(שמות ל״ה:א׳) וַיַּקְהֵל מֹשֶׁה אֶת כָּל עֲדַת בְּנִי יִשְׂרָאֵל וְגוֹ'. רִבִּי חִיָּיא פָּתַח, (שמואל א ט״ו:ו׳) וַיֹּאמֶר שָׁאוּל אֶל הַקֵּנִי לְכוּ סוּרוּ רְדוּ וְגוֹ'. תָּא חֲזֵי, מָה כְּתִיב בַּעֲמָלֵק, (שמואל א ט״ו:ו׳) פָּקַדְתִּי אֵת אֲשֶׁר עָשָׂה עֲמָלֵק לְיִשְׂרָאֵל וְגוֹ'. וְקוּדְשָׁא בְּרִיךְ הוּא בְּכֻלְּהוּ קְרָבִין דְּעָבְדוּ שְׁאָר עַמְמִין לְגַבַּיְיהוּ דְּיִשְׂרָאֵל, מַאי טַעְמָא לָא אַקְשֵׁי קַמֵּיהּ, כְּהַאי קְרָבָא דְּעָבַד עֲמָלֵק לְגַבַּיְיהוּ. אֶלָּא וַדַּאי, קְרָבָא דְּעֲמָלֵק הֲוָה בְּכָל סִטְרִין, לְעֵילָּא וְתַתָּא, דְּהָא בְּהַהוּא זִמְנָא אִתְתָּקַּף חִוְיָא בִּישָׁא לְעֵילָּא, ואִתְתָּקַּף לְתַתָּא. AND MOSES ASSEMBLED ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL, ETC. R. Hiya opened here a discourse on the text: “And Saul said unto the Kenites: Go depart”, etc. (I Sam. 15, 6). ‘Observe’, he said, ‘that in regard to Amalek it is written: “I remember that which Amalek did to Israel”, etc. (Ibid. 15, 2). What is the reason that none of the wars waged by other nations against Israel was so displeasing to the Almighty as was the war waged against them by Amalek? The reason, assuredly, is that the battle with Amalek was waged on both fronts, both on high and below; for at that time the evil serpent gathered all its forces both above and below.

ועַל דָּא בְּבִלְעָם כְּתִיב, (במדבר כ״ג:ד׳) וַיִּקָּר אֱלֹהִים אֶל בִּלְעָם. וַיִּקָּר לִישָׁנָא דִּמְסָאֲבָא נָקַט. וְאִי תֵּימָא, הָא כְּתִיב אֱלהִים. אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא אַזְמִין לֵיהּ הַהוּא אֲתָר דִּמְסָאֲבָא, לְאִסְתַּאֲבָא בֵּיהּ, בְּהַהוּא דַּרְגָּא דְּאִיהוּ אִתְדַּבָּק לְאִסְתַּאֲבָא בֵּיהּ. מָה עֲבַד בִּלְעָם. אִיהוּ חָשִׁיב בְּאִינּוּן קָרְבָּנִין לְסַלְּקָא לְעֵילָּא, מִיַּד זַמִין לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא הַהוּא אֲתָר. אֲמַר לֵיהּ הָא מִסְאֲבוּ לְגַבָּךְ, כְּמָה דְּאִתְחָזֵי לָךְ, וְעַל דָּא וַיִּקָּר אֱלהִים אֶל בִּלְעָם. 3. And regarding this, it is written about Balaam (Numbers 23:4): 'And God happened upon Balaam.' And it happened for a different reason, through the agency of an angel named Dimsaaba, who was appointed for this task. And if you say, 'But it is written "Elohim" (God)," know that the Holy One, blessed be He, summoned him to that place of Dimsaaba, to converse with him, in that specific degree where he would attach himself to Dimsaaba. What did Balaam do? He, being considered among the entities offering sacrifices to ascend on high, immediately made himself available to the Holy One, blessed be He, at that location. Balaam said to Him, 'Here, I have prepared for You an offering, just as You appeared to me.' And because of this, 'And God happened upon Balaam.

כְּגַוְונָא דָּא אֲשֶׁר קָרְךָ בַּדֶּרֶךְ וְגוֹ'. אַזְמִין לְגַבָּךְ הַהוּא חִוְיָא בִּישָׁא לְעֵילָּא, לְסָאֲבָא לְךָ בְּכָל סִטְרִין. וְאִלְמָלֵא דְּאִתְתָּקַּף מֹשֶׁה לְעֵילָּא, וִיהוֹשֻׁעַ לְתַתָּא, לָא יָכִילוּ יִשְׂרָאֵל לֵיהּ. וּבְגִין כַּךְ, נָטִיר קוּדְשָׁא בְּרִיךְ הוּא הַהוּא דְּבָבוּ, לְדָרֵי דָּרִין. מַאי טַעְמָא. בְּגִין דְּחָשִׁיב לְאַעְקְרָא אָת קַיָּימָא מֵאַתְרֵיהּ. וּבְגִין כַּךְ פָּקַדְתִּי, בִּפְקִידָּה, דְּהָא תַּמָּן (ויצא קנ"ט ע"ב) אִתְרְמִיז רָזָא דְּאָת קַיָּימָא קַדִּישָׁא. By using the term qar’kha, the text as much as says: “He has arrayed against thee that evil serpent from above that he may defile thee on all sides”; and were it not that Moses from above, and Joshua from below, put forth all their strength, Israel would not have prevailed against him. It is for this reason that the Holy One, blessed be He, cherished His enmity against him throughout all generations, inasmuch as he planned to uproot the sign of the covenant from its place.¹i.e. to lead Israel into ways of unchastity.

תָּא חֲזֵי, מָה כְּתִיב, וַיֹּאמֶר שָׁאוּל אֶל הַקֵּנִי. מַאן קֵנִי. דָּא יִתְרוֹ. וְכִי מַאן יָהִיב בְּנֵי יִתְרוֹ הָכָא, לְמֶהוֵי דִּיּוּרֵיהוֹן בַּעֲמָלֵק, וְהָא בִּירִיחוֹ הֲווֹ שַׁרְיָין. אֶלָּא הָא כְּתִיב, (שופטים א׳:ט״ז) וּבְנֵי קֵנִי חֹתֵן מֹשֶׁה עָלוּ מֵעִיר הַתְּמָרִים אֶת בְּנֵי יְהוּדָה מִדְבָּר יְהוּדָה וְגוֹ'. וְכַד עָלוּ מִתַּמָּן, שָׁרוּ בִּתְחוּמָא דַּעֲמָלֵק, עַד הַהוּא זִמְנָא דְּאָתָא שָׁאוּל מַלְכָּא, דִּכְתִּיב וַיָּסַר קֵנִי מִתּוֹךְ עֲמָלֵק. Our verse continues: “And Saul said to the Kenite.” The Kenite, as we know, was Jethro. Now, how came the descendants of Jethro to have their abode alongside of Amalek? Was not Jericho their home? But the explanation is found in the verse: “And the children of the Kenite, Moses’ father-in-law, went up out of the city of palm-trees (i.e. Jericho) with the children of Judah into the wilderness of Judah” (Judges 1, 16); that is to say, when they left Jericho, they moved on as far as the border of Amalek, where they settled and remained until the time of King Saul, when, as we read, “the Kenites departed from among the Amalekites” (I Sam. 15, 6).

בְּגִין דְּהָא בְּזִמְנָא דְּחַיָּיבַיָּא אִשְׁתְּכָחוּ, (נ"א אתענשו) אִינּוּן חֲסִידֵי וְזַכָּאֵי דְּמִשְׁתַּכְחִין בֵּינַיְיהוּ, מִתָּפְסָן בְּחוֹבֵיהוֹן, וְהָא אוּקְמוּהָ. כְּגַוְונָא דָּא, אִלְמָלֵא הַהוּא עִרְבּוּבְיָא דְּאִתְחַבָּרוּ בְּהוּ בְּיִשְׂרָאֵל, לָא אִתְעֲנָשׁוּ יִשְׂרָאֵל, עַל עוֹבָדָא דְּעֶגְלָא. They had to depart because, when the time comes to punish the guilty, the pious and just who are among them are first made responsible for their sins. This has already been made clear elsewhere. Similarly, if it had not been for the riff-raff that became associated with Israel, the Israelites would not have incurred punishment for the sin of the golden calf.

וְתָּא חֲזֵי מָה כְּתִיב (קצ"ז, רכ"ד ע"א) בְּקַדְמִיתָא, (שמות כ״ה:ב׳) מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ, לְאַכְלְלָא כֹּלָּא, בְּגִין דְּבָעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד עוֹבָדָא דְּמַשְׁכְּנָא מִכָּל סִטְרִין, בְּמוֹחָא וּקְלִיפָה. וּבְגִין דַּהֲווֹ אִינּוּן עֵרֶב רַב בְּגַּוַּויְיהוּ, אִתְּמַר מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ, לְאַכְלְלָא לוֹן בֵּינַיְיהוּ דְּיִשְׂרָאֵל, דְּאִינּוּן מוֹחָא. וְכֻלְּהוּ אִתְפְּקָדוּ. For, observe that first it is written here, “of every man whose heart makes him willing ye shall take my offering” (Ex. 25, 2); to wit, of the whole body of the people, including the mixed multitude, as the Holy One, blessed be He, desired to have in the work of the Tabernacle the co-operation of all sections of the people, both the “brain” category and the “shell” category: all were charged with the performance of the work.

לְבָתַר סָטָא זִינָא לְזִינֵיהּ, וְאָתוּ אִינּוּן עֵרֶב רַב וְעָבָדוּ יַת עֶגְלָא, וְסָטוּ אֲבַתְרַיְיהוּ אִינּוּן דְּמִיתוּ, וְגָרְמוּ לוֹן לְיִשְׂרָאֵל מוֹתָא וְקָטוֹלָא. אָמַר קוּדְשָׁא בְּרִיךְ הוּא, מִכָּאן וּלְהָלְאָה עוֹבָדָא דְּמַשְׁכְּנָא לָא יְהֵא, אֶלָּא (קצ"ז ע"א) מִסִּטְרָא דְּיִשְׂרָאֵל בִּלְחוֹדַיְיהוּ. מִיַּד וַיַּקְהֵל מֹשֶׁה אֶת כָּל עֲדַת בְּנִי יִשְׂרָאֵל וְגוֹ'. וּכְתִיב בַּתְרֵיהּ קְחוּ מֵאִתְּכֶם תְּרוּמָה לַיְיָ'. מֵאִתְּכֶם וַדַּאי, וְלָא כְּקַדְמִיתָא דִּכְתִּיב, מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ. וַיַּקְהֵל מֹשֶׁה וְגוֹ', מֵאָן אֲתָר כָּנִישׁ לוֹן. אֶלָּא בְּגִין דַּהֲווֹ אִינּוּן עֵרֶב רַב בֵּינַיְיהוּ, אִצְטְרִיךְ מֹשֶׁה לְאַכְנָשָׁא לוֹן, וּלְיַחֲדָא לוֹן מִבֵּינַיְיהוּ. Subsequently, however, the sections separated, each betaking itself to its own affinity, and so the mixed multitude made the golden calf and led astray numbers who afterwards died, and thus brought upon Israel death and slaughter. The Holy One, blessed be He, then said: “Henceforward the work of the Tabernacle shall be performed from the side of Israel only.” Straightway “Moses assembled all the congregation of the children of Israel… Take ye from among you an offering unto the Lord” (Ibid. 35, 1-5). “From among you” emphatically, but not “from every man whose heart maketh him willing”, as in the previous injunction. Furthermore, as no place of assembly is mentioned, the words, “And Moses assembled”, etc., signify that, as the mixed multitude were mingled among the Israelites, Moses found it necessary to assemble the latter on one side so as to segregate them from the former.’

(שמות ל״ה:א׳) וַיַּקְהֵל מֹשֶׁה. רִבִּי אַבָּא פָּתַח, (דברים ל״א:י״ב) הַקְהֵל אֶת הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף. מָה לְּהַלָּן כְּלָלָא דְּכֻלְּהוּ יִשְׂרָאֵל, אוּף הָכָא כְּלָלָא דְּכֻלְּהוּ יִשְׂרָאֵל, וּמַאן אִינּוּן. שִׁתִּין רִבּוֹא. AND MOSES AS SEMBLED. R. Abba cited in connection with this the verse: “Assemble the people, the men and the women and the little ones” (Deut. 31, 12). ‘Just as there’, he said, ‘the gathering comprised the whole of Israel, so here also Moses assembled the whole of Israel; to wit, the six hundred thousand men.’

רִבִּי אֶלְעָזָר פָּתַח קְרָא בְּיִשְׂרָאֵל, כַּד נָחִית מֹשֶׁה מִן טוּרָא דְּסִינַי, דִּכְתִּיב, (שמות ל״ב:י״ז) וַיִּשְׁמַע יְהוֹשֻׁעַ אֶת קוֹל הָעָם בְּרֵעֹה וַיֹּאמֶר אֶל מֹשֶׁה קוֹל מִלְחָמָה בַּמַּחֲנֶה. וַיִּשְׁמַע יְהוֹשֻׁעַ, וְכִי יְהוֹשֻׁעַ שָׁמַע, וּמֹשֶׁה לָא שָׁמַע. אֶלָּא וַדַּאי, עַד הַשְׁתָּא יְהוֹשֻׁעַ לָא הֲוָה יָדַע, וּמֹשֶׁה הֲוָה יָדַע. אִי הָכִי מַהוּ בְּרֵעֹה. אֶלָּא בְּרֵעֹה בְּהֵ' כְּתִיב, דְּהַהוּא קַלָּא בְּסִטְרָא אַחֲרָא הֲוָה. וִיהוֹשֻׁעַ דְּהֲוָה אַנְפּוֹי דְּסִיהֲרָא, אִסְתָּכַּל בְּהַהוּא קָלָא, דְּהֲוָה דְּסִטְרָא דְּרָעָה, מִיַּד וַיֹּאמֶר אֶל מֹשֶׁה קוֹל מִלְחָמָה בַּמַּחֲנְה. R. Eleazar expounded our text in relation to Israel at the time when Moses descended from Mount Sinai, regarding which it is written: “And when Joshua heard the noise of the people as they shouted, he said unto Moses: There is a noise of war in the camp” (Ex. 32, 17). Is it possible that Joshua heard it and Moses did not hear it? The truth is that Moses knew already what had befallen, whilst Joshua only now became aware of it; and the word bere’oh (when they shouted) can read bera’ah, i.e. “in evil”, as that tumult proceeded from the “other side” (synonymous with evil). For Joshua, who (as compared with Moses) was emblematic of the moon, apprehended the sound that proceeded from the evil side, and straightway “he said unto Moses: There is a noise of war in the camp”.

בְּהַהִיא שַׁעֲתָא אִתְבָּרוּ תְּרֵין לוּחֵי אַבְנָא דַּהֲווֹ בְּקַדְמִיתָא. וְהָא אוֹקִימְנָא, דְּאִינּוּן אִתְיָיקָרוּ עַל יְדוֹי וְנָפְלוּ וְאִתְבָּרוּ. מַאי טַעְמָא. בְּגִין דְּפָרְחוּ אַתְוָון מִגּוֹ לוּחֵי אֲבָנִין. (פ"א ע"א, ויקרא ע"ו) At that moment the two first tables of stone became too heavy for Moses’ hands, as already stated elsewhere, and dropped from them and broke. The reason was that the letters of the tables of stone flew away.

תָּא חֲזֵי, בְּד' תְּקוּפִין דְּשַׁתָּא, קָלָא אִתְּעַר, בְּד' סִטְרִין דְּעָלְמָא, בְּהַהוּא קָלָּא אִתְּעָרוּתָא דְּסִטְרָא אַחֲרָא אִתְּעַר בֵּיהּ. וְהַהוּא אִתְּעָרוּתָא דְּסִטְרָא אַחֲרָא עָאל בֵּין קַלָּא לְקָלָא, וְאִתְחֲשָׁךְ נְהוֹרָא בְּקָלָא דִּלְתַתָּא. בְּגִין דְּלָא מָטָא נְהוֹרָא דְּקָלָא דִּלְעֵילָּא, לְקָלָא דִּלְתַתָּא, כְּדֵין אַקְדִּים הַהוּא אִתְּעָרוּתָא, וְעָאל בֵּין דָּא לְדָא נָחָשׁ דִּמְפַתֵּי לְאִתְּתָא, וְנָטִיל נְהוֹרָא. וְהַהוּא קָלָא, הוּא קוֹל מִלְחָמָה, קוֹל רָעָה. וְדָא אִיהוּ בְּרֵעֹה. Mark this. At the turn of the four seasons of the year a sound arises in the four quarters of the world through which the sinister side is stirred up, interposing between one sound and another, and at the same time obscuring the light that streams from on high. It is because the voice from above does not meet that from below that the left side is aroused and is able to insinuate itself between the two. That interposing sound is the sound or noise of war, the noise of the evil forces; and this is the meaning of the word bera’ah (in evil) (¹v. supra.

וְעַל דָּא שָׁמַע יְהוֹשֻׁעַ וְלָא מֹשֶׁה, בְּגִין דְּנָטַל הַהוּא רָעָה נְהוֹרָא דְּסִיהֲרָא דְּהֲוָה אָחִיד בָּהּ יְהוֹשֻׁעַ. וּמֹשֶׁה דְּהֲוָה אָחִיד בְּשִׁמְשָׁא, לָא שָׁמַע. וְיִשְׂרָאֵל כֻּלְּהוּ אִתְחֲשָׁךְ נְהוֹרָא דִּילְהוֹן, בְּגִין הַהוּא רָעָה דְּאִתְדַּבְּקָת בְּהוּ. כֵּיוָן דְּמָחַל קוּדְשָׁא בְּרִיךְ הוּא חוֹבֵיהוֹן, כְּדֵין וַיַּקְהֵל מֹשֶׁה אֶת כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵיהֶם אֵלֶּה הַדְּבָרִים וְגוֹ', דְּהָא הַהוּא עֵרֶב רַב אִתְעַבָּר מִנַּיְיהוּ. It was for that reason that only Joshua heard that noise but not Moses, for it proceeded from that evil power that impaired the light of the moon. Hence Joshua, who was the replica of the moon, perceived that noise, whereas Moses, who was the replica of the sun, did not perceive it. The light of all Israel was altogether darkened by reason of the evil power that took hold of them. But straightway the Holy One, blessed be He, forgave them their sins.’ AND MOSES ASSEMBLED ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL, AND SAID UNTO THEM: THESE ARE THE WORDS, ETC. He took this step because the mixed multitude were now removed from them.

ועַל דָּא בְּבִלְעָם כְּתִיב, (במדבר כ״ג:ד׳) וַיִּקָּר אֱלֹהִים אֶל בִּלְעָם. וַיִּקָּר לִישָׁנָא דִּמְסָאֲבָא נָקַט. וְאִי תֵּימָא, הָא כְּתִיב אֱלהִים. אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא אַזְמִין לֵיהּ הַהוּא אֲתָר דִּמְסָאֲבָא, לְאִסְתַּאֲבָא בֵּיהּ, בְּהַהוּא דַּרְגָּא דְּאִיהוּ אִתְדַּבָּק לְאִסְתַּאֲבָא בֵּיהּ. מָה עֲבַד בִּלְעָם. אִיהוּ חָשִׁיב בְּאִינּוּן קָרְבָּנִין לְסַלְּקָא לְעֵילָּא, מִיַּד זַמִין לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא הַהוּא אֲתָר. אֲמַר לֵיהּ הָא מִסְאֲבוּ לְגַבָּךְ, כְּמָה דְּאִתְחָזֵי לָךְ, וְעַל דָּא וַיִּקָּר אֱלהִים אֶל בִּלְעָם. 3. And regarding this, it is written about Balaam (Numbers 23:4): 'And God happened upon Balaam.' And it happened for a different reason, through the agency of an angel named Dimsaaba, who was appointed for this task. And if you say, 'But it is written "Elohim" (God)," know that the Holy One, blessed be He, summoned him to that place of Dimsaaba, to converse with him, in that specific degree where he would attach himself to Dimsaaba. What did Balaam do? He, being considered among the entities offering sacrifices to ascend on high, immediately made himself available to the Holy One, blessed be He, at that location. Balaam said to Him, 'Here, I have prepared for You an offering, just as You appeared to me.' And because of this, 'And God happened upon Balaam.

כְּגַוְונָא דָּא אֲשֶׁר קָרְךָ בַּדֶּרֶךְ וְגוֹ'. אַזְמִין לְגַבָּךְ הַהוּא חִוְיָא בִּישָׁא לְעֵילָּא, לְסָאֲבָא לְךָ בְּכָל סִטְרִין. וְאִלְמָלֵא דְּאִתְתָּקַּף מֹשֶׁה לְעֵילָּא, וִיהוֹשֻׁעַ לְתַתָּא, לָא יָכִילוּ יִשְׂרָאֵל לֵיהּ. וּבְגִין כַּךְ, נָטִיר קוּדְשָׁא בְּרִיךְ הוּא הַהוּא דְּבָבוּ, לְדָרֵי דָּרִין. מַאי טַעְמָא. בְּגִין דְּחָשִׁיב לְאַעְקְרָא אָת קַיָּימָא מֵאַתְרֵיהּ. וּבְגִין כַּךְ פָּקַדְתִּי, בִּפְקִידָּה, דְּהָא תַּמָּן (ויצא קנ"ט ע"ב) אִתְרְמִיז רָזָא דְּאָת קַיָּימָא קַדִּישָׁא. By using the term qar’kha, the text as much as says: “He has arrayed against thee that evil serpent from above that he may defile thee on all sides”; and were it not that Moses from above, and Joshua from below, put forth all their strength, Israel would not have prevailed against him. It is for this reason that the Holy One, blessed be He, cherished His enmity against him throughout all generations, inasmuch as he planned to uproot the sign of the covenant from its place.¹i.e. to lead Israel into ways of unchastity.

תָּא חֲזֵי, מָה כְּתִיב, וַיֹּאמֶר שָׁאוּל אֶל הַקֵּנִי. מַאן קֵנִי. דָּא יִתְרוֹ. וְכִי מַאן יָהִיב בְּנֵי יִתְרוֹ הָכָא, לְמֶהוֵי דִּיּוּרֵיהוֹן בַּעֲמָלֵק, וְהָא בִּירִיחוֹ הֲווֹ שַׁרְיָין. אֶלָּא הָא כְּתִיב, (שופטים א׳:ט״ז) וּבְנֵי קֵנִי חֹתֵן מֹשֶׁה עָלוּ מֵעִיר הַתְּמָרִים אֶת בְּנֵי יְהוּדָה מִדְבָּר יְהוּדָה וְגוֹ'. וְכַד עָלוּ מִתַּמָּן, שָׁרוּ בִּתְחוּמָא דַּעֲמָלֵק, עַד הַהוּא זִמְנָא דְּאָתָא שָׁאוּל מַלְכָּא, דִּכְתִּיב וַיָּסַר קֵנִי מִתּוֹךְ עֲמָלֵק. Our verse continues: “And Saul said to the Kenite.” The Kenite, as we know, was Jethro. Now, how came the descendants of Jethro to have their abode alongside of Amalek? Was not Jericho their home? But the explanation is found in the verse: “And the children of the Kenite, Moses’ father-in-law, went up out of the city of palm-trees (i.e. Jericho) with the children of Judah into the wilderness of Judah” (Judges 1, 16); that is to say, when they left Jericho, they moved on as far as the border of Amalek, where they settled and remained until the time of King Saul, when, as we read, “the Kenites departed from among the Amalekites” (I Sam. 15, 6).

בְּגִין דְּהָא בְּזִמְנָא דְּחַיָּיבַיָּא אִשְׁתְּכָחוּ, (נ"א אתענשו) אִינּוּן חֲסִידֵי וְזַכָּאֵי דְּמִשְׁתַּכְחִין בֵּינַיְיהוּ, מִתָּפְסָן בְּחוֹבֵיהוֹן, וְהָא אוּקְמוּהָ. כְּגַוְונָא דָּא, אִלְמָלֵא הַהוּא עִרְבּוּבְיָא דְּאִתְחַבָּרוּ בְּהוּ בְּיִשְׂרָאֵל, לָא אִתְעֲנָשׁוּ יִשְׂרָאֵל, עַל עוֹבָדָא דְּעֶגְלָא. They had to depart because, when the time comes to punish the guilty, the pious and just who are among them are first made responsible for their sins. This has already been made clear elsewhere. Similarly, if it had not been for the riff-raff that became associated with Israel, the Israelites would not have incurred punishment for the sin of the golden calf.

וְתָּא חֲזֵי מָה כְּתִיב (קצ"ז, רכ"ד ע"א) בְּקַדְמִיתָא, (שמות כ״ה:ב׳) מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ, לְאַכְלְלָא כֹּלָּא, בְּגִין דְּבָעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד עוֹבָדָא דְּמַשְׁכְּנָא מִכָּל סִטְרִין, בְּמוֹחָא וּקְלִיפָה. וּבְגִין דַּהֲווֹ אִינּוּן עֵרֶב רַב בְּגַּוַּויְיהוּ, אִתְּמַר מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ, לְאַכְלְלָא לוֹן בֵּינַיְיהוּ דְּיִשְׂרָאֵל, דְּאִינּוּן מוֹחָא. וְכֻלְּהוּ אִתְפְּקָדוּ. For, observe that first it is written here, “of every man whose heart makes him willing ye shall take my offering” (Ex. 25, 2); to wit, of the whole body of the people, including the mixed multitude, as the Holy One, blessed be He, desired to have in the work of the Tabernacle the co-operation of all sections of the people, both the “brain” category and the “shell” category: all were charged with the performance of the work.

לְבָתַר סָטָא זִינָא לְזִינֵיהּ, וְאָתוּ אִינּוּן עֵרֶב רַב וְעָבָדוּ יַת עֶגְלָא, וְסָטוּ אֲבַתְרַיְיהוּ אִינּוּן דְּמִיתוּ, וְגָרְמוּ לוֹן לְיִשְׂרָאֵל מוֹתָא וְקָטוֹלָא. אָמַר קוּדְשָׁא בְּרִיךְ הוּא, מִכָּאן וּלְהָלְאָה עוֹבָדָא דְּמַשְׁכְּנָא לָא יְהֵא, אֶלָּא (קצ"ז ע"א) מִסִּטְרָא דְּיִשְׂרָאֵל בִּלְחוֹדַיְיהוּ. מִיַּד וַיַּקְהֵל מֹשֶׁה אֶת כָּל עֲדַת בְּנִי יִשְׂרָאֵל וְגוֹ'. וּכְתִיב בַּתְרֵיהּ קְחוּ מֵאִתְּכֶם תְּרוּמָה לַיְיָ'. מֵאִתְּכֶם וַדַּאי, וְלָא כְּקַדְמִיתָא דִּכְתִּיב, מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ. וַיַּקְהֵל מֹשֶׁה וְגוֹ', מֵאָן אֲתָר כָּנִישׁ לוֹן. אֶלָּא בְּגִין דַּהֲווֹ אִינּוּן עֵרֶב רַב בֵּינַיְיהוּ, אִצְטְרִיךְ מֹשֶׁה לְאַכְנָשָׁא לוֹן, וּלְיַחֲדָא לוֹן מִבֵּינַיְיהוּ. Subsequently, however, the sections separated, each betaking itself to its own affinity, and so the mixed multitude made the golden calf and led astray numbers who afterwards died, and thus brought upon Israel death and slaughter. The Holy One, blessed be He, then said: “Henceforward the work of the Tabernacle shall be performed from the side of Israel only.” Straightway “Moses assembled all the congregation of the children of Israel… Take ye from among you an offering unto the Lord” (Ibid. 35, 1-5). “From among you” emphatically, but not “from every man whose heart maketh him willing”, as in the previous injunction. Furthermore, as no place of assembly is mentioned, the words, “And Moses assembled”, etc., signify that, as the mixed multitude were mingled among the Israelites, Moses found it necessary to assemble the latter on one side so as to segregate them from the former.’

(שמות ל״ה:א׳) וַיַּקְהֵל מֹשֶׁה. רִבִּי אַבָּא פָּתַח, (דברים ל״א:י״ב) הַקְהֵל אֶת הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף. מָה לְּהַלָּן כְּלָלָא דְּכֻלְּהוּ יִשְׂרָאֵל, אוּף הָכָא כְּלָלָא דְּכֻלְּהוּ יִשְׂרָאֵל, וּמַאן אִינּוּן. שִׁתִּין רִבּוֹא. AND MOSES AS SEMBLED. R. Abba cited in connection with this the verse: “Assemble the people, the men and the women and the little ones” (Deut. 31, 12). ‘Just as there’, he said, ‘the gathering comprised the whole of Israel, so here also Moses assembled the whole of Israel; to wit, the six hundred thousand men.’

רִבִּי אֶלְעָזָר פָּתַח קְרָא בְּיִשְׂרָאֵל, כַּד נָחִית מֹשֶׁה מִן טוּרָא דְּסִינַי, דִּכְתִּיב, (שמות ל״ב:י״ז) וַיִּשְׁמַע יְהוֹשֻׁעַ אֶת קוֹל הָעָם בְּרֵעֹה וַיֹּאמֶר אֶל מֹשֶׁה קוֹל מִלְחָמָה בַּמַּחֲנֶה. וַיִּשְׁמַע יְהוֹשֻׁעַ, וְכִי יְהוֹשֻׁעַ שָׁמַע, וּמֹשֶׁה לָא שָׁמַע. אֶלָּא וַדַּאי, עַד הַשְׁתָּא יְהוֹשֻׁעַ לָא הֲוָה יָדַע, וּמֹשֶׁה הֲוָה יָדַע. אִי הָכִי מַהוּ בְּרֵעֹה. אֶלָּא בְּרֵעֹה בְּהֵ' כְּתִיב, דְּהַהוּא קַלָּא בְּסִטְרָא אַחֲרָא הֲוָה. וִיהוֹשֻׁעַ דְּהֲוָה אַנְפּוֹי דְּסִיהֲרָא, אִסְתָּכַּל בְּהַהוּא קָלָא, דְּהֲוָה דְּסִטְרָא דְּרָעָה, מִיַּד וַיֹּאמֶר אֶל מֹשֶׁה קוֹל מִלְחָמָה בַּמַּחֲנְה. R. Eleazar expounded our text in relation to Israel at the time when Moses descended from Mount Sinai, regarding which it is written: “And when Joshua heard the noise of the people as they shouted, he said unto Moses: There is a noise of war in the camp” (Ex. 32, 17). Is it possible that Joshua heard it and Moses did not hear it? The truth is that Moses knew already what had befallen, whilst Joshua only now became aware of it; and the word bere’oh (when they shouted) can read bera’ah, i.e. “in evil”, as that tumult proceeded from the “other side” (synonymous with evil). For Joshua, who (as compared with Moses) was emblematic of the moon, apprehended the sound that proceeded from the evil side, and straightway “he said unto Moses: There is a noise of war in the camp”.

בְּהַהִיא שַׁעֲתָא אִתְבָּרוּ תְּרֵין לוּחֵי אַבְנָא דַּהֲווֹ בְּקַדְמִיתָא. וְהָא אוֹקִימְנָא, דְּאִינּוּן אִתְיָיקָרוּ עַל יְדוֹי וְנָפְלוּ וְאִתְבָּרוּ. מַאי טַעְמָא. בְּגִין דְּפָרְחוּ אַתְוָון מִגּוֹ לוּחֵי אֲבָנִין. (פ"א ע"א, ויקרא ע"ו) At that moment the two first tables of stone became too heavy for Moses’ hands, as already stated elsewhere, and dropped from them and broke. The reason was that the letters of the tables of stone flew away.

תָּא חֲזֵי, בְּד' תְּקוּפִין דְּשַׁתָּא, קָלָא אִתְּעַר, בְּד' סִטְרִין דְּעָלְמָא, בְּהַהוּא קָלָּא אִתְּעָרוּתָא דְּסִטְרָא אַחֲרָא אִתְּעַר בֵּיהּ. וְהַהוּא אִתְּעָרוּתָא דְּסִטְרָא אַחֲרָא עָאל בֵּין קַלָּא לְקָלָא, וְאִתְחֲשָׁךְ נְהוֹרָא בְּקָלָא דִּלְתַתָּא. בְּגִין דְּלָא מָטָא נְהוֹרָא דְּקָלָא דִּלְעֵילָּא, לְקָלָא דִּלְתַתָּא, כְּדֵין אַקְדִּים הַהוּא אִתְּעָרוּתָא, וְעָאל בֵּין דָּא לְדָא נָחָשׁ דִּמְפַתֵּי לְאִתְּתָא, וְנָטִיל נְהוֹרָא. וְהַהוּא קָלָא, הוּא קוֹל מִלְחָמָה, קוֹל רָעָה. וְדָא אִיהוּ בְּרֵעֹה. Mark this. At the turn of the four seasons of the year a sound arises in the four quarters of the world through which the sinister side is stirred up, interposing between one sound and another, and at the same time obscuring the light that streams from on high. It is because the voice from above does not meet that from below that the left side is aroused and is able to insinuate itself between the two. That interposing sound is the sound or noise of war, the noise of the evil forces; and this is the meaning of the word bera’ah (in evil) (¹v. supra.

וְעַל דָּא שָׁמַע יְהוֹשֻׁעַ וְלָא מֹשֶׁה, בְּגִין דְּנָטַל הַהוּא רָעָה נְהוֹרָא דְּסִיהֲרָא דְּהֲוָה אָחִיד בָּהּ יְהוֹשֻׁעַ. וּמֹשֶׁה דְּהֲוָה אָחִיד בְּשִׁמְשָׁא, לָא שָׁמַע. וְיִשְׂרָאֵל כֻּלְּהוּ אִתְחֲשָׁךְ נְהוֹרָא דִּילְהוֹן, בְּגִין הַהוּא רָעָה דְּאִתְדַּבְּקָת בְּהוּ. כֵּיוָן דְּמָחַל קוּדְשָׁא בְּרִיךְ הוּא חוֹבֵיהוֹן, כְּדֵין וַיַּקְהֵל מֹשֶׁה אֶת כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵיהֶם אֵלֶּה הַדְּבָרִים וְגוֹ', דְּהָא הַהוּא עֵרֶב רַב אִתְעַבָּר מִנַּיְיהוּ. It was for that reason that only Joshua heard that noise but not Moses, for it proceeded from that evil power that impaired the light of the moon. Hence Joshua, who was the replica of the moon, perceived that noise, whereas Moses, who was the replica of the sun, did not perceive it. The light of all Israel was altogether darkened by reason of the evil power that took hold of them. But straightway the Holy One, blessed be He, forgave them their sins.’ AND MOSES ASSEMBLED ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL, AND SAID UNTO THEM: THESE ARE THE WORDS, ETC. He took this step because the mixed multitude were now removed from them.

(שמות ל״ה:א׳) וַיַּקְהֵל מֹשֶׁה אֶת כָּל עֲדַת בְּנִי יִשְׂרָאֵל וְגוֹ'. רִבִּי חִיָּיא פָּתַח, (שמואל א ט״ו:ו׳) וַיֹּאמֶר שָׁאוּל אֶל הַקֵּנִי לְכוּ סוּרוּ רְדוּ וְגוֹ'. תָּא חֲזֵי, מָה כְּתִיב בַּעֲמָלֵק, (שמואל א ט״ו:ו׳) פָּקַדְתִּי אֵת אֲשֶׁר עָשָׂה עֲמָלֵק לְיִשְׂרָאֵל וְגוֹ'. וְקוּדְשָׁא בְּרִיךְ הוּא בְּכֻלְּהוּ קְרָבִין דְּעָבְדוּ שְׁאָר עַמְמִין לְגַבַּיְיהוּ דְּיִשְׂרָאֵל, מַאי טַעְמָא לָא אַקְשֵׁי קַמֵּיהּ, כְּהַאי קְרָבָא דְּעָבַד עֲמָלֵק לְגַבַּיְיהוּ. אֶלָּא וַדַּאי, קְרָבָא דְּעֲמָלֵק הֲוָה בְּכָל סִטְרִין, לְעֵילָּא וְתַתָּא, דְּהָא בְּהַהוּא זִמְנָא אִתְתָּקַּף חִוְיָא בִּישָׁא לְעֵילָּא, ואִתְתָּקַּף לְתַתָּא. AND MOSES ASSEMBLED ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL, ETC. R. Hiya opened here a discourse on the text: “And Saul said unto the Kenites: Go depart”, etc. (I Sam. 15, 6). ‘Observe’, he said, ‘that in regard to Amalek it is written: “I remember that which Amalek did to Israel”, etc. (Ibid. 15, 2). What is the reason that none of the wars waged by other nations against Israel was so displeasing to the Almighty as was the war waged against them by Amalek? The reason, assuredly, is that the battle with Amalek was waged on both fronts, both on high and below; for at that time the evil serpent gathered all its forces both above and below.

מָה חִוְיָא בִּישָׁא כַּמִין עַל פָּרָשַׁת אָרְחִין, אוּף הָכָא נָמֵי עֲמָלֵק, חִוְיָא בִּישָׁא הֲוָה לְגַבַּיְיהוּ דְּיִשְׂרָאֵל, דְּכַמִין לוֹן עַל פָּרָשַׁת אָרְחִין, דִּכְתִּיב, (שמואל א ט״ו:ב׳) אֲשֶׁר שָׂם לוֹ בַּדֶּרֶךְ בַּעֲלוֹתוֹ מִמִּצְרָיִם. כַּמִין הֲוָה לְעֵילָּא, לְסָאֳבָא מַקְדְּשָׁא. וְכָמִין הֲוָה לְתַתָּא, לְסָאֲבָא לְיִשְׂרָאֵל. מְנָלָן, דִּכְתִּיב (דברים כ״ה:י״ח) אֲשֶׁר קָרְךָ בַּדֶּרֶךְ. כְּתִיב הָכָא אֲשֶׁר קָּרְךָ, וּכְתִיב הָתָם (דברים כ״ג:י״א) כִּי יִהְיֶה בְךָ אִישׁ אֲשֶׁר לָא טָהוֹר מִקְרֵה לָיְלָה. It is the way of a serpent to lie in wait on the cross-roads. So Amalek, the evil serpent of Israel, was lying in wait for them on the cross-roads, as it is written: “how he set himself against him in the way” (Ibid.). He was lying in ambush on high in order to defile the Sanctuary, and below in order to defile Israel. This we deduce from the expression, “how he met thee by the way” (Deut. 25, 18), where the term qar’kha is meant to suggest the kindred term in the passage, “If there be among you any man that is not clean by reason of that which chanceth him (miqre) by night” (Ibid. 23, 11).

ועַל דָּא בְּבִלְעָם כְּתִיב, (במדבר כ״ג:ד׳) וַיִּקָּר אֱלֹהִים אֶל בִּלְעָם. וַיִּקָּר לִישָׁנָא דִּמְסָאֲבָא נָקַט. וְאִי תֵּימָא, הָא כְּתִיב אֱלהִים. אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא אַזְמִין לֵיהּ הַהוּא אֲתָר דִּמְסָאֲבָא, לְאִסְתַּאֲבָא בֵּיהּ, בְּהַהוּא דַּרְגָּא דְּאִיהוּ אִתְדַּבָּק לְאִסְתַּאֲבָא בֵּיהּ. מָה עֲבַד בִּלְעָם. אִיהוּ חָשִׁיב בְּאִינּוּן קָרְבָּנִין לְסַלְּקָא לְעֵילָּא, מִיַּד זַמִין לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא הַהוּא אֲתָר. אֲמַר לֵיהּ הָא מִסְאֲבוּ לְגַבָּךְ, כְּמָה דְּאִתְחָזֵי לָךְ, וְעַל דָּא וַיִּקָּר אֱלהִים אֶל בִּלְעָם. 3. And regarding this, it is written about Balaam (Numbers 23:4): 'And God happened upon Balaam.' And it happened for a different reason, through the agency of an angel named Dimsaaba, who was appointed for this task. And if you say, 'But it is written "Elohim" (God)," know that the Holy One, blessed be He, summoned him to that place of Dimsaaba, to converse with him, in that specific degree where he would attach himself to Dimsaaba. What did Balaam do? He, being considered among the entities offering sacrifices to ascend on high, immediately made himself available to the Holy One, blessed be He, at that location. Balaam said to Him, 'Here, I have prepared for You an offering, just as You appeared to me.' And because of this, 'And God happened upon Balaam.

כְּגַוְונָא דָּא אֲשֶׁר קָרְךָ בַּדֶּרֶךְ וְגוֹ'. אַזְמִין לְגַבָּךְ הַהוּא חִוְיָא בִּישָׁא לְעֵילָּא, לְסָאֲבָא לְךָ בְּכָל סִטְרִין. וְאִלְמָלֵא דְּאִתְתָּקַּף מֹשֶׁה לְעֵילָּא, וִיהוֹשֻׁעַ לְתַתָּא, לָא יָכִילוּ יִשְׂרָאֵל לֵיהּ. וּבְגִין כַּךְ, נָטִיר קוּדְשָׁא בְּרִיךְ הוּא הַהוּא דְּבָבוּ, לְדָרֵי דָּרִין. מַאי טַעְמָא. בְּגִין דְּחָשִׁיב לְאַעְקְרָא אָת קַיָּימָא מֵאַתְרֵיהּ. וּבְגִין כַּךְ פָּקַדְתִּי, בִּפְקִידָּה, דְּהָא תַּמָּן (ויצא קנ"ט ע"ב) אִתְרְמִיז רָזָא דְּאָת קַיָּימָא קַדִּישָׁא. By using the term qar’kha, the text as much as says: “He has arrayed against thee that evil serpent from above that he may defile thee on all sides”; and were it not that Moses from above, and Joshua from below, put forth all their strength, Israel would not have prevailed against him. It is for this reason that the Holy One, blessed be He, cherished His enmity against him throughout all generations, inasmuch as he planned to uproot the sign of the covenant from its place.¹i.e. to lead Israel into ways of unchastity.

תָּא חֲזֵי, מָה כְּתִיב, וַיֹּאמֶר שָׁאוּל אֶל הַקֵּנִי. מַאן קֵנִי. דָּא יִתְרוֹ. וְכִי מַאן יָהִיב בְּנֵי יִתְרוֹ הָכָא, לְמֶהוֵי דִּיּוּרֵיהוֹן בַּעֲמָלֵק, וְהָא בִּירִיחוֹ הֲווֹ שַׁרְיָין. אֶלָּא הָא כְּתִיב, (שופטים א׳:ט״ז) וּבְנֵי קֵנִי חֹתֵן מֹשֶׁה עָלוּ מֵעִיר הַתְּמָרִים אֶת בְּנֵי יְהוּדָה מִדְבָּר יְהוּדָה וְגוֹ'. וְכַד עָלוּ מִתַּמָּן, שָׁרוּ בִּתְחוּמָא דַּעֲמָלֵק, עַד הַהוּא זִמְנָא דְּאָתָא שָׁאוּל מַלְכָּא, דִּכְתִּיב וַיָּסַר קֵנִי מִתּוֹךְ עֲמָלֵק. Our verse continues: “And Saul said to the Kenite.” The Kenite, as we know, was Jethro. Now, how came the descendants of Jethro to have their abode alongside of Amalek? Was not Jericho their home? But the explanation is found in the verse: “And the children of the Kenite, Moses’ father-in-law, went up out of the city of palm-trees (i.e. Jericho) with the children of Judah into the wilderness of Judah” (Judges 1, 16); that is to say, when they left Jericho, they moved on as far as the border of Amalek, where they settled and remained until the time of King Saul, when, as we read, “the Kenites departed from among the Amalekites” (I Sam. 15, 6).

בְּגִין דְּהָא בְּזִמְנָא דְּחַיָּיבַיָּא אִשְׁתְּכָחוּ, (נ"א אתענשו) אִינּוּן חֲסִידֵי וְזַכָּאֵי דְּמִשְׁתַּכְחִין בֵּינַיְיהוּ, מִתָּפְסָן בְּחוֹבֵיהוֹן, וְהָא אוּקְמוּהָ. כְּגַוְונָא דָּא, אִלְמָלֵא הַהוּא עִרְבּוּבְיָא דְּאִתְחַבָּרוּ בְּהוּ בְּיִשְׂרָאֵל, לָא אִתְעֲנָשׁוּ יִשְׂרָאֵל, עַל עוֹבָדָא דְּעֶגְלָא. They had to depart because, when the time comes to punish the guilty, the pious and just who are among them are first made responsible for their sins. This has already been made clear elsewhere. Similarly, if it had not been for the riff-raff that became associated with Israel, the Israelites would not have incurred punishment for the sin of the golden calf.

וְתָּא חֲזֵי מָה כְּתִיב (קצ"ז, רכ"ד ע"א) בְּקַדְמִיתָא, (שמות כ״ה:ב׳) מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ, לְאַכְלְלָא כֹּלָּא, בְּגִין דְּבָעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד עוֹבָדָא דְּמַשְׁכְּנָא מִכָּל סִטְרִין, בְּמוֹחָא וּקְלִיפָה. וּבְגִין דַּהֲווֹ אִינּוּן עֵרֶב רַב בְּגַּוַּויְיהוּ, אִתְּמַר מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ, לְאַכְלְלָא לוֹן בֵּינַיְיהוּ דְּיִשְׂרָאֵל, דְּאִינּוּן מוֹחָא. וְכֻלְּהוּ אִתְפְּקָדוּ. For, observe that first it is written here, “of every man whose heart makes him willing ye shall take my offering” (Ex. 25, 2); to wit, of the whole body of the people, including the mixed multitude, as the Holy One, blessed be He, desired to have in the work of the Tabernacle the co-operation of all sections of the people, both the “brain” category and the “shell” category: all were charged with the performance of the work.

לְבָתַר סָטָא זִינָא לְזִינֵיהּ, וְאָתוּ אִינּוּן עֵרֶב רַב וְעָבָדוּ יַת עֶגְלָא, וְסָטוּ אֲבַתְרַיְיהוּ אִינּוּן דְּמִיתוּ, וְגָרְמוּ לוֹן לְיִשְׂרָאֵל מוֹתָא וְקָטוֹלָא. אָמַר קוּדְשָׁא בְּרִיךְ הוּא, מִכָּאן וּלְהָלְאָה עוֹבָדָא דְּמַשְׁכְּנָא לָא יְהֵא, אֶלָּא (קצ"ז ע"א) מִסִּטְרָא דְּיִשְׂרָאֵל בִּלְחוֹדַיְיהוּ. מִיַּד וַיַּקְהֵל מֹשֶׁה אֶת כָּל עֲדַת בְּנִי יִשְׂרָאֵל וְגוֹ'. וּכְתִיב בַּתְרֵיהּ קְחוּ מֵאִתְּכֶם תְּרוּמָה לַיְיָ'. מֵאִתְּכֶם וַדַּאי, וְלָא כְּקַדְמִיתָא דִּכְתִּיב, מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ. וַיַּקְהֵל מֹשֶׁה וְגוֹ', מֵאָן אֲתָר כָּנִישׁ לוֹן. אֶלָּא בְּגִין דַּהֲווֹ אִינּוּן עֵרֶב רַב בֵּינַיְיהוּ, אִצְטְרִיךְ מֹשֶׁה לְאַכְנָשָׁא לוֹן, וּלְיַחֲדָא לוֹן מִבֵּינַיְיהוּ. Subsequently, however, the sections separated, each betaking itself to its own affinity, and so the mixed multitude made the golden calf and led astray numbers who afterwards died, and thus brought upon Israel death and slaughter. The Holy One, blessed be He, then said: “Henceforward the work of the Tabernacle shall be performed from the side of Israel only.” Straightway “Moses assembled all the congregation of the children of Israel… Take ye from among you an offering unto the Lord” (Ibid. 35, 1-5). “From among you” emphatically, but not “from every man whose heart maketh him willing”, as in the previous injunction. Furthermore, as no place of assembly is mentioned, the words, “And Moses assembled”, etc., signify that, as the mixed multitude were mingled among the Israelites, Moses found it necessary to assemble the latter on one side so as to segregate them from the former.’

(שמות ל״ה:א׳) וַיַּקְהֵל מֹשֶׁה. רִבִּי אַבָּא פָּתַח, (דברים ל״א:י״ב) הַקְהֵל אֶת הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף. מָה לְּהַלָּן כְּלָלָא דְּכֻלְּהוּ יִשְׂרָאֵל, אוּף הָכָא כְּלָלָא דְּכֻלְּהוּ יִשְׂרָאֵל, וּמַאן אִינּוּן. שִׁתִּין רִבּוֹא. AND MOSES AS SEMBLED. R. Abba cited in connection with this the verse: “Assemble the people, the men and the women and the little ones” (Deut. 31, 12). ‘Just as there’, he said, ‘the gathering comprised the whole of Israel, so here also Moses assembled the whole of Israel; to wit, the six hundred thousand men.’

רִבִּי אֶלְעָזָר פָּתַח קְרָא בְּיִשְׂרָאֵל, כַּד נָחִית מֹשֶׁה מִן טוּרָא דְּסִינַי, דִּכְתִּיב, (שמות ל״ב:י״ז) וַיִּשְׁמַע יְהוֹשֻׁעַ אֶת קוֹל הָעָם בְּרֵעֹה וַיֹּאמֶר אֶל מֹשֶׁה קוֹל מִלְחָמָה בַּמַּחֲנֶה. וַיִּשְׁמַע יְהוֹשֻׁעַ, וְכִי יְהוֹשֻׁעַ שָׁמַע, וּמֹשֶׁה לָא שָׁמַע. אֶלָּא וַדַּאי, עַד הַשְׁתָּא יְהוֹשֻׁעַ לָא הֲוָה יָדַע, וּמֹשֶׁה הֲוָה יָדַע. אִי הָכִי מַהוּ בְּרֵעֹה. אֶלָּא בְּרֵעֹה בְּהֵ' כְּתִיב, דְּהַהוּא קַלָּא בְּסִטְרָא אַחֲרָא הֲוָה. וִיהוֹשֻׁעַ דְּהֲוָה אַנְפּוֹי דְּסִיהֲרָא, אִסְתָּכַּל בְּהַהוּא קָלָא, דְּהֲוָה דְּסִטְרָא דְּרָעָה, מִיַּד וַיֹּאמֶר אֶל מֹשֶׁה קוֹל מִלְחָמָה בַּמַּחֲנְה. R. Eleazar expounded our text in relation to Israel at the time when Moses descended from Mount Sinai, regarding which it is written: “And when Joshua heard the noise of the people as they shouted, he said unto Moses: There is a noise of war in the camp” (Ex. 32, 17). Is it possible that Joshua heard it and Moses did not hear it? The truth is that Moses knew already what had befallen, whilst Joshua only now became aware of it; and the word bere’oh (when they shouted) can read bera’ah, i.e. “in evil”, as that tumult proceeded from the “other side” (synonymous with evil). For Joshua, who (as compared with Moses) was emblematic of the moon, apprehended the sound that proceeded from the evil side, and straightway “he said unto Moses: There is a noise of war in the camp”.

תָּא חֲזֵי, בְּד' תְּקוּפִין דְּשַׁתָּא, קָלָא אִתְּעַר, בְּד' סִטְרִין דְּעָלְמָא, בְּהַהוּא קָלָּא אִתְּעָרוּתָא דְּסִטְרָא אַחֲרָא אִתְּעַר בֵּיהּ. וְהַהוּא אִתְּעָרוּתָא דְּסִטְרָא אַחֲרָא עָאל בֵּין קַלָּא לְקָלָא, וְאִתְחֲשָׁךְ נְהוֹרָא בְּקָלָא דִּלְתַתָּא. בְּגִין דְּלָא מָטָא נְהוֹרָא דְּקָלָא דִּלְעֵילָּא, לְקָלָא דִּלְתַתָּא, כְּדֵין אַקְדִּים הַהוּא אִתְּעָרוּתָא, וְעָאל בֵּין דָּא לְדָא נָחָשׁ דִּמְפַתֵּי לְאִתְּתָא, וְנָטִיל נְהוֹרָא. וְהַהוּא קָלָא, הוּא קוֹל מִלְחָמָה, קוֹל רָעָה. וְדָא אִיהוּ בְּרֵעֹה. Mark this. At the turn of the four seasons of the year a sound arises in the four quarters of the world through which the sinister side is stirred up, interposing between one sound and another, and at the same time obscuring the light that streams from on high. It is because the voice from above does not meet that from below that the left side is aroused and is able to insinuate itself between the two. That interposing sound is the sound or noise of war, the noise of the evil forces; and this is the meaning of the word bera’ah (in evil) (¹v. supra.

וְעַל דָּא שָׁמַע יְהוֹשֻׁעַ וְלָא מֹשֶׁה, בְּגִין דְּנָטַל הַהוּא רָעָה נְהוֹרָא דְּסִיהֲרָא דְּהֲוָה אָחִיד בָּהּ יְהוֹשֻׁעַ. וּמֹשֶׁה דְּהֲוָה אָחִיד בְּשִׁמְשָׁא, לָא שָׁמַע. וְיִשְׂרָאֵל כֻּלְּהוּ אִתְחֲשָׁךְ נְהוֹרָא דִּילְהוֹן, בְּגִין הַהוּא רָעָה דְּאִתְדַּבְּקָת בְּהוּ. כֵּיוָן דְּמָחַל קוּדְשָׁא בְּרִיךְ הוּא חוֹבֵיהוֹן, כְּדֵין וַיַּקְהֵל מֹשֶׁה אֶת כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵיהֶם אֵלֶּה הַדְּבָרִים וְגוֹ', דְּהָא הַהוּא עֵרֶב רַב אִתְעַבָּר מִנַּיְיהוּ. It was for that reason that only Joshua heard that noise but not Moses, for it proceeded from that evil power that impaired the light of the moon. Hence Joshua, who was the replica of the moon, perceived that noise, whereas Moses, who was the replica of the sun, did not perceive it. The light of all Israel was altogether darkened by reason of the evil power that took hold of them. But straightway the Holy One, blessed be He, forgave them their sins.’ AND MOSES ASSEMBLED ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL, AND SAID UNTO THEM: THESE ARE THE WORDS, ETC. He took this step because the mixed multitude were now removed from them.