(Devarim 1:1) "These are the words which Moses spoke, etc.": Now did Moses prophesy only these? Did he not write the entire Torah, viz. (Ibid. 31:9) "And Moses wrote this Torah"? What, then, is the intent of "These are the words"? We are hereby taught that they were words of rebuke, viz. (Ibid. 32:15) "And Yeshurun grew fat and it kicked, etc."
Similarly, (Amos 3:1) "Hear this prophecy which the L-rd spoke, etc." Now did Amos prophesy only these? Is it not written (Amos 1:1) "The words of Amos, one of the herders of Tekoa, who saw visions concerning Israel"? The intent (of "this prophecy") is that they were words of rebuke, viz. (Ibid. 4;1) "Hear this thing, you cows of Bashan on Mount Shomron, etc." The "cows of Bashan" are their (corrupt) judges.
Similarly, (Jeremiah 7:1) "The word that came to Jeremiah, etc.", (Ibid. 40:4) "And these are the words that the L-rd spoke, etc." Now did Jeremiah prophesy only these? Did he not write the entire book, viz. (Ibid. 51:64) "Until here, the words of Jeremiah"? What, then, is the intent of "And these are the words"? We are hereby taught that they were words of rebuke, viz. (Ibid. 30:5-7) "A sound of terror have we heard, of fear and not peace. Ask now and see if a male has ever given birth. Why, then, do I see that every man puts his hands upon his loins like a woman in childbirth, and all faces turn pale? Woe! For that day is great. There is none like it. It is a time of trouble for Jacob. But from it he will be saved."
Similarly, (II Samuel 23:1) "And these are the last words of David': Now did he prophesy only these alone? Is it not written (Ibid. 2) "The spirit of the L-rd spoke in me and His word was on my tongue"? What, then, is the intent of "And these are the last words of David"? We are hereby taught that they were words of rebuke, viz. (Ibid. 6) "And (the men of) Belial shall as thorns be all of them cast away."
Similarly, (Koheleth 1:1) "The words of Koheleth son of David, king in Jerusalem": Now did Solomon prophesy only these alone? Did he not write three books? We are hereby taught that they were words of rebuke, viz. (Ibid. 4-7) "A generation goes and a generation comes … and the sun shines and the sun sets … It goes to the south and it turns to the north. Round and round (east and west) goes the wind … All the rivers run into the sea, yet the sea is not full." The wicked are spoken of as sun, earth, and sea, which have no reward.
(Devarim, Ibid.) "to all of Israel": If he rebuked (only) some of them, those who were not present would have contended: "This is what you heard from the son of Amram and you did not object thus and thus? Had we been there, we would have objected four or five times for every thing that he said!"
Variantly: "to all of Israel": They all could stand up under rebuke. R. Tarfon said: I swear if (i.e., that there is not) anyone in this generation who is capable of receiving rebuke. R. Akiva said: I swear if (i.e., that there is not) anyone in this generation who is capable of giving rebuke. R. Yochanan b. Nuri said: I testify by heaven and earth that more than five times R. Akiva was rebuked on my account before R. Gamliel and I know that he loved me even more (for it), in fulfillment of (Proverbs 9:8) "Reprove not a scorner lest he hate you. Reprove a wise man and he will love you." For reproof leads to peace. And thus do you find with Abraham, viz. (Bereshith 21:25) "And Abraham reproved Avimelech because of the well, etc." And what is written (of this)? (Ibid. 28) "And the two of them made a covenant." And thus with Israel, viz. (Ibid. 26:27) "And Isaac said to them: Why did you come to me when you hate me and you sent me away from you!" And (Ibid. 31) "And they departed from him in peace."
"in the desert": We are hereby taught that he rebuked them for what they did in the desert. They took their small sons and daughters and threw them into Moses' lap and said to him? What provisions did you make for these? What livelihood did you provide for them? R. Yehudah says: This ("in the desert") refers to (Shemoth 16:3) "And the children of Israel said to them (Moses and Aaron): Would that we had died by the hand of the L-rd in the land of Egypt!"
"against Suf": We are hereby taught that he rebuked them for what they did at the Red Sea (viz. Shemoth 14:11). R. Yehudah says: They rebelled in the midst of the sea, and they rebelled upon ascending from the sea, turning their backs upon Moses and traveling three journeys, viz. (Psalms 106:7) "And they rebelled at the sea, in the sea of Suf": — "at the Sea," upon ascending from it; — "in the sea," in its very midst. I might think that he rebuked them only at the beginning of a journey. Whence do I derive (that he also did so) between journey and journey? From "between Paran" and "between Tofel." "tofel and lavan (white)": They spoke vain words ("divrei tifluth" [as in "tofel"]) against the manna, saying that it was "white" (i.e. insubstantial), viz. (Bamidbar 21:5) "and our soul loathes this 'light' bread" — whereupon he said to them: "Fools, the very essence of kings is that they are fed only 'light' bread, so they not be seized with diarrhea — but you have grumbled at the good that I have given you, following the precedent of your father (Adam). I told him that I would make a helpmate for him (Bereshith 2:18), and for this good that I granted him he grumbled against Me, (Ibid. 3:12) 'The woman that You gave to me — she gave me from the tree and I ate.'"
(Devarim, Ibid.) "and Chatzeroth": He said to them: Should you not have learned from what I did to Miriam in Chatzeroth? (viz. Bamidbar 12). If I did not show favoritism in judgment to Miriam the righteous, how much more so (would I not do so) to others!
Variantly: If (in the instance of) Miriam, who spoke thus only in the hearing of the L-rd alone — (viz. Ibid. 12:2 - "And the L-rd heard") — was thus punished, how much more so, one who demeans his neighbor in public!
(Devarim, Ibid.) "and an abundance of gold" (an allusion to the golden calf): He said to them: This thing outweighs all that you have done. The golden calf weighs upon Me more than all! Rebbi was wont to say: An analogy: One caused his neighbor many troubles. In the end, he added an additional trouble, and the other said: This outweighs everything you have done to me. This weighs upon me more than all! Thus did the Holy One Blessed be He say to Israel: This outweighs everything that you have done! Variantly: "and an abundance of gold": R. Shimon b. Yochai says: An analogy: One received sages and disciples, and all praised him. Then Canaanites came, and he received them! — at which they said: This is the man's nature — to receive all! Thus did Moses say to Israel: (You gave) "an abundance of gold" for the mishkan (the tabernacle) — (You gave) "an abundance of gold" for the golden calf! R. B'na'ah says: Israel served idolatry, for which they are liable to extinction — Let the gold of the mishkan atone for the gold of the calf!
R. Yossi berebbi Chanina says: It is written "in the desert, in the plain": This alludes to the ten trials wherewith our fathers tried the Holy One Blessed be He in the desert: two at the (Red) sea, (in the descent [Shemoth 14:11] and in the ascent [Psalms 106:7]), two, with water, (at Marah [Shemoth 15:23] and at Refidim [Shemoth 17]), two with manna, ("Let no man go out of his place" [Shemoth 17:29] and "Let no man leave of it" [Shemoth 16:19]), two with the quail, (the first [16:3] and the second [Bamidbar 11:4]), one with the golden calf (Shemoth 32), and one with the spies (Bamidbar 13). R. Yossi b. Dormaskith said to him: Yehudah berebbi, why do you distort the verses for us (by assigning allegorical interpretations to what are really place names)? I testify by heaven and earth that we have reviewed all of the sources and (we have found that) they are all place names. It is just that they were thus named (as aforementioned) because of an event (that transpired there). Similarly, (Bereshith 26:20) "And he called the name of the well 'Esek' because they strove ('hitasku') with him." And it is written (Ibid. 33) "And he called it 'shivah,' etc."
Similarly, R. Yehudah expounded (Zechariah 9:1) "A burden (of prophecy) in the land of chadrach and Damascus is its resting place.": This ("chadrach") refers to the Messiah who will be "chad" ("sharp") to the Canaanites, and "rach" ("soft") to Israel" — whereupon R. Yossi b. Dormaskith said to him: Yehudah berebbi, why do you distort the verses for us? I testify by heaven and earth that I am from Damascus and there is a place called Chadrach there. And how do I understand "and Damascus is (its) resting place"? (As meaning) that Jerusalem is destined to extend until Damascus; "(its) resting place" is Jerusalem, as it is written (Psalms 132:19) "This (Jerusalem) is My resting place forever." R. Yehudah: How do you understand (Jeremiah 30:18) "And the city will be built on its foundation"? R. Yossi: (As meaning) that (though) Jerusalem is not destined to move from its place (i.e., from its foundation), it will expand from its sides). How do I understand (Ezekiel 91:7) "And there was an enlarging and a winding about upwards, etc."? Eretz Yisrael is destined to broaden and rise from all of her sides like a fig, which is narrow below and broad above, and the gates of Jerusalem are destined to reach until Damascus. And thus is it written (Song of Songs 7:5) "Your nose is like the tower of Levanon, which looks towards Damascus." And the exiles will come and rest therein, as it is written "and Damascus is His resting place," and (Isaiah 2:2-3) "And it will be in the end of days the mountain of the L-rd's house will be established in the top of the mountains and will be exalted above the hills, and all the nations will flow unto it. And many peoples will go and say: Come, let us go up to the house of the L-rd, to the house of the G-d of Jacob, and He will teach us of His ways and we will walk in His paths. For from Zion will go forth Torah, and the words of the L-rd from Jerusalem."
Similarly, R. Yehudah expounded (Bereshith 41:43) "And he (Pharaoh) had him ride in the chariot next to his, and they called before him "Avrech.": This is Joseph, who was a father ("av") in wisdom and young ("rach") in years — whereupon R. Yossi b. Dormaskith said to him: Yehudah berebbi, why do you distort the verses for us? I testify by heaven and earth that "avrech" signifies (bending of) the knees ("birkayim"). (Ibid.) "and he set him over all the land of Egypt": that all enter and leave by his command.
(דברים א א) אֵלֶּה הַדְּבָרִים אֲשֶׁר דִּבֶּר מֹשֶׁה – וְכִי לֹא נִתְנַבֵּא מֹשֶׁה אֶלָּא אֵלּוּ בִּלְבַד? וַהֲלֹא הוּא כָּתַב כָּל הַתּוֹרָה כֻּלָּהּ, שֶׁנֶּאֱמַר (דברים לא כב): ״וַיִּכְתֹּב מֹשֶׁה אֶת הַתּוֹרָה הַזֹּאת״! מַה תַּלְמוּד לוֹמַר אֵלֶּה הַדְּבָרִים אֲשֶׁר דִּבֶּר מֹשֶׁה? מְלַמֵּד שֶׁהָיוּ דִּבְרֵי תוֹכָחוֹת, שֶׁנֶּאֱמַר (דברים לב טו) ״וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט״.
(Devarim 1:1) "These are the words which Moses spoke, etc.": Now did Moses prophesy only these? Did he not write the entire Torah, viz. (Ibid. 31:9) "And Moses wrote this Torah"? What, then, is the intent of "These are the words"? We are hereby taught that they were words of rebuke, viz. (Ibid. 32:15) "And Yeshurun grew fat and it kicked, etc."
כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר (עמוס א א): ״דִּבְרֵי עָמוֹס אֲשֶׁר הָיָה בַנּוֹקְדִים מִתְּקוֹעַ אֲשֶׁר חָזָה עַל יִשְׂרָאֵל בִּימֵי עֻזִּיָּהוּ מֶלֶךְ יְהוּדָה וּבִימֵי יָרָבְעָם בֶּן יוֹאָשׁ מֶלֶךְ יִשְׂרָאֵל שְׁנָתַיִם לִפְנֵי הָרָעַשׁ״, וְכִי לֹא נִתְנַבֵּא עָמוֹס אֶלָּא עַל אֵלּוּ בִּלְבַד? וַהֲלֹא יוֹתֵר מִכָּל חֲבֵרָיו נִתְנַבֵּא! מַה תַּלְמוּד לוֹמַר ״דִּבְרֵי עָמוֹס״? מְלַמֵּד שֶׁהָיוּ דִּבְרֵי תוֹכָחוֹת. וּמִנַּיִן שֶׁהָיוּ דִּבְרֵי תוֹכָחוֹת? שֶׁנֶּאֱמַר (עמוס ד א): ״שִׁמְעוּ הַדָּבָר הַזֶּה פָּרוֹת הַבָּשָׁן אֲשֶׁר בְּהַר שׁוֹמְרוֹן הָעוֹשְׁקוֹת דַּלִּים הָרוֹצְצוֹת אֶבְיוֹנִים, הָאוֹמְרוֹת לַאֲדוֹנֵיהֶם הָבִיאָה וְנִשְׁתֶּה״ – אֵלּוּ בָּתֵּי דִינִים שֶׁלָּהֶם.
Similarly, (Amos 3:1) "Hear this prophecy which the L-rd spoke, etc." Now did Amos prophesy only these? Is it not written (Amos 1:1) "The words of Amos, one of the herders of Tekoa, who saw visions concerning Israel"? The intent (of "this prophecy") is that they were words of rebuke, viz. (Ibid. 4;1) "Hear this thing, you cows of Bashan on Mount Shomron, etc." The "cows of Bashan" are their (corrupt) judges.
כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר (ירמיה ל ד): ״וְאֵלֶּה הַדְּבָרִים אֲשֶׁר דִּבֶּר ה׳ אֶל יִשְׂרָאֵל וְאֶל יְהוּדָה״, וְכִי לֹא נִתְנַבֵּא יִרְמְיָהוּ אֶלָּא אֵלּוּ בִּלְבַד? וַהֲלֹא שְׁנֵי סְפָרִים כָּתַב יִרְמְיָהוּ, שֶׁנֶּאֱמַר (ירמיה נא סד): ״עַד הֵנָּה דִּבְרֵי יִרְמְיָהוּ״. מַה תַּלְמוּד לוֹמַר ״וְאֵלֶּה הַדְּבָרִים״? מְלַמֵּד שֶׁהָיוּ דִּבְרֵי תוֹכָחוֹת. וּמִנַּיִן שֶׁהָיוּ דִּבְרֵי תוֹכָחוֹת? שֶׁנֶּאֱמַר (ירמיה ל ה-ז): ״כִּי כֹה אָמַר ה׳ קוֹל חֲרָדָה שָׁמַעְנוּ פַּחַד וְאֵין שָׁלוֹם, שַׁאֲלוּ נָא וּרְאוּ אִם יֹלֵד זָכָר, מַדּוּעַ רָאִיתִי כָל גֶּבֶר יָדָיו עַל חֲלָצָיו כַּיּוֹלֵדָה וְנֶהֶפְכוּ כָל פָּנִים לְיֵרָקוֹן, הוֹי כִּי גָדוֹל הַיּוֹם הַהוּא מֵאַיִן כָּמֹהוּ וְעֵת צָרָה הִיא לְיַעֲקֹב וּמִמֶּנָּה יִוָּשֵׁעַ״.
Similarly, (Jeremiah 7:1) "The word that came to Jeremiah, etc.", (Ibid. 40:4) "And these are the words that the L-rd spoke, etc." Now did Jeremiah prophesy only these? Did he not write the entire book, viz. (Ibid. 51:64) "Until here, the words of Jeremiah"? What, then, is the intent of "And these are the words"? We are hereby taught that they were words of rebuke, viz. (Ibid. 30:5-7) "A sound of terror have we heard, of fear and not peace. Ask now and see if a male has ever given birth. Why, then, do I see that every man puts his hands upon his loins like a woman in childbirth, and all faces turn pale? Woe! For that day is great. There is none like it. It is a time of trouble for Jacob. But from it he will be saved."
כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר (שמואל ב כג א): ״וְאֵלֶּה דִּבְרֵי דָוִד הָאַחֲרוֹנִים״, וְכִי לֹא נִתְנַבֵּא דָּוִד אֶלָּא אֵלּוּ בִּלְבַד? וַהֲלֹא כְּבָר נֶאֱמַר (שמואל ב כג ב): ״רוּחַ ה׳ דִּבֶּר בִּי וּמִלָּתוֹ עַל לְשׁוֹנִי״! מַה תַּלְמוּד לוֹמַר ״וְאֵלֶּה דִּבְרֵי דָוִד הָאַחֲרוֹנִים״? מְלַמֵּד שֶׁהָיוּ דִּבְרֵי תוֹכָחוֹת, וּמִנַּיִן שֶׁהָיוּ דִּבְרֵי תוֹכָחוֹת? שֶׁנֶּאֱמַר (שמואל ב כג ו): ״וּבְלִיַּעַל כְּקוֹץ מֻנָד כֻּלָּהֶם כִּי לֹא בְיָד יִקָּחוּ״.
Similarly, (II Samuel 23:1) "And these are the last words of David': Now did he prophesy only these alone? Is it not written (Ibid. 2) "The spirit of the L-rd spoke in me and His word was on my tongue"? What, then, is the intent of "And these are the last words of David"? We are hereby taught that they were words of rebuke, viz. (Ibid. 6) "And (the men of) Belial shall as thorns be all of them cast away."
כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר (קהלת א א): ״דִּבְרֵי קֹהֶלֶת בֶּן דָּוִד מֶלֶךְ בִּירוּשָׁלִָם״, וְכִי לֹא נִתְנַבֵּא שְׁלֹמֹה אֶלָּא אֵלּוּ בִּלְבַד? וַהֲלֹא שְׁלֹשָׁה סְפָרִים כָּתַב, וַחֲצִי חָכְמָתוֹ מָשָׁל הָיָה! מַה תַּלְמוּד לוֹמַר ״דִּבְרֵי קֹהֶלֶת״? מְלַמֵּד שֶׁהָיוּ דִּבְרֵי תוֹכָחוֹת. וּמִנַּיִן שֶׁהָיוּ דִּבְרֵי תוֹכָחוֹת? שֶׁנֶּאֱמַר (קהלת א ה-ז): ״וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשֶּׁמֶשׁ״ וְגוֹ׳, ״הוֹלֵךְ אֶל דָּרוֹם וְסוֹבֵב אֶל צָפוֹן סוֹבֵב סוֹבֵב הוֹלֵךְ הָרוּחַ״ – זֶה הוּא מִזְרָח וּמַעֲרָב וְגוֹ׳, ״כָּל הַנְּחָלִים הוֹלְכִים אֶל הַיָּם״, כִּנָּה אֶת הָרְשָׁעִים בַּחַמָּה וּבַלְּבָנָה וּבַיָּם, שֶׁאֵין לָהֶם מַתַּן שָׂכָר.
Similarly, (Koheleth 1:1) "The words of Koheleth son of David, king in Jerusalem": Now did Solomon prophesy only these alone? Did he not write three books? We are hereby taught that they were words of rebuke, viz. (Ibid. 4-7) "A generation goes and a generation comes … and the sun shines and the sun sets … It goes to the south and it turns to the north. Round and round (east and west) goes the wind … All the rivers run into the sea, yet the sea is not full." The wicked are spoken of as sun, earth, and sea, which have no reward.
אֶל כָּל יִשְׂרָאֵל, אִלּוּ הוֹכִיחַ מִקְצָתָם הָיוּ אֵלּוּ שֶׁבַּשּׁוּק אוֹמְרִים: כָּךְ הֱיִיתֶם שׁוֹמְעִים מִבֶּן עַמְרָם וְלֹא הֱיִיתֶם מְשִׁיבִים לוֹ דָּבָר? כָּךְ מִכָּךְ! אִלּוּ הָיִינוּ שָׁם הָיִינוּ מְשִׁיבִים לוֹ אַרְבַּע וְחָמֵשׁ פְּעָמִים עַל כָּל דָּבָר וְדָבָר!
(Devarim, Ibid.) "to all of Israel": If he rebuked (only) some of them, those who were not present would have contended: "This is what you heard from the son of Amram and you did not object thus and thus? Had we been there, we would have objected four or five times for every thing that he said!"
דָּבָר אַחֵר: אֶל כָּל יִשְׂרָאֵל, מְלַמֵּד שֶׁכְּנָסָם מֹשֶׁה מִגְּדוֹלָם וְעַד קְטַנָּם וְאָמַר לָהֶם: הֲרֵינִי מוֹכִיחֲכֶם! כָּל מִי שֶׁיֵּשׁ לוֹ תְּשׁוּבָה יָבוֹא וְיֹאמַר!
Therefore, Moses assembled all of them great and small, and said to them: Anyone who has any objection let him come and state it!"
דָּבָר אַחֵר: אֶל כָּל יִשְׂרָאֵל, מְלַמֵּד שֶׁהָיוּ כֻלָּם בַּעֲלֵי תוֹכָחָה וִיכוֹלִים לַעֲמֹד בַּתּוֹכָחוֹת. אָמַר רַבִּי טַרְפוֹן: הָעֲבוֹדָה, אִם יֵשׁ בַּדּוֹר הַזֶּה מִי שֶׁיָּכוֹל לְהוֹכִיחַ! אָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: הָעֲבוֹדָה, אִם יֵשׁ בַּדּוֹר הַזֶּה מִי שֶׁיָּכוֹל לְקַבֵּל תּוֹכָחוֹת! אָמַר רַבִּי עֲקִיבָה: הָעֲבוֹדָה, אִם יֵשׁ בַּדּוֹר הַזֶּה שֶׁיּוֹדֵעַ הֵיאַךְ מוֹכִיחִים. אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי: מֵעִיד אֲנִי עָלַי שָׁמַיִם וָאָרֶץ שֶׁיּוֹתֵר מֵחֲמִשָּׁה פְּעָמִים נִתְקַנְתַּר עַל יָדִי עֲקִיבָה לִפְנֵי רַבָּן גַּמְלִיאֵל בְּיַבְנֶה, שֶׁהָיִיתִי קוֹבֵל עָלָיו וְהָיָה מְקַנְתְּרוֹ, וְכָל כָּךְ יוֹדֵעַ אֲנִי בּוֹ שֶׁהָיָה מוֹסִיף בִּי אַהֲבָה עַל כָּל אַחַת וְאַחַת, לְקַיֵּם מַה שֶׁנֶּאֱמַר (משלי ט ח): ״אַל תּוֹכַח לֵץ פֶּן יִשְׂנָאֶךָּ הוֹכַח לְחָכָם וְיֶאֱהָבֶךָּ״.
Variantly: "to all of Israel": They all could stand up under rebuke. R. Tarfon said: I swear if (i.e., that there is not) anyone in this generation who is capable of receiving rebuke. R. Akiva said: I swear if (i.e., that there is not) anyone in this generation who is capable of giving rebuke. R. Yochanan b. Nuri said: I testify by heaven and earth that more than five times R. Akiva was rebuked on my account before R. Gamliel and I know that he loved me even more (for it), in fulfillment of (Proverbs 9:8) "Reprove not a scorner lest he hate you. Reprove a wise man and he will love you." For reproof leads to peace. And thus do you find with Abraham, viz. (Bereshith 21:25) "And Abraham reproved Avimelech because of the well, etc." And what is written (of this)? (Ibid. 28) "And the two of them made a covenant." And thus with Israel, viz. (Ibid. 26:27) "And Isaac said to them: Why did you come to me when you hate me and you sent me away from you!" And (Ibid. 31) "And they departed from him in peace."
בְּעֵבֶר הַיַּרְדֵּן, מְלַמֵּד שֶׁהוֹכִיחָם עַל מַה שֶּׁעָשׂוּ בְּעֵבֶר הַיַּרְדֵּן.
(Devarim, Ibid.) "across the Jordan": We are hereby taught that he rebuked them for what they did across the Jordan.
בַּמִּדְבָּר, מְלַמֵּד שֶׁהוֹכִיחָם עַל מַה שֶׁעָשׂוּ בַּמִּדְבָּר. דָּבָר אַחֵר: בַּמִּדְבָּר, מְלַמֵּד שֶׁהָיוּ נוֹטְלִים בְּנֵיהֶם וּבְנוֹתֵיהֶם קְטַנִּים וְזוֹרְקִים לְתוֹךְ חֵיקוֹ שֶׁל מֹשֶׁה וְאוֹמְרִים לוֹ: בֶּן עַמְרָם מָה אַנּוֹנָה הִתְקַנְתָּ לָהֶם לְאֵלּוּ? מָה פַּרְנָסָה הִתְקַנְתָּ לָהֶם לְאֵלּוּ? רַבִּי יְהוּדָה אוֹמֵר: הֲרֵיהוּ אוֹמֵר (שמות טז ג): ״וַיֹּאמְרוּ אֲלֵיהֶם בְּנֵי יִשְׂרָאֵל מִי יִתֵּן מוּתֵנוּ בְיַד ה׳ בְּאֶרֶץ מִצְרַיִם״.
"in the desert": We are hereby taught that he rebuked them for what they did in the desert. They took their small sons and daughters and threw them into Moses' lap and said to him? What provisions did you make for these? What livelihood did you provide for them? R. Yehudah says: This ("in the desert") refers to (Shemoth 16:3) "And the children of Israel said to them (Moses and Aaron): Would that we had died by the hand of the L-rd in the land of Egypt!"
דָּבָר אַחֵר: בַּמִּדְבָּר, זֶה הַכְּלָל עַל כָּל מַה שֶּׁעָשׂוּ בַּמִּדְבָּר.
Variantly: "in the desert" comprises all that they did in the desert.
בָּעֲרָבָה, מְלַמֵּד שֶׁהוֹכִיחָם עַל מַה שֶּׁעָשׂוּ בְּעַרְבוֹת מוֹאָב, וְכֵן הוּא אוֹמֵר (במדבר כה א): ״וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים״ וְגוֹ׳.
"in the plain": We are hereby taught that he rebuked them for what they did in the plains of Moav, viz. (Bamidbar 25:1)
מוֹל סוּף, מְלַמֵּד שֶׁהוֹכִיחָם עַל מַה שֶּׁעָשׂוּ עַל הַיָּם, שֶׁהִמְרוּ עַל הַיָּם וְהָפְכוּ עֹרֶף כְּלַפֵּי מֹשֶׁה שָׁלֹשׁ מַסָּעוֹת. רַבִּי יְהוּדָה אוֹמֵר: הִמְרוּ עַל הַיָּם וְהִמְרוּ בְּתוֹךְ הַיָּם, וְכֵן הוּא אוֹמֵר (תהלים קו ז): ״וַיַּמְרוּ עַל יָם בְּיַם סוּף״. יָכוֹל לֹא הוֹכִיחָם אֶלָּא בִּתְחִלַּת מַסָּע, בֵּין מַסָּע לְמַסָּע מִנַּיִן? תַּלְמוּד לוֹמַר: בֵּין פָּארָן וּבֵין תֹּפֶל וְלָבָן – דִּבְרֵי תִּפְלוּת שֶׁתָּפְלוּ עַל הַמָּן, וְכֵן הוּא אוֹמֵר (במדבר כא ה): ״וְנַפְשֵׁנוּ קָצָה בַּלֶּחֶם הַקְּלֹקֵל״. אָמַר לָהֶם: שׁוֹטִים! כָּל עַצְמָם שֶׁל מְלָכִים אֵין בּוֹרְרִים לָהֶם אֶלָּא לֶחֶם קַל שֶׁלֹּא יְהֵא אֶחָד מֵהֶם גּוֹסֶה וְדַלַּרְיָא אוֹחַזְתּוֹ, אֲבָל אַתֶּם בַּטּוֹבָה שֶׁהֵיטַבְתִּי לָכֶם בָּהּ אַתֶּם מִתְרַעֲמִים לְפָנַי? הֲוֵי בִּשְׁטוּת אֲבִיכֶם הֲלַכְתֶּם, שֶׁאָמַרְתִּי (בראשית ב יח): ״אֶעֱשֶׂה לּוֹ עֵזֶר כְּנֶגְדּוֹ״, בַּטּוֹבָה שֶׁהֵיטַבְתִּי לוֹ – בָּהּ נִתְרַעֵם לְפָנַי, וְאָמַר (בראשית ג יב): ״הָאִשָּׁה אֲשֶׁר נָתַתָּ עִמָּדִי הִוא נָתְנָה לִּי מִן הָעֵץ וָאֹכֵל״.
"against Suf": We are hereby taught that he rebuked them for what they did at the Red Sea (viz. Shemoth 14:11). R. Yehudah says: They rebelled in the midst of the sea, and they rebelled upon ascending from the sea, turning their backs upon Moses and traveling three journeys, viz. (Psalms 106:7) "And they rebelled at the sea, in the sea of Suf": — "at the Sea," upon ascending from it; — "in the sea," in its very midst. I might think that he rebuked them only at the beginning of a journey. Whence do I derive (that he also did so) between journey and journey? From "between Paran" and "between Tofel." "tofel and lavan (white)": They spoke vain words ("divrei tifluth" [as in "tofel"]) against the manna, saying that it was "white" (i.e. insubstantial), viz. (Bamidbar 21:5) "and our soul loathes this 'light' bread" — whereupon he said to them: "Fools, the very essence of kings is that they are fed only 'light' bread, so they not be seized with diarrhea — but you have grumbled at the good that I have given you, following the precedent of your father (Adam). I told him that I would make a helpmate for him (Bereshith 2:18), and for this good that I granted him he grumbled against Me, (Ibid. 3:12) 'The woman that You gave to me — she gave me from the tree and I ate.'"
וַחֲצֵרֹת, אָמַר לָהֶם: לֹא הָיָה לָכֶם לִלְמֹד מִמַּה שֶּׁעָשִׂיתִי לְמִרְיָם בַּחֲצֵרוֹת? אִם לְמִרְיָם הַצַּדֶּקֶת לֹא נָשָׂאתִי לָהּ פָּנִים בַּדִּין, קַל וָחוֹמֶר לִשְׁאָר בְּנֵי אָדָם.
(Devarim, Ibid.) "and Chatzeroth": He said to them: Should you not have learned from what I did to Miriam in Chatzeroth? (viz. Bamidbar 12). If I did not show favoritism in judgment to Miriam the righteous, how much more so (would I not do so) to others!
דָּבָר אַחֵר: וּמַה מִּרְיָם שֶׁלֹּא דִבְּרָה אֶלָּא בְּאָחִיהָ הַקָּטָן מִמֶּנָּה כָּךְ נֶעֶנְשָׁה, הַמְדַבֵּר בְּמִי שֶׁגָּדוֹל מִמֶּנּוּ עַל אַחַת כַּמָּה וְכַמָּה.
Variantly: If Miriam, who spoke only against her younger brother, was thus punished, how much more so one who speaks against another greater than he!
דָּבָר אַחֵר: וּמַה מִּרְיָם שֶׁכְּשֶׁדִּבְּרָה דָּבָר לֹא שָׁמְעָה כָּל בְּרִיָּה אֶלָּא הַמָּקוֹם בִּלְבַד, כְּעִנְיָן שֶׁנֶּאֱמַר (במדבר יב ב) ״וַיִּשְׁמַע ה׳״, כָּךְ נֶעֶנְשָׁה – הַמְדַבֵּר בִּגְנוּתוֹ שֶׁל חֲבֵרוֹ בָּרַבִּים עַל אַחַת כַּמָּה וְכַמָּה.
Variantly: If (in the instance of) Miriam, who spoke thus only in the hearing of the L-rd alone — (viz. Ibid. 12:2 - "And the L-rd heard") — was thus punished, how much more so, one who demeans his neighbor in public!
וְדִי זָהָב, אָמַר לָהֶם: הָא וִתְּרָה! כָּל מַה שֶּׁעֲשִׂיתֶם – מַעֲשֵׂה עֵגֶל קָשֶׁה עָלַי מִן הַכֹּל. הָיָה רַבִּי יְהוּדָה אוֹמֵר: מָשָׁל לְמָה הַדָּבָר דּוֹמֶה? לְאֶחָד שֶׁעָשָׂה לַחֲבֵרוֹ צָרוֹת הַרְבֵּה. בָּאַחֲרוֹנָה הוֹסִיף לוֹ צָרָה אַחַת, אָמַר לוֹ: הָא וַתְּרָה! כָּל מַה שֶּׁעָשִׂיתָה לִי – זוֹ קָשָׁה עָלַי יוֹתֵר מִן הַכֹּל. כָּךְ אָמַר לָהֶם הַמָּקוֹם לְיִשְׂרָאֵל: הָא וַתְּרָה! כָּל מַה שֶּׁעֲשִׂיתֶם – מַעֲשֵׂה עֵגֶל קָשֶׁה עָלַי יוֹתֵר מִן הַכֹּל. רַבִּי שִׁמְעוֹן אוֹמֵר: מָשָׁל לְמָה הַדָּבָר דּוֹמֶה? לְאֶחָד שֶׁהָיָה מְקַבֵּל חֲכָמִים וְתַלְמִידֵיהֶם – וְהָיוּ הַכֹּל מְאַשְּׁרִים אוֹתוֹ. בָּאוּ גּוֹיִם וְקִבְּלָם, בָּאוּ לִסְטִים וְקִבְּלָם; הָיוּ הַבְּרִיּוֹת אוֹמְרִים: כָּךְ הִיא וִסְתּוֹ שֶׁל פְּלוֹנִי, לְקַבֵּל אֶת הַכֹּל. כָּךְ אָמַר מֹשֶׁה לְיִשְׂרָאֵל: וְדִי זָהָב – לַמִּשְׁכָּן, וְדִי זָהָב – לָעֵגֶל. רַבִּי בְּנָיָה אוֹמֵר: עָבְדוּ יִשְׂרָאֵל עֲבוֹדָה זָרָה – הֲרֵי הֵם חַיָּבִים כְּלָיָה! יָבוֹא זְהַב מִשְׁכָּן וִיכַפֵּר עַל זְהַב עֵגֶל. רַבִּי יוֹסֵי בֶּן חֲנִינָה אוֹמֵר: (שמות כה יז) ״וְעָשִׂיתָ כַפֹּרֶת זָהָב טָהוֹר״, יָבֹא זְהַב כַּפֹּרֶת וִיכַפֵּר עַל זְהַב עֵגֶל.
(Devarim, Ibid.) "and an abundance of gold" (an allusion to the golden calf): He said to them: This thing outweighs all that you have done. The golden calf weighs upon Me more than all! Rebbi was wont to say: An analogy: One caused his neighbor many troubles. In the end, he added an additional trouble, and the other said: This outweighs everything you have done to me. This weighs upon me more than all! Thus did the Holy One Blessed be He say to Israel: This outweighs everything that you have done! Variantly: "and an abundance of gold": R. Shimon b. Yochai says: An analogy: One received sages and disciples, and all praised him. Then Canaanites came, and he received them! — at which they said: This is the man's nature — to receive all! Thus did Moses say to Israel: (You gave) "an abundance of gold" for the mishkan (the tabernacle) — (You gave) "an abundance of gold" for the golden calf! R. B'na'ah says: Israel served idolatry, for which they are liable to extinction — Let the gold of the mishkan atone for the gold of the calf!
רַבִּי יְהוּדָה אוֹמֵר: הֲרֵיהוּ אוֹמֵר בַּמִּדְבָּר בָּעֲרָבָה וְגוֹ׳, אֵלּוּ עֲשָׂרָה נִסְיוֹנוֹת שֶׁנִּסּוּ אֲבוֹתֵינוּ אֶת הַמָּקוֹם בַּמִּדְבָּר, וְאֵלּוּ הֵם: שְׁנַיִם בַּיָּם, שְׁנַיִם בַּמַּיִם, שְׁנַיִם בַּמָּן, שְׁנַיִם בַּשְּׂלָו, אֶחָד בָּעֵגֶל, וְאֶחָד בְּמִדְבַּר פָּארָן בַּמְרַגְּלִים. אָמַר לוֹ רַבִּי יוֹסֵי בֶּן דּוֹרְמַסְקִית: יְהוּדָה בְּרַבִּי, לָמָּה אַתָּה מְעַוֵּת עָלֵינוּ אֶת הַכְּתוּבִים? מֵעִיד אֲנִי עָלַי שָׁמַיִם וָאָרֶץ, שֶׁחָזַרְנוּ עַל כָּל הַמְּקוֹמוֹת, וְאֵינָם מְקוֹמוֹת שֶׁנִּקְרְאוּ אֶלָּא עַל שֵׁם מְאוֹרָע! וְכֵן הוּא אוֹמֵר (בראשית כו כ-לג): ״וַיִּקְרָא שֵׁם הַבְּאֵר עֵשֶׂק כִּי הִתְעַשְּׂקוּ עִמּוֹ... וַיִּקְרָא אוֹתָהּ שִׁבְעָה״.
R. Yossi berebbi Chanina says: It is written "in the desert, in the plain": This alludes to the ten trials wherewith our fathers tried the Holy One Blessed be He in the desert: two at the (Red) sea, (in the descent [Shemoth 14:11] and in the ascent [Psalms 106:7]), two, with water, (at Marah [Shemoth 15:23] and at Refidim [Shemoth 17]), two with manna, ("Let no man go out of his place" [Shemoth 17:29] and "Let no man leave of it" [Shemoth 16:19]), two with the quail, (the first [16:3] and the second [Bamidbar 11:4]), one with the golden calf (Shemoth 32), and one with the spies (Bamidbar 13). R. Yossi b. Dormaskith said to him: Yehudah berebbi, why do you distort the verses for us (by assigning allegorical interpretations to what are really place names)? I testify by heaven and earth that we have reviewed all of the sources and (we have found that) they are all place names. It is just that they were thus named (as aforementioned) because of an event (that transpired there). Similarly, (Bereshith 26:20) "And he called the name of the well 'Esek' because they strove ('hitasku') with him." And it is written (Ibid. 33) "And he called it 'shivah,' etc."
כַּיּוֹצֵא בוֹ דָּרַשׁ רַבִּי יְהוּדָה: (זכריה ט א) ״מַשָּׂא דְבַר ה׳ בְּאֶרֶץ חַדְרָךְ וְדַמֶּשֶׂק מְנוּחָתוֹ כִּי לַה׳ עֵין אָדָם וְכֹל שִׁבְטֵי יִשְׂרָאֵל״, זֶה מָשִׁיחַ, שֶׁהוּא חַד לָאֻמּוֹת וְרַךְ לְיִשְׂרָאֵל. אָמַר לוֹ רַבִּי יוֹסֵי בֶּן דּוֹרְמַסְקִית: יְהוּדָה בְּרַבִּי, לָמָּה אַתָּה מְעַוֵּת עָלֵינוּ אֶת הַכְּתוּבִים? מֵעִיד אֲנִי עָלַי שָׁמַיִם וָאָרֶץ, שֶׁאֲנִי מִדַּמֶּשֶׂק, וְיֵשׁ שָׁם מָקוֹם שֶׁשְּׁמוֹ חַדְרָךְ!
אָמַר לוֹ: מָה אַתָּה מְקַיֵּם ״וְדַמֶּשֶׂק מְנוּחָתוֹ״? מִנַּיִן שֶׁעֲתִידָה יְרוּשָׁלַיִם לִהְיוֹת מַגַּעַת עַד דַּמֶּשֶׂק? שֶׁנֶּאֱמַר ״וְדַמֶּשֶׂק מְנוּחָתוֹ״, וְאֵין מְנוּחָתוֹ אֶלָּא יְרוּשָׁלַיִם, שֶׁנֶּאֱמַר (תהלים קלב יד) ״זֹאת מְנוּחָתִי עֲדֵי עַד״!
אָמַר לוֹ: מָה אַתָּה מְקַיֵּם (ירמיה ל יח) ״וְנִבְנְתָה עִיר עַל תִּלָּהּ״? אָמַר לוֹ: שֶׁאֵין עֲתִידָה לָזוּז מִמְּקוֹמָהּ! אָמַר לוֹ, מָה אֲנִי מְקַיֵּם (יחזקאל מא ז) ״וְרָחֲבָה וְנָסְבָה לְמַעְלָה לְמַעְלָה לַצְּלָעוֹת כִּי מוּסַב הַבַּיִת לְמַעְלָה לְמַעְלָה סָבִיב סָבִיב לַבַּיִת עַל כֵּן רֹחַב הַבַּיִת לְמָעְלָה״? שֶׁעֲתִידָה אֶרֶץ יִשְׂרָאֵל לִהְיוֹת מַרְחֶבֶת וְעוֹלָה מִכָּל צְדָדֶיהָ, כִּתְאֵנָה זוֹ שֶׁצָּרָה מִלְּמַטָּה וּרְחָבָה מִלְמַעְלָה, וְשַׁעֲרֵי יְרוּשָׁלַיִם עֲתִידִים לִהְיוֹת מַגִּיעִים עַד דַּמֶּשֶׂק!
וְכֵן הוּא אוֹמֵר (שיר השירים ז ה): ״אַפֵּךְ כְּמִגְדַּל הַלְּבָנוֹן צוֹפֶה פְּנֵי דַמָּשֶׂק״. וְגָלֻיּוֹת בָּאוֹת וְחוֹנוֹת בְּתוֹכָהּ, שֶׁנֶּאֱמַר (זכריה ט א): ״וְדַמֶּשֶׂק מְנוּחָתוֹ״, וְאוֹמֵר (ישעיה ב ב–ג): ״וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית ה׳ בְּרֹאשׁ הֶהָרִים וְנִשָּׂא מִגְּבָעוֹת וְנָהֲרוּ אֵלָיו כָּל הַגּוֹיִם״, וְאוֹמֵר: ״וְהָלְכוּ עַמִּים רַבִּים״ וְגוֹ׳.
Similarly, R. Yehudah expounded (Zechariah 9:1) "A burden (of prophecy) in the land of chadrach and Damascus is its resting place.": This ("chadrach") refers to the Messiah who will be "chad" ("sharp") to the Canaanites, and "rach" ("soft") to Israel" — whereupon R. Yossi b. Dormaskith said to him: Yehudah berebbi, why do you distort the verses for us? I testify by heaven and earth that I am from Damascus and there is a place called Chadrach there. And how do I understand "and Damascus is (its) resting place"? (As meaning) that Jerusalem is destined to extend until Damascus; "(its) resting place" is Jerusalem, as it is written (Psalms 132:19) "This (Jerusalem) is My resting place forever." R. Yehudah: How do you understand (Jeremiah 30:18) "And the city will be built on its foundation"? R. Yossi: (As meaning) that (though) Jerusalem is not destined to move from its place (i.e., from its foundation), it will expand from its sides). How do I understand (Ezekiel 91:7) "And there was an enlarging and a winding about upwards, etc."? Eretz Yisrael is destined to broaden and rise from all of her sides like a fig, which is narrow below and broad above, and the gates of Jerusalem are destined to reach until Damascus. And thus is it written (Song of Songs 7:5) "Your nose is like the tower of Levanon, which looks towards Damascus." And the exiles will come and rest therein, as it is written "and Damascus is His resting place," and (Isaiah 2:2-3) "And it will be in the end of days the mountain of the L-rd's house will be established in the top of the mountains and will be exalted above the hills, and all the nations will flow unto it. And many peoples will go and say: Come, let us go up to the house of the L-rd, to the house of the G-d of Jacob, and He will teach us of His ways and we will walk in His paths. For from Zion will go forth Torah, and the words of the L-rd from Jerusalem."
כַּיּוֹצֵא בוֹ דָּרַשׁ רַבִּי יְהוּדָה: (בראשית מא מג) ״וַיַּרְכֵּב אֹתוֹ בְּמִרְכֶּבֶת הַמִּשְׁנֶה אֲשֶׁר לוֹ וַיִּקְרְאוּ לְפָנָיו אַבְרֵךְ״ – זֶה יוֹסֵף, שֶׁהָיָה אָב בְּחָכְמָה וְרַךְ בְּשָׁנִים. אָמַר לוֹ רַבִּי יוֹסֵי בֶּן דּוֹרְמַסְקִית: יְהוּדָה בְּרַבִּי, לָמָּה אַתָּה מְעַוֵּת עָלֵינוּ אֶת הַכְּתוּבִים? מֵעִיד אֲנִי עָלַי שָׁמַיִם וָאָרֶץ, שֶׁאֵין ״אַבְרֵךְ״ אֶלָּא לְבִרְכַּיִם אַבְרִיכֵם [אַל בַּרְכִּיס], שֶׁהָיוּ הַכֹּל נִכְנָסִים וְיוֹצְאִים מִתַּחַת יָדוֹ, כָּעִנְיָן שֶׁנֶּאֱמַר (בראשית מא מג): ״וְנָתוֹן אֹתוֹ עַל כָּל אֶרֶץ מִצְרָיִם״.
Similarly, R. Yehudah expounded (Bereshith 41:43) "And he (Pharaoh) had him ride in the chariot next to his, and they called before him "Avrech.": This is Joseph, who was a father ("av") in wisdom and young ("rach") in years — whereupon R. Yossi b. Dormaskith said to him: Yehudah berebbi, why do you distort the verses for us? I testify by heaven and earth that "avrech" signifies (bending of) the knees ("birkayim"). (Ibid.) "and he set him over all the land of Egypt": that all enter and leave by his command.