Bamidbar Rabba — Midrasz

Bamidbar Rabba

Bamidbar Rabba — Midrasz w serwisie Beth HaMidrash: tekst hebrajski i jego polskie tłumaczenie, z Raszim i wielkimi komentatorami. Za darmo, online.

וַיְדַבֵּר ה' אֶל משֶׁה בְּמִדְבַּר סִינַי (במדבר א, א), זֶהוּ שֶׁאָמַר הַכָּתוּב (תהלים לו, ז): מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה, אָמַר רַבִּי מֵאִיר מָשַׁל אֶת הַצַּדִּיקִים בְּדִירָתָן וְאֶת הָרְשָׁעִים בְּדִירָתָן, מָשַׁל אֶת הַצַּדִּיקִים בְּדִירָתָן (יחזקאל לד, יד): בְּמִרְעֶה טּוֹב אֶרְעֶה אֹתָם וּבְהָרֵי מְרוֹם יִשְׂרָאֵל יִהְיֶה נְוֵהֶם, וּמָשַׁל אֶת הָרְשָׁעִים בְּדִירָתָן (יחזקאל לא, טו): כֹּה אָמַר ה' אֱלֹהִים בְּיוֹם רִדְתּוֹ שְׁאוֹלָה הֶאֱבַלְתִּי כִּסֵּתִי עָלָיו אֶת תְּהוֹם, בַּמֶּה רְשָׁעִים מִתְכַּסִּים כְּשֶׁהֵן יוֹרְדִין לַשְּׁאוֹל, בַּתְּהוֹם. חִזְקִיָּה בַּר רַבִּי חִיָּא אָמַר הַגִּיגִית הַזּוֹ בַּמֶּה מְכַסִּין אוֹתָהּ, בִּכְלִי חֶרֶס, מִמַּהִי בָהּ כְּשֵׁם שֶׁהִיא שֶׁל חֶרֶס כָּךְ מְכַסִּין אוֹתָהּ בִּכְלִי חֶרֶס, כָּךְ הֵן הָרְשָׁעִים, מַה כְּתִיב בָּהֶם (ישעיה כט, טו): וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם וַיֹּאמְרוּ מִי רֹאֵנוּ וּמִי יֹדְעֵנוּ, וּלְפִי שֶׁהֵן חֲשׁוּכִין הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹרִידָן לִשְׁאוֹל שֶׁהִיא חֲשׁוּכָה וּמְכַסֶּה עֲלֵיהֶם אֶת הַתְּהוֹם שֶׁהוּא חשֶׁךְ, שֶׁנֶּאֱמַר (בראשית א, ב): וְחשֶׁךְ עַל פְּנֵי תְהוֹם, הֱוֵי (תהלים לו, ז): צִדְקָתְךָ כְּהַרְרֵי אֵל, צְדָקָה שֶׁאַתָּה מֵבִיא עַל הָעוֹלָם מְפֻרְסֶמֶת כַּהָרִים הַלָּלוּ. (תהלים לו, ז): מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה, מִשְׁפָּט שֶׁאַתָּה עוֹשֶׂה בָּעוֹלָם הַזֶּה, תְּהוֹם רַבָּה, מָה הַתְּהוֹם בְּסֵתֶר אַף מִשְׁפָּט שֶׁאַתָּה מֵבִיא בְּסֵתֶר. כֵּיצַד, כֵּיוָן שֶׁחָרְבָה יְרוּשָׁלַיִם, בְּתִשְׁעָה בְּאָב חָרְבָה, וּכְשֶׁמַּרְאֶה לִיחֶזְקֵאל הוּא מַרְאֶה לוֹ בְּאֶחָד בַּחֹדֶשׁ, לָמָּה, שֶׁלֹא לְפַרְסֵם בְּאֵי זֶה, יוֹם חָרְבָה, אֲבָל מִי שֶׁהוּא בָּא לְגַדֵּל יִשְׂרָאֵל, מְפַרְסֵם אֵי זֶה יוֹם, אֵי זֶה מָקוֹם, אֵי זֶה חֹדֶשׁ, אֵי זוֹ שָׁנָה, אֵי זוֹ אִפָּטֶיָאה, (במדבר א, א): לְצֵאתָם מֵאֶרֶץ מִצְרַיִם לֵאמֹר, מָה אָמַר לָהֶם (במדבר א, ב): שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל.“The Lord spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, on the first of the second month, in the second year of their exodus from the land of Egypt, saying” (Numbers 1:1). “The Lord spoke to Moses in the wilderness of Sinai” – that is what the verse said: “[Your righteousness is like the mighty mountains]; Your justice is like the great depths” (Psalms 36:7). Rabbi Meir said: It is analogized to the righteous in their abode, and it is analogized to the wicked in their abode. It is analogized to the righteous in their abode: “In a good pasture I will herd them, and on the mountains of the height of Israel will be their grazing place” (Ezekiel 34:14). It is analogized to the wicked in their abode: “So said the Lord God: On the day that it descended to the grave I caused mourning; I covered the depths for it” (Ezekiel 31:15). With what are the wicked covered when they descend to the grave? It is with the depths. Ḥizkiya bar Rabbi Ḥiyya said: This vat, with what does one cover it? It is with an earthenware vessel, what it is from; just as it is from earthenware, so one covers it with earthenware. So it is with the wicked. What is written in their regard? “Their actions are in the dark, and they say: Who sees us and who knows of us?” (Isaiah 29:15). Because [their actions] are dark, the Holy One blessed be He sends them down to the grave, which is dark, and covers them with the depths that are dark, as it is stated: “And darkness upon the surface of the depths” (Genesis 1:2). That is, “Your righteousness is like the mighty mountains” – the righteousness that you bring upon the world is as conspicuous as these mountains. “Your justice is like the great depths” – the justice that You perform in this world; “the great depths” – just as the depths are concealed, so the justice that you effect is concealed. How so? When Jerusalem was destroyed, it was destroyed on the ninth of Av. When He shows it to Ezekiel, He shows it to him on the first of the month. Why? It was so as not to reveal on which day it was destroyed. However, when He comes to exalt Israel, he reveals: which day, which place, which month, which year, which era: “[The Lord spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, on the first of the second month, in the second year] of their exodus from the land of Egypt, saying” (Numbers 1:1). What did He say to them? “Take a census of the entire congregation of the children of Israel” (Numbers 1:2).

דָּבָר אַחֵר, וַיְדַבֵּר ה' אֶל משֶׁה בְּמִדְבַּר סִינַי, זֶהוּ שֶׁאָמַר הַכָּתוּב (ירמיה ב, לא): הַדּוֹר אַתֶּם רְאוּ דְבַר ה' הֲמִדְבָּר הָיִיתִי לְיִשְׂרָאֵל אִם אֶרֶץ מַאְפֵּלְיָה וגו'. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, עַל שֶׁאֲמַרְתֶּם לְמשֶׁה (במדבר כא, ה): לָמָּה הֶעֱלִיתֻנוּ מִמִּצְרַיִם לָמוּת בַּמִּדְבָּר, וְכִי כַּמִּדְבָּר הָיִיתִי לְיִשְׂרָאֵל, וְכִי כַּמִּדְבָּר עָשִׂיתִי עִמָּהֶם, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם שֶׁיָּצָא לַמִּדְבָּר, שֶׁמָּא מוֹצֵא הוּא שָׁם שַׁלְוָה כְּשֵׁם שֶׁהָיָה מוֹצֵא בַּפָּלָטִין, אוֹ אֲכִילָה אוֹ שְׁתִיָּה, וְאַתֶּם הֱיִיתֶם עֲבָדִים לְמִצְרַיִם, וְהוֹצֵאתִי אֶתְכֶם מִשָּׁם, הִרְבַּצְתִּי אֶתְכֶם בַּסִּיגְמָטִין, שֶׁנֶּאֱמַר (שמות יג, יח): וַיַּסֵּב אֱלֹהִים אֶת הָעָם דֶּרֶךְ הַמִּדְבָּר, מַהוּ וַיַּסֵּב, שֶׁהִרְבִּיצָם כְּדַרְכֵי הַמְּלָכִים, רְבוּצִין עַל מִטּוֹתֵיהֶם, וְלֹא הֶעֱמַדְתִּי לָהֶם שְׁלשָׁה פַּדְגוֹגִין משֶׁה אַהֲרֹן וּמִרְיָם, שֶׁבִּזְכוּת משֶׁה הֱיִיתֶם אוֹכְלִים אֶת הַמָּן מַה שֶׁלֹא רָאוּ אָבוֹת הַקְּדוֹשִׁים, שֶׁנֶּאֱמַר (דברים ח, ג): וַיַּאֲכִלְךָ אֶת הַמָּן אֲשֶׁר לֹא יָדַעְתָּ וְלֹא יָדְעוּן אֲבֹתֶיךָ. וּבִזְכוּת אַהֲרֹן הִקַּפְתִּי אֶתְכֶם בְּעַנְּנֵי כָּבוֹד, שֶׁנֶּאֱמַר (תהלים קה, לט): פָּרַשׂ עָנָן לְמָסָךְ, וְכַמָּה עַנְנֵי כָּבוֹד הָיוּ מַקִּיפִין אֶת יִשְׂרָאֵל בַּמִּדְבָּר, רַבִּי הוֹשַׁעְיָה וְרַבִּי יֹאשִׁיָּה, רַבִּי יֹאשִׁיָּה אָמַר חֲמִשָּׁה, אַרְבָּעָה לְאַרְבַּע רוּחוֹת וְאֶחָד מְהַלֵּךְ לִפְנֵיהֶם. רַבִּי הוֹשַׁעְיָה אָמַר שִׁבְעָה, אַרְבָּעָה לְאַרְבַּע רוּחוֹת הַשָּׁמַיִם, וְאֶחָד מִלְּמַעְלָן, וְאֶחָד מִלְּמַטָּן, וְאֶחָד שֶׁהָיָה מְהַלֵּךְ לִפְנֵיהֶם רָחוֹק שְׁלשֶׁת יָמִים, וְהָיָה מַכֶּה לִפְנֵיהֶם אֶת הַנְּחָשִׁים וְאֶת הָעַקְרַבִּים וְאֶת הַשְֹּׂרָפִים וְאֶת הַסְּלָעִים, וְאִם הָיָה מָקוֹם נָמוּךְ הָיָה מַגְבִּיהוֹ, וְאִם הָיָה מָקוֹם גָּבוֹהַּ הָיָה מַשְׁפִּילוֹ וְעוֹשֶׂה אוֹתָם מִישׁוֹר, שֶׁנֶּאֱמַר (ישעיה מ, ד): כָּל גֶּיא יִנָּשֵׂא וְכָל הַר וְגִבְעָה יִשְׁפָּלוּ. וְהַבְּאֵר בִּזְכוּת מִרְיָם, שֶׁאָמְרָה שִׁירָה עַל הַמַּיִם, שֶׁנֶּאֱמַר (שמות טו, כא): וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַה', וּבְמֵי בְּאֵר (במדבר כא, יז): אָז יָשִׁיר יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת. אָמַר רַבִּי בֶּרֶכְיָה הַכֹּהֵן בְּשֵׁם רַבִּי לֵוִי מֶלֶךְ בָּשָׂר וָדָם שֶׁיֵּשׁ לוֹ מְדִינָה וְהוּא מְשַׁלֵּחַ בְּנֵי אָדָם גְּדוֹלִים לְתוֹכָהּ שֶׁיְהוּ נוֹשְׂאִים מַשֹּׂוֹאֵיהֶם וְעוֹשִׂים מִשְׁפְּטֵיהֶם, מִי צָרִיךְ לִהְיוֹת זָקוּק לִמְזוֹנוֹתֵיהֶם לֹא בְּנֵי מְדִינָה צְרִיכִין לִהְיוֹת זְקוּקִין לָהֶם, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא עָשָׂה כֵן אֶלָּא שָׁלַח לְמשֶׁה וּלְאַהֲרֹן וּלְמִרְיָם, שֶׁנֶּאֱמַר (מיכה ו, ד): וָאֶשְׁלַח לְפָנֶיךָ אֶת משֶׁה אַהֲרֹן וּמִרְיָם, וְאַף עַל פִּי כֵן בִּזְכוּתָן הָיוּ מִתְנַהֲגִין, הַמָּן בִּזְכוּת משֶׁה, תֵּדַע לָךְ שֶׁהוּא בִּזְכוּת משֶׁה, כֵּיוָן שֶׁנִּסְתַּלֵּק משֶׁה (יהושע ה, יב): וַיִּשְׁבֹּת הַמָּן מִמָּחֳרָת, וְעַנְּנֵי כָּבוֹד בִּזְכוּתוֹ שֶׁל אַהֲרֹן, מְנָא לָן, כֵּיוָן שֶׁנִּסְתַּלֵּק אַהֲרֹן מַה כְּתִיב (במדבר כא, ד): וַתִּקְצַר נֶפֶשׁ הָעָם בַּדָּרֶךְ, שֶׁהָיְתָה הַשֶּׁמֶשׁ קוֹפַחַת עֲלֵיהֶם. וְהַבְּאֵר בִּזְכוּת מִרְיָם, מַה כְּתִיב (במדבר כ, א): וַתָּמָת שָׁם מִרְיָם וַתִּקָּבֵר שָׁם, וּמַה כְּתִיב אַחַר כָּךְ (במדבר כ, ב): וְלֹא הָיָה מַיִם לָעֵדָה, וְהֵיאַךְ הָיְתָה הַבְּאֵר עֲשׂוּיָה, סֶלַע, כְּמִין כַּוֶּרֶת הָיְתָה וּמִתְגַּלְגֶּלֶת וּבָאת עִמָּהֶם בַּמַּסָּעוֹת, וְכֵיוָן שֶׁהָיוּ הַדְּגָלִים חוֹנִים וְהַמִּשְׁכָּן עוֹמֵד, הָיָה אוֹתוֹ הַסֶּלַע בָּא וְיוֹשֵׁב לוֹ בַּחֲצַר אֹהֶל מוֹעֵד וְהַנְּשִׂיאִים בָּאִים וְעוֹמְדִים עַל גַּבָּיו וְאוֹמְרִים: עֲלִי בְאֵר, וְהָיְתָה עוֹלָה. וְאַחַר כָּךְ הֵבֵאתִי לָכֶם שַׂלְוִים. הֲמִדְבָּר הָיִיתִי לְיִשְׂרָאֵל, שֶׁמָּא כַּמִּדְבָּר נָהַגְתִּי עִמָּכֶם, אֶלָּא אִם אֶרֶץ מַאְפֵּלְיָה, לֹא אֲנִי בְּיָדִי הָיִיתִי מֵאִיר לָכֶם, שֶׁנֶּאֱמַר (שמות יג, כא): וַה' הֹלֵךְ לִפְנֵיהֶם יוֹמָם. דָּבָר אַחֵר, אִם אֶרֶץ מַאְפֵּלְיָה, מַהוּ מַאְפֵּלְיָה, שֶׁמָּא אָמַרְתִּי לָכֶם שֶׁאֲנִי מֵבִיא לָכֶם טוֹבָה וְהִלְקַשְׁתִּי אוֹתָהּ. וְאֵין מַאְפֵּלְיָה אֶלָּא הַלְקָשָׁה, שֶׁנֶּאֱמַר (שמות ט, לב): וְהַחִטָּה וְהַכֻּסֶּמֶת לֹא נֻכּוּ כִּי אֲפִילֹת הֵנָּה, לֹא נָפַל דָּבָר מִמַּה שֶּׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, שֶׁכֵּן אָמַר יְהוֹשֻׁעַ (יהושע כא, מג): לֹא נָפַל דָּבָר מִכֹּל הַדָּבָר הַטּוֹב אֲשֶׁר דִּבֶּר ה' אֶל בֵּית יִשְׂרָאֵל הַכֹּל בָּא. (ירמיה ב, לא): מַדּוּעַ אָמְרוּ עַמִּי רַדְנוּ, מַהוּ רַדְנוּ לְשׁוֹן מִשְׁנָה הוּא (משנה תרומות י-ג): הָרוֹדֶה פַּת חַמָּה, אָמְרוּ יִשְׂרָאֵל כְּשֶׁהַפַּת נִתְבַּשְׁלָה בַּתַּנּוּר וְנִטֶּלֶת מִמֶּנּוּ יְכוֹלָה הִיא לִקָּבַע בַּתַּנּוּר עוֹד, וְאָנוּ הָיִינוּ בְּיָדָם כִּבְתַנּוּר, שֶׁנֶּאֱמַר (ישעיה לא, ט): וְתַנּוּר לוֹ בִּיְרוּשָׁלָיִם, וְהִגְלִיתָנוּ לְבָבֶל, וּמָה אַתְּ מְבַקֵּשׁ מִמֶּנּוּ עוֹד. דָּבָר אַחֵר, (ירמיה ב, לא): מַדּוּעַ אָמְרוּ עַמִּי רַדְנוּ לוֹא נָבוֹא עוֹד אֵלֶיךָ, מַהוּ רַדְנוּ, כְּמָה דְאַתְּ אָמַר (מלכים א ה, ד): כִּי הוּא רֹדֶה בְּכָל עֵבֶר הַנָּהָר. אָמְרוּ לוֹ נִתַּצְתָּ לָנוּ אֶת בֵּית הַמִּקְדָּשׁ וְסִלַקְתָּ שְׁכִינָתְךָ מִמֶּנּוּ וּמָה אַתְּ מְבַקֵּשׁ מִמֶּנּוּ וְלוֹא נָבוֹא עוֹד אֵלֶיךָ, אָמַר לָהֶם וּמִי יִתֵּן לִי וְהָיִיתִי בַּמִּדְבָּר עַכְשָׁו, הֵיכָן כָּל אוֹתָן הַנִּסִּים שֶׁעָשִׂיתִי לָכֶם, וְכֵן הוּא אוֹמֵר (ירמיה ט, א): מִי יִתְּנֵנִי בַמִּדְבָּר מְלוֹן אֹרְחִים וְאֶעֶזְבָה אֶת עַמִּי וגו', הֵיכָן שֶׁהָיִיתִי מִתְקַלֵּס, שֶׁנֶּאֱמַר (ישעיה מב, יא): יִשְׂאוּ מִדְבָּר וְעָרָיו חֲצֵרִים תֵּשֵׁב קֵדָר יָרֹנּוּ ישְׁבֵי סֶלַע, לְנָשִׂיא שֶׁנִּכְנַס לִמְּדִינָה וְרָאוּ אוֹתוֹ בְּנֵי הַמְּדִינָה וּבָרְחוּ, נִכְנַס לַשְּׁנִיָה וּבָרְחוּ מִלְּפָנָיו, נִכְנַס לְעִיר חֲרֵבָה וְקִדְּמוּ אוֹתוֹ וְהָיוּ מְקַלְּסִין אוֹתוֹ, אָמַר הַנָּשִׂיא זוֹ הָעִיר טוֹבָה הִיא מִכָּל הַמְּדִינוֹת, כָּאן אֲנִי בּוֹנֶה כֵּס נָאֶה, כָּאן אֲנִי דָר. כָּךְ כְּשֶׁבָּא הַקָּדוֹשׁ בָּרוּךְ הוּא לַיָּם בָּרַח מִלְּפָנָיו, שֶׁנֶּאֱמַר (תהלים קיד, ג): הַיָּם רָאָה וַיָּנֹס, וְכֵן (תהלים קיד, ד): הֶהָרִים רָקְדוּ כְאֵילִים, בָּא בְּמִדְבַּר חָרְבָּה, קִדְּמָה אוֹתוֹ וְקִלְּסָה אוֹתוֹ, שֶׁנֶּאֱמַר: יִשְׂאוּ מִדְבָּר וְעָרָיו חֲצֵרִים תֵּשֵׁב קֵדָר יָרֹנּוּ ישְׁבֵי סֶלַע, אָמַר זוֹ הָעִיר טוֹבָה לִי מִכָּל הַמְּדִינוֹת, בּוֹ אֲנִי בּוֹנֶה כְּנֵסִיָה וְדָר בְּתוֹכָהּ, הִתְחִילוּ שְׂמֵחִים שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא דָּר בְּתוֹכָהּ, שֶׁנֶּאֱמַר (ישעיה לה, א): יְשֻׂשׂוּם מִדְבָּר וְצִיָּה.Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – that is what the verse said: “You, the generation, see the word of the Lord: Have I been a wilderness for Israel or a land of deep darkness?…” (Jeremiah 2:31). The Holy One blessed be He said to Israel: ‘Because you said to Moses: “Why did you take us up from Egypt to die in the wilderness?” (Numbers 21:5). Was I like a wilderness for Israel; did I act with them like in the wilderness? The way of the world is that a king of flesh and blood who goes out to the wilderness, does he find tranquility there as he would find it in the palace, or eating or drinking? You were slaves in Egypt and I took you out of there; I lay you down on fine beds,’ as it is stated: “God led the people roundabout [vayasev] via the wilderness” (Exodus 13:18). What is vayasev?This root can also mean to recline on a bed. The midrash interprets vayasev as a verb meaning that he caused them to recline. It is that he lay them down in the manner of kings, recumbent upon their beds. Did I not place three caretakers for them: Moses, Aaron, and Miriam? Due to the merit of Moses you would eat the manna that the holy fathers did not see, as it is stated: “He fed you the manna that you did not know, and your fathers did not know” (Deuteronomy 8:3). Due to the merit of Aaron, I surrounded you with the clouds of glory, as it is stated: “He spread a cloud like a curtain” (Psalms 105:39). How many clouds of glory surrounded Israel in the wilderness? Rabbi Hoshaya and Rabbi Yoshiya: Rabbi Yoshiya said: Five; four in the four directions, and one going before them. Rabbi Hoshaya said: Seven; four in the four directions of the heavens, one above them, one below them, and one going before them at a distance of three days, and it would strike the snakes, the scorpions, the serpents, and the boulders before them. If there was a low place, it would elevate it; if it was an elevated place, it would lower it and render it a plain, as it is stated: “Every valley will be elevated, and every mountain and hill will be lowered” (Isaiah 40:4). The well was due to the merit of Miriam, who recited song at the sea, as it is stated: “Miriam called to them: Sing to the Lord” (Exodus 15:21), and regarding the water of the well: Then Israel sang this song” (Numbers 21:17). Rabbi Berekhya HaKohen said in the name of Rabbi Levi: A king of flesh and blood who has a province and he dispatched prominent people into it to conduct their affairs and administer their justice, who must be responsible for their sustenance? Is it not the residents of that province who must be responsible for them? But the Holy One blessed be He did not do so. Rather, he dispatched Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam.” (Micah 6:4), and yet, it was due to their merit that [the people] were sustained. The manna was due to the merit of Moses. Know that it is due to the merit of Moses; when Moses departed, “The manna ceased on the following day” (Joshua 5:12). The clouds of glory were due to the merit of Aaron. From where do we derive it? When Aaron departed, what is written: “The spirit of the people became restive on the way” (Numbers 21:4), as the sun was beating down on them. The well was due to the merit of Miriam. What is written? “Miriam died there and was buried there” (Numbers 20:1). What is written thereafter? “There was no water for the congregation” (Numbers 20:2). Of what was the well constituted? It was a boulder. It was like a beehive, and it would roll and come with them on their journeys. When the banners would encamp and the Tabernacle would stand, that boulder would come and settle in the courtyard of the Tent of Meeting. The princes would stand over it and say: “Rise, well” (Numbers 21:17). Then I brought you the quails. “Have I been a wilderness for Israel” (Jeremiah 2:31) – did I conduct myself with you like a wilderness? Or was I “a land of deep darkness” (Jeremiah 2:31) – was it not I, by My own hand that I illuminated for you, as it is stated: “The Lord was going before them by day…[to illuminate for them]” (Exodus 13:21). Another matter: “Or a land of mapelya” (Jeremiah 2:31) – what is mapelya? Did I, perhaps, say to you that I am bringing good for you and I delayed it? Mapelya is nothing other than delay, as it is states: “But the wheat and the spelt were not struck, as they ripen late [afilot]” (Exodus 9:32). and the "f" in afilot represent the same Hebrew letter. No matter that the Holy One blessed be He said to Israel was lacking, as Joshua said: “Nothing of all the good things that the Lord spoke to the house of Israel was lacking; everything came about” (Joshua 21:43). “Why did My people say: We separated from You [radnu]; [we will not come to You any longer]?” (Jeremiah 2:31) – what is radnu? It is the language of the Mishna: One who removes [harodeh] hot bread. 10:3. Israel said: When the bread is baked in the oven and removed from it, can it be affixed in the oven again? We were in His hand like in an oven, as it is stated: “An oven for Him in Jerusalem” (Isaiah 31:9), and He exiled us to Babylon. What more can He ask from us? Another matter: “Why did My people say: We separated from You [radnu]; we will not come to You any longer?” (Jeremiah 2:31) – what is radnu? It is just as it says: “For he ruled [rodeh] the entire region beyond the river” (I Kings 5:4). They said to Him: ‘You smashed the Temple, removed Your Divine Presence from us. What do you want from us? “We will not come to You any longer.”’ He said to them: ‘If only I were in the wilderness now. Where are all the miracles that I performed on your behalf?’ Likewise He says: “Would that I would be in the wilderness, in a wayfarers’ lodge, and I would leave my people…” (Jeremiah 9:11), where I would be lauded, as it is stated: “Let the wilderness and its cities raise their voice, the villages that Kedar inhabits; rock dwellers will sing” (Isaiah 42:11). This is analogous to a prince who entered a province, and the residents of the province saw him and fled. He entered the second, and they fled from before him. He entered a city in ruins, and they greeted him and were lauding him. The prince said: This city is better than all the provinces. Here I will build a fine throne; here I will reside. So, when the Holy One blessed be He came to the sea, it fled from before Him, as it is stated: “The sea saw and fled” (Psalms 114:3), and likewise, “the mountains danced like rams” (Psalms 114:4). He came to the desolate wilderness; it greeted Him and lauded Him, as it is stated: “Let the wilderness and its cities raise their voice, with courtyards inhabited by Kedar; rock dwellers will sing.” He said: This city is better for Me than all the provinces. In it, I will build an inn and reside within it. They began rejoicing that the Holy One blessed be He resides in it, as it is stated: “Wilderness and wasteland will be glad, [and the desert shall rejoice]” (Isaiah 35:1).

דָּבָר אַחֵר, וַיְדַבֵּר ה' אֶל משֶׁה בְּמִדְבַּר סִינַי, עַד שֶׁלֹא עָמַד אֹהֶל מוֹעֵד דִּבֶּר עִמּוֹ בַּסְּנֶה, שֶׁנֶּאֱמַר (שמות ג, ד): וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה, וְאַחַר כָּךְ (שמות יב, א): וַיֹּאמֶר ה' אֶל משֶׁה וְאֶל אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר. וְדִבֵּר עִמּוֹ בְּמִדְיָן, שֶׁנֶּאֱמַר (שמות ד, יט): וַיֹּאמֶר ה' אֶל משֶׁה בְּמִדְיָן. וְדִבֵּר עִמּוֹ בְּסִינַי, שֶׁנֶּאֱמַר (במדבר א, א): וַיְדַבֵּר ה' אֶל משֶׁה בְּמִדְבַּר סִינַי לֵאמֹר. וְכֵיוָן שֶׁעָמַד אֹהֶל מוֹעֵד אָמַר יָפָה הִיא הַצְּנִיעוּת, שֶׁנֶּאֱמַר (מיכה ו, ח): וְהַצְנֵעַ לֶכֶת עִם אֱלֹהֶיךָ, הֲרֵי הוּא מְדַבֵּר עִמּוֹ בְּאֹהֶל מוֹעֵד. וְכֵן דָּוִד אָמַר (תהלים מה, יד): כָּל כְּבוּדָּה בַת מֶלֶךְ פְּנִימָה מִמִּשְׁבְּצוֹת זָהָב לְבוּשָׁהּ. בַּת מֶלֶךְ זֶה משֶׁה, שֶׁנֶּאֱמַר (ישעיה יט, ד): וְסִכַּרְתִּי אֶת מִצְרַיִם בְּיַד אֲדֹנִים קָשֶׁה, אֵלּוּ הֵן הַמַּכּוֹת שֶׁבָּאוּ עַל מִצְרַיִם, (ישעיה יט, ד): וּמֶלֶךְ עַז יִמְשָׁל בָּם, זֶה משֶׁה, שֶׁהָיָה מַלְכָּהּ שֶׁל תּוֹרָה שֶׁנִּקְרֵאת עֹז, שֶׁנֶּאֱמַר (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן, לְפִיכָךְ: כָּל כְּבוּדָּה בַת מֶלֶךְ פְּנִימָה מִמִּשְׁבְּצוֹת זָהָב לְבוּשָׁהּ, זֶה אַהֲרֹן, שֶׁנֶּאֱמַר (שמות כח, יג): וְעָשִׂיתָ מִשְׁבְּצֹת זָהָב. מִיכָּן אָמְרוּ אִשָּׁה שֶׁהִיא מַצְנַעַת עַצְמָהּ אֲפִלּוּ הִיא יִשְׂרְאֵלִית רְאוּיָה הִיא שֶׁתִּנָּשֵׂא לְכֹהֵן וְתַעֲמִיד כֹּהֲנִים גְּדוֹלִים, שֶׁנֶּאֱמַר: מִמִּשְׁבְּצוֹת זָהָב לְבוּשָׁהּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ הוּא כְּבוֹדִי שֶׁאֱהֵא מְדַבֵּר מִלִּפְנִים, שֶׁנֶּאֱמַר (במדבר ז, פט): וּבְבֹא משֶׁה אֶל אֹהֶל מוֹעֵד. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, אִלּוּ הָיוּ אֻמּוֹת הָעוֹלָם יוֹדְעִים מָה הָיָה הַמִּקְדָּשׁ יָפֶה לָהֶם, קַסְטְרִיּוֹת הָיוּ מַקִּיפִים אוֹתוֹ כְּדֵי לְשָׁמְרוֹ, שֶׁהָיָה יָפֶה לָהֶם יוֹתֵר מִשֶּׁל יִשְׂרָאֵל, שֶׁכֵּן שְׁלֹמֹה סִדֵּר תְּפִלָּה (מלכים א ח, מא): וְגַם אֶל הַנָּכְרִי אֲשֶׁר לֹא מֵעַמְּךָ יִשְׂרָאֵל הוּא, וּכְתִיב (מלכים א ח, מג): וְעָשִׂיתָ כְּכֹל אֲשֶׁר יִקְרָא אֵלֶיךָ הַנָּכְרִי. אֲבָל כְּשֶׁהוּא בָּא אֵצֶל יִשְׂרָאֵל, מַה כְּתִיב (דברי הימים ב ו, ל): וְנָתַתָּה לָאִישׁ כְּכָל דְּרָכָיו אֲשֶׁר תֵּדַע אֶת לְבָבוֹ, אִם הָיָה רָאוּי לוֹ הָיָה נוֹתֵן לוֹ, וְאִם לָאו לֹא הָיָה נוֹתֵן לוֹ. וְלֹא תֹאמַר בֵּית הַמִּקְדָּשׁ, אֶלָּא אִלּוּלֵי יִשְׂרָאֵל לֹא הָיָה מָטָר יוֹרֵד, וְלֹא הַשֶּׁמֶשׁ זוֹרַחַת, שֶׁבִּזְכוּתָן הַקָּדוֹשׁ בָּרוּךְ הוּא מַרְוִיחַ בְּעוֹלָמוֹ, וְלָעוֹלָם הַבָּא אֻמּוֹת הָעוֹלָם רוֹאִין לְיִשְׂרָאֵל הֵיאךְ הַקָּדוֹשׁ בָּרוּךְ הוּא עִמָּהֶם, וְהֵן בָּאִין לְהִדָּבֵק לָהֶם, שֶׁנֶּאֱמַר (זכריה ח, כג): בַּיָּמִים הָהֵמָה אֲשֶׁר יַחֲזִיקוּ עֲשָׂרָה אֲנָשִׁים מִכֹּל לְשֹׁנוֹת הַגּוֹיִם.Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – Before the Tent of Meeting stood, He spoke with him at the bush, as it is stated: “God called to him from within the bush” (Exodus 3:4). Then, “God said to Moses and Aaron in the land of Egypt, saying.” (Exodus 12:1) He spoke with him in Midian, as it is stated: “The Lord spoke to Moses in Midian” (Exodus 4:19). He spoke to him in Sinai, as it is stated: “The Lord spoke to Moses in the wilderness of Sinai…saying.” Once the Tent of Meeting stood, He said: Modesty [tzeniut] is preferable, as it is stated: “And to walk humbly [hatzne’a] with your God” (Micah 6:8) – He speaks with him in the Tent of Meeting. Likewise, David said: “All of the glory of a king’s daughter is within, her dress interwoven with gold” (Psalms 45:14). “A king’s daughter” – this is Moses, as it is stated: “I will deliver Egypt into the hand of a harsh master” (Isaiah 19:4) – these are the plagues that came upon Egypt. “And a strong [oz] king will rule over them” (Isaiah 19:4) – this is Moses, who was the king of the Torah, which is called oz, as it is stated: “The Lord will give strength [oz] to His people” (Psalms 29:11). Therefore, “all of the glory of a king’s daughter is within.” “[All of the glory [kevudah] of a king’s daughter is within,] her dress interwoven [mimishbetzot] with gold” – this is Aaron, as it is stated: “You shall make settings [mishbetzot] of gold” (Exodus 28:13). From here they said: A woman who conducts herself modestly, even if she is an Israelite, is worthy to marry a priest and to produce High Priests, as it is stated: “Her dress interwoven [mimishbetzot] with gold.” The Holy One blessed be He said: This is My honor [kavod], that I will speak within. As it is stated: “When Moses went into the Tent of Meeting [to speak with Him]” (Numbers 7:89). Rabbi Yehoshua ben Levi said: If the nations of the world would know how much the Temple benefited them, they would have surrounded it with fortifications to protect it, as it was more beneficial for them than it was for Israel, as Solomon prayed: “To the foreigner, as well, who is not of Your people Israel” (I Kings 8:41), and it is written: “You will act in accordance with everything that the foreigner calls to You” (I Kings 8:43). But when he comes to Israel, what is written? “May You grant to each man according to all his ways, as you know his heart” (II Chronicles 6:30) – if he was worthy of it, He would give to him; if not, He would not give to him. Do not say: The Temple [alone benefits all nations]; rather, were it not for Israel, rain would not fall, the sun would not shine, as it is due to their merit that the Holy One blessed be He brings wellbeing to the world. In the World to Come, the nations of the world will see Israel, how the Holy One blessed be He is with them, and they will come to cleave to them, as it is stated: “[So said the Lord of hosts:] In those days, ten men of all the languages of the nations will take hold; [they will take hold of the corner of the garment of a Judean man, saying: Let us go with you, as we have heard that God is with you]” (Zechariah 8:23).

דָּבָר אַחֵר, וַיְדַבֵּר ה' אֶל משֶׁה בְּמִדְבַּר סִינַי, זֶהוּ שֶׁאָמַר הַכָּתוּב (שיר השירים ז, ג): שָׁרְרֵךְ אַגַּן הַסַּהַר, מְדַבֵּר בַּסַּנְהֶדְּרִין שֶׁהָיְתָה נְתוּנָה בְּלִשְׁכַּת הַגָּזִית וְהִיא מְשׁוּלָה בַּשֹּׁרֶר, וְלָמָּה מְשׁוּלָה בַּשֹּׁרֶר אֶלָּא מָה הַשֹּׁרֶר הַזֶּה נָתוּן בְּאֶמְצַע הַגּוּף, כָּךְ סַנְהֶדְּרִין שֶׁל יִשְׂרָאֵל נְתוּנָה בְּאֶמְצָעוֹ שֶׁל בֵּית הַמִּקְדָּשׁ. (שיר השירים ז, ג): אַל יֶחְסַר הַמָּזֶג, מַהוּ אַל יֶחְסַר הַמָּזֶג, שֶׁלֹא הָיוּ חֲסֵרִים אֶחָד מִשְׁלָשְׁתָּן. אַל יֶחְסַר הַמָּזֶג, מִי שֶׁהוּא מוֹזֵג כָּרָאוּי מוֹזֵג שְׁלִישׁוֹ שֶׁל כּוֹס יַיִן וּשְׁנֵי חֲלָקִים מַיִם, כָּךְ הָיְתָה סַנְהֶדְּרִין יוֹשֶׁבֶת מִתָּמִיד הַשַּׁחַר עַד תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם וְלֹא הָיָה אֶחָד מֵהֶם נִפְנֶה לְצָרְכּוֹ, וּמָה הָיוּ עוֹשִׂים כְּשֶׁהָיָה אֶחָד מֵהֶם מְבַקֵּשׁ לָצֵאת, הָיָה סוֹפֵר, אִם הָיָה שָׁם עֶשְׂרִים וּשְׁלשָׁה הָיָה יוֹצֵא וְאִם לָאו לֹא הָיָה יוֹצֵא, לָמָּה, שֶׁכָּתוּב: אַל יֶחְסַר הַמָּזֶג, שֶׁלֹא הָיוּ חֲסֵרִים אֶחָד מִשְׁלָשְׁתָּן, לְפִיכָךְ אַל יֶחְסַר הַמָּזֶג. (שיר השירים ז, ג): בִּטְנֵךְ עֲרֵמַת חִטִּים, נִמְשְׁלוּ יִשְׂרָאֵל כַּעֲרֵמָה שֶׁל חִטִּים, מָה הַחִטִּים הַלָּלוּ נִכְנָסוֹת לָאוֹצָר בְּמִנְיַן, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיִהְיוּ יִשְׂרָאֵל נִמְנִים בְּכָל שָׁעָה, לְכָךְ נֶאֱמַר: בִּטְנֵךְ עֲרֵמַת חִטִּים, אֲבָל הַתֶּבֶן וְהַקַּשׁ אֵינָן נִמְנִים וְלֹא נִמְדָדִין, כָּךְ אֻמּוֹת הָעוֹלָם נִמְשְׁלוּ כַּתֶּבֶן וְכַקַּשׁ, שֶׁנֶּאֱמַר (תהלים פג, יד): כְּקַשׁ לִפְנֵי רוּחַ, וְכֵן (עובדיה א, יח): וּבֵית עֵשָׂו לְקַשׁ, לָמָּה, שֶׁאֵין לְהַקָּדוֹשׁ בָּרוּךְ הוּא הֲנָיָה מֵהֶם, שֶׁנֶּאֱמַר (ישעיה מ, יז): כָּל הַגּוֹיִם כְּאַיִן נֶגְדוֹ, אֲבָל יִשְׂרָאֵל יֵשׁ לְהַקָּדוֹשׁ בָּרוּךְ הוּא הֲנָיָה מֵהֶם, קוֹרִין שְׁמַע, מִתְפַּלְּלִין וּמְבָרְכִין שְׁמוֹ שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא בְּכָל יוֹם, לְפִיכָךְ נִמְנִים בְּכָל שָׁעָה, לְכָךְ נִמְשְׁלוּ כַּחִטִּים, שֶׁנֶּאֱמַר: בִּטְנֵךְ עֲרֵמַת חִטִּים.Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – that is what the verse said: “Your navel is a moon-shaped goblet” (Song of Songs 7:3); it is speaking of the Sanhedrin that was situated in the Chamber of Hewn Stone and is analogized to the navel. Why is it analogized to the navel? It is, that just as this navel is situated in the middle of the body, so, the Sanhedrin is situated in the middle of the Temple. “May it not lack blended wine [al yeḥsar hamazeg]” (Song of Songs 7:3) – what is “al yeḥsar hamazeg”? That there were never less than one-third of them. “Al yeḥsar hamazeg” – one who dilutes [mozeg] properly, dilutes with one-third of the cup wine and two parts water. So, the Sanhedrin would convene there from the daily morning offering until the daily afternoon offering, and no one of them would leave to tend to his own affairs. What would they do if one of them sought to leave? He would count; if there were twenty-three there, he would leave, if not, he would not leave. Why? It is because it is written: “May it not lack blended wine [al yeḥsar hamazeg]” that one-third of them were never missing. Therefore, al yeḥsar hamazeg. “Your belly is a pile of wheat” (Song of Songs 7:3) – Israel was likened to a pile of wheat; just as this wheat enters the storehouse by number, so, the Holy One blessed be He said that Israel should be counted at all times. That is why it is stated: “Your belly is a pile of wheat.” But straw and stubble are not counted and not measured; so, the nations of the world were likened to straw and stubble, as it is stated: “Like stubble before the wind” (Psalms 83:14), and likewise: “The house of Esau to stubble” (Obadiah 1:18). Why? It is because the Holy One blessed be He derives no pleasure from them, as it is stated: “All the nations are as nothing before Him” (Isaiah 40:17). But Israel, the Holy One blessed be He derives pleasure from them; they recite Shema, pray, and bless the name of the King of kings, the Holy One blessed be He, every day. That is why they are counted at all times and that is why they were likened to wheat. “Your belly is a pile of wheat.”

וַיְדַבֵּר ה' אֶל משֶׁה בְּמִדְבַּר סִינַי, זֶהוּ שֶׁאָמַר הַכָּתוּב (תהלים קמז, כ): לֹא עָשָׂה כֵן לְכָל גּוֹי, וְכֵן (תהלים קמח, יד): וַיָּרֶם קֶרֶן לְעַמּוֹ, מָשָׁל לְמֶלֶךְ שֶׁנָּטַל אִשָּׁה רִאשׁוֹנָה וְלֹא כָתַב לָהּ כְּתֻבָּה, גֵּרְשָׁהּ וְלֹא כָתַב לָהּ גֵּט, כָּךְ לַשְּׁנִיָּה וְלַשְּׁלִישִׁית וְלֹא הָיָה כוֹתֵב לָהֶם כְּתֻבָּה וְלֹא גֵט, אֶלָּא מֶה עָשָׂה רָאָה עֲנִיָּה יְתוֹמָה בַּת אָבוֹת בִּקֵּשׁ לִטֹּל אוֹתָהּ, אָמַר לְשׁוֹשְׁבִינוֹ אַל תִּנְהַג בָּהּ כָּרִאשׁוֹנוֹת, זוֹ בַּת אָבוֹת הִיא, צְנוּעָה הִיא בְּמַעֲשֶׂיהָ וּכְשֵׁרָה, וּכְתֹב לָהּ כְּתֻבָּה בְּאֵי זֶה שָׁבוּעַ בְּאֵי זוֹ שָׁנָה בְּאֵי זֶה חֹדֶשׁ בְּכַמָּה בַּחֹדֶשׁ בְּאֵיזוֹ אִיפַּרְכְיָּא, כְּשֵׁם שֶׁכָּתוּב בְּאֶסְתֵּר (אסתר ב, טז): וַתִּלָּקַח אֶסְתֵּר אֶל הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ אֶל בֵּית מַלְכוּתוֹ בַּחֹדֶשׁ הָעֲשִׂירִי הוּא חֹדֶשׁ טֵבֵת בִּשְׁנַת שֶׁבַע לְמַלְכוּתוֹ, כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרָא לְדוֹר הַמַּבּוּל וְלֹא כָתַב אֵימָתַי בְּרָאָן, הֶעֱבִירָן מִן הָעוֹלָם וְלֹא כָּתַב אֵימָתַי הֶעֱבִירָן, אֶלָּא (בראשית ז, יא): בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל מַעְיְנֹת תְּהוֹם רַבָּה, וְכֵן לְדוֹר הַפְלָגָה וְכֵן לַמִּצְרִים לֹא הָיָה כוֹתֵב אֵימָתַי נִבְרְאוּ וְאֵימָתַי מֵתוּ, אֶלָּא כֵּיוָן שֶׁעָמְדוּ יִשְׂרָאֵל אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה אֵינִי נוֹהֵג בְּאֵלּוּ כְּאוֹתָן הָרִאשׁוֹנִים, אֵלּוּ בְּנֵי אָבוֹת הֵם, בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב, לֵךְ כְּתֹב לָהֶם בְּאֵיזֶה חֹדֶשׁ בְּכַמָּה בַּחֹדֶשׁ וּבְאֵיזוֹ שָׁנָה בְּאֵיזוֹ אִיפַּרְכִיָּא וּבְאֵיזֶה עִיר רוֹמַמְתִּי קַרְנָם וְנָתַתִּי לָהֶם תְּלוּי רֹאשׁ, לְכָךְ נֶאֱמַר: וַיְדַבֵּר ה' אֶל משֶׁה בְּמִדְבַּר סִינַי, הֲרֵי אִיפַּרְכִיָּא. בְּאֹהֶל מוֹעֵד, הֲרֵי מְדִינָה. בַּשָּׁנָה הַשֵּׁנִית, זוֹ שָׁנָה. בַּחֹדֶשׁ הַשֵּׁנִי, זֶה הַחֹדֶשׁ. בְּאֶחָד לַחֹדֶשׁ, בְּכַמָּה בַּחֹדֶשׁ, הֲרֵי נִכְתְּבָא אוֹפָטֶיָאה, לָמָּה (במדבר א, ב): שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: לֹא עָשָׂה כֵן לְכָל גּוֹי, וּמֶה עָשָׂה, וַיָּרֶם קֶרֶן לְעַמּוֹ.“The Lord spoke to Moses in the wilderness of Sinai” – this is what the verse said: “He did not do so for every nation” (Psalms 147:20), and likewise: “He raised a horn for His people” (Psalms 148:14). This is analogous to a king who took a first wife and did not write her a marriage contract, divorced her, and did not write her a bill of divorce, and so to the second and to the third; he did not write them a marriage contract and not a bill of divorce. What, then, did he do? He saw a young orphan girl, well born, and he sought to take her as a wife. He said to his groomsman: ‘Do not act with her like with the first ones; she is well born, modest, and upright. Write her a marriage contract, [specifying] in which seven-year period, in which year, in which month, in which district,’ just as it is written regarding Esther: “Esther was taken to King Aḥashverosh, to his royal palace, in the tenth month, which is the month of Tevet, in the seventh year of his reign” (Esther 2:16). So, the Holy One blessed be He created the generation of the Flood, but He did not write when He created them. He eliminated them from the world, and did not write when He eliminated them, but only, “On that day all the wellsprings of the great depth were breached” (Genesis 7:11). Likewise, regarding the generation of the Dispersion and likewise regarding Egypt, He did not write when they were created and when they died. But when Israel stood, the Holy One blessed be He said: I will not act with these like those first ones. These are the descendants of the patriarchs, the descendants of Abraham, Isaac, and Jacob. Go, write for them which month, how many days in the month, which year, which district, and in which city I raised their horn. “In the Tent of Meeting" – that is the district; “in the second year” – that is the year; “of the second month” – that is the month; “on the first of the month” – that is how many days into the month. The era was also written. Why “take a census of the entire congregation of the children of Israel” (Numbers 1:2)? To realize what is stated: “He did not do so for every nation.” What did He do? “He raised a horn for His people” (Psalms 148:14).

Bamidbar Rabbah 1