[25] (Numb. 25:1:)
WHILE ISRAEL WAS STAYING AT SHITTIM, <THE PEOPLE BEGAN TO GO WHORING>. Let our master instruct us: By virtue of how many things was Israel redeemed from Egypt?
Tanh., Numb. 7:16; Numb. R. 20:22.
Thus have our masters taught: Israel was redeemed from Egypt by virtue of four things: (1) that they did not change their name, (2) that they did not change their language, (3) that they did not disclose their secrets,
Gk. and Lat.: mysteria.
and (4) they were not unbridled in unchastity.
Lev. R. 32:5; Cant. R. 4:12:1; PRK 11:6; M. Pss. 114:4; also Mekhilta de Rabbi Ishmael, Pisha 5; Exod. R. 1:28.
That they did not change their name. Thus Reuben and Simeon went down (to Egypt), and Reuben and Simeon (with no name change) came up (from Egypt).
And they did not change their language, as stated (in Gen. 45:12): THAT IT IS MY MOUTH (i.e., MY LANGUAGE) WHICH IS SPEAKING UNTO YOU. Thus they were talking in the sacred tongue.
That they did not reveal their secrets, when Moses said to them (in Exod. 3:22): BUT EACH WOMAN SHALL BORROW <OBJECTS OF SILVER, OBJECTS OF GOLD, AND CLOTHING> FROM HER NEIGHBOR <AND FROM THE WOMAN WHO SOJOURNS IN HER HOUSE>. Now the command was entrusted to them for twelve months, but they never revealed it to the Egyptians.
And they were not unbridled in unchastity, as stated (in Cant. 4:12):
A LOCKED GARDEN IS MY SISTER, MY BRIDE, A LOCKED FOUNTAIN,
Gal. The word can also mean “door” and the midrash may well have this meaning in mind.
A SEALED SPRING. (ibid.:)
A LOCKED GARDEN. These are the males.
A LOCKED FOUNTAIN, A SEALED SPRING. These are the females. You yourself know that it is so, since there was <but> one exception and Scripture aired her case (in Lev. 24:10–11):
NOW THERE WENT OUT THE SON OF AN ISRAELITE WOMAN, <WHOSE FATHER WAS AN EGYPTIAN > [….
AND THE NAME OF HIS MOTHER WAS SHELOMITH BAT DIBRI OF THE TRIBE OF DAN.]
If he were not a bastard, his father’s name would have been given.
Now in all those forty years that they were in the desert, they never committed the sin of unchastity, until they came to Shittim. It is therefore stated (in Numb. 25:1):
WHILE ISRAEL WAS STAYING AT SHITTIM, <THE PEOPLE BEGAN TO GO WHORING>. AT SHITTIM, because they had committed folly (
shetut),
The word can also mean “idolatry.”
as stated (in Prov. 6:32):
ONE WHO COMMITS ADULTERY WITH A WOMAN HAS NO SENSE.
[26] (Numb. 25:1:)
WHILE ISRAEL WAS STAYING AT SHITTIM, <THE PEOPLE BEGAN <TO GO WHORING>…. There are springs that rear warriors, and there are those that rear weaklings
Tanh., Numb. 7:17.
Some are handsome and some ugly; [some are modest] and some lecherous. The spring of Shittim was one of whoredom and it watered Sodom. You find that it says (in Gen. 19:5):
<AND THEY CALLED UNTO LOT AND SAID TO HIM:> WHERE ARE THE MEN …? <
BRING THEM OUT UNTO US THAT WE MAY KNOW THEM.> Because that spring was cursed, the Holy One is going to dry it up <and then renew it>,
Although neither the Buber text nor its parallels contain the bracketed words, some such addition is necessary for the words cited from Joel 4:18[3:16] to make sense.
as stated (in Joel 4:18[3:18]):
THEN A SPRING SHALL ISSUE FROM THE HOUSE OF THE LORD AND SHALL WATER THE WADI OF THE ACACIAS (
Shittim). From the days of Abraham they were never unbridled in unchastity, until they came to Shittim and drank of its water. Thus it is stated (in Numb. 25:1):
<WHILE ISRAEL WAS STAYING AT SHITTIM,> THE PEOPLE BEGAN TO GO WHORING….
(Numb. 25:1):
THE PEOPLE BEGAN. Every place that
THE PEOPLE is mentioned, it is an expression of shame; but every place that Israel is mentioned, it is a word of commendation.
Numb. R. 20:23.
(Numb. 11:1:)
NOW THE PEOPLE WERE AS MURMURERS SPEAKING EVIL IN THE {
EYES} [
EARS]
OF THE LORD. (Numb. 21:5:)
SO THE PEOPLE SPOKE AGAINST GOD AND AGAINST MOSES. (Numb. 14:11:)
HOW LONG WILL THIS PEOPLE SCORN ME …: (Numb. 11:10:)
MOSES (
SAW] [
HEARD]
THE PEOPLE WEEPING FOR THEIR FAMILIES. (Numb. 14:1:)
AND THAT NIGHT THE PEOPLE WEPT.
(Exod. 32:1:) THE PEOPLE GATHERED TOGETHER AGAINST AARON.
(Numb. 25:1):
THE PEOPLE BEGAN…. Throw a stick into the air,
Gk.: aer.
<and> it falls to its place of origin (i.e., the ground).
For this proverb in other contexts, see Gen. R. 53:15; 86:6.
The one who had begun with the whoredom at first, reconciled himself to it in the end. Their matriarchs (i.e., the matriarchs of Ammon and Moab) began with whoredom (according to Gen. 19:33–34):
AND THE FIRST-BORN CAME AND SLEPT WITH HER FATHER…. <SO IT CAME TO PASS ON THE NEXT DAY> THAT THE FIRST-BORN SAID UNTO THE YOUNGER: <SEE, LAST NIGHT I SLEPT WITH MY FATHER>…. She (the first-born) had instructed her in whoredom, and for that reason the Holy One had pity on the younger and did not expose her. Rather (according to vs. 35):
AND SHE SLEPT WITH HIM; but with reference to the elder, it is written (in vs. 33):
AND SLEPT WITH HER FATHER.
Thus in the case of the elder, her incest was specifically mentioned.
In the case of the one who began in whoredom at first, her daughters (i.e., the daughters of Moab) were the first to reconcile themselves to whoredom. (Numb. 25:1:)
<WHILE ISRAEL WAS STAYING AT SHITTIM,> THE PEOPLE BEGAN TO GO WHORING UNTO THE DAUGHTERS OF MOAB.
[27] (Numb. 25:2:)
AND THEY INVITED THE PEOPLE TO THE SACRIFICES FOR THEIR GODS. Thus they (i.e., daughters of Moab) were going by the counsel of Balaam, as stated (in Numb. 31:16):
HERE THESE WOMEN <AT THE BIDDING OF BALAAM> MADE THE CHILDREN OF ISRAEL….
Tanh., Numb. 7:13; Numb. R. 7:23, cont.; ySanh. 10:2 (28cd); Sanh. 106a; PRE 47.
They made themselves curtained stalls and installed harlots in them with every object of delight in their hands. Now a girl would have an old woman as an agent, for an old woman would be in front of the shop. During the time that Israel was passing by on the way to the market place, the woman would say to him: Surely you want objects of linen which have come from Beth-shean! Then she would show them to him; and when the old woman would tell him a high price, the girl would <give him> a lower one. From then on the girl would tell him: You are like one of the family. Sit down. Now a jug of Ammonite wine was placed by her, since the wine of star worshipers had not yet been forbidden. Then out comes a girl, perfumed and adorned, who seduces him and says to him: Why do you hate us, when we love you. Take for yourself this article gratis. We all are children of a single man, children of Terah, the father of Abraham. So do you not want to eat from our sacrifices and from our cooking? Here are calves and cocks for you which we have slaughtered according to your own precepts. So eat. Immediately she has him drink the wine. Then Satan (
STN) burned within him, so that he fell madly in love (
ShTH)
In the unpointed Hebrew text ShTH appears somewhat similar to the Hebrew spelling of Satan. The S in Satan is a sin and looks exactly like the Sh in “fell madly in love.” (ShTH). Note also that the T in Satan and the T in ShTH are both tet.
with her.
There are also those who say: Balaam commanded them not to have them drink the wine, so that they would not be judged as those who are drunk but as willful sinners. When he sought her out, she would say: I am not listening to you until you slaughter <a sacrifice> to Peor. Since he had fallen madly in love with her, he would slaughter a cock to Peor and eat it with her. So they would be joined to each other. It is therefore written (in Numb. 25:2): AND THEY INVITED THE PEOPLE <TO THE SACRIFICES FOR THEIR GODS, SO THAT THE PEOPLE ATE AND BOWED DOWN TO THEIR GODS>. Thus Israel was joined (rt.: TsMD) to Baal Peor like bracelets (rt.: TsMD). R. Levi said: This was more serious than the <sin of the golden> calf, [for while in reference to the calf it is written (in Exod. 32:3): SO ALL THE PEOPLE TOOK OFF <THE GOLD RINGS THAT WERE IN THEIR EARS … >, so here (in Numb. 25:3): THUS ISRAEL WAS JOINED (rt.: TsMD) <TO BAAL PEOR,> like bracelets (rt.: TsMD)>. Because of the calf about three thousand fell, but here (according to Numb. 25:9) <the number fallen is> twenty-four thousand.
[28] (Numb. 25:4:)
TAKE ALL THE HEADS OF THE PEOPLE, AND IMPALE THEM <BEFORE THE LORD IN THE SUN>. R. Judan said: He hanged the heads of the people, because they had not protested about the people who stood out among them like the Sun.
Tanh., Numb. 7:19.
R. Nehemiah said: He did not hang them. Rather the Holy One said to Moses: Appoint Sanhedrin
Sanhedra’ot. Gk. plural: synhedria.
heads for them, and let them judge whoever went to Peor. He said to him: But who will make such a one
Beginning here and throughout the rest of the paragraph, the Buber text refers to these culprits by the singular, “him.” Cf. the parallels in Tanh., 7:19, and in Numb. R. 7:23, which continue to refer to the culprits in the plural.
known? The Holy One said to him: I will expose such a one. In the case of whoever has gone astray, the cloud shall be peeled back from upon him, and the sun shall shine upon him in the midst of the congregation. Then they will know anyone who has gone astray and hang him. You know for yourself that it is so. (Numb. 25:5:)
SO MOSES SAID UNTO THE JUDGES OF ISRAEL: EACH OF YOU KILL <THOSE OF> HIS OWN PEOPLE <WHO HAVE BEEN JOINED TO BAAL PEOR>.
[29] (Numb. 25:6:)
JUST THEN ONE OF THE CHILDREN OF ISRAEL CAME AND BROUGHT A MIDIANITE WOMAN UNTO HIS FAMILY < BEFORE THE EYES OF MOSES AND THE EYES OF THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL>. What reason was there for him doing so?
Tanh., 7:20; Numb. R. 20:24.
<The incident serves> to teach you that he had respect neither for heaven nor for mortals. It is also stated concerning him (in Prov. 21:24):
AN INSOLENTHeb.: Zed. Cf. above, Lev. 3:7, which argues that this word implies idolatry and the uncovering of nakedness.
AND ARROGANT ONE, SCORNER IS HIS NAME; HE ACTS WITH ARROGANT WANTONNESS. Because <the woman> was a king's daughter, she said to him: I am surrendering to no one but Moses or Eleazar. He said to her: I also am as great as they are, in that I bring you before their eyes. <Then> he seized her by her braid and brought her to Moses. He said to him: Son of Amram, is this woman permitted or forbidden? Now if you say that she is forbidden, <because> this woman is a Midianite, <remember that> the very woman who is under you (as your wife) is a Midianite; and who permitted you to have her? The ruling (
halakhah) slipped from his mind. They all wept bitterly. That is what is written (in Numb. 25:6):
<BEFORE THE EYES OF MOSES AND THE EYES OF THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL, > AS THEY WERE WEEPING AT THE ENTRANCE OF THE TENT OF MEETING. Why were they weeping? Because they were discouraged for the time being. A parable: To what is the matter comparable? To a king's daughter who had adorned herself for entering the wedding canopy <and> for sitting in the <bridal> palanquin.
Gk.: phoreion.
When she was found indulging in immorality with another, her beloved and her kinsfolk became discouraged. So it was with Israel. At the end of forty years they had camped by the Jordan to cross into the land of Israel, and there they became lawless through whoredom. They made Moses discouraged and the righteous who were with him. But why did the ruling (
halakhah) slip from his mind? It was simply so that Phinehas would come and receive his due. Moreover, because <Moses> had been indolent (in the execution of justice), (according to Deut. 34:6)
NO ONE KNOWS HIS BURIAL PLACE. <This fact serves> to teach you that one must be as strong as a leopard and as swift as an eagle to do the will of his Creator that <dwells> in the heavens. Moreover, from here you learn that the Holy One is as meticulous with the righteous as a thread of hair.
[30] (Numb. 25:7–8:)
WHEN PHINEHAS <BEN ELEAZAR BEN AARON THE PRIEST> SAW THIS, <HE AROSE FROM THE MIDST OF THE CONGREGATION AND TOOK A SPEAR IN HIS HAND. THEN HE WENT AFTER THE MAN OF ISRAEL INTO THE TENT, AND PIERCED BOTH OF THEM, THE MAN OF ISRAEL AND THE WOMAN THROUGH HER BELLY>. But did they all not see it?
Tanh., Numb. 7:21; Numb. R. 20:25.
{And was it not before the eyes of all Israel and the eyes of Moses?} [And is it not written (in vs. 6)
BEFORE THE EYES OF MOSES AND THE EYES OF THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL?] It is simply that when he saw the deed, he remembered the ruling (
halakhah), that one who cohabits with an Aramean woman will have zealots strike him down.
(Numb. 25:7:) HE AROSE FROM THE MIDST OF THE CONGREGATION. From where did he stand up? It is simply that, while they were involved in give and take on the matter of whether or not <the culprit> was liable to death, that man (Phinehas) stood up from the midst of the congregation and volunteered <to carry out the sentence >.
(Numb. 25:7, cont.:)
AND TOOK A SPEAR IN HIS HAND. He put the iron prongs in his hand, which he put in his bosom. Then he began <to approach> leaning on the wood like a staff,
I.e., with the iron prongs hidden, the spear shaft seemed like a mere staff.
because he was afraid of <the culprit's> tribe as they surrounded him. When he reached them, they said to him: Why have you come? He said to them: I also have come to fulfill my needs. So they gave him permission, and he entered, for otherwise they would not have given him permission.
(Numb. 25:8:)
THEN HE WENT AFTER THE MAN OF ISRAEL INTO THE TENT, AND PIERCED BOTH OF THEM. He pierced both of them, the one on top of the other, through the unclean place (i.e., the private parts) of the both of them, lest Israel say there was no defilement there. Come and see how many miracles happened there!
Some versions of the traditional Tanh. 7:21 and Numb. R. 20:25 have twelve miracles. Sanh. 82b and ySanh. 10:2 (28d-29a) have six miracles, but not all of them correspond to the six mentioned here.
(1) He put power in his arm for lifting them up and (2) power in the shaft to stay in them. (3) The opening (of the tent) was raised so that both of them might come out raised up (on the spear). (4) When they came out, the members of his tribe were ready to strike him down, but an angel arose and smote those before him. (5) When Phinehas saw that <an angel had arisen> to destroy them, he struck them on the ground. (6) Then when he had arisen and prayed, he removed them. That is what is written (in Ps. 106:30):
THEN PHINEHAS AROSE AND INTERCEDED,
The verse continues: AND THE PLAGUE WAS STOPPED.
in that he gave the judicial verdict (
din).
INTERCEDED (rt.:
PLL) can only denote a judicial verdict (
din), since it is stated (in reference to making a reparation Exod. 21:22):
AND HE SHALL PAY AS THE JUDGES (rt.:
PLL)
DETERMINE.
(Numb. 25:9:) AND THOSE WHO DIED FROM THE PLAGUE WERE TWENTY-FOUR THOUSANDS>. <These words serve> to inform you that, on every occasion when they fell, they were numbered. The Holy One has said: In this world it is on account of gross misconduct that they fall, but in the world to come (according to Hos. 2:1 [1:10]): THE NUMBER OF THE CHILDREN OF ISRAEL SHALL BE AS THE SAND OF THE SEA, WHICH CANNOT BE MEASURED OR NUMBERED….
The End of Parashah Balaq
[Parashat Pinechas]
[1] (Numb. 25:10–11:)
THEN THE LORD SPOKE UNTO MOSES, SAYING: PHINEHAS BEN ELEAZAR <BEN AARON THE PRIEST HAS TURNED AROUND MY WRATH FROM UPON THE CHILDREN OF ISRAEL>…. Let our master instruct us: What blessing does one say on seeing a human being that is different?
Tanh., Numb. 8:10.
Thus have our masters taught: On seeing a black person, one with red blotches, one with white blotches,
Lawqan. Gk.: leuke (“white leprosy”); cf. leukos (“white”).
a hunchback, a pockmarked person, a dwarf,
nannas. Gk.: nanos.
or one afflicted with dropsy
draqinus. Cf. Gk.: huderikos or hudropikos, or rhadinos (“one excessively thin”).
, one says: Blessed is the one who makes mortals different. On seeing [an amputee,] someone blind, or someone smitten with boils, one says: Blessed is one who makes mortals different; <he is> the true judge.
TBer. 7:6(6:3); yBer. 9:2 or 1 (13b); Ber. 58b. Note that with the exception of the pock-marked person, the first group were born with their afflictions while the second acquired them later in life.
When <should one recite it>? When they who were <once> whole have become different. But if they were like that from their mother's womb, one says: Blessed is the one who makes mortals different. On seeing good creatures and good trees, one says: Blessed are you O Lord our God, King of the World, who has created such things in his world;
TBer. 7:7(6:4).
but if he sees crowds
Gk.: ochloi.
of human beings, he says: Blessed is the one who is learned in mysteries.
Numb. R. 21:2.
Just as their faces
Gk.: prosopa.
are unlike each other, so are they unlike in temperament. Rather each and every individual has his own individual temperament; and so it says (in Job 28:25):
TO FIX A WEIGHT FOR THE SPIRIT,
Ru’ah. In the context of Job ru’ah is better translated “wind,” but the midrash is depicting the human temperament.
<i.e.,> the <spiritual> weight of each and every individual. You yourself know that it is so, because of what Moses asked from the Holy One at the time of his death, when he said to him: Sovereign of the World, the temperament of each and every person is revealed to you; and the temperament of one person is unlike the temperament of another. Now that I am departing from them, would you please, if you so desire, appoint a leader over them. Appoint over them a person who will bear with each and every one of them according to his temperament. Where is it shown? From what they have read on the matter (in Numb. 27:16):
LET THE LORD, THE GOD OF THE SPIRITS OF ALL FLESH, APPOINT <SOMEONE OVER THE CONGREGATION >….
[2] [(Numb. 27:16:)
LET THE LORD, THE GOD OF THE SPIRITS <OF ALL FLESH>, APPOINT <SOMEONE OVER THE CONGREGATION>.] This text is related (to Is. 45:11):
REGARDING THE THINGS TO COME, WOULD YOU QUESTION ME CONCERNING MY CHILDREN AND COMMAND THE WORK OF MY HANDS?Although the two verbs in this citation are imperative, both the biblical context and the interpretation of the midrash regard these commands as unthinkable suggestions.
A parable: To what is the matter comparable?
Tanh., 8:11; Numb. R. 21:2, cont.
To a king who took a wife and had a best man (
shoshevin). Every time that the king was angry with his wife, the best man would placate
Rt. PYS. Cf. the Gk.: peisis or peisa (“persuasion”).
him and the king would be reconciled. When the best man was about to die, he began to make a request of the king. He said to him: would you please pay attention to your wife. The king said to him: Instead of you charging me concerning my wife, charge my wife concerning me, that she be careful about my honor. So did the Holy One, as it were, say to Moses: Instead of you charging me (in Numb. 27:16):
LET THE GOD OF THE SPIRITS OF ALL FLESH <APPOINT SOMEONE OVER THE CONGREGATION>, charge them concerning me, that they be diligent about my honor. What is written below (in Numb. 28:1–2)?
THEN THE LORD SPOKE UNTO MOSES, SAYING: COMMAND THE CHILDREN OF ISRAEL, AND SAY UNTO THEM: MY OFFERING, MY BREAD FOR MY FIRE OFFERING….
[3] Let us go back to the beginning of the section (i.e., to Numb. 25:10–11). What reason did the Holy One have for tracing the lineage of Phinehas after this act (of slaying Zimri in Numb. 25:8)?
Tanh., Numb. 8:1; Numb. R. 21:3.
<The reason was> that, when Zimri ben Salu was pierced along with Cozbi bat Zur, the tribes rose up against him and said: Did you see ben Puti? This man, whose mother's father
Thus Puti was actually Phinehas’ maternal grandfather, whose full name was Putiel. So Exod. 6:25.
fattened calves for star worship, has killed a tribal prince of Israel! Therefore Scripture has come to trace his lineage <through his paternal grandfather> (in Numb. 25:11):
PHINEHAS BEN ELIEZER, BEN AARON THE PRIEST.
(Numb. 25:12:) SAY, THEREFORE: I HEREBY GRANT MY COVENANT OF PEACE. And so it says (in Mal. 2:5:) MY COVENANT WAS WITH HIM. <A COVENANT OF> LIFE AND PEACE.
(Numb. 25:13:) AND IT SHALL BELONG TO HIM AND TO HIS SEED AFTER HIM […], <BECAUSE HE WAS ZEALOUS FOR HIS GOD> AND ATONED FOR THE CHILDREN OF ISRAEL. Since atonement is spoken of in connection with him, did he offer a sacrifice? <The mention of atonement is> simply to teach you that, when anyone sheds the blood of the wicked, it is as if he had offered a sacrifice.
(Numb. 25:14:)
AND THE NAME OF THE SLAIN MAN OF ISRAEL. Just as the Holy One is concerned with the praise of the righteous to publicize
Rt.: PRSM. Cf. Gk.: parresia (“boldness in speaking out”).
them throughout the world, so is he concerned with disgrace of the wicked to publicize them throughout the world.
Tanh., Numb. 8:2.
Phinehas was due praise. About him is stated (in Prov. 10:7):
THE REMEMBRANCE OF A RIGHTEOUS ONE IS FOR A BLESSING. Zimri was due disrepute. (Ibid., cont.:)
BUT THE NAME OF THE WICKED SHALL ROT.
(Numb. 25:14, cont.:)
ZIMRI BEN SALU, <PRINCE OF A CLAN BELONGING TO THE SIMEONITES>. Whoever discredits himself discredits his family along with himself. It is astounding what is written about him (in Eccl. 10:8):
THE ONE WHO BREAKS THROUGH <A BARRIER>“To break through a barrier” means “to transgress.” Cf. the parallels in Tanh., Numb. 8:2, and Numb. R. 21:3, which supply a fuller reference to Eccl. 10:8.
is a son (i.e., Zimri). His ancestor (Simeon) was the barrier maker. He was the first to display zeal against harlotry, as stated (in Gen. 34:25):
THEN TWO OF THE SONS OF JACOB, SIMEON AND LEVI, <THE BROTHERS OF DINAH, EACH> TOOK <HIS SWORD>…. But this <Zimri> broke through the barrier which his ancestor had made.
(Numb. 25:15:)
AND THE NAME OF THE MIDIANITE WOMAN WHO WAS SLAIN <WAS COZBI BAT ZUR; ZUR WAS THE TRIBAL HEAD OF A CLAN IN MIDIAN>. <These words are there> to inform you how far the Midianites had given themselves <over to idolatry>. Thus they had abandoned a daughter of kings in prostitution. (Numb. 31:8:)
<AND ALONG WITH THEIR OTHER VICTIMS> THEY KILLED THE KINGS OF MIDIAN: [
<EVI, REKEM,> ZUR, <HUR, AND REBA, THE FIVE KINGS OF MIDIAN, <….>] Zur was the greatest of them all; but because he had abandoned his daughter and exposed
See above, on the rt.: PRSM.
her, the text has demoted him and numbered him third (in the list). [He was, however, the greatest king of them all, as stated (in Numb. 25:15):
<ZUR> WAS THE TRIBAL HEAD OF A CLAN IN MIDIAN.
[4] (Numb. 25:16–17:)
THEN THE LORD SPOKE UNTO MOSES, SAYING: HARASS THE MIDIANITES. Why?
Tanh., Numb. 8:3; Numb. R. 21:4.
(Numb. 25:18:)
BECAUSE THEY ARE HARASSING YOU. Hence the sages have said: If someone comes to kill you, act first to kill him.
Ber. 62b; Sanh. 72a.
[R. Simeon says:] Whoever causes a person to sin is worse than the one who kills him, because whoever kills <a person> kills him in this world, but he <still> has a share in the world to come. However, the one who causes him to sin kills him in this world and for the world to come.
Matthew 10:28 // Luke 12:4–5.
Two peoples encountered Israel with the sword: Egyptians and Edomites. Thus it is stated (of the Egyptians, that they said in Exod. 15:9):
I WILL PURSUE, I WILL OVERTAKE, I WILL DIVIDE THE SPOIL. (Also in Numb. 20:18:)
BUT EDOM SAID UNTO HIM: YOU SHALL NOT PASS THROUGH ME, OR ELSE I WILL COME OUT TO MEET YOU WITH THE SWORD. Moreover, two <peoples encountered them> with transgression: Moab and the Ammonites. Concerning the ones who encountered them with the sword, it is written (in Deut. 23:8 [7]):
YOU SHALL NOT ABHOR AN EDOMITE …; YOU SHALL NOT ABHOR AN EGYPTIAN. But concerning the ones who encountered them with transgression (according to Deut. 23:4 [3]):
NO AMMONITE OR MOABITE SHALL COME INTO THE ASSEMBLY OF THE LORD.
[5] (Numb. 25:17:)
HARASS THE MIDIANITES. Even though it is written in the Torah (in Deut. 20:10):
WHEN YOU DRAW NEAR UNTO A CITY TO FIGHT AGAINST IT, YOU SHALL OFFER TERMS OF PEACE (
shalom)
UNTO IT; however, in regard to these <peoples> (according to Deut. 23:7:)
YOU SHALL NOT SEEK THEIR WELFARE (
shalom)
<AND BENEFIT>.
Tanh., Numb. 8:3; Numb. R. 21:5.
Another interpretation (of Numb. 25:17):
HARASS (
TsRWR)
THE MIDIANITES. Even though I have written (in Deut. 20:19):
WHEN YOU BESIEGE (rt.
TsWR)
A CITY a
<LONG TIME> […],
YOU SHALL NOT DESTROY ITS TREES,
Numb. R. 21:6.
in the case of these (i.e., Moab and and the Ammonites) you shall not do so. On the contrary, their trees you shall destroy. And so you find that, when Joram king of Israel, Jehoshaphat king of Judah, and the king of Edom went to fight with Moab, (according to II Kings 3:9)
THEY CIRCLED AROUND ON A SEVEN-DAY MARCH, SO THAT THERE WAS NO WATER FOR THE ARMY OR FOR THE ANIMALS THAT WERE WITH THEM. They began to weep,
AND (according to vs. 10)
THE KING OF ISRAEL SAID: ALAS, FOR THE LORD HAS SUMMONED <THESE> THREE KINGS <TO GIVE THEM INTO THE HAND OF MOAB>. Jehoshaphat answered (in vs. 11):
IS THERE NO PROPHET OF THE LORD HERE …? <THEN ONE OF THE SERVANTS OF THE KING OF ISRAEL ANSWERED> AND SAID: ELISHA BEN SHAPHAT WHO USED TO POUR WATER ON THE HANDS OF ELIJAH IS HERE. <This passage is> to make known the wickedness of Joram, in that he did not acknowledge him. (Vs. 12:)
THEN JEHOSHAPHAT SAID: THE WORD OF THE LORD IS WITH HIM. SO THE KING OF ISRAEL, JEHOSHAPHAT, AND THE KING OF EDOM WENT DOWN UNTO HIM. Why is Jehoshaphat not called a king here? In order to make known the humility of that righteous man, in that he did not want to go down before the prophet in royal garb but as a commoner.
Gk.: idiotes.
Some also say: It was because an edict had been decreed that he would be killed with Ahab, that the scriptural text has reckoned <the reign of> his son from that hour. For that reason "king" was not written, but as a reward for their going down to the prophet, they attained the right to see all those miracles. (vs. 13:) [
THEN]
ELISHA SAID (
TO) [
UNTO]
THE KING OF ISRAEL: WHAT HAVE I TO DO WITH YOU?
GO UNTO THE PROPHETS OF YOUR FATHER <AND UNTO THE PROPHETS OF YOUR MOTHER>. He began to implore him. He said to him (ibid., cont.):
SURELY THE LORD HAS SUMMONED <THESE THREE KINGS TO GIVE THEM INTO THE HAND OF MOAB>. (vss. 14–17:) [
ELISHA]
SAID: AS THE LORD OF HOSTS LIVES, BEFORE WHOM I STAND, WERE IT NOT THAT I HAVE REGARD FOR JEHOSHAPHAT [
KING OF JUDAH],
<I WOULD NEITHER LOOK UPON YOU NOR NOTICE YOU>. NOW THEN GET ME A MUSICIAN…. FOR THUS SAYS THE LORD: YOU SHALL SEE NO WIND, NOR SHALL YOU SEE RAIN; YET THAT WADI SHALL BE FILLED WITH WATER…. <So he gave them> what they needed. Moreover, he said to them (in vs. 18–19): {
THE MOABITES SHALL FALL AT YOUR HAND} [
SO HE WILL GIVE MOAB INTO YOUR HAND].
THUS YOU SHALL SMITE EVERY FORTIFIED CITY AND EVERY CHOICE CITY. YOU SHALL ALSO FELL EVERY GOOD TREE AND STOP UP ALL SPRINGS OF WATER. They said to him: But it is written here (in Deut. 20:19):
YOU SHALL NOT DESTROY ITS TREES; yet you are saying <to do> so. He said to them: He gave the command with reference to the rest of the nations, but this one is insignificant, while that one is contemptable, as stated (in II Kings 3:18):
THIS ONE IS INSIGNIFICANT IN THE EYES OF THE LORD, SO HE WILL GIVE MOAB INTO YOUR HAND. It is also written (in Deut. 23:7 [6]):
YOU SHALL NOT SEEK THEIR WELFARE (
shalom)
AND BENEFIT. These are the good trees. It is therefore stated (in Numb. 25:17):
HARASS THE MIDIANITES.