Sefaria Midrash Tanchuma , Chukat 9-15

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Midrash

Midrash Tanchuma is a midrash on the five books of the Torah, structured as sermons on the opening verses of each paragraph in the Torah. Named for the talmudic sage Rabbi Tanchuma, who features prominently in the text, it is also referred to as “Tanchuma-Yelammedenu” because of the prevalence of legal passages that start with the words “yelamedenu rabeinu” (teach us, our Rabbi). The dating and composition history of the Tanchuma are matters of scholarly debate.

Composed: Talmudic Babylon/Italy/Israel (c.500 - c.800 CE)נוצר/נערך: בבל / איטליה / ישראל התלמודית (500 - 800 לספירה בקירוב)

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Midrash Tanchuma -- Torat Emet

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Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

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Chukat, Siman 9

וַיְדַבֵּר ה' אֶל מֹשֶׁה קַח אֶת הַמַּטֶּה וְגוֹ' וְהִשְׁקֵיתָ אֶת הָעֵדָה וְאֶת בְּעִירָם. מִכָּאן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא חָס עַל מָמוֹנָם שֶׁל יִשְׂרָאֵל. וַיַּקְהִילוּ מֹשֶׁה וְאַהֲרֹן אֶת הַקָּהָל אֶל פְּנֵי הַסֶּלַע. מְלַמֵּד, שֶׁכָּל אֶחָד וְאֶחָד רוֹאֶה אֶת עַצְמוֹ עוֹמֵד עַל פְּנֵי הַסֶּלַע. וְכֵן הוּא אוֹמֵר, וְאֶת כָּל הָעֵדָה הַקְהֵל אֶל פֶּתַח אֹהֶל מוֹעֵד (ויקרא ח, ג). וְכֵן כְּשֶׁעָבְרוּ אֶת הַיַּרְדֵּן, נִכְנְסוּ כָּל יִשְׂרָאֵל בֵּין שְׁנֵי בַּדֵּי הָאֲרוֹן, שֶׁנֶּאֱמַר: וַיֹּאמֶר יְהוֹשֻׁעַ אֶל בְּנֵי יִשְׂרָאֵל גְּשׁוּ הֵנָּה וְשִׁמְעוּ אֶת דִּבְרֵי ה' אֱלֹהֵיכֶם (יהושע ג, ט). וּכְתִיב: וְכָל יִשְׂרָאֵל עוֹמְדִין מִזֶּה וּמִזֶּה לָאֲרוֹן (שם ח, לג). אַף כָּאן, כָּל יִשְׂרָאֵל עוֹמְדִין וְרוֹאִין נִסִּין שֶׁבַּסֶּלַע. הִתְחִילוּ לוֹמַר, יוֹדֵעַ מֹשֶׁה חֹק הַסֶּלַע הַזֶּה. אִם הוּא מְבַקֵּשׁ, יוֹצִיא לָנוּ מַיִם מִזּוֹ. נִמְצָא הָיָה מֹשֶׁה עוֹמֵד בְּסָפֵק, אִם שׁוֹמֵעַ לָהֶם, נִמְצָא מְבַטֵּל דִּבְרֵי הַמָּקוֹם. וְהַקָּדוֹשׁ בָּרוּךְ הוּא, לוֹכֵד חֲכָמִים בְּעָרְמָה (איוב ה, יג). לְפִי שֶׁהָיָה מֹשֶׁה מְשַׁמֵּר עַצְמוֹ כָּל אוֹתָן אַרְבָּעִים שָׁנָה שֶׁלֹּא לְהַקְפִּיד כְּנֶגְדָם, שֶׁהוּא מִתְיָרֵא מִן הַשְּׁבוּעָה שֶׁנִּשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא, אִם יִרְאֶה אִישׁ בָּאֲנָשִׁים הָאֵלֶּה הַדּוֹר הָרַע הַזֶּה (דברים א, לה). אָמְרוּ לוֹ: וַהֲרֵי סֶלַע. כְּשֵׁם שֶׁאַתָּה רוֹצֶה לְהוֹצִיא מִסֶּלַע זוֹ, תּוֹצִיא מִזּוֹ. צָוַח עֲלֵיהֶם, שִׁמְעוּ נָא הַמּוֹרִים הֲמִן הַסֶּלַע. מַהוּ הַמּוֹרִים. שִׁיטִין הַרְבֵּה יֵשׁ בּוֹ. הַמּוֹרִים, סַרְבָּנִים. הַמּוֹרִים, שׁוֹטִין. שֶׁכֵּן בִּכְרָכֵי הַיָּם קוֹרִין לְשׁוֹטִין, מוֹרִים. וְיֵשׁ אוֹמְרִים: הַמּוֹרִים, שֶׁמּוֹרִים אֶת מְלַמְּדֵיהֶן. הַמּוֹרִים, חִצִּים, שֶׁנֶּאֱמַר: וַיִּמְצָאֻהוּ הַמּוֹרִים אֲנָשִׁים בַּקָּשֶׁת (ש״‎א לא, ג). וַיָּרֶם מֹשֶׁה אֶת יָדוֹ וַיָּךְ. הִכָּה פַּעַם אַחַת, הִתְחִיל הַסֶּלַע נוֹטֵף מַיִם מוּעָטִים, הוּא שֶׁנֶּאֱמַר: הֵן הִכָּה צוּר וַיָּזוּבוּ מַיִם (תהלים עח, כ), כְּזָב שֶׁנּוֹטֵף טִיפִּים. אָמְרוּ לוֹ: בֶּן עַמְרָם, הַלָּלוּ הַמַּיִם לְיוֹנְקֵי שָׁדַיִם אוֹ לִגְמוּלֵי חָלָב. מִיָּד הִקְפִּיד כְּנֶגְדָן וְהִכָּהוּ פַּעֲמַיִם, שֶׁנֶּאֱמַר: וַיַּךְ אֶת הַסֶּלַע בְּמַטֵּהוּ פַּעֲמַיִם, וְיָצְאוּ מַיִם רַבִּים, וְשָׁטְפוּ כָּל מַה שֶּׁהָיָה נָתוּן כְּנֶגְדָן, שֶׁנֶּאֱמַר: וּנְחָלִים יִשְׁטֹפוּ (שם). וְאַף עַל פִּי כֵן לֹא עָשָׂה מֹשֶׁה אֶלָּא מִן הַסֶּלַע שֶׁאָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא. וּמִנַּיִן שֶׁאַף עַל אוֹתוֹ סֶלַע שֶׁאָמְרוּ יִשְׂרָאֵל עָלָיו וְכָל סֶלַע וּצְרוֹר שֶׁהָיָה בְּאוֹתוֹ מָקוֹם הָיוּ מוֹצִיאִין מַיִם, שֶׁנֶּאֱמַר: יִבְקַע צוּרִים בַּמִּדְבָּר (שם פסוק טו). מֹשֶׁה כְּבָר הָיָה בְּיָדוֹ אֶת שֶׁלּוֹ, עַל שֶׁשָּׁתְקוּ וְלֹא אָמְרוּ שִׁירָה, לָכֵן נִתְפְּשׂוּ.

(Numb. 20:7-8:) “Then the Lord spoke unto Moses saying, ‘Take the rod... and you shall provide the congregation and their cattle with water.” From here it is shown that the Holy One, blessed be He, is concerned for Israel's wealth. (Ibid., vs. 10:) “So Moses and Aaron gathered the congregation before the rock.” [This verse] teaches that each and every person sees himself as if he were standing at the rock. And similarly it says (in Lev. 8:3), “And assemble the whole congregation at the entrance of the tent of meeting.” And so too when they crossed the Jordan, all of Israel fit in between the two poles of the ark, as stated (in Josh. 3:9), “And Joshua said to the Children of Israel, ‘Come closer and listen to the words of the Lord your God.” And it is [also] written (in Josh. 8:33), “All Israel [...] stood on either side of the ark.” Here also all Israel was standing and seeing the miracles which happened at the rock [in front of them]. They began to say, “Moses knows the natural properties of rock. If he wants, he will bring forth water out of this [other] one.” Moses found himself confronted with a dilemma: If he would listen to them, he would disregard the words of the Omnipresent; and the Holy One, blessed be He, (according to Job 5:13) “Catches the wise in their own cunning.” As for the whole of these forty years Moses had been keeping himself from becoming angry with them, because he was afraid of the oath that the Holy One, blessed be He, had sworn (in Deut. 1:35), “Not one of these people from this evil generation shall see [the good land].” They said to him, “Here is a rock. Just as you wish to bring [water] from another rock, you should bring it from this one.” He gave a command to them (in Numb. 20:10), “Please listen, you rebels, shall we bring forth [water for you] from this rock.” What is the meaning of “hamorim (rebels)?” There are many understandings of it. Hamorim is rebels; hamorim is fools, as in the islands of the sea they call fools, morim. Some say hamorim are those that [inappropriately] instruct their teachers. Hamorim [can also be] arrows, as stated (in I Sam 31:3), “and some of the arrows (morim) struck him, men with bows.” (Numb. 20:11:) “Then Moses raised his hand and struck.” [When] he struck one time, the rock began dribbling a little water, as stated (in Ps. 78:20), “See, he struck a rock, and water trickled out (yazuvu),” like a person with a discharge (zav), in that it dribbles [in] drops. They said to him, “Son of Amram, is this water for nursing children or for babes weaned from milk?” Immediately, he became angry with them, struck it (according to Numb. 20:11) “twice [with his rod], and a lot of water came forth.” Yet for all that, Moses only made [water] from the rock that the Holy One, blessed be He, had told him. And how do we see that they also brought out water from the rock that Israel had said to him and every rock and stone that was in that place? It is so stated (in Ps. 78:15), “He split rocks in the desert.” Moshe already had his [sin] in his hand; because [the Children of Israel] were silent and did not sing praise, they were [also] caught.

Chukat, Siman 10

וַיֹּאמֶר ה' אֶל מֹשֶׁה וְאֶל אַהֲרֹן יַעַן לֹא הֶאֱמַנְתֶּם בִּי. לָמָּה נֶעֱנַשׁ אַהֲרֹן. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה. לְבַעַל חוֹב שֶׁבָּא לִטֹּל גָּרְנוֹ שֶׁל לֹוֶה, נָטַל שֶׁלּוֹ וְשֶׁל שְׁכֵנוֹ. אָמַר לוֹ הַלֹּוֶה, אִם אֲנִי חַיָּב, שְׁכֵנִי עָנִי מֶה חָטָא. אַף כָּךְ אָמַר מֹשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי הִקְפַּדְתִּי, אַהֲרֹן מֶה חָטָא. לְפִיכָךְ הַכָּתוּב מְקַלְּסוֹ, שֶׁנֶּאֱמַר: וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךְ לְאִישׁ חֲסִידֶךָ וְגוֹ' (דברים לג, ח). יַעַן לֹא הֶאֱמַנְתֶּם בִּי. וְכִי לֹא אָמַר מֹשֶׁה דָּבָר קָשֶׁה מִזֶּה, שֶׁאָמַר, הַצֹּאן וּבָקָר יִשָּׁחֵט לָהֶם וְגוֹ' (במדבר יא, כב). אַף שָׁם אֵינָהּ אֲמָנָה וְהִיא גְּדוֹלָה מִזּוֹ. וּמִפְּנֵי מָה לֹא נִגְזַר עָלָיו שָׁם מִיתָה. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה. לַמֶּלֶךְ שֶׁהָיָה לוֹ אוֹהֵב, וְהָיָה מֵגִיס בֵּינוֹ לְבֵין הַמֶּלֶךְ בִּדְבָרִים קָשִׁים וְלֹא הָיָה הַמֶּלֶךְ מַקְפִּיד עָלָיו. לְיָמִים עָמַד וְהֵגִיס בְּמַעֲמַד לִגְיוֹנוֹתָיו. גָּזַר עָלָיו מִיתָה. אַף כָּאן אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, הָרִאשׁוֹן שֶׁעָשִׂיתָ בֵּינִי לְבֵינְךָ, לֹא הִקְפַּדְתִּי. עַכְשָׁו כְּנֶגֶד הָרַבִּים אִי אֶפְשָׁר, שֶׁנֶּאֱמַר: לְהַקְדִּישֵׁנִי לְעֵינֵי בְּנֵי יִשְׂרָאֵל. זֶה שֶׁאָמַר הַכָּתוּב: יֵשׁ הֶבֶל אֲשֶׁר נַעֲשָׂה עַל הָאָרֶץ אֲשֶׁר יֵשׁ צַדִּיקִים אֲשֶׁר מַגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הָרְשָׁעִים (קהלת ז, יד). אַתְּ מוֹצֵא כְּשֶׁקִּלֵּל הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַנָּחָשׁ וְאָמַר לֵיהּ אָרוּר אַתָּה (בראשית ג, יד), לֹא הֵנִיחוֹ לִטְעֹן כְּלוּם. שֶׁהָיָה לוֹ לַנָּחָשׁ לוֹמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אַתָּה אָמַרְתָּ לָאָדָם, לֹא תֹּאכַל. וַאֲנִי אָמַרְתִּי לוֹ, אֱכֹל. דִּבְרֵי הָרַב וְדִבְרֵי הַתַּלְמִיד, דִּבְרֵי מִי שׁוֹמְעִין. לָמָּה אַתָּה מְקַלְּלֵנִי. וְלֹא הֵנִיחוֹ לִטְעֹן כְּלוּם. וּמֹשֶׁה הָיָה לוֹ לוֹמַר, אֲנִי לֹא עָבַרְתִּי עַל דְּבָרֶיךָ, לָמָּה אֲנִי מֵת. יַעַן לֹא הֶאֱמַנְתֶּם בִּי לָכֵן לֹא תָּבִיאוּ אֶת הַקָּהָל. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה. לִשְׁתֵּי נָשִׁים שֶׁלּוֹקוֹת בְּבֵית דִּין, אַחַת קִלְקְלָה, וְאַחַת אָכְלָה פַּגֵּי שְׁבִיעִית. אָמְרָה לָהֶם אוֹתָהּ שֶׁאָכְלָה פַּגֵּי שְׁבִיעִית, בְּבַקָּשָׁה מִכֶּם הוֹדִיעוּ לַבְּרִיּוֹת עַל מָה אֲנִי לוֹקָה, שֶׁלֹּא יֹאמְרוּ, אַף אֲנִי קִלְקַלְתִּי. הֵבִיאוּ פַּגִּין שֶׁבְּיָדָהּ וְתָלוּ עָלֶיהָ וְהִכְרִיזוּ וְאָמְרוּ, זוֹ קִלְקְלָה וְלָקְתָה, וְזוֹ אָכְלָה פַּגֵּי שְׁבִיעִית וְלָקְתָה. אַף כָּךְ אָמַר מֹשֶׁה, רִבּוֹנוֹ שֶׁל עוֹלָם, הֲרֵי גָּזַרְתָּ עָלַי לָמוּת בַּמִּדְבָּר עִם הַדּוֹר הָרַע הַזֶּה שֶׁהִכְעִיסוּךָ, שֶׁנֶּאֱמַר: כַּמָּה יַמְרוּהוּ בַּמִּדְבָּר יַעֲצִיבוּהוּ בַּיְּשִׁימוֹן (תהלים עח, מ). עַכְשָׁו יֹאמְרוּ הַדּוֹרוֹת, אַף אֲנִי שָׁוֶה לָהֶם. יִכְתֹּב עָלַי עַל מַה נֶּעֱנַשְׁתִּי. לְפִיכָךְ כְּתִיב: יַעַן לֹא הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי. לָכֵן לֹא תָּבִיאוּ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, מֹשֶׁה, בְּאֵיזֶה פָּנִים אַתָּה מְבַקֵּשׁ לָבוֹא לָאָרֶץ. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה. לָרוֹעֶה אֶחָד שֶׁיָּצָא לִרְעוֹת צֹאנוֹ שֶׁל מֶלֶךְ, וְנִשְׁבֵּית הַצֹּאן. בִּקֵּשׁ הָרוֹעֶה לִיכָּנֵס לְפַלְטְרִין שֶׁל מֶלֶךְ. אָמַר לוֹ הַמֶּלֶךְ, יֹאמְרוּ שֶׁאַתָּה הִשְׁבִּיתָ הַצֹּאן. אַף כָּךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, שִׁבְחֲךָ הוּא שֶׁהוֹצֵאתָ שִׁשִּׁים רִבּוֹא וּקְבַרְתָּם בַּמִּדְבָּר, וְאַתָּה מַכְנִיס דּוֹר אַחֵר. עַכְשָׁו יֹאמְרוּ, אֵין לְמֵתֵי הַמִּדְבָּר חֵלֶק לָעוֹלָם הַבָּא. אֶלָּא תִּהְיֶה בְּצִדָּן וְתָבֹא עִמָּהֶם, שֶׁנֶּאֱמַר: וַיֵּתֵא רָאשֵׁי עָם וְגוֹ' (דברים לג, כא). לְכָךְ נֶאֱמַר: לֹא תָּבִיאוּ אֶת הַקָּהָל הַזֶּה, שֶׁיָּצָא עִמָּךְ.

(Numb. 20:12:) “But the Lord said to Moses and Aaron, ‘Because you did not trust in Me.’” Why was Aaron punished? The matter is comparable to a creditor who came to take the threshing floor of the borrower [as repayment, and] takes his and his neighbor’s. The borrower says to him, “If I am in debt, what is my poor neighbor’s sin?” So too did Moses say to the Holy One, blessed be He, “Master of the world, “I got angry, [but] what is Aaron’s sin?” Therefore the verse lauds [Aaron] (in Deuteronomy 33:8), “And of Levi he said, ‘Let Your thummim and urim be with Your faithful one [whom you tested at Massah, with whom you contended at the waters of Meribah].’” (Numb. 20:12:) “Because you did not trust in Me.” Did not Moses say something worse than this? As he said (in Numb. 11:22), “Are there [enough] flocks and herds to slaughter for them; [are there enough fish in the sea to gather for them]?” There also trust was lacking, and [that lack of trust] was greater than this one. So why did the Holy One, blessed be He, not decree death for him there? The matter is comparable to a king who had a friend. Now when in private he displayed arrogance towards the king with harsh words, the king did not become angry with him. [When, however,] he arose one day and was arrogant in front of the legions, he decreed death for him. So also did the Holy One, blessed be He, say to Moses, “When you acted privately with Me, I did not become angry, but now [that you have acted] in public, it is impossible [to overlook your action].” Thus it is stated (in Numb. 20:12), “to sanctify Me in the sight of the Children of Israel.” This text is related (to Ecclesiastes 8:14), “Here is a vanity that occurs in the world: sometimes an upright man is requited according to the conduct of the scoundrel.” You find that when the Holy One, blessed be He, cursed the serpent and said to him (in Genesis 3:14), “You are cursed,” He did not allow him to make any claim. As the serpent could have said in front of the Holy One, blessed be He, “You said to Adam, ‘Do not eat,’ and I said to him, ‘Eat.’ Who does one listen to, the words of the master or the words of the student? [So] why do You curse me?” And he did not allow [Moses] to make any claim [either]. As [Moses] could have said, “I did not transgress Your words. Why should I die?” (Numb. 20:12:) “Because you did not trust in Me, therefore you shall not lead this congregation.” The matter is comparable to two woman that were lashed in court. One had been corrupted (was unfaithful) and the other ate unripe fruit of the sabbatical year. The one that ate the unripe fruit of the sabbatical year said to them, “I plead with you to make known to the creatures why I am being lashed, so that they do not say, that I was also corrupted. [So] they brought the unripe fruit that was in her possession and suspended them upon her and announced and said, “This one was corrupted and was lashed, and that one ate unripe fruit from the sabbatical year and was lashed.” So too Moses said to the Holy One, blessed be He, “Master of the world, see, You have decreed for me to die in the desert along with this wicked generation who angered You,” as stated (in Ps. 78:40), “How often did they defy Him in the desert and grieve Him in the wilderness.” “Now the [future] generations will say I was like them. Let it be written about me why I came to be punished.” It is therefore written (in Numb. 20:12), “because you did not trust in Me to sanctify Me, therefore you will not bring.” The Holy One, blessed be He, said to Moses, “With what countenance do you want to enter the land?" The situation is comparable to a shepherd who went out to feed the king's flock, and the flock was carried off. [When] the shepherd wanted to come into the king's palace, the king said to him, “They will say that you caused the flock to be carried off.” Here also the Holy One, blessed be He, said to Moses, “[Would it be] your glory that you are the one who led sixty myriads out [of bondage] and buried them in the desert and are bringing another generation into [the land]. Now they will say, ‘The generation of the wilderness has no share in the world to come.’ Rather be by their side, and come along with them [in the future].” Thus it is stated (in Deut. 33:21), “[for there is an honored lawgiver's portion,] where he came at the head of the people....” Therefore it is stated (in Numb. 20:12), “therefore you shall not lead this congregation,” that came out with you.

Chukat, Siman 11

הֵמָּה מֵי מְרִיבָה. מִכָּאן אַתְּ לָמֵד, שֶׁמִּקֹּדֶם הָיָה מְתֻקָּן שֶׁיֵּעָנֵשׁ מֹשֶׁה עַל הַמַּיִם, רְאֵה מַה כְּתִיב: וַיָּשׁוּבוּ וְיָבֹאוּ אֶל עֵין מִשְׁפָּט הִיא קָדֵשׁ (בראשית יד, ז), הִיא עֵין מִשְׁפָּטוֹ שֶׁל מֹשֶׁה, הוּא קָדֵשׁ. הֵמָּה מֵי מְרִיבָה וַיִקָּדֵשׁ בָּם. וְנִקְרָא קָדֵשׁ, עַל שֵׁם שֶׁנֶּאֱמַר: לְהַקְדִּישֵׁנִי לְעֵינֵי בְנֵי יִשְׂרָאֵל. הֵמָּה מֵי מְרִיבָה. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה. לְבֶן מֶלֶךְ שֶׁנָּטַל אֶבֶן וְסִמֵּא אֶת עֵינוֹ, וְהָיָה אָבִיו אוֹמֵר עַל כָּל אֶבֶן וָאֶבֶן, זֶה הוּא שֶׁסִּמֵּא עֵינוֹ שֶׁל בְּנִי. לְכָךְ נֶאֱמַר: הֵמָּה מֵי מְרִיבָה אֲשֶׁר רָבוּ בְּנֵי יִשְׂרָאֵל וְגוֹ'.

"Those are the Waters of Merivah [...]" (Numbers 20:13). From here you learn that it was set from before that Moshe would be punished at [these] Waters. See what is written, "And they returned and they came to En-mishpat (literally, the Spring of Judgment), which is Kadesh" (Genesis 14:7). That is the spring of Moshe's judgement, which is Kadesh. "Those are the Waters of Merivah and He was sanctified through them" (Numbers 20:13). And it is called Kadesh, on account of that which is stated (Numbers 20:12), "to sanctify Me in the eyes of the Children of Israel. "Those are the Waters of Merivah." There is a parable: To what is this comparable? To the son of a king that took a stone and blinded his [own] eye. Upon each and every stone, his father would say, "This is the stone that blinded my son's eye." Hence it is stated, "Those are the waters upon which the Children of Israel contended."

Chukat, Siman 12

וַיִּשְׁלַח מֹשֶׁה מַלְאָכִים וְגוֹ' כֹּה אָמַר אָחִיךָ יִשְׂרָאֵל. זֶה שֶׁאָמַר הַכָּתוּב: וְחֶרְפָּה לֹא נָשָׂא עַל קְרוֹבוֹ (תהלים טו, ג). בְּנֹהַג שֶׁבָּעוֹלָם, אָדָם עוֹסֵק בִּפְרַקְמַטְיָא עִם חֲבֵרוֹ וְהִפְסִיד, פָּרַשׁ מִמֶּנּוּ וְאֵינוֹ רוֹצֶה לִרְאוֹתוֹ. וּמֹשֶׁה אַף עַל פִּי שֶׁנֶּעֱנַשׁ עַל יְדֵי יִשְׂרָאֵל, שֶׁנֶּאֱמַר: וְיַקְצִיפוּ עַל מֵי מְרִיבָה וַיָּרַע לְמֹשֶׁה בַּעֲבוּרָם (שם קו, לב), לֹא פָּרַק מֹשֶׁה מַשָּׂאָן מֵעָלָיו, אֶלָּא וַיִּשְׁלַח מֹשֶׁה מַלְאָכִים אַתָּה יָדַעְתָּ אֶת כָּל הַתְּלָאָה אֲשֶׁר מְצָאַתְנוּ. אָמְרוּ לוֹ: אַתָּה יָדַעְתָּ, כְּשֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם, יָדֹעַ תֵּדַע כִּי גֵּר יִהְיֶה זַרְעֲךָ (בראשית טו, יג), אָנוּ נִשְׁתַּעְבַּדְנוּ, וְאַתָּה בֶּן חוֹרִין. וְיָרְדוּ אֲבוֹתֵינוּ וְכָל אוֹתוֹ הָעִנְיָן. מָשָׁל לְמַה הַדָּבָר דּוֹמֶה. לִשְׁנֵי אַחִים שֶׁיָּצָא שְׁטַר חוֹב עַל זִקְנֵיהֶם, פָּרַע אוֹתוֹ אֶחָד מֵהֶם. לְיָמִים הִתְחִיל לִשְׁאֹל חֵפֶץ מֵאָחִיו. אָמַר לוֹ: אַתָּה יוֹדֵעַ שֶׁאוֹתוֹ חוֹב שֶׁפָּרַעְתִּי, עַל שְׁנֵינוּ הָיָה, וַאֲנִי הוּא שֶׁפְּרַעְתִּיו, לְכָךְ אַל תַּחְזִירֵנִי מִן חֶפְצִי שֶׁאֲנִי שׁוֹאֵל. וְיָרְדוּ אֲבוֹתֵינוּ מִצְרַיִם. מַה טִּיבָן שֶׁל אָבוֹת כָּאן, שֶׁנֶּאֱמַר: וַיָּרֵעוּ לָנוּ מִצְרִים וְלַאֲבוֹתֵינוּ. לְלַמֶּדְךָ שֶׁכָּל זְמַן שֶׁיִּשְׂרָאֵל בַּצָּרָה, אַף הֵם בַּצָּרָה. נַעְבְּרָה נָא בְּאַרְצְךָ וְגוֹ', מֵי בְּאֵר, מֵי בּוֹרוֹת הָיָה צָרִיךְ לוֹמַר. לִמְּדְךָ תּוֹרָה דֶּרֶךְ אֶרֶץ, שֶׁהַהוֹלֵךְ לְאֶרֶץ שֶׁאֵינוֹ שֶׁלּוֹ וְיֵשׁ בְּיָדוֹ צְרָכָיו, לֹא יֹאכַל מִמַּה שֶּׁיֵּשׁ בְּיָדוֹ, אֶלָּא שֶׁלּוֹ יְהֵא מֻנָּח, וְיִקְנֶה מִן הַחֶנְוָנִי, בִּשְׁבִיל לְהַנּוֹתוֹ. כָּךְ אָמַר לָהֶם מֹשֶׁה, הַבְּאֵר עִמָּנוּ, וּמָן אָנוּ אוֹכְלִין. לֹא תֹּאמַר שֶׁאָנוּ מַטְרִיחִין עָלֶיךָ. שָׂכָר אַתָּה עוֹשֶׂה לְעַצְמְךָ. וְכָךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, אֹכֶל תִּשְׁבְּרוּ מֵאִתָּם בַּכֶּסֶף וַאֲכַלְתֶּם (דברים ב, ו). וּמֹשֶׁה אָמַר לָהֶם לְיִשְׂרָאֵל, הַתִּירוּ לָהֶם כַּסְפֵּיכֶם, שֶׁלֹּא יֹאמְרוּ, עֲבָדִים הָיוּ וַעֲנִיִּים, הַרְאוּ לָהֶם עָשְׁרֵיכֶם יֵדְעוּ שֶׁלֹּא יֹאמְרוּ הִפְסַדְתֶּם בַּשִּׁעְבּוּד, שֶׁכְּבָר אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכוּשׁ גָּדוֹל (בראשית טו, יד), וְיֵדְעוּ שֶׁאֵין אַתֶּם חֲסֵרִים כְּלוּם, וְלֹא מִשֶּׁלָּכֶם אַתֶּם נוֹתְנִין, שֶׁנֶּאֱמַר: כִּי ה' אֱלֹהֶיךָ בֵּרַכְךָ בְּכָל מַעֲשֵׂה יָדֶךָ וְגוֹ' (דברים ב, ז). דֶּרֶךְ הַמֶּלֶךְ נֵלֵךְ, שֶׁאָנוּ חוֹסְמִין אֶת בְּהֶמְתֵנוּ. לֹא נִטֶּה יָמִין וּשְׂמֹאל, זֶה קָשֶׁה מִכֻּלָּם, שֶׁאָמְרוּ לוֹ: בְּכָל סְבִיבוֹתֶיךָ יֵשׁ לָנוּ רְשׁוּת לָבוּז וְלַהֲרֹג, וּבִגְבוּלְךָ לֹא נִטֶּה יָמִין וּשְׂמֹאל.

(Numb. 20:14:) “Then Moses sent messengers [from Kadesh unto the king of Edom], ‘Thus says your brother Israel….’” This text is related (to Ps. 15:3), “nor takes up a reproach against his relative.” By universal custom, when a person is engaged in business with his friend who causes a loss, he separates himself from him and does not want to see him. But although Moses was punished because of Israel, as stated (in Ps. 106:32), “And they provoked wrath at the Waters of Meribah and it went ill with Moses on their account,” he did not unload their burden from himself. Instead (according to Numb. 20:14), “Then Moses sent messengers.”
(Numb. 20:14, cont.:) “You know all the trouble that has befallen us.” They said to him, “You know when the Holy One, blessed be He, said to Abraham (in Gen. 15:13), ‘know full well that your seed shall be alien [in a land not theirs where they shall serve them and be oppressed by them],’ it was us who have been enslaved, while you are free.” (Numb. 20:15:) “How our forefathers went down to Egypt [...].” This whole subject is comparable to two brothers against whose grandfather a promissory note appeared. One of them arose and paid it. One day he started to ask a favor from his brother, and he said to him, “You know that debt was incumbent on both of us, but it was I who paid it. Do not refuse any of my favor that I am asking.” (Numb. 20:15:) “How our forefathers went down to Egypt.” What is the relevance of [mentioning] the forefathers here, as stated (in Numb 20:15, cont.), “the Egyptians dealt harshly with us and our forefathers.” [It is] to teach you that all the time that Israel is in distress, [the forefathers] are also in distress. (Numb. 20:17:) “Please let us pass through your land; [we will not pass through field or vineyard,] nor shall we drink water from a well.” Should it not have said, "water from cisterns?" [By this use of the singular, “a well”], the Torah has taught you proper conduct, [i.e.,] that though one has at hand his necessities, when he who goes to a land which is not his own, he should not eat from what he has on hand. Rather he should put aside what he has, and buy from the shopkeeper in order to benefit him. So also Moses said to [Edom], “[We have] a well with us, and we eat our own manna; [but] do not say that we are a bother to you. You will make a profit for yourselves.” So also did the Holy One, blessed be He, say to Moses (in Deut. 2:6), “Food shall you procure from them with money, and you shall eat.” And Moses said to Israel, “Open your money to them. So that they do not say, ‘They were slaves and indigents,’ show them your wealth.” They will [then] know, so that they would not say, “You lost by your subjugation.” As the Holy One, blessed be He, already said (in Gen. 15:14), “and in the end they shall go free with great wealth.” And they shall know that you are not lacking anything and that it is not from [that which is] yours that you are [spending], as stated (in Deut. 2:7), “For the Lord has blessed you in all the efforts of your hand....” (Numb. 20:17, cont.:) “We shall go along the king's highway,” since we restrain our cattle. (Numb. 20:17, cont.:) “Without turning right or left.” This was the most difficult [stipulation] of them all, for they said, “In all [the lands] around us we have permission to plunder and kill, but within your border [we shall walk the king's highway] without turning right or left [until we have passed through your territory].”

Chukat, Siman 13

וַיֹּאמֶר אֵלָיו אֱדוֹם לֹא תַּעֲבֹר בִּי. זֶה שֶׁאָמַר הַכָּתוּב: אֲנִי שָׁלוֹם וְכִי אֲדַבֵּר הֵמָּה לַמִּלְחָמָה (תהלים קכ, ז). וּמִנַּיִן שֶׁכֵּן אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֵין מַנִּיחִין אוֹתָן לַעֲבֹר וְלֹא הַכֹּל מֵהֶן, שֶׁאֲנִי הוּא שֶׁרוֹצֶה, שֶׁנֶּאֱמַר: אַל תִּתְגָּרוּ בָם כִּי לֹא אֶתֵּן לָכֶם וְגוֹ' (דברים ב, ה). וּכְתִיב: וַיְמָאֵן אֱדֹם נָתֹן אֶת יִשְׂרָאֵל וְאַחַר כֵן שָׁלְחוּ אֶל מֶלֶךְ מוֹאָב וְלֹא אָבָה. אַף עַל פִּי שֶׁאֵינוֹ מְפֹרָשׁ כָּאן, הֲרֵי מְפֹרָשׁ בְּשׁוֹפְטִים. מְלַמֵּד, שֶׁהַכֹּל בְּרוּחַ הַקֹּדֶשׁ. שֶׁלֹּא הָיָה בְּכֻלָּן קַל מִן יִפְתַּח, וְהוּא פֵּרֵשׁ, שֶׁנֶּאֱמַר: וַיִּשְׁלַח יִשְׂרָאֵל מַלְאָכִים אֶל מֶלֶךְ אֱדֹם לֵאמֹר, אֶעֶבְּרָה נָא בְּאַרְצְךָ (שופטים יא, יז). וְאַף מֹשֶׁה רָמַז, שֶׁנֶּאֱמַר: כַּאֲשֶׁר עָשׂוּ לִי בְּנֵי עֵשָׂו הַיּוֹשְׁבִים בְּשֵׂעִיר וְגוֹ' (דברים ב, כט).

(Numb. 20:18:) “But Edom said unto him, “You shall not pass through me.’” This text is related to Ps. 120:7), “I am for peace; but when I speak, they are for war.” Where is it shown that the Holy One, blessed be He, also told them that they would not permit you to pass, [that] everything is not due to them, but [that] it is I who wills it? Where it is stated (in Deut. 2:5), “Do not engage them in battle, for I will not give you [enough of their land for (even) the sole of a foot to tread on].” And it is written (in Numb 20:21), “So Edom would not let [Israel cross their territory].” And afterwards, they sent [a request] to the king of Moab, and he would not let [Israel cross his territory either]. And even though it is not explained here, behold it is explained in Judges. [This] teaches that it was all [said] with the holy spirit. As there was no one lighter in all [the speakers] then Jephthah, and [yet] he explained [it]. It is so stated (in Jud. 11:17), “Israel then sent messengers to the king of Edom, saying, ‘Allow us to cross your country’; [but the king of Edom would not consent; they also sent a mission to the king of Moab, and he refused].” And Moses also indicated [this], as stated (in Deut. 2:29), “As the descendants of Esau who dwell in Seir did for me, [and the Moabites who dwell in Ar].”

Chukat, Siman 14

וַיִּסְעוּ מִקָּדֵשׁ וַיָּבֹאוּ כָּל הָעֵדָה וְגוֹ'. זֶה שֶׁאָמַר הַכָּתוּב: בְּהִתְחַבֶּרְךָ עִם אֲחַזְיָהוּ פָּרַץ ה' אֶת מַעֲשֶׂיךָ (דה״‎ב כ, לז), עַל שֶׁנִּתְחַבְּרוּ לָרָשָׁע הַזֶּה לַעֲבֹר בְּאַרְצוֹ, חָסְרוּ לְאוֹתוֹ צַדִּיק. לָכֵן נִסְמְכָה אֲסִיפַת אַהֲרֹן אַחַר פָּרָשַׁת מֶלֶךְ אֱדוֹם. וַיֵּט יִשְׂרָאֵל מֵעָלָיו, וַיִּסְעוּ מִקָּדֵשׁ וַיָּבֹאוּ בְּנֵי יִשְׂרָאֵל כָּל הָעֵדָה. מַהוּ כָּל הָעֵדָה. עֵדָה שְׁלֵמָה, עֵדָה הַנִּכְנֶסֶת לְאֶרֶץ יִשְׂרָאֵל. לְפִי שֶׁמֵּתוּ יוֹצְאֵי מִצְרַיִם, וְאֵלּוּ מִן אוֹתָן שֶׁכָּתוּב בָּהֶן חַיִּים, שֶׁנֶּאֱמַר: וְאַתֶּם הַדְּבֵקִים בַּה' וְגוֹ' (דברים ד, ד). הֹר הָהָר. מַהוּ הֹר הָהָר. הַר עַל גַּבֵּי הַר, כְּתַפּוּחַ קָטָן עַל גַּבֵּי תַּפּוּחַ גָּדוֹל. וְאַף עַל פִּי שֶׁהֶעָנָן מְהַלֵּךְ לִפְנֵיהֶם מַשְׁפִּיל אֶת הַגָּבֹהַּ וּמַגְבִּיהַּ אֶת הַשָּׁפָל, הֵנִיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָהָר הַזֶּה דֻּגְמָא, שֶׁיֵּדְעוּ בַּנִּסִּים שֶׁעָשָׂה לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁלֹּא הִנִּיחַ הַר בַּמִּדְבָּר, שֶׁלֹּא יִהְיוּ מִתְיַגְּעִין וְעוֹלִין וְיוֹרְדִין. וְאַף עַל פִּי שֶׁהָיָה עוֹשֶׂה הֶעָנָן כָּל הַמִּדְבָּר מִישׁוֹר, הָיָה מֵנִיחַ מָקוֹם גָּבוֹהַּ לַמִּשְׁכָּן, שֶׁיְּהֵא חוֹנֶה שָׁם. וְהֵנִיחַ שְׁלֹשָׁה הָרִים, הַר סִינַי לַשְּׁכִינָה, וְהַר נְבוֹ לִקְבוּרַת מֹשֶׁה, וְהֹר הָהָר לִקְבוּרַת אַהֲרֹן.

(Numb. 20:22:) “Then setting out from Kadesh, the whole congregation [of the Children of Israel came to Mount Hor].” This text is related (to II Chron. 20:37), “Because you have joined with Ahaziah, the Lord will destroy your work.” [Similarly,] because they made an alliance with this wicked king to pass through his land, they lost this righteous man (i.e., Aaron). For that reason the death of Aaron is made [immediately] adjacent after the parashah about the king of Edom, [as stated] (Numb. 20:21-22), “so Israel turned away from them. Then setting out from Kadesh, the whole congregation [of the Children of Israel came to Mount Hor].” What is the meaning of “the whole congregation?” A complete congregation, a congregation which would be entering the land, since those who had come out from Egypt had died. So these were the ones of whom it is written (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.” (Numb. 20:22:) “Mount (hr) Hor (hr).” What is the meaning of “Mount Hor?” A mountain (hr) on top of a mountain (hr), like a small apple on a large apple. Even though a cloud proceeded before them which lowered the high [places] and raised up the low, the Holy One, blessed be He, left [this] mountain as a sample, so that they would know what miracles the Holy One, blessed be He, had done for them; as He had not left a mountain in the desert, lest they become weary climbing and descending. Moreover, although the cloud had made all the desert a plain, He left an elevated spot where the tabernacle would have its resting place. He also left three mountains: Mount Sinai for the Divine Presence, Mount Nebo for the burial of Moses, and Mount Hor for the burial of Aaron.

Chukat, Siman 15

וַיֹּאמֶר ה' אֶל מֹשֶׁה וְאֶל אַהֲרֹן בְּהֹר הָהָר וְגוֹ', יֵאָסֵף אַהֲרֹן אֶל עַמָּיו. מְלַמֵּד, שֶׁמּוֹדִיעִין לַצַּדִּיקִים יוֹם מִיתָתָן, כְּדֵי שֶׁיּוֹרִישׁוּ אֶת כִּתְרָן לִבְנֵיהֶם. וּמִפְּנֵי מָה לֹא מֵת אַהֲרֹן כְּמָה שֶׁמֵּתָה מִרְיָם וְלֹא נִתְעַסֵּק בּוֹ בְּרִיָּה אֶלָּא נֶאֱמַר לְמֹשֶׁה יֵאָסֵף אַהֲרֹן. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה. לַמֶּלֶךְ שֶׁהָיוּ לוֹ שְׁנֵי קַתּוֹלִיקִין, וְלֹא הָיוּ עוֹשִׂין דָּבָר בְּלֹא דַּעַת הַמֶּלֶךְ. הָיָה לְאֶחָד מֵהֶן חָלוּק יָפֶה אֵצֶל הַמֶּלֶךְ וְהָיָה הַמֶּלֶךְ צָרִיךְ לוֹ. אָמַר הַמֶּלֶךְ, אַף עַל פִּי שֶׁהוּא בִּרְשׁוּתִי, אֵינִי לוֹבֵשׁ חָלוּק עַד שֶׁאֲנִי מוֹדִיעוֹ. אַף כָּאן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, הַלָּלוּ שְׁנֵי צַדִּיקִים לֹא עָשׂוּ דָּבָר חוּץ מִדַּעְתִּי, וְעַכְשָׁו שֶׁאֲנִי מְסַלְּקָן, אֵינִי מְסַלְּקָן עַד שֶׁאוֹדִיעֵם. לְכָךְ נֶאֱמַר: יֵאָסֵף אַהֲרֹן. אָמַר לוֹ מֹשֶׁה, רִבּוֹנִי, הָנִיחַ אוֹתוֹ אֵצֶל בְּנֵי רְאוּבֵן וּבְנֵי גָּד. אָמַר לוֹ: אֲשֶׁר נָתַתִּי לִבְנֵי יִשְׂרָאֵל, מִיתָתוֹ מְעַכֶּבֶת מַתְּנַת אֶרֶץ יִשְׂרָאֵל. רְצוֹנְךָ שֶׁלֹּא יָמוּת, וְלֹא יִכָּנְסוּ יִשְׂרָאֵל לָאָרֶץ. לְכָךְ נֶאֱמַר: אֲשֶׁר נָתַתִּי לִבְנֵי יִשְׂרָאֵל.

(Numb. 20:23-24:) “Then the Lord said unto Moses and unto Aaron on Mount Hor […], ‘Aaron will be gathered [unto his people.’” This passage] teaches that the righteous are informed of the day of their death, so that they may bequeath their crown to their children. So why did Aaron not die as Miriam died, since no mortal [knew] about her [death]? It was, however, told to Moses, “Aaron will be gathered [unto his people].” [The situation] is comparable to a king who had two ministers of finance, who did not act without the king's knowledge. One of them had a beautiful garment with the king, which the king needed for himself. The king said, “Although he is under my authority, I am not wearing the cloak until I inform him.” So also did the Holy One, blessed be He, say, “These two righteous men have done nothing without my knowledge. Now that I am taking them away, I shall not take them away until I inform them.” It is therefore stated (in Numb. 20:24), “Aaron will be gathered.” Moses said, “My Master, Leave Aaron [alive and have him stay on the other side of the Jordan] with the Children of Reuben and the Children of Gad.” He said to him (in Numb. 20:24, cont.), “’Which I have given to the Children of Israel,’ his death is required for the giving of the Land of Israel. Do you want him not to die and they not come into the Land of Israel?” Hence it is written (in Numb. 20:24), “which I have given to the Children of Israel.”

Pirkei Avot 6:10

Dr. Joshua Kulp

חֲמִשָּׁה קִנְיָנִים קָנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְעוֹלָמוֹ, וְאֵלּוּ הֵן, תּוֹרָה קִנְיָן אֶחָד, שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, אַבְרָהָם קִנְיָן אֶחָד, יִשְׂרָאֵל קִנְיָן אֶחָד, בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד. תּוֹרָה מִנַּיִן, דִּכְתִיב (משלי ח), ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז. שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (ישעיה סו), כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי, וְאוֹמֵר (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (בראשית יד), וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ. יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ, וְאוֹמֵר (תהלים טז) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם. בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ. וְאוֹמֵר (תהלים עח) וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ:

Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession. 1a) The Torah is one possession. From where do we know this? Since it is written, “The Lord possessed (usually translated as ‘created’) me at the beginning of his course, at the first of His works of old” (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool; Where could you build a house for Me, What place could serve as My abode? (Isaiah 66:1) And it says: “How many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessions” (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: “He blessed him, saying, “Blessed by Abram of God Most High, Possessor of heaven and earth” (Genesis 15:19). 4a) Israel is another possession. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exodus 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (possession) is in them” (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: “The sanctuary, O lord, which your hands have established” (Exodus 15:17”, And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Psalms 78:54).

I like to call out to all my Jewish friends:

Zechariah 8:23

23So said the Lord of Hosts: In those days, when ten men of all the languages of the nations shall take hold of the skirt of a Jewish man, saying, "Let us go with you, for we have heard that God is with you."		כגכֹּֽה־אָמַר֘ יְהֹוָ֣ה צְבָאוֹת֒ בַּיָּמִ֣ים הָהֵ֔מָּה אֲשֶׁ֚ר יַֽחֲזִ֙יקוּ֙ עֲשָׂרָ֣ה אֲנָשִׁ֔ים מִכֹּ֖ל לְשֹׁנ֣וֹת הַגּוֹיִ֑ם וְֽהֶחֱזִ֡יקוּ בִּכְנַף֩ אִ֨ישׁ יְהוּדִ֜י לֵאמֹ֗ר נֵֽלְכָה֙ עִמָּכֶ֔ם כִּ֥י שָׁמַ֖עְנוּ אֱלֹהִ֥ים עִמָּכֶֽם:
ten men: from the seventy nations. This equals seven hundred for each corner. For the four corners of the tallith there will be two thousand and eight hundred.		עשרה אנשים: משבעים לשון הרי שבע מאות לכל כנף וכנף הרי לד' כנפי הטלית אלפים ושמונ' מאו':

Please Judah if a righteous gentile tries ‘to grasp your ‘tsi-sit’ and say: "Let me go with you, for I have heard that God is with you." Open your heart for him/her and share all our Torah. The Torah of Moshe Rabbeinu as it is written and spared and is teaches in the Tanach and all scripture of Rabbinical Judaism………

Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.

Read my story: https://rb.gy/i654b

Please contact me for further questions: Telegram https://t.me/ArielRepresentative WhatsApp: +972 54-568-3031 Ariel van Kessel LinkedIn: https://www.linkedin.com/in/ariel-van-kessel-71797424 Email: arielvankessel@aol.com Ariel, hopefully your Representative

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