WITH TEN TRIALS DID THE HOLY ONE, BLESSED BE HE, TEST OUR FATHERS,¹ and in all of them they were not found perfect. They are: In the wilderness, in the Arabah, over against Suph, between Paran and Tophel, and Laban, and Hazeroth, and Di-zahab.² In the wilderness: where they made the golden calf, as it is stated, They have made them a molten calf.³. In the Arabah: [where they murmured] for water, as it is stated, And the people thirsted there for water.⁴ Over against Suph: because they rebelled at the Red Sea.⁵. Some say that it refers to Micah’s graven image.⁶ (E.V., and over the sea affliction shall pass) is interpreted as a reference to Micah’s idol. R. Judah said: They rebelled at the Sea and also while in the Sea, as it is stated, They were rebellious at the sea, even in the Red Sea.⁷. Between Paran: in the episode of the spies, as it is stated, And Moses sent them from the wilderness of Paran.⁸ And Tophel: this refers to the disparaging remarks which they made regarding the manna.⁹ And Laban: this refers to Korah’s revolt.¹⁰, meaning ‘white’, can allude to Korah’s revolt. The commentators suggest that the allusion is based on the Midrash (Tanḥuma, Num. 16, 1) where it is related that Korah was prompted to question the authority of Moses by a specious argument about the law of ẓiẓith which provides for ‘white’ threads as well as a blue one. And Hazeroth: in the matter of the quails.¹¹ Here are seven [trials], and elsewhere it states, And at Taberah, and at Massah, and at Kibroth-hattaavah,¹² [thus making ten]. *And Di-zahab;*¹³ Aaron¹⁴ said to them, ‘Sufficient unto you is this sin of the gold which you provided for the calf’. R. Eliezer b. Jacob said: This sin [of the golden calf] is sufficient [in gravity] for Israel to suffer on its account from now until the resurrection.¹⁵

footnotes: ¹ According to the MSS. and Aboth 5:7 (Sonc. ed., V, 4, p. 60) the statement is reversed: ‘With ten trials did our fathers try the Holy One, blessed be He’. ² Deut. 1, 1. ³ Ex. 32, 8. This verse, however, does not mention ‘the wilderness’. Cf. Pseudo-Jonathan on Num. 24, 1: ‘And he (Balaam) set his face toward the wilderness, in order to call to mind against them the golden calf which they had made there’. In Schechter’s ed. Ps. 106, 19 is quoted here: They made a calf in Horeb ⁴ Ex. 17, 3. This occurred at Rephidim, which might be described as ‘Arabah’, i.e. a desert, a waterless region. ⁵ Which is called in Heb. Yam Suf ⁶ Micah was an Ephraimite who had set up a private idolatrous shrine (cf. Judg. 17). He had made his graven image while yet in Egypt, and took it with him when Israel crossed the Red Sea. Cf. Sanh. 103b (Sonc. ed., p. 704) where the verse from Zech. 10, 11, And there passed through the Sea a rival ⁷ Ps. 106, 7, so lit. E.V. even at the Red Sea ⁸ Num. 13, 3. ⁹ There is a play upon words between the place-name תפל and תפלות, ‘disparaging remarks’. ¹⁰ Cf. Num. 16. It is difficult to see how Laban ¹¹ Cf. Num. 11, 31ff. A variant is ‘in the matter of forbidden sexual relationship’; cf. Yoma 75a (Sonc. ed., p. 361). ¹² Deut. 9, 22. ¹³ These are the concluding words of Deut. 1, 1 and are interpreted not as place-names but according to the meaning of the words: ‘sufficient of gold’. ¹⁴ Since it was through his agency that the golden calf was made (Ex. 32, 35). ¹⁵ Cf. Sanh. 102a (Sonc. ed., p. 694).

By ten terms of praise is the Holy One, blessed be He, designated: viz. the Name beginning with alef-daleth,¹⁶, ‘the Lord’. YHVH,¹⁷. ’Elohim,¹⁸ and ’El. ’Eloah, ’Eloheka,¹⁹, ’Elohekem,²⁰ ’El, ’Ehyeh ’asher ’eheyeh,²¹ Shaddai,²² and Ẓeba’oth.²³ R. Jose said: I disagree with regard to Ẓeba’oth, since it is stated, Captains of hosts [ẓeba’oth] shall be appointed at the head of the people.²⁴

footnotes: ¹⁶ The name ’Adonai ¹⁷ The Tetragrammaton, but pronounced ’Adonai ¹⁸ Usually rendered ‘God’. So also ’Eloah ¹⁹ ‘Thy God’. ²⁰ ‘Your God’. ²¹ Ex. 3, 14, rendered ‘I am that I am’. ²² ‘The Almighty’. ²³ ‘Hosts’. As a name of God it is always preceded by ‘God’ or ‘the Lord’. ²⁴ Deut. 20, 9. Here the word has a secular meaning.

By ten terms of opprobium are idols designated: viz. detestable things, abominations, molten images, graven images, things of naught, ’asherim, sun-pillars, carved figures, wickedness, and teraphim.²⁵

footnotes: ²⁵ All these terms are of frequent occurrence in the Bible. For ‘wickedness’ a reading ‘Baalim’ has been suggested.

Two distinguishing marks are inserted in the Torah at a short section.²⁶, one being placed at the beginning and the other at the end of the section. They serve to put the section in parentheses. Which is that short section? The verses, And it came to pass, when the ark was set forward, that Moses said … [And when it rested, he said, etc.].²⁷ Rabban Simeon b. Gamaliel said: It would have been appropriate for this section to have been taken from its place here and written elsewhere.²⁸ [30b] Similarly [a peculiarity occurs in the verse], And Jonathan, the son of Gershom, the son of Manasseh.²⁹ of מנשה is suspended; without that letter the name reads משה, ‘Moses’. But was he the son of Manasseh? Surely he was the [grand]son of Moses!³⁰ But since his deeds were unlike those of his [grand]father Moses, his descent is traced to Manasseh.³¹ Similarly we find in the verse, *These are the two anointed ones that stand by the Lord of the whole earth:*³² these are Aaron and the Messiah.³³ I know not which of the two is the more beloved; when, however, Scripture states, The Lord hath sworn and will not repent: Thou art a priest for ever [after the manner of Melchizedek],³⁴ I know that king Messiah is more beloved than the righteous priest.³⁵ the king, i.e. he ranks second to the king, thus proving that king Messiah has precedence over the High Priest. Scripture states, The boar out of the wood doth ravage it,³⁶ LXXX, 14. In M.T. the ‘ain of מיער, ‘of the wood’, is suspended; without this letter the word is מיר which might be equated with מיאר ‘of the river’. although as written [the Hebrew means], The boar of the river doth ravage it. The boar of the wood doth ravage it—because when Israel do not perform the will of the All-present, the heathen nations are like a boar of the wood to them: as the boar of the wood kills persons, attacks beasts³⁷ and injures human beings, so when Israel do not perform the will of the All-present, the heathen nations kill, attack and injure them. But when Israel perform the will of the All-present, the heathen nations have no power over them [and are harmless] like the boar of the river: as the boar of the river neither kills persons nor injures human beings, so when Israel perform His will no nation or tongue can kill, attack or injure them. Therefore it is written the boar of the river.

footnotes: ²⁶ The marks are in the form of an inverted nun ²⁷ Num. 10, 35f. ²⁸ Cf. Shab. 116a (Sonc. ed., p. 568). ²⁹ Judg. 18, 30. In M.T. the nun ³⁰ This Jonathan was the grandson of Moses. ‘Son’ is commonly used in the Heb. Bible for ‘grandson’. ³¹ lit. ‘they suspend him with Manasseh’. He was one of the most wicked kings of Judah (cf. 2 Kings 21, 1-17). Out of respect for Moses, Scripture associates the idolatrous priest Jonathan with the wicked Manasseh. Cf. B.B. 109b (Sonc. ed., p. 453). ³² Zech. 4, 14. The allusion is to Joshua the High Priest and to Zerubbabel of the royal line of David. ³³ Representing the priesthood and monarchy. This passage is inserted here in contrast to the preceding exposition: as the wicked are traced back to the wicked, so the righteous are traced back to, or named after, the righteous. Accordingly, Joshua the High Priest, is here designated ‘Aaron’ and the leader Zerubbabel ‘king Messiah’. ³⁴ Ps. 110, 4. ³⁵ The first element in the name Melchizedek signifies ‘king’. The verse therefore implies that the priest is after the manner of ³⁶ ibid. ³⁷ According to the MSS, ‘mankind’.

In ten places in the Torah [certain words or letters] have dots over them:³⁸. Among the many theories put forward in explanation of these dots two may be mentioned: (i) they were intended to call attention to important homiletical teachings which the early Rabbis had connected with the dotted words; (ii) they indicate that the words or letters are doubtful and are to be deleted. Cf. J.E., VIII, p. 368. viz. (i) In The Lord judge between me and between thee,³⁹ there is a dot over the [second] yod in the word ubeneka [and between thee]—it teaches that she spoke to him so only about Hagar.⁴⁰ Others say that [she intended her words] against those who stir up strife ‘between me and thee’.⁴¹ (ii) In And they said unto him: Where is Sarah thy wife,⁴² XVIII, 9. there are dots over the letters alef, yod and waw of the word ’elaw [unto him]—because they knew where she was but made [courteous] enquiry about her.⁴³ (iii) In And He knew not when she lay down, nor when she arose,⁴⁴ XIX, 33. In M.T. it is the last word of this verse which has the dot; the reference might be to ibid. 35. there is a dot over the [second] waw in the first occurrence of ubeḳumah [when she arose]—it teaches that he was not aware at all when the younger daughter arose.⁴⁵ (iv) Similarly in And Esau ran to meet him, and embraced him, and fell on his neck and kissed him,⁴⁶ XXXIII, 4. there are dots over every letter of the word wayyishshaḳehu [and kissed him]—it teaches that he did not kiss him with sincerity. R. Simeon b. Eleazar said: The kissing on this occasion was sincere, though at all other times it was insincere.⁴⁷ (v) Similarly in And his brethren went to feed their father’s flock in Shechem,⁴⁸ XXXVII, 12. there are dots over the word ’eth⁴⁹—it teaches that they did not go to feed the flock but to eat, drink and indulge in pleasures. (vi) Similarly in All that were numbered of the Levites, whom Moses and Aaron numbered,⁵⁰ there are dots over the letters of the word we Aharon [and Aaron]—why is this so? It teaches that Aaron was not included in the number.⁵¹ (vii) Similarly in Or be in a journey afar off,⁵² IX, 10. there is a dot over the he in the word reḥoḳkah [afar off]—it teaches that a journey afar off means no more than beyond the threshold of the Temple court.⁵³ (viii) Similarly in And we have laid waste even unto Nophah, which reacheth unto Medeba,⁵⁴ XXI, 30. there is a dot over the resh in the word ’asher [which]: why is this so? It teaches that they destroyed the people but not the lands. [Others say that] they did not destroy the people but only the lands.⁵⁵ (ix) In And a separate tenth part,⁵⁶ XXIX, 15. in connection with [the sacrifices offered on the] first Festival day of Tabernacles, there is a dot over the waw in the word we’issaron [and a tenth]. Why is this so? It teaches that there was to be only one tenth-measure.⁵⁷ (x) Similarly in The secret things belong unto the Lord our God; but the things that are revealed belong unto us and unto our children for ever,⁵⁸ there are dots over every letter in the words lanu ulebanenu [unto us and unto our children] and over the ayin in the word ‘ad [for]. Why is this so? [It teaches that He did not punish them for any sin until they had crossed the Jordan.]⁵⁹ And why all these dots? Thus said Ezra, ‘If Elijah will come and say to me, “Why have you written these words?” I will reply, “But I have already placed dots over them”. And if he will say to me, “You have written them correctly”, then I will remove the dots from them’. Eleven times in the Torah the word *he’*⁶⁰ (hu’) in the Pentateuch but pronounced he’. In vowelless texts it is indistinguishable from the masculine pronoun pronounced hu’. is spelt with a yod: (i) The king of Bela, the same is [he’] *Ẓoar;*⁶¹ (ii) Said he not himself unto me: She is my sister? And she [wehe’], even she herself said: He is my brother.⁶² XX, 5. (iii) When she was brought forth, she [wehe’] sent to her father-in-law, saying.⁶³ XXXVIII, 25. (iv) And if any beast, of which [he’] ye may eat, die.⁶⁴ (v) And it [wehe’] have turned the hair white.⁶⁵ XIII, 10. (vi) But if the priest look on it … but it [wehe’] be dim.⁶⁶ 21. (vii) And she [wehe’] see his nakedness.⁶⁷ XX, 17. (viii) She [he’] profaneth her father.⁶⁸ XXI, 9. (ix) In connection with the meal-offering of jealousy, She [wehe’] being defiled secretly.⁶⁹ (x) Neither she [wehe’] be taken in the act.⁷⁰ This is not in agreement with M.T. GRA therefore omits this verse and substitutes Lev. 16, 31, It is [he’] a sabbath of solemn rest unto you. (xi) Or if the spirit of jealousy come upon him, and he be jealous of his wife, and she [wehe’] be not defiled.⁷¹

footnotes: ³⁸ On the whole passage, cf. the parallels in Sifrë on Num. 9, 10, Midrash Rabbah, Numbers, III, 13 (Sonc. ed., pp. 91ff) and Soferim VI, below pp. 238; also L. Blau, Masoretische Untersuchungen ³⁹ Gen. 16, 5. ⁴⁰ Sarah reproached Abraham because he did not check Hagar’s haughtiness towards her. ⁴¹ Words ‘between me and thee’ should be of no concern to others. ⁴² ibid. ⁴³ Since they were angels they had knowledge of her whereabouts; but they asked a rhetorical question out of courtesy and in order to endear her to her husband. ⁴⁴ ibid. ⁴⁵ The text is in disorder and various corrections have been proposed. The reading adopted is that of MS. E, בה for אלא. The exposition seems to be this: the word ובקומה in verse 33, which speaks of the elder daughter, has a dot over it suggesting the deletion of the word. Accordingly Lot did know she rose up, in contrast with the younger daughter, of whose rising he was unaware. ⁴⁶ ibid. ⁴⁷ Cf. Rashi ad loc. ⁴⁸ ibid. ⁴⁹ This word indicates the accusative and is not reproduced in translation. ⁵⁰ Num. 3, 39. ⁵¹ Although a Levite, Aaron was not included in the census of the Levites; cf. Bek. 4a (Sonc. ed., p. 18). ⁵² ibid. ⁵³ Cf. Pes. 93b (Sonc. ed., p. 500). ⁵⁴ ibid. ⁵⁵ The two sentences are in contradiction. Hence the insertion of ‘Others say that’ (cf. B.Y.). The text has ‘idolaters’ for ‘peoples’ which is the reading of GRA and others. ⁵⁶ ibid. ⁵⁷ For all occasions the tenth-measure had to be used, even when it was necessary to measure three-tenths as for the meal-offering for a bullock; cf. Men. 87b (Sonc. ed., p. 529). ⁵⁸ Deut. 29, 28. ⁵⁹ Lacking in V but added by GRA; cf. Sanh. 43b (Sonc. ed., p. 285, n. 4). ⁶⁰ Meaning ‘she’ or ‘it’. The pronoun is regularly spelt with a waw ⁶¹ Gen. 14, 2. ⁶² ibid. ⁶³ ibid. ⁶⁴ Lev. 11, 39. ⁶⁵ ibid. ⁶⁶ ibid. ⁶⁷ ibid. ⁶⁸ ibid. ⁶⁹ Num. 5, 13. ⁷⁰ ibid. ⁷¹ Num. 5, 14.

Ten descents did the Divine Presence make upon the earth. The first time in the Garden of Eden, as it is stated, And they heard the voice of the Lord God walking in the garden.⁷², the Rabbis explaining my beloved as God. Again in the generation of the Tower of Babel, as it is stated, And the Lord came down to see the city and the tower.⁷³ Again in Sodom, as it is stated, I will go down now, and see whether they have done altogether according to the cry of it.⁷⁴ XVIII, 21. Again in Egypt, as it is stated, And I am come down to deliver them out of the hand of the Egyptians.⁷⁵ Again at the Red Sea, as it is stated, He bowed the heavens also, and came down.⁷⁶ Again at Sinai, as it is stated, And the Lord came down upon mount Sinai.⁷⁷ Again in the Temple, as it is stated, And the Lord said unto me: This gate shall be shut, it shall not be opened … for the Lord, the God of Israel, hath entered by it.⁷⁸ Again in the pillar of cloud,⁷⁹ as it is stated, And the Lord came down in the cloud.⁸⁰ And once more when it will come down in the future in the days of Gog and Magog,⁸¹ as it is stated, And His feet shall stand in that day upon the mount of Olives.⁸²

footnotes: ⁷² Gen. 3, 8. This verse does not mention a descent; so GRA substitutes Cant. 6, 2, My beloved is gone down to his garden ⁷³ Gen. 11, 5. ⁷⁴ ibid. ⁷⁵ Ex. 3, 8. ⁷⁶ 2 Sam. 22, 10; Ps. 18, 10. ⁷⁷ Ex. 19, 20. The text continues ‘in the sight of the people’, but there is no such verse. ⁷⁸ Ez. 44, 2. To enter the gate God must have descended from heaven. ⁷⁹ Another reading is ‘in the Tent of Meeting’. ⁸⁰ Num. 11, 25. ⁸¹ In Jewish eschatology the Messianic era will be preceded by a final combat between Israel and the nations led by Gog and Magog; cf. Ez. 38, 2ff. ⁸² Zech. 14, 4. The list of ‘descents’ is incomplete; cf. Pirḳë d’Rabbi Eliezer XIV for a fuller and variant list.

By ten stages did the Divine Presence depart [from Israel], moving from place to place:⁸³ from the ark-cover to the cherub, from the cherub to the threshold of the house, from the threshold of the house to the two cherubim, from the two cherubim to the roof of the Sanctuary, from the roof of the Sanctuary to the wall of the Temple court, from the wall of the Temple court to the altar, from the altar to the city, from the city to the mountain, from the mountain to the wilderness, [and finally it ascended to its abode on high].⁸⁴ ‘From the ark-cover to the cherub’, as it is stated, And He rode upon a cherub, and did fly.⁸⁵ (Ex. 25, 22) to indicate the starting-point of the ascent. ‘From the cherub to the threshold of the house’, as it is stated, And the glory of the Lord mounted up from the cherub to the threshold of the house.⁸⁶ ‘From the threshold of the house to the two cherubim’, as it is stated, And the glory of the Lord went forth from off the threshold of the house and stood over the cherubim.⁸⁷ 18 ‘From the cherubim to the roof of the Sanctuary’, as it is stated, It is better to dwell in a corner of the housetop.⁸⁸ ‘From the roof of the Sanctuary to the wall of the Temple court’, as it is stated, And, behold, the Lord stood beside a wall made by a plumbline.⁸⁹ ‘From the wall of the Temple court to the altar’, as it is stated, I saw the Lord standing beside the altar.⁹⁰ IX, 1. ‘From the altar to the city’, as it is stated, Hark! the Lord crieth unto the city.⁹¹ ‘From the city to the mountain’, as it is stated, And the glory of the Lord went up from the midst of the city, and stood upon the mountain.⁹² ‘From the mountain to the wilderness’, as it is stated, It is better to dwell in a desert land.⁹³ ‘And finally it ascended to its abode on high’, as it is stated, I will go and return to My place.⁹⁴

footnotes: ⁸³ Cf. R.H. 31a (Sonc. ed., pp. 147f). ⁸⁴ The words in brackets are added by GRA. ⁸⁵ 2 Sam. 22, 11; Ps. 18, 11. GRA precedes this quotation with, And there I will meet with thee, and I will speak with thee from above the ark-cover ⁸⁶ Ez. 10, 4. The words in the text are not found as a verse in the Bible. ⁸⁷ ibid. ⁸⁸ Prov. 21, 9. ⁸⁹ Amos 7, 7. ⁹⁰ ibid. ⁹¹ Micah 6, 9. ⁹² Ez. 11, 23. ⁹³ Prov. 21, 19. ⁹⁴ Hos. 5, 15.

By ten terms is a prophet designated, viz. ambassador, the faithful one, servant, messenger, visionary, watchman, seer, dreamer,⁹⁵ prophet, and man of God.

footnotes: ⁹⁵ GRA reads ‘messenger’.

By ten terms is the Holy Spirit designated, viz. proverb, parable, riddle, speech, oracle, triumphant song,⁹⁶ command, burden, prophecy, and vision.

footnotes: ⁹⁶ There is a variant reading סוכה, ‘foreseeing’, which Schechter emends to סופה, ‘tempest’. GRA reads ‘calling’.

By ten terms is joy described, viz. joy, gladness, happiness, song, exultation, pleasure, delight, rejoicing, triumph, and jubilation.

Ten are distinguished by the expression ‘living’,⁹⁷ viz. the Holy One, blessed be He, [as it is stated], The Lord God is the true God, He is the living God.⁹⁸ The Torah is termed living, as it is stated, She is a tree of life to them that lay hold upon her.⁹⁹ Israel are described as living, as it is stated, But ye that did cleave unto the Lord your God are alive every one of you this day.¹⁰⁰ The righteous are termed living, as it is stated, The fruit of the righteous is a tree of life.¹⁰¹ The Garden of Eden is described by the term living, as it is stated, I will walk before the Lord in the lands of the living.¹⁰² A tree is described as living, as it is stated, The tree of life also in the midst of the garden.¹⁰³ [31a] The land of Israel is designated living, as it is stated, And I will set glory in the land of the living.¹⁰⁴ Jerusalem is described by the expression living, as it is stated, Every one that is written unto life in Jerusalem.¹⁰⁵ righteousness is called living (cf. Prov. 12, 28); wisdom is called living (ibid. XIII, 14); light is called living (Job 33, 30). The practice of lovingkindness is termed living, as it is stated, For Thy lovingkindness is better than life; my lips shall praise Thee.¹⁰⁶ The wise are termed living, as it is stated, The teaching of the wise is a fountain of life.¹⁰⁷ Waters are described as living, as it is stated, And it shall come to pass on that day, that living waters shall go out from Jerusalem.¹⁰⁸

footnotes: ⁹⁷ The list enumerates eleven, but the obvious intruder is ‘a tree’ which is not found in the parallel passage in Yalḳuṭ, Psalms, 874. ⁹⁸ Jer. 10, 10. ⁹⁹ Prov. 3, 18. ¹⁰⁰ Deut. 4, 4. ¹⁰¹ Prov. 11, 30. GRA reads ‘good deeds’ for ‘the righteous’. ¹⁰² Ps. 116, 9. ¹⁰³ Gen. 2, 9. ¹⁰⁴ Ez. 26, 20. ¹⁰⁵ Is. 4, 3. So according to GRA; V repeats the quotation from Ps. 116, 9. GRA’s continuation is: the world to come is called living, quoting Dan.XII, 2, some to everlasting life; ¹⁰⁶ Ps. 63, 4. ¹⁰⁷ Prov. 13, 14. ¹⁰⁸ Zech. 14, 8.