json/Midrash/Halakhah/Midrash Tannaim on Deuteronomy/English/merged.json

{
    "title": "Midrash Tannaim on Deuteronomy",
    "language": "en",
    "versionTitle": "merged",
    "versionSource": "https://www.sefaria.org/Midrash_Tannaim_on_Deuteronomy",
    "text": {
        "": [
            [
                [
                    "...\"These are the words that the Lord said: 'I cherish Moses' rebuke of the Israelites as much as the Ten Commandments.'\"",
                    "Rabbi Shimon said: \"Fortunate are the righteous who do not depart from the world until they command their children after them regarding the words of the Torah. We find this with our forefather Abraham, who did not depart from the world until he commanded his children and his household to keep the ways of the Lord, as it says, 'For I have loved him, because he commands his children and his household after him to keep the way of the Lord' (Genesis 18:19). And so, Isaac commanded Jacob, as it says, 'And Isaac called Jacob and blessed him and commanded him' (Genesis 28:1), and Jacob commanded his children, as it says, 'And Jacob finished commanding his sons' (Genesis 49:33). And David, the king of Israel, commanded his son Solomon, as it says, 'Now the days of David drew nigh that he should die, and he charged Solomon his son, saying' (1 Kings 2:1). And so too, Moses did not depart from the world until he rebuked Israel for their sins and commanded them to keep the commandments of the Lord, as it says, 'These are the words' (Deuteronomy 1:1).What are these words? Rabbi Yishmael said, \"These words are equivalent to the Ten Commandments that Israel received at Mount Sinai. Moreover, when Israel said, 'We will do and we will hear' (Exodus 24:7), they did not wait long before rebelling and saying, 'These are your gods, O Israel' (Exodus 32:4). But these words (of rebuke and commandment) restored Israel to a better state and bound them to the Lord and His Torah, as it says, 'But you who cleave to the Lord your God are alive, every one of you, this day' (Deuteronomy 4:4). The Lord said to Moses, 'Since Israel has cleaved to Me through these words, they will be called only by your name, as it says, 'These are the words which Moses spoke to all Israel' (Deuteronomy 1:1). It is not said, 'which the Lord spoke,' but rather, 'which Moses spoke.'\"",
                    "..[Omitted: These are the things that Moses spoke to all of Israel, and if Moses did not speak to all of Israel except for these, and isn't all the Torah written by Moses as it says (Deut. 9): \"And Moses wrote this Torah and gave it to the priests, sons of Levi,\" and isn't there one Torah written, but rather thirteen Torahs, twelve for the twelve tribes and one for the tribe of Levi, so that if one of the tribes wanted to remove one thing from the Torah, the tribe of Levi would take out its own Torah and recite from it? And if so, what is the Talmud teaching when it says \"these are the words\"? Rather, it teaches that they were words of rebuke, as it says (Deut. 32): \"And Jeshurun became fat and kicked.\" This teaches that they were words of rebuke. Similarly, you say (Amos 1:1): \"The words of Amos who was among the shepherds of Tekoa,\" and wasn't Amos prophesying only these [words]? And didn't all of his peers prophesy? So what does it mean by \"the words of Amos\"? Rather, it teaches that they were words of rebuke. And how do we know that they were words of rebuke? As it says (Amos 4:1): \"Hear this word, you cows of Bashan, who are on the mountain of Samaria,\" referring to the courts of Israel that oppress the poor, trample on the needy, and demand taxes from the destitute. This teaches that they were words of rebuke. Similarly, you say (Jeremiah 35:4): \"And these are the words that the Lord spoke to Israel and to Judah,\" and wasn't Jeremiah prophesying only these [words]? And weren't there two books written, as it says (Jeremiah 32:44): \"Thus far were the words of Jeremiah,\" and what does it mean by \"and these are the words\"? Rather, it teaches that they were words of rebuke. And how do we know that they were words of rebuke? As it says (Jeremiah 30:5-6): \"For thus says the Lord: We have heard a voice of trembling, of fear, and not of peace. Ask now, and see, whether a man is ever in labor with child.\" Woe! for great is that day. This teaches that they were words of rebuke. Similarly, you say (2 Samuel 23:1): \"And these are the last words of David,\" and wasn't David prophesying only these [words]? And isn't all of Psalms written by David, as it says (2 Samuel 23:2): \"The spirit of the Lord spoke through me, and His word was upon my tongue\"? Rather, it teaches that they were words of rebuke.]",
                    "",
                    "D\"A: Dibre Agada\"words of legend\" to all of Israel teaches that when Moses gathered the elders and the children of Israel, he said to them, 'I will prove to you that anyone who has repentance in his hand, let him come and say so.'\"",
                    "...This teaches us that every Israelite was capable of giving and receiving rebuke",
                    "",
                    "",
                    "",
                    "",
                    "\"In the desert of Moab, it teaches us that they were rebuked for what they did in the desert of Moab, and what did they do in the desert of Moab? (Numbers 25:1) 'And Israel dwelt in Shittim, and the people began to commit harlotry with the daughters of Moab.'\"",
                    "\"Mol Sof\" teaches that they were rebuked for what they did when they rebelled against the sea and spoke negatively about the words of Ben Amram, during three journeys.",
                    "Translation: Rabbi Judah says: They were rebellious both on land and in the sea, as it is said, \"They were rebellious at the sea, at the Red Sea\" (Psalm 106:7). And what is this? It is the image of Micah that passed with them in the middle of the sea, as it is said, \"He will pass through the sea of distress and strike the waves in the sea\" (Zechariah 10:11).",
                    "Translation: \"In Paran, they were rebuked for what the spies did in Paran, as it says, 'And Moses sent them from the desert of Paran.' (Numbers 13:3)\"",
                    "The text reads: \"And what does it mean 'between Paran'? It is possible that Moses could only reprimand Israel at the beginning of a journey, and from where did he know to reprimand them after each journey? Therefore, it says 'between Paran and Tophel and Laban' - between Paran and Tophel, and between Tophel and Laban.\"",
                    "And between Tofel and Laban, Rabbi Yishmael said: We reviewed all the journeys and did not find any place called Tofel and Laban. Rather, Rabbi Yosei said: They were rebuked for their words of complaint about the manna, which is called 'Laban,' as it is stated, 'And it was like coriander seed, white [laban]' (Exodus 16:31). And what did they say about it? 'Our soul loathes this miserable bread' (Numbers 21:5).\"",
                    "Explanation: Rabbi Yishmael and Rabbi Yosei are offering different interpretations for the locations of Tofel and Laban. According to Rabbi Yishmael, there were no physical locations with those names, whereas Rabbi Yosei suggests that Tofel and Laban are actually symbolic names for the Israelites' complaints about the manna in the desert. The Israelites referred to the manna as \"Laban\" (meaning \"white\") because it was white like coriander seed, and complained about it, saying they loathed the bread. The rebuke mentioned in the text is a reference to this complaint.",
                    "The text then goes on to say that Di Zahav, a figure in the midrash, responded to Moses by saying that everything the Israelites did before the sin of the Golden Calf was like minor troubles compared to this major transgression. He then gives a parable to illustrate his point, comparing the Israelites' actions to a friend who had caused him many troubles in the past, but the most recent offense was the worst of all. In this way, Di Zahav argues that the sin of the Golden Calf was the most severe of all the Israelites' transgressions. The midrash then concludes with God telling the Israelites that their sin was indeed the most severe and that they should be fearful of the consequences of their actions",
                    "",
                    "...Rabbi Yosei ben Hanina says: \"It says (Exodus 25:17), 'And you shall make a pure gold covering.' The gold of the covering shall come and atone for the gold of the calf.\"",
                    "Rabbi Yehuda says: \"It says in Numbers (33:36), 'And they journeyed from Ebronah and encamped at Ezion-geber.' \"Ezion-geber,\" \"white,\" \"Hazeroth,\" \"enclosures,\" and \"Di-zahav,\" \"enough gold,\" are the ten trials with which our forefathers tested the Omnipresent in the wilderness. These are the two with the sea, the two with water, the two with manna, the one with the quails, the one with the golden calf, and the one in Paran, with the spies. Rabbi Yossi ben Dormaskit said to him, \"Rabbi Yehuda, you have explained to us the places where the trials occurred. But they are only names of places for the purpose of relating the events, as it says (Genesis 26:33), 'And he called it Shebah (Oath).' Similarly, it says (Genesis 26:20), 'And he called the name of the well Esek (contention) because they strove with him.'\"",
                    "",
                    "\"Similarly, Rabbi Judah expounded on the verse, 'The burden of the word of the Lord in the land of Hadrach' (Zechariah 9:1), saying that this refers to the Messiah, who is humble towards Israel but stern towards the nations. Rabbi Yosei (son of Rabbi Yehuda) of Damascus challenged him, saying, 'Why do you distort the Scriptures to us?' To which Rabbi Judah replied, 'I call heaven and earth to witness that I am speaking the truth. I am from Damascus, where there is a place called Hadrach.'\"",
                    "Similarly, Rabbi Yehuda interpreted the verse (Genesis 41:43) \"And he made him ride in the second chariot that he had, and they called out before him, 'Avrekh!'\" as referring to Joseph, who was a father in wisdom and gentle in years. Rabbi Yossi (Bar Yehuda) [ben Doremtikait] said to Rabbi Yirbi, \"Until when will you twist the Scriptures for us? 'Avrekh' refers only to Alberkis, who held all who entered and exited under his control, fulfilling what is stated (Esther 8:8), 'and give it into the hands of those who do the work.'\""
                ],
                [
                    "Eleven days from Horeb and so on, and were they traveling for eleven days from Horeb to the graves of lust, and from the graves of lust to Hazeroth, and from Hazeroth to the wilderness of Paran? But is it not only a three-day journey, as it is said (Numbers 10:33) \"And they journeyed from the mountain of the LORD a three-day journey\"? [Rabbi Judah says] And were they traveling for three days for eleven journeys? But is it not only a forty-day journey, as it is said in Elijah (1 Kings 19:8) \"And he arose, and ate, and drank, and went in the strength of that meal forty days and forty nights to the mountain of God, Horeb\"? After you have learned that it is impossible, go back to the original matter of eleven days. Rather, if Israel had merited the eleven days, they would have entered the land. But because they spoiled their deeds, the Omnipresent rolled the Torah scroll with them for forty days, forty years in the wilderness, as it is said (Numbers 14:34) \"According to the number of days in which you spied out the land, forty days, a day for a year, a day for a year.\"",
                    "[Rabbi Judah says] (the one who says) If Israel had merited the three days, they would have entered the land, as it is said (Numbers 10:33) \"And the Ark of the Covenant of the Lord went before them a three-day journey to seek out a resting place for them.\" And there is no resting place other than Jerusalem, as it is said (Deuteronomy 12:9) \"For you have not yet come to the resting place.\"",
                    "Rabbi Benayah says: If Israel had merited one day, they would have entered the land, as it is said (Exodus 13:4) \"Today you are going out in the month of Aviv, and it shall be when the Lord brings you into the land of the Canaanite, immediately.\"",
                    "[Omission: Abba Yossi ben Yochanan of Yanuch says on behalf of Abba Cohen Bardela: If Israel had merited, as soon as their feet came up from the sea, they would have entered the land, as it is said, \"The wicked shall come up immediately as the Lord, the God of your fathers, has spoken to you.\" Another explanation: Eleven days from Horeb, Moses said to Israel: One of the ten things you received and transgressed is the cause for you, and which is it? \"You shall have no other gods before Me,\" and you made the Golden Calf]."
                ],
                [
                    "And it came to pass in the fortieth year, teaching that Moses did not rebuke Israel except close to his death. From whom did he learn this? From our father Jacob, who did not rebuke his sons except close to his death, as it says (Genesis 49:1), \"And Jacob called his sons, Reuben, etc.\" He said to Reuben, \"My son, why did I not rebuke you all these days? So that you would not leave me and go join my brother Esau.\" To teach you that one does not rebuke except close to death, because of the following four reasons: one does not rebuke except close to death so that the rebuked will not return and be rebuked again; and so that the rebuked will not hold a grudge against the rebuker; and so that the rebuked will not see the rebuker and be ashamed of him; and so that the rebuker will not need further rebuke. As it is said (Genesis 21:25), \"And Abraham rebuked Abimelech,\" what does it say afterwards (ibid. 27) \"And they made a covenant between them.\" And so it says (ibid. 26:27), \"And Isaac said to them, 'Why have you come to me, etc.' And they said, 'We have seen that the Lord is with you; if you do evil to us, as we have not touched you.'\" ",
                    "And he made a feast for them...",
                    "And so you find with Joshua, who did not rebuke Israel except close to his death, as it says (Joshua 24:15), \"And if it is evil in your eyes to serve the Lord.\" And the people said to Joshua, \"No, for we will serve the Lord.\" And Joshua said to all the people, \"You are witnesses against yourselves this day.\" And so you find with David, who did not rebuke Solomon except close to his death, as it says (1 Kings 2:1), \"And the days of David drew near to die, and he commanded Solomon his son, saying, 'I am going the way of all the earth; and you shall keep the charge of the Lord your God.'\" And so you find with Samuel, who did not rebuke Israel except close to his death, as it says (1 Samuel 12:3), \"Here I am; answer me before the Lord and before His anointed.\" And they said, \"You have not oppressed us or taken anything from us.\" And he said to them, \"The Lord is witness against you.\"",
                    "These are the words that Moses spoke to the children of Israel, and did not Moses speak to all of Israel? Rather, these words alone; from where do we learn that all the words in the Torah, the light and the heavy, the intentional and the unintentional, the general and the specific, the main laws and the details, are to be included? The verse states, \"Which Moses spoke, as the Lord commanded him to them.\" And it came to pass in the fortieth year, in the eleventh month, on the first of the month of the sabbatical year, [Ommision: teaching that the year has twelve months. And what does it teach us, \"And it came to pass in the fortieth year\"? Since it says (Esther 3:13), \"In the thirtieth year, in the twelfth month, it is the month of Adar,\" and it says (1 Kings 4:7), \"And Solomon had twelve officers over all Israel,\" and it says (ibid. 4:19), \"And the officer who was in the land, this was the month of the passing.\" Rabbi Baniya says, \"And did we not know that the year has twelve months until Solomon stood up? And has it not already been said (Deuteronomy 31:2), 'And he said to them, \"I am one hundred and twenty years old today,\"' that there is no teaching 'today' except from time to time, teaching that on that day he completed from time to time, and it says (Joshua 1:11), 'Pass through the midst of the camp and command the people, saying, \"In another three days,\"' and it says (ibid. 4:19), 'And the people came up from the Jordan on the tenth of the first month.' Go out and count thirty-three; what were they doing? Rather, they were mourning for Moses for thirty days, and they entered on the day after the three days, as it says, 'In another three days,' thirty-three in total, and you find that the year has twelve months, for Moses died on the seventh of Adar, and he was born on the seventh of Adar. If so, what does it teach us, 'And it came to pass in the fortieth year'? Rather, it teaches that Moses did not rebuke Israel except close to his death.]"
                ],
                [
                    "\"After he struck down Sihon, what did he see that he did not reprove them? Only after the downfall of Sihon and Og. But Moses said: If I had reproved them earlier, they would have said he fears Sihon and Og and cannot conquer them, so he is throwing words at us. ",
                    "His parable is like a king who went out with his soldiers to the desert. His soldiers said to him: Give us many provisions. He said to them: I will not give. They asked again for provisions. He responded: Where would the king find food and ovens in the desert? Similarly, Moses said: If I reprove Israel now, they will say it's because he cannot bring us into the land and conquer Sihon and Og. But since he brought them into the land and saw that Sihon and Og fell before them, he began to reprove and test them. Hence it says, 'after he struck him down'.",
                    "\"Another interpretation: Why did he not reprove them until after the downfall of Sihon and Og? Because their minds were agitated. So he waited for them until Sihon and Og fell into their hands and they inherited their land. Only then, when they were settled in mind, did he reprove them. For receiving rebuke with a calm mind is not like receiving it in a state of agitation.",
                    "\"Sihon, king of the Amorites, who resided in Heshbon – if it wasn't for the strong Sihon and the challenging calculations of Heshbon, it would have been because of the challenging land. Or if not for the difficult calculations and Sihon residing within, it would have been because of the tough king. How much more so when both the king and the land are challenging.",
                    "\"And Og, king of Bashan, who resided in Ashtaroth – if it wasn't for the strong Og and the challenging Ashtaroth, it would have been because of the challenging land. Or if not for the challenging Ashtaroth and Og residing within, it would have been because of the tough king. How much more so when both the king and the land are challenging.",
                    "\"Sihon, king of the Amorites, and Og, king of Bashan – why is each mentioned on its own? To teach you that they were both formidable and did not aid each other in battle. About them, it is said (Song of Songs 4:8) 'from the lions' dens, from the mountains of the leopards'.",
                    "\"Another interpretation: Why is each mentioned on its own? Because they each deserve their own song of praise. And since they did not sing about them, King David of Israel came and sang about them, as it is written (Psalms 136:19-20) 'to Sihon king of the Amorites, for His mercy endures forever, and to Og king of Bashan, for His mercy endures forever'. And just as David spoke of their downfall, Israel is destined to speak of the downfall of the four kingdoms, as it is written (Isaiah 42:10-12) 'Sing to the Lord a new song, His praise from the ends of the earth... give glory to the Lord'."
                ]
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    "heTitle": "מדרש תנאים על ספר דברים",
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        "heTitle": "מדרש תנאים על ספר דברים",
        "enTitle": "Midrash Tannaim on Deuteronomy",
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