Daf 19a (דַּף י״ט ע״א)

And Rabbi El‘azar said: At the moment that Levi was born (וְאָמַר רִבִּי אֶלְעָזָר: בְּאוֹתָה שָׁעָה שֶׁנּוֹלַד לֵוִי), they opened Above and said (פָּתְחוּ לְמַעְלָה וְאָמְרוּ): “Who would give that you were like a brother to me, who nursed from the breasts of my mother; I would find you outside, I would kiss you, and no one would scorn me” (Song of Songs 8) (מִי יִתֶּנְךָ כְּאָח לִי יוֹנֵק שְׁדֵי אִמִּי אֶמְצָאֲךָ בַּחוּץ אֶשָּׁקְךָ גַּם לֹא יָבוּזוּ לִי). Once the tribe of Levi, the singers below, emerged and were all sanctified (כֵּיוָן שֶׁיָּצְאוּ מִשֵּׁבֶט לֵוִי הַמְּשׁוֹרְרִים שֶׁל מַטָּה וְנִתְקַדְּשׁוּ כֻּלָּם), and stood upon their watches (וְעָמְדוּ עַל מִשְׁמְרוֹתָם), and these were sanctified face to face with those (וְנִתְקַדְּשׁוּ אֵלֶּה לְנוֹכַח אֵלֶּה), as friends as one (חֲבֵרִים כְּאֶחָד), and the worlds became one (וְהָעוֹלָמוֹת אֶחָד), and one King dwelled over them (וּמֶלֶךְ אֶחָד שׁוֹכֵן עֲלֵיהֶם) then came Shlomo and made a book from that song of those singers (בָּא שְׁלֹמֹה וְעָשָׂה סֵפֶר מֵאוֹתוֹ שִׁיר שֶׁל אוֹתָם שָׁרִים), and wisdom was sealed within it (וְנִסְתַּם הַחָכְמָה בּוֹ).

Rabbi Yehudah said: Why were the singers below called Levi’im? (אָמַר רִבִּי יְהוּדָה: לָמָּה נִקְרְאוּ הַשָּׁרִים שֶׁל מַטָּה לְוִיִּים) Because they are joined and connected with the ones Above as one (עַל שֶׁנִּלְוִים וְנֶחְבָּרִים לְמַעְלָה כְּאֶחָד). And whoever hears is drawn and his soul is attached Above (וְהַשּׁוֹמֵעַ נִלְוָה וְנִדְבָּק נַפְשׁוֹ לְמַעְלָה). And therefore Leah said (Bereshit 29) “Now my husband will be joined to me” (וְעַל כֵּן אָמְרָה לֵאָה: יִלָּוֶה אִישִׁי אֵלַי).

Rabbi Tanchum said: In all matters the seed of Levi is joined with the Shekhinta (אָמַר רִבִּי תַנְחוּם: שֶׁבַּכֹּל נִלְוָה זֶרַע לֵוִי עִם הַשְּׁכִינָתָא) through Moshe, and Aharon, and Miriam (בְּמֹשֶׁה וְאַהֲרֹן וּמִרְיָם), and in all his descendants after him (וּבְכָל זַרְעוֹ אַחֲרָיו), and they are the ones joined to Hashem to serve Him (וְהֵם הַנִּלְוִים אֶל יי לְשָׁרְתוֹ).

Come and see (תָּא חֲזֵי): At the time when the singers Above stood (בְּשָׁעָה שֶׁעָמְדוּ הַמְּשׁוֹרְרִים לְמַעְלָה), they did not take their stations until three siblings were born-Moshe, Aharon, and Miriam (לֹא עָמְדוּ עַל מִשְׁמַרְתָּם עַד שֶׁנּוֹלְדוּ שְׁלֹשָׁה הָאַחִים: מֹשֶׁה אַהֲרֹן וּמִרְיָם). Granted, Moshe and Aharon-but why Miriam? (תִּינַח מֹשֶׁה וְאַהֲרֹן, מִרְיָם לָמָּה) Rabbi Yosei said: This is what is written (Ecclesiastes 2) “Male and female singers” (הֲדָא הוּא דִּכְתִּיב: וְשָׁרוֹת). As it is said (Exodus 15) “And Miriam answered them” (כְּמָה דְּאַתְּ אָמֵר: וַתַּעַן לָהֶם מִרְיָם).

It is taught: At the moment that Levi was born (תָּאנָא: בְּאוֹתָה שָׁעָה שֶׁנּוֹלַד לֵוִי), the Holy One Blessed Be He took him and chose him from among all his brothers (נְטָלוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וּבְחָרוֹ מִכָּל אֶחָיו), and placed him in the earth, and he fathered Kehat (וְהוֹשִׁיבוֹ בָּאָרֶץ, וְהוֹלִיד לִקְהָת), and Kehat begot Amram (וּקְהָת הוֹלִיד לְעַמְרָם), and he fathered Aharon and Miriam (וְהוּא הוֹלִיד לְאַהֲרֹן וּמִרְיָם). He separated from his wife and then returned to her (פֵּירַשׁ מֵאִשְׁתּוֹ, וְהֶחֱזִירָהּ).

At that moment the supernal singers stood and sang (בְּאוֹתָה שָׁעָה הָיוּ הַמְּשׁוֹרְרִים שֶׁל מַעְלָה עוֹמְדִים וּמְשׁוֹרְרִים), and the Holy One Blessed Be He rebuked them (גָּעַר בָּהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא), and the song was forgotten until He extended the line of His right and reached out to Amram (וְנִשְׁתַּכַּךְ הַשִּׁיר, עַד שֶׁנָּטָה קַו יְמִינוֹ וְהוֹשִׁיט לְעַמְרָם). Why is he called Amram? (מַאי טַעְמָא נִקְרָא עַמְרָם) Because a lofty nation (עַם רָם) came forth from him, and his name is not mentioned (שֶׁיָּצָא מִמֶּנּוּ עַם רָם עַל כָּל רָמִים, וְלֹא נִזְכַּר שְׁמוֹ). Why is his name not mentioned? (מַאי טַעְמָא לֹא נִזְכַּר שְׁמוֹ)

Rabbi Yehudah said in the name of Rabbi Abahu: Because he went in modesty and returned to his wife in modesty (רִבִּי יְהוּדָה אָמַר בְּשֵׁם רִבִּי אֲבָהוּ: מִפְּנֵי שֶׁבְּצִנְעָא הָלַךְ, וּבְצִנְעָא חָזַר לְאִשְׁתּוֹ), so that none would recognize him. This is what is written: “And a man went…”-and it does not say: “And Amram went…” publicly (כְּדֵי שֶׁלֹּא יַכִּירוּ בּוֹ, הֲדָא הוּא דִּכְתִּיב: וַיֵּלֶךְ אִישׁ, וְלֹא נֶאֱמַר: וַיֵּלֶךְ עַמְרָם בְּפַרְהֶסְיָא). “And he took the daughter of Levi”-she too returned in modesty, and her name was not mentioned (וַיִּקַּח אֶת בַּת לֵוִי, אַף הִיא בְּצִנְעָא חָזְרָה, וְלֹא נִזְכְּרָה שְׁמָהּ). “And a man went…”-Rabbi Abahu said: “A man went”-this is Gavriel (וַיֵּלֶךְ אִישׁ – אָמַר רִבִּי אֲבָהוּ: זֶה גַּבְרִיאֵל), as it is written (Daniel 9) “And the man Gavriel…” (כְּדִכְתִּיב: וְהָאִישׁ גַּבְרִיאֵל) he it was who went and returned her to Amram (שֶׁהָלַךְ הוּא וְהֶחֱזִירָהּ לְעַמְרָם).

Rabbi Yehudah said: It was actually Amram, but his name was not mentioned because this going was not of his own volition to be reunited with his wife, but rather from above (רִבִּי יְהוּדָה אָמַר: עַמְרָם מַמָּשׁ הָיָה, וְלֹא נִזְכַּר שְׁמוֹ מִפְּנֵי שֶׁהֲלִיכָה זוֹ לֹא הָיְתָה מִמֶּנּוּ לְהִזְדַּוֵּוג לְאִשְׁתּוֹ, אֶלָּא מִלְּמַעְלָה).

Rabbi Yitzḥak said: Concerning Aharon and Miriam, the Torah does not say their parents' union (רִבִּי יִצְחָק אָמַר: בְּאַהֲרֹן וּמִרְיָם לֹא נֶאֱמַר זִוּוּג אֲבוֹתָם בַּתּוֹרָה), but with Moshe it is written: “And he took the daughter of Levi” (וּבְמֹשֶׁה כְּתִיב: וַיִּקַּח אֶת בַּת לֵוִי), to teach that the Shekhinah is called by the name Levi (לְהוֹרוֹת שֶׁהַשְּׁכִינָה נִקְרֵאת עַל שֵׁם לֵוִי). And Amram was not fit to beget Moshe until he took part in the Shekhinah (וְלֹא הָיָה עַמְרָם רָאוּי לְהוֹלִיד לְמֹשֶׁה עַד שֶׁנָּטַל חֵלֶק בַּשְּׁכִינָה), and he begot Moshe (וְהוֹלִיד לְמֹשֶׁה). This is what is written: “And he took the daughter of Levi” (הֲדָא הוּא דִּכְתִּיב: וַיִּקַּח אֶת בַּת לֵוִי). And therefore it is written (Exodus 2) “And she saw him, that he was good” (וּלְפִיכָךְ כְּתִיב: וַתֵּרֶא אוֹתוֹ כִּי טוֹב הוּא).

Rabbi El‘azar said: Amram merited that a son emerged from him who merited a great voice (אָמַר רִבִּי אֶלְעָזָר: זָכָה עַמְרָם שֶׁיָּצָא מִמֶּנּוּ בֵּן שֶׁזָּכָה לְקוֹל גָּדוֹל), as it is written (Exodus 19) “And Elohim answered him with a voice” (דִּכְתִּיב: וְהָאֱלֹהִים יַעֲנֶנּוּ בְּקוֹל). And Amram merited the Bat Kol (וְעַמְרָם זָכָה לְבַת קוֹל), as it is written (דִּכְתִּיב): “And he took the daughter of Levi” (וַיִּקַּח אֶת בַּת לֵוִי) that is to say, Bat Kol (כְּלוֹמַר: בַּת קוֹל). And therefore it is written: “And he went” (וְלְפִיכָךְ כְּתִיב: וַיֵּלֶךְ) meaning, he went up to that level (כְּלוֹמַר: שֶׁהָלַךְ לְמַדְרֵגָה זוֹ).

It is taught: When Moshe was born, the Holy One Blessed Be He designated His Name upon him (תָּנָא: כְּשֶׁנּוֹלַד מֹשֶׁה יִיחֵד הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁמוֹ עָלָיו), as it is written: “And she saw him, that he was good” (וְכְתִיב: וַתֵּרֶא אוֹתוֹ כִּי טוֹב הוּא). And it is written (Psalms 145) “Hashem is good to all” (וּכְתִיב: טוֹב יי לַכֹּל). And it is written (Psalms 34) “Taste and see that Hashem is good” (וּכְתִיב: טַעֲמוּ וּרְאוּ כִּי טוֹב יי). (Exodus 2) “And it was in those many days…” (וַיְהִי בַּיָּמִים הָרַבִּים הָהֵם). Rabbi Yehoshua of Sikhnin said: “And it was in those many days”-this was the end of their exile, when Yisrael had been enslaved in all labor (אָמַר רִבִּי יְהוֹשֻׁעַ דְּסַכְנִין: וַיְהִי בַּיָּמִים הָרַבִּים הָהֵם – סוֹף גָּלוּתָם הָיָה, שֶׁהָיוּ יִשְׂרָאֵל מְשֻׁעֲבָדִים בְּכָל עֲבוֹדָה). “In those many days”-that Yisrael had become many in Egypt (בַּיָּמִים הָרַבִּים הָהֵם – שֶׁהָיוּ רַבִּים לְיִשְׂרָאֵל בְּמִצְרָיִם). And once the end of their exile had been completed, what is written? “And the king of Egypt died” (וְכֵיוָן שֶׁנִּשְׁתַּלֵּם קֵץ גָּלוּתָם, מַה כְּתִיב: וַיָּמָת מֶלֶךְ מִצְרָיִם). Why? Because the minister of Egypt had been cast down from his position and fallen from his pride (מַאי טַעְמָא – שֶׁהוּרַד שַׂר מִצְרָיִם מִמַּעֲלָתוֹ, וְנָפַל מִגַּאֲוָתוֹ). And once the king of Egypt fell-that is, their minister-then the Holy One Blessed Be He remembered Yisrael and heard their prayer (וְכֵיוָן שֶׁנָּפַל מֶלֶךְ מִצְרָיִם, שֶׁהוּא שַׂר שֶׁלָּהֶם – זָכַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, וְשָׁמַע תְּפִלָּתָם).

Rabbi Yehudah said: Come and see that it is so (אָמַר רִבִּי יְהוּדָה: בּוֹא וּרְאֵה שֶׁכָּךְ הוּא) for as long as their minister was granted authority over Yisrael, the cry of Yisrael was not heard (שֶׁכָּל זְמַן שֶׁהַשַּׂר שֶׁלָּהֶם נִתְנָה לוֹ שְׂרָרָה עַל יִשְׂרָאֵל, לֹא נִשְׁמַע צַעֲקָתָם שֶׁל יִשְׂרָאֵל). But once their minister fell, it is written: “And the king of Egypt died”-and immediately: “And the children of Yisrael groaned because of the work, and they cried out, and their cry went up to Elohim” (כֵּיוָן שֶׁנָּפַל הַשַּׂר שֶׁלָּהֶם – כְּתִיב: וַיָּמָת מֶלֶךְ מִצְרָיִם, וּמִיָּד: וַיֵּאָנְחוּ בְּנֵי יִשְׂרָאֵל מִן הָעֲבוֹדָה וַיִּזְעָקוּ וַתַּעַל שַׁוְעָתָם אֶל הָאֱלֹהִים). For until that moment they had not been answered in their cry (שֶׁעַד אוֹתָהּ שָׁעָה לֹא נַעֲנוּ בְּצַעֲקָתָם).