Bamidbar Rabbah 15

בְּהַעֲלֹתְךָ, אָנוּ מוֹצְאִין בְּהַרְבֵּה מְקוֹמוֹת צִוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַנֵּרוֹת וְעַל הַדְּלָקָתָן בְּשֶׁמֶן זַיִת (שמות כז, ב): וְאַתָּה תְּצַוֶּה אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית. וְכֵן הוּא אוֹמֵר (ויקרא כד, ד): עַל הַמְנֹרָה הַטְּהֹרָה יַעֲרֹךְ אֶת הַנֵּרוֹת, אַף כָּאן: בְּהַעֲלֹתְךָ אֶת הַנֵּרֹת.

“Speak to Aaron, and say to him: When you kindle the lamps, toward the front of the candelabrum, the seven lamps shall illuminate” (Numbers 8:2). “When you kindle” – we find in many places that the Holy One blessed be He commanded regarding the lamps and their kindling with olive oil: “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). Likewise it says: “On the pure candelabrum, he shall arrange the lamps” (Leviticus 24:4). Here, too, “when you kindle the lamps.”

זֶה שֶׁאָמַר הַכָּתוּב (ישעיה מב, כא): ה' חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, לֹא בִּשְׁבִיל שֶׁאֲנִי צָרִיךְ לְנֵרוֹת הִזְהַרְתִּיךָ עַל הַנֵּרוֹת, אֶלָּא לְזַכּוֹתָם, שֶׁנֶּאֱמַר (דניאל ב, כב): וּנְהוֹרָא עִמֵּהּ שְׁרֵא, וּכְתִיב (תהלים קלט, יב): גַּם חשֶׁךְ לֹא יַחְשִׁיךְ מִמֶּךָּ וְלַיְלָה כַּיּוֹם יָאִיר כַּחֲשֵׁיכָה כָּאוֹרָה, בָּא לְלַמֶּדְךָ שֶׁאֵינוֹ צָרִיךְ לְנֵרוֹת שֶׁל בָּשָׂר וָדָם. תֵּדַע כְּשֶׁאָדָם בּוֹנֶה בַּיִת עוֹשֶׂה לוֹ חַלּוֹנוֹת צָרוֹת מִבַּחוּץ וּרְחָבוֹת מִבִּפְנִים, כְּדֵי שֶׁיְהֵא הָאוֹר נִכְנַס מִבַּחוּץ וּמֵאִיר מִבִּפְנִים, וּשְׁלֹמֹה שֶׁבָּנָה בֵּית הַמִּקְדָּשׁ לֹא עָשָׂה כָּךְ אֶלָּא עָשָׂה חַלּוֹנוֹת צָרוֹת מִבִּפְנִים וּרְחָבוֹת מִבַּחוּץ, כְּדֵי שֶׁיְהֵא הָאוֹר יוֹצֵא מִבֵּית הַמִּקְדָּשׁ וּמֵאִיר לַחוּץ, שֶׁנֶּאֱמַר (מלכים א ו, ד): וַיַּעַשׂ לַבָּיִת חַלּוֹנֵי שְׁקֻפִים אֲטוּמִים, לְהוֹדִיעֲךָ שֶׁכֻּלּוֹ אוֹר וְאֵין צָרִיךְ לְאוֹרָם, וְלָמָּה צִוָּה אֶתְכֶם, לְזַכּוֹתְכֶם, לְכָךְ נֶאֱמַר: בְּהַעֲלֹתְךָ אֶת הַנֵּרֹת, הֱוֵי ה' חָפֵץ לְמַעַן צִדְקוֹ. וְלֹא עוֹד אֶלָּא אִם אַתֶּם זְהִירִים לְהַדְלִיק אֶת הַנֵּרוֹת לְפָנַי, אֲנִי מֵאִיר לָכֶם אוֹרָה גְדוֹלָה לֶעָתִיד לָבוֹא, לְכָךְ נֶאֱמַר (ישעיה ס, א ג): קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וְהָלְכוּ גּוֹיִם לְאוֹרֵךְ וּמְלָכִים לְנֹגַהּ זַרְחֵךְ.

That which the verse states: “The Lord is desirous of him because of his righteousness; he will render the Torah great and glorious” (Isaiah 42:21). The Holy One blessed be He said to Moses: ‘It is not because I need the lamps that I cautioned you regarding the lamps, but rather to accord them merit,’ as it is stated: “And the light rests with Him” (Daniel 2:22), and it is written: “Even darkness does not darken for You, and night, like day, illuminates. Darkness and light are the same” (Psalms 139:12). It comes to teach you that He does not need the lamps of flesh and blood. Know that when a person builds a house, he crafts windows that are narrow from without and wide from within. Solomon, who built the Temple, did not do so, but rather, he crafted windows that are narrow from within and wide from without, so that the light would emerge from the Temple and illuminate outside, as it is stated: “He made for the House recessed narrowing windows” (I Kings 6:4). This is to inform you that He is all light and does not need their light. Why, then, did He command you? It is to accord you merit. That is why it is stated: “When you kindle the lamps.” That is, “The Lord is desirous of him because of his righteousness.” Moreover, [God said:] ‘If you are vigilant in kindling the lamps before Me, I will illuminate for you with a great light in the future.’ That is why it is stated: “Arise, shine, for your light has come…. Nations will walk by your light and kings by the radiance of your shining” (Isaiah 60:1, 3).

בְּהַעֲלֹתְךָ אֶת הַנֵּרֹת. אַתְּ מוֹצֵא שְׁנֵים עָשָׂר שְׁבָטִים שֶׁהִקְרִיבוּ קָרְבָּנוֹת לַחֲנֻכַּת הַמִּזְבֵּחַ, שֵׁבֶט לֵוִי לֹא הִקְרִיב כְּלוּם, וְהָיוּ מְצֵרִין וְאוֹמְרִים, לָמָּה רֻחַקְנוּ מֵהַקְרִיב לַחֲנֻכַּת הַמִּזְבֵּחַ. מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה סְעוּדָה וְהָיָה קוֹרֵא אֻמָּנִיּוֹת, הָיָה אוֹהֵב אֶחָד שֶׁאוֹהֲבוֹ יוֹתֵר מִדַּאי, לֹא קָרָא אוֹתוֹ עִמָּהֶן, הָיָה מֵצֵר לוֹמַר שֶׁמָּא יֵשׁ בְּלִבּוֹ שֶׁל מֶלֶךְ עָלַי כְּלוּם, שֶׁלֹא זִמְּנַנִי בְּכָל סְעוּדוֹת הָאֵלּוּ, כֵּיוָן שֶׁעָבְרוּ אוֹתָן יְמֵי סְעוּדָה קָרָא אוֹתוֹ אוֹהֵב, אָמַר לוֹ, לְכָל בְּנֵי הַמְדִינָה עָשִׂיתִי סְעוּדָה וּלְךָ לְעַצְמְךָ אֲנִי עוֹשֶׂה סְעוּדָה, לָמָּה, שֶׁאַתְּ אוֹהֲבִי. כָּךְ מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, אַתְּ מוֹצֵא שְׁנֵים עָשָׂר שְׁבָטִים הִקְרִיבוּ לַחֲנֻכַּת הַמִּזְבֵּחַ וְקִבְּלָן הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (במדבר ז, ה): קַח מֵאִתָּם, וְשִׁבְטוֹ שֶׁל לֵוִי לֹא הִקְרִיבוּ, כֵּיוָן שֶׁעָבַר חֲנֻכַּת הַמִּזְבֵּחַ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַהֲרֹן וּלְבָנָיו כָּל הַשְּׁבָטִים עָשׂוּ חֲנֻכָּה וְשִׁבְטְךָ לֹא עָשָׂה, לְכָךְ: דַּבֵּר אֶל אַהֲרֹן וְאָמַרְתָּ אֵלָיו בְּהַעֲלֹתְךָ, וְאַחַר כָּךְ (במדבר ח, ו): קַח אֶת הַלְוִיִם.

“When you kindle the lamps” – you find twelve tribes that presented offerings for the dedication of the altar. The tribe of Levi did not present anything, and they were troubled, and were saying: ‘Why were we distanced from presenting an offering for the dedication of the altar?’ This is analogous to a king who made a feast and he invited artisans. There was one who was beloved to him, whom he loved excessively, whom he did not invite with them. He was troubled and was saying: ‘Does the king, perhaps have something in his heart against me, that he failed to invite me to any of these feasts?’ When those days of feast ended, he summoned that beloved one. He said to him: ‘I made a feast for all the residents of the province, but for you, alone I will make a feast. Why? It is because you are my beloved.’ So, [with respect to] the King of kings, the Holy One blessed be He. You find that twelve tribes presented offerings for the dedication of the altar and the Holy One blessed be He accepted them, as it is stated: “Take from them” (Numbers 7:5). But the tribe of Levi did not present an offering. When the dedication of the altar was completed, the Holy One blessed be He said to Aaron and his sons: ‘All the tribes performed the dedication, but your tribe did not perform.’ Therefore, “Speak to Aaron, and say to him: When you kindle,” and then: “Take the Levites” (Numbers 8:6).

דָּבָר אַחֵר, בְּהַעֲלֹתְךָ, אַתְּ מוֹצֵא שֶׁנִּתְקַשָּׁה משֶׁה בְּמַעֲשֵׂה הַמְּנוֹרָה יוֹתֵר מִכָּל כְּלֵי הַמִּשְׁכָּן, עַד שֶׁהֶרְאָהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא בָּאֶצְבַּע. וְכֵן בְּפַרְסוֹת בְּהֵמָה טְמֵאָה וּטְהוֹרָה, שֶׁנֶּאֱמַר (ויקרא יא, ב): זֹאת הַחַיָה אֲשֶׁר תֹּאכְלוּ (ויקרא יא, ד): אֶת זֶה לֹא תֹאכְלוּ, וְהֶרְאָהוּ בָּאֶצְבַּע. וְכֵן בַּיָּרֵחַ (שמות יב, ב): הַחֹדֶשׁ הַזֶּה לָכֶם. וְכֵן בַּמְּנוֹרָה (במדבר ח, ד): וְזֶה מַעֲשֵׂה הַמְּנֹרָה מִקְשָׁה זָהָב, כְּלוֹמַר מַה קָּשָׁה הִיא לַעֲשׂוֹת, שֶׁהַרְבֵּה יָגַע בָּהּ משֶׁה, כֵּיוָן שֶׁנִּתְקַשָּׁה אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, טֹל כִּכַּר זָהָב וְהַשְּׁלִיכוֹ לָאוּר וְהוֹצִיאֵהוּ וְהִיא מֵעַצְמָהּ נַעֲשֵׂית, שֶׁנֶּאֱמַר (שמות לז, יז): וְכַפְתֹּרֶיהָ וּפְרָחֶיהָ גְּבִיעֶיהָ וְקָנֶיהָ מִמֶּנָּה הָיוּ, מַכֶּה בַּפַּטִישׁ וּמֵעַצְמָהּ נַעֲשֵׂית, לְכָךְ הוּא אוֹמֵר (שמות כה, לא): מִקְשָׁה תֵּיעָשֶׂה, מָלֵא יו"ד כְּתִיב וְלֹא כְּתִיב תֵּעָשֶׂה, כְּלוֹמַר מֵעַצְמָהּ תֵּיעָשֶׂה. נָטַל משֶׁה אֶת הַכִּכָּר וְהִשְׁלִיכוֹ לָאוּר, אָמַר משֶׁה רִבּוֹנוֹ שֶׁל עוֹלָם הֲרֵי כִּכָּר בְּתוֹךְ הָאֵשׁ כְּשֵׁם שֶׁאַתָּה רוֹצֶה כֵּן תֵּעָשֶׂה, מִיָּד יָצְתָה הַמְּנוֹרָה עֲשׂוּיָה כְּתִקּוּנָהּ, לְפִיכָךְ כְּתִיב (במדבר ח, ד): כַּמַּרְאֶה אֲשֶׁר הֶרְאָה ה' אֶת משֶׁה, כֵּן עָשָׂה משֶׁה אֶת הַמְּנוֹרָה, אֵין כְּתִיב כָּאן, אֶלָּא כֵּן עָשָׂה סְתָם, וּמִי עָשָׂה, הַקָּדוֹשׁ בָּרוּךְ הוּא, לְפִיכָךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, אִם הִזְהַרְתֶּם לִהְיוֹת מַדְלִיקִין לְפָנַי אֲנִי מְשַׁמֵּר אֶת נַפְשׁוֹתֵיכֶם מִכָּל דָּבָר רָע, שֶׁנִּמְשְׁלוּ נְפָשׁוֹת כְּנֵר, שֶׁנֶּאֱמַר (משלי כ, כז): נֵר ה' נִשְׁמַת אָדָם, וְנֶאֱמַר: בְּהַעֲלֹתְךָ אֶת הַנֵּרֹת.

Another matter, “when you kindle” – you find that Moses encountered difficulty in the crafting of the candelabrum more than he did with all the [other] Tabernacle vessels, until the Holy One blessed be He showed him with His finger. Likewise, regarding the hoofs of a kosher and non-kosher animal, as it is stated: “This is the beast that you shall eat” (Leviticus 11:2); “this you shall not eat” (Leviticus 11:4), and He showed him with His finger. Likewise, regarding the [new] moon: “This month is for you” (Exodus 12:2). Likewise regarding the candelabrum: “This is the crafting of the candelabrum, hammered [miksha] gold” (Numbers 8:4). In other words, how difficult [kasha] it is to craft, as Moses toiled greatly in its regard. Since he encountered difficulty, the Holy One blessed be He said to him: ‘Take a gold talent, cast it into the fire, remove it, and it will be crafted on its own,’ as it is stated: Its knobs and its flowers, its cups, and its shaft “were from it” (Exodus 37:17). He would strike with the hammer and it would be crafted on its own. That is why it says: “Hammered it shall be crafted [tei’aseh]” (Exodus 25:31); it is written with a yod and it is not written te’aseh, In other words, it shall be crafted on its own. Moses took the talent and cast it into the fire. Moses said: ‘Master of the universe, the talent is in the fire. Just as You will it, so it will be crafted.’ Immediately, the candelabrum emerged, crafted in accordance with its specifications. That is why it is written: “Like the vision that the Lord showed Moses” (Numbers 8:4); “so Moses crafted the candelabrum” is not written here, but rather, “so was it made” without elaboration. Who crafted it? It was the Holy One blessed be He. That is why the Holy One blessed be He said to Moses: ‘If you cautioned them to kindle it before Me, I will protect your souls from all evil matters,’ as souls were likened to lamps, as it is stated: “The spirit of man is the lamp of the Lord” (Proverbs 20:27). And it is stated: “When you kindle the lamps.”

זֶה שֶׁאָמַר הַכָּתוּב (תהלים יח, כט): כִּי אַתָּה תָּאִיר נֵרִי. אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם לָנוּ אַתָּה אוֹמֵר שֶׁנָּאִיר לְפָנֶיךָ, אַתָּה הוּא אוֹרוֹ שֶׁל עוֹלָם וְהָאוֹרָה דָּרָה אֶצְלְךָ, דִּכְתִיב (דניאל ב, כב): וּנְהוֹרָא עִמֵּהּ שְׁרֵא. וְאַתָּה אוֹמֵר (במדבר ח, ב): אֶל מוּל פְּנֵי הַמְּנוֹרָה, הֱוֵי: כִּי אַתָּה תָּאִיר נֵרִי. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא שֶׁאֲנִי צָרִיךְ לָכֶם, אֶלָּא שֶׁתָּאִירוּ לִי כְּדֶרֶךְ שֶׁהֵאַרְתִּי לָכֶם, לָמָּה, לְעַלּוֹת אֶתְכֶם בִּפְנֵי הָאֻמּוֹת, שֶׁיִּהְיוּ אוֹמְרִים רְאוּ הֵיאַךְ יִשְׂרָאֵל מְאִירִין לְמִי שֶׁהוּא מֵאִיר לְכָל הָעוֹלָם. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְפִקֵּחַ וְסוּמָא שֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ, אָמַר לוֹ פִּקֵּחַ לַסּוּמָא כְּשֶׁנִּכָּנֵס לְתוֹךְ הַבַּיִת צֵא וְהַדְלֵק לִי אֶת הַנֵּר הַזֶּה וְהָאֵר לִי, אָמַר לוֹ הַסּוּמָא בְּטוֹבָתְךָ כְּשֶׁהָיִיתִי בַּדֶּרֶךְ אַתָּה הָיִיתָ מְסַמְכֵנִי עַד שֶׁנִּכְנַסְנוּ לְתוֹךְ הַבַּיִת אַתָּה הָיִיתָ מְלַוֶּה אוֹתִי, וְעַכְשָׁו אַתָּה אוֹמֵר הַדְלֵק לִי אֶת הַנֵּר הַזֶּה וְהָאֵר לִי. אָמַר לוֹ הַפִּקֵּחַ שֶׁלֹא תְהֵא מַחְזִיק לִי טוֹבָה שֶׁהָיִיתִי מְלַוְּךָ בַּדֶּרֶךְ, לְכָךְ אָמַרְתִּי לְךָ הָאֵר לִי. כָּךְ הַפִּקֵּחַ זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (זכריה ד, י): עֵינֵי ה' הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ. וְהַסּוּמָא אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (ישעיה נט, י): נְגַשְׁשָׁה כַעִוְרִים קִיר. הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַנְהִיגָן וּמֵאִיר לָהֶם, שֶׁנֶּאֱמַר (שמות יג, כא): וַה' הֹלֵךְ לִפְנֵיהֶם יוֹמָם, כֵּיוָן שֶׁעָמַד הַמִּשְׁכָּן קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה וְאָמַר לוֹ תָּאִירוּ לִי, שֶׁנֶּאֱמַר: בְּהַעֲלֹתְךָ אֶת הַנֵּרֹת, בִּשְׁבִיל לְעַלּוֹת לָכֶם.

That which the verse said: “For You light my lamp” (Psalms 18:29) – Israel said before the Holy One blessed be He: ‘Master of the universe, You say that we should illuminate before You, but You are the light of the world, and light resides with You, as it is written: “And the light rests with Him” (Daniel 2:22). But you say: “Toward the front of the candelabrum the seven lamps shall illuminate”’ (Numbers 8:2). That is: “For You light my lamp.” The Holy One blessed be He said to them: ‘It is not that I need you, but rather that you shall illuminate for Me the way that I illuminated for you. Why? It is to elevate you before the nations, so they will say: See how Israel illuminates for the One who illuminates for the entire world.’ To what is this matter comparable? It is to a sighted man and a blind man who were walking along the way. The sighted man said to the blind man: ‘When we enter the house, kindle this lamp, and illuminate for me.’ The blind man said to him: ‘If I may; when we were on the way, you supported me. Until we entered the house, you were accompanying me. Now you say: Kindle this lamp and illuminate for me?’ The sighted man said to him: ‘It is so you will not be beholden to me for having accompanied you along the way; that is why I said to you: Illuminate for me.’ So, the sighted man, this is the Holy One blessed be He, as it is stated: “They are the eyes of the Lord that rove over the entire earth” (Zechariah 4:10). The blind man, this is Israel, as it is stated: “We grope a wall like the blind” (Isaiah 59:10). The Holy One blessed be He would lead them and illuminate for them, as it is stated: “The Lord was going before them by day [in a pillar of cloud…and by night in a pillar of fire, to illuminate for them]” (Exodus 13:21). When the Tabernacle stood, the Holy One blessed be He called Moses and said to him: ‘Illuminate for Me,’ as it is stated: “Kindle [behaalotekha] the lamps” – in order to elevate [le’alot] you.

מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן, שֶׁנֶּאֱמַר (במדבר ז, א ב): וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה, וַיַּקְרִיבוּ נְשִׂיאֵי יִשְׂרָאֵל, וְאַחַר כָּךְ: דַּבֵּר אֶל אַהֲרֹן בְּהַעֲלֹתְךָ אֶת הַנֵּרֹת. זֶה שֶׁאָמַר הַכָּתוּב (תהלים לד, י): יְראוּ אֶת ה' קְדשָׁיו כִּי אֵין מַחְסוֹר לִירֵאָיו. אַתְּ מוֹצֵא לְמַעְלָה אַחַד עָשָׂר שְׁבָטִים הִקְרִיבוּ וְשֵׁבֶט אֶפְרַיִם הִקְרִיב, וְכָל הַנְּשִׂיאִים הִקְרִיבוּ חוּץ מִנְּשִׂיאוֹ שֶׁל לֵוִי, וּמִי הָיָה נְשִׂיאוֹ שֶׁל לֵוִי, זֶה אַהֲרֹן, שֶׁנֶּאֱמַר (במדבר יז, יח): וְאֶת שֵׁם אַהֲרֹן תִּכְתֹּב עַל מַטֵּה לֵוִי, וְאַהֲרֹן לֹא הִקְרִיב עִם הַנְּשִׂיאִים, וְהָיָה אוֹמֵר אוֹי לִי שֶׁמָּא בִּשְׁבִילִי אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַבֵּל שִׁבְטוֹ שֶׁל לֵוִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לֵךְ אֱמֹר לוֹ לְאַהֲרֹן אַל תִּתְיָרֵא לִגְדוֹלָה מִזּוֹ אַתָּה מְתֻקָּן. לְכָךְ נֶאֱמַר: דַּבֵּר אֶל אַהֲרֹן וְאָמַרְתָּ אֵלָיו בְּהַעֲלֹתְךָ אֶת הַנֵּרֹת. הַקָּרְבָּנוֹת, כָּל זְמַן שֶׁבֵּית הַמִּקְדָשׁ קַיָּם הֵם נוֹהֲגִים, אֲבָל הַנֵּרוֹת לְעוֹלָם (במדבר ח, ב): אֶל מוּל פְּנֵי הַמְנוֹרָה יָאִירוּ, וְכָל הַבְּרָכוֹת שֶׁנָּתַתִּי לְךָ לְבָרֵךְ אֶת בָּנַי, אֵינָן בְּטֵלִין לְעוֹלָם.

What is written prior to this matter? It is as it is stated: “It was on the day that Moses concluded…the princes of Israel presented…” (Numbers 7:1–2), and then: “Speak to Aaron, and say to him: When you kindle the lamps.” That is what the verse said: “Fear the Lord, His holy ones, for there is no lack for those who fear Him” (Psalms 34:10). You find above eleven tribes presented their offering, the tribe of Ephraim presented its offering, and all the princes presented their offering except for the prince of Levi. Who was the prince of Levi? This is Aaron, as it is stated: “And Aaron's name you shall write upon the staff of Levi” (Numbers 17:18). But Aaron did not present an offering with the princes and would say: ‘Woe is me. Perhaps it is because of me that the Holy One blessed be He is not accepting the tribe of Levi.’ The Holy One blessed be He said to Moses: ‘Go and say to Aaron: Fear not. You are designated for greater than this. That is why it is stated: “When you kindle the lamps.” The offerings, as long as the Temple is standing, they are in practice. But the candles, forever, “toward the front of the candelabrum…shall illuminate,” and all the blessings that I gave you to bless My children, are never voided.’

דָּבָר אַחֵר, אֶל מוּל פְּנֵי הַמְּנוֹרָה יָאִירוּ שִׁבְעַת הַנֵּרוֹת, שֶׁלֹא תִהְיוּ מְבַזִּין עַל הַמְּנוֹרָה, הֱוֵי (זכריה ד, י): כִּי מִי בַז לְיוֹם קְטַנּוֹת וְשָׂמְחוּ וְרָאוּ אֶת הָאֶבֶן הַבְּדִיל בְּיַד זְרֻבָּבֶל שִׁבְעָה אֵלֶּה, אֵלֶּה זוֹ הַמְּנוֹרָה, שִׁבְעָה אֵלּוּ שִׁבְעַת הַנֵּרוֹת, כְּנֶגֶד שִׁבְעָה כּוֹכָבִים שֶׁמְשׁוֹטְטִין בְּכָל הָאָרֶץ, כָּךְ הֵם חֲבִיבִין שֶׁלֹא תִהְיוּ מְבַזִּין עֲלֵיהֶן, לְכָךְ נֶאֱמַר: אֶל מוּל פְּנֵי הַמְּנוֹרָה יָאִירוּ שִׁבְעַת הַנֵּרוֹת, שֶׁלֹא יַטְעֶה אוֹתְךָ יִצְרְךָ לוֹמַר שֶׁהוּא צָרִיךְ אוֹרָה, רְאֵה מַה כְּתִיב בַּחַלּוֹנוֹת (יחזקאל מ, טז): וְחַלּוֹנוֹת אֲטֻמוֹת אֶל הַתָּאִים וְאֶל אֵלֵיהֵמָה לִפְנִימָה וגו' וְכֵן לָאֵלַמּוֹת וגו' כְּהַחַלּוֹנוֹת הָאֵלֶּה. כַּחַלּוֹנוֹת אֵין כְּתִיב כָּאן, אֶלָּא כְּהַחַלּוֹנוֹת, שֶׁיִּהְיוּ רְחָבוֹת מִבַּחוּץ וְצָרוֹת מִבִּפְנִים, כְּדֵי שֶׁיִּהְיוּ מוֹצִיאִין אוֹרָה לַחוּץ. אָמַר רַבִּי בֶּרֶכְיָה הַכֹּהֵן בֵּירַבִּי הַבָּרָק הַזֶּה תּוֹלְדוֹת הָאֵשׁ שֶׁל מַעְלָן הוּא, וְהוּא יוֹצֵא וּמַבְהִיק אֶת כָּל הָעוֹלָם כֻּלּוֹ, שֶׁנֶּאֱמַר (יחזקאל א, יג): וּדְמוּת הַחַיּוֹת מַרְאֵיהֶם כְּגַחֲלֵי אֵשׁ בֹּעֲרוֹת כְּמַרְאֵה הַלַּפִּדִים, וּמִן הָאֵשׁ יוֹצֵא בָרָק, וּמַבְהִיק אֶת כָּל הָעוֹלָם כֻּלּוֹ, וַאֲנִי צָרִיךְ לָאוֹרָה שֶׁלָּכֶם, וְלָמָּה אָמַרְתִּי לְךָ, כְּדֵי לְעַלּוֹתֶךָ. אָמַר רַבִּי חֲנִינָא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עֵינַיִם שֶׁיֵּשׁ בְּךָ יֵשׁ בְּתוֹכָן לָבָן וְשָׁחוֹר, וְאֵין אַתָּה רוֹאֶה מִתּוֹךְ הַלָּבָן אֶלָּא מִתּוֹךְ הַשָּׁחוֹר, וּמָה אִם עֵינֶיךָ שֶׁיֵּשׁ בְּתוֹכָן שָׁחוֹר וְלָבָן אֵין אַתָּה רוֹאֶה אֶלָּא מִתּוֹךְ הַשָּׁחוֹר, הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁכֻּלּוֹ אוֹרָה הוּא צָרִיךְ לָאוֹרָה שֶׁלָּכֶם. דָּבָר אַחֵר, אֶל מוּל פְּנֵי הַמְּנוֹרָה, בָּשָׂר וָדָם מַדְלִיק נֵר מִנֵּר דָּלוּק, שֶׁמָּא יוּכַל לְהַדְלִיק נֵר מִתּוֹךְ הַחשֶׁךְ, שֶׁנֶּאֱמַר (בראשית א, ב): וְחשֶׁךְ עַל פְּנֵי תְהוֹם, מַה כְּתִיב אַחֲרָיו (בראשית א, ג): וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, וּמִתּוֹךְ הַחשֶׁךְ הוֹצֵאתִי אוֹרָה, וַאֲנִי צָרִיךְ לָאוֹרָה שֶׁלָּכֶם, וְלֹא אָמַרְתִּי לְךָ אֶלָּא לְעַלּוֹת אוֹתְךָ, (שמות כז, כ): לְהַעֲלֹת נֵר תָּמִיד.

Another matter, “toward the front of the candelabrum, the seven lamps shall illuminate” – you must not demean the candelabrum. That is: “For who scorns the day of small things? They will rejoice and see the tin lump of the plumb line in the hand of Zerubavel. These seven…” (Zechariah 4:10). “These” – these are the candelabrum. “Seven,” – these are the seven lamps, corresponding to the seven planets that “rove throughout the earth” (Zechariah 4:10). They are so dear, you must not demean them. This is why it is stated: “Toward the front of the candelabrum, the seven lamps shall illuminate” – so your inclination will not mislead you to say that He needs the light. See what is written regarding the windows: “There were narrowing windows for the cells and for their pillars from within…and likewise for the halls…like those windows [kehaḥalonot]” (Ezekiel 40:16, 25). Kaḥalonot is not written here, but rather kehaḥalonot, that they shall be wide from without and narrow from within, so they can cause the light to emerge outward. Rabbi Berekhya HaKohen said in the study hall of Rabbi: This lightning is a product of the supernal fire, and it emerges and illuminates the entire world, as it is stated: “The likeness of the creatures, their appearance was like fiery coals, burning like the appearance of torches…and from the fire, lightning would emerge” (Ezekiel 1:13), and illuminate the entire world, and I need your light? Why, then, did I say it to you? It is in order to elevate you. Rabbi Ḥanina said: The Holy One blessed be He said: ‘The eyes that you possess have in them white and black, and you do not see through the white, but rather, through the black. If your eyes, that have in them black and white, you see only through the black, the Holy One blessed be He, who is completely light, does He need your light?’ Another matter, “toward the front of the candelabrum” – flesh and blood kindles from a kindled lamp. Could he, perhaps, kindle from darkness? It is stated: “Darkness upon the face of the deep” (Genesis 1:2). What is written thereafter? “God said: Let there be light” (Genesis 1:3). [God said:] ‘From the darkness I produced light, and I need your light? I said it to you only to elevate you: “to kindle a lamp continually”’ (Exodus 27:20).

דָּבָר אַחֵר, בְּהַעֲלֹתְךָ, זֶה שֶׁאָמַר הַכָּתוּב (תהלים קלט, יב): גַּם חשֶׁךְ לֹא יַחְשִׁיךְ מִמֶּךָּ וְלַיְלָה כַּיּוֹם יָאִיר כַּחֲשֵׁיכָה כָּאוֹרָה, וְלָנוּ אוֹמֵר בְּהַעֲלֹתְךָ, לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁהָיָה לוֹ אוֹהֵב, אָמַר לוֹ הַמֶּלֶךְ תֵּדַע שֶׁאֶצְלְךָ אֲנִי סוֹעֵד, אֶלָּא לֵךְ וְתַקֵּן לִי. הָלַךְ אוֹהֲבוֹ וְהִתְקִין מִטָּה שֶׁל הֶדְיוֹט, מְנוֹרָה שֶׁל הֶדְיוֹט, וְשֻׁלְחָן שֶׁל הֶדְיוֹט. כֵּיוָן שֶׁבָּא הַמֶּלֶךְ בָּאוּ עִמּוֹ שַׁמָּשִׁין סִבְּבוּ מִכָּן וּמִכָּן מְנוֹרָה שֶׁל זָהָב לְפָנָיו, כֵּיוָן שֶׁרָאָה אוֹהֲבוֹ אֶת כָּל הַכָּבוֹד הִתְבַּיֵּשׁ וְהִטְמִין אֶת כָּל מַה שֶּׁהִתְקִין לוֹ שֶׁהָיָה הַכֹּל הֶדְיוֹטוֹת, אָמַר לוֹ הַמֶּלֶךְ לֹא אָמַרְתִּי לְךָ שֶׁאֶצְלְךָ אֲנִי סוֹעֵד, לָמָּה לֹא הִתְקַנְתָּ לִי כְּלוּם. אָמַר לוֹ אוֹהֲבוֹ רָאִיתִי אֶת כָּל הַכָּבוֹד הַזֶּה שֶׁבָּא עִמְּךָ, וְנִתְבַּיַּשְׁתִּי וְהִטְמַנְתִּי כָּל מַה שֶּׁהִתְקַנְתִּי לְךָ שֶׁהָיוּ כְּלֵי הֶדְיוֹטוֹת. אָמַר לוֹ הַמֶּלֶךְ חַיֶּיךָ שֶׁאֲנִי פּוֹסֵל אֶת כָּל כֵּלַי שֶׁהֵבֵאתִי וּבִשְׁבִיל אַהֲבָתְךָ אֵינִי מִשְׁתַּמֵּשׁ אֶלָּא בְּשֶׁלָּךְ. וְכֵן הַקָּדוֹשׁ בָּרוּךְ הוּא כֻּלּוֹ אוֹרָה, שֶׁנֶּאֱמַר (דניאל ב, כב): וּנְהוֹרָא עִמֵּהּ שְׁרֵא, וְהוּא אָמַר לְיִשְׂרָאֵל הַתְקִינוּ לִי מְנוֹרָה וְנֵרוֹת, מַה כְּתִיב שָׁם (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם, (שמות כה, לא): וְעָשִׂיתָ מְנֹרַת זָהָב טָהוֹר, כֵּיוָן שֶׁעָשׂוּ בָּאת שְׁכִינָה, מַה כְּתִיב שָׁם (שמות מ, לה): וְלֹא יָכֹל משֶׁה לָבוֹא אֶל אֹהֶל מוֹעֵד, מִיָּד קָרָא לְמשֶׁה (במדבר ז, פט): וּבְבֹא משֶׁה אֶל אֹהֶל מוֹעֵד לְדַבֵּר אִתּוֹ וַיִּשְׁמַע אֶת הַקּוֹל מִדַּבֵּר, מַה דִּבֵּר אֵלָיו בְּהַעֲלֹתְךָ אֶת הַנֵּרֹת.

Another matter, “when you kindle” – that is what the verse said: “Even darkness does not darken for You, and night, like day, illuminates. Darkness and light are the same” (Psalms 139:12), and to us, He says: “When you kindle”? To what is the matter comparable? It is to a king who had a beloved one. The king said to him: ‘Know that I will be dining with you; go and prepare for me.’ His beloved went and prepared a common bed, a common lamp, and a common table. When the king came, his attendants came with him, they encircled him from this side and that side, with a golden lamp before him. When his beloved saw all the grandeur, he was ashamed, and hid everything that he had prepared for him, as it was all for commoners. The king said to him: ‘Did I not say to you that I am dining with you? Why did you not prepare anything for me?’ His beloved said to him: ‘I saw all this grandeur that came with you, and I was ashamed and hid everything that I had prepared, as they were common vessels.’ The king said: ‘As you live, I reject everything that I brought, and due to my love for you, I will use only yours.’ Likewise, the Holy One blessed be He is all light, as it is stated: “And the light rests with Him” (Daniel 2:22). He said to Israel: ‘Prepare for Me a candelabrum and lamps.’ What is written there? “They shall craft a Sanctuary for Me and I will dwell in their midst” (Exodus 25:8). “You shall craft a candelabrum of pure gold” (Exodus 25:31).When they crafted it, the Divine Presence came. What is written there? “Moses was unable to enter the Tent of Meeting” (Exodus 40:35). Immediately, He called to Moses: “When Moses came into the Tent of Meeting to speak with Him, he heard the Voice speaking with him” (Numbers 7:89). What did He speak with him? “When you kindle the lamps.”

אָמְרוּ יִשְׂרָאֵל (תהלים מג, ג): שְׁלַח אוֹרְךָ וַאֲמִתְּךָ הֵמָּה יַנְחוּנִי, גָּדוֹל אוֹרוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הַחַמָּה וְהַלְּבָנָה מְאִירִים לָעוֹלָם, וּמֵהֵיכָן הֵן מְאִירִים מִזִּקּוּקֵי אוֹר שֶׁל מַעְלָן הֵן חוֹטְפִין, שֶׁנֶּאֱמַר (חבקוק ג, יא): לְאוֹר חִצֶּיךָ יְהַלֵּכוּ לְנֹגַהּ בְּרַק חֲנִיתֶךָ. גָּדוֹל הָאוֹר שֶׁל מַעְלָן שֶׁלֹא נִתַּן מִמֶּנּוּ לְכָל הַבְּרִיוֹת אֶלָּא אֶחָד מִמֵּאָה, שֶׁנֶּאֱמַר (דניאל ב, כב): יָדַע מָה בַחֲשׁוֹכָא. לְפִיכָךְ עָשִׂיתִי חַמָּה וּלְבָנָה שֶׁיָּאִירוּ לְפָנֶיךָ, שֶׁנֶּאֱמַר (בראשית א, יז): וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר. אֶל מוּל פְּנֵי הַמְּנוֹרָה יָאִירוּ שִׁבְעַת הַנֵּרוֹת, אָמַר דָּוִד (משלי טז, טו): בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים, אָמַר רַבִּי יַעֲקֹב בְּרַבִּי יוֹסֵי נִמְנַעַת הַשִֹּׂמְחָה מִן הָרְשָׁעִים וְנִתְּנָה לְיִשְׂרָאֵל, שֶׁהֻצְּרַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא לֵישֵׁב עִם בָּשָׂר וָדָם בְּנֵר, שֶׁאָמַר לָהֶם: אֶל מוּל פְּנֵי הַמְּנוֹרָה יָאִירוּ.

Israel said: “Send Your light and Your truth; they will guide me” (Psalms 43:3). Great is the light of the Holy One blessed be He. The sun and the moon illuminate the world. From where do they illuminate? It is from the sparks of the supernal light that they take, as it is stated: “By the light of Your arrows they will go, by the glow of the flash of Your spear” (Habakkuk 3:11). Great is the supernal light, as only one one-hundredth of it was given to humanity, as it is stated: “He knows what [ma] is in the darkness” (Daniel 2:22). That is why I crafted the sun and the moon, so they will illuminate before you, as it is stated: “God set them in the firmament of the heavens to illuminate” (Genesis 1:17). “Toward the front of the candelabrum, the seven lamps shall illuminate” – David said: “Life is in the light of the king's countenance” (Proverbs 16:15). Rabbi Yaakov ben Rabbi Yosei said: Joy is withheld from the wicked and given to Israel, as the Holy One blessed be He compelled Himself to reside with flesh and blood, with a lamp. As He said to them: “Toward the front of the candelabrum, [the seven lamps] shall illuminate.”

רַבִּי לֵוִי בַּר רַבִּי אוֹמֵר, מְנוֹרָה טְהוֹרָה יָרְדָה מִן הַשָּׁמַיִם, שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה (שמות כה, לא): וְעָשִׂיתָ מְנֹרַת זָהָב טָהוֹר, אָמַר לוֹ כֵּיצַד נַעֲשֶׂה אוֹתָהּ, אָמַר לוֹ (שמות כה, לא): מִקְשָׁה תֵּעָשֶׂה הַמְּנוֹרָה, וְאַף עַל פִּי כֵן נִתְקַשָּׁה משֶׁה וְיָרַד וְשָׁכַח מַעֲשֶׂיהָ, עָלָה וְאָמַר רִבּוֹנִי כֵּיצַד נַעֲשֶׂה אוֹתָהּ, אָמַר לוֹ: מִקְשָׁה תֵּעָשֶׂה הַמְּנוֹרָה, וְאַף עַל פִּי כֵן נִתְקַשָּׁה משֶׁה וְיָרַד וְשָׁכַח, עָלָה וְאָמַר רִבּוֹנִי שָׁכַחְתִּי אוֹתָהּ, הֶרְאָה לוֹ לְמשֶׁה וְעוֹד נִתְקַשָּׁה בָהּ. אָמַר לוֹ (שמות כה, מ): וּרְאֵה וַעֲשֵׂה, עַד שֶׁנָּטַל מְנוֹרָה שֶׁל אֵשׁ וְהֶרְאָה לוֹ עֲשִׂיָּתָהּ, וְאַף עַל פִּי כֵן נִתְקַשָּׁה עַל משֶׁה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לֵךְ אֵצֶל בְּצַלְאֵל וְהוּא יַעֲשֶׂה אוֹתָהּ, וְאָמַר לִבְצַלְאֵל מִיָּד עֲשָׂאָהּ, הִתְחִיל תָּמֵהַּ וְאָמַר אֲנִי כַּמָּה פְּעָמִים הֶרְאָה לִי הַקָּדוֹשׁ בָּרוּךְ הוּא וְנִתְקַשֵּׁיתִי לַעֲשׂוֹתָהּ, וְאַתְּ שֶׁלֹא רָאִיתָ עָשִׂיתָ מִדַּעְתְּךָ, בְּצַלְאֵל, בְּצֵל אֵל הָיִיתָ עוֹמֵד כְּשֶׁהֶרְאָה לִי הַקָּדוֹשׁ בָּרוּךְ הוּא עֲשִׂיָּתָהּ. וּלְפִיכָךְ כְּשֶׁחָרַב בֵּית הַמִּקְדָּשׁ נִגְנְזָה הַמְּנוֹרָה. וְזֶה אֶחָד מֵחֲמִשָּׁה דְבָרִים שֶׁנִּגְנַז, הָאָרוֹן, וְהַמְּנוֹרָה, וְהָאֵשׁ, וְרוּחַ הַקֹּדֶשׁ, וְהַכְּרוּבִים. וּכְשֶׁיָּשׁוּב הַקָּדוֹשׁ בָּרוּךְ הוּא בְּרַחֲמָיו וְיִבְנֶה בֵיתוֹ וְהֵיכָלוֹ, הוּא מַחֲזִירָן לִמְקוֹמָן לְשַׂמֵּחַ אֶת יְרוּשָׁלַיִם, שֶׁנֶּאֱמַר (ישעיה לה, א): יְשֻׂשׂוּם מִדְבָּר וְצִיָּה וְתָגֵל עֲרָבָה, (ישעיה לה, ב): פָּרֹחַ תִּפְרַח וְתָגֵל.

Rabbi Levi bar Rabbi says: A pure candelabrum descended from Heaven, as the Holy One blessed be He said to Moses: “Craft a candelabrum of pure gold” (Exodus 25:31). He said to Him: ‘How shall we craft it?’ He said to him: “The candelabrum shall be crafted hammered” (Exodus 25:31). Nevertheless, Moses encountered difficulty. He descended and forgot its crafting. He ascended and said ‘how shall we craft it?’ He said to him: “The candelabrum shall be crafted hammered.” Nevertheless, Moses encountered difficulty. He descended and forgot. He ascended and said: ‘My Master, I forgot it.’ He showed it to Moses but he still encountered difficulty with it. He said to him: “See and craft” (Exodus 25:40), until He took a candelabrum of fire and showed him its crafting. Nevertheless, it was difficult for Moses. The Holy One blessed be He said to him: ‘Go to Betzalel and he will craft it.’ He said to Betzalel and he crafted it immediately. He wondered and said: ‘I, several times the Holy One blessed be He showed it to me, but I encountered difficulty in crafting it. But you, who did not see, crafted it on your own. Betzalel, were you standing in God’s shadow [betzel el] when the Holy One blessed be He showed me its crafting?’ That is why, when the Temple was destroyed, the candelabrum was sequestered. This is one of the five items that was sequestered: The Ark, the candelabrum, the fire, the Divine Spirit, and the cherubs. When the Holy One blessed be He will, in His mercy, rebuild His Temple and His Sanctuary, He will restore them to their place to bring joy to Jerusalem, as it is stated: “Wilderness and wasteland will be glad; the desert will rejoice” (Isaiah 35:1); “It will blossom and rejoice” (Isaiah 35:2).

קַח אֶת הַלְוִיִּם. הֲלָכָה, כַּמָּה נִימִין הָיוּ בַּכִּנּוֹר שֶׁהָיוּ הַלְוִיִּם מְנַגְנִים בּוֹ, אָמַר רַבִּי יְהוּדָה שֶׁבַע נִימִין הָיוּ בַּכִּנּוֹר, שֶׁנֶּאֱמַר (תהלים טז, יא): שׂבַע שְׂמָחוֹת אֶת פָּנֶיךָ נְעִמוֹת, אַל תְּהִי קוֹרֵא שׂבַע, אֶלָּא שֶׁבַע שְׂמָחוֹת. וְכֵן דָּוִד אוֹמֵר (תהלים קיט, קסד): שֶׁבַע בַּיּוֹם הִלַּלְתִּיךָ עַל מִשְׁפְּטֵי צִדְקֶךָ. וְלִימוֹת הַמָּשִׁיחַ נַעֲשֵׂית שְׁמוֹנֶה, שֶׁכֵּן דָּוִד אוֹמֵר בְּנִגּוּן (תהלים ו, א): לַמְנַצֵּחַ בִּנְגִינוֹת עַל הַשְּׁמִינִית. וְלֶעָתִיד לָבוֹא נַעֲשֵׂית עֶשֶׂר, שֶׁנֶּאֱמַר (תהלים קמד, ט): אֱלֹהִים שִׁיר חָדָשׁ אָשִׁירָה לָךְ בְּנֵבֶל עָשׂוֹר. וּמִי הִתְקִין לָהֶם, שְׁמוּאֵל וְדָוִד, שֶׁנֶּאֱמַר (דברי הימים א ט, כב): הֵמָּה יִסַּד דָּוִיד וּשְׁמוּאֵל הָרֹאֶה בֶּאֱמוּנָתָם. וְהֵם הֶעֱמִידוּ חֲלוּקֵי הַשִּׁיר, וְהָיוּ הַלְוִיִּם עוֹמְדִים עַל הַדּוּכָן וּמְזַמְּרִים לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, רְאֵה חִבָּה שֶׁחִבֵּב הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַלְוִיִּם, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה הַרְבֵּה הַלְוִיִּם חֲבִיבִין לְפָנַי, קַח אוֹתָם לִשְׁמִי לִשְׂרָרָה, מִנַּיִן מִמַּה שֶּׁקָּרִינוּ בָּעִנְיָן קַח אֶת הַלְוִיִּם.

“Take the Levites from among the children of Israel, and purify them” (Numbers 8:6). “Take the Levites” – Halakha, how many strings were on the lute that the Levites would play? Rabbi Yehuda said: There were seven strings on the lute, as it is stated: “Abundant [sova] joy in Your presence, [eternal] pleasure” (Psalms 16:11). Do not read it as abundant, but rather as seven [sheva] joys. Likewise, David said: “Seven times a day do I praise You for Your righteous ordinances” (Psalms 119:164). But in the messianic era it will become eight, as David said regarding the melody: “For the conductor: With instrumental music on the eight-stringed lute” (Psalms 6:1). And in the future it will become ten, as it is stated: “God, I will sing a new song to You on a ten-stringed harp” (Psalms 144:9). Who instituted it for them? It was Samuel and David, as it is stated: “It was they who were established, by David and Samuel the seer, in their entrusted task [be’emunatam]” (I Chronicles 9:22). And they established the divisions for song. The Levites would stand on the platform and sing before the One who spoke and the world came into being. See the love that the Holy One blessed be He loved the Levites. So said the Holy One blessed be He to Moses: ‘The Levites are greatly beloved before Me. Take them for a position of authority in My name.’ From where is it derived? It is from what we read regarding that matter: “Take the Levites.”

קַח אֶת הַלְוִיִּם. זֶה שֶׁאָמַר הַכָּתוּב (תהלים יא, ה): ה' צַדִּיק יִבְחָן וְרָשָׁע וְאֹהֵב חָמָס שָׂנְאָה נַפְשׁוֹ. ה' צַדִּיק יִבְחָן, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲלֶה אֶת הָאָדָם לִשְׂרָרָה עַד שֶׁבּוֹחֵן וּבוֹדֵק אוֹתוֹ תְּחִלָּה, וְכֵיוָן שֶׁהוּא עוֹמֵד בְּנִסְיוֹנוֹ הוּא מַעֲלֶה אוֹתוֹ לִשְֹּׂרָרָה. וְכֵן אַתְּ מוֹצֵא בְּאַבְרָהָם אָבִינוּ נִסָּהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא עֶשֶׂר נִסְיוֹנוֹת וְעָמַד בָּהֶן וְאַחַר כָּךְ בֵּרְכוֹ, שֶׁנֶּאֱמַר (בראשית כד, א): וַה' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. וְכֵן יִצְחָק נִסָּהוּ בִּימֵי אֲבִימֶלֶךְ וְעָמַד בְּנִסְיוֹנוֹ, וְאַחַר כָּךְ בֵּרְכוֹ, שֶׁנֶּאֱמַר (בראשית כו, יב): וַיִּזְרַע יִצְחָק בָּאָרֶץ הַהִיא וַיְבָרְכֵהוּ ה', וְכֵן יַעֲקֹב אָבִינוּ נִסָּהוּ בְּכָל אוֹתָן הַצָּרוֹת, בְּעֵשָׂו, בְּרָחֵל, בְּדִינָה, בְּיוֹסֵף, וְהַאֵיךְ יָצָא מִבֵּית אָבִיו (בראשית לב, י): כִּי בְמַקְלִי עָבַרְתִּי אֶת הַיַּרְדֵּן. וּבֵרְכוֹ (בראשית לה, ט): וַיֵּרָא אֱלֹהִים אֶל יַעֲקֹב עוֹד בְּבֹאוֹ מִפַּדַן אֲרָם וַיְבָרֶךְ אֹתוֹ. וְכֵן יוֹסֵף בְּאֵשֶׁת פּוֹטִיפֶרַע, וְהָיָה חָבוּשׁ שְׁתֵּים עֶשְׂרֵה שָׁנִים וְאַחַר כָּךְ יָצָא וְנַעֲשָׂה מֶלֶךְ עַל שֶׁעָמַד בְּנִסְיוֹנוֹתָיו, הֱוֵי אוֹמֵר: ה' צַדִּיק יִבְחָן. אַף שִׁבְטוֹ שֶׁל לֵוִי נָתְנוּ עַצְמָן עַל קִדּוּשׁ שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁכְּשֶׁהָיוּ יִשְׂרָאֵל בְּמִצְרַיִם מָאֲסוּ בַּתּוֹרָה וּבַמִּילָה, שֶׁכֵּן יְחֶזְקֵאל מוֹכִיחָן (יחזקאל כ, ה): כֹּה אָמַר ה' אֱלֹהִים בְּיוֹם בָּחֳרִי בְיִשְׂרָאֵל וָאֶשָֹּׂא יָדִי לְזֶרַע בֵּית יַעֲקֹב וָאִוָּדַע לָהֶם בְּאֶרֶץ מִצְרָיִם, מַה כְּתִיב בַּסּוֹף אַחֲרָיו (יחזקאל כ, ח): וַיַּמְרוּ בִי וְלֹא אָבוּ לִשְׁמֹעַ אֵלַי, וָאֹמַר לִשְׁפֹּךְ חֲמָתִי עֲלֵיהֶם. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, הֵבִיא חשֶׁךְ עַל הַמִּצְרִיִּים שְׁלשָׁה יָמִים וְהָרַג בָּהֶן כָּל רִשְׁעֵי יִשְׂרָאֵל, שֶׁכֵּן הוּא אוֹמֵר (יחזקאל כ, לח): וּבָרוֹתִי מִכֶּם הַמֹּרְדִים וְהַפּוֹשְׁעִים בִּי, וְכֵן הוּא אוֹמֵר (שיר השירים ב, יג): הַתְּאֵנָה חָנְטָה פַגֶּיהָ, אֵלּוּ הָרְשָׁעִים שֶׁהָיוּ בְּיִשְׂרָאֵל, (שיר השירים ב, יג): וְהַגְּפָנִים סְמָדַר נָתְנוּ רֵיחַ, הַנִּשְׁאָרִים שֶׁעָשׂוּ תְּשׁוּבָה נִתְקַבְּלוּ, (שיר השירים ב, יג): קוּמִי לָךְ רַעְיָתִי יָפָתִי וּלְכִי לָךְ, שֶׁהֲרֵי הִגִּיעַ קֵץ הַגְּאֻלָּה. אֲבָל שִׁבְטוֹ שֶׁל לֵוִי כֻּלָּם צַדִּיקִים הָיוּ, וְהָיוּ עוֹשִׂים אֶת הַתּוֹרָה, שֶׁנֶּאֱמַר (דברים לג, ט): כִּי שָׁמְרוּ אִמְרָתֶךָ וּבְרִיתְךָ יִנְצֹרוּ, זוֹ הַמִּילָה. וְלֹא עוֹד אֶלָּא בְּשָׁעָה שֶׁעָשׂוּ יִשְׂרָאֵל אֶת הָעֵגֶל לֹא נִשְׁתַּתְּפוּ שָׁם שִׁבְטוֹ שֶׁל לֵוִי, שֶׁנֶּאֱמַר (שמות לב, כו): וַיַּעֲמֹד משֶׁה בְּשַׁעַר הַמַּחֲנֶה וַיֵּאָסְפוּ אֵלָיו כָּל בְּנֵי לֵוִי, כֵּיוָן שֶׁאָמַר לָהֶם משֶׁה (שמות לב, כז): שִׂימוּ אִישׁ חַרְבּוֹ עַל יְרֵכוֹ, מֶה עָשׂוּ, שָׂמוּ וְלֹא נָשְׂאוּ פָנִים, וְכֵן משֶׁה מְבָרְכָם (דברים לג, ט): הָאֹמֵר לְאָבִיו וּלְאִמּוֹ לֹא רְאִיתִיו, וְכֵיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁכֻּלָּם צַדִּיקִים נִסָּה אוֹתָן וְעָמְדוּ בְּנִסְיוֹנָן, שֶׁנֶּאֱמַר (דברים לג, ח): אֲשֶׁר נִסִּיתוֹ בְּמַסָּה. מִיָּד אָמַר (במדבר ח, יד): וְהָיוּ לִי הַלְוִיִּם. לְקַיֵּם מַה שֶׁנֶּאֱמַר: ה' צַדִּיק יִבְחָן. אֲבָל הָרְשָׁעִים כְּתִיב בָּהֶם: וְרָשָׁע וְאֹהֵב חָמָס שָׂנְאָה נַפְשׁוֹ, אָמַר דָּוִד (תהלים קכח, א): אַשְׁרֵי כָּל יְרֵא ה' הַהֹלֵךְ בִּדְרָכָיו.

“Take the Levites” – that is what the verse said: “The Lord assesses the righteous, but He hates the wicked and the lover of villainy” (Psalms 11:5). “The Lord assesses the righteous” – the Holy One blessed be He does not elevate a person to a position of authority until he first assesses and examines him. When he passes His ordeal, He elevates him to a position of authority. Likewise, you find regarding Abraham our patriarch. The Holy One blessed be He subjected him to ten ordeals and he passed them. Then He blessed him: “The Lord blessed Abraham with everything” (Genesis 24:1). Likewise, Isaac, He subjected him to the ordeal of Avimelekh, and he passed the ordeal. Then He blessed him, as it is stated: “Isaac sowed in that land and found in that year one hundredfold, and the Lord blessed him” (Genesis 26:12). Likewise, Jacob our patriarch, He subjected him to an ordeal with all those travails; with Esau, with Rachel, with Dina, with Joseph, and how he left his father’s house: “For with my staff I crossed this Jordan” (Genesis 32:11). And He blessed him: “God appeared to Jacob again, already upon his arrival from Padan Aram, and He blessed him” (Genesis 35:9). Likewise, Joseph with the wife of Potifera; he was incarcerated for twelve years and became king because he passed his ordeals. That is, “the Lord assesses the righteous.” The tribe of Levi, too, devoted their lives for sanctification of the name of the Holy One blessed be He. When Israel was in Egypt, they rejected the Torah and circumcision, as Ezekiel rebukes them: “So said the Lord God: On the day that I chose Israel, I raised My hand to the descendants of the house of Jacob and made Myself known to them in the land of Egypt” (Ezekiel 20:5). What is ultimately written thereafter? “They defied Me and did not want to heed Me…and I said to pour My fury upon them” (Ezekiel 20:8). What did the Holy One blessed be He do? He brought darkness upon the Egyptians for three days, during which he killed all the wicked of Israel, as it says: “I will purge the rebels and the transgressors against Me from among you” (Ezekiel 20:38). Likewise it says: “The fig tree formed its unripe figs” (Song of Songs 2:13), these are the wicked who were among Israel. “And the vines, budding, emitted fragrance” (Song of Songs 2:13), the survivors who repented were accepted. “Arise, my love, my fair one, and go” (Song of Songs 2:13), as the time of the redemption has arrived. But the tribe of Levi, all of them were righteous, and all of them would perform the Torah, as it is stated: “For they observed Your saying, and Your covenant they upheld” (Deuteronomy 33:9); this is circumcision. Moreover, when Israel crafted the calf, the tribe of Levi did not participate, as it is stated: “Moses stood at the gate of the camp…and all the sons of Levi gathered to him” (Exodus 32:26). When Moses said to them: “Each man, place his sword upon his thigh” (Exodus 32:27), what did they do? They placed it and showed no favor. Likewise, Moses said in his blessing: “Who said of his father and of his mother: I have not seen him” (Deuteronomy 33:9). When the Holy One blessed be He saw that they were all righteous, he subjected them to an ordeal and they passed the ordeal, as it is stated: “Whom you subjected to an ordeal at Masa” (Deuteronomy 33:8). Immediately, He said: “The Levites shall be Mine” (Numbers 8:14), to realize what is stated: “The Lord assesses the righteous” (Psalms 11:5). But the wicked, it is written in their regard: “But He hates the wicked and the lover of villainy” (Psalms 11:5). David said: “Happy is everyone who fears the Lord, who walks in His ways” (Psalms 128:1).

עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרֹת כֶּסֶף (במדבר י, ב), זֶה שֶׁאָמַר הַכָּתוּב (תהלים כד, ז): שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם, בְּשָׁעָה שֶׁהִכְנִיס שְׁלֹמֹה אֶת הָאָרוֹן לַמִּקְדָּשׁ אָמַר: שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם, שֶׁהָיוּ הַפְּתָחִים שְׁפָלִים, וְאָמַר: וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבוֹא מֶלֶךְ הַכָּבוֹד, אָמְרוּ הַשְּׁעָרִים (תהלים כד, י): מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד, מִיָּד בִּקְשׁוּ הַשְּׁעָרִים לֵירֵד עָלָיו וְלָרֹץ אֶת רֹאשׁוֹ, אִלּוּלֵי שֶׁאָמַר (תהלים כד, י): ה' צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָּה, וְחָזַר וְאָמַר (תהלים כד, ח): ה' עִזּוּז וְגִבּוֹר ה' גִּבּוֹר מִלְחָמָה, (תהלים כד, ט): שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם, אָמַר לָהֶם הִתְגַּדְּלוּ שֶׁמֶּלֶךְ הַכָּבוֹד עֲלֵיכֶם, מִיָּד חָלְקוּ לוֹ כָּבוֹד וְנָשְׂאוּ עַצְמָן וְנִכְנַס הָאָרוֹן. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אַתֶּם חֲלַקְתֶּם לִי כָּבוֹד, חַיֵּיכֶם כְּשֶׁאֲנִי אַחֲרִיב אֶת בֵּיתִי אֵין אָדָם שׁוֹלֵט בָּכֶם, תֵּדַע שֶׁכָּל כְּלֵי הַמִּקְדָּשׁ גָּלוּ, שֶׁנֶּאֱמַר (דניאל א, ב): וַיִּתֵּן ה' בְּיָדוֹ אֶת יְהוֹיָקִים מֶלֶךְ יְהוּדָה וּמִקְצָת כְּלֵי בֵית הָאֱלֹהִים, אֲבָל שַׁעֲרֵי בֵּית הַמִּקְדָּשׁ בִּמְקוֹמָן נִגְנְזוּ, שֶׁנֶּאֱמַר (איכה ב, ט): טָבְעוּ בָאָרֶץ שְׁעָרֶיהָ. מַהוּ ה' צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה, שֶׁהוּא חוֹלֵק לִירֵאָיו מִכְּבוֹדוֹ, כֵּיצַד, הוּא נִקְרָא אֱלֹהִים, וְקָרָא לְמשֶׁה אֱלֹהִים (שמות ז, א): רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה. הוּא מְחַיֵּה מֵתִים, וְחָלַק מִכְּבוֹדוֹ לְאֵלִיָּהוּ וְהֶחֱיָה אֶת הַמֵּת, שֶׁנֶּאֱמַר (מלכים א יז, כג): וַיֹּאמֶר אֵלִיָּהוּ רְאִי חַי בְּנֵךְ. וּלְמֶלֶךְ הַמָּשִׁיחַ יִלְבּוֹשׁ לְבוּשׁוֹ, שֶׁנֶּאֱמַר (תהלים כא, ו): הוֹד וְהָדָר תְּשַׁוֶּה עָלָיו. מַה כְּתִיב (תהלים מז, ו): עָלָה אֱלֹהִים בִּתְרוּעָה ה' בְּקוֹל שׁוֹפָר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה מֶלֶךְ עֲשִׂיתִיךָ, שֶׁנֶּאֱמַר (דברים לג, ה): וַיְהִי בִישֻׁרוּן מֶלֶךְ, מַה מֶּלֶךְ כְּשֶׁהוּא יוֹצֵא תּוֹקְעִין לְפָנָיו אַף אַתָּה עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרֹת כֶּסֶף, כְּשֶׁתַּכְנִיס אֶת יִשְׂרָאֵל יִהְיוּ תּוֹקְעִין בָּהֶם וְהֵן מִתְכַּנְסִין, שֶׁנֶּאֱמַר (במדבר י, ג): וְתָקְעוּ בָּהֵן וְנוֹעֲדוּ אֵלֶיךָ, לְכָךְ עֲשֵׂה לְךָ.

“Craft for you two silver trumpets; hammered, you shall craft them; they shall be for you for summoning the congregation, and for causing the camps to travel” (Numbers 10:2). “Craft for you two silver trumpets” – this is what the verse said: “Lift your heads, gates” (Psalms 24:7). When Solomon sought to take the Ark into the Temple, he said: “Lift your heads, gates; raise yourselves infinite portals” (Psalms 24:7), as the portals were depressed. And he said: “Raise yourselves, infinite portals, so the King of glory may enter” (Psalms 24:7). The gates said: “Who is this, the King of glory?” (Psalms 24:10). Immediately, the gates sought to descend upon him and to crush his head, had he not said: “The Lord of hosts, He is the King of glory, Selah” (Psalms 24:10), and he also said: “The Lord, strong and mighty; the Lord, mighty in battle” (Psalms 24:8). “Lift your heads, gates” (Psalms 24:9) – he said to them: ‘Arise, as the King of glory is upon you.’ Immediately, they accorded Him honor, raised themselves, and the Ark entered. The Holy One blessed be He said to them: ‘You accorded Me honor; as you exist, when I destroy My Temple, no person will dominate you.’ Know that all the Temple vessels were exiled, as it is stated: “The Lord delivered Yehoyakim king of Judah into his hand with some of the vessels of the House of God” (Daniel 1:2), but the Temple gates were interred in their place, as it is stated: “Its gates sank into the ground” (Lamentations 2:9). “The Lord of hosts, He is the King of glory, Selah” – as he accords of his glory to those who fear Him. How so? He is called elohim, and he called Moses elohim: “I have made you elohim to Pharaoh” (Exodus 7:1). He revives the dead, and accorded of His glory to Elijah, and he revived the dead, as it is stated: “Elijah said: See, your son lives” (I Kings 17:23). And the messianic king, he will don His garment, as it is stated: “You bestow splendor and glory upon him” (Psalms 21:6). What is written? “God ascends with a blast, the Lord with the sound of a shofar” (Psalms 47:6). The Holy One blessed be He said to Moses: ‘I have made you a king, as it is stated: “He became king in Yeshurun” (Deuteronomy 33:5). Just as a king, when he goes out, they sound the shofar before him, you, too, “craft for you two silver trumpets.” When you assemble Israel, they [the trumpet blowers] shall sound them and they [Israel] will assemble, as it is stated: “They shall sound them, and the entire congregation will assemble to you”’ (Numbers 10:3). That is why: “Craft for you.”

דָּבָר אַחֵר, עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרֹת כֶּסֶף, זֶה שֶׁאָמַר הַכָּתוּב (משלי כד, כא): יְרָא אֶת ה' בְּנִי וָמֶלֶךְ, מַהוּ וָמֶלֶךְ, הַמְלִיכֵהוּ עָלֶיךָ. דָּבָר אַחֵר, וָמֶלֶךְ, הַמְלֵךְ יֵצֶר טוֹב עַל יֵצֶר הָרָע שֶׁנִּקְרָא מֶלֶךְ, שֶׁנֶּאֱמַר (קהלת ט, יד): וּבָא אֵלֶיהָ מֶלֶךְ גָּדוֹל וְסָבַב אֹתָהּ. דָּבָר אַחֵר וָמֶלֶךְ, יָכוֹל אִם יֹאמַר לְךָ הַמֶּלֶךְ לֵךְ עֲבֹד עֲבוֹדַת כּוֹכָבִים שֶׁתִּשְׁמַע לוֹ, תַּלְמוּד לוֹמַר: יְרָא אֶת ה', כָּךְ מָצִינוּ לִנְבוּכַדְנֶצַּר שֶׁאָמַר לַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה לַעֲבֹד עֲבוֹדַת כּוֹכָבִים וְלֹא שָׁמְעוּ לוֹ, אָמְרוּ לוֹ (דניאל ג, יח): לֵאלָהָךְ לָא אִיתַנָא פָלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימְתָּ לָא נִסְגֻּד. אָמַר לָהֶם נְבוּכַדְנֶצַּר (דניאל ג, יד): הַצְדָּא שַׁדְּרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ, אָנְטוֹס, אֶתְמוֹל אַתֶּם אוֹמְרִים כָּל מִי שֶׁהוּא מְבַקֵּשׁ לִקַּח לוֹ עֲבוֹדַת כּוֹכָבִים הָיָה הוֹלֵךְ לִירוּשָׁלַיִם, שֶׁנֶּאֱמַר (ישעיה י, י): וּפְסִילֵיהֶם מִיְרוּשָׁלָיִם וּמִשֹּׁמְרוֹן, וְעַכְשָׁיו בָּאתֶם לַעֲשׂוֹת עֲבוֹדַת כּוֹכָבִים שֶׁלִּי צָדוּ, הַצְדָּא שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ, לֹא כָךְ אָמַר לָכֶם הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁתִּשְׁמְעוּ לַמַּלְכוּת כָּל מַה שֶּׁהִיא אוֹמֶרֶת לָכֶם, שֶׁנֶּאֱמַר (קהלת ח, ב): אֲנִי פִּי מֶלֶךְ שְׁמֹר וְעַל דִּבְרַת שְׁבוּעַת אֱלֹהִים, אָמְרוּ לוֹ מֶלֶךְ אַתָּה עָלֵינוּ לְמִסִּים וּלְאַרְנוֹנִיּוֹת, אֲבָל לַעֲבֹד עֲבוֹדַת כּוֹכָבִים נְבוּכַדְנֶצַּר אַתְּ וְכֶלֶב שָׁוִים. (דניאל ג, טז): עֲנוֹ שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ וְאָמְרִין לְמַלְכָּא נְבוּכַדְנֶצַּר, לֹא אָמְרוּ אֶלָּא נְבוּכַדְנֶצַר, (דניאל ג, טז יז): לָא חַשְׁחִין אֲנַחְנָא עַל דְּנָה פִּתְגָם לַהֲתָבוּתָךְ, הֵן אִיתַי אֱלָהַנָא דִּי אֲנַחְנָא פָלְחִין, וּמִן יְדָךְ מַלְכָּא יְשֵׁיזִב (דניאל ג, יח): וְהֵן לָא, אָמְרוּ לוֹ, בֵּין מַצִּיל וּבֵין שֶׁאֵינוֹ מַצִּיל (דניאל ג, יח): יְדִיעַ לֶהֱוֵא לָךְ מַלְכָּא דִּי לֵאלָהָךְ לָא אִיתַנָא פָלְחִין, הֱוֵי יְרָא אֶת ה' בְּנִי וָמֶלֶךְ. (משלי כד, כא): עִם שׁוֹנִים אַל תִּתְעָרָב, וְעִם אוֹתָן שֶׁאוֹמְרִים שֶׁהֵן שְׁנֵי אֱלוֹהוּת בָּעוֹלָם אַל תִּתְעָרָב לָהֶן, שֶׁסּוֹפָן לֵאָבֵד מִן הָעוֹלָם, שֶׁנֶּאֱמַר (זכריה יג, ח): וְהָיָה בְּכָל הָאָרֶץ נְאֻם ה' פִּי שְׁנַיִם בָּהּ יִכָּרְתוּ יִגְוָעוּ וְהַשְּׁלִישִׁית יִוָּתֶר בָּהּ. וּמָה הֵן הַשְּׁלִישִׁית, אֵלּוּ יִשְׂרָאֵל (ישעיה יט, כד): בַּיּוֹם הַהוּא יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָה וגו' בְּקֶרֶב הָאָרֶץ, הֱוֵי יְרָא אֶת ה' בְּנִי וָמֶלֶךְ. וְכָל מִי שֶׁהוּא יָרֵא מִן הַקָּדוֹשׁ בָּרוּךְ הוּא סוֹפוֹ לֵעָשׂוֹת מֶלֶךְ, מִמִּי אַתָּה לָמֵד מֵאַבְרָהָם, עַל יְדֵי שֶׁנִּתְיָרֵא מִן הַקָּדוֹשׁ בָּרוּךְ הוּא נַעֲשָׂה מֶלֶךְ, שֶׁנֶּאֱמַר (בראשית כב, יב): כִּי עַתָּה יָדַעְתִּי כִּי יְרֵא אֱלֹהִים אַתָּה, וּמִנַּיִן שֶׁנַּעֲשָׂה מֶלֶךְ, שֶׁנֶּאֱמַר (בראשית יד, יז): אֶל עֵמֶק שָׁוֵה הוּא עֵמֶק הַמֶּלֶךְ, מַהוּ שָׁוֵה, עֵמֶק הַמֶּלֶךְ, שֶׁהִשְׁווּ הַכֹּל וְנָטְלוּ עֵצָה וְקָצְצוּ אֲרָזִים וְעָשׂוּ כִּסֵּא וְהוֹשִׁיבוּהוּ מֶלֶךְ עֲלֵיהֶם. וְלֹא תֹאמַר אַבְרָהָם בִּלְבָד אֶלָּא אֲפִלּוּ משֶׁה שֶׁנִּתְיָרֵא מִן הַקָּדוֹשׁ בָּרוּךְ הוּא נַעֲשָׂה מֶלֶךְ, לְכָךְ כְּתִיב: יְרָא אֶת ה' בְּנִי וָמֶלֶךְ.

Another matter, “craft for you two silver trumpets” – this is what the verse said: “Fear the Lord, my son, and the king” (Proverbs 24:21). What is “and the king”? Crown Him king over you. Alternatively, “and the king” – crown the good inclination over the evil inclination, that is called king, as it is stated: “A great king came to it and surrounded it” (Ecclesiastes 9:14). Another matter, “and the king” – is it, perhaps, that if the king will say to you: ‘Engage in idol worship,’ you should heed him? The verse states: “Fear the Lord.” So we found regarding Nebuchadnezzar, who said to Ḥananya, Mishael, and Azarya to engage in idol worship, but they did not heed him. They said to him: “We will not worship your god, and we will not prostrate ourselves to the golden image that you have erected” (Daniel 3:18). Nebuchadnezzar said to them: ‘“Is that so, Shadrakh, Meshakh, and Aved Nego?” (Daniel 3:14). Is that so? Yesterday you said: Anyone who seeks to acquire an idol would go to Jerusalem, as it is stated: “And their idols from Jerusalem and Samaria” (Isaiah 10:10), and now you come to render my idol nothingness? "Is that so Shadrakh, Meshakh, and Aved Nego?” Did the Holy One blessed be He not say to you that you should heed everything that the kingdom says to you, as it is stated: “I keep the king's directive, and the word of an oath to God”?’ (Ecclesiastes 8:2). They said to him: ‘You are our king for taxes and land taxes, but as far as engaging in idol worship, you and a dog are equal.’ “Shadrakh, Meshakh, and Aved Nego spoke, saying to the king: Nebuchadnezzar” (Daniel 3:16). They said only: “Nebuchadnezzar. We have no need to reply to you in this matter. Behold our God, whom we worship, exists; He…will deliver us from your hand, king. Behold, if not…” (Daniel 3:16–18), whether He rescues us or does not rescue us, “let it be known to you, king, that we will not worship your gods” (Daniel 3:18). That is, “fear the Lord, my son, and the king.” “With those who are different do not become involved” (Proverbs 24:21); with those who say there are two deities in the world, do not become involved with them, as their ultimate plight is to be eliminated from the world, as it is stated: “It will be in all the land, the utterance of the Lord, that two portions of it will be eliminated and perish, and the third will remain in it” (Zechariah 13:8). What is “the third”? These are Israel: “On that day Israel will be the third…in the midst of the land” (Isaiah 19:24). That is, “fear the Lord, my son, and the king.” But anyone who fears the Lord will ultimately become king. From whom do you derive this? It is from Abraham. Because he feared the Lord, he became king, as it is stated: “I know that you are God-fearing” (Genesis 22:12). From where is it derived that he became king? It is, as it is stated: “To the valley of Shaveh, it is the valley of the king” (Genesis 14:17). What is “Shaveh”? They all agreed [shehishvu] and took counsel, chopped down cedar trees, crafted a throne, and seated him as king over them. Do not say that it is Abraham alone, but even Moses, who feared God, became king. That is why it is written: “Fear the Lord, my son, and the king.” “Craft for you two silver trumpets” – so they will sound them before you like a king.

עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרֹת כֶּסֶף, שֶׁיִּהְיוּ תּוֹקְעִין לְפָנֶיךָ כְּמֶלֶךְ. עֲשֵׂה לְךָ, מִשֶּׁלְּךָ. עֲשֵׂה לְךָ, לְךָ אַתָּה עוֹשֶׂה וְלֹא לְאַחֵר, אַתָּה מִשְׁתַּמֵּשׁ בָּהֶן וְאֵין אַחֵר מִשְׁתַּמֵּשׁ בָּהֶן, תֵּדַע לְךָ שֶׁהֲרֵי יְהוֹשֻׁעַ תַּלְמִידוֹ שֶׁל משֶׁה לֹא נִשְׁתַּמֵּשׁ בָּהֶן אֶלָּא בַּשּׁוֹפָרוֹת, כְּשֶׁבָּא לְהִלָּחֵם בִּירִיחוֹ נִתְכַּנְסוּ לִירִיחוֹ שֶׁבַע אֻמּוֹת, שֶׁנֶּאֱמַר (יהושע כד, יא): וַתַּעַבְרוּ אֶת הַיַּרְדֵּן וַתָּבֹאוּ אֶל יְרִיחוֹ וַיִּלָּחֲמוּ בָכֶם בַּעֲלֵי יְרִיחוֹ הָאֱמֹרִי וְהַפְּרִזִי וְהַכְּנַעֲנִי וְהַחִתִּי וְהַגִּרְגָּשִׁי הַחִוִּי וְהַיְבוּסִי וָאֶתֵּן אוֹתָם בְּיֶדְכֶם. וְכִי שֶׁבַע אֻמּוֹת הָיוּ בַּעֲלֵי יְרִיחוֹ, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי יְרִיחוֹ נַגְרָא שֶׁל אֶרֶץ יִשְׂרָאֵל, אִם נִכְבְּשָׁה יְרִיחוֹ מִיָּד כָּל הָאָרֶץ נִכְבֶּשֶׁת, לְפִיכָךְ נִתְכַּנְּסוּ לְתוֹכָהּ שֶׁבַע אֻמּוֹת, מַה כְּתִיב שָׁם (יהושע ו, כ): וַיָּרַע הָעָם וַיִּתְקְעוּ בַּשּׁוֹפָרוֹת, מְלַמֵּד שֶׁאֲפִלּוּ יְהוֹשֻׁעַ תַּלְמִידוֹ לֹא נִשְׁתַּמֵּשׁ בָּהֶם, וְלֹא תֹאמַר לִיהוֹשֻׁעַ אֶלָּא אֲפִלּוּ משֶׁה רַבֵּנוּ שֶׁעַד שֶׁהוּא חַי בְּעַצְמוֹ נִגְנְזוּ. אָמַר רַבִּי יִצְחָק הֲרֵי שֶׁמּשֶׁה אוֹמֵר כְּשֶׁהוּא בָּא לִפָּטֵר מִן הָעוֹלָם (דברים לא, כח): הַקְהִילוּ אֵלַי אֶת כָּל זִקְנֵי שִׁבְטֵיכֶם וְשֹׁטְרֵיכֶם, וְהֵיכָן הָיוּ הַחֲצוֹצְרוֹת לִתְקֹעַ בָהֶן וּלְכַנְּסָן, אֶלָּא עַד שֶׁהוּא בַּחַיִּים נִגְנְזוּ. אָמַר רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי לְקַיֵּם מַה שֶּׁנֶּאֱמַר (קהלת ח, ח): וְאֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת, הֱוֵי עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרֹת כֶּסֶף, לְךָ אַתְּ עוֹשֶׂה וְאֵין אַחֵר מִשְׁתַּמֵּשׁ בָּהֶן כָּל יָמֶיךָ.

“Craft for you” – from your own. “Craft for you” – for yourself you craft, but not for another. You use them, but another does not use them. Know that Joshua, Moses’s disciple, did not use them, but rather shofars. When he came to wage war in Jericho, seven nations assembled in Jericho, as it is stated: “You crossed the Jordan, and you came to Jericho; the masters of Jericho made war against you, the Emorites, the Perizites, the Canaanites, the Hitites, the Girgashites, the Hivites, and the Yevusites, and I delivered them into your hand” (Joshua 24:11). Were the masters of Jericho seven nations? Rabbi Shmuel bar Naḥmani said: Jericho was the safeguard of the Land of Israel. If Jericho is conquered, immediately the rest of the Land will be conquered. That is why the seven nations assembled in it. What is written there? “The people shouted, and they sounded the shofars” (Joshua 6:20) – it teaches that even his disciple Joshua did not use them. Do not say only for Joshua, but even Moses, as they were sequestered while he was still alive. Rabbi Yitzḥak said: Moses says, when he comes to take his leave of the world: “Assemble to me all the elders of your tribes, and your foremen” (Deuteronomy 31:28). Where were the trumpets to sound and assemble them? It is, rather, that they were sequestered while he was still alive. Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi said: It is to realize what is stated: “There is no dominion on the day of death” (Ecclesiastes 8:8). That is, “craft for you two silver trumpets” – craft them for you, and no one else will use them all the days of your life.

עֲשֵׂה לְךָ. אַתָּה מִשְׁתַּמֵּשׁ בָּהֶן שֶׁאַתָּה מֶלֶךְ וְאֵין אַחֵר מִשְׁתַּמֵּשׁ בָּהֶן, אֶלָּא דָּוִד הַמֶּלֶךְ, שֶׁנֶּאֱמַר [עפ"י (דברי הימים ב כט, כו כח)]: וַיַּעַמְדוּ הַלְוִיִּם, עַל עָמְדָם, וְהַשִּׁיר מְשׁוֹרֵר וְהַחֲצֹצְרוֹת מַחְצְרִים. אָמַר רַב הַחֲצוֹצְרוֹת שֶׁהָיוּ בַּמִּקְדָּשׁ אַף הֵן נִגְנְזוּ, אֲבָל דָּוִד הַמֶּלֶךְ הָיָה מִשְׁתַּמֵּשׁ בְּכִנּוֹר, שֶׁנֶּאֱמַר (תהלים נז, ט): עוּרָה כְבוֹדִי עוּרָה הַנֵּבֶל וְכִנּוֹר אָעִירָה שָׁחַר. אָמַר רַבִּי פִּנְחָס הַכֹּהֵן בַּר חָמָא, כִּנּוֹר הָיָה תָּלוּי לְמַעְלָה מִמִּטָּתוֹ שֶׁל דָּוִד, כֵּיוָן שֶׁהִגִּיעַ חֲצוֹת לַיְלָה רוּחַ צְפוֹנִית מְנַשֶּׁבֶת בּוֹ וּמְנַגֵּן מֵאֵלָיו, מִיָּד הָיָה עוֹמֵד דָּוִד וְכָל הַתַּלְמִידִים שֶׁהָיוּ עוֹסְקִין בַּתּוֹרָה וְהָיוּ יְגֵעִים וּמְנַדְּדִים שֵׁנָה מֵעֵינֵיהֶם וְהוֹגִין בַּתּוֹרָה עַד עַמּוּד הַשַּׁחַר, לְפִיכָךְ הָיָה אוֹמֵר דָּוִד עוּרָה כְבוֹדִי עוּרָה הַנֵּבֶל וְכִנּוֹר אָעִירָה שָׁחַר, דֶּרֶךְ הַשַּׁחַר מְעוֹרֵר בְּנֵי אָדָם, אֲבָל אֲנִי אָעִירָה שָׁחַר, אֲנִי מְעוֹרֵר הַשָּׁחַר. דָּבָר אַחֵר, עוּרָה כְבוֹדִי, מַהוּ עוּרָה כְבוֹדִי, מִפְּנֵי עֲבוֹדַת יוֹצְרִי, שֶׁהָיָה יִצְרוֹ אוֹמֵר לוֹ דָּוִד לֹא מֶלֶךְ אַתָּה וְדֶרֶךְ מְלָכִים לִישֹׁן עַד שָׁלשׁ שָׁעוֹת בַּיּוֹם, וְאַתָּה לָמֵד וְעוֹמֵד חֲצוֹת לַיְלָה. וְהָיָה אוֹמֵר לוֹ עוּרָה כְבוֹדִי, אֵין כְּבוֹדִי לִפְנֵי כְּבוֹד יוֹצְרִי כְּלוּם, לְכָךְ נֶאֱמַר עוּרָה כְבוֹדִי. (תהלים קיט, סב): חֲצוֹת לַיְלָה אָקוּם לְהוֹדוֹת לְךָ, אָמַר דָוִד חַיָּב אֲנִי לַעֲמֹד בַּחֲצִי לַיְלָה וּלְקַלֶּסְךָ עַל פְּלָאוֹת שֶׁעָשִׂיתָ עִם זְקֶנְתִּי בַּחֲצִי הַלַּיְלָה, דִּכְתִיב (רות ג, ח ט): וַיְהִי בַּחֲצִי הַלַּיְלָה וַיֶּחֱרַד הָאִישׁ וַיִּלָּפֵת, וַתֹּאמֶר אָנֹכִי רוּת אֲמָתֶךָ, וַיֹּאמֶר לָהּ (רות ג, יג): לִינִי הַלַּיְלָה, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּרַבִּי שָׁלוֹם אָמְרָה לוֹ בִּדְבָרִים אַתָּה מוֹצִיאֵנִי, אָמַר לָהּ (רות ג, יג): חַי ה' אֵינִי מוֹצִיאֵךְ בִּדְבָרִים. חַי ה', מְלַמֵּד שֶׁהִשְׁבִּיעַ עַל יִצְרוֹ שֶׁהָיָה מְקַטְרְגוֹ וְאוֹמֵר לוֹ אַתְּ פָּנוּי וְהִיא פְּנוּיָה, הֲרֵי הַשָּׁעָה שֶׁתִּזְדַּקֵּק לָהּ, מִיָּד נִשְׁבַּע אוֹתוֹ צַדִּיק חַי ה', אֵינִי נוֹגֵעַ בָּהּ בָּזוֹ. וְלֹא בּוֹעַז לְבַדּוֹ אֶלָּא כָּל הַצַּדִּיקִים מַשְׁבִּיעִים עַל יִצְרָן, וְכֵן אַתְּ מוֹצֵא בְּדָוִד שֶׁנָּפַל שָׁאוּל בְּיָדוֹ, מָה אָמַר דָּוִד (שמואל א כו, י): וַיֹּאמֶר דָּוִד חַי ה' כִּי אִם ה' יִגֳּפֶנּוּ אוֹ יוֹמוֹ יָבוֹא וגו', וְלָמָּה נִשְׁבַּע שְׁתֵּי פְּעָמִים, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי הָיָה בָּא יִצְרוֹ וְאָמַר לוֹ אִלּוּ נָפַלְתָּ אַתָּה בְּיָדוֹ לֹא הָיָה מְרַחֵם עָלֶיךָ וְהֹרֶגְךָ, מִן הַתּוֹרָה מֻתָּר לְהָרְגוֹ, בָּא לְהָרְגְּךָ הַשְׁכֵּם לְהָרְגוֹ, שֶׁהֲרֵי רוֹדֵף הוּא. לְפִיכָךְ קָפַץ וְנִשְׁבַּע שְׁתֵּי פְּעָמִים חַי ה', שֶׁאֵינוֹ הוֹרְגוֹ. אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹנוֹ שֶׁל עוֹלָם אַתָּה יוֹדֵעַ כֹּחוֹ שֶׁל יֵצֶר הָרָע שֶׁהוּא קָשֶׁה, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא סִיקְלוּ אוֹתוֹ קִמְעָה בָּעוֹלָם הַזֶּה, וַאֲנִי מַעֲבִירוֹ מִכֶּם לֶעָתִיד, שֶׁנֶּאֱמַר (ישעיה סב, י): סֹלּוּ סֹלּוּ הַמְסִלָּה סַקְּלוּ מֵאֶבֶן הָרִימוּ. וְכֵן הוּא אוֹמֵר (ישעיה נז, יד): וְאָמַר סֹלּוּ סֹלּוּ פַּנּוּ דָרֶךְ הָרִימוּ מִכְשׁוֹל מִדֶּרֶךְ עַמִּי. וְלָעוֹלָם הַבָּא אֲנִי עוֹקְרוֹ מִכֶּם (יחזקאל לו, כו): וַהֲסִרֹתִי אֶת לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי וגו'.

“Craft for you” – you use them, as you are king, but no one else may use them other than King David, as it is stated: “The Levites stood [in their places]…and the song was sung, and the trumpets were sounded” (II Chronicles 29:26, 28). Rav said: The trumpets that were in the Temple were also sequestered, but King David would use a lute, as it is stated: “Awaken my honor. Awaken the harp and lute, I will awaken dawn” (Psalms 57:9). Rabbi Pinḥas HaKohen bar Ḥama said: A lute was suspended over David’s bed. When midnight would arrive, a north wind would blow on it and it would play on its own. Immediately, David and all the disciples who engaged in Torah study would rise, toil and drive sleep from their eyes, and study Torah until the rise of the morning star. That is why David would say: “Awaken my honor. Awaken the harp and lute, I will awaken dawn.” Typically, dawn awakens people, but I will awaken dawn, I awaken dawn. Another matter, “awaken my honor” – what is “awaken my honor”? It is due to the service of my Creator. His evil inclination would say to him: ‘David, are you not a king? It is the way of kings is to sleep until three hours of the day, but you arise at midnight.’ He would say to it: “Awaken my honor.” My honor is nothing before the honor of my Creator. That is why it is stated: “Awaken my honor.” “At midnight, I rise to give thanks to You” (Psalms 119:62). David said: I am obligated to arise at midnight and to laud you for the wonders that you performed for my grandmother at midnight, as it is written: “It was midnight, and the man was startled and recoiled…she said: I am Ruth, your maidservant” (Ruth 3:8–9). He said to her: “Sleep tonight” (Ruth 3:13). Rabbi Yehoshua ben Levi ben Rabbi Shalom said: She said to him: ‘You are dismissing me with words.’ He said to her: ‘“As the Lord lives” (Ruth 3:13), I am not dismissing you with words.’ “As the Lord lives” – it teaches that he administered an oath against his evil inclination, that was inciting him and saying: ‘You are unmarried and she is unmarried, this is the moment to engage in relations with her.’ Immediately, that righteous one took an oath: ‘As the Lord lives, I will not touch her.’ It is not Boaz alone, but rather, all the righteous people administer oaths against their evil inclination. Likewise, you find regarding David, when Saul fell into his hands. What did David say? “David said: As the Lord lives; rather, the Lord will strike him, or his day will come…[Far be it from me, before the Lord, to extend my hand against the anointed one of the Lord]” (I Samuel 26:10–11). Why did he take two oaths? Rabbi Shmuel bar Naḥmani said: His evil inclination would come and say to him: ‘Had you fallen into his hand, he would not have mercy on you, and he would kill you. By Torah law, it is permitted to kill him: One who comes to kill you, kill him first, as he is a pursuer.’ Therefore, he sprung and took an oath twice: “As the Lord lives” – that he will not kill him. Israel said before the Holy One blessed be He: ‘Master of the universe, You know the power of the evil inclination, that it is harsh.’ The Holy One blessed be He said to them: ‘Clear it away a little in this world, and I will remove it from you in the future,’ as it is stated: “Pave, pave the highway, clear the stones, raise…” (Isaiah 62:10). Likewise it says: “He will say: Pave, pave, clear the way, lift the obstruction from the way of My people” (Isaiah 57:14). But in the World to Come, I will uproot it from you: “I will remove the heart of stone from your flesh, and I will give [you a heart of flesh]” (Ezekiel 36:26).

כָּךְ דָּרַשׁ רַבִּי תַּנְחוּמָא: וַיֹּאמֶר ה' אֶל משֶׁה אֶסְפָה לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל (במדבר יא, טז), הֲלָכָה, בְּתוֹךְ כַּמָּה אַמּוֹת חַיָּב אָדָם לַעֲמֹד מִפְּנֵי הַזָּקֵן. כָּךְ שָׁנוּ רַבּוֹתֵינוּ בְּתוֹךְ אַרְבַּע אַמּוֹת חַיָּב אָדָם לַעֲמֹד בִּפְנֵי הַזָּקֵן, שֶׁנֶּאֱמַר (ויקרא יט, לב): מִפְּנֵי שֵׂיבָה תָּקוּם, וְשׁוֹאֵל בִּשְׁלוֹמוֹ בְּתוֹךְ אַרְבַּע אַמּוֹת. וְאֵיזֶה הִדּוּר, אָמְרָה תּוֹרָה (ויקרא יט, לב): וְהָדַרְתָּ, שֶׁלֹא יַעֲמֹד בִּמְקוֹמוֹ, וְלֹא יֵשֵׁב בִּמְקוֹמוֹ, וְלֹא יְהֵא סוֹתֵר אֶת דְּבָרָיו, וּכְשֶׁהוּא שׁוֹאֵל הֲלָכָה שׁוֹאֵל בְּיִרְאָה, וְלֹא יִקְפֹּץ לְהָשִׁיב, וְלֹא יְהֵא נִכְנָס בְּתוֹךְ דְּבָרָיו, שֶׁכָּל מִי שֶׁאֵינוֹ נוֹהֵג בְּרַבּוֹ כָּל הַמִּדּוֹת הָאֵלּוּ נִקְרָא רָשָׁע לִפְנֵי הַמָּקוֹם, וְתַלְמוּדוֹ מִשְׁתַּכַּח, וּשְׁנוֹתָיו מִתְקַצְּרוֹת, וּלְסוֹף הוּא בָּא לִידֵי עֲנִיּוּת, שֶׁנֶּאֱמַר (קהלת ח, יג): וְטוֹב לֹא יִהְיֶה לָרָשָׁע וְלֹא יַאֲרִיךְ יָמִים כַּצֵּל אֲשֶׁר אֵינֶנּוּ יָרֵא מִלִּפְנֵי אֱלֹהִים, מוֹרָא זוֹ אֵינִי יוֹדֵעַ מַהוּ, כְּשֶׁהוּא אוֹמֵר: מִפְּנֵי שֵׂיבָה תָּקוּם וְיָרֵאתָ מֵאֱלֹהֶיךָ, הֱוֵי זֶה מוֹרָאַת הָרַב, אִם כֵּן הֲרֵי מוֹרָאַת רִבִּית וּמוֹרָאַת מִשְׁקָלוֹת, אֶלָּא אָמַר רַבִּי אֶלְעָזָר נֶאֱמַר כָּאן (ויקרא יט, לב): פְּנֵי זָקֵן, וְנֶאֱמַר לְהַלָּן אֵינֶנּוּ יָרֵא מִלִּפְנֵי אֱלֹהִים. וְחַיָּב לְהַקְדִּימוֹ לְכָל אָדָם בִּכְנִיסָה וּבִיצִיאָה, וְלִנְהֹג בּוֹ מוֹרָא וְכָבוֹד, שֶׁנֶּאֱמַר (דברים ו, יג): אֶת ה' אֱלֹהֶיךָ תִּירָא, וְתַנְיָא אֶת לְרַבּוֹת בַּעֲלֵי תּוֹרָה, שֶׁאֵין לְךָ מִדָּה אַחֶרֶת כַּיּוֹצֵא בָהּ, וְכֵן הוּא אוֹמֵר (דברים א, טו): וָאֶתֵּן אוֹתָם רָאשִׁים עֲלֵיכֶם, מִיכָּן אַתְּ לָמֵד שֶׁתִּנְהֹג בּוֹ מִנְהַג נְשִׂיאוּת, לַעֲמֹד מִפָּנָיו, לְהַקְדִּימוֹ לְכָל דָּבָר שֶׁבִּגְדֻלָּה. אָמַר רַבִּי אַבָּא הַכֹּהֵן בַּר פַּפָּא כְּשֶׁהָיִיתִי רוֹאֶה סִיעָה שֶׁל בְּנֵי אָדָם הָיִיתִי הוֹלֵךְ בְּדֶרֶךְ אַחֶרֶת שֶׁלֹא לְהַטְרִיחַ עֲלֵיהֶן, שֶׁלֹא יִהְיוּ רוֹאִין וְעוֹמְדִים מִלְּפָנַי, וּכְשֶׁאָמַרְתִּי דְּבָרִים לִפְנֵי רַבִּי יוֹסֵי בֶּן רַבִּי זְבִידָא, אָמַר לִי צָרִיךְ אַתָּה לַעֲבֹר לִפְנֵיהֶם וְיִהְיוּ רוֹאִין אוֹתְךָ וְעוֹמְדִים לְפָנֶיךָ וְאַתְּ מְבִיאָם לִידֵי יִרְאַת שָׁמַיִם, שֶׁנֶּאֱמַר (ויקרא יט, לב): מִפְּנֵי שֵׂיבָה תָּקוּם וְיָרֵאתָ מֵאֱלֹהֶיךָ, לָמָּה, שֶׁמַּעֲלָתָן שֶׁל צַדִּיקִים מַעֲלָה שֶׁאֵין לָהּ יְרִידָה, אֲבָל מַעֲלָתוֹ שֶׁל עֵשָׂו מַעֲלָה שֶׁכֻּלָּהּ יְרִידָה הִיא, הַיּוֹם הוּא אִפַּרְכוֹס, לְמָחָר סָגָן, לְמָחָר קוֹמוֹס, לְמָחָר סַרְדְּיוֹט, וְכֵן כָּל גְּדוֹלֵיהֶם. וְכֵן הַנָּבִיא אוֹמֵר (עובדיה א, ד): אִם תַּגְבִּיהַּ כַּנֶּשֶׁר. אֲבָל מַעֲלָתוֹ שֶׁל יַעֲקֹב מַעֲלָה שֶׁאֵין לָהּ יְרִידָה, וְאֵין קְדֻשָּׁתָם נוֹפֶלֶת לְעוֹלָם. וְכֵן אַתָּה מוֹצֵא שֶׁהַזְּקֵנִים אֶחָד מִשְּׁלשָׁה עָשָׂר דְּבָרִים שֶׁהֵן כְּתוּבִין לִשְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אֵלּוּ הֵן: הַכֶּסֶף וְהַזָּהָב, הַכֹּהֲנִים וְהַלְוִיִּם וְיִשְׂרָאֵל וְהַבְּכוֹרוֹת וְהַמִּזְבֵּחַ וּתְרוּמָה וְשֶׁמֶן הַמִּשְׁחָה וְאֹהֶל מוֹעֵד וּמַלְכוּת בֵּית דָּוִד וְהַקָּרְבָּנוֹת וְאֶרֶץ יִשְׂרָאֵל וְהַזְּקֵנִים, הַכֶּסֶף וְהַזָּהָב מִנַּיִן, שֶׁנֶּאֱמַר (חגי ב, ח): לִי הַכֶּסֶף וְלִי הַזָּהָב. הַכֹּהֲנִים, דִּכְתִיב (שמות כט, א): וְזֶה הַדָּבָר אֲשֶׁר תַּעֲשֶׂה לָהֶם לְקַדֵּשׁ אֹתָם לְכַהֵן לִי. הַלְוִיִּם מִנַּיִן (במדבר ג, יב): וְהָיוּ לִי הַלְוִיִּם. יִשְׂרָאֵל מִנַּיִן (ויקרא כה, נה): כִּי לִי בְנֵי יִשְׂרָאֵל. בְּכוֹרוֹת מִנַּיִן (במדבר ח, יז): כִּי לִי כָל בְּכוֹר. הַמִּזְבֵּחַ מִנַּיִן (שמות כ, כא): מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִי. תְּרוּמָה מִנַּיִן (שמות כה, ב): וְיִקְחוּ לִי תְּרוּמָה. שֶׁמֶן הַמִּשְׁחָה מִנַּיִן (שמות ל, לא): שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה לִי. אֹהֶל מוֹעֵד מִנַּיִן (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ. הַקָּרְבָּנוֹת מִנַּיִן (במדבר כח, ב): אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי. מַלְכוּת בֵּית דָּוִד מִנַּיִן (שמואל א טז, א): כִּי רָאִיתִי בְּבָנָיו לִי מֶלֶךְ. אֶרֶץ יִשְׂרָאֵל מִנַּיִן (ויקרא כה, כג): כִּי לִי הָאָרֶץ. הַזְּקֵנִים מִנַּיִן (במדבר יא, טז): אֶסְפָה לִי שִׁבְעִים אִישׁ.

“The Lord said to Moses: Gather to Me seventy men of the elders of Israel, whom you know to be the elders of the people and its foremen, and you shall take them to the Tent of Meeting, and they will stand there with you” (Numbers 11:16). This is what Rabbi Tanḥuma expounded: “The Lord said to Moses: Gather to Me seventy men of the elders of Israel” – halakha, within how many cubits is a person obligated to stand before an elder? This is what our Sages taught: Within four cubits, a person is obligated to stand before an elder, as it is stated: “You shall rise before the elder” (Leviticus 19:32). And one greets him within four cubits. What is hidur? The Torah said: “You shall show deference [vehadarta] before the elderly [zaken]” (Leviticus 19:32). It is that one may not stand in his place, may not sit in his place, and may not contradict his statement. When one asks a halakha, one should ask with fear, one should not interject to answer, one should not interrupt his statements, as anyone who does not conduct himself toward his teacher with all these qualities is characterized as wicked before the Omnipresent, his learning is forgotten, his years are truncated, and ultimately he will reach a state of poverty, as it is stated: “Good will not be for the wicked, and he will not prolong his days like a shadow, since he does not fear before God” (Ecclesiastes 8:13). This fear, I do not know what it is. When it says: “You shall rise before the elder…and you shall fear your God” (Leviticus 19:32); that is fear of the teacher. If so, there is also fear of interest, and fear of weights. Rather, Rabbi Elazar said: “Before the [penei] elderly” (Leviticus 19:32) is stated here, and elsewhere it is stated: “Since he does not fear before [milifnei] God.” He must accord him precedence to every person entering and exiting, and treat him with fear and deference, as it is stated: “You shall fear the Lord your God [et Hashem elohekha tira]” (Deuteronomy 6:13). It is taught: “Et,” to include masters of Torah, as there is no entity comparable to it. Likewise it says: “I placed them as heads over you” (Deuteronomy 1:15) – from here you learn that you should treat him in accordance with the protocol of a prince; to stand before him and to accord him precedence regarding all matters of prominence. Rabbi Abba HaKohen bar Pappa said: When I would see a group of people, I would walk on an alternate path so as not to inconvenience them, so they would not see me and stand before me. When I said this matter before Rabbi Yosei ben Rabbi Zevida, he said to me: ‘You must pass before them and have them see you and stand before you, and you will bring them to fear of Heaven, as it is stated: “You shall rise before the elder…and you shall fear your God.”’ Why? It is because the virtue of the righteous is a virtue that has no decline, but the virtue of Esau is a virtue that is total decline; one day he is a governor, the next day, he is a deputy, the next day he is a magistrate, the next day he is a captain, the same is true regarding all their prominent people. Likewise, the prophet says: “If you raise yourself like the eagle…[from there I will bring you down, the utterance of the Lord]” (Obadiah 1:4). But the virtue of Jacob is a virtue that has no decline, and their sanctity never diminishes. Likewise you find that the elders are one of thirteen matters that are written in association with the name of the Holy One blessed be He. These are: Silver and gold, priests, Levites, Israelites, the firstborn, the altar, teruma, the anointing oil, the Tent of Meeting, the royal House of David, the offerings, the Land of Israel, and the elders. Silver and gold, from where is it derived? It is as it is stated: “Mine is the silver, and Mine the gold” (Hagai 2:8). The priests, as it is written: “This is the matter that you shall do to them, to sanctify them to serve as priests to Me” (Exodus 29:1). The Levites, from where is it derived? “The Levites shall be Mine” (Numbers 3:12). The Israelites, from where is it derived? “For the children of Israel are Mine” (Leviticus 25:55). The firstborn, from where is it derived? “For all the firstborn are Mine” (Numbers 8:17). The altar, from where is it derived? “Craft for Me an altar of earth” (Exodus 20:21). Teruma, from where is it derived? “They shall take teruma for Me” (Exodus 25:2). The anointing oil, from where is it derived? “This shall be oil of sacred anointment for Me” (Exodus 30:31). The Tent of Meeting, from where is it derived? “They shall craft a Sanctuary for Me” (Exodus 25:8). The offerings, from where is it derived? “My offering, My food, for My fires” (Numbers 28:2). The royal House of David, from where is it derived? “I have seen among his sons a king for Me” (I Samuel 16:1). The Land of Israel, from where is it derived: “For the Land is Mine” (Leviticus 25:23). The elders, from where is it derived? “Gather to Me seventy men” (Numbers 11:16).

אֶסְפָה לִי, זֶה שֶׁאָמַר הַכָּתוּב (עמוס ט, ו): הַבּוֹנֶה בַשָּׁמַיִם מַעֲלוֹתָו וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ, לְמָה הַדָּבָר דּוֹמֶה לְפָלָטִין שֶׁהָיְתָה בְּנוּיָה עַל גַּבֵּי הַסְּפִינוֹת, כָּל זְמַן שֶׁהַסְּפִינוֹת מְחֻבָּרוֹת פָּלָטִין שֶׁעַל גַּבֵּיהֶן עוֹמֶדֶת, כָּךְ הַבּוֹנֶה בַשָּׁמַיִם מַעֲלוֹתָו, כִּבְיָכוֹל כִּסְאוֹ מְבוּסָם לְמַעְלָה בִּזְמַן שֶׁיִּשְׂרָאֵל עֲשׂוּיִן אֲגֻדָּה אֶחָת, לְכָךְ נֶאֱמַר: הַבּוֹנֶה בַשָּׁמַיִם מַעֲלוֹתָו, אֵימָתַי וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ. וְכֵן הוּא אוֹמֵר (דברים לג, ה): וַיְהִי בִישֻׁרוּן מֶלֶךְ. לְכָךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה אֶסְפָה לִי, לָמָּה, שֶׁכִּנּוּסָן שֶׁל צַדִּיקִים הֲנָיָה לָהֶם וַהֲנָיָה לָעוֹלָם, אֲבָל כִּנּוּסָן שֶׁל רְשָׁעִים תְּקָלָה לָהֶם וּתְקָלָה לָעוֹלָם.

“Gather to Me” – this is what the verse said: “Who builds His upper chambers in the heavens and established His group [agudato] on earth” (Amos 9:6). To what is the matter comparable? It is to a palace that was built upon ships. As long as the ships are tethered, the palace that is upon them stands, so is: “Who builds His upper chambers in the heavens.” His Throne of Glory, as it were, is solidly established on High when Israel forms an organic group. That is why it is stated: “Who builds His upper chambers in the heavens” – when? It is when “and established His group [agudato] on earth.” Likewise it says: “He became king in Yeshurun [when the leaders of the nation assemble]” (Deuteronomy 33:5). That is why the Holy One blessed be He said to Moses: “Gather to Me.” Why? It is because the assembly of the righteous is a benefit for them and a benefit for the world. But the assembly of the wicked is a calamity for them and a calamity for the world.

דָּבָר אַחֵר, אֶסְפָה לִי שִׁבְעִים אִישׁ, בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה: אֶסְפָה לִי שִׁבְעִים אִישׁ, אָמַר משֶׁה מָה אֶעֱשֶׂה, אִם אָבִיא חֲמִשָּׁה מִכָּל שֵׁבֶט וְשֵׁבֶט אֵינָם עוֹלִים לְמִנְיַן שִׁבְעִים וְנִמְצְאוּ שִׁשִּׁים, וְאִם אָבִיא שִׁשָּׁה מִשֵּׁבֶט זֶה וַחֲמִשָּׁה מִשֵּׁבֶט זֶה, הֲרֵי אֲנִי מַטִּיל קִנְאָה בֵּין שֵׁבֶט וְשֵׁבֶט. מֶה עָשָׂה, נָטַל שִׁבְעִים וּשְׁנַיִם פְּתָקִין וְכָתַב בָּהֶן זָקֵן, עוֹד שְׁנַיִם פְּתָקִין חָלָק, וּטְרָפָן בְּקַלְפֵּי, אָמַר בּוֹאוּ וּטְלוּ פְּתָקְכֶם, מִי שֶׁעָלָה בְּיָדוֹ פֶּתֶק כְּתִיב בּוֹ זָקֵן הָיָה יוֹדֵעַ שֶׁנִּתְמַנֶּה זָקֵן, וְאִם עָלָה בְּיָדוֹ חָלָק הָיָה יוֹדֵעַ שֶׁלֹא נִתְמַנָּה, וְהַמְמֻנֶּה אוֹמֵר לוֹ הֲרֵי שָׁם פֶּתֶק אֶחָד כָּתוּב בּוֹ זָקֵן, אִלּוּ הָיִיתָ רָאוּי לְהִתְמַנּוֹת הָיָה עוֹלֶה בְּיָדֶךָ, כֵּיוָן שֶׁעָשָׂה כָּךְ נִתְמַנּוּ הַזְּקֵנִים. אֶלְדָד וּמֵידָד הָיוּ שָׁם, וּמִעֲטוּ עַצְמָן, אֵין אָנוּ כְּדַי לִהְיוֹת בְּמִנּוּי הַזְּקֵנִים, וְעַל שֶׁמִּעֲטוּ עַצְמָן נִמְצְאוּ יְתֵרִים עַל הַזְּקֵנִים חֲמִשָּׁה דְבָרִים, הַזְּקֵנִים לֹא נִתְנַבְּאוּ אֶלָּא לְמָחָר, שֶׁנֶּאֱמַר (במדבר יא, יח): וְאֶל הָעָם תֹּאמַר הִתְקַדְּשׁוּ לְמָחָר, אֲבָל אֵלּוּ נִתְנַבְּאוּ עַל מַה שֶּׁעָתִיד בְּסוֹף אַרְבָּעִים שָׁנָה, שֶׁנֶּאֱמַר (במדבר יא, כו): וַיִּשָּׁאֲרוּ שְׁנֵי אֲנָשִׁים בַּמַּחֲנֶה, מָה הָיוּ מִתְנַבְּאִים, יֵשׁ אוֹמְרִים עַל מַפַּלְתּוֹ שֶׁל גּוֹג, וְיֵשׁ אוֹמְרִים מֵת משֶׁה וִיהוֹשֻׁעַ מַכְנִיס אֶת יִשְׂרָאֵל לָאָרֶץ. תֵּדַע לְךָ, שֶׁכֵּן יְהוֹשֻׁעַ אוֹמֵר לְמשֶׁה (במדבר יא, כח): וַיַּעַן יְהוֹשֻׁעַ בִּן נוּן (במדבר יא, כז): וַיָּרָץ הַנַּעַר וַיַּגֵּד לְמשֶׁה, מִי הָיָה זֶה, גֵּרְשׁוֹם בֶּן משֶׁה. הַזְּקֵנִים לֹא נִכְנְסוּ לָאָרֶץ, אֲבָל אֶלְדָד וּמֵידָד, אֶלְדָד הוּא (במדבר לד, כא): אֱלִידָד בֶּן כִּסְלוֹן, וּמֵידָד זֶה (במדבר לד, כד): קְמוּאֵל בֶּן שִׁפְטָן. הַזְּקֵנִים לֹא נִתְפָּרְשׁוּ שְׁמוֹתָן, הַזְּקֵנִים נִפְסְקָה נְבוּאָתָן, שֶׁהָיָה מִשֶּׁל משֶׁה, שֶׁנֶּאֱמַר (במדבר יא, יז): וְאָצַלְתִּי מִן הָרוּחַ אֲשֶׁר עָלֶיךָ, אֲבָל אֵלּוּ הָיְתָה רוּחַ נְבוּאָתָם מִן הַקָּדוֹשׁ בָּרוּךְ הוּא (במדבר יא, כו): וַתָּנַח עֲלֵהֶם הָרוּחַ. וְאִם תֹּאמַר הַזְּקֵנִים שֶׁהָיְתָה נְבוּאָתָן מִשֶּׁל משֶׁה שֶׁמָּא חָסֵר משֶׁה בִּנְבוּאָתוֹ כְּלוּם, לָאו. לְמָה הַדָּבָר דּוֹמֶה, לְנֵר שֶׁהָיָה דוֹלֵק וְהִדְלִיקוּ מִמֶּנּוּ כַּמָּה נֵרוֹת וְאוֹר דְּלֵקָתוֹ לֹא חָסֵר, אַף משֶׁה מִשֶּׁלּוֹ לֹא חָסַר כְּלוּם, שֶׁנֶּאֱמַר (דברים לד, י): וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמשֶׁה.

Another matter, “Gather to Me seventy men” – when the Holy One blessed be He said to Moses: “Gather to Me seventy men” – Moses said: ‘What shall I do? If I bring five from each and every tribe, they will not total a sum of seventy, they will total sixty. If I bring six from this tribe and five from that tribe, I will introduce jealousy between one tribe and another.’ What did he do? He took seventy-two notes and wrote “elder” [on seventy of] them, and [took] an additional two blank notes, and mixed them in a receptacle. He said: ‘Come and take your note.’ One for whom a note on which “elder” was written entered his hand, would know that he was appointed to be an elder. If a blank entered his hand, he would know that he was not appointed. The appointee says to him: ‘There is one note there on which elder is written, had you been worthy to be appointed it would have entered your hand.’ When he did so, the elders were appointed. Eldad and Meidad were there, and they excluded themselves: ‘We are not worthy to be included in the appointment of the elders.’ Because they excluded themselves, they were found superior to the elders in five respects. The elders prophesied only the next day, as it is stated: “To the people say: Prepare yourselves for tomorrow” (Numbers 11:18), but these prophesied regarding what will transpire at the end of forty years, as it is stated: “Two men remained in the camp, [one named Eldad and the other Medad…and they prophesied in the camp]” (Numbers 11:26). What were they prophesying? Some say: It was regarding the downfall of Gog. Some say: [That] Moses would die and Joshua would lead Israel into the Land. Know that Joshua says to Moses: “Joshua son of Nun spoke up…[my lord Moses, restrain them]” (Numbers 11:28). “The lad ran and told Moses” (Numbers 11:27). Who was this? It was Gershom son of Moses. The elders did not enter the Land, but Eldad and Meidad [entered]. Eldad is Elidad son of Kislon (Numbers 34:21) and Meidad is Kemuel son of Shiftan (Numbers 34:24). The elders, their names were not articulated. The elders, their prophecy ceased, as it was from Moses, as it is stated: “I will draw from the spirit that is upon you” (Numbers 11:17). However, these, their prophetic spirit was from the Holy One blessed be He: “The spirit rested upon them” (Numbers 11:26). If you say: The elders that their prophecy was from Moses, perhaps [as a consequence] there was something lacking from Moses’s prophecy. No. To what is the matter comparable? It is to a candle that was kindled. They kindled several candles from it, but the light of its flame was not diminished. Moses, too, had nothing lacking from his [prophecy], as it is stated: “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10).

אֶסְפָה לִי, וְכִי לֹא הָיוּ זְקֵנִים לְשֶׁעָבַר, וַהֲלוֹא כְּבָר נֶאֱמַר בְּמִצְרַיִם (שמות ג, טז): לֵךְ וְאָסַפְתָּ אֶת זִקְנֵי יִשְׂרָאֵל, אֶלָּא מִפְּנֵי מָה אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה אֶסְפָה לִי שִׁבְעִים אִישׁ, לְלַמֶּדְךָ שֶׁבְּשָׁעָה שֶׁאָמַר פַּרְעֹה (שמות א, י יא): הָבָה נִתְחַכְּמָה לוֹ, וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים, קִבֵּץ אֶת כָּל יִשְׂרָאֵל וְאָמַר לָהֶם בְּבַקָּשָׁה מִכֶּם עֲשׂוּ עִמִּי הַיּוֹם בְּטוֹבָה, הַיְנוּ דִכְתִיב (שמות א, יג): וַיַּעֲבִדוּ מִצְרַיִם אֶת בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ, בְּפֶה רַךְ, נָטַל סַל וּמַגְרֵפָה, מִי הָיָה רוֹאֶה אֶת פַּרְעֹה נוֹטֵל סַל וּמַגְרֵפָה וְעוֹשֶׂה בִּלְבֵנִים וְלֹא הָיָה עוֹשֶׂה, מִיָּד הָלְכוּ כָּל יִשְׂרָאֵל בִּזְרִיזוּת וְעָשׂוּ עִמּוֹ בְּכָל כֹּחָן, לְפִי שֶׁהָיוּ בַּעֲלֵי כֹּחַ וְגִבּוֹרִים, כֵּיוָן שֶׁחֲשֵׁכָה הֶעֱמִיד עֲלֵיהֶם נוֹגְשִׂים וְאָמַר לָהֶם חַשְּׁבוּ אֶת הַלְּבֵנִים, מִיָּד עָמְדוּ וּמָנוּ אוֹתָם, וְאָמַר לָהֶם כָּזֶה אַתֶּם מַעֲמִידִים בְּכָל יוֹם וָיוֹם. מִנָּה אֶת הַנּוֹגְשִׂים שֶׁל מִצְרַיִם עַל הַשּׁוֹטְרִים שֶׁל יִשְׂרָאֵל, וְהַשּׁוֹטְרִים הִתְמַנּוּ עַל יֶתֶר הָעָם, וּכְשֶׁאָמַר לָהֶם (שמות ה, ז): לֹא תֹאסִפוּן לָתֵת תֶּבֶן לָעָם, הָיוּ בָּאִין הַנּוֹגְשִׂים וּמוֹנִין אֶת הַלְּבֵנִים וְנִמְצְאוּ חֲסֵרוֹת, הָיוּ מַכִּין הַנּוֹגְשִׂים אֶת הַשּׁוֹטְרִים, שֶׁנֶּאֱמַר (שמות ה, יד): וַיֻּכּוּ שֹׁטְרֵי בְּנֵי יִשְׂרָאֵל, וְהָיוּ הַשּׁוֹטְרִים מֻכִּין עַל יֶתֶר הָעָם וְלֹא הָיוּ מוֹסְרִין אוֹתָן בִּידֵי נוֹגְשִׂים, וְאוֹמְרִים מוּטָב אָנוּ לִלְקוֹת וְאַל יִכָּשְׁלוּ יֶתֶר הָעָם. לְפִיכָךְ כְּשֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אֶסְפָה לִי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל, אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם אֵינִי יוֹדֵעַ מִי רָאוּי וּמִי אֵינוֹ רָאוּי, אָמַר לוֹ (במדבר יא, טז): אֲשֶׁר יָדַעְתָּ כִּי הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו, אוֹתָן הַזְּקֵנִים וְהַשּׁוֹטְרִים שֶׁהָיוּ מוֹסְרִין עַצְמָן לִלְקוֹת עֲלֵיהֶם בְּמִצְרַיִם בְּמַתְכֹּנֶת הַלְּבֵנִים, יָבוֹאוּ וְיִטְלוּ בַּגְּדֻלָּה הַזּוֹ, לְפִיכָךְ הוּא אוֹמֵר: אֲשֶׁר יָדַעְתָּ כִּי הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו. וּלְפִי שֶׁמָּסְרוּ עַצְמָן לִלְקוֹת עַל הַצִּבּוּר, לְפִיכָךְ (במדבר יא, יז): וְנָשְׂאוּ אִתְּךָ בְּמַשָֹּׂא הָעָם, לְלַמֶּדְךָ שֶׁהִשְׁוָן הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה. מִכָּאן אַתְּ לָמֵד שֶׁכָּל מִי שֶׁמּוֹסֵר עַצְמוֹ עַל יִשְׂרָאֵל זוֹכֶה לְכָבוֹד וְלִגְדֻלָּה וּלְרוּחַ הַקֹּדֶשׁ, לְכָךְ כְּתִיב: אֲשֶׁר יָדַעְתָּ כִּי הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו, מִי הֵם, אוֹתָן שֶׁכָּתוּב בָּהֶן וַיֻּכּוּ שֹׁטְרֵי בְּנֵי יִשְׂרָאֵל.

“Gather to Me” – had there not been elders in the past? Was it not already stated in Egypt: “Go and gather the elders of Israel”? (Exodus 3:16). Rather, why did the Holy One blessed be He say to Moses: “Gather to Me seventy men”? It is to teach you that when Pharaoh said: “Let us be cunning with it…they appointed taskmasters over them” (Exodus 1:10–11), he assembled all Israel and said to them: ‘I am asking you, please, do me a favor today.’ That is what is written: “The Egyptians ruthlessly [befarekh] coerced the children of Israel to work” (Exodus 1:13); with a gentle mouth [befeh rakh]. He took a basket and a rake. Who could witness Pharaoh taking a basket and a rake and producing bricks and not produce? Immediately, all of Israel went diligently and produced with him with all their might, as they were mighty and powerful. When it became dark, he deployed overseers over them and said to them: ‘Calculate the number of bricks.’ Immediately, they stood and counted them. He said to them: ‘Like this you shall produce each and every day.’ He appointed Egyptian overseers over the foremen of Israel, and the foremen were appointed over the rest of the people. When he said to them: “You shall not continue to provide straw to the people [for making bricks]” (Exodus 5:7), and the overseers would come and count the bricks and they were found lacking, the overseers would strike the foremen, as it is stated: “The foremen of the children of Israel…were beaten” (Exodus 5:14). The foremen would be stricken on account of the rest of the people, but they would not hand them over to the overseers. They would say: ‘It is preferable that we are beaten and let the rest of the people not suffer.’ Therefore, when the Holy One blessed be He said: “Gather to Me seventy men of the elders of Israel” – Moses said before the Holy One blessed be He: ‘Master of the universe, I do not know who is worthy and who is not worthy.’ He said to him: “Whom you know to be the elders of the people, and its foremen” – those elders and foremen who sacrificed themselves to be stricken for them in Egypt over the quota of the bricks, let them come and assume this prominence. That is why it says: “Whom you know to be the elders of the people, and its foremen.” Because they sacrificed themselves to be stricken on behalf of the people; therefore, “they will bear the burden of the people with you” (Numbers 11:17) – it is to teach you that the Holy One blessed be He drew a parallel between them and Moses. From here you learn that anyone who sacrifices himself on behalf of Israel merits honor, prominence, and the Divine Presence. That is why it is written: “Whom you know to be the elders of the people, and its foremen.” Who were they? They were the ones in whose regard it is written: “The foremen of the children of Israel…were beaten.”

אֶסְפָה לִי שִׁבְעִים אִישׁ, וְהֵיכָן הָיוּ הָרִאשׁוֹנִים, זֶה שֶׁאָמַר הַכָּתוּב (איוב לד, כד): יָרֹעַ כַּבִּירִים לֹא חֵקֶר וַיַּעֲמֵד אֲחֵרִים תַּחְתָּם. עַד שֶׁהָיוּ בְּמִצְרַיִם הָיָה לָהֶם שִׁבְעִים זְקֵנִים, שֶׁנֶּאֱמַר (שמות ג, טז): לֵךְ וְאָסַפְתָּ אֶת זִקְנֵי יִשְׂרָאֵל, וְעִמָּהֶם יָצְאוּ מִמִּצְרַיִם, וּכְשֶׁעָלָה משֶׁה לְקַבֵּל אֶת הַתּוֹרָה הָיוּ עִמּוֹ, שֶׁנֶּאֱמַר (שמות כד, ט): וַיַּעַל משֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל, (שמות כד, יד): וְאֶל הַזְּקֵנִים אָמַר שְׁבוּ לָנוּ בָזֶה. כֵּיוָן שֶׁעָלָה משֶׁה הִתְנָה עִם יִשְׂרָאֵל שֶׁיֵּרֵד לְאַרְבָּעִים יוֹם, כֵּיוָן שֶׁשָּׁהָה לֵירֵד, שֶׁנֶּאֱמַר (שמות לב, א): וַיַּרְא הָעָם כִּי בשֵׁשׁ משֶׁה, וְאֵין בּשֵׁשׁ אֶלָּא לְשׁוֹן שִׁהוּי, שֶׁנֶּאֱמַר (שופטים ה, כח): מַדּוּעַ בּשֵׁשׁ רִכְבּוֹ לָבוֹא מַדּוּעַ אֶחֱרוּ פַּעֲמֵי מַרְכְּבוֹתָיו. נִכְנְסוּ כָּל יִשְׂרָאֵל אֵצֶל הַזְּקֵנִים וְאָמְרוּ לָהֶן משֶׁה הִתְנָה עִמָּנוּ שֶׁיֵּרֵד לְסוֹף אַרְבָּעִים יוֹם, הֲרֵי שֵׁשׁ שָׁעוֹת יוֹתֵר וְלֹא יָרַד, וְאֵין אָנוּ יוֹדְעִין מֶה הָיָה לוֹ (שמות לב, א): קוּם עֲשֵׂה לָנוּ אֱלֹהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ כִּי זֶה משֶׁה הָאִישׁ אֲשֶׁר הֶעֱלָנוּ מֵאֶרֶץ מִצְרַיִם לֹא יָדַעְנוּ מֶה הָיָה לוֹ, כֵּיוָן שֶׁשָּׁמְעוּ כָּךְ, אָמְרוּ לָהֶם מָה אַתֶּם מַכְעִיסִין לְמִי שֶׁעָשָׂה לָכֶם כָּל אוֹתָן נִסִּים וְהַנִּפְלָאוֹת, וְלֹא שָׁמְעוּ לָהֶם וַהֲרָגוּם, וּלְפִי שֶׁעָמַד חוּר כְּנֶגְדָּן בִּדְבָרִים קָשִׁים, עָמְדוּ עָלָיו עוֹד וַהֲרָגוּהוּ. נִכְנְסוּ כָּל יִשְׂרָאֵל לְאַהֲרֹן בְּטַקְסִים גְּדוֹלָה, שֶׁנֶּאֱמַר (שמות לב, א): וַיִּקָּהֵל הָעָם עַל אַהֲרֹן וַיֹּאמְרוּ אֵלָיו קוּם, מָה אַתָּה יוֹשֵׁב קוּם, אָמַר רַבִּי יִצְחָק רוּחַ הַקֹּדֶשׁ צוֹוַחַת (תהלים כו, ה): שָׂנֵאתִי קְהַל מְרֵעִים. קוּם עֲשֵׂה לָנוּ אֱלֹהִים, וְאִם לָאו (שמות לב, א): כִּי זֶה, כָּזֶה אָנוּ עוֹשִׂים לְךָ, כְּשֵׁם שֶׁעָמַדְנוּ עַל חוּר וַהֲרַגְנוּהוּ, כָּךְ אָנוּ עוֹשִׂים לָךְ. כֵּיוָן שֶׁרָאָה אַהֲרֹן מַה שֶּׁעָשׂוּ לַזְּקֵנִים וּלְחוּר נִתְיָרֵא מֵהֶן, שֶׁנֶּאֱמַר (שמות לב, ה): וַיַּרְא אַהֲרֹן וַיִּבֶן מִזְבֵּחַ, הֵבִין מִמִּי שֶׁזָּבוּחַ לְפָנָיו. וּמִנַּיִן שֶׁהָרְגוּ לַזְּקֵנִים וּלְחוּר, שֶׁכֵּן יִרְמְיָה מוֹכִיחַ אֶת יִשְׂרָאֵל (ירמיה ב, לד): גַּם בִּכְנָפַיִךְ נִמְצְאוּ דַּם נַפְשׁוֹת אֶבְיוֹנִים נְקִיִּים לֹא בַמַּחְתֶּרֶת מְצָאתִים כִּי עַל כָּל אֵלֶּה, מַהוּ עַל כָּל אֵלֶּה, בִּשְׁבִיל (שמות לב, ד): אֵלֶּה אֱלֹהֶיךָ, מַה פָּרַע מֵהֶם (שמות לב, לה): וַיִּגֹּף ה' אֶת הָעָם עַל אֲשֶׁר עָשׂוּ אֶת הָעֵגֶל, אַחַר זְמַן כְּשֶׁסָּלַח לָהֶם, אָמַר לְמשֶׁה: אֶסְפָה לִי שִׁבְעִים, תַּחַת אֲבוֹתָם שִׁבְעִים שֶׁנֶּהֶרְגוּ עַל קְדֻשַּׁת שְׁמִי, הוּא שֶׁכָּתוּב: יָרֹעַ כַּבִּירִים לֹא חֵקֶר וַיַּעֲמֵד אֲחֵרִים תַּחְתָּם.

“Gather to Me seventy men” – where were the initial ones? This is what the verse said: “He shatters the powerful without number and sets others in their place” (Job 34:24). While they were in Egypt, they had seventy elders, as it is stated: “Go and assemble the elders of Israel” (Exodus 3:16), and they departed from Egypt with them. When Moses ascended to receive the Torah, they were with him, as it is stated: “Moses and Aaron, Nadav and Avihu, and seventy of the elders of Israel ascended” (Exodus 24:9). “To the elders he said: Remain here for us” (Exodus 24:14). When Moses ascended, he stipulated with Israel that he would descend at the end of forty days. When he tarried in descending, as it is stated: “The people saw that Moses tarried [boshesh] in descending” (Exodus 32:1), and boshesh is nothing other than an expression of tarrying, as it is stated: “Why does his chariot tarry [boshesh] to arrive, why are the hoofbeats of his chariot late” (Judges 5:28), all Israel entered to the elders and said to them: ‘Moses stipulated that he would descend at the end of forty days. It is now six hours later and he has not descended and we do not know what became of him. “Rise, craft for us a god that will go before us, as this [ki zeh] man, Moses, who took us up from the land of Egypt, we do not know what has become of him”’ (Exodus 32:1). When they [the elders] heard this, they said to them: ‘Why are you provoking the One who performed all those miracles and wonders on your behalf?’ They did not heed them and they killed them. Because Ḥur stood and confronted them with harsh words, they stood against him and killed him, too. All of Israel entered to Aaron with great bustle, as it is stated: “The people assembled around Aaron and said to him: Rise” (Exodus 32:1). [They said:] ‘Why are you sitting? Rise.’ Rabbi Yitzḥak said: The Divine Spirit is screaming: “I abhor the assembly of evildoers [and will not sit with the wicked]” (Psalms 26:5). [They said:] ‘“Rise, craft for us a god,” and if not ki zeh, we will do to you like this [kazeh]. Just as we stood agains Hur and killed him, so we will do to you.’ When Aaron saw what they had done to the elders and to Ḥur, he feared them, as it is stated: “Aaron saw and built an altar [vayiven mizbe’aḥ]” (Exodus 32:5); he understood [hevin] from the one who was slaughtered [mimi shezavuaḥ] before him. From where is it derived that they killed the elders and Ḥur? It is as Jeremiah rebukes Israel: “Moreover, on the edge of your garments [biknnafekha] the blood of the lives of the blameless poor is found; you did not find them clandestinely; rather on all these” (Jeremiah 2:34). What is “on all these [eleh]”? It is because of: “This is [eleh] your god” (Exodus 32:4). What retribution did he exact against them? “The Lord afflicted the people, because they crafted the calf” (Exodus 32:35). After the passage of time, when He forgave them, He said to Moses: “Gather to Me seventy” in place of their seventy ancestors who were killed for the sanctification of My name. This is what is written: “He shatters the powerful without number and sets others in their place.”

אֶסְפָה לִי שִׁבְעִים אִישׁ, זֶה שֶׁאָמַר הַכָּתוּב (קהלת יב, יא): דִּבְרֵי חֲכָמִים כַּדָּרְבֹנוֹת וּכְמַשְׂמְרוֹת נְטוּעִים בַּעֲלֵי אֲסֻפּוֹת נִתְּנוּ מֵרֹעֶה אֶחָד. כַּדּוּר שֶׁל בָּנוֹת, מָה הַכַּדּוּר שֶׁל בָּנוֹת מְזָרְקִין בּוֹ לְכָאן וּלְכָאן, כָּךְ הָיוּ הַדִּבְּרוֹת מֻזְרָקִין בְּסִינַי. דָּבָר אַחֵר, כְּמַשְׂמְרוֹת נְטוּעִים, מִכָּאן אָמְרוּ חֲכָמִים אָסוּר לִקְרוֹת בַּסְּפָרִים הַחִיצוֹנִים, שֶׁכָּתוּב נְטוּעִים. מַה מִּשְׁמָרוֹת הַכֹּהֲנִים עֶשְׂרִים וְאַרְבָּעָה, אַף הַסְּפָרִים עֶשְׂרִים וְאַרְבָּעָה. בַּעֲלֵי אֲסֻפּוֹת, אֵלּוּ סַנְהֶדְּרִין, וְאִם תֹּאמַר זֶה מַתִּיר וְזֶה אוֹסֵר, זֶה פּוֹסֵל וְזֶה מַכְשִׁיר, זֶה מְטַמֵּא וְזֶה מְטַהֵר, רַבִּי אֱלִיעֶזֶר מְחַיֵב וְרַבִּי יְהוֹשֻׁעַ פּוֹטֵר, בֵּית שַׁמַּאי פּוֹסְלִין וּבֵית הִלֵּל מַכְשִׁירִין, לְמִי נִשְׁמַע, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַף עַל פִּי כֵן כֻּלָּם נִתְּנוּ מֵרֹעֶה אֶחָד.

“Gather to Me seventy men” – this is what the verse said: “The words of the wise are like prods [kadarvonot], and like implanted nails are the collectors of wisdom; they were given from one shepherd” (Ecclesiastes 12:11). A girl’s ball [kadur shel banot] – just as a girl’s ball, one tosses it here and there, so the commandments were tossed at Sinai. Another matter, “like implanted nails [kemasmerot]” – from here, the Sages said: It is prohibited to read external literature, as ‘implanted” is written: Just as the priestly watches [mishmarot] are twenty-four, so, too, the books are twenty-four. “Collectors of wisdom” – these are Sanhedrin. If you say: This one prohibits and that one permits; this one disqualifies and that one rules it valid; this one rules it ritually impure and that one rules it pure. Rabbi Eliezer rules one liable and Rabbi Yehoshua exempts; Beit Shammai disqualifies and Beit Hillel rules it valid; to whom shall we listen? The Holy One blessed be He says: ‘Nevertheless, they all “were given from one shepherd.”’

אֶסְפָה לִי שִׁבְעִים אִישׁ, זֶה שֶׁאָמַר הַכָּתוּב (משלי כב, יא): אֹהֵב טְהָר לֵב חֵן שְׂפָתָיו רֵעֵהוּ מֶלֶךְ, לָמָּה לֹא אָמַר לוֹ אֶסְפָה לִי שִׁבְעִים אֲנָשִׁים, אֶלָּא שִׁבְעִים אִישׁ, מְיֻחָדִין, שֶׁיִּהְיוּ דּוֹמִין לִי וָלָךְ, (שמות טו, ג): ה' אִישׁ מִלְחָמָה, וּמשֶׁה (במדבר יב, ג): וְהָאִישׁ משֶׁה עָנָו מְאֹד.

“Gather to Me seventy men [ish]” – this is what the verse said: “One who loves, is pure of heart, has grace on his lips; his friend is a king” (Proverbs 22:11). Why did it not say: “Gather to Me seventy men [anashim]”? Rather, it is seventy ish, special people, so that they will be similar to Me and you: “The Lord is a Man [ish] of war” (Exodus 15:3), and Moses, “The man [ish], Moses, was very humble” (Numbers 12:3).

אֶסְפָה לִי, וְכִי לֹא הָיָה לָהֶם זְקֵנִים קֹדֶם לָכֵן, וְהָכְתִיב בְּהַר סִינַי (שמות כד, ט): וַיַּעַל משֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וגו', וְהַפָּרָשָׁה הַזּוֹ אַחַר כָּךְ הָיְתָה, וְאָז הָיוּ הַזְּקֵנִים, אֶלָּא בְּשָׁעָה שֶׁבָּאוּ יִשְׂרָאֵל לְאוֹתָן הַדְּבָרִים (במדבר יא, א): וַיְהִי הָעָם כְּמִתְאוֹנְנִים, נִשְׂרְפוּ כֻּלָּם בְּאוֹתָהּ שָׁעָה, אֶלָּא שֶׁהָיְתָה שְׂרֵפָתָם כִּשְׂרֵפַת נָדָב וַאֲבִיהוּא, שֶׁאַף הֵם הֵקֵלוּ רֹאשָׁם בַּעֲלוֹתָם לְהַר סִינַי כְּשֶׁרָאוּ אֶת הַשְּׁכִינָה, (שמות כד, יא): וַיֶּחֱזוּ אֶת הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ, וְכִי אֲכִילָה וּשְׁתִיָּה הָיְתָה שָׁם, לְמָה הַדָּבָר דּוֹמֶה לְעֶבֶד שֶׁהָיָה מְשַׁמֵּשׁ אֶת רַבּוֹ וּפַרְנָסָתוֹ בְּיָדוֹ, וְהָיָה נוֹשֵׁךְ מִמֶּנָּהּ, כָּךְ הֵקֵלוּ רֹאשָׁן כְּאוֹכְלִין וְשׁוֹתִין, וְהָיוּ רְאוּיִן לִשָֹּׂרֵף בְּאוֹתָהּ שָׁעָה הַזְּקֵנִים וְנָדָב וַאֲבִיהוּא, וּמִפְּנֵי שֶׁהָיָה יוֹם מַתַּן תּוֹרָה חָבִיב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, לְפִיכָךְ לֹא רָצָה לִפְגֹּעַ בָּהֶן בּוֹ בַּיּוֹם לַעֲשׂוֹת פִּרְצָה בָּהֶן, הֲדָא הוּא דִכְתִיב (שמות כד, יא): וְאֶל אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ, מִכְּלַל שֶׁהָיוּ רְאוּיִן לְהִשְׁתַּלֵּחַ יַד, אֲבָל לְאַחַר זְמַן גָּבָה מֵהֶן, נָדָב וַאֲבִיהוּא אַף הֵן נִשְׂרְפוּ כְּשֶׁנִּכְנְסוּ לְאֹהֶל מוֹעֵד, וְהֵן נִשְׂרְפוּ כְּשֶׁנִּתְאַוּוּ אוֹתָהּ תַּאֲוָה, שֶׁנֶּאֱמַר (במדבר יא, ד): וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ הִתְאַוּוּ תַּאֲוָה, מַהוּ וְהָאסַפְסֻף, רַבִּי שִׁמְעוֹן בַּר אַבָּא וְרַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא, אֶחָד מֵהֶן אוֹמֵר אֵלּוּ הַגֵּרִים שֶׁעָלוּ עִמָּהֶן מִמִּצְרַיִם וְנֶאֱסָפִין עִמָּהֶם, שֶׁנֶּאֱמַר (שמות יב, לח): וְגַם עֵרֶב רַב עָלָה אִתָּם. וְאֶחָד מֵהֶן אוֹמֵר וְהָאסַפְסֻף אֵלּוּ סַנְהֶדְּרִין, שֶׁנֶּאֱמַר: אֶסְפָה לִי שִׁבְעִים אִישׁ. מַה כְּתִיב שָׁם (במדבר יא, א): וַתִּבְעַר בָּם אֵשׁ ה' וַתֹּאכַל בִּקְצֵה הַמַּחֲנֶה, בַּקּוֹצִים שֶׁבַּמַּחֲנֶה. וּמִנַּיִן שֶׁאוֹתָן זְקֵנִים שֶׁעָלוּ לְהַר סִינַי נִשְׂרְפוּ, שֶׁנֶּאֱמַר (תהלים קו, יח): וַתִּבְעַר אֵשׁ בַּעֲדָתָם, וְאֵין עֵדָה אֶלָּא סַנְהֶדְּרִין, שֶׁנֶּאֱמַר (במדבר טו, כד): וְהָיָה אִם מֵעֵינֵי הָעֵדָה נֶעֶשְׂתָה, וּכְתִיב (ויקרא ד, יג): וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ, וְכֵן הוּא אוֹמֵר (תהלים עח, לא): וְאַף אֱלֹהִים עָלָה בָּהֶם וַיַּהֲרֹג בְּמִשְׁמַנֵּיהֶם, אֵלּוּ סַנְהֶדְּרִין. (תהלים עח, לא): וּבַחוּרֵי יִשְׂרָאֵל הִכְרִיעַ, אוֹתָן הַבַּחוּרִים שֶׁהָיוּ קְרוּיִן זְקֵנִים, שֶׁכָּתוּב בָּהֶן (שמואל ב ו, א): וַיֹּסֶף עוֹד דָּוִד אֶת כָּל בָּחוּר בְּיִשְׂרָאֵל, כְּשֶׁחָזְרוּ וּבָכוּ וּבִקְּשׁוּ בָּשָׂר, אִם נֹאמַר בְּשַׂר חַיָּה, כָּל מַה שֶּׁבִּקְּשׁוּ נַעֲשָׂה לָהֶם, הַמָּן לְתוֹךְ פִּיהֶם, שֶׁנֶּאֱמַר (תהלים קו, טו): וַיִּתֵּן לָהֶם שֶׁאֱלָתָם (תהלים עח, כט): וְתַאֲוָתָם יָבִא לָהֶם, אִם נֹאמַר שֶׁלֹא הָיָה לָהֶם שׁוֹר וּבְהֵמָה, וַהֲלוֹא כְּבָר נֶאֱמַר: וְגַם עֵרֶב רַב עָלָה אִתָּם וְצֹאן וּבָקָר, אִם נֹאמַר אֲכָלוּם בַּמִּדְבָּר, וַהֲלוֹא כְתִיב (במדבר לכ, א): וּמִקְנֶה רַב הָיָה לִבְנֵי רְאוּבֵן, מִכָּאן אָמַר רַבִּי שִׁמְעוֹן לֹא נִתְאַוּוּ בָּשָׂר, אֶלָּא שְׁאֵר בָּשָׂר, שֶׁכֵּן הוּא אוֹמֵר (תהלים עח, כז): וַיַּמְטֵר עֲלֵיהֶם כֶּעָפָר שְׁאֵר, וְאֵין שְׁאֵר אֶלָּא עֲרָיוֹת, שֶׁנֶּאֱמַר (ויקרא יח, ו): אִישׁ אִישׁ אֶל כָּל שְׁאֵר בְּשָׂרוֹ, הֱוֵי שֶׁכָּךְ בִּקְּשׁוּ, לְהַתִּיר לָהֶם אֶת הָעֲרָיוֹת, וְכֵן הוּא אוֹמֵר (במדבר יא, י): וַיִּשְׁמַע משֶׁה אֶת הָעָם בֹּכֶה לְמִשְׁפְּחֹתָיו, כְּשֶׁבִּקְּשׁוּ כָּךְ, לְכָךְ (במדבר יא, י): וַיִּחַר אַף ה' מְאֹד וּבְעֵינֵי משֶׁה רָע, בְּאוֹתָהּ שָׁעָה אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא (במדבר יא, יא): לָמָּה הֲרֵעֹתָ לְעַבְדֶּךָ, לִכְשֶׁעָבַר הָיָה עִמִּי מִי שֶׁיִּשָֹּׂא בְּמַשָֹּׂאָן וְעַכְשָׁו אֲנִי לְבַדִּי, שֶׁנֶּאֱמַר (במדבר יא יד טו): לֹא אוּכַל אָנֹכִי לְבַדִּי לָשֵׂאת וגו' אִם כָּכָה אַתְּ עֹשֶׂה לִי הָרְגֵנִי נָא הָרֹג. בְּאוֹתָהּ שָׁעָה אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מַנֵּה תַּחַת אוֹתָן הַזְּקֵנִים זְקֵנִים אֲחֵרִים תַּחְתֵּיהֶם, שֶׁנֶּאֱמַר: אֶסְפָה לִי שִׁבְעִים אִישׁ.

“Gather to Me” – did they not have elders before then? But is it not written at Mount Sinai: “Moses and Aaron, Nadav and Avihu [and seventy of the elders of Israel] ascended” (Exodus 24:9). This portion was after that, and there were elders then. It is, rather, that when Israel encountered these matters: “The people were seeking complaints...[a fire of the Lord burned in their midst, and it consumed at the edge of the camp]” (Numbers 11:1), they were all burned at that time. Their burning was like the burning of Nadav and Avihu, as they, too, conducted themselves with inappropriate levity when they ascended Mount Sinai, when they saw the Divine Presence: “They beheld God and they ate and they drank” (Exodus 24:11). Was there eating and drinking there? To what is the matter comparable? It is to a servant who was serving his master with his food in his hand and he would take bites from it. So, they conducted themselves with inappropriate levity, as though they were eating and drinking. The elders and Nadav and Avihu were deserving of being burned at that moment, but because the day of the giving of the Torah was very dear before the Holy One blessed be He, therefore He did not want to strike them on that day and cause a breach through them. That is what is written: “He did not extend his hand against the noblemen of the children of Israel” (Exodus 24:11); by inference, they were deserving of His hand being extended against them. However, after the passage of time, he collected from them. Nadav and Avihu, too, were burned when they entered the Tent of Meeting, and they were burned when they expressed that craving, as it is stated: “The rabble [vehasafsuf] that was among them expressed a craving” (Numbers 11:4). What is “vehasafsuf”? Rabbi Shimon bar Abba and Rabbi Shimon ben Menasya, one of them says: These are the proselytes who ascended with them from Egypt and were appended to them, as it is stated: “A mixed multitude ascended with them” (Exodus 12:38). And one of them says: Vehasafsuf, these are the Sanhedrin, as it is stated: “Gather [esfa] to Me seventy men.” What is written there? “The fire of the Lord burned in their midst and consumed the edge [biktze] of the camp” (Numbers 11:1); the thorns [bakotzim] of the camp. From where is it derived that those elders who climbed Mount Sinai were burned? It is as it is stated: “A fire blazed in their assembly [baadatam]” (Psalms 106:18), and eda is nothing other than the Sanhedrin, as it is stated: “It will be, if from the eyes of the assembly [adat] it was performed” (Numbers 15:24), and it is written: “If the entire assembly [adat] of Israel will err unwittingly” (Leviticus 4:13). Likewise it says: “The anger of God rose against them. He slew the best among them” (Psalms 78:31), these are the Sanhedrin. “He struck down the young men of [baḥurei] Israel” (Psalms 78:31), those baḥurim who were called elders, in whose regard it is written: “David again gathered all the chosen of [baḥurei] Israel” (II Samuel 6:1). When they again wept and requested flesh [basar], if we say it was the flesh of an undomesticated animal, everything that they requested, the manna was transformed for them in their mouth, as it is stated: “He granted them their request” (Psalms 106:15), “and their craving would be provided them” (Psalms 78:29). If we say that they did not have flocks and cattle, is it not already stated: “A mixed multitude ascended with them, and flocks and cattle” (Exodus 12:38). If we say that they consumed them in the wilderness, is it not written: “The children of Reuben…had abundant livestock” (Numbers 32:1). From here Rabbi Shimon said: They did not desire flesh, but they desired a close relative [she’er basar], as it is stated: “He rained she’er upon them like dust” (Psalms 78:27), and she’er is nothing other than prohibited relations, as it is stated: “Any man shall not approach his close relative [she'er besaro] [to uncover nakedness]” (Leviticus 18:6). That is that which they requested: To permit for them prohibited relations. Likewise it says: “Moses heard the people weeping, according to their families” (Numbers 11:10). When they requested that, “the wrath of the Lord was greatly enflamed, and it was bad in the eyes of Moses” (Numbers 11:10). At that moment, Moses said to the Holy One blessed be He: “Why have you mistreated your servant?” (Numbers 11:11). In the past, there was someone with me to bear their burden, but now I am alone, as it is stated: “I am unable to bear [this entire people] alone…And if this is what You do to me, please kill me,” (Numbers 11:14–15). At that moment, the Holy One blessed be He said to him: ‘In place of those elders, appoint other elders to replace them,’ as it is stated: “Gather to Me seventy men.”

וְיָרַדְתִּי וְדִבַּרְתִּי (במדבר יא, יז), לְהוֹדִיעֲךָ שֶׁיּוֹם מִנּוּי הַזְּקֵנִים הָיָה חָבִיב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כְּיוֹם מַתַּן תּוֹרָה שֶׁכָּתוּב בּוֹ (שמות יט, יא): כִּי בַּיּוֹם הַשְּׁלִשִׁי יֵרֵד ה' לְעֵינֵי כָל הָעָם, אַף בְּמִנּוּי הַזְּקֵנִים כְּתִיב שָׁם יְרִידָה, לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס וְשָׂכַר לְתוֹכוֹ שׁוֹמֵר וְנָתַן לוֹ שְׂכַר הַשְּׁמִירָה, לְאַחַר זְמַן אָמַר לוֹ הַשּׁוֹמֵר אֵינִי יָכוֹל לְשָׁמְרוֹ כֻּלּוֹ לְבַדִּי, אֶלָּא הָבֵא עוֹד אֲחֵרִים שֶׁיִּשְׁמְרוּ עִמִּי. אָמַר לוֹ הַמֶּלֶךְ נָתַתִּי לְךָ אֶת הַפַּרְדֵּס כֻּלּוֹ לְשָׁמְרוֹ וְכָל פֵּרוֹת שְׁמִירָתָן לְךָ נָתַתִּי, וְעַכְשָׁו אַתָּה אוֹמֵר הָבֵא לִי עוֹד אֲחֵרִים שֶׁיִּשְׁמְרוּ עִמִּי, הֲרֵינִי מֵבִיא אֲחֵרִים שֶׁיִּשְׁמְרוּ עִמְּךָ וֶהֱוֵי יוֹדֵעַ שֶׁאֵין אֲנִי נוֹתֵן לָהֶם שְׂכַר שְׁמִירָה מִשֶּׁלִּי אֶלָּא מִתּוֹךְ שָׂכָר שֶׁנָּתַתִּי לְךָ מִשָּׁם הֵן נוֹטְלִין שְׂכָרָן. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, כְּשֶׁאָמַר לֹא אוּכַל אָנֹכִי לְבַדִּי לָשֵׂאת, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי נָתַתִּי בְּךָ רוּחַ וְדַעַת לְפַרְנֵס אֶת בָּנַי, וְלֹא הָיִיתִי מְבַקֵּשׁ אַחֵר כְּדֵי שֶׁתִּתְיַחֵד אַתָּה בְּאוֹתָהּ גְּדֻלָּה, וְאַתָּה מְבַקֵּשׁ אַחֵר, תֵּדַע שֶׁמִּשֶּׁלִּי אֵינָן נוֹטְלִין כְּלוּם אֶלָּא (במדבר יא, יז): וְאָצַלְתִּי מִן הָרוּחַ אֲשֶׁר עָלֶיךָ, וְאַף עַל פִּי כֵן משֶׁה לֹא חָסַר כְּלוּם, שֶׁלְּסוֹף אַרְבָּעִים שָׁנָה אָמַר לוֹ (במדברכז, יח כ): קַח לְךָ אֶת יְהוֹשֻׁעַ בִּן נוּן, וְנָתַתָּה מֵהוֹדְךָ עָלָיו, מַה כְּתִיב (דברים לד, ט): וִיהוֹשֻׁעַ בִּן נוּן מָלֵא רוּחַ חָכְמָה כִּי סָמַךְ משֶׁה אֶת יָדָיו עָלָיו, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בָּעוֹלָם הַזֶּה נִתְנַבְּאוּ יְחִידִים וְלָעוֹלָם הַבָּא כָּל יִשְׂרָאֵל נַעֲשִׂין נְבִיאִים, שֶׁנֶּאֱמַר (יואל ג, א): וְהָיָה אַחֲרֵי כֵן אֶשְׁפּוֹךְ אֶת רוּחִי עַל כָּל בָּשָׂר וְנִבְּאוּ בְּנֵיכֶם וּבְנֹתֵיכֶם זִקְנֵיכֶם וגו', כָּךְ דָּרַשׁ רַבִּי תַּנְחוּמָא בְּרַבִּי אַבָּא.

“I will descend and speak” (Numbers 11:17) – to inform you that the day of the appointment of the elders was dear before the Holy One blessed be He, like the day of the giving of the Torah, in whose regard it is written: “As on the third day the Lord will descend before the eyes of all the people” (Exodus 19:11). Regarding the appointment of the elders, too, descent is written there. To what is the matter comparable? It is to a king who had an orchard, and he hired a guard in it and gave him wages for guarding. Sometime later, the guard said to him: ‘I am unable to guard it all by myself. Rather, bring others to guard with me.’ The king said to him: ‘I entrusted the entire orchard to you to guard it, and the guarding of all its fruits I entrusted to you, and now you say to me: Bring me others, in addition, to guard with me? I will bring others to guard with you, but know that I will not give them wages from my own, but rather from the wages that I have given you, they will take their wages.’ So, the Holy One blessed be He said to Moses, when he said: “I am unable to bear…alone” (Numbers 11:14). The Holy One blessed be He said to him: ‘I imbued you with spirit and knowledge to sustain My children, and I did not seek another, so that you alone will be accorded that prominence. But you request another. Know, that from My own they will take nothing, but, “I will draw from the spirit that is upon you” (Numbers 11:17). Nevertheless, Moses lacked nothing, as at the conclusion of forty years, He said to him: “Take to you Joshua, the son of Nun…. You shall confer from your grandeur upon him” (Numbers 27:18, 20). What is written: “And Joshua son of Nun was full of the spirit of wisdom, as Moses had placed his hands upon him” (Deuteronomy 34:9). The Holy One blessed be He said: ‘In this world, individuals prophesied. But in the World to Come, all of Israel will become prophets,’ as it is stated: “Thereafter, it will be that I will pour My spirit upon all flesh, and your sons and your daughters will prophesy; your elders…” (Joel 3:1). This what Rabbi Tanḥuma ben Rabbi Abba expounded.