַמִּי כִּי אַתֶּם לֹא עַמִּי וגו', וְאַחַר כָּךְ (הושע ב, א): וְהָיָה בִּמְקוֹם אֲשֶׁר יֵאָמֵר לָהֶם וגו', מָה אִם בְּשָׁעָה שֶׁהָיָה כּוֹעֵס עֲלֵיהֶם כָּךְ הָיָה מְחַבְּבָן, בְּשָׁעָה שֶׁהוּא אוֹהֲבָן עַל אַחַת כַּמָּה וְכַמָּה. לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁכָּעַס עַל אִשְׁתּוֹ אָמַר מְגַרְשָׁהּ אֲנִי וְאֵינִי חָס עַל בָּנֶיהָ, לֹא הִיא אִשְׁתִּי וְלֹא אֲנִי אִישָׁהּ, יָרַד לַשּׁוּק הָלַךְ לוֹ אֵצֶל הַזֶּהָבִי, אָמַר לוֹ עֲשֵׂה לְאִשְׁתִּי תַּכְשִׁיטִים שֶׁל זָהָב, הָלַךְ אוֹהֲבוֹ וּמָצָא לוֹ אֵצֶל הַזֶּהָבִי שֶׁעָשָׂה לְאִשְׁתּוֹ תַּכְשִׁיטִים, הָלַךְ וְאָמַר לִשְׁכֵנוֹתֶיהָ לֹא שְׁמַעְתֶּן שֶׁהַמֶּלֶךְ עוֹשֶׂה מְרִיבָה עִם אִשְׁתּוֹ וְהוּא אוֹמֵר לָהּ מְגַרְשָׁהּ אֲנִי, עַכְשָׁו רָאִיתִי אוֹתוֹ אֵצֶל הַזֶּהָבִי אוֹמֵר לוֹ עֲשֵׂה תַּכְשִׁיטִין לְאִשְׁתִּי. כָּךְ כְּשֶׁכָּעַס הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יִשְׂרָאֵל אָמַר לְהוֹשֵׁעַ: קַח לְךָ אֵשֶׁת זְנוּנִים וגו', אֵינִי מְבַקְשָׁהּ (הושע ב, ב): זָנֹה תִזְנֶה הָאָרֶץ וגו', אֵינִי מְרַחֵם עָלֶיהָ (הושע ב, ו): קְרָא שְׁמָהּ לֹא רֻחָמָה, לֹא הִיא שֶׁלִּי וְלֹא אֲנִי שֶׁלָּהּ, (הושע א, ט): כִּי אַתֶּם לֹא עַמִּי וְאָנֹכִי לֹא אֶהְיֶה לָכֶם. אָמַר לָהֶם הוֹשֵׁעַ אֻמּוֹת הָעוֹלָם מָה אַתֶּם סְבוּרִים בִּשְׁבִיל שֶׁאָמַר לָהֶם הַדְּבָרִים הַלָּלוּ כִּי אַתֶּם לֹא עַמִּי, שֶׁהוּא כּוֹעֵס עֲלֵיהֶם, רְאוּ הֵיאַךְ הוּא אוֹמֵר לָהֶם, מַה כְּתִיב אַחֲרָיו, וְהָיָה בִּמְקוֹם אֲשֶׁר יֵאָמֵר וגו', וְכֵן יְשַׁעְיָה אוֹמֵר (ישעיה א, ב): שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ וגו' (ישעיה א, ד): הוֹי גוֹי חֹטֵא, וּמַה כְּתִיב אַחֲרָיו (ישעיה א, יח): לְכוּ נָא וְנִוָּכְחָה, (ישעיה א, טז): רַחֲצוּ הִזַּכּוּ וגו'. לְמָה הַדָּבָר דּוֹמֶה לְבֶן מֶלֶךְ שֶׁאָמַר לוֹ אָבִיו לֵךְ לְבֵית הַסֵּפֶר, הָלַךְ לוֹ לַשּׁוּק וְהָיָה מַתְחִיל מְשַׂחֵק עִם הַנְּעָרִים, יָדַע אָבִיו שֶׁלֹא הָלַךְ לְבֵית הַסֵּפֶר, מְקַלְּלוֹ וּמַשְׁמִיעוֹ דְּבָרִים רָעִים, אַחַר כָּךְ אָמַר לוֹ רְחַץ יָדֶיךָ וּבוֹא סְעֹד עִמִּי. כָּךְ יְשַׁעְיָה אָמַר (ישעיה א, ב): בָּנִים גִּדַּלְתִּי וגו', וּמִשֶּׁהוּא גוֹמֵר כָּל הָעִנְיָן מַהוּ אוֹמֵר (ישעיה א, יח): לְכוּ נָא וְנִוָּכְחָה וגו'. וְכֵן יִרְמְיָה הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ (ירמיה א, יא): מָה אַתָּה רֹאֶה יִרְמְיָהוּ וָאֹמַר מַקֵּל שָׁקֵד וגו' (ירמיה א, יג יד): סִיר נָפוּחַ, מִצָּפוֹן תִּפָּתַח הָרָעָה וְכָל הָעִנְיָן, וּמַה כְּתִיב אַחֲרָיו (ירמיה ב, ב ג): הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלָיִם וגו' קֹדֶשׁ יִשְׂרָאֵל וגו'. מָשָׁל לְמֶלֶךְ שֶׁנָּטַל אִשָׁה הָיָה אוֹמֵר אֵין נָאָה הֵימֶנָּהּ, אֵין מְשֻׁבַּחַת הֵימֶנָּהּ, אֵין מְיֻשֶּׁבֶת הֵימֶנָּהּ, נִכְנַס שׁוֹשְׁבִינָהּ לַבַּיִת רָאָה אוֹתָהּ מְנֻוֶּלֶת, הַבַּיִת אֵינָהּ מְכַוֶּנֶת, הַמִּטּוֹת אֵינָם מֻצָּעוֹת, אָמַר לָהּ שׁוֹשְׁבִינָהּ הַלְּוַאי אַתְּ שׁוֹמַעַת שֶׁהָיָה בַּעֲלֵיךָ מְשַׁבְּחֵיךְ לְתוֹךְ הַשּׁוּק אֵין אוֹתוֹ הַשֶּׁבַח מַעֲשִׂים הַלָּלוּ, אָמַר הַשּׁוֹשְׁבִין אִם כְּשֶׁהִיא מְנֻוֶּלֶת כָּךְ הוּא מְשַׁבְּחָהּ, אִלּוּ הָיְתָה מְתֻקֶּנֶת עַל אַחַת כַּמָּה וְכַמָּה. כָּךְ דּוֹרוֹ שֶׁל יִרְמְיָה חוֹטְאִין וְהוּא אוֹמֵר לָהֶם (ירמיה ב, ב): זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ וגו', אָמַר לָהֶם יִרְמְיָה אַלְוַאי אַתֶּם שׁוֹמְעִין מָה הוּא אוֹמֵר עֲלֵיכֶם, הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלָיִם וגו' זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ וגו' קֹדֶשׁ יִשְׂרָאֵל וגו', אָמַר אִם בְּשָׁעָה שֶׁהֵם חוֹטְאִים כָּךְ הוּא מְחַבְּבָם, כְּשֶׁהֵם עוֹשִׂין רְצוֹנוֹ עַל אַחַת כַּמָּה וְכַמָּה. אַף כָּאן: כִּי אַתֶּם לֹא עַמִּי וגו', וּמַה כְּתִיב אַחֲרָיו: וְהָיָה בִּמְקוֹם וגו'. “It will be that instead of it being said of them: [You are not My people, it will be said of them: Children of the living God]” (Hosea 2:1). Where was it said of them?³⁵Where was it said, “You are not My people.” When they performed that action,³⁶The making of the Golden Calf. the Holy One blessed be He called them Moses’ people, as it is stated: “Go, descend, as your people have become corrupted” (Exodus 32:7). Immediately, Moses girded his loins in prayer, as it is stated: “Moses implored the Lord his God…” (Exodus 32:11). This is analogous to a king who saw his wife kissing a eunuch.³⁷One of the king’s servants. He said to her attendant: ‘I am divorcing her, I am casting her out of my house. Let her go to her father’s house.’ He said to him: ‘Why?’ He said to him: ‘Because I found her kissing a eunuch.’ He said to him: ‘Now she will produce for you fine and mighty sons, and they will descend with you to war.’³⁸The attendant suggests that sons begat by the eunuch will be soldiers for the king. [The king responded] ‘There is no expectation from him, he will not beget for me.’ [The attendant said:] ‘Are you angry over a matter that does not involve any benefit?’ So, “Lord, why will your wrath be enflamed against Your people…” (Exodus 32:11). Moses said to him: ‘The calf that Israel crafted, does it assist You? Does it cause rains to fall and You produce the dews?’ The Holy One blessed be He said to him: ‘Is there any expectation from it?’ Moses said to Him: ‘If it has no substance, why are You angry?’ “Lord, why will your wrath be enflamed against Your people…Why will [Egypt] say…Remember Abraham…” (Exodus 32:11–13). What is written thereafter? “The Lord reconsidered the evil [that He had spoken to do to His people]” (Exodus 32:14). That is, “it will be that instead of it being said of them: [You are not My people, it will be said of them: Children of the living God].”
Another matter, “it will be that instead…” – Rabbi Yoḥanan said: What is written before the matter? “Go, take for yourself a wife of licentiousness…He went and took Gomer, …and she conceived and bore him a son” (Hosea 1:2–3), and the entire matter.³⁹Consider the whole episode of Gomer, which is found in Hosea. “Call his name Not My People, as you are not My people” (Hosea 1:9), and then, “it will be that instead of it being said of them: [You are not My people, it will be said of them: Children of the living God]” (Hosea 2:1). If, when He was angry at them, He was so fond of them; when he loves them, all the more so. To what is the matter comparable? It is to a king who became angry at his wife. He said: ‘I am divorcing her and I will not have mercy on her children. She is not my wife and I am not her husband.’ He went down to the marketplace and went to the goldsmith. He said to him: ‘Craft gold jewelry for my wife.’ His friend went and found him at the goldsmith who had crafted jewelry for his wife. He went and told her neighbors: ‘Have you not heard that the king is quarreling with his wife and he is saying in her regard: I am divorcing her? Now, I saw him at the goldsmith saying to him: Craft jewelry for my wife.’ So, when the Holy One blessed be He became angry with Israel, He said to Hosea: “Take for yourself a wife of licentiousness…”; I will not seek her, “the land will stray…” (Hosea 1:2); I will have no mercy upon her, “call her name No Mercy” (Hosea 1:6); she is not Mine and I am not hers, “as you are not My people and I will not be yours” (Hosea 1:9). Hosea said to the nations of the world: ‘What do you think? Because He said to them these matters, “as you are not My people,” that He is angry at them? See what He says to them. What is written thereafter? “It will be that instead of it being said of them: [You are not My people, it will be said of them: Children of the living God].”’
Likewise, Isaiah says: “Hear, heavens and listen, earth, [as the Lord has spoken: I have reared children and raised them up and they have rebelled against Me]” (Isaiah 1:2), “Woe, sinful nation” (Isaiah 1:4). What is written thereafter? “Let us go now and reason together, [says the Lord; if your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool]”⁴⁰Undyed wool, which is white. (Isaiah 1:18). “Wash, purify…[cease performing evil” (Isaiah 1:16). To what is this matter comparable? It is to the son of a king to whom his father said: ‘Go to school.’ He went to the marketplace and he began playing with the lads. His father knew that he had not gone to school. He cursed him and sounded words of reprimand. Then he said to him: ‘Wash your hands and come dine with me.’ So, Isaiah said: “I have reared children…[and they have rebelled against Me].” When he concludes the entire matter, what does he say: “Let us go now and reason together, [says the Lord; if your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool].”
Likewise Jeremiah, the Holy One blessed be He said to him: “What do you see, Jeremiah? I said: [I see] a branch of an almond tree” (Jeremiah 1:11), “a steaming pot…from the north evil will be released” (Jeremiah 1:13–14). What is written thereafter? “Go, and proclaim in the ears of Jerusalem, saying: [So said the Lord: I have remembered for you the kindness of your youth, the love of your nuptials]… Israel is sacred [to the Lord…]” (Jeremiah 2:2–3). This is analogous to a king who took a wife. He would say there is none fairer than she, there is none more praiseworthy than she, there is none more level-headed than she. Her attendant entered the house and saw her repulsive, the house untidy, the beds unmade. Her attendant said: ‘If only you would have heard how your husband has praised you in the marketplace. That praise is not consistent with these actions.’ The attendant said: ‘If when she is repulsive he praises her so, were she proper, all the more so.’ So, Jeremiah’s generation were sinners, and he says to them: “I have remembered for you the kindness of your youth…” (Jeremiah 2:2). Jeremiah said: ‘If only you would hear what He is saying about you: “Go, and proclaim in the ears of Jerusalem, saying: So said the Lord: I have remembered for you the kindness of your youth…Israel is sacred [to the Lord].”’ He said: ‘If when they are sinning so, He is fond of them, when they are performing His will, all the more so.’ Here, too, “you are not My people…” What is written thereafter? “It will be that instead […it will be said of them: Children of the living God]” (Hosea 2:1).

דָּבָר אַחֵר, וְהָיָה בִּמְקוֹם וגו', הֲדָא הוּא דִכְתִיב (שיר השירים ח, ז): מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה וגו', וְאוֹמֵר (שיר השירים ח, ז): אִם יִתֵּן אִישׁ אֶת וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן בִּשְׁתֵּי אֲהָבוֹת הַכָּתוּב הַזֶּה מְדַבֵּר, רֹאשׁוֹ מְדַבֵּר בְּאַהֲבָתוֹ שֶׁל יִשְׂרָאֵל, שֶׁאִם יִתְכַּנְסוּ כָּל אֻמּוֹת הָעוֹלָם לִטֹּל אֶת הָאַהֲבָה שֶׁבֵּינוֹ לְבֵין יִשְׂרָאֵל אֵינָן יְכוֹלִין, שֶׁנֶּאֱמַר: מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה, וְאֵין מַיִם רַבִּים אֶלָּא אֻמּוֹת הָעוֹלָם, שֶׁנֶּאֱמַר (ישעיה יז, יב): הוֹי הֲמוֹן עַמִּים רַבִּים וגו'. (שיר השירים ח, ז): וּנְהָרוֹת לֹא יִשְׁטְפוּהָ, אֵלּוּ הֵם הַמְלָכִים וְהַשָֹּׂרִים שֶׁלָּהֶם, כְּמוֹ שֶׁנֶּאֱמַר (ישעיה ח, ז): וְלָכֵן הִנֵּה ה' מַעֲלֶה עֲלֵיהֶם אֶת מֵי הַנָּהָר הָעֲצוּמִים וְהָרַבִּים וגו'. וְסוֹפוֹ מְדַבֵּר בְּאַהֲבָתוֹ שֶׁל תּוֹרָה, שֶׁאִם מִתְכַּנְסִין כָּל אֻמּוֹת הָעוֹלָם וְאוֹמְרִים אָנוּ מוֹכְרִים כָּל מָמוֹנֵינוּ וְעוֹשִׂים אֶת הַתּוֹרָה וְהַמִּצְווֹת, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אֲפִלּוּ אַתֶּם מוֹכְרִים אֶת מָמוֹנֵיכֶם לִקְנוֹת אֶת הַתּוֹרָה בִּזָּיוֹן הוּא עֲלֵיכֶם: אִם יִתֵּן אִישׁ אֶת כָּל הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ, בְּאֵיזוֹ אַהֲבָה בְּאַהֲבָתוֹ שֶׁל תּוֹרָה, שֶׁנֶּאֱמַר (תהלים קיט, צז): מָה אָהַבְתִּי תוֹרָתֶךָ וגו', אָמְרוּ לוֹ לָמָּה אֵין אַתְּ מְקַבְּלֵנוּ, אוֹמַר לָהֶם שֶׁאַתֶּם חוֹטְאִים, אָמְרוּ לוֹ יִשְׂרָאֵל אֵינָם חוֹטְאִים, אָמַר רַבִּי בֶּרֶכְיָה מַה כְּתִיב אַחֲרָיו (שיר השירים ח, ח): אָחוֹת לָנוּ קְטַנָּה וגו', אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא כְּשֵׁם שֶׁהַתִּינוֹקֶת הַזּוֹ כְּשֶׁהִיא קְטַנָּה וְהִיא חוֹטֵאת עַל אֲבוֹתֶיהָ אֵין אֲבוֹתֶיהָ מִתְרַעֲמִין עָלֶיהָ, לָמָּה, שֶׁהִיא קְטַנָּה, כָּךְ הֵם יִשְׂרָאֵל כְּשֶׁהֵם חוֹטְאִים אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲלֶה עֲלֵיהֶם, תֵּדַע לָךְ שֶׁהוּא כֵּן שֶׁכֵּן בִּימֵי הוֹשֵׁעַ הִכְעִיסוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הִתְחִיל הַקָּדוֹשׁ בָּרוּךְ הוּא מְיָרְאָן (הושע ב, ו): כִּי בְנֵי זְנוּנִים וגו', (הושע ב, ד): כִּי הִיא לֹא אִשְׁתִּי וגו', (הושע א, ט): קְרָא שְׁמוֹ לֹא עַמִּי כִּי אַתֶּם לֹא עַמִּי, וְעַל שֶׁהוֹצִיא מִפִּיו לְשָׁעָה וְלֹא עָשָׂה אֶלָּא בִּשְׁבִיל לְהַחֲזִירָן לַמּוּטָב וְלֹא יָכוֹל לִסְבֹּל אֲפִלּוּ אַחַת אֶלָּא עַד שֶׁהָיָה בִּמְקוֹמוֹ חָזַר בּוֹ: וְהָיָה בִּמְקוֹם וגו', אָמַר רַבִּי יִצְחָק אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, אֲנִי רִאשׁוֹן לַטּוֹבָה וְאַחֲרוֹן לָרָעָה, רִאשׁוֹן לַטּוֹבָה (הושע ב, כה): וְאָמַרְתִּי לְלֹא עַמִּי עַמִּי אַתָּה, וְאַחַר כָּךְ: וְהוּא יֹאמַר אֱלֹהָי, אֲבָל בָּרָעָה אֲנִי אַחֲרוֹן (הושע א, ט): כִּי אַתֶּם לֹא עַמִּי, וְאַחַר כָּךְ (הושע א, ט): וְאָנֹכִי לֹא אֶהְיֶה לָכֶם. אָמַר רַבִּי חֲנִינָא בְּלֹא דַעַת סְבוּרִים מַה שֶּׁהוּא אוֹמֵר וְאָנֹכִי לֹא אֶהְיֶה לָכֶם, שֶׁהוּא אוֹמֵר שֶׁאֵינוֹ הוֹוֶה לָכֶם לֶאֱלוֹהַּ, לָאו, אֶלָּא מַהוּ וְאָנֹכִי לֹא אֶהְיֶה לָכֶם, אַף עַל פִּי שֶׁאַתֶּם לֹא עַמִּי, שֶׁתְּבַקְּשׁוּ לְהַפְרִישׁ מִמֶּנִּי, אֲנִי לֹא אֶהְיֶה לָכֶם, אֵין דַּעְתִּי מִשְׁתַּוֵּית עִמָּכֶם, אֶלָּא בְּעַל כָּרְחֲכֶם תִּהְיוּ עַמִּי, וְכֵן הוּא אוֹמֵר (יחזקאל כ, לב): וְהָעוֹלָה עַל רוּחֲכֶם הָיוֹ לֹא תִהְיֶה אֲשֶׁר אַתֶּם אֹמְרִים נִהְיֶה כַגּוֹיִם וגו', אֶלָּא מָה אֲנִי עוֹשֶׂה לָכֶם (יחזקאל כ, לג): חַי אָנִי נְאֻם ה' אֱלֹהִים אִם לֹא בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה וּבְחֵמָה שְׁפוּכָה אֶמְלוֹךְ עֲלֵיכֶם, הָא לָמַדְתָּ חִבָּתָן שֶׁל יִשְׂרָאֵל לִפְנֵי הַמָּקוֹם. Another matter, “it will be that instead…” – that is what is written: “Many waters cannot extinguish love” (Song of Songs 8:7), and it says: “If a man would give [all the wealth of his house for love, he will be scorned]” (Song of Songs 8:7). Rabbi Shmuel bar Naḥman said: This verse is speaking of two loves; its beginning is referring to the love of Israel. Were all the nations of the world to assemble, to uproot the love that is between Him and Israel, they would be unable, as it is stated: “Many waters cannot extinguish love.” “Many waters” is nothing other than the nations of the world, as it is stated: “Woe, the uproar of many peoples, [like the roar of the seas will they roar; the din of nations will roar like the din of great waters]” (Isaiah 17:12). “And rivers cannot wash it away” (Song of Songs 8:7), these are their kings and their princes, just as it is stated: “Therefore, behold, the Lord is raising the mighty and abundant waters of the River [upon them, the king of Assyria and all his glory]” (Isaiah 8:7). Its end is referring to the love of Torah. Were all the nations of the world to assemble and say: ‘We are selling all our assets and fulfilling Torah and mitzvot,’ the Holy One blessed be He would say to them: ‘Even if you sell all your assets to acquire the Torah, it will be a disgrace [bizayon] for you’ – “If a man would give all the wealth of his house for love, he will be scorned [boz yavuzu lo]” (Song of Songs 8:7). For which love? For the love of Torah, as it is stated: “How I love Your Torah” (Psalms 119:97). They said to Him: ‘Why do You not accept us?’ He says to them: ‘Because you are sinners.’ They said to Him: ‘Are Israel not sinners?’ Rabbi Berekhya said: What is written thereafter? “We have a little sister, [and she has no breasts. What shall we do for our sister on the day that she will be spoken for?]” (Song of Songs 8:8). The Holy One blessed be He said to them: ‘Just as this child when she is small’ and she offends her parents, her parents do not become annoyed at her, why, because she is small, so it is regarding Israel; when they sin, the Holy One blessed be He does not hold it against them.’ Know that it is so, as in the days of Hosea, they angered the Holy One blessed be He, and the Holy One blessed be He began intimidating them: “As they are the children of licentiousness…” (Hosea 2:6), “as she is not My wife” (Hosea 2:4), “call his name Not My People, as you are not My people” (Hosea 1:9). He uttered it with His mouth momentarily, although He did so only to cause them to repent, and [because] He could not bear it even briefly, Therefore while He was still in His place, He recanted: “It will be that instead […it will be said of them: Children of the living God]” (Hosea 2:1).
Rabbi Yitzḥak said: The Holy One blessed be He said to Israel: ‘I am first for good and last for evil.’ First for good: “I will say to Not My People: You are My people” (Hosea 2:25), and then: “he will say: My God” (Hosea 2:25). But for bad, I am last: “For you are not My people” (Hosea 1:9), and then: “I will not be yours” (Hosea 1:9). ⁴¹God calls Israel his nation to restore them before they call Him "our God," but when they are cast off, only after they stop being His nation and reject Him, He says "I will not be yours."
Rabbi Ḥanina said: The unknowledgeable think that when He says: “I will not be yours,” He is saying that He is not a God for you. No, but rather, what is “I will not be yours”? Even though you are not My people, as you seek to separate from Me, “I will not be yours” – My thoughts are not the same as yours. Rather, perforce, you will be My people. Likewise it says: “What enters your mind will not be, that which you say: We will be like the nations…” (Ezekiel 20:32). Rather, what will I do to you? “As I live, the utterance of the Lord God, with a mighty hand, with an outstretched arm, and with outpoured fury, I will reign over you” (Ezekiel 20:33). You learn the love of Israel before the Omnipresent.

דָּבָר אַחֵר, (הושע ב, א): וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל, רַבִּי אָבִין הַלֵּוִי בַּר רַבִּי פָּתַח (עזרא ח, לד): בְּמִסְפָּר בְּמִשְׁקָל לַכֹּל וגו', אָמַר רַבִּי אָבִין כָּל הַדְּבָרִים יֵשׁ לָהֶם מִדָּה, הַמַּיִם יֵשׁ לָהֶם מִדָּה, שֶׁנֶּאֱמַר (ישעיה מ, יב): מִי מָדַד בְּשָׁעֳלוֹ מַיִם, וְהַשָּׁמַיִם יֵשׁ לָהֶם מִדָּה, שֶׁנֶּאֱמַר (ישעיה מ, יב): וְשָׁמַיִם בַּזֶּרֶת תִּכֵּן, וְהֶעָפָר יֵשׁ לוֹ מִדָּה, שֶׁנֶּאֱמַר (ישעיה מ, יב): וְכָל בַּשָּׁלִישׁ עֲפַר הָאָרֶץ, וְהֶהָרִים יֵשׁ לָהֶם מִדָּה, שֶׁנֶּאֱמַר (ישעיה מ, יב): וְשָׁקַל בַּפֶּלֶס הָרִים, וְהַגְּבָעוֹת יֵשׁ לָהֶם מִדָּה, שֶׁנֶּאֱמַר (ישעיה מ, יב): וּגְבָעוֹת בְּמֹאזְנָיִם. כָּל הַדְּבָרִים יֵשׁ לָהֶם מִדָּה, שֶׁנֶּאֱמַר: בְּמִסְפָּר בְּמִשְׁקָל לַכֹּל, וּמִי שֶׁאֵין לוֹ לֹא מִסְפָּר וְלֹא מִדָּה אֵלּוּ יִשְׂרָאֵל שֶׁאֵין לָהֶם מִסְפָּר וּמִדָּה, שֶׁנֶּאֱמַר: וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם, מָה חוֹל הַיָּם אֵין לוֹ מִדָּה, כָּךְ יִשְׂרָאֵל. לְמָה הַדָּבָר דּוֹמֶה, לְמִי שֶׁהָיָה יוֹדֵעַ שָׁלשׁ אֻמָנִיּוֹת, זֶהָבִי וְיוֹצֵר וְזַגָּג, כָּל מִי שֶׁהָיָה מְחַבְּבוֹ הָיָה קוֹרֵא אוֹתוֹ בְּנוֹ שֶׁל זֶהָבִי, וְכָל מִי שֶׁהָיָה שׂוֹנְאוֹ הָיָה קוֹרֵא אוֹתוֹ שֶׁל יוֹצֵר, וְכָל מִי שֶׁאֵינוֹ לֹא אוֹהֲבוֹ וְלֹא שׂוֹנְאוֹ הָיָה קוֹרֵא אוֹתוֹ שֶׁל זַגָּג, כָּךְ הָיָה משֶׁה מִפְּנֵי שֶׁהָיָה אוֹהֵב אֶת יִשְׂרָאֵל מָשַׁל אוֹתָן כַּכּוֹכָבִים, שֶׁנֶּאֱמַר (דברים א, י): וְהִנְּכֶם הַיּוֹם כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב, אֲבָל בִּלְעָם שֶׁהָיָה שׂוֹנֵא אוֹתָם מָשַׁל אוֹתָם כֶּעָפָר, שֶׁנֶּאֱמַר (במדבר כג, י): מִי מָנָה עֲפַר יַעֲקֹב, אֲבָל הוֹשֵׁעַ שֶׁהָיָה בֵּינוֹנִי לֹא אוֹהֵב וְלֹא שׂוֹנֵא, מְשָׁלָן כַּחוֹל, שֶׁנֶּאֱמַר: וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם. דָּבָר אַחֵר, כְּחוֹל הַיָּם, נִמְשְׁלוּ יִשְׂרָאֵל בַּחוֹל וְהָאֻמּוֹת בַּסִּיד, שֶׁנֶּאֱמַר (ישעיה לג, יב): וְהָיוּ עַמִּים מִשְׂרְפוֹת שִׂיד, אִם אֵין אַתָּה נוֹתֵן חוֹל בַּסִּיד אֵין לוֹ עֲמִידָה, כָּךְ אִם אֵין יִשְׂרָאֵל אֵין הָאֻמּוֹת יְכוֹלִים לַעֲמֹד, כָּךְ אַתָּה מוֹצֵא אִלּוּלֵי יוֹסֵף הָיוּ מִצְרִיִּים אֲבוּדִים בָּרָעָב, וְכֵן אִלּוּלֵי דָנִיֵּאל הָיוּ חַכִּימֵי בָּבֶל אֲבוּדִין. רַבִּי מְנַחְמָה בְּשֵׁם רַבִּי בֵּיבַי רַבִּי חִיָּא רַבָּה בְּשֵׁם רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב נִמְשְׁלוּ יִשְׂרָאֵל כַּחוֹל מָה הַחוֹל הַזֶּה אַתָּה עוֹשֶׂה בּוֹ גוּמָא מִבָּעֶרֶב וּבְשַׁחֲרִית אַתָּה מוֹצֵא אוֹתָהּ שֶׁנִּתְמַלְּאָה, כָּךְ כָּל הָאֲלָפִים שֶׁחָסְרוּ יִשְׂרָאֵל בִּימֵי דָוִד אֵימָתַי נִתְמַלְּאוּ בִּימֵי שְׁלֹמֹה, שֶׁנֶּאֱמַר (מלכים א ד, כ): יְהוּדָה וְיִשְׂרָאֵל רַבִּים כַּחוֹל אֲשֶׁר עַל הַיָּם לָרֹב. רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָא כָּל זְמַן שֶׁנִּמְנוּ יִשְׂרָאֵל לְצֹרֶךְ לֹא חָסְרוּ, שֶׁלֹא לְצֹרֶךְ חָסְרוּ, וְאֵי זֶה זְמַן נִמְנוּ לְצֹרֶךְ, בִּימֵי משֶׁה, בַּדְּגָלִים, וּבְחִלּוּק הָאָרֶץ וְשֶׁלֹא לְצֹרֶךְ, בִּימֵי דָוִד. Another matter, “The number of the children of Israel will be…” (Hosea 2:1), Rabbi Avin HaLevi bar Rabbi began: “Everything by number and by weight…” (Ezra 8:34). Rabbi Avin said: All matters have a measure. Water has a measure, as it is stated: “Who measured the water in the hollow of his hand?” (Isaiah 40:12). The heavens have a measure, as it is stated: “And gauged the heavens with a span” (Isaiah 40:12). The dust has a measure, as it is stated: “And meted the dust of the earth with a measure” (Isaiah 40:12). The mountains have a measure, as it is stated: “And weighed mountains with scales” (Isaiah 40:12). Hills have a measure, as it is stated: “And hills with a balance” (Isaiah 40:12). All matters have a measure, as it is stated: “Everything by number and by weight.” The one who has neither weight nor measure is Israel, who have neither weight nor measure, as it is stated: “The number of the children of Israel will be like the sand of the sea [which cannot be measured and cannot be counted].” Just as the sand of the sea has no measure, the same is true for Israel.
To what is this matter comparable? It is to one who knew three crafts; he was a goldsmith, a potter, and a glazier.⁴²Of these types of craft, a goldsmith is considered the most sophisticated, the potter the lowest, and the glazier the middle. Anyone who was fond of him called him son of a goldsmith. Anyone who hated him called him [son] of a potter. Anyone who neither loved him nor hated him would call him [son] of a glazier. So it was with Moses; because he loved Israel, he likened them to stars, as it is stated: “Behold you are today as the stars of the heavens in abundance” (Deuteronomy 1:10). But Bilam, who hated them, likened them to dust, as it is stated: “Who has counted the dust of Jacob?” (Numbers 23:10). Hosea, who was neutral, he neither loved nor hated, likened them to sand, as it is stated: “The number of the children of Israel will be like the sand of the sea.”
Another matter, “like the sand of the sea,” Israel was likened to sand and the nations to lime, as it is stated: “Peoples will be burnings of lime” (Isaiah 33:12). If you do not place sand with the lime, it has no endurance. So, if there is no Israel, the nations of the world would be unable to endure. So you find that were it not for Joseph, Egypt would have been lost in the famine. Likewise, were it not for Daniel, the wise men of Babylon would have been lost.
Rabbi Menaḥma in the name of Rabbi Beivai, Rabba in the name of Rabbi Eliezer ben Yaakov: Israel was likened to sand; just as this sand, you make a hole in it in the evening and in the morning, you find that it is filled, so all the thousands that were lost in the days of David were restored in the days of Solomon, as it is stated: “Judah and Israel were numerous, like the sand that is by the sea in abundance” (I Kings 4:20). Rabbi Elazar in the name of Rabbi Yosei ban Zimra: Any time that Israel was counted for a purpose, they did not suffer a loss; for no purpose, they suffered a loss. Which is the time that they were counted for a purpose? It was in the days of Moses, with the banners and in the distribution of the land. For no purpose, it was in the days of David.

אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר (הושע ב, א), אָמַר רַבִּי שִׂמְלָאי מַהוּ הַדָּבָר הַזֶּה מִי שֶׁהוּא אוֹמֵר שֶׁיֵּשׁ לָהֶם מִסְפָּר הוּא חוֹזֵר וְאוֹמֵר לָהֶם שֶׁאֵין מִסְפָּר, לֹא יִמַּד וְלֹא יִסָּפֵר. אֶלָּא בִּזְּמַן שֶׁאֵין עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם יֵשׁ לָהֶם מִסְפָּר, שֶׁאֵין חֲסֵרִים מִמִּנְיַן שִׁשִּׁים רִבּוֹא, וְהָיָה מִסְפַּר. וּבִזְמַן שֶׁהֵם עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם אֵין לָהֶם מִסְפָּר, אֶלָּא אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר. דָּבָר אַחֵר, אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר, אָמַר רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, מִי שֶׁהוּא אוֹמֵר: וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל, חוֹזֵר וְאוֹמֵר: אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר, אִם אֵין לָהֶם מִסְפָּר הֵיאַךְ יֵשׁ לָהֶם מִסְפָּר, כְּשֵׁם שֶׁהוּא אוֹמֵר (ויקרא כד, י): וַיֵּצֵא בֶּן אִשָּׁה יִשְׂרְאֵלִית וגו' (יהושע ז, יח): וַיִּלָּכֵד עָכָן בֶּן כַּרְמִי וגו' (במדבר כה, יד): וְשֵׁם אִישׁ יִשְׂרָאֵל הַמֻּכֶּה וגו' זִמְרִי בֶּן סָלוּא וגו', לָאֵלּוּ יֵשׁ מִסְפָּר, אֲבָל לַצַּדִּיקִים אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר. “Which cannot be measured and cannot be counted,” Rabbi Simlai said: What is this matter? Does one who says that they have a number then say that there is no number – “cannot be measured and cannot be counted”? Rather, when they are not performing the will of the Omnipresent, they have a number, as they are no fewer than six hundred thousand; “the number will be” [then there will be a number]. When they are performing the will of the Omnipresent, they have no number, but rather, “which cannot be measured and cannot be counted.”
Another matter, “which cannot be measured and cannot be counted,” Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: Does one who says that they have a number then say that there is no number; “cannot be measured and cannot be counted”? If they have no number, how do they have a number? When it says: “The son of the Israelite woman went out…” (Leviticus 24:10), “He brought his household near, by man; and Akhan, son of Karmi…was indicated” (Joshua 7:18), “The name of the man of Israel who was slain…Zimri son of Salu” (Numbers 25:14); these have a number.⁴³The unrighteous have a number. The righteous cannot be counted. But the righteous, “which cannot be measured and cannot be counted.”

אֵלֶּה פְּקוּדֵי בְנֵי יִשְׂרָאֵל לְבֵית אֲבֹתָם (במדבר ב, לב), בּוֹא וּרְאֵה כַּמָּה חֲבִיבִין יִשְׂרָאֵל לִפְנֵי הַמָּקוֹם, שֶׁהֲרֵי כָּתַב הַקָּדוֹשׁ בָּרוּךְ הוּא חֶשְׁבּוֹן יִשְׂרָאֵל אַרְבַּע פְּעָמִים בַּדְּגָלִים, שְׁתֵּי פְּעָמִים בִּפְרָט וּשְׁתֵּי פְעָמִים בִּכְלָל, וְעוֹד מָנָה כָּל דֶּגֶל וְדֶגֶל בִּכְלָל וּפְרָט, לְהוֹדִיעַ כַּמָּה הָיוּ חֲבִיבִין לְפָנָיו, שֶׁהֵם הָיוּ צִבְאוֹתָיו וְרוֹצֶה לִמְנוֹתָן כָּל שָׁעָה, כְּאָדָם שֶׁיֵּשׁ לוֹ סְגֻלָּה חֲבִיבָה עָלָיו בְּיוֹתֵר וְהוּא מוֹנֶה וְחוֹזֵר וּמוֹנֶה עַד כַּמָּה פְּעָמִים, כְּדֵי שֶׁיֵּדַע חֶשְׁבּוֹנָהּ וְיִשְׂמַח בָּהּ עַל כָּל מִנְיָן וּמִנְיָן. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא שָׂמֵחַ בִּזְכִירַת מִנְיַן יִשְׂרָאֵל לוֹמַר כָּךְ צְבָאוֹת יֵשׁ לִי בְּעוֹלָמִי שֶׁעוֹשִׂין רְצוֹנִי וּמִתְנַחֵם בָּהֶם. (במדבר ב, לג): וְהַלְוִיִּם לֹא הָתְפָּקְדוּ וגו' כְּשֵׁם שֶׁאוֹמֵר בְּמִנְיַן יִשְׂרָאֵל (במדבר א, יט): כַּאֲשֶׁר צִוָּה ה' אֶת משֶׁה, שֶׁשִֹּׂמְחָה הָיְתָה לִפְנֵי הַמָּקוֹם, לְפִי שֶׁהַלְוִיִּם לֹא נִמְנוּ עִמָּהֶם כְּדֵי שֶׁלֹא יִכְלוּ עִמָּהֶם בַּגְּזֵרָה. “These are those who were counted of the children of Israel…” (Numbers 2:32). Come and see how beloved Israel is before the Omnipresent, as the Holy One blessed be He wrote a tally of Israel four times in the context of the banners; twice individually⁴⁴By tribe. and twice generally. In addition, he counted each and every banner generally and individually, in order to inform how beloved they are before Him. They are His hosts and He wishes to count them all the time, like a person who has a treasure of which he is exceedingly fond. He counts it and counts it again many times, in order to arrive at its total, and he will rejoice over each and every count. So, the Holy One blessed be He is joyful with the mention of Israel’s tally, saying: ‘I have such and such hosts in My world who perform my will,’ and He takes comfort in them.
“And the Levites were not counted among the children of Israel, as the Lord commanded Moses” (Numbers 2:33).
“And the Levites were not counted…[as the Lord commanded Moses].” Just as it says in Israel’s tally: “As the Lord commanded Moses” (Numbers 1:19), as there was joy before the Omnipresent because the Levites were not counted with them, so that they would not be eliminated with them in the decree.⁴⁵They were not included in the punishment for the sin of the spies.

וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה ה' אֶת משֶׁה (במדבר ב, לד), חֲבִיבִין הֵם הַדְּגָלִים לִפְנֵי הַמָּקוֹם שֶׁהֲרֵי כָּתַב בָּהֶן (במדבר ב, לג): כַּאֲשֶׁר צִוָּה ה' אֶת משֶׁה, כְּשֵׁם שֶׁכָּתוּב בִּמְלֶאכֶת הַמִּשְׁכָּן, (במדבר ב, לד): כֵּן חָנוּ לְדִגְלֵיהֶם וְכֵן נָסָעוּ אִישׁ לְמִשְׁפְּחֹתָיו עַל בֵּית אֲבֹתָיו, מַגִּיד הַכָּתוּב שֶׁמִּיָּד הָיוּ יִשְׂרָאֵל זְרִיזִים לְקַיֵּם דִּבְרֵי הַמָּקוֹם בַּדְּגָלִים וְלֹא עִכְּבוּ לַעֲשׂוֹת. וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל וגו', וְאַהֲרֹן הֵיכָן הָיָה רַבִּי יְהוֹשֻׁעַ בַּר רַבִּי נְחֶמְיָה וְרַבִּי לֵוִי בַּר חַיָּתָא בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא כֵּיוָן שֶׁהָלַךְ אַהֲרֹן לְיַחֲסָן אָמְרוּ לוֹ יִשְׂרָאֵל עַד שֶׁאַתָּה מְיַחֲסֵנוּ יַחֵס אֶלְעָזָר בִּנְךָ לְמִי הוּא נוֹשֵׂא לֹא לְבִתּוֹ שֶׁל פּוּטִיאֵל, דִּכְתִיב (שמות ו, כה): וְאֶלְעָזָר בֶּן אַהֲרֹן לָקַח לוֹ מִבְּנוֹת פּוּטִיאֵל לוֹ לְאִשָּׁה, כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהָיוּ מְזַלְזְלִין בּוֹ יִשְׂרָאֵל, הִקְדִּים כְּבוֹדוֹ שֶׁל אַהֲרֹן לִכְבוֹדוֹ שֶׁל משֶׁה, הֲדָא הוּא דִכְתִיב (במדבר ג, א): וְאֵלֶּה תּוֹלְדוֹת אַהֲרֹן וּמשֶׁה. “The children of Israel did in accordance with everything that the Lord commanded Moses, so they encamped according to their banners, and so they traveled, each according to his families, by his patrilineal house” (Numbers 2:34).
“The children of Israel did in accordance with everything that the Lord commanded Moses.” The banners are beloved before the Omnipresent, as He wrote in their regard: “As the Lord commanded Moses” (Numbers 2:33), just as it is written regarding the labor of the Tabernacle.
“So they encamped according to their banners, and so they traveled, each according to his families, by his patrilineal house.” The verse tells that immediately, Israel was swift to fulfill the word of the Omnipresent regarding the banners, and did not hesitate to perform it.
“The children of Israel did….” Where was Aaron? Rabbi Yehoshua bar Rabbi Neḥemya and Rabbi Levi bar Ḥayata in the name of Rabbi Ḥiyya bar Abba: When he came to establish their lineage, Israel said to him: ‘You are establishing our lineage? Before you come to establish our lineage, go and establish the lineage of Elazar your son. To whom is he married? Is it not to the daughter of Putiel?’ That is what is written: “Elazar, son of Aaron, took from the daughters of Putiel as a wife” (Exodus 6:25). When the Holy One blessed be He saw that they were disparaging him, He accorded precedence to the honor of Aaron relative to the honor of Moses. That is what is written: “These are the generations [toldot] of Aaron and Moses” (Numbers 3:1).

כָּל מִי שֶׁהַמָּקוֹם מִתְעַסֵּק בּוֹ לְהַעֲמִיד מִמֶּנּוּ אֻמָּה אוֹ שַׁלְשֶׁלֶת יוּחֲסִין הָיָה הַמָּקוֹם מִתְעַסֵּק בּוֹ כָּעִנְיָן הַזֶּה לִכְתֹּב בּוֹ תּוֹלְדוֹת, שֶׁכֵּן אַתְּ מוֹצֵא שְׁתֵּים עֶשְׂרֵה תּוֹלְדוֹת בַּכְּתוּבִים, הָרִאשׁוֹן (בראשית ב, ד): אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ, (בראשית ה, א): זֶה סֵפֶר תּוֹלְדֹת אָדָם, (בראשית ו, ט): אֵלֶּה תּוֹלְדֹת נֹחַ, (בראשית י, א): וְאֵלֶּה תּוֹלְדֹת בְּנֵי נֹחַ, (בראשית יא, י): אֵלֶּה תּוֹלְדֹת שֵׁם, (בראשית יא, כז): וְאֵלֶּה תּוֹלְדֹת תֶּרַח (בראשית כה, יב) (בראשית כה, יט) (בראשית לו, א) (בראשית לז, ב): וְאֵלֶּה תּוֹלְדֹת יִשְׁמָעֵאל, יִצְחָק, עֵשָׂו, יַעֲקֹב, אֵלּוּ עֶשֶׂר תּוֹלָדוֹת נִתְעַסֵּק בָּהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְראוֹת עוֹלָם וּלְהַעֲמִיד אֻמּוֹת, וּשְׁנֵי בְּנֵי אָדָם כָּתַב הַמָּקוֹם תּוֹלְדוֹתָם, אֶחָד לְשַׁלְשֶׁלֶת הַמַּלְכוּת, וְאֶחָד לְשַׁלְשֶׁלֶת הַכְּהֻנָּה, (רות ד, יח): וְאֵלֶּה תּוֹלְדוֹת פָּרֶץ, לְהַעֲמִיד שַׁלְשֶׁלֶת הַמַּלְכוּת הֵימֶנּוּ, (במדבר ג, א): וְאֵלֶּה תּוֹלְדֹת אַהֲרֹן וּמשֶׁה, בִּשְׁבִיל שַׁלְשֶׁלֶת הַכְּהֻנָּה. And these are the generations of Aaron and Moses on the day that God spoke to Moses on Mount Sinai (Numbers 3:1).
Anyone with whom the Omnipresent engages to establish a nation or a family tree from him, the Omnipresent would also engage with him to write generations in his regard, as you find twelve instances of generations in the verses. The first: “These are the generations of the heavens and the earth” (Genesis 2:4); “this is the book of the generations of Adam” (Genesis 5:1); “these are the generations of Noah” (Genesis 6:9); “these are the generations of the sons of Noah” (Genesis 10:1): “these are the generations of Shem” (Genesis 11:10); “these are the generations of Teraḥ” (Genesis 11:27); “these are the generations of Ishmael” (Genesis 25:12); “Isaac” (Genesis 25:19); “Esau” (Genesis 36:1); “Jacob” (Genesis 37:2). These are ten generations with which the Holy One blessed be He engaged to create the world and to establish nations. And there are two people that the Omnipresent wrote their generationst, one for the royal dynasty and one for the priestly dynasty: “These are the generations of Peretz” (Ruth 4:18), to establish the royal dynasty from him, and “these are the generations of Aaron and Moses"(Numbers 3:1), for the priestly dynasty.

וְאֵלֶּה תּוֹלְדֹת אַהֲרֹן וּמשֶׁה (במדבר ג, א), וַהֲרֵי תּוֹלְדוֹתָיו שֶׁל משֶׁה לֹא נִתְבְּעוּ כָּאן וְלָמָּה נֶאֱמַר תּוֹלְדֹת אַהֲרֹן וּמשֶׁה, בִּשְׁבִיל כְּבוֹדוֹ שֶׁל משֶׁה שֶׁלֹא לְמַעֵט אֶת כְּבוֹדוֹ. (במדבר ג, ב ג): וְאֵלֶּה שְׁמוֹת בְּנֵי אַהֲרֹן הַבְּכֹר נָדָב וגו' אֵלֶּה שְׁמוֹת בְּנֵי אַהֲרֹן הַכֹּהֲנִים הַמְשֻׁחִים אֲשֶׁר מִלֵּא יָדָם לְכַהֵן, זוֹ הִיא שֶׁאָמַרְנוּ שֶׁלֹא נִתְעַסֵּק הַכָּתוּב אֶלָּא בְּשַׁלְשֶׁלֶת הַכְּהֻנָּה. And these are the names of the children of Aaron, the firstborn Nadav, and Avihu and Elazar and Itamar (Numbers 3:2).
“These are the generations of Aaron and Moses,” but the generations of Moses were not reckoned here. Why, then, is it stated: “The generations of Aaron and Moses”? It is due to the honor of Moses, to avoid diminishing his honor. “These are the names of the sons of Aaron: The firstborn, Nadav, [and Avihu, Elazar, and Itamar]…These are the names of the sons of Aaron, the anointed priests, whom he invested to serve as priests” (Numbers 3:2–3). That is what we said, that the verse engaged only with the priestly dynasty.

וַיָּמָת נָדָב וַאֲבִיהוּא לִפְנֵי ה' (במדבר ג, ד), בְּכַמָּה מְקוֹמוֹת נִכְתְּבָה מִיתַת נָדָב וַאֲבִיהוּא, מְלַמֵּד שֶׁהָיָה צַעַר לִפְנֵי הַמָּקוֹם עֲלֵיהֶם, שֶׁהָיוּ בְּנֵי אַהֲרֹן חֲבִיבִים, וְכֵן הוּא אוֹמֵר (ויקרא י, ג): בִּקְרֹבַי אֶקָּדֵשׁ. (במדבר ג, ד): בְּהַקְרִבָם אֵשׁ זָרָה, רַבִּי עֲקִיבָא אוֹמֵר עַל הַהַקְרָבָה מֵתוּ, שֶׁנֶּאֱמַר: בְּהַקְרִבָם אֵשׁ זָרָה, רַבִּי יוֹסֵי אוֹמֵר עַל הַקְּרִיבָה מֵתוּ, שֶׁנֶּאֱמַר (ויקרא טז, א): בְּקָרְבָתָם לִפְנֵי ה', רַבִּי אֶלְעָזָר אוֹמֵר אַף מִשּׁוּם הַקְרִיבָה. אֵשׁ זָרָה, לֹא מִן הַתָּמִיד שֶׁל בֵּין הָעַרְבַּיִם וְלֹא מִן תָּמִיד שֶׁל שַׁחַר אֶלָּא אֵשׁ הֶדְיוֹטוֹת, שֶׁנֶּאֱמַר: אֵשׁ זָרָה. בַּר קַפָּרָא בְּשֵׁם רַבִּי יִרְמְיָה בַּר רַבִּי אֶלְעָזָר אוֹמֵר בִּשְׁבִיל אַרְבָּעָה דְבָרִים מֵתוּ בָּנָיו שֶׁל אַהֲרֹן, עַל הַקְּרִיבָה וְעַל הַהַקְרָבָה וְעַל אֵשׁ זָרָה וגו' [כמו שכתוב למעלה בויקרא רבה בפרשה אחרי מות עד הרבה סיחים מתו ונעשו עורותיהן שטיחין על גבי אמותיהן]. “Nadav and Avihu died before the Lord when they offered alien fire before the Lord in the wilderness of Sinai, and they had no children. Elazar and Itamar served as priests in the presence of Aaron, their father” (Numbers 3:4).
“Nadav and Avihu died before the Lord.” In several places, the death of Nadav and Avihu is written: It teaches that there was sadness before the Omnipresent in their regard, as Aaron’s sons were beloved. Likewise it says: “I will be sanctified through those who are near to Me” (Leviticus 10:3).
“When they offered alien fire,” Rabbi Akiva says: They died due to the offering, as it is stated: “When they offered alien fire.” Rabbi Yosei says: They died due to drawing near,⁴⁶They entered the Holy of Holies. as it is stated: “When they drew near before the Lord” (Leviticus 16:1). Rabbi Elazar says: It was also due to drawing near.
“An alien fire,” neither from the daily afternoon offering nor from the daily morning offering, but rather, lay fire,⁴⁷As opposed to a holy fire. as it is stated: “An alien fire.”
Bar Kappara says in the name of Rabbi Yirmeya bar Rabbi Elazar: Due to four factors Aaron’s sons died: Due to drawing near, due to the offering, due to alien fire…VaYikra Rabba, in Parashat Aḥarei Mot until “Many young donkeys have died and their hides have been spread over their mothers>.”⁴⁸VaYikra Rabba 20:8–10.

בְּאַרְבָּעָה מְקוֹמוֹת הוּא מַזְכִּיר מִיתָתָן שֶׁל בְּנֵי אַהֲרֹן וּמַזְכִּיר סֻרְחָנָן, וְכָל כָּךְ לָמָּה, לְהוֹדִיעֲךָ שֶׁלֹא הָיָה עָוֹן בְּיָדָם אֶלָּא זֶה בִּלְבָד. אָמַר רַבִּי אֶלְעָזָר הַמּוֹדָעִי צֵא וּרְאֵה כַּמָּה הִיא קָשָׁה מִיתָתָן שֶׁל בְּנֵי אַהֲרֹן לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁכָּל מָקוֹם שֶׁהוּא מַזְכִּיר מִיתָתָן מַזְכִּיר סֻרְחָנָן, כָּל כָּךְ לָמָּה, כְּדֵי שֶׁלֹא יִתֵּן פִּתְחוֹן פֶּה לְבָאֵי עוֹלָם, שֶׁלֹא יְהוּ הַבְּרִיּוֹת אוֹמְרִים מַעֲשִׂים מְקֻלְקָלִים הָיָה לָהֶם בַּסֵּתֶר שֶׁעַל יְדֵי כֵן מֵתוּ. וַיָּמָת נָדָב וַאֲבִיהוּא לִפְנֵי ה', אָמַר רַבִּי יוֹחָנָן וְכִי לִפְנֵי ה' מֵתוּ אֶלָּא מְלַמֵּד שֶׁקָּשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשָׁעָה שֶׁבְּנֵיהֶם שֶׁל צַדִּיקִים מִסְתַּלְּקִים בְּחַיֵיהֶם דַּאֲבִיהֶם. בְּהַקְרִבָם אֵשׁ זָרָה לִפְנֵי ה', רַבִּי יוֹחָנָן דְּיָפוֹ בְּעָא קוֹמֵי רַבִּי פִּינְחָס בַּר חָמָא בְּשֵׁם רַבִּי סִימוֹן, כָּאן אַתְּ אָמַר לִפְנֵי ה' לִפְנֵי ה' שְׁתֵּי פְּעָמִים, וּלְהַלָּן אַתְּ אָמַר (במדבר ג, ד): עַל פְּנֵי אַהֲרֹן אֲבִיהֶם, פַּעַם אֶחָת, אֶלָּא מְלַמֵּד שֶׁהוּא קָשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כִּפְלַיִם מֵאֲבִיהֶם. Rabbi Yirmeya ben Elazar said: In four places,⁴⁹Leviticus 10:1, 16:1; Numbers 3:4, 26:61. it mentions the death of Aaron’s sons, and in all of them it mentions their sin. Why to that extent? It is to inform you that they had committed only this sin alone. Rabbi Elazar HaModa’i said: Come and see how difficult the death of Aaron’s sons was before the Holy One blessed be He, as every place that it mentions their death, it mentions their sin. Why to that extent? To prevent the possibility of slander, so that people should not say: ‘They clandestinely committed corrupt actions and that was the reason they died.’
“Nadav and Avihu died before the Lord.” Rabbi Yoḥanan said: Did they die before the Lord? It teaches that it is difficult before the Holy One blessed be He when the children of the righteous die during their fathers’ lifetimes.
“When they offered alien fire before the Lord,” Rabbi Yoḥanan of Yafo raised a question before Rabbi Pinḥas bar Ḥama in the name of Rabbi Simon: Here [in this verse] it says “before the Lord,” “before the Lord,” twice, but elsewhere⁵⁰The same midrash appears in Midrash Rabba Acharei Mot 20:10 and was apparently copied over to here without correcting the references. In the context of Bamidbar it should say "Elsewhere [in this verse] it says “before the Lord,” “before the Lord,” twice, but here is says…" it says: “In the presence of Aaron their father,” once. This teaches that it was twice as difficult before the Holy One blessed be He as it was for their father.

בְּמִדְבַּר סִינַי (במדבר ג, ד), וְכִי בְּמִדְבַּר סִינַי מֵתוּ, אֶלָּא מְלַמֵּד שֶׁמֵּהַר סִינַי נָטְלוּ אֵפּוֹפָסִין שֶׁלָּהֶם לְמִיתָה, הֲדָא הוּא דִכְתִיב (שמות כד, יא): וְאֶל אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ, אָמַר רַבִּי פִּינְחָס מִכָּאן שֶׁהָיוּ רְאוּיִן לְהַשְׁלָחַת יַד. אָמַר רַבִּי הוֹשַׁעְיָא וְכִי קִילוֹרִין עָלְתָה עִמָּהֶם לְסִינַי, כְּמָה דְתֵימָא (שמות כד, יא): וַיֶּחֱזוּ אֶת הָאֱלֹהִים וַיֹאכְלוּ וַיִּשְׁתּוּ, אֶלָּא מְלַמֵּד שֶׁזָּנוּ עֵינֵיהֶם כְּלַפֵּי שְׁכִינָה, כְּאָדָם שֶׁמַּבִּיט בַּחֲבֵרוֹ מִתּוֹךְ מַאֲכָל וּמִשְׁתֶּה. רַבִּי יוֹחָנָן אָמַר אֲכִילָה וַדָּאִית, דִּכְתִיב (משלי טז, טו): בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים, אָמַר רַבִּי תַּנְחוּמָא מְלַמֵּד [על] שֶׁהֵגֵסוּ אֶת לִבָּן וְעָמְדוּ עַל רַגְלֵיהֶם וְזָנוּ עֵינֵיהֶם מִן הַשְּׁכִינָה. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר משֶׁה לֹא זָן עֵינָיו מִן הַשְּׁכִינָה וְנֶהֱנָה מִן הַשְּׁכִינָה, לֹא זָן עֵינָיו מִן הַשְּׁכִינָה, דִּכְתִיב (שמות ג, ו): וַיַּסְתֵּר משֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל הָאֱלֹהִים, וְנֶהֱנָה מִן הַשְּׁכִינָה, דִּכְתִיב (שמות לד, כט): וּמשֶׁה לֹא יָדַע כִּי קָרַן אוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ, בִּשְׂכַר כִּי יָרֵא, (שמות לד, ל): וַיִּירְאוּ מִגֶּשֶׁת אֵלָיו, בִּשְׂכַר מֵהַבִּיט (במדבר יב, ח): וּתְמֻנַת ה' יַבִּיט. נָדָב וַאֲבִיהוּא זָנוּ עֵינֵיהֶם מִן הַשְּׁכִינָה וְלֹא נֶהֱנוּ מִן הַשְּׁכִינָה, וְלָמָּה לֹא מֵתוּ בְּאוֹתָהּ שָׁעָה, מָשָׁל לְמֶלֶךְ שֶׁהָיָה מַשִֹּׂיא אֶת בִּתּוֹ וְנִמְצָא בַּשּׁוֹשְׁבִין שֶׁלָּהּ דָּבָר שֶׁל לוֹגְמֵיָא, אָמַר הַמֶּלֶךְ אִם אֲנִי הוֹרְגוֹ עַכְשָׁו הֲרֵינִי מְעַרְבֵּב שִׂמְחַת בִּתִּי, לְמָחָר שִׂמְחָתִי בָּאָה וּמוּטָב בְּשִׂמְחָתִי וְלֹא בְּשִׂמְחַת בִּתִּי. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אֲנִי הוֹרֵג נָדָב וַאֲבִיהוּא עַכְשָׁו הֲרֵינִי מְעַרְבֵּב שִׂמְחַת תּוֹרָה, לְמָחָר שִׂמְחָתִי בָּאָה מוּטָב בְּשִׂמְחָתִי וְלֹא בְּשִׂמְחַת תּוֹרָה, הֲדָא הוּא דִכְתִיב (שיר השירים ג, יא): בְּיוֹם חֲתֻנָּתוֹ, זֶה סִינַי, (שיר השירים ג, יא): וּבְיוֹם שִׂמְחַת לִבּוֹ, זֶה אֹהֶל מוֹעֵד. “In the wilderness of Sinai.” Did they, in fact, die in the wilderness of Sinai? Rather, it teaches that they received their death sentence from Mount Sinai. That is what is written: “Against the noble of the children of Israel, He did not extend His hand” (Exodus 24:11). Rabbi Pinḥas said: From here [we learn] that they were deserving of the hand being extended [to punish them], as Rabbi Hoshaya said: Did cakes go up with them to Sinai that you say: “They beheld God and ate and drank”? (Exodus 24:11). Rather, it teaches that they feasted their eyes on the Divine Presence. “They beheld God” like a person who looks at another while eating and drinking. Rabbi Yoḥanan said: Actual nourishment, just as it says: “Life is in the light of the king’s countenance” (Proverbs 16:15). Rabbi Tanḥuma says: It teaches that they acted with arrogance, stood upright and feasted their eyes on the Divine Presence.
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Moses did not feast his eyes on the Divine Presence and benefited from the Divine Presence. He did not feast his eyes on the Divine Presence, as it is written: “Moses concealed his face, because he feared to look at God” (Exodus 3:6). And benefited from the Divine Presence, as it is written: “Moses did not know that his face was radiant upon His speaking with him” (Exodus 34:29). In reward for “because he feared” (Exodus 3:6), he was privileged to: “They feared to approach him” (Exodus 34:30). In reward for “to look [mehabit]” (Exodus 3:6), he was privileged to: “And beholds [yabit] the image of the Lord” (Numbers 12:8). Nadav and Avihu feasted their eyes on the Divine Presence and received no benefit from it.
Why did they not die at that moment? This is analogous to a king who married [off] his daughter and found in one of the groomsmen a matter of infamy. The king said: ‘If I kill him now, I will compromise my daughter’s celebration. Tomorrow, my celebration will come. It is preferable during my celebration and not during my daughter’s celebration.’ So, the Holy One blessed be He said: ‘If I kill them now, I will compromise the celebration of the Torah, Tomorrow, My celebration will come. It is preferable during My celebration and not during the celebration of the Torah.’ That is what is written: “On the day of his wedding and on the day of the rejoicing of his heart” (Song of Songs 3:11). “On the day of his wedding,” this is Sinai, “and on the day of the rejoicing of his heart,” this is the Tent of Meeting.

וּבָנִים לֹא הָיוּ לָהֶם וַיְכַהֵן אֶלְעָזָר (במדבר ג, ד), רַבִּי יַעֲקֹב בַּר אַיְּבוּ בְּשֵׁם רַבִּי אַחָא אִלּוּ הָיָה לָהֶם בָּנִים קוֹדְמִין לְאֶלְעָזָר וּלְאִיתָמָר, שֶׁכָּל הַקֹּדֶם לַנַּחֲלָה קֹדֶם בַּכָּבוֹד וּבִלְבָד שֶׁהוּא נוֹהֵג כְּמִנְהַג אֲבוֹתָיו. וַיְכַהֵן אֶלְעָזָר וְאִיתָמָר עַל פְּנֵי אַהֲרֹן אֲבִיהֶם, רַבִּי יִצְחָק אָמַר בְּחַיָּיו רַבִּי חִיָּא בַּר אַבָּא אָמַר בְּמוֹתוֹ. עַל דַּעְתֵּיהּ דְּרַבִּי יִצְחָק דְּהוּא אָמַר בְּחַיָּיו, נֶאֱמַר כָּאן עַל פְּנֵי, וְנֶאֱמַר לְהַלָּן עַל פְּנֵי, דִּכְתִיב (בראשית יא, כח): וַיָמָת הָרָן עַל פְּנֵי תֶּרַח אָבִיו, מַה עַל פְּנֵי הָאָמוּר לְהַלָּן בְּחַיָּיו, אַף עַל פְּנֵי הָאָמוּר כָּאן בְּחַיָּיו. עַל דַּעְתֵּיהּ דְּרַבִּי חִיָּא בַּר אַבָּא דְּהוּא אָמַר בְּמוֹתוֹ, נֶאֱמַר כָּאן עַל פְּנֵי, וְנֶאֱמַר לְהַלָּן עַל פְּנֵי (בראשית כג, ג): וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ, מַה עַל פְּנֵי הָאָמוּר לְהַלָּן בְּמוֹתוֹ אַף עַל פְּנֵי הָאָמוּר כָּאן בְּמוֹתוֹ. עַל דַּעְתֵּיהּ דְּרַבִּי יִצְחָק דְּהוּא אָמַר בְּחַיָּיו אֵרַע טֻמְאָה בְּאַהֲרֹן שִׁמֵּשׁ אֶלְעָזָר, אֵרַע טֻמְאָה בְּאֶלְעָזָר שִׁמֵּשׁ אִיתָמָר. מַעֲשֶׂה בְּשִׁמְעוֹן בֶּן קִמְחִית, שֶׁיָּצָא לְדַבֵּר עִם הַמֶּלֶךְ הָעַרְבִיִּים, וְנִתְּזָה צִנּוֹרָא שֶׁל רֹק מִפִּיו עַל בְּגָדָיו, וְטִמְּאוּהוּ, נִכְנָס יְהוּדָה אָחִיו וְשִׁמֵּשׁ תַּחְתָּיו בִּכְהֻנָּה גְּדוֹלָה, אוֹתוֹ הַיּוֹם רָאֲתָה אִמָּן שְׁנֵי בָּנֶיהָ כֹּהֲנִים גְּדוֹלִים. אָמְרוּ חֲכָמִים שִׁבְעָה בָּנִים הָיוּ לְקִמְחִית וְכֻלָּן שִׁמְשׁוּ בִּכְהֻנָּה גְדוֹלָה. נִכְנְסוּ חֲכָמִים אֶצְלָה אָמְרוּ לָהּ מַה מַּעֲשִׂים טוֹבִים יֵשׁ בְּיָדֵךְ, אָמְרָה לָהֶם כָּךְ יַעַזְרוּ עָלַי אִם רָאוּ קוֹרוֹת בֵּיתִי שַׂעֲרוֹת רֹאשִׁי מִיָּמַי, אָמְרִין כָּל קִמְחָא קִמְחִין, וְקִמְחָא דְקִמְחִית קִמְחָהּ סֹלֶת, וְקָרְאוּ עָלֶיהָ הַפָּסוּק הַזֶּה (תהלים מה, יד): כָּל כְּבוּדָּה בַת מֶלֶךְ פְּנִימָה וגו', וְעַל דַּעְתֵּיהּ דְּרַבִּי חִיָּא דְּהוּא אָמַר בְּמוֹתוֹ, כְּשֶׁמֵּת אַהֲרֹן שִׁמֵּשׁ אֶלְעָזָר בְּנוֹ, כְּשֶׁמֵּת אֶלְעָזָר שִׁמֵּשׁ אִיתָמָר, לְכָךְ נֶאֱמַר: וַיְכַהֵן אֶלְעָזָר וְאִיתָמָר עַל פְּנֵי אַהֲרֹן אֲבִיהֶם. “…and they had no children. Elazar and Itamar served as priests.” Rabbi Yaakov bar Aivu in the name of Rabbi Aḥa: If they had sons, they would have taken precedence over Elazar and Itamar, as whoever takes precedence for inheritance takes precedence regarding honor, provided that he conducts himself in accordance with the custom of his fathers.
“Elazar and Itamar served as priests in the presence of [al penei] Aaron, their father.” Rabbi Yitzḥak said: During his lifetime; Rabbi Ḥiyya bar Abba said: After his death. According to the opinion of Rabbi Yitzḥak, who said during his lifetime, here, it is stated al penei and there it is stated al penei, as it is written: “Haran died al penei Teraḥ his father” (Genesis 11:28). Just as al penei stated there is during his lifetime, so, too, al penei that is stated here is during his lifetime. According to the opinion of Rabbi Ḥiyya bar Abba, who said after his death, here, it is stated al penei and there it is stated al penei, as it is written: “Abraham rose from al penei his dead” (Genesis 23:3). Just as al penei stated there is after death, so, too, al penei that is stated here is after his death. According to the opinion of Rabbi Yitzḥak, who said during his lifetime, if impurity befell Aaron, Elazar served; if impurity befell Elazar, Itamar served.
There was an incident involving Shimon ben Kimḥit who went out to speak with the king of the Arabs, and a drop of saliva sprayed from his mouth onto his garments and impurified him. Yehuda, his brother, entered and served in his stead in the High Priesthood. That day, their mother saw her two sons as High Priests. The Sages taught: Kimĥit had seven sons, and all of them served in the High Priesthood. The Sages said to her: ‘What good deeds do you have to your credit?’ She said to them: ‘So help me, in all my days, the beams of my house never saw the hair of my head.’ They said: ‘All flour [kimḥa] is flour [kimḥin], but Kimḥit’s flour [kimḥa] is fine flour.’ They read this verse in her regard: “All the glory of the king’s daughter is within” (Psalms 45:14).
According to the opinion of Rabbi Ḥiyya bar Abba who said: After his death, when Aaron died, Elazar his son served. When Elazar died, Itamar served. That is why it is stated: “Elazar and Itamar served as priests al penei Aaron, their father.”