פִּינְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן (במדבר כה, יא), אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בְּדִין הוּא שֶׁיִּטֹּל שְׂכָרוֹ, (במדבר כה, יב): לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם, גָּדוֹל הַשָּׁלוֹם שֶׁנָּתַן לְפִנְחָס, שֶׁאֵין הָעוֹלָם מִתְנַהֵג אֶלָּא בְשָׁלוֹם, וְהַתּוֹרָה כֻּלָּהּ שָׁלוֹם, שֶׁנֶּאֱמַר (משלי ג, יז): דְּרָכֶיהָ דַרְכֵי נֹעַם וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם. וְאִם בָּא אָדָם מִן הַדֶּרֶךְ שׁוֹאֲלִין לוֹ שָׁלוֹם, וְכֵן שַׁחֲרִית שׁוֹאֲלִין לוֹ שָׁלוֹם, וּבְאֶמֶשׁ כָּךְ שׁוֹאֲלִין בְּשָׁלוֹם, שְׁמַע יִשְׂרָאֵל חוֹתְמִין פּוֹרֵס סֻכַּת שָׁלוֹם עַל עַמּוֹ, הַתְּפִלָּה חוֹתְמִין בְּשָׁלוֹם, בְּבִרְכַּת כֹּהֲנִים חוֹתְמִין בְּשָׁלוֹם. אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא אֵין כְּלִי מַחְזִיק בְּרָכָה אֶלָּא שָׁלוֹם, שֶׁנֶּאֱמַר (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן ה' יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם. “Pinḥas, son of Elazar, son of Aaron the priest, has caused My wrath to be withdrawn from the children of Israel, in that he was zealous on My behalf among them, and I did not destroy the children of Israel in My zealotry” (Numbers 25:11).
“Pinḥas, son of Elazar, son of Aaron the priest” – the Holy One blessed be He said: By right, he should receive his reward: “Therefore, say: Behold, I am giving him My covenant of peace” (Numbers 25:12) – great is peace, which He gave to Pinḥas, as the world is conducted only through peace, and the Torah in its entirety is peace, as it is stated: “Its ways are ways of pleasantness, and all its pathways are peace [shalom]” (Proverbs 3:17). If a person comes from the road, one greets him with peace [shalom]. Likewise in the morning, one greets him with peace. And at night, likewise, one greets with peace. Shema Yisrael concludes with the blessing: Who spreads a canopy of peace over His people. 1This refers to the final blessing after the recitation of Shema in the evening service. Today we use this conclusion to the blessing on Shabbat and Festivals. One concludes the Amida with peace. One concludes the Priestly Benediction with peace. Rabbi Shimon be Ḥalafta said: The only vessel that holds blessing is peace, as it is stated: “The Lord will give strength to His people; the Lord will bless His people with peace. (Psalms 29:11).
וַיְדַבֵּר משֶׁה אֶל ה', יִפְקֹד ה' וגו' (במדבר כז, טו-טז), הֲלָכָה אִם רָאָה הַרְבֵּה אֻכְלוּסִין שֶׁל בְּנֵי אָדָם אוֹמֵר בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם חֲכַם הָרָזִים, כְּשֵׁם שֶׁאֵין פַּרְצוּפוֹתֵיהֶן דּוֹמִין זֶה לָזֶה, כָּךְ אֵין דַּעְתָּן שָׁוִין זֶה לָזֶה, אֶלָּא כָּל אֶחָד וְאֶחָד יֵשׁ לוֹ דֵעָה בִּפְנֵי עַצְמוֹ, וְכֵן הוּא אוֹמֵר (איוב כח, כה): לַעֲשׂוֹת לָרוּחַ מִשְׁקָל, לָרוּחוֹת שֶׁל כָּל בְּרִיָּה וּבְרִיָּה. תֵּדַע לְךָ שֶׁהוּא כֵּן, שֶׁכֵּן משֶׁה מְבַקֵּשׁ מִן הַקָּדוֹשׁ בָּרוּךְ הוּא בִּשְׁעַת מִיתָה אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, גָּלוּי וְיָדוּעַ לְפָנֶיךָ דַּעְתָּן שֶׁל כָּל אֶחָד וְאֶחָד, וְאֵין דַּעְתָּן שֶׁל בָּנֶיךָ דּוֹמִין זֶה לָזֶה, וּכְשֶׁאֲנִי מִסְתַּלֵּק מֵהֶן בְּבַקָּשָׁה מִמְּךָ מַנֵּה עֲלֵיהֶם מַנְהִיג שֶׁיְהֵא סוֹבְלָם לְאֶחָד וְאֶחָד לְפִי דַעְתּוֹ, שֶׁנֶּאֱמַר: יִפְקֹד ה', הָרוּחַ אֵינוֹ אוֹמֵר, אֶלָּא הָרוּחֹת, זֶה שֶׁאָמַר הַכָּתוּב (ישעיה מה, יא): הָאֹתִיּוֹת שְׁאָלוּנִי עַל בָּנַי וְעַל פֹּעַל יָדַי תְּצַוֻּנִי. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁנָּשָׂא אִשָּׁה וְהָיָה לוֹ שׁוֹשְׁבִין, בְּכָל זְמַן שֶׁהַמֶּלֶךְ כּוֹעֵס עַל אִשְׁתּוֹ הַשּׁוֹשְׁבִין מְפַיֵּס וּמִתְרַצֶּה הַמֶּלֶךְ לְאִשְׁתּוֹ, בָּא הַשּׁוֹשְׁבִין לָמוּת הִתְחִיל מְבַקֵּשׁ מִן הַמֶּלֶךְ בְּבַקָּשָׁה מִמְּךָ תֵּן דַּעְתְּךָ עַל אִשְׁתְּךָ. אָמַר לוֹ הַמֶּלֶךְ, אִם אַתָּה מְצַוֵּנִי עַל אִשְׁתִּי צַוֵּה אֶת אִשְׁתִּי עָלַי שֶׁתְּהֵא זְהִירָה בִּכְבוֹדִי. כִּבְיָכוֹל כָּךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁאַתָּה מְצַוֵּנִי עֲלֵיהֶם יִפְקֹד ה', צַוֵּה אוֹתָם שֶׁיִּהְיוּ זְרִיזִין בִּכְבוֹדִי, מַה כְּתִיב (במדבר כח, ב): צַו אֶת בְּנֵי יִשְׂרָאֵל אֶת קָרְבָּנִי לַחְמִי, תְּחִלָּה הַסְדֵּר לָהֶן הַקָּרְבָּנוֹת. 2This section belongs before or after section 14 although it appears in the midrash here.“Moses spoke to the Lord, saying” (Numbers 27:15).
“May the Lord, God of the spirits of all flesh, appoint a man over the congregation” (Numbers 27:16).
“Moses spoke to the Lord.… May the Lord…appoint” – halakha: If one sees numerous multitudes of people, he recites: Blessed are You, Lord our God, Ruler of the universe, who knows all secrets. Just as their faces are not similar to one another, so their dispositions are not identical to one another, but rather, each has a disposition of his own. Likewise, it says: “To set the calibration of the wind [laruaḥ]” (Job 28:25) – of the spirits of each and every person. Know that it is so, as thus Moses requested from the Holy One blessed be He at the time of death; he said before Him: ‘Master of the universe, the dispositions of each and every one are revealed and known before You, and the dispositions of Your children are not similar to one another. When I depart, I implore You, appoint a leader over them who will bear each and every one in accordance with his dispositions,’ as it is stated: “May the Lord, [God of the spirits]…appoint.” It does not say “spirit,” but rather “spirits.”
“Command the children of Israel, and say to them: My offering, My food, for My fires, for a pleasing aroma to Me, you shall take care to present to Me at its appointed time” (Numbers 28:2).
That is what the verse said: “They asked Me about what is coming; will you command Me about My sons and about My handiwork?” (Isaiah 45:11). To what is this matter comparable? It is to a king who married a woman, and he had a groomsman. Any time the king would be angry at his wife, the groomsman would placate him and he would be reconciled with his wife. The groomsman was dying, and he began asking the king: ‘I implore you, please direct your attention to your wife.’ The king said to him: ‘If you are commanding me regarding my wife, command my wife in my regard that she should be careful regarding my honor.’ So, as it were, the Holy One blessed be He said to him: ‘Instead of you commanding Me: “May the Lord…appoint” (Numbers 27:16), command them that they should be diligent regarding My honor.’ What is written: “Command the children of Israel…My offering, My food” – first set for them the order of the offerings.
מָה רָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַחֵס פִּינְחָס אַחַר מַעֲשֶׂה זֶה, שֶׁבְּשָׁעָה שֶׁנִּדְקַּר זִמְרִי בֶּן סָלוּא, אָמְרוּ חֲכָמִים שִׁשָּׁה שֵׁמוֹת יֵשׁ לוֹ לְזִמְרִי, זִמְרִי, בֶּן סָלוּא, וְשָׁאוּל, בֶּן כְּנַעֲנִית, וּשְׁלֻמִיאֵל, בֶּן צוּרִי שַׁדָּי. זִמְרִי, שֶׁנַּעֲשָׂה עַל אוֹתָהּ מִדְיָנִית כְּבֵיצָה הַמּוּזֶרֶת. בֶּן סָלוּא, בֵּן שֶׁסִּלָּא עֲוֹן מִשְׁפַּחְתּוֹ. שָׁאוּל, שֶׁהִשְׁאִיל עַצְמוֹ לַעֲבֵרָה. בֶּן הַכְּנַעֲנִית, שֶׁעָשָׂה מַעֲשֵׂה כְנָעַן, וּמַה שְׁמוֹ, שְׁלֻמִיאֵל. אַתְּ מוֹצֵא בְּשָׁעָה שֶׁנִּדְקַר זִמְרִי עָמְדוּ הַשְּׁבָטִים עָלָיו וְאָמְרוּ רְאִיתֶם בֶּן פּוּטִיאֵל זֶה שֶׁפִּטֵּם אֲבִי אִמּוֹ עֲגָלִים לַעֲבוֹדַת כּוֹכָבִים הָרַג נָשִׂיא מִיִּשְׂרָאֵל, לְפִיכָךְ בָּא הַכָּתוּב לְיַחֲסוֹ: פִּינְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן. (במדבר כה, יב): לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם, שֶׁעֲדַיִן הוּא קַיָּם, וְכֵן הוּא אוֹמֵר (מלאכי ב, ה): בְּרִיתִי הָיְתָה אִתּוֹ הַחַיִּים וְהַשָּׁלוֹם וָאֶתְּנֵם לוֹ מוֹרָא וַיִּירָאֵנִי וּמִפְּנֵי שְׁמִי נִחַת הוּא. (במדבר כה, יג): וְהָיְתָה לוֹ וּלְזַרְעוֹ אַחֲרָיו, וַיְכַפֵּר, וְכִי קָרְבָּן הִקְרִיב שֶׁנֶּאֱמַר בּוֹ כַּפָּרָה, אֶלָּא לְלַמֶּדְךָ שֶׁכָּל הַשּׁוֹפֵךְ דָּמָן שֶׁל רְשָׁעִים כְּאִלּוּ הִקְרִיב קָרְבָּן. (במדבר כה, יד): וְשֵׁם אִישׁ יִשְׂרָאֵל הַמֻּכֶּה אֲשֶׁר הֻכָּה אֶת הַמִּדְיָנִית, כְּשֵׁם שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְעַסֵּק בְּשִׁבְחָן שֶׁל צַדִּיקִים לְפַרְסֵם בָּעוֹלָם, כָּךְ מִתְעַסֵּק בִּגְנוּתָן שֶׁל רְשָׁעִים לְפַרְסְמָן בָּעוֹלָם, פִּינְחָס, פִּרְסְמוֹ לְשֶׁבַח. וְזִמְרִי, לִגְנַאי. עֲלֵיהֶם נֶאֱמַר (משלי י, ז): זֵכֶר צַדִּיק לִבְרָכָה וְשֵׁם רְשָׁעִים יִרְקָב. (במדבר כה, יד): נְשִׂיא בֵית אָב לַשִּׁמְעֹנִי, שֶׁכָּל הַפּוֹגֵם אֶת עַצְמוֹ פּוֹגֵם אֶת מִשְׁפַּחְתּוֹ עִמּוֹ, זִמְרִי בֶּן סָלוּא, הַכָּתוּב מִתַּמֵּהַּ עָלָיו (קהלת י, ח): וּפֹרֵץ גָּדֵר יִשְׁכֶנּוּ נָחָשׁ, אָבִיו קִנֵּא עַל הַזְּנוּת תְּחִלָּה (בראשית לד, כה): וַיִּקְחוּ שְׁנֵי בְנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי, וְזֶה פָּרַץ גָּדֵר שֶׁגָּדַר אָבִיו. (במדבר כה, טו): וְשֵׁם הָאִשָּׁה הַמֻּכָּה, רֹאשׁ אֻמּוֹת בֵּית אָב וגו', לְהוֹדִיעֲךָ עַד הֵיכָן נָתְנוּ הַמִּדְיָנִים עַצְמָן, שֶׁבַּת מֶלֶךְ הִפְקִירוּ, שֶׁנֶּאֱמַר (במדבר לא, ח): וְאֶת מַלְכֵי מִדְיָן הָרְגוּ עַל חַלְלֵיהֶם, צוּר גָּדוֹל מִכֻּלָּם, מֶלֶךְ הוּא וְהִפְקִיר אֶת בִּתּוֹ, מִי לֹא הָיָה מַפְקִיר, וּלְפִי שֶׁבִּזָּה אֶת עַצְמוֹ וּפִרְסֵם אֶת בִּתּוֹ בְּקָלוֹן גְּרָעוֹ הַכָּתוּב וּכְתָבוֹ שְׁלִישִׁי, אֲבָל הוּא מֶלֶךְ שֶׁבְּכֻלָּם רֹאשׁ אֻמּוֹת בֵּית אָב בְּמִדְיָן הוּא. What did the Holy One blessed be He see that led Him to trace Pinḥas’s lineage after that incident? When Zimri son of Salu was stabbed, the Sages said that Zimri had six names:3Etz Yosef, Reshash, and Radal suggest that the correct reading is five names (see Sanhedrin 82b). Zimri, son of Salu; Shaul, son of the Canaanite woman; Shelumiel, son of Tzurishadai; Zimri – because he became upon that Midianite woman like a rotten [hamuzeret] egg.4He was so exhausted from his sexual activity that he was like an egg that would not produce a fledgling. The name Zimri shares the same root as muzeret. Son of Salu – a son who magnified [sila] his family’s iniquity. Shaul – as he lent [shehishil] himself for transgression. Son of the Canaanite woman – as he performed a Canaanite act. What was his name? Shelumiel. You find that when Zimri was stabbed, the tribes stood near him and said: Have you seen, this son of Putiel, whose mother’s father5A midrash states that Pinḥas’s mother was a descendant of Yitro, who was also called Putiel (see Shemot Rabba 7:5). fattened calves for idol worship, killed a prince of Israel? That is why the verse came to trace his lineage: “Pinḥas, son of Elazar, son of Aaron the priest.”
“Therefore, say: Behold, I am giving him My covenant of peace” (Numbers 25:12).
“Therefore, say: Behold, I am giving him My covenant of peace” – as he is still alive.6The Etz Yosef explains that this is a reference to the view that Pinḥas is Elijah, and therefore he is still alive. Likewise it says: “My covenant was with him, life and peace, and I gave it to him for the fear that he feared Me, and because he was in awe of My name” (Malachi 2:5).
“It shall be for him, and for his descendants after him, a covenant of an eternal priesthood; because he was zealous for his God, and he atoned for the children of Israel” (Numbers 25:13).
“It shall be for him, and for his descendants after him…and he atoned” – did he sacrifice an offering, that atonement is stated in his regard? It is, rather, to teach you that anyone who sheds the blood of the wicked, it is as though he sacrificed an offering.
“The name of the Israelite man who was slain, who was slain with the Midianite woman, was Zimri son of Salu, prince of a Simeonite patrilineal house” (Numbers 25:14).
“The name of the Israelite man who was slain, who was slain with the Midianite woman” – just as the Holy One blessed be He engages in praise of the righteous to publicize it in the world, so, He engages in defamation of the wicked to publicize them in the world. Pinḥas, He publicized him for praise; Zimri, for defamation. In their regard it is stated: “The memory of the righteous is for blessing, and the name of the wicked will rot” (Proverbs 10:7).
“Prince of a Simeonite patrilineal house” – as anyone who tarnishes himself, tarnishes his family with him.
“Zimri son of Salu” – the verse is astonished in his regard: “One who breaches a fence, a serpent will bite him” (Ecclesiastes 10:8). His ancestor was initially zealous regarding harlotry, as it is stated: “The two sons of Jacob, Simeon and Levi, took [each man his sword…and slew all the males]” (Genesis 34:25), and this one breached the fence that his ancestor had established.
“And the name of the Midianite woman who was slain: Kozbi daughter of Tzur; he was head of the nations of a patrilineal house in Midian” (Numbers 25:15).
“And the name of the…woman who was slain…he was head of the nations of a patrilineal house…” – to inform you of the extent to which the Midianites devoted themselves [to cause Israel to sin]. They even renounced a king’s daughter, as it is stated: “They killed the kings of Midian among those who were slain [Evi, and Rekem, and Tzur, and Ḥur, and Reva, the five kings of Midian]” (Numbers 31:8) – Tzur was the greatest of them all. He was a king and renounced his daughter; who would not renounce? Because he demeaned himself and publicized his daughter in disgrace, the verse demoted him and wrote him third. But he was the king over all of them: “He was head of the nations of a patrilineal house in Midian.”
צָרוֹר אֶת הַמִּדְיָנִים, לָמָּה (במדבר כה, יח): כִּי צֹרְרִים הֵם לָכֶם, מִכָּן אָמְרוּ חֲכָמִים בָּא לְהָרְגֶּךָ הַשְׁכֵּם לְהָרְגוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר מִנַּיִן שֶׁהַמַּחְטִיא אֶת הָאָדָם יוֹתֵר מִן הַהוֹרְגוֹ, שֶׁהַהוֹרֵג הוֹרֵג בָּעוֹלָם הַזֶּה, וְיֵשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא, וְהַמַּחְטִיא הוֹרְגוֹ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא. שְׁתֵּי אֻמּוֹת קִדְמוּ אֶת יִשְׂרָאֵל בְּחֶרֶב, וּשְׁתַּיִם בַּעֲבֵרָה, הַמִּצְרִים וַאֲדוֹמִים קִדְּמוּ בְּחֶרֶב (שמות טו, ט): אָמַר אוֹיֵב אֶרְדֹּף אַשִֹּׂיג, אָרִיק חַרְבִּי. (במדבר כ, יח): וַיֹּאמֶר אֵלָיו אֱדוֹם לֹא תַעֲבֹר בִּי פֶּן בַּחֶרֶב אֵצֵא לִקְרָאתֶךָ. וּשְׁתַּיִם בַּעֲבֵרָה, מוֹאָבִים וְעַמּוֹנִים, עַל אֵלֶּה שֶׁקִּדְּמוּ בְּחֶרֶב, כְּתִיב (דברים כג, ח): לֹא תְתַעֵב אֲדֹמִי, לֹא תְתַעֵב מִצְרִי, אֲבָל אֵלּוּ שֶׁקִּדְּמוּ בַּעֲבֵרָה לְהַחְטִיא אֶת יִשְׂרָאֵל (דברים כג, ד): לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי, גַּם דּוֹר עֲשִׂירִי, עַד עוֹלָם. “Assail the Midianites and smite them” (Numbers 25:17).
“For they assailed you, with their deceits that they deceived you in the matter of Peor, and in the matter of Kozbi daughter of the prince of Midian, their sister, who was slain on the day of the plague in the matter of Peor” (Numbers 25:18).
“Assail the Midianites” – Why? “For they assailed you” – from here the Sages said: One who comes to kill you, kill him first. Rabbi Shimon says; From where is it derived that one who causes a person to sin is worse than one who kills him? It is because one who kills, kills in this world, but he has a share in the World to Come, but one who causes him to sin kills him in this world and in the World to Come. Two nations greeted Israel with the sword, and two with a transgression. The Egyptians and the Edomites greeted them with the sword – “The enemy said: I will pursue, I will overtake…I will draw my sword” (Exodus 15:9); “Edom said to him: You will not pass through me, lest I come out toward you with the sword” (Numbers 20:18). And two did so with transgression, the Amonites and the Moavites.7Sifrei Bemidbar 131 states that Amonite women were also involved in the harlotry at Shitim. Regarding those who greeted them with the sword, it is written: “You shall not despise an Edomite…you shall not despise an Egyptian” (Deuteronomy 23:8). However, regarding those who greeted them with transgression to cause Israel to sin: “An Amonite or a Moavite shall not enter…even the tenth generation…forever” (Deuteronomy 23:4).
צָרוֹר אֶת הַמִּדְיָנִים, אַף עַל פִּי שֶׁכָּתַבְתִּי (דברים כ, י): כִּי תִקְרַב אֶל עִיר לְהִלָּחֵם עָלֶיהָ וְקָרָאתָ אֵלֶיהָ לְשָׁלוֹם, לְאֵלּוּ לֹא תַעֲשׂוּ כֵן (דברים כג, ז): לֹא תִדְרשׁ שְׁלֹמָם וְטֹבָתָם, אַתְּ מוֹצֵא בְּמִי שֶׁבָּא עִמָּהֶם בְּמִדַּת רַחֲמִים לְסוֹף בָּא לִידֵי בִזָּיוֹן מִלְחָמוֹת וְצָרוֹר, וְאֵיזֶה זֶה דָּוִד (שמואל ב י, ב): וַיֹּאמֶר דָּוִד אֶעֱשֶׂה חֶסֶד עִם חָנוּן בֶּן נָחָשׁ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה תַעֲבֹר עַל דְּבָרַי, אֲנִי כָתַבְתִּי: לֹא תִדְרשׁ שְׁלֹמָם וְטֹבָתָם, וְאַתָּה עוֹשֶׂה עִמָּם גְּמִילוּת חֶסֶד (קהלת ז, טז): אַל תְּהִי צַדִּיק הַרְבֵּה, שֶׁלֹא יְהֵא אָדָם מְוַתֵּר עַל הַתּוֹרָה, וְזֶה שׁוֹלֵחַ לְנַחֵם בְּנֵי עַמּוֹן וְלַעֲשׂוֹת עִמּוֹ חֶסֶד, סוֹף בָּא לִידֵי בִּזָּיוֹן (שמואל ב י, ד): וַיִּקַּח חָנוּן אֶת עַבְדֵּי דָוִד וַיְגַלַּח אֶת חֲצִי זְקָנָם וַיִּכְרֹת אֶת מַדְוֵיהֶם בַּחֵצִי עַד שְׁתוֹתֵיהֶם וַיְשַׁלְּחֵם, וּבָא לִידֵי מִלְחָמָה עִם אֲרַם נַהֲרַיִם וּמַלְכֵי צוֹבָה וּמַלְכֵי מַעֲכָה וְעִם בְּנֵי עַמּוֹן, אַרְבָּעָה אֻמּוֹת, וּכְתִיב (שמואל ב י, ט): וַיַּרְא יוֹאָב כִּי הָיְתָה אֵלָיו פְּנֵי הַמִּלְחָמָה וגו', מִי גָרַם לְדָוִד כָּךְ, שֶׁבִּקֵּשׁ לַעֲשׂוֹת טוֹבָה עִם מִי שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: לֹא תִדְרשׁ שְׁלֹמָם, לְכָךְ כְּתִיב צָרוֹר אֶת וגו'. “Assail the Midianites” – although I wrote: “When you approach a city to wage war against it, you shall call to it for peace” (Deuteronomy 20:10), to these you shall not do so; “you shall not seek their peace or their welfare” (Deuteronomy 23:7).8The verse refers to Moav and Amon. You find regarding one who approached them with the attribute of mercy, ultimately he came to scorn, wars, and assailing. Who was that? It was David. “David said: I will act with kindness to Ḥanun son of Naḥash” (II Samuel 10:2). The Holy One blessed be He said to him: ‘Will you violate my directive? I wrote: “You shall not seek their peace or their welfare,” and you perform acts of kindness with them? “Do not be overly righteous” (Ecclesiastes 7:16) – so that a person will not relinquish the Torah. But this one sends to comfort the children of Amon and to perform kindness with them.’ Ultimately, he came to scorn: “Ḥanun took David’s servants, and he shaved half their beards, and he cut their garments in half, until their buttocks, and he sent them away” (II Samuel 10:4). And he came to war with Aram Naharayim, the kings of Tzova, the kings of Maakha, and with the children of Amon, four nations. And it is written: “Yoav saw that the face of the battle was [before and behind him]” (II Samuel 10:9). Who caused this to David? It is because he sought the welfare of those in whose regard the Holy One blessed be He said: “You shall not seek their peace [or their welfare].” That is why it is written: “Assail the…”
דָּבָר אַחֵר, צָרוֹר אֶת הַמִּדְיָנִים, לְפִי שֶׁכָּתַבְתִּי (דברים כ, יט): כִּי תָצוּר אֶל עִיר יָמִים רַבִּים לְהִלָּחֵם עָלֶיהָ לְתָפְשָׂהּ לֹא תַשְׁחִית אֶת עֵצָהּ, לְאֵלּוּ לֹא תַעֲשׂוּ כֵן, אֶלָּא חַבְּלוּ אִילָנוֹתֵיהֶן, וְכֵן אַתְּ מוֹצֵא בְּשָׁעָה שֶׁהָלַךְ יוֹרָם מֶלֶךְ יִשְׂרָאֵל לְהִלָּחֵם בְּמוֹאָב (מלכים ב ג, ט): וַיָּסֹבּוּ דֶּרֶךְ שִׁבְעַת יָמִים וְלֹא הָיָה מַיִּם לַמַּחֲנֶה וְלַבְּהֵמָה, הִתְחִילוּ בּוֹכִים, (מלכים ב ג, י): וַיֹּאמֶר מֶלֶךְ יִשְׂרָאֵל אֲהָהּ כִּי קָרָא ה' לִשְׁלשֶׁת הַמְּלָכִים הָאֵלֶּה לָתֵת אוֹתָם בְּיַד מוֹאָב. הֱשִׁיבוֹ יְהוֹשָׁפָט (מלכים ב ג, יא): הַאֵין פֹּה נָבִיא לַה' וְנִדְרְשָׁה אֶת ה' מֵאוֹתוֹ וַיַּעַן אֶחָד מֵעַבְדֵי מֶלֶךְ יִשְׂרָאֵל וַיֹּאמֶר פֹּה אֱלִישָׁע בֶּן שָׁפָט אֲשֶׁר יָצַק מַיִם עַל יְדֵי אֵלִיָּהוּ, לְהוֹדִיעַ רִשְׁעוֹ שֶׁל יוֹרָם שֶׁלֹא הָיָה מוֹדֶה בוֹ, וְלֹא הוֹדָה בוֹ אֶלָּא יְהוֹשָׁפָט (מלכים ב ג, יב): וַיֹּאמֶר יְהוֹשָׁפָט יֵשׁ אוֹתוֹ דְּבַר ה' וַיֵּרְדוּ אֵלָיו מֶלֶךְ יִשְׂרָאֵל וִיהוֹשָׁפָט, לָמָּה לֹא נֶאֱמַר כָּאן בִּיהוֹשָׁפָט, מֶלֶךְ, לְהוֹדִיעֲךָ עִנְוְתָנוּתוֹ שֶׁל אוֹתוֹ צַדִּיק שֶׁלֹא רָצָה לֵירֵד לִפְנֵי הַנָּבִיא בְּבִגְדֵי מַלְכוּת אֶלָּא כְּחָבֵר הֶדְיוֹט. וְיֵשׁ אוֹמְרִים מִפְּנֵי שֶׁנִּגְזְרָה גְּזֵרָה שֶׁיֵּהָרֵג עִם אַחְאָב, הָיָה הַכָּתוּב מוֹנֶה לִבְנוֹ מֵאוֹתָהּ שָׁעָה, לְפִיכָךְ לֹא נִכְתַּב מֶלֶךְ, וּבִשְׂכַר שֶׁיָּרְדוּ לִפְנֵי הַנָּבִיא זָכוּ לִרְאוֹת כָּל הַנִּסִּים. כְּשֶׁרָאָה אוֹתָם אֱלִישָׁע, אָמַר לְמֶלֶךְ יִשְׂרָאֵל (מלכים ב ג, יג): מַה לִּי וָלָךְ לֵךְ אֶל נְבִיאֵי אָבִיךָ וְאֶל נְבִיאֵי אִמֶּךָ, שֶׁלֹא שָׁאַל בּוֹ מִיָּמָיו, הִתְחִיל מִתְחַנֵּן לְפָנָיו (מלכים ב ג, יג): וַיֹּאמֶר לוֹ מֶלֶךְ יִשְׂרָאֵל אַל כִּי קָרָא ה' לִשְׁלשֶׁת הַמְּלָכִים הָאֵלֶּה לָתֵת אוֹתָם בְּיַד מוֹאָב. (מלכים ב ג, יד יז): וַיֹּאמֶר אֱלִישָׁע חַי ה' צְבָאוֹת אֲשֶׁר עָמַדְתִּי לְפָנָיו כִּי לוּלֵי פְּנֵי יְהוֹשָׁפָט מֶלֶךְ יְהוּדָה אֲנִי נֹשֵׂא אִם אַבִּיט אֵלֶיךָ וְאִם אֶרְאֶךָּ, וְעַתָּה קְחוּ לִי מְנַגֵּן וגו', כִּי כֹה אָמַר ה' לֹא תִרְאוּ רוּחַ וְלֹא תִרְאוּ גֶשֶׁם וְהַנַּחַל הַהוּא יִמָּלֵא מָיִם וּשְׁתִיתֶם אַתֶּם וּמִקְנֵיכֶם, נָתַן לָהֶם מַיִם מַה שֶּׁהָיוּ צְרִיכִין, וְעוֹד אָמַר לָהֶם, הַמּוֹאָבִים בְּיֶדְכֶם (מלכים ב ג, יח יט): וְנָתַן אֶת מוֹאָב בְּיֶדְכֶם, וְהִכִּיתֶם כָּל עִיר מִבְצָר, וְכָל עֵץ טוֹב תַּפִּילוּ וְכָל מַעְיְנֵי מַיִם תִּסְתֹּמוּ, אָמְרוּ לוֹ הַתּוֹרָה אָמְרָה: לֹא תַשְׁחִית אֶת עֵצָהּ, וְאַתָּה אוֹמֵר כֵּן, אָמַר לָהֶם עַל כָּל הָאֻמּוֹת צִוָּה דָּבָר זֶה, וְזוֹ קַלָּה וּבְזוּיָה הִיא, שֶׁנֶּאֱמַר (מלכים ב ג, יח): וְנָקַל זֹאת בְּעֵינֵי ה' וְנָתַן אֶת מוֹאָב בְּיֶדְכֶם, שֶׁאָמַר (דברים כג, ז): לֹא תִדְרשׁ שְׁלֹמָם וְטֹבָתָם, אֵלּוּ אִילָנוֹת טוֹבוֹת, לְכָךְ נֶאֱמַר: צָרוֹר אֶת הַמִּדְיָנִים. Another matter: “Assail the Midianites” – because I wrote: “When you besiege a city many days to wage war against it to seize it, you shall not destroy its trees” (Deuteronomy 20:19) – but to these, you shall not do so, but rather, destroy their trees. Likewise you find that when Yoram king of Israel went out to wage war against Moav, “They went around on a route of seven days; there was no water for the camp or for the animals” (II Kings 3:9), they began weeping. “The king of Israel said: Alas, as the Lord has summoned these three kings to deliver them into the hand of Moav” (II Kings 3:10). Yehoshafat responded to him: “Is there no prophet of the Lord here, that we may inquire of the Lord through him? One of the servants of the king of Israel replied and said: Elisha son of Shafat is here, who poured water over the hands of Elijah” (II Kings 3:11) – to inform of the wickedness of Yoram, who did not acknowledge him, as it was only Yehoshafat who acknowledged him: “Yehoshafat said: The word of the Lord is with him. The king of Israel and Yehoshafat [and the king of Edom] descended to him” (II Kings 3:12). Why is “king” not stated here regarding Yehoshafat? It is to inform you of the humility of that righteous one, who did not wish to descend before the prophet in royal garments, but rather as a common, God-fearing man. Some say: It is because the decree was issued that he would be killed with Ahab;9Yehoshafat was saved from the decree by his prayer (Matnot Kehuna; see I Kings 22:32). from that moment the verse began counting the reign of his son. That is why king is not written.
In reward for having descended before the prophet, they merited witnessing all the miracles. When Elisha saw them he said to the king of Israel: “What have I to do with you? Go to the prophets of your father and to the prophets of your mother” (II Kings 3:13), as he had never in his life consulted him. He began pleading before him: “The king of Israel said to him: Nay, for the Lord has summoned these three kings to deliver them into the hand of Moav” (II Kings 3:13). “Elisha said: As the Lord of hosts, before whom I stand, lives, were it not that I honor the presence of Yehoshafat king of Judah, I would not look at you, and I would not see you. Now bring me a musician.… [And he said:].… So said the Lord: You will not see wind, and you will not see rain, but this ravine will be filled with water, and you and your livestock…will drink” (II Kings 3:14–17). He gave them water, which they needed. Moreover, he said to them: ‘The Moavites are in your hand’; “He will deliver Moav into your hand. You shall smite every fortified city…and you will fell every good [tov] tree, stop all springs of water” (II Kings 3:18–19). They said to him: ‘The Torah said: “You shall not destroy its trees” (Deuteronomy 20:19), and this is what you say?’ He said to them: ‘Regarding all the nations he commanded this matter, but this [nation, Moav,] is inconsequential and contemptible,’ as it is stated: “This is trivial in the eyes of the Lord; He will deliver Moav into your hand” (II Kings 3:18), as He said: “You shall not seek their peace or their welfare [tovatam]” (Deuteronomy 23:7) – these are their good [tovot] trees. That is why it is stated: “Assail the Midianites.”
וַיְהִי אַחֲרֵי הַמַּגֵּפָה, שְׂאוּ (במדבר כו, א ב), כָּל מָקוֹם שֶׁנּוֹפְלִין הֻזְקְקוּ לְמִנְיָן, מָשָׁל לִזְאֵב שֶׁנִּכְנַס לְתוֹךְ הַצֹּאן, הוּרַד בַּעַל הַצֹּאן לִמְנוֹתָן מֶה חָסְרוּ. דָּבָר אַחֵר, לָמָּה מָנָה אוֹתָן, מָשָׁל לְרוֹעֶה שֶׁמָּסַר לוֹ בַּעַל הַבַּיִת צֹאנוֹ בְּמִנְיָן, הִשְׁלִים הָרוֹעֶה שְׁמִירָתוֹ, כְּשֶׁמַּחֲזִירָן צָרִיךְ לִמְנוֹתָן. כְּשֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם מְסָרָן לְמשֶׁה בְּמִנְיָן, דִּכְתִיב (במדבר א, א ב): וַיְדַבֵּר ה' אֶל משֶׁה בְּמִדְבַּר סִינַי, שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וגו' (שמות יב, לז): וַיִּסְּעוּ בְנֵי יִשְׂרָאֵל מֵרַעְמְסֵס סֻכֹּתָה כְּשֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי, הֲרֵי קִבְּלָן בְּמִצְרַיִם בְּמִנְיָן, בָּא לִפָּטֵר מִן הָעוֹלָם בְּעַרְבוֹת מוֹאָב הֶחֱזִירָם בְּמִנְיָן. “It was, after the plague; and the Lord said to Moses and to Elazar the son of Aaron the priest, saying” (Numbers 26:1).
“Take a census of the entire congregation of the children of Israel, from twenty years old and above, by their patrilineal house, all those fit for military service in Israel” (Numbers 26:2).
“It was, after the plague.… Take a census” – every place that they fell, they required a census. This is analogous to a wolf that enters in the midst of the flock. The owner of the flock must descend to count how many of them are missing.
Another matter: Why did he count them? This is analogous to a shepherd to whom the owner entrusted his flock by number. The shepherd concluded his watch. When he returns them he must count them. When Israel departed from Egypt, He entrusted them to Moses by number, as it is written: “The Lord spoke to Moses in the wilderness of Sinai.… Take a census of the entire congregation of the children of Israel…” (Numbers 1:1–2). “The children of Israel traveled from Rameses to Sukkot, some six hundred thousand [men] on foot” (Exodus 12:37) – he received them in Egypt by number. [When] he was coming to take his leave of the world in the plains of Moav, he returned them by number.
לָאֵלֶּה תֵּחָלֵק הָאָרֶץ (במדבר כו, נג), וּמִי הֵן, לָעוֹמְדִים בְּעַרְבוֹת מוֹאָב, וַהֲלוֹא לְיוֹצְאֵי מִצְרַיִם נִתְחַלְּקָה הָאָרֶץ, דִּכְתִיב (שמות ו, ח): וְנָתַתִּי אֹתָהּ לָכֶם מוֹרָשָׁה, מִפְּנֵי מָה לֹא חִלְּקָהּ לָהֶן, לְפִי שֶׁצָּפוּי לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁסּוֹף עֲתִידִין מִשְׁפָּחוֹת לִכְלוֹת מֵהֶן, וּמִי הֵן, אֵלּוּ שֶׁכְּתוּבוֹת לְמַעְלָן (בראשית מו, י) (שמות ו, טו): וּבְנֵי שִׁמְעוֹן יְמוּאֵל וְיָמִין וְאֹהַד וְיָכִין וְצֹחַר וְשָׁאוּל בֶּן הַכְּנַעֲנִית, הֲרֵי שִׁשָּׁה, כְּשֶׁאַתָּה קוֹרֵא (במדבר כו, יב): לִנְמוּאֵל מִשְׁפַּחַת הַנְּמוּאֵלִי, אֵין שָׁם אֶחָד, וְכֵן בְּבִנְיָמִין (בראשית מו, כא): וּבְנֵי בִּנְיָמִן בֶּלַע וָבֶכֶר וגו', הֲרֵי עֲשָׂרָה, וּכְשֶׁבָּא אַתָּה לִמְנוֹתָן (במדבר כו, לח לט): לְבֶלַע מִשְׁפַּחַת הַבַּלְעִי וגו', חָסְרוּ חֲמִשָּׁה מִן הַבָּנִים, הֲרֵי שֵׁשׁ מִשְׁפָּחוֹת עַל הַזְּנוּת בַּעֲצַת בִּלְעָם אֵין שֶׁאֵינָהּ עוֹשָׂה אֶת שֶׁלָּה, לְכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, מָה אֲנִי מְחַלֵּק אֶת הָאָרֶץ לִבְנֵי אָדָם הָעֲתִידִים לָמוּת, כֵּיוָן שֶׁבָּאוּ לְעַרְבוֹת מוֹאָב וְעָמְדוּ עַל בָּרְיָם, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לָאֵלֶּה תֵּחָלֵק הָאָרֶץ. “To these the land shall be distributed [as an inheritance, according to the number of names]” (Numbers 26:53) – who were they? It was to the people standing at the plains of Moav. But was the land not divided to those who departed from Egypt, as it is written: “I will give it you as a heritage” (Exodus 6:8)? Why did He not divide it among them? It is because it was foreseen before the Holy One blessed be He that ultimately, families are destined to be eliminated from them. Who were they? Those who are written above: “The sons of Simeon: Yemuel, and Yamin, and Ohad, and Yakhin, and Tzoḥar, and Shaul son of the Canaanite woman” (Genesis 46:10) – they are six. When you read: “For Nemuel, the Nemuelite family, [for Yamin…Yakhin…Zeraḥ…Shaul]” (Numbers 26:12), one of them is missing. Likewise regarding Benjamin: “The sons of Benjamin: Bela, Bekher, [Ashbel, Gera, Naaman, Eḥi, Rosh, Mupim, Ḥupim, and Ard” (Genesis 46:21) – they are ten. When you came to count them: “For Bela, the Balite family, [for Ashbel…Aḥiram…Shefufam…Ḥufam]” (Numbers 26:38–39) – five of the sons are missing. These are six families, because of the harlotry at the counsel of Bilam. There is never a case [of harlotry] where it does not have its effect.10A plague. That is why the Holy One blessed be He said: Why would I distribute the land to people who are destined to die? When they came to the plains of Moav and stood in their entirety, the Holy One blessed be He said to him: “To these the land shall be distributed.”
זֶה שֶׁאָמַר הַכָּתוּב (משלי יח, יח): מִדְיָנִים יַשְׁבִּית הַגּוֹרָל, לְפִי שֶׁכָּתַב סִימָן כָּל שֵׁבֶט וְשֵׁבֶט מִיַּעֲקֹב (בראשית מט, יג): זְבוּלֻן לְחֹף יַמִּים יִשְׁכֹּן, (בראשית מט, יב): יִשָֹּׂשכָר רֹבֵץ בֵּין הַמִּשְׁפְּתָיִם, (בראשית מט, כ): מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ, אֵין לְךָ רְשׁוּת לְחַלֵּק אֶלָּא עַל פִּי הַגּוֹרָל, וּמַעֲשֵׂה נִסִּים הָיָה בַּגּוֹרָל, אֶלְעָזָר בֶּן אַהֲרֹן מֻלְבָּשׁ אוּרִים וְתֻמִּים, וְקַלְפֵּי הַגּוֹרָל לִפְנֵי יְהוֹשֻׁעַ, שֶׁנֶּאֱמַר (יהושע יח, ו): וְיָרִיתִי לָכֶם גּוֹרָל פֹּה לִפְנֵי ה', וְעַד שֶׁלֹא יַעֲלֶה הַגּוֹרָל, אֶלְעָזָר אוֹמֵר בְּרוּחַ הַקֹּדֶשׁ גּוֹרַל שֵׁבֶט פְּלוֹנִי עוֹלֶה שֶׁיִּטֹּל מִמָּקוֹם פְּלוֹנִי, וִיהוֹשֻׁעַ פּוֹשֵׁט יָדוֹ וְעוֹלֶה, שֶׁנֶּאֱמַר (יהושע יט, נא): אֵלֶּה הַנְּחָלֹת אֲשֶׁר נִחֲלוּ אֶלְעָזָר הַכֹּהֵן וִיהוֹשֻׁעַ בִּן נוּן, וְזוֹ הָיְתָה יְתֵרָה שֶׁהָיָה הַגּוֹרָל צוֹוֵחַ בִּשְׁעַת עֲלִיָּתוֹ, אֲנִי גּוֹרַל פְּלוֹנִי הַשֵּׁבֶט, עָלִיתִי לִי בְּמָקוֹם פְּלוֹנִי, וּמִנַּיִן שֶׁהָיָה הַגּוֹרָל מְדַבֵּר, דִּכְתִיב (במדבר כו, נו): עַל פִּי הַגּוֹרָל. That which the verse said: “Casting lots may quiet contentions” (Proverbs 18:18) – because he had written an indicator for each and every tribe, from Jacob: “Zebulun shall dwell at the shore of seas” (Genesis 49:13); “Issachar…lying among the sheepfolds” (Genesis 49:14); “from Asher, his bread is rich” (Genesis 49:20) – you have permission to distribute only by means of lots.
“According to the lot one’s inheritance shall be divided, whether numerous or few” (Numbers 26:56).
The lot entailed miraculous acts: Elazar son of Aaron was dressed in the Urim and the Tumim, and the receptacle of the lots was before Joshua, as it is stated: “I will cast lots for you here before the Lord [our God]” (Joshua 18:6). Before the lots are drawn, Elazar says by means of the Divine Spirit: Such and such tribe will be drawn, which will receive in such and such place. Joshua extends his hand and it is drawn, as it is stated: “These are the inheritances that Elazar the priest and Joshua son of Nun…apportioned [by lot]” (Joshua 19:51). Moreover, the lot would cry out as it is being drawn: ‘I am the lot of such and such tribe; I have been drawn in such and such place.’ From where is it derived that the lot would speak? It is as it is written: “According to [al pi]11Literally, by the mouth, or at the directive. the lot.”
וַתִּקְרַבְנָה בְּנוֹת צְלָפְחָד (במדבר כז, א), אוֹתוֹ הַדּוֹר הָיוּ הַנָּשִׁים גּוֹדְרוֹת מַה שֶּׁהָאֲנָשִׁים פּוֹרְצִים, שֶׁכֵּן אַתְּ מוֹצֵא שֶׁאָמַר לָהֶן אַהֲרֹן (שמות לב, ב): פָּרְקוּ נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵי נְשֵׁיכֶם, וְלֹא רָצוּ הַנָּשִׁים וּמִחוּ בְּבַעֲלֵיהֶן, שֶׁנֶּאֱמַר (שמות לב, ג): וַיִּתְפָּרְקוּ כָּל הָעָם אֶת נִזְמֵי הַזָּהָב וגו', וְהַנָּשִׁים לֹא נִשְׁתַּתְּפוּ עִמָּהֶן בְּמַעֲשֵׂה הָעֵגֶל, וְכֵן בַּמְּרַגְּלִים שֶׁהוֹצִיאוּ דִּבָּה (במדבר יד, לו): וַיָּשֻׁבוּ וַיַּלִּינוּ עָלָיו אֶת כָּל הָעֵדָה, וַעֲלֵיהֶם נִגְזְרָה גְּזֵרָה, שֶׁאָמְרוּ (במדבר יג, לא): לֹא נוּכַל לַעֲלוֹת, אֲבָל הַנָּשִׁים לֹא הָיוּ עִמָּהֶם בָּעֵצָה, שֶׁכָּתוּב לְמַעְלָה מִן הַפָּרָשָׁה (במדבר כו, סה): כִּי אָמַר ה' לָהֶם מוֹת יָמֻתוּ בַּמִּדְבָּר וְלֹא נוֹתַר מֵהֶם אִישׁ כִּי אִם כָּלֵב בֶּן יְפֻנֶּה, אִישׁ וְלֹא אִשָּׁה, עַל מַה שֶׁלֹא רָצוּ לִכָּנֵס לָאָרֶץ, אֲבָל הַנָּשִׁים קָרְבוּ לְבַקֵּשׁ נַחֲלָה בָּאָרֶץ, לְכָךְ נִכְתְּבָה פָּרָשָׁה זוֹ סָמוּךְ לְמִיתַת דּוֹר הַמִּדְבָּר, שֶׁמִּשָּׁם פָּרְצוּ הָאֲנָשִׁים וְגָדְרוּ הַנָּשִׁים. “The daughters of Tzelofḥad, son of Ḥefer, son of Gilad, son of Makhir, son of Manasseh, from the families of Manasseh son of Joseph, approached; and these are the names of his daughters: Maḥla, Noa, and Ḥogla, and Milka, and Tirtza” (Numbers 27:1).
“The daughters of Tzelofḥad…approached” – that generation, the women would repair what the men would breach, as you find that Aaron said to them: “Remove the gold rings that are in the ears of your wives” (Exodus 32:2). But the women were not willing, and they reprimanded their husbands, as it is stated: “All the people removed the gold rings [which were in their ears]…” (Exodus 32:3), but the women did not participate with them in the act of the calf. Likewise with the spies who disseminated slander: “They returned and caused the entire congregation to complain against him, [to disseminate slander about the land]” (Numbers 14:36). The edict was decreed against them, as they said: “We will not be able to ascend” (Numbers 13:31). But the women were not party with them to that counsel, as previously in the portion it is written: “No man was left of them, except Caleb son of Yefuneh, [and Joshua son of Nun]” (Numbers 26:65) – man but not woman, because they [the men] did not wish to enter the land, but the women approached to seek an inheritance in the land. This is why this portion is written adjacent to the death of the generation of the wilderness, as it was there that the men breached and the women repaired.
דָּבָר אַחֵר, וַתִּקְרַבְנָה בְּנוֹת צְלָפְחָד וגו', גְּדֻלָּה לָהֶן וּגְדֻלָּה לַאֲבִיהֶן, גְדֻלָּה לְמָכִיר וּגְדֻלָּה לְיוֹסֵף שֶׁכָּךְ יָצְאוּ מִמֶּנּוּ נָשִׁים חֲכָמוֹת וְצִדְקָנִיּוֹת, מָה חָכְמָתָן, שֶׁלְּפִי שָׁעָה דִּבְּרוּ, שֶׁהָיָה משֶׁה עוֹסֵק בְּפָרָשַׁת נַחֲלוֹת, (במדבר כו, נג): לָאֵלֶּה תֵּחָלֵק הָאָרֶץ, אָמְרוּ לוֹ אִם כְּבֵן אָנוּ נִירַשׁ כְּבֵן וְאִם לָאו תִּתְיַבֵּם אִמֵּנּוּ, מִיָּד (במדבר כז, כה): וַיַּקְרֵב משֶׁה אֶת מִשְׁפָּטָן לִפְנֵי ה', צִדְקָנִיּוֹת הָיוּ שֶׁלֹא נִשְֹּׂאוּ אֶלָּא לְהָגוּן לָהֶם, וְלָמָּה זִמְנָן הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה בָּאַחֲרוֹנָה, שֶׁלֹא יִרְאֶה משֶׁה עַצְמוֹ שֶׁפֵּרַשׁ מִן הָאִשָּׁה אַרְבָּעִים שָׁנָה, הוֹדִיעוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּאֵלּוּ לוֹמַר הֲרֵי הַנָּשִׁים שֶׁלֹא נִצְטַוּוּ לֹא נִשְֹּׂאוּ אֶלָּא לְהָגוּן לָהֶם. Another matter: “The daughters of Tzelofḥad…approached…” – greatness for them, greatness for their father, greatness for Makhir, and greatness for Joseph that such wise and righteous women descended from him.
What was their wisdom? It is that they spoke at that moment when Moses was engaged in the portion of the inheritances: “To these the land shall be distributed” (Numbers 26:53). They said to him: If we are like a son, let us inherit. If not, let our mother be subject to levirate marriage.12See Deuteronomy 25:5. A widow is subject to levirate marriage only if she and her husband had no children at all, whether sons or daughters. Immediately, “Moses brought their case before the Lord” (Numbers 27:5).
They were righteous, as they married only those suitable for them. Why did the Holy One blessed be He arrange for them to come to Moses at the end? It was so Moses would not be impressed with himself that he withdrew from his wife for forty years. The Holy One blessed be He informed him with these, saying: These were not commanded,13They were not commanded to withdraw from relations with men, unlike Moses, who had been so commanded regarding his wife. Nevertheless they delayed marriage for many years until they found suitable husbands (see Bava Batra 119b). but they married only those suitable for them.
וּכְתִיב וַיַּקְרֵב משֶׁה אֶת מִשְׁפָּטָן, יֵשׁ אוֹמְרִים שֶׁהִפְלִיא מִן משֶׁה שֶׁיֵּשׁ צַדִּיקִים שֶׁנִּתְגָּאוּ בִּדְבַר מִצְוָה וְהִתִּישׁ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת כֹּחָן, אַתְּ מוֹצֵא שֶׁאָמַר דָּוִד (תהלים קיט, נד): זְמִרוֹת הָיוּ לִי חֻקֶּיךָ, לוֹמַר שֶׁקַּלּוֹת וּרְגִילוֹת כִּזְּמִירוֹת, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ שֶׁסּוֹפְךָ לִטְעוֹת בְּדָבָר שֶׁהַתִּינוֹקוֹת קוֹרִין, כְּשֶׁהֶעֱלָה אֶת הָאָרוֹן טָעָה וּנְתָנוֹ עַל הָעֲגָלָה, שֶׁנֶּאֱמַר (שמואל ב ו, ג): וַיַּרְכִּבוּ אֶת אֲרוֹן הָאֱלֹהִים אֶל עֲגָלָה חֲדָשָׁה, תָּלָה הָאָרוֹן עַצְמוֹ בָּאֲוִיר וְנִשְׁמְטוּ הַפָּרוֹת מִתַּחְתָּיו, קָרַב עֻזָּא לְסָמְכוֹ (שמואל ב ו, ז): וַיַּכֵּהוּ שָׁם הָאֱלֹהִים עַל הַשַּׁל, מִפְּנֵי שֶׁשִּׁגְּגַת תַּלְמוּד עוֹלָה זָדוֹן, (שמואל ב ו, ח): וַיִּחַר לְדָוִד עַל אֲשֶׁר פָּרַץ ה' פֶּרֶץ בְּעֻזָּה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, וְלֹא אָמַרְתָּ זְמִרוֹת הָיוּ לִי חֻקֶּיךָ, וְלֹא לָמַדְתָּ (במדבר ז, ט): וְלִבְנֵי קְהָת לֹא נָתָן כִּי עֲבֹדַת הַקֹּדֶשׁ עֲלֵיהֶם בַּכָּתֵף יִשָֹּׂאוּ, הִתְחִיל תּוֹהֶא (דברי הימים א טו, יג): פָּרַץ ה' אֱלֹהֵינוּ בָּנוּ כִּי לֹא דְרַשְׁנֻהוּ כַּמִּשְׁפָּט. וְכֵן משֶׁה מִפְּנֵי שֶׁאָמַר (דברים א, יז): וְהַדָּבָר אֲשֶׁר יִקְשֶׁה מִכֶּם תַּקְרִבוּן אֵלַי וּשְׁמַעְתִּיו, הִתִּישׁ כֹּחוֹ, מָשָׁל לְשֻׁלְחָנִי שֶׁאָמַר לְתַלְמִידוֹ אִם יָבוֹאוּ לְךָ סְלָעִים לִפְרֹט פְּרֹט, וְאִם תָּבוֹאוּ מַרְגָּלִיּוֹת הֲבִיאֵם אֵלַי, בָּאת אֶצְלוֹ חוּלְיָא אַחַת שֶׁל זְכוּכִית, הוֹלִיכָהּ אֵצֶל רַבּוֹ, הָלַךְ רַבּוֹ לְהַרְאוֹתָהּ לְאַחֵר, אַף כָּךְ משֶׁה אָמַר: הַדָּבָר אֲשֶׁר יִקְשֶׁה מִכֶּם וגו', בָּאוּ בְּנוֹת צְלָפְחָד וְהִפְלִיא מִמֶּנּוּ וַיַּקְרֵב משֶׁה אֶת מִשְׁפָּטָן לִפְנֵי ה'. (במדבר כז, ז): כֵּן בְּנוֹת צְלָפְחָד דֹּבְרֹת, כָּךְ הוּא הַדִּין, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְלֹא אָמַרְתָּ: הַדָּבָר אֲשֶׁר יִקְשֶׁה מִכֶּם וגו', הַדִּין שֶׁאֵין אַתָּה יוֹדֵעַ הַנָּשִׁים דָּנִין אוֹתוֹ. דָּבָר אַחֵר, וַיַּקְרֵב משֶׁה וגו', רֵישׁ לָקִישׁ אוֹמֵר יוֹדֵעַ הָיָה משֶׁה רַבֵּינוּ אֶת הַדִּין הַזֶּה, אֶלָּא בָּאוּ לִפְנֵי שָׂרֵי עֲשָׂרוֹת תְּחִלָּה, אָמְרוּ דִּין שֶׁל נְחָלוֹת הוּא, וְאֵין זֶה שֶׁלָּנוּ אֶלָּא שֶׁל גְּדוֹלִים מִמֶּנּוּ. בָּאוּ אֵצֶל שָׂרֵי חֲמִישִׁים, רָאוּ שֶׁכִּבְּדוּ אוֹתָן שָׂרֵי עֲשָׂרוֹת, אָמְרוּ שָׂרֵי חֲמִשִּׁים אַף אָנוּ יֵשׁ גְּדוֹלִים מִמֶּנּוּ. וְכֵן לְשָׂרֵי מֵאוֹת, וְכֵן לְשָׂרֵי אֲלָפִים, וְכֵן לַנְּשִׂיאִים, הֵשִׁיבוּ לָהֶם כֻּלָּם כָּעִנְיָן הַזֶּה שֶׁלֹא רָצוּ לִפְתּוֹחַ פֶּה לִפְנֵי מִי שֶׁגָּדוֹל מֵהֶם. הָלְכוּ לִפְנֵי אֶלְעָזָר, אָמַר לָהֶם הֲרֵי משֶׁה רַבֵּינוּ, בָּאוּ אֵלּוּ וְאֵלּוּ לִפְנֵי משֶׁה, רָאָה משֶׁה שֶׁכָּל אֶחָד וְאֶחָד כִּבֵּד אֶת מִי שֶׁגָּדוֹל מִמֶּנּוּ, אָמַר, אִם אֹמַר לָהֶם אֶת הַדִּין אֶטֹּל אֶת הַגְּדֻלָּה, אָמַר לָהֶם אַף אֲנִי יֵשׁ גָּדוֹל מִמֶּנִּי, לְפִיכָךְ וַיַּקְרֵב משֶׁה אֶת מִשְׁפָּטָן וגו'. הֱשִׁיבוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: כֵּן בְּנוֹת צְלָפְחָד דֹּבְרֹת, שֶׁהוֹדָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְדִבּוּרָן. (במדבר כז, ז): נָתֹן תִּתֵּן לָהֶם, תֵּן לָהֶם מְטַלְטְלִין וּבַכְרוּת אָב, בְּנִכְסֵי חֵפֶר נָטְלוּ שְׁלשָׁה חֲלָקִים, חֵלֶק אֲבִיהֶם שֶׁהָיָה מִיּוֹצְאֵי מִצְרַיִם, וְחֶלְקוֹ עִם אֶחָיו בְּנִכְסֵי חֵפֶר, שֶׁהָיָה בְּכוֹר וְנָטַל שְׁנֵי חֲלָקִים. דָּבָר אַחֵר, נָתֹן תִּתֵּן לָהֶם, שֶׁנָּטְלוּ בְּעֵבֶר הַיַּרְדֵּן וְקָרְבוּ לִפְנֵי יְהוֹשֻׁעַ וְאֶלְעָזָר בְּאֶרֶץ כְּנַעַן, שֶׁנֶּאֱמַר (יהושע יז, ד): וַתִּקְרַבְנָה לִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי יְהוֹשֻׁעַ וְלִפְנֵי הַנְּשִׂיאִים לֵאמֹר ה' צִוָּה [ביד] אֶת משֶׁה וגו'. וְאַף יַעֲקֹב אָבִינוּ רָאָה שֶׁנּוֹטְלוֹת מִיכָּן (בראשית מט, כב): בָּנוֹת צָעֲדָה עֲלֵי שׁוּר, זֶה הַיַּרְדֵּן, שֶׁנַּעֲשָׂה לְמשֶׁה כְּחוֹמָה שֶׁלֹא יִכָּנֵס לָאָרֶץ, וְאוֹמֵר לְיוֹסֵף בְּנוֹתֶיךָ נוֹטְלוֹת כָּאן וְכָאן. (במדבר כז, ז): וְהַעֲבַרְתָּ אֶת נַחֲלַת אֲבִיהֶן לָהֶן. נֶאֱמַר בִּירוּשַׁת הַבֵּן (במדבר כז, ט יא): וּנְתַתֶּם, וּבְבַת (במדבר כז, ח): וְהַעֲבַרְתֶּם, שֶׁהַבַּת מַעֲבֶרֶת נַחֲלָה מִן שֵׁבֶט לְשֵׁבֶט (במדבר כז, יא): וְהָיְתָה לִבְנֵי יִשְׂרָאֵל לְחֻקַּת מִשְׁפָּט, שֶׁהַנְּחָלוֹת יוֹצְאוֹת בְּדַיָּנִין, And it is written: “Moses brought their case” (Numbers 27:5) – some say that He concealed it from Moses, as there are righteous ones who became haughty regarding the matter of a mitzva and the Holy One blessed be He weakened their ability. You find that David said: “Your statutes were songs to me” (Psalms 119:54), saying that they were easy and routine like songs. The Holy One blessed be He said to him: ‘As you live, you will ultimately err regarding a matter that children read.’ When he took up the Ark, he erred and placed it on a wagon, as it is stated: “They mounted the Ark of God onto a new wagon” (II Samuel 6:3). The Ark suspended itself in the air, and the cows moved from beneath it. Uza approached to support it. “God smote him there for the error” (II Samuel 6:7), as a mistake in studying the Torah is considered intentional.14A mistake in studying is considered intentional since it often indicates an insufficient effort to master the material (see Rashi and Rabbeinu Yona on Mishna Avot 4:13). “David was distressed because the Lord had inflicted a breach against Uza” (II Samuel 6:8) – the Holy One blessed be He said to him: ‘Did you not say: “Your statutes were songs to me”? Did you not learn: “But to the sons of Kehat he did not give, because the sacred service is upon them; they shall bear on the shoulder”’ (Numbers 7:9). He began contemplating: “The Lord our God breached against us, because we did not seek Him in accordance with the ordinance” (I Chronicles 15:13).
“Tzelofḥad’s daughters speak correctly; you shall give them a holding for inheritance among their father’s brothers, and you shall pass the inheritance of their father to them” (Numbers 27:7)
Likewise Moses, because he said: “The matter that is too difficult for you, you shall bring to me, and I will hear it” (Deuteronomy 1:17). He weakened his ability. This is analogous to a moneychanger who said to his disciple: ‘If sela coins come to you for changing, change them. If gems come, bring them to me.’ A glass necklace came to him; he took it to his master. His master went to show it to another. So too, Moses said: “The matter that is too difficult for you…” Tzelofḥad’s daughters came, and He concealed it from him: “Moses brought their case before the Lord” (Numbers 27:5). “Tzelofḥad’s daughters speak correctly” – that is the law. The Holy One blessed be He said to him: ‘Did you not say: “The matter that is too difficult for you…”? The law that you do not know, women are ruling [about] it.’
Another matter: “Moses brought…[before]…” – Reish Lakish said: Moses our teacher knew this law; however, initially they came before the leaders of tens. They said: ‘This is a law on inheritances. It is not for us, but rather for those greater than we are.’ They came before the leaders of fifties. They saw that the leaders of tens had deferred to them. The leaders of fifties said: We too have those greater than we are; and likewise to the leaders of hundreds, and likewise to the leaders of thousands, and likewise to the princes. They all answered them in that manner, as they did not wish to speak before one who is greater than they are. They went before Elazar. He said to them: ‘Here is Moses our teacher.’ These and those came before Moses. Moses saw that each and every one of them had deferred to one who was greater than he was. He said: If I tell them the law, I will appropriate all this greatness. He said to them: ‘I too have One who is greater than I am.’ That is why “Moses brought their case…” (Numbers 27:5). The Holy One blessed be He answered him: “Tzelofḥad’s daughters speak correctly” – the Holy One blessed be He acknowledged the accuracy of their claim.
“You shall give [naton titen] them” – give them movable property and the birthright of the father in Ḥefer’s property. They received three portions: The portion of their father, who was of those who departed Egypt, his portion with his brother’s in Ḥefer’s property, as he was the firstborn and took two portions.15Using the doubled phrase “naton titen” rather than simply using “titen” implies that they received more than one portion.
Another matter: “You shall give [naton titen] them” – they had received east of the Jordan, but approached Joshua and Elazar in the land of Canaan, as it is stated: “They approached before Elazar the priest, before Joshua [son of Nun], and before the princes, saying: The Lord commanded Moses [to give us an inheritance among our brethren] (Joshua 17:4). Jacob our patriarch, too, saw that they would receive from here: “Daughters walked atop the wall” (Genesis 49:22) – this is the Jordan, which became like a wall for Moses, as he was not to enter the land. He was saying to Joseph: ‘Your daughters will receive from here and from there.’16They would receive an inheritance on both sides of the Jordan.
“You shall pass the inheritance of their father to them” – regarding the inheritance of a son,17This refers to a male relative in general, for example, a brother (Numbers 27:9). “you shall give” is stated; regarding a daughter, “you shall pass,” as the daughter causes the inheritance to pass from tribe to tribe.18If a woman marries a man from a different tribe, her inheritance belongs to her husband.
“It shall be for the children of Israel a statute of justice” (Numbers 27:11) – inheritances are released by means of judges.
וַיְדַבֵּר ה' אֶל משֶׁה לֵאמֹר, עֲלֵה אֶל הַר הָעֲבָרִים הַזֶּה, הַר נְבוֹ (במדבר כז, יב) (דברים לב, מח מט), מָה רָאָה לוֹמַר אַחַר פָּרָשַׁת נְחָלוֹת, אֶלָּא שֶׁשָּׁמַע משֶׁה רַבֵּינוּ (במדבר כז, ז): נָתֹן תִּתֵּן לָהֶם, סָבַר שֶׁנִּתְרַצָּה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר הֲרֵינִי מַנְחִיל אֶת יִשְׂרָאֵל. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא גְּזֵרָתִי בִּמְקוֹמָהּ עוֹמֶדֶת, עֲלֵה אֶל הַר הָעֲבָרִים וגו' כַּאֲשֶׁר נֶאֱסַף אַהֲרֹן אָחִיךָ, אֵין אַתְּ יָפֶה מֵאָחִיךָ. “The Lord said to Moses saying: Ascend to this Mount HaAvarim, Mount Nevo” (Deuteronomy 32:48–49).19The actual words quoted appear in Deuteronomy 32:48–49, but the original command appears in Numbers 27:12. What did He see that led Him to say this after the portion of inheritance? It is, rather, that Moses heard: “You shall give them” – he thought that the Holy One blessed be He had reconciled with him. He said: I am allocating their inheritance to Israel. The Holy One blessed be He said to him: ‘My edict remains intact. “Ascend to…Mount HaAvarim.… as your brother Aaron was gathered” (Numbers 27:12–13). You are no better than your brother.’
וַיְדַבֵּר משֶׁה אֶל ה' לֵאמֹר, יִפְקֹד ה' אֱלֹהֵי הָרוּחֹת (במדבר כז, טו טז), כָּל מִי שֶׁמְבַקֵּשׁ צָרְכֵי צִבּוּר כְּאִלּוּ בָּא בִּזְרוֹעַ. יִפְקֹד ה', מָה רָאָה לְבַקֵּשׁ הַדָּבָר הַזֶּה אַחַר סֵדֶר נְחָלוֹת, אֶלָּא כֵּיוָן שֶׁיָּרְשׁוּ בְּנוֹת צְלָפְחָד אֲבִיהֶן, אָמַר משֶׁה הֲרֵי הַשָּׁעָה שֶׁאֶתְבַּע בָּהּ צָרְכִּי, אִם הַבָּנוֹת יוֹרְשׁוֹת בְּדִין הוּא שֶׁיִּרְשׁוּ בָּנַי אֶת כְּבוֹדִי. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (משלי כז, יח): נֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ, בָּנֶיךָ יָשְׁבוּ לָהֶם וְלֹא עָסְקוּ בַּתּוֹרָה, יְהוֹשֻׁעַ הַרְבֵּה שֵׁרֶתְךָ וְהַרְבֵּה חָלַק לְךָ כָּבוֹד, וְהוּא הָיָה מַשְׁכִּים וּמַעֲרִיב בְּבֵית הַוַּעַד שֶׁלְּךָ, הוּא הָיָה מְסַדֵּר אֶת הַסַּפְסָלִים, וְהוּא פּוֹרֵס אֶת הַמַּחְצְלָאוֹת, הוֹאִיל וְהוּא שֵׁרֶתְךָ בְּכָל כֹּחוֹ, כְּדַאי הוּא שֶׁיְּשַׁמֵּשׁ אֶת יִשְׂרָאֵל שֶׁאֵינוֹ מְאַבֵּד שְׂכָרוֹ, (במדבר כז, יח): קַח לְךָ אֶת יְהוֹשֻׁעַ בִּן נוּן, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: נֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ. “Moses spoke to the Lord, saying” (Numbers 27:15).
“May the Lord, God of the spirits of all flesh, appoint a man over the congregation” (Numbers 27:16).
“Moses spoke to the Lord, saying: May [yifkod] the Lord, God of the spirits…appoint” – anyone who pleads for the needs of the public, it is as though he comes by right.20The Hebrew word yifkod can be construed as a command rather than a request.
“The Lord shall appoint” – what did he see that led him to request this matter after the order of inheritance? It was, rather, since Tzelofḥad’s daughters inherited from their father, Moses said: This is the moment for me to demand my needs. If the daughters inherit, it is only right that my sons inherit my prominence. The Holy One blessed be He said to him: ‘“The guardian of a fig tree will eat its fruit” (Proverbs 27:18) – your sons sat idly and did not engage in Torah study. Joshua served you very much and accorded you great honor, and he would come early and stay late at your house of assembly. He would arrange the benches and spread the mats. Because he served you with all his might, he is worthy of serving Israel, as he will not be deprived of his reward.’ “Take for you Joshua son of Nun” (Numbers 27:18) – to realize what is stated: “The guardian of a fig tree will eat its fruit.”
דָּבָר אַחֵר, יִפְקֹד ה', מָשָׁל לְמֶלֶךְ שֶׁרָאָה אִשָּׁה אַחַת יְתוֹמָה, בִּקֵּשׁ לִטֹּל אוֹתָהּ לוֹ לְאִשָּׁה, שָׁלַח לְתָבְעָהּ, אָמְרָה אֵינִי כְּדַאי לְהִנָּשֵׂא לַמֶּלֶךְ, שָׁלַח לְתָבְעָהּ שֶׁבַע פְּעָמִים, וְלֹא הָיְתָה מְבַקֶּשֶׁת, לְסוֹף נִשַֹּׂאת לוֹ. לְאַחַר זְמַן כָּעַס עָלֶיהָ הַמֶּלֶךְ וּבִקֵּשׁ לְגָרְשָׁהּ, אָמְרָה אֲנִי לֹא בִקַּשְׁתִּי לְהִנָּשֵׂא לָךְ אַתָּה בִּקַּשְׁתָּ אוֹתִי, הוֹאִיל וְכָךְ גָּזַרְתָּ לְגָרְשֵׁנִי וְלִטֹּל אַחֶרֶת, אַל תַּעֲשֶׂה לָזוֹ כְּשֵׁם שֶׁעָשִׂיתָ לִי. כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי שִׁבְעָה יָמִים הָיָה מְפַתֵּהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיֵּלֵךְ בִּשְׁלִיחוּתוֹ, וְהָיָה אוֹמֵר לוֹ (שמות ד, יג): שְׁלַח נָא בְּיַד תִּשְׁלָח, (שמות ד, י): לֹא אִישׁ דְּבָרִים אָנֹכִי גַּם מִתְּמוֹל גַּם מִשִּׁלְשֹׁם, הֲרֵי שִׁבְעָה יָמִים, לְאַחַר זְמַן פִּיְּסוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְהָלַךְ בִּשְׁלִיחוּתוֹ וְעָשָׂה כָּל אוֹתָן הַנִּסִּים עַל יָדוֹ, בַּסּוֹף אָמַר לוֹ (במדבר כ, יב): לֹא תָבִיאוּ, אָמַר לוֹ משֶׁה רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי לֹא בִקַּשְׁתִּי לַהֲלֹךְ, וְכֵן הוּא אוֹמֵר (דברים ג, כד): אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת עַבְדְּךָ וגו', הוֹאִיל וְכָךְ גָּזַרְתָּ עָלַי, אוֹתוֹ שֶׁיִּכָּנֵס אַל תַּעַשׂ לוֹ כְּדֶרֶךְ שֶׁעָשִׂיתָ לִי, אֶלָּא (במדבר כז, יז): אֲשֶׁר יֵצֵא לִפְנֵיהֶם וַאֲשֶׁר יָבֹא לִפְנֵיהֶם. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (במדבר כז, יח): קַח לְךָ אֶת יְהוֹשֻׁעַ בִּן נוּן. וְעָשָׂה משֶׁה בְּטוּב עַיִן, שֶׁנֶּאֱמַר (משלי כב, ט): טוֹב עַיִן הוּא יְבֹרָךְ. מָשָׁל לְמֶלֶךְ שֶׁאָמַר לְבֶן בֵּיתוֹ תֵּן לִפְלוֹנִי סְאָה שֶׁל חִטִּים, הָלַךְ וְנָתַן לוֹ סְאָתַיִם, אָמַר לוֹ הֲרֵי סְאָה מִשֶּׁל מֶלֶךְ וּסְאָה מִשֶּׁלִּי. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה (במדבר כז, יח): וְסָמַכְתָּ אֶת יָדְךָ עָלָיו, יַד אַחַת, מֶה עָשָׂה (במדבר כז, כג): וַיִּסְמֹךְ אֶת יָדָיו וַיְצַוֵּהוּ, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: טוֹב עַיִן הוּא יְבֹרָךְ. לְפִיכָךְ (משלי כז, יח): נֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ, לָמָּה נִמְשְׁלָה תּוֹרָה כִּתְאֵנָה, שֶׁרֹב הָאִילָנוֹת, הַזַּיִת, הַגֶּפֶן וְהַתְּמָרָה, נִלְקָטִין כְּאַחַת, וְהַתְּאֵנָה נִלְקֶטֶת מְעַט מְעַט, כָּךְ הַתּוֹרָה הַיּוֹם לוֹמֵד מְעַט וּלְמָחָר הַרְבֵּה, לְפִי שֶׁאֵינָהּ מִתְלַמֶּדֶת לֹא בְּשָׁנָה וְלֹא בִּשְׁנָתַיִם. (במדבר כז, יח): אִישׁ אֲשֶׁר רוּחַ בּוֹ, לְפִי שֶׁאָמַר (במדבר כז, טז): אֱלֹהֵי הָרוּחֹת, שֶׁאַתָּה מַכִּיר רוּחַ כָּל אֶחָד וְאֶחָד מִכָּל בְּרִיָה, וּתְמַנֶּה אָדָם שֶׁיֵּדַע לַהֲלֹךְ עִם כָּל אֶחָד וְאֶחָד מֵהֶם לְפִי דַעְתּוֹ. וְסָמַכְתָּ אֶת יָדְךָ עָלָיו, כְּמַדְלִיק נֵר מִנֵּר. (במדבר כז, כ): וְנָתַתָּה מֵהוֹדְךָ, כִּמְעָרֶה מִכְּלִי לִכְלִי. וּמַה שֶּׁאָמַרְתָּ (במדבר לו, ט): וְלֹא תִסֹּב נַחֲלָה מִמַּטֶּה לְמַטֶּה אַחֵר, הַכָּבוֹד אֵינוֹ זָז מִבֵּית אָבִיךָ, שֶׁאַף יְהוֹשֻׁעַ שֶׁעוֹמֵד תַּחְתֶּיךָ (במדבר כז, כא): וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד. “Who will go out before them, and who will come before them, and who will take them out, and who will bring them in, that the congregation of the Lord will not be like a flock that has no shepherd” (Numbers 27:17).
“The Lord shall appoint” – this is analogous to a king who saw a certain orphan woman. He sought to take her as a wife. He sent to propose to her. She said: ‘I am not worthy to marry the king.’ He sent to propose to her seven times but she did not want to do so. Ultimately, she married him. Sometime later he grew angry at her and sought to divorce her. She said to him: ‘I did not seek to marry you; you sought me. Since you decreed to divorce me and to take another, do not do to that one as you did to me.’ So it was with the Holy One blessed be He. Rabbi Shmuel bar Naḥmani said: For seven days,21See Vayikra Rabba 11:6. the Holy One blessed be He was enticing him to go on His mission, but he said to Him: “Please send by means of whom You will send” (Exodus 4:13). “I am not a man of words, neither yesterday nor the day before, [nor since You have spoken to Your servant]” (Exodus 4:10) – these are seven days. Sometime later, the Holy One blessed be He placated him, and he went on His mission, and He performed all those miracles by his means. Ultimately, He said to him: “You will not bring [this assembly into the land]” (Numbers 20:12). Moses said to Him: ‘Master of the universe, I did not request to go.’ Likewise he says: ‘“You began to show Your servant…” (Deuteronomy 3:24). Since this is what You decreed upon me, the one who will enter, do not do to him as You did to me. Rather, “who will take them out, and who will bring them in.”’
“The Lord said to Moses: Take you Joshua, the son of Nun, a man in whom there is spirit, and lay your hand upon him” (Numbers 27:18).
The Holy One blessed be He said to him: “Take for you Joshua, the son of Nun.” Moses did so generously, as it is stated: “The generous man will be blessed” (Proverbs 22:9). This is analogous to a king who said to a member of his household: Give so-and-so a se’a of wheat. He went and gave him two se’a. He said to him: One se’a from the king’s and one se’a from mine. So, the Holy One blessed be He said to Moses: “And lay your hand upon him” – one hand. What did Moses do? “He laid his hands [upon him] and commanded him” (Numbers 27:23) – to realize what is stated: “The generous man will be blessed.” This is why: “The guardian of a fig tree will eat its fruit” (Proverbs 27:18).
Why was the Torah likened to a fig tree? It is because the olive tree, the vine, and the date tree are each harvested at one time, but the fig tree is harvested a bit at a time. The Torah, too, one studies a bit today and a lot tomorrow, because it is not learned in one year and not in two years.
“A man in whom there is spirit” – because he had said: “God of the spirits” (Numbers 27:16); as You know the spirit of each and every one of Your creations, and You should appoint a person who knows how to conduct himself with each and every one of them in accordance with his own disposition.
“And lay your hand upon him” – like one kindling from lamp to lamp. “You shall confer from your grandeur [upon him]” (Numbers 27:20) – like one pouring from vessel to vessel.
What you said: “An inheritance shall not pass from one tribe to another tribe” (Numbers 36:9) – this honor will not move from your patrilineal house, as, even Joshua who is standing in your stead, “before Elazar the priest he shall stand” (Numbers 27:21).
אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי (במדבר כח, ב), אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, אֱמֹר לָהֶם לְיִשְׂרָאֵל לֹא שֶׁאֲנִי צָרִיךְ לְקָרְבָּנוֹת, כָּל הָעוֹלָם כֻּלּוֹ שֶׁלִּי הוּא, הַבְּהֵמָה שֶׁאַתֶּם מַקְרִיבִים אֲנִי בָּרָאתִי אוֹתָהּ, וְכֵן הוּא אוֹמֵר (תהלים נ, יב): אִם אֶרְעַב לֹא אֹמַר לָךְ, אֵין לְפָנַי אֲכִילָה וּשְׁתִיָּה. אָמַר רַבִּי סִימוֹן שְׁלשׁ עֶשְׂרֵה מִדּוֹת רַחֲמִים כְּתִיב בִּי, שֶׁנֶּאֱמַר (שמות לד, ו): וַיַּעֲבֹר ה' עַל פָּנָיו וַיִּקְרָא ה' וגו', וְיֵשׁ רַחֲמָן מוֹסֵר מְזוֹנוֹתָיו לְאַכְזָרִי, הֱוֵי אִם אֶרְעַב לֹא אֹמַר לָךְ. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עֶשֶׂר בְּהֵמוֹת טְהוֹרוֹת מָסַרְתִּי לָךְ שָׁלשׁ הֵן בִּרְשׁוּתְךָ וְשֶׁבַע אֵינָן בִּרְשׁוּתְךָ, וְלֹא הִטְרַחְתִּי עָלֶיךָ שֶׁתְּהֵא מְחַזֵּר בֶּהָרִים לְהָבִיא קָרְבָּן מֵאֵלּוּ שֶׁאֵינָן בִּרְשׁוּתְךָ, לֹא אָמַרְתִּי אֶלָּא מֵהַגְּדֵלִים עַל אֲבוּסְךָ, הֱוֵי אִם אֶרְעַב לֹא אֹמַר לָךְ. אָמַר רַבִּי יִצְחָק כְּתִיב: אֶת קָרְבָּנִי לַחְמִי, וְכִי יֵשׁ לְפָנָיו אֲכִילָה וּשְׁתִיָּה, לְמֹד מִמַּלְאֲכֵי הַשָּׁרֵת (תהלים קד, ד): מְשָׁרְתָיו אֵשׁ לֹהֵט, מֵהֵיכָן נִזּוֹנִין, רַבִּי יוּדָן אָמַר רַבִּי יִצְחָק מִזִּיו שְׁכִינָה הֵם נִזּוֹנִין, שֶׁנֶּאֱמַר (משלי טז, טו): בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ כְּתִיב (במדבר כח, ו): עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי, אִם תֹּאמַר שֶׁיֵּשׁ לְפָנַי אֲכִילָה וּשְׁתִיָּה, לְמֹד מִמּשֶׁה רְאֵה מַה כְּתִיב בּוֹ (שמות לד, כח): וַיְהִי שָׁם עִם ה' אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַל וגו', אִלּוּ הָיָה לְפָנַי אֲכִילָה וּשְׁתִיָה הָיָה אוֹכֵל וְשׁוֹתֶה, הֱוֵי אִם אֶרְעַב לֹא אֹמַר לָךְ. “Command the children of Israel, and say to them: My offering, My food, for My fires, for a pleasing aroma to Me, you shall observe to present to Me at its appointed time” (Numbers 28:2).
“My offering, My food, for My fires” – the Holy One blessed be He said to Moses: ‘Say to Israel: It is not that I need your offerings; the entire world belongs to Me. The animal that you are sacrificing, I created it. Likewise it says: “Were I hungry, I would not tell you, [for the world and all it contains is Mine]” (Psalms 50:12) – there is no eating and drinking before Me.22Meaning, God does not eat or drink.’
Rabbi Simon said: Thirteen attributes of mercy are written in My regard, as it is stated: “The Lord passed before him and called: The Lord…” (Exodus 34:6). Is there a merciful one who entrusts his sustenance in the hands of a cruel one? That is, “were I hungry, I would not tell you” (Psalms 50:12).
Rabbi Yehuda ben Rabbi Simon said: The Holy One blessed be He said: I have given you ten kosher animals; three are in your possession, and seven are not in your possession. But I did not impose upon you to circulate in the mountains to bring an offering from those that are not in your possession. I said to you only from those that are raised on your trough. That is, “were I hungry, I would not tell you”
Rabbi Yitzḥak said: “My offering, My food” – is there eating and drinking before Him?23Why are the sacrifices called "My food," given that God does not eat or drink. Learn from the ministering angels: “His servants are a flaming fire” (Psalms 104:4). From where are they sustained? Rabbi Yudan [said that] Rabbi Yitzḥak said: From the radiance of the Divine Presence they are sustained, as it is stated: “Life is in the light of the king’s countenance” (Proverbs 16:15).
“It is a continual burnt offering that was done at Mount Sinai, as a pleasing aroma, a fire offering to the Lord” (Numbers 28:6).
Rabbi Shimon ben Lakish said: It is written: “It is a continual burnt offering that was done at Mount Sinai.” If you say that there is eating and drinking before Me, learn from Moses. What is written in his regard? “He was there with the Lord forty days and forty nights; he did not eat bread…” (Exodus 34:28). Were there eating and drinking before Me, he would have eaten and drunk. That is, “were I hungry, I would not tell you” (Psalms 50:12).
אָמַר רַבִּי חִיָּא בַּר אַבָּא בְּרִיּוֹתַי אֵינָן צְרִיכִין לִבְרִיּוֹתַי, מִיָּמֶיךָ שָׁמַעְתָּ שֶׁאוֹמְרִים הַשְׁקוּ נָא אֶת הַגֶּפֶן הַזֹּאת יַיִן שֶׁהִיא עוֹשָׂה יַיִן הַרְבֵּה, הַשְׁקוּ אֶת הַזַּיִת הַזֶּה שֶׁמֶן שֶׁהוּא עוֹשֶׂה שֶׁמֶן הַרְבֵּה, בְּרִיּוֹתַי אֵינָן צְרִיכוֹת לִבְרִיּוֹתַי וַאֲנִי צָרִיךְ לִבְרִיּוֹתַי. אָמַר רַבִּי יַנַּאי בְּנֹהַג שֶׁבָּעוֹלָם זֶה שֶׁעוֹבֵר עַל גַּב הַנָּהָר אִי אֶפְשָׁר לוֹ שֶׁלֹא יִשְׁתֶּה שְׁנַיִם אוֹ שְׁלשָׁה לֻגִּין מַיִם, וַאֲנִי כָּל הַיַּמִּים וְכָל הַמַּיִם אֲנִי מְלֹא שָׁעֳלִי, כְּתִיב (ישעיה מ, יב): מִי מָדַד בְּשָׁעֳלוֹ מַיִם, וַאֲנִי עַל לֻגְּךָ כָּתַבְתִּי (במדבר כח, ז): הַסֵּךְ נֶסֶךְ שֵׁכָר, לְשׁוֹן שְׁתִיָּה, לְשׁוֹן שְׂבִיעָה, לְשׁוֹן שִׁכְרוּת. Rabbi Ḥiyya bar Abba said: My creations do not require My creations. In all your days, have you heard that they say: Please water this vine with wine so that it will produce much wine? Water this olive tree with oil so that it will produce much oil? My creations do not require My creations, and I require My creations?
“And its libation is one-quarter of a hin for the one lamb; in the holy place, pour a libation of intoxicating drink to the Lord” (Numbers 28:7).
Rabbi Yannai said: The way of the world is that one who passes through a river, it is impossible for him not to drink two or three log of water. But I, all the seas and all the water fill My palm. It is written: “Who measured the water in His palm” (Isaiah 40:12). And I wrote regarding your log: “Pour a libation of intoxicating drink” – an expression of drinking, an expression of satiation, an expression of intoxication.24Clearly, no amount of wine could satiate or intoxicate Me.
בְּהֵמָה בָּרָאתִי בְּעוֹלָמִי וְאֵין אָדָם יָכוֹל לַעֲמֹד בִּמְזוֹנוֹתֶיהָ, וְאֵיזוֹ זוֹ (תהלים נ, י): בְּהֵמוֹת בְּהַרְרֵי אָלֶף. רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְרַבָּנָן, רַבִּי יוֹחָנָן אָמַר בְּהֵמָה אַחַת הִיא רְבוּצָה עַל אֶלֶף הָרִים, וְאֶלֶף הָרִים מְגַדְּלִין לָהּ כָּל מִינֵי מַאֲכָל לַצַּדִּיקִים לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (ישעיה סה, י): וְהָיָה הַשָּׁרוֹן לִנְוֵה צֹאן וְעֵמֶק עָכוֹר לְרֵבֶץ בָּקָר. וְרַבָּנָן אָמְרֵי בְּהֵמָה אַחַת הִיא רְבוּצָה עַל אֶלֶף הָרִים, וְאֶלֶף הָרִים מְגַדְּלִים לָהּ בְּהֵמוֹת בְּכָל יוֹם וְהוּא אוֹכֵל, מַה טַּעַם (איוב מ, כ): וְכָל חַיַּת הַשָֹּׂדֶה יְשַׂחֲקוּ שָׁם, אֶפְשָׁר דְּאִית בְּעִיר אָכֵיל בְּעִיר, אָמַר רַבִּי תַּנְחוּמָא גְּדוֹלִים מַעֲשֵׂה אֱלֹהֵינוּ מָה רַבּוּ מַעֲשָׂיו. וּמֵהֵיכָן הוּא שׁוֹתֶה, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר כָּל מַה שֶּׁהַיַּרְדֵּן עוֹשֶׂה לְשִׁשָּׁה חֳדָשִׁים וּמַכְנִיס, הוּא עוֹשֶׂה גְּמִיעָה אַחַת, שֶׁנֶּאֱמַר (איוב מ, כג): הֵן יַעֲשֹׁק נָהָר וְלֹא יַחְפּוֹז יִבְטַח כִּי יָגִיחַ יַרְדֵּן אֶל פִּיהוּ. וְרַבָּנָן אָמְרֵי כָּל מַה שֶּׁהַיַּרְדֵּן מַכְנִיס לִשְׁנֵים עָשָׂר חֹדֶשׁ הוּא עוֹשֶׂה גְּמִיעָה אַחַת, שֶׁנֶּאֱמַר: יִבְטַח כִּי יָגִיחַ יַרְדֵּן אֶל פִּיהוּ, וְיֵשׁ בָּהֶן לִכְלוּךְ פֶּה, רַב הוּנָא בְּשֵׁם רַב יוֹסֵף אָמַר אֵין בּוֹ כְּדֵי לִכְלוּךְ פֶּה, וּמֵהֵיכָן הוּא שׁוֹתֶה. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי (בראשית ב, י): וְנָהָר יֹצֵא מֵעֵדֶן, וְיוּבָל שְׁמוֹ, שֶׁנֶּאֱמַר (ירמיה יז, ח): וְעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו, וּמִמֶּנּוּ שׁוֹתֶה. תָּנֵי בְּשֵׁם רַבִּי מֵאִיר (איוב יב, ז): וְאוּלָם שְׁאַל נָא בְהֵמוֹת וְתֹרֶךָּ וְעוֹף הַשָּׁמַיִם וְיַגֶּד לָךְ. שְׁאַל נָא בְהֵמוֹת, זוֹ בְּהֵמָה. וְעוֹף הַשָּׁמַיִם, זוֹ זִיז שָׂדַי, (איוב מ, ח): אוֹ שִׂיחַ לָאָרֶץ וְתֹרֶךָֹּ, זֶה גַּן עֵדֶן, (איוב מ, ח): וִיסַפְּרוּ לְךָ דְּגֵי הַיָּם, זֶה לִוְיָתָן, (איוב מ, ט): מִי לֹא יָדַע בְּכָל אֵלֶּה כִּי יַד ה' עָשְׂתָה זֹאת. I created an animal in My world, but no man can bear providing its sustenance. Which is this? It is “the animals [behemot] of one thousand hills” (Psalms 50:10). Rabbi Yoḥanan, Rabbi Shimon ben Lakish, and the Rabbis:25In Vayikra Rabba 20:10, Rabbi Shimon ben Lakish is quoted as saying what the Rabbis say here. Rabbi Yoḥanan said: It is one animal that lies on one thousand mountains, and one thousand mountains grow all kinds of food for it, as it is food for the righteous in the future, as it is stated: “The Sharon will be a pasture for flocks, and the Akhor Valley for the lying of cattle, [for My people, who sought Me]” (Isaiah 65:10). The Rabbis say: It is one animal that lies on one thousand mountains, and one thousand mountains grow animals each day and it eats. What is the source? “All the beasts of the field will frolic there” (Job 40:20). Is it possible that there is an animal that eats an animal?26The Hebrew term behema, translated as animal, refers to animals that graze, not to animals that eat meat. Rabbi Tanḥuma said: Great are the works of our God; how numerous are His works.
From where does it drink? Rabbi Yehoshua ben Levi said: Everything that passes through the Jordan in six months,27Rabbi Yehoshua ben Levi emphasizes the word “exploits” as an indication that the animal does not swallow the entire river but only enough for six months. it swallows in one gulp, as it is stated: “Behold, it can exploit a river, it need not rush; it is secure, even if the Jordan rushes into its mouth” (Job 40:23). The Rabbis say: Everything that passes through the Jordan in a year,28The Rabbis emphasize the word “rushes” as an indication that it swallows the entire river, which is sufficient for one year. it swallows in one gulp, as it is stated: “It is secure, even if the Jordan rushes into its mouth,” and that is sufficient to wet its mouth. Rav Huna said in the name of Rav Yosef: It is not even sufficient to wet its mouth. From where does it drink? Rabbi Shimon ben Yoḥai taught: “And a river emerges from Eden” (Genesis 2:10), and its name is Yuval, as it is stated: “And by a stream [yuval] it will spread its roots” (Jeremiah 17:8), and it drinks from there.
It is taught in the name of Rabbi Meir: “But ask animals now, and they will teach you, and birds of the heavens, and they will tell you” (Job 12:7). “Ask animals now” – this is the animal; “and the birds of the heavens” – this is “the large fowl of the field” (Psalms 50:11); “or converse with the earth, and it will teach you” (Job 12:8) – this is the Garden of Eden; “and the fish of the sea will relate to you” (Job 12:8) – this is the leviathan. “Who does not know, among all these, that the hand of the Lord has done this?” (Job 12:9).
מֶלֶךְ אֶחָד הָיָה לָךְ זֶה שְׁלֹמֹה (מלכים א ה, ב ג): וַיְהִי לֶחֶם שְׁלֹמֹה לְיוֹם אֶחָד שְׁלשִׁים כֹּר סֹלֶת וְשִׁשִּׁים כֹּר קָמַח, עֲשָׂרָה בָקָר בְּרִאִים וְעֶשְׂרִים בָּקָר רְעִי וּמֵאָה צֹאן לְבַד מֵאַיָּל וּצְבִי וְיַחְמוּר וּבַרְבֻּרִים אֲבוּסִים, אָמַר רַבִּי יְהוּדָה בְּרַבִּי זְבִידָא אֶלֶף נָשִׁים הָיוּ לוֹ לִשְׁלֹמֹה וְכָל אַחַת וְאַחַת עוֹשָׂה לוֹ בְּכָל יוֹם כָּזֶה, זוֹ סְבוּרָה שֶׁאֶצְלָהּ הוּא סוֹעֵד. נְחֶמְיָה הַפֶּחָם לֹא הָיָה יָכוֹל לַעֲמֹד בִּסְעוּדָתוֹ, שֶׁנֶּאֱמַר (נחמיה ה, יח): וַאֲשֶׁר הָיָה נַעֲשֶׂה לְיוֹם אֶחָד שׁוֹר אֶחָד צֹאן שֵׁשׁ בְּרֻרוֹת וְצִפֳּרִים נַעֲשׂוּ לִי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בָּנַי לֹא מִפְּנֵי שֶׁיֵּשׁ לְפָנַי אֲכִילָה וּשְׁתִיָּה אָמַרְתִּי לָכֶם, אֶלָּא בִּשְׁבִיל הָרֵיחַ, שֶׁתִּהְיוּ עֲרֵבִים וְנוֹחִין לְפָנַי כְּרֵיחַ נִיחֹחַ. You had a certain king, this is Solomon – “Solomon’s provision for one day was thirty kor of choice flour, sixty kor of flour; ten fattened oxen, twenty grazing oxen, and one hundred sheep, besides deer, gazelle, fallow deer, and fattened geese” (I Kings 5:2–3). Rabbi Yehuda ben Rabbi Zevida said: Solomon had one thousand wives, and each and every one of them would prepare that for him each day. Each one believed that he would eat with her.
Nehemiah the governor, [the nation] was unable to afford his meal, as it is stated: “What was prepared for one day: One bull, six choice sheep, and birds were prepared for me…[nevertheless I did not collect from the nation the taxes for the governor’s food, because the service was heavy upon this nation]” (Nehemiah 5:18). The Holy One blessed be He said: My children, it is not that there is eating and drinking before Me, but rather, it is because of the aroma, that you should be pleasant and agreeable before Me like a pleasing aroma.29What I want is that I command you and you perform My will.
תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ (במדבר כח, ב), זֶה שֶׁאָמַר הַכָּתוּב (משלי יג, כה): צַדִּיק אֹכֵל לְשׂבַע נַפְשׁוֹ, זֶה אֱלִיעֶזֶר, שֶׁאָמַר לְרִבְקָה (בראשית כד, יז): הַגְמִיאִינִי נָא מְעַט מַיִם, כְּדֵי גְּמִיָּא. (משלי יג, כה): וּבֶטֶן רְשָׁעִים תֶּחְסָר, זֶה עֵשָׂו, שֶׁאָמַר לְיַעֲקֹב (בראשית כה, ל): הַלְעִיטֵנִי נָא. אָמַר רַבִּי יִצְחָק בַּר רַבִּי זְעֵירָא עֵשָׂו פָּעַר פִּיו כְּגָמָל, אָמַר אֶפְתַּח פִּי וְאַתָּה מַכְנִיס, הָתָם תְּנִינַן אֵין אוֹבְסִים אֶת הַגָּמָל וְלֹא דוֹרְסִים אֲבָל מַלְעִיטִין. צַדִּיק אֹכֵל לְשׂבַע נַפְשׁוֹ, זוֹ רוּת הַמּוֹאֲבִיָּה, שֶׁכָּתוּב בָּהּ (רות ב, יד): וַתֹּאכַל וַתִּשְׂבַּע וַתֹּתַר, שֶׁהַבְּרָכָה הָיְתָה בְּפִיהָ שֶׁל אוֹתָהּ צַדֶּקֶת. וּבֶטֶן רְשָׁעִים תֶּחְסָר, אֵלּוּ אֻמּוֹת הָעוֹלָם. מַעֲשֶׂה בְּעוֹבֵד כּוֹכָבִים אֶחָד שֶׁזִּמֵּן כָּל בְּנֵי עִירוֹ, אָמַר רַבִּי דּוֹסְתָּאי אוֹתִי זִמֵּן לְאוֹתָהּ סְעוּדָה עִם כָּל בְּנֵי עִירוֹ, וְלֹא הָיָה שֻׁלְחָנוֹ חָסֵר מִכָּל מַטְעַמִּים שֶׁבָּעוֹלָם אֶלָּא אֱגוֹזֵי פֶּרֶךְ בִּלְבָד, מֶה עָשָׂה נָטַל אֶת הַטַּבְלָא מִלְּפָנֵינוּ, שֶׁהָיְתָה יָפָה כְּשֵׁשׁ כִּכְּרֵי כֶסֶף וּשְׁבָרָהּ, אָמַרְתִּי לוֹ מִפְּנֵי מָה עָשִׂיתָ כָּךְ, אָמַר לִי אַתֶּם אוֹמְרִים שֶׁהָעוֹלָם הַזֶּה שֶׁלָּנוּ וְהָעוֹלָם הַבָּא שֶׁלָּכֶם, אִם אֵין אָנוּ אוֹכְלִים עַכְשָׁו, אֵימָתַי אָנוּ אוֹכְלִים, קָרָאתִי עָלָיו: וּבֶטֶן רְשָׁעִים תֶּחְסָר. “[My offering, My food…], you shall observe to present to Me at its appointed time” (Numbers 28:2) – this is what the verse said: “The righteous eats to his own satisfaction” (Proverbs 13:25). This is Eliezer, who said to Rebecca: “Please let me sip a little water from your jug” (Genesis 24:17) – a sip. “And the belly of the wicked will lack” (Proverbs 13:25) – this is Esau, who said to Jacob: “Please pour for me [haliteni]” (Genesis 25:30). Rabbi Yitzḥak bar Rabbi Ze’eira said: He opened his mouth wide like a camel. He said: ‘I will open my mouth, and you will insert it.’ There we learned: “One may not forcibly overfeed a camel, and one may not force feed it; however, one may place food into its mouth [malitin].30 Shabbat 155b.
“The righteous eats to his own satisfaction” (Proverbs 13:25) – this is Ruth the Moavite, in whose regard it is written: “She ate, was satiated, and left over” (Ruth 2:14) – there was blessing in the mouth of that righteous woman.31Although she ate little, she was satiated. “And the belly of the wicked will lack” (Proverbs 13:25) – these are the nations of the world. There was an incident involving an idolater who invited all the residents of his city. Rabbi Dostai said: He invited me to that feast with all the residents of his city, and of all the delicacies in the world only brittle nuts were lacking. What did he do? He took from before us the board of the table, which was worth six silver talents, and he broke it.32He broke the board because he was angry that the brittle nuts were lacking. I said to him: ‘Why did you do that?’ He said to me: ‘You say that this world is ours and the World to Come is yours. If we do not eat now, when will we eat?’ I read in his regard: “And the belly of the wicked will lack.”
וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַה' כְּבָשִׂים בְּנֵי שָׁנָה תְמִימִם (במדבר כח, ג), לֹא שְׁנֵיהֶם בְּבַת אַחַת אֶלָּא (במדבר כח, ד): אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם, אָמַר רַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן מֵעוֹלָם לֹא הָיָה אָדָם בִּירוּשָׁלַיִם וּבְיָדוֹ עָוֹן, כֵּיצַד, תָּמִיד שֶׁל שַׁחַר מְכַפֵּר עַל עֲבֵרוֹת שֶׁבַּלַּיְלָה, וְשֶׁל בֵּין הָעַרְבַּיִם מְכַפֵּר עַל עֲבֵרוֹת שֶׁנַּעֲשׂוּ בַּיּוֹם, מִכָּל מָקוֹם לֹא לָן אָדָם בִּירוּשָׁלַיִם וּבְיָדוֹ עָוֹן, שֶׁנֶּאֱמַר (ישעיה א, כא): צֶדֶק יָלִין בָּהּ וגו', אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, בָּעוֹלָם הַזֶּה אַתֶּם מַקְרִיבִין לְפָנַי לֶחֶם הַפָּנִים וְקָרְבָּנוֹת, לָעוֹלָם הַבָּא אֲנִי אֶעֱרֹךְ לָכֶם שֻׁלְחָן גָּדוֹל וְיִהְיוּ עוֹבְדֵי כּוֹכָבִים רוֹאִים וּבוֹשִׁים, שֶׁנֶּאֱמַר (תהלים כג, ה): תַּעֲרֹךְ לְפָנַי שֻׁלְחָן נֶגֶד צֹרְרָי דִּשַׁנְתָּ בַשֶּׁמֶן רֹאשִׁי כּוֹסִי רְוָיָה. וְכֵן הוּא אוֹמֵר (ישעיה סה, יג): הִנֵּה עֲבָדַי יֹאכֵלוּ וְאַתֶּם תִּרְעָבוּ הִנֵּה עֲבָדַי יִשְׁתּוּ וְאַתֶּם תִּצְמָאוּ. “Say to them: This is the fire offering that you shall bring to the Lord: unblemished lambs in the first year, two each day, a continual burnt offering” (Numbers 28:3).
“Say to them: This is the fire offering that you shall bring to the Lord: unblemished lambs in the first year” – not both of them simultaneously, but rather: “The one lamb you shall offer in the morning, and the second lamb you shall offer in the afternoon” (Numbers 28:4). Rabbi Yehuda bar Rabbi Simon said: There was never a person in Jerusalem with iniquity attributed to him. How so? The continual offering of the morning atones for transgressions that were at night, and [that] of the afternoon atones for transgressions that were performed during the day. In any case, no person lodged in Jerusalem with an iniquity attributed to him, as it is stated: “Righteousness lodged in it…” (Isaiah 1:21).
The Holy One blessed be He said to Israel: ‘In this world you present before Me the showbread and offerings. In the World to Come I will set a great table before you, and the idolaters will see and be ashamed,’ as it is stated: “You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup is full” (Psalms 23:5). Likewise it says: “Behold, My servants will eat, and you will starve; behold, My servants will drink, and you will be thirsty” (Isaiah 65:13).
צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי (במדבר כח, ב), זֶה שֶׁאָמַר הַכָּתוּב (איוב לז, כג): שַׁדַּי לֹא מְצָאנֻהוּ שַׂגִּיא כֹחַ, וּכְתִיב (איוב לו, כב): הֶן אֵל יַשְׂגִּיב בְּכֹחוֹ מִי כָמֹהוּ מוֹרֶה, כֵּיצַד יִתְקַיְמוּ שְׁנֵי מִקְרָאוֹת אֵלּוּ, אֶלָּא כְּשֶׁהוּא נוֹתֵן לָהֶם, נוֹתֵן לָהֶם לְפִי כֹּחוֹ, וּכְשֶׁהוּא מְבַקֵּשׁ אֵינוֹ מְבַקֵּשׁ אֶלָּא לְפִי כֹּחָן, רְאֵה מַה כְּתִיב (שמות כו, א): אֶת הַמִּשְׁכָּן תַּעֲשֶׂה עֶשֶׂר יְרִיעֹת, וְעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת לְכָל צַדִּיק וְצַדִּיק חֻפָּה שֶׁל עַנְנֵי כָּבוֹד, שֶׁנֶּאֱמַר (ישעיה ד, ה): וּבָרָא ה' עַל כָּל מְכוֹן הַר צִיּוֹן וְעַל מִקְרָאֶהָ עָנָן יוֹמָם וְעָשָׁן וְנֹגַהּ אֵשׁ לֶהָבָה לָיְלָה כִּי עַל כָּל כָּבוֹד חֻפָּה. וְעָשָׁן בְּחֻפָּה לָמָּה, כָּל מִי שֶׁנּוֹתֵן עֵינָיו עוֹשְׁנוֹת וְצָרוֹת בְּתַלְמִידִים בָּעוֹלָם הַזֶּה, מִתְמַלֵּא חֻפָּתוֹ עָשָׁן לָעוֹלָם הַבָּא. אֵשׁ בְּחֻפָּה לָמָּה, מְלַמֵּד שֶׁכָּל צַדִּיק שֶׁהוּא מְעֻלֶּה מֵחֲבֵרוֹ חֻפָּתוֹ נִכְוֵית מִמֶּנּוּ. נֹגַהּ, שֶׁזִּיווֹ מַבְהִיק מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, לְכָךְ כְּתִיב: הֶן אֵל יַשְׂגִּיב בְּכֹחוֹ. כְּשֶׁבִּקֵּשׁ מֵהֶם לֹא בִּקֵּשׁ אֶלָּא לְפִי כֹּחָן (שמות כז, כ): וְאַתָּה תְּצַוֶּה אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד, וּכְשֶׁהֵאִיר לָהֶם לְפִי כֹּחוֹ (שמות יג, כא): וַה' הֹלֵךְ לִפְנֵיהֶם יוֹמָם, וְלֶעָתִיד לָבוֹא (ישעיה ס, א): קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד ה' עָלַיִךְ זָרָח, (ישעיה ס, ב): וְעָלַיִךְ יִזְרַח ה' וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה, (ישעיה ס, ג): וְהָלְכוּ גוֹיִם לְאוֹרֵךְ וּמְלָכִים לְנֹגַהּ זַרְחֵךָ, וּכְתִיב (ישעיה ל, כו): וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם, הֱוֵי הֶן אֵל יַשְׂגִּיב בְּכֹחוֹ. כְּשֶׁבִּקֵּשׁ מֵהֶם לֹא בִּקֵּשׁ מֵהֶם אֶלָּא לְפִי כֹּחָן, כְּמָה דְאַתְּ אָמַר (שמות כג, יט): רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ, וּכְשֶׁנּוֹתֵן לָהֶן לְפִי כֹּחוֹ (יחזקאל מז, יב): וְעַל הַנַּחַל יַעֲלֶה עַל שְׂפָתוֹ מִזֶּה וּמִזֶּה כָּל עֵץ מַאֲכָל לֹא יִבּוֹל עָלֵהוּ וְלֹא יִתֹּם פִּרְיוֹ לָחֳדָשָׁיו יְבַכֵּר, מַהוּ לָחֳדָשָׁיו יְבַכֵּר, שֶׁכָּל אִילָן מְחַדֵּשׁ בִּכּוּרִים אֲחֵרִים כָּל חֹדֶשׁ וְחֹדֶשׁ, לֹא כְּבִכּוּרֵי חֹדֶשׁ זֶה בִּכּוּרֵי חֹדֶשׁ זֶה. כְּשֶׁבִּקֵּשׁ לֹא בִּקֵּשׁ אֶלָּא לְפִי כֹּחָן (ויקרא כג, מ): וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן פְּרִי עֵץ הָדָר, וְנוֹתֵן לָהֶן לְפִי כֹּחוֹ (ישעיה מא, יט): אֶתֵּן בַּמִּדְבָּר אֶרֶז שִׁטָּה וַהֲדַס וְעֵץ שָׁמֶן. (ויקרא נה, יג): תַּחַת הַנַּעֲצוּץ יַעֲלֶה בְרוֹשׁ. “Command the children of Israel, and say to them: My offering, My food, for My fires” – this is what the verse said: “The Almighty, we do not find Him exalting in power” (Job 37:23); and it is written: “Behold, God is exalted in His power; who is a teacher like Him” (Job 36:22). How can these two verses be realized? It is, rather, that when He gives to them, He gives them according to His power, but when He asks of them, He asks only according to their power. See what is written: “You shall make the Tabernacle of ten sheets” (Exodus 26:1). But the Holy One blessed be He is destined to craft for each and every righteous person a canopy of clouds of glory, as it is stated: “The Lord will create over the assembled of Mount Zion and over all its environs a cloud by day and smoke, and a glow of fire by night; for over all the glory will be a canopy” (Isaiah 4:5). Why is there smoke in the canopy? It is because anyone who renders his eyes raging [oshenot] and jealous of the scholars in this world, his canopy fills with smoke [ashan] in the World to Come. Why is there fire in the canopy? It teaches that each righteous person who is superior to his counterpart, his canopy33The canopy of the righteous person who is inferior to him (Etz Yosef). is singed by him. “Glow” – as his aura shines from the end of the world to its end. That is why it is written: “Behold, God is exalted in His power.”
When He asked of them, He asked only according to their power: “You shall command the children of Israel, and they shall take for you pure virgin olive oil for the light, to kindle a lamp continually” (Exodus 27:20). But when He illuminated for them, He did so according to His power: “The Lord was going before them by day […and by night in a pillar of fire, to illuminate for them]” (Exodus 13:21). And in the future: “Arise, shine, for your light has come, and the glory of the Lord has shined upon you” (Isaiah 60:1); “but upon you the Lord will shine, and His glory will be seen upon you” (Isaiah 60:2); “nations will walk by your light, and kings by the glow of your shine” (Isaiah 60:3). And it is written: “The light of the moon will be like the light of the sun, and the light of the sun will be sevenfold” (Isaiah 30:26). That is, “behold, God is exalted in His power.”
When He asked of them, He asked only according to their power, just as it says: “The choicest first fruits of your land” (Exodus 23:19). But when He gives to them, it is according to His power: “Along the stream, upon its bank on this side and on that side, will grow every food tree; its leaf will not wither, and its fruit will not fail; each month it will yield new fruit” (Ezekiel 47:12). What is “each month it will yield new [fruit]”? It is that each tree will renew different first fruits each and every month, and the first fruit of this month is not like the first fruit of that month.
When He asked of them, He asked only according to their power: “You shall take for you on the first day the fruit of a pleasant tree” (Leviticus 23:40). But He gives them according to His power: “I will put cedar, acacia, myrtle and pine trees in the wilderness” (Isaiah 41:19); “instead of the thorn will rise a juniper” (Isaiah 55:13).
בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם (במדבר כט, לה), זֶה שֶׁאָמַר הַכָּתוּב (ישעיה כו, טו): יָסַפְתָּ לַגּוֹי ה', אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹן הָעוֹלָם הוֹסַפְתָּ שַׁלְוָה לְדוֹר הַמַּבּוּל, שֶׁמָּא הִקְרִיבוּ פַּר אֶחָד וְאַיִל אֶחָד, לֹא דַיָּן שֶׁלֹא כִבְּדוּךָ אֶלָּא אָמְרוּ (בראשית יא, ד): הָבָה נִבְנֶה לָנוּ עִיר, וְכֵן לַסְּדוֹמִיִּים, וְכֵן לְפַרְעֹה, וְכֵן לְסַנְחֵרִיב, וְכֵן לִנְבוּכַדְנֶצַּר, שֶׁמָּא הִקְרִיבוּ אֶחָד מֵהֶם פַּר אֶחָד וְאַיִל אֶחָד, לֹא דַיָּן שֶׁלֹא הִקְרִיבוּ אֶלָּא הִכְעִיסוּךָ, וּלְמִי נָאֶה לְהוֹסִיף שַׁלְוָה וְכָבוֹד, לְיִשְׂרָאֵל, שֶׁנֶּאֱמַר: יָסַפְתָּ לַגּוֹי ה', וְאֵין גּוֹי אֶלָּא יִשְׂרָאֵל, שֶׁנֶּאֱמַר (שמואל ב ז, כג): וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹנוֹ שֶׁל עוֹלָם עָלֶיךָ לִתֵּן לָנוּ אֶת הַמּוֹעֲדִים, וְעָלֵינוּ לִהְיוֹת מַקְרִיבִים לְפָנֶיךָ קָרְבָּנוֹת כָּרָאוּי. (ישעיה כו, טו): נִכְבָּדְתָּ, נָתַתָּ לָנוּ רָאשֵׁי חֳדָשִׁים וְאָנוּ מַקְרִיבִים לְפָנֶיךָ, שֶׁנֶּאֱמַר (במדבר כח, יא): וּבְרָאשֵׁי חָדְשֵׁיכֶם. בְּפֶסַח הִקְרַבְנוּ לְךָ, רֹאשׁ הַשָּׁנָה הִקְרַבְנוּ לְךָ, יוֹם הַכִּפּוּרִים הִקְרַבְנוּ לְךָ, וְכֵן בֶּחָג, אֲפִלּוּ מוֹעֵד אֶחָד לֹא בִּטַּלְנוּ. אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא עָלֶיךָ לְהוֹסִיף לָנוּ מוֹעֲדוֹת, וְעָלֵינוּ לִהְיוֹת מַקְרִיבִים לְפָנֶיךָ וּמְכַבְּדִין אוֹתְךָ, (ישעיה כו, טו): יָסַפְתָּ לַגּוֹי נִכְבָּדְתָּ רִחַקְתָּ כָּל קַצְוֵי אָרֶץ, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֵּיכֶם אֵינִי מַחֲזִיר יָמִים טוֹבִים מִכֶּם, אֶלָּא אֲנִי מוֹסִיף לָכֶם מוֹעֲדוֹת שֶׁתִּשְׂמְחוּ בָּהֶם, שֶׁנֶּאֱמַר: בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת. “On the eighth day it shall be an assembly for you; you shall not perform any toilsome labor” (Numbers 29:35).
“On the eighth day it shall be an assembly for you” – this is what the verse said: “You added for the nation, Lord” (Isaiah 26:15).34It says in the previous verse: “The dead, they will not live; spirits, they will not rise; therefore, You reckoned with them, and You destroyed them and eradicated all memory of them” (Isaiah 26:14). The congregation of Israel said before the Holy One blessed be He: Master of the universe, have You added tranquility to the generation of the Flood? Did they, perhaps, sacrifice one bull or one ram? It is not enough for them that they did not respect You, but they said: “Come, let us build us a city” (Genesis 11:4); and likewise the people of Sodom, and likewise Pharaoh, and likewise Sennacherib, and likewise Nebuchadnezzar? Did any of them, perhaps, sacrifice one bull or one ram? It is not enough that they did not sacrifice, but they angered you. To whom is it appropriate for You to add tranquility and honor? It is to Israel, as it is stated: “You added for the nation [goy], Lord,” and goy is none other than Israel, as it is stated: “Who is like Your people, like Israel, one nation [goy] on earth?” (II Samuel 7:23).
The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, it is incumbent upon You to give us the festivals, and it is incumbent upon us to sacrifice offerings before you as appropriate. “You are honored” (Isaiah 26:15) – You gave us New Moons, and we sacrifice before You, as it is stated: “And on your New Moons [you shall present a burnt offering to the Lord]” (Numbers 28:11). We sacrificed to You on Passover; we sacrificed to You on the New Year; we sacrificed to You on Yom Kippur, and likewise on the Festival.35Sukkot We did not abolish even one festival.’ The congregation of Israel said before the Holy One blessed be He: ‘You should add festivals for us, and it is incumbent upon us to sacrifice before You and honor You’: “You added for the nation; You are honored; You distanced them to all ends of the earth” (Isaiah 26:15).36The other nations, for whom the seventy bulls were sacrificed, were distanced, as opposed to Israel, who were honored and given an extra festival (Radal). The Holy One blessed be He said to them: ‘As you live, I will not retract holidays from you, but rather, I will add festivals for you during which you will rejoice, as it is stated: “On the eighth day…an assembly.”’
בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת, זֶה שֶׁאָמַר הַכָּתוּב (תהלים קט, ד): תַּחַת אַהֲבָתִי יִשְׂטְנוּנִי וַאֲנִי תְפִלָּה, אַתְּ מוֹצֵא בֶּחָג יִשְׂרָאֵל מַקְרִיבִין לְפָנֶיךָ שִׁבְעִים פָּרִים עַל שִׁבְעִים אֻמּוֹת, אָמְרוּ יִשְׂרָאֵל רִבּוֹן הָעוֹלָמִים הֲרֵי אָנוּ מַקְרִיבִין עֲלֵיהֶם שִׁבְעִים פָּרִים וְהָיוּ צְרִיכִין לֶאֱהֹב אוֹתָנוּ וְהֵם שׂוֹנְאִין אוֹתָנוּ, שֶׁנֶּאֱמַר: תַּחַת אַהֲבָתִי יִשְׂטְנוּנִי. לְפִיכָךְ אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא עַכְשָׁו הַקְרִיבוּ עַל עַצְמְכֶם, בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם. (במדבר כט, לו): וְהִקְרַבְתֶּם עֹלָה אִשֵּׁה רֵיחַ נִיחֹחַ לַה' פַּר אֶחָד אַיִל אֶחָד, מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה סְעוּדָה שִׁבְעַת יָמִים, וְזִמֵּן כָּל בְּנֵי אָדָם שֶׁבַּמְדִינָה בְּשִׁבְעַת יְמֵי הַמִּשְׁתֶּה, כֵּיוָן שֶׁעָבְרוּ שִׁבְעַת יְמֵי הַמִּשְׁתֶּה, אָמַר לְאוֹהֲבוֹ כְּבָר יָצָאנוּ יָדֵינוּ מִכָּל בְּנֵי הַמְדִינָה, נְגַלְגֵּל אֲנִי וְאַתָּה בַּמֶּה שֶׁתִּמְצָא, לִטְרָא בָּשָׂר אוֹ שֶׁל דָּג אוֹ יָרָק. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל: בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם, גַּלְגְּלוּ בַּמֶּה שֶׁאַתֶּם מוֹצְאִים, בְּפַר אֶחָד וְאַיִל אֶחָד. “On the eighth day…an assembly” – that is what the verse said: “In return for my love, they hate me; I am prayer” (Psalms 109:4). You find that on the Festival, Israel sacrifices seventy bulls on behalf of the seventy nations. Israel said: ‘Master of the universe, we sacrifice seventy bulls on their behalf, and they should love us; but they hate us, as it is stated: “In return for my love, they hate me.”’ Therefore, the Holy One blessed be He said to them: ‘Now, sacrifice on your own behalf’: “On the eighth day it shall be an assembly for you.”
“You shall present a burnt offering, a fire offering, a pleasing aroma to the Lord: One bull, one ram, seven lambs in the first year, unblemished” (Numbers 29:36).
“You shall present a burnt offering, a fire offering, a pleasing aroma to the Lord: One bull, one ram” – this is analogous to a king who made a feast for seven days and invited all the people who were in the province during the seven days of the feast. When the seven days of the feast were over, he said to his close friend: ‘We have satisfied our obligation to all the residents of the province. Let you and I improvise with what you find, a litra of meat, of fish, or vegetable.’ So, the Holy One blessed be He said to Israel: “On the eighth day it shall be an assembly for you” – improvise with what you find, with one bull and one ram.
בַּיּוֹם הַשְּׁמִינִי, מָה רָאָה לִהְיוֹת פּוֹחֵת כָּל יוֹם, לִמְדְּךָ הַתּוֹרָה דֶּרֶךְ אֶרֶץ מִן הַקָּרְבָּנוֹת, שֶׁאִם יֵלֵךְ לְאַכְסַנְיָא וְקִבְּלוֹ חֲבֵרוֹ, יוֹם רִאשׁוֹן מְקַבְּלוֹ יָפֶה וּמַאֲכִילוֹ עוֹפוֹת, בַּשֵּׁנִי מַאֲכִילוֹ בָּשָׂר, בַּשְּׁלִישִׁי מַאֲכִילוֹ דָגִים, בָּרְבִיעִי מַאֲכִילוֹ יָרָק, כָּךְ פּוֹחֵת וְהוֹלֵךְ עַד שֶׁמַּאֲכִילוֹ קִטְנִית. תִּהְיֶה לָכֶם, מַהוּ תִּהְיֶה לָכֶם, אָמַר לָהֶם הַמּוֹעֲדִים נָאִים לָכֶם. שָׁאַל עוֹבֵד כּוֹכָבִים אֶחָד אֶת רַבִּי עֲקִיבָא אָמַר לוֹ לָמָּה אַתֶּם עוֹשִׂים מוֹעֲדוֹת, לֹא כָךְ אָמַר לָכֶם הַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה א, יד): חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי, אָמַר לוֹ רַבִּי עֲקִיבָא אִלּוּ אָמַר חֳדָשַׁי וּמוֹעֲדַי שָׂנְאָה נַפְשִׁי, הָיִיתָ אוֹמֵר, לֹא אָמַר אֶלָּא חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם, בִּשְׁבִיל אוֹתָן מוֹעֲדוֹת שֶׁעָשָׂה יָרָבְעָם, שֶׁנֶּאֱמַר (מלכים א יב, לב): וַיַּעַשׂ יָרָבְעָם חָג בַּחֹדֶשׁ הַשְּׁמִינִי בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ כֶּחָג אֲשֶׁר בִּיהוּדָה, (מלכים א יב, לג): וַיַּעַל עַל הַמִּזְבֵּחַ אֲשֶׁר עָשָׂה בְּבֵית אֵל, בַּחֹדֶשׁ אֲשֶׁר בָּדָא מִלִּבּוֹ וַיַּעַשׂ חָג לִבְנֵי יִשְׂרָאֵל וַיַּעַל עַל הַמִּזְבֵּחַ לְהַקְטִיר. אֲבָל הַמּוֹעֲדוֹת הָאֵלּוּ אֵינָן בְּטֵלִים לְעוֹלָם וְלֹא הֶחֳדָשִׁים, לָמָּה, שֶׁהֵן לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (ויקרא כג, לז): אֵלֶּה מוֹעֲדֵי ה', וְכֵן (ויקרא כג, ב): אֵלֶּה הֵם מוֹעֲדָי, וְכֵן (ויקרא כג, מד): וַיְדַבֵּר משֶׁה אֶת מֹעֲדֵי ה'. וּלְכָךְ אֵין עֲתִידִים לִבָּטֵל, וַעֲלֵיהֶם נֶאֱמַר (תהלים קיא, ח), סְמוּכִים לָעַד לְעוֹלָם עֲשׂוּיִם בֶּאֱמֶת וְיָשָׁר. “On the eighth day” – what did He see that led Him to diminish37The number of bulls. each day? The Torah taught you etiquette from the offerings. If one goes to an inn and his friend38The innkeeper. received him, on the first day he receives him nicely and feeds him fowl; on the second, meat; on the third, fish; on the fourth, he feeds him vegetables. In that way he gradually diminishes until he feeds him legumes.
“It shall be…for you” (Numbers 29:35) – what is “it shall be…for you”? He said to them: The festivals are seemly for you.
A certain idolater asked Rabbi Akiva, he said to him: ‘Why do you observe festivals? Did the Holy One blessed be He not say to you: “My soul loathes your New Moons and your festivals” (Isaiah 1:14)?’ Rabbi Akiva said to him: ‘Had He said: “My soul loathes My New Moons and My festivals,” I would say so. He said only, “your New Moons and your festivals.” It is due to those festivals which Yerovam instituted, as it is stated: “Yerovam instituted a festival in the eighth month, on the fifteenth day of the month, like the festival that is in Judah” (I Kings 12:32).” “He ascended onto the altar that he had crafted in Beit El [on the fifteenth day in the eighth month], in the month that he fabricated from his own heart; and he made a festival for the children of Israel, and he went up onto the altar to burn offerings” (I Kings 12:33). But these festivals will never be annulled, nor will the New Moons. Why? It is because they are for the Holy One blessed be He, as it says “These are the festivals of the Lord” (Leviticus 23:37); “These are My festivals” (Leviticus 23:2); and likewise, “And Moses spoke the festivals of the Lord [to the children of Israel]” (Leviticus 23:44). That is why they will never be annulled, and in their regard it is stated: “They are set firmly for all eternity, fashioned in truth and uprightness”’ (Psalms 111:8).