json/Midrash/Aggadah/Midrash Rabbah/Bamidbar Rabbah/English/Rabbi Mike Feuer, Jerusalem Anthology.json

{
    "language": "en",
    "title": "Bamidbar Rabbah",
    "versionSource": "https://www.sefaria.org",
    "versionTitle": "Rabbi Mike Feuer, Jerusalem Anthology",
    "status": "locked",
    "license": "CC-BY",
    "versionTitleInHebrew": "רבי מייק פוייר, לקט ירושלים",
    "shortVersionTitle": "Rabbi Mike Feuer",
    "actualLanguage": "en",
    "languageFamilyName": "english",
    "isBaseText": false,
    "isSource": false,
    "direction": "ltr",
    "heTitle": "במדבר רבה",
    "categories": [
        "Midrash",
        "Aggadah",
        "Midrash Rabbah"
    ],
    "text": [
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            "...R’ Yehoshua be Levi said: If the nations of the world knew how good the Holy Temple was for them, they would surround it with fortifications in order to guard it. It was better for them than it was for Israel, just as Shlomo ordered his prayer “And also to the stranger, who is not of Your people Israel…” (Kings I 8:41 and it is written “…and do according to all that the stranger calls You for…” (Kings I 8:43) But when it comes to Israel, what is written? “…and give to each man according to his ways, whose heart You know…” (Chronicles II 6:30) If it was appropriate, He would give, and if not He would not. Don’t say that (they should value) the Holy Temple. Rather, if it were not for Israel the rain would not fall and the sun would not shine, because in their merit the Holy One brings plenty to His world. In the world to come the nations of the world will see how the Holy One is with Israel and they will come to cleave to them, as it says “In those days, when ten men of all the languages of the nations…” (Zechariah 8:23)"
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            "… R’ Yehoshua of Sachnin said in the name of R’ Levi - there are six who were chosen: the priesthood, the Levites, Israel, the kingship of the House of David, Jerusalem, and the Holy Temple. From where do we learn the priesthood? As it is written “And did I choose him from all the tribes of Israel to be My priest…” (Shmuel I 2:28) From where do we learn the Levites? As it says “For the Lord, your God, has chosen him out of all your tribes…” (Devarim 18:5) From where do we learn Israel? As it is written “…the Lord your God has chosen you…” (Devarim 7:6) From where do we learn the kingship of David? As it is written “And He chose His servant David…” (Tehillim 78:70) From where do we learn Jerusalem? As it is written “…the city which I have chosen.” (Melachim I 11:13) From where do we learn the Holy Temple? As it is written “I have chosen and consecrated this House…” (Divre HaYamim II 7:16) David said ‘happy is the one whom the Holy One has chosen and happy is the one whom He has brought near. And who is the one who is doubly happy? One whom the Holy One chose and brought him near. And who is this? Aharon and Levi. From where do we learn Aharon? As it says As it is written “And did I choose him from all the tribes of Israel to be My priest…” (Shmuel I 2:28) And from where do we learn that the Holy One brought him near? As it says “And you bring near to yourself your brother Aaron…” (Shemot 28:1) The Holy One chose Levi, as it says “For the Lord, your God, has chosen him…” (Devarim 18:5) From where do we learn that he drew him close? As it says “Bring forth the tribe of Levi and present them…” (Bamidbar 3:6) About them it says “Praiseworthy is he whom You choose and draw near to dwell in Your courts …” (Tehillim 65:5) As it says “They shall keep his charge and the charge of the entire community…” (Bamidbar 3:7) “…let us be sated with the goodness of Your house…” (Tehillim 65:5) They ate from the tithes which were brought to the House, as it says “And to the descendants of Levi, I have given all tithes of Israel as an inheritance…” (Bamidbar 18:21)"
        ],
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            "... “And David went and he took the bones of Saul and the bones of Jonathan his son from the men of Jabesh- gilead… And he brought up from there the bones of Saul and the bones of Jonathan his son…” (Shmuel II 21:12-13) What did David do? He went and gathered all the elders and great ones of Israel, crossed the Jordan River, and came to Yavesh-gilead. He found the bones of Shaul and his son Yonatan, placed them in a casket and crossed back over the Jordan, as it says “And they buried the bones of Saul and Jonathan his son in the country of Benjamin in Zela, in the tomb of Kish his father and they did all that the king commanded…” (Shmuel II 21:14) What does ‘in Zela, in the tomb of Kish his father’ mean? It comes to teach us that they brought them to the border of Jerusalem and buried them there. Zela is next to Jerusalem, as it says “And Zelah, Eleph, and the Jebusite, which is Jerusalem…” (Yehoshua 18:28) ‘and they did all that the king commanded’ And what did the king command? He commanded that they carry Shaul’s casket from tribe to tribe. As Shaul’s casket entered each tribe’s territory all the men, women and children came out in order to perform an act of loving kindness to Shaul and his sons and thereby all of Israel would fulfill its obligation to loving kindness. This went on until they reached the land of his portion on the border of Jerusalem. Since the Holy One saw that they did loving kindness to Shaul and fulfilled the judgement of the Givonites He was immediately filled with mercy and sent rain upon the land, as it says “And God was entreated for the land after that.” (Shmuel II 21:14) From this we learn how close the Holy One brings those that are far away, even though they converted not for the sake of heaven. There is no need to even mention how he draws near righteous converts, “O Lord, all the kings of the earth will acknowledge You…” (Tehillim 138:4)",
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            "... “May the Lord bless you from Zion…” (Psalms 128:5) This comes to teach that the Holy One blesses them from the place that He blesses Israel. And from where do we learn that the blessings come out from Zion? As it says “As the dew of Hermon which runs down on the mountains of Zion…” (Psalms 133:3) and it says “May the Lord bless you from Zion, and see the good of Jerusalem all the days of your life.” (Psalms 128:5) May you merit to see the good of Jerusalem in the time to come, “And may you see children to your children, peace upon Israel.” (Psalms 128:6)"
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            "… the prophets of Jerusalem were the first to sin, as it says “…for from the prophets of Jerusalem has falseness emanated to the whole land.” (Jeremiah 23:15) So too they were punished first and the rest did not escape, as it says “And a curse shall be taken from them…” (Jeremiah 29:22)"
        ],
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            "“And it was that on the day that Moses finished erecting the Mishkan…” (Bamidbar 7:1) This is what is written “King Shlomo made himself a palanquin…” (Song of Songs 3:9) this is the world which is made like a type of canopy. ‘King Shlomo’ is the Holy One who made peace between fire and water, blending them together and making the firmament from them as it says “and Gd called the firmament heavens…” because it is fire and water. “…of the trees of Lebanon,” means that it (the world) was constructed from the place of the Holy Temple. R’ Yosi bar Halifta said, why is it called Foundation Stone? Because from it the world was begun. This is what is written, “From Zion, the sum of beauty, God appeared.” (Tehillim 50:2)… "
        ],
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        [
            "... “Moab is my washbasin…” (Tehillim 60:10) When Israel entered into their land in order to inherit it, the Holy One forbid them to conquer these three nations, as it says “Do not distress the Moabites…” (Devarim 2:9) So too regarding Edom it is written “You shall not provoke them…” (Devarim 2:5) From where do we learn that they were not to conquer the land of the Pelishtim? Because it is written “God did not lead them [by] way of the land of the Philistines for it was near…” (Shemot 12:17) The oath which Avraham swore to Avimelech was still near in time, “And now, swear to me here by God, that you will not lie to me or to my son or to my grandson…” (Bereshit 21:23) His grandson was still alive. In the future the Holy One will permit Israel to conquer all three, as it says “And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.” (Yeshayahu 11:14) And it is translated as ‘they will join shoulder to shoulder as one to wipe out the Phillistines.’ Therefore it says “…Philistia, join me…” (Tehillim 60:10), Edom and Moav are their occupation as it says “Moab is my washbasin; on Edom I will throw my lock…” (ibid.) ",
            "",
            "“On the seventh day…” (Bamidbar 7:48) This is what is written “You gates, lift your heads…” (Tehillim 24:7) You find that at the time when Shlomo built the Holy Temple he sought to bring the ark into the Holy of Holies, and at that moment the gates cleaved to one another. Shlomo said twenty-four songs of joy from the verse “But will God indeed dwell with man on the earth?” (Divre HaYamim II 6:18) to “And now, arise, O Lord God to Your resting place, You and the Ark of Your might…” (Divre HaYamim II 6:41) Twenty four verses and he was not answered. He tried again and said “You gates, lift your heads and be uplifted…” (Tehillim 24:7) and was not answered. He tried again and said “You gates, lift your heads and lift up…” (Tehillim 24:9) and was not answered. Once he said “O Lord God, do not turn back the face of Your anointed one; remember the kind deeds of David Your servant,” (Divre HaYamim II 6:42) he was answered immediately. The gates lifted up their heads, the ark entered, the Divine Presence dwelled in the House and the fire descended from heaven, as is written afterwards “And when Solomon finished praying, and the fire descended from heaven and consumed the burnt offerings and the sacrifices, and the glory of the Lord filled the House.” (Divre HaYamim II 7:1) And why did Shlomo suffer all this? Because he was filled with pride and said “I have surely built You a house to dwell in…” (Melachim I 8:13)",
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            "“…seventy shekels according to the holy shekel…” (Numbers 7:13) Seventy in parallel to the seventy nations which descended from him (from Adam). Another explanation. Why seventy? In parallel to the seventy verses from the beginning of the book of Genesis to the curse of the snake. R’ Pichas said: there are two enemies who were not cursed until seventy verses had been completed about them – the snake and Haman the wicked. Regarding the snake, from “In the beginning…” (Genesis 1:1) until “…cursed be you more than all the cattle…” (Genesis 3:14) is seventy verses. Regarding Haman, from “After these events, King Ahasuerus promoted Haman…” (Esther 3:1) until “And they hanged Haman…” (Esther 7:10) is seventy verses. For the purpose of seventy he was hanged on fifty (cubits of wood). Another explanation. In parallel to the seventy holy names from ‘In the beginning’ until the story of the snake. And if you say there is one more (than seventy) “…and you will be like gods…” (Genesis 3:5) is not a holy name. Another explanation. In parallel to the seventy years before Terach gave birth to Avraham, as it says “And Terach lived seventy years…” (Genesis 11:26) Two people lived in two generations for seventy years. Kenan in the first generation, “And Kenan lived seventy years…” (Genesis 5:12) and Terach in the second generation. Another explanation. Parallel to the seventy days which they wept over Yaakov the pious, as it says “…and the Egyptians wept over him for seventy days.” (Genesis 50:3) Another explanation. Parallel to the seventy days of goodness which the Holy One gave to Israel – seven days of Passover, eight days of Sukkot, Rosh HaShanah, Yom Kippur, Shavuot and the fifty two days of Shabbat in the solar year make seventy. Another explanation. Parallel to the seventy names of the Holy One, the seventy names of Israel, the seventy names of the Torah, the seventy names of Jerusalem. Another explanation. Parallel to the seventy years that Adam took away from his life and gave to David ben Yishai. It was fit that he live for a thousand years, as it says “…for on the day that you eat thereof, you shall surely die.” (Genesis 2:17) And a day to the Holy One is a thousand years, as it says “For a thousand years are in Your eyes like yesterday, which passed, and a watch in the night.” (Psalms 90:4)",
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            "<b>And in Moshe's coming to the tent of meeting to speak with Him:</b> It is learned (Deuteronomy 34:10), “And no other prophet arose in Israel like Moshe” - in Israel, none did arise, but among the nations of the world, one did arise; so that there not be a claim open to the nations to say, “If we had a prophet like Moshe, we would have worshiped the Holy One, blessed be He. And which prophet did they have [that was] like Moshe? This was Bilaam the son of Beor. However there is a difference between the prophecy of Moshe and the prophecy of Bilaam: Three characteristics were in the hand of Moshe that were not in the hand of Bilaam. Moshe would speak with Him, standing; as it is stated (Deuteronomy 5:28), “And you stand with Me and I will speak to you, etc.” And with Bilaam, He would only speak with him prostrate, as it is stated (Numbers 24:4), “fallen and of open eyes.” Moshe would speak to Him 'mouth to mouth,' as it is stated (Numbers 13:8), “'Mouth to mouth' I speak to him.” And with Bilaam [it is written,] “Speaks the one who hears the speeches of God” – as He did not speak to him 'mouth to mouth.' Moshe would speak to him face to face, as it is stated (Exodus 33:11), “And the Lord spoke to Moshe face to face.” And with Bilaam, He only spoke in parables, as you say (Numbers 24:15), “And he started his parable, etc.” Three characteristics were in the hand of Bilaam that were not in the hand of Moshe: Moshe did not know who was speaking with him. Bilaam knew who was speaking with him, as it is stated, “Speaks the one who hears the speeches of God, who gazes upon the vision of the Almighty.” Moshe did not know when the Holy One, blessed be He, would speak to him, and Bilaam did know when the Holy One, blessed be He, would speak to Him; as it is stated, “and who knows the mind of the Most Elevated.” They [accordingly] told a parable about the king's butcher who knows what the king brings to his table and knows how much is spent for [what goes] on the king's table. So it was that Bilaam knew what the Holy One, blessed be He, would say to him in the future. Bilaam would speak with Him any time he wanted, as it is stated, “fallen and of open eyes” - he would prostrate himself on his face and immediately, his eye would be revealed about what he was asking; and Moshe did not speak to Him anytime he wanted. Rabbi Shimon says, “Moshe too would speak to Him anytime he wanted, as it is stated, 'And in Moshe's coming to the tent of meeting to speak with Him' - immediately, 'and Moshe heard the Voice speaking to him.'”"
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            "“And Israel abode in Shittim…” (Bamidbar 25:1) This is the law. Israel was redeemed from Egypt in the merit of many things. Our Rabbis taught: Israel was redeemed from Egypt in the merit of four things. They did not change their names, they did not change their language, they did not reveal their secrets. Moshe said to them “…and every woman shall ask of her neighbor, and of her that live in her house, vessels of silver and vessels of gold…” (Shemot 3:22) They kept this command hidden between them for twelve months and not one of them revealed it to the Egyptians. They did not breakdown into forbidden sexual relationships, as it is written “A locked up garden is my sister, my bride…” this refers to the men, “…a locked up spring, a sealed fountain,” (Shir HaShirim 4:12) and this refers to the virgins. You should know this, because there was one who transgressed and the Torah publicized it “Now, the son of an Israelite woman and he was the son of an Egyptian man went out among the children of Israel…” (Vayikra 24:1) All the forty years in the wilderness they did not go astray until they came to Shittim. Therefore it says “And Israel abode in Shittim, and the people began to commit harlotry…” (Bamidbar 25:1) It was called Shittim because there they did foolishness (shtut), “He who commits adultery with a woman lacks understanding…” (Mishle 6:32) ‘the people began to commit harlotry’ There are springs which raise mighty people and there are those that raise weaklings, those that raise beautiful people and those that raise ugly ones, those that raise modest people and those that raise people steeped in licentiousness. The spring of Shittim was one of harlotry, and it watered Sodom. You find that they said “Where are the men who came in to you? Bring them out to us…” (Bereshit 19:5) Since that spring was accursed, in the future the Holy One will dry it out, as it says “…and a spring will issue from the house of the Lord and will water the valley of Shittim…” (Yoel 4:18) From the days of Avraham no one had broken out in harlotry. Once they arrived at Shittim and drank from its waters, they burst forth."
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