Numbers 13:20ืืืืืจ ืืดื:ืืณ
Is the soil rich or poor? Is it wooded or not? And take pains to bring back some of the fruit of the land.โโNow it happened to be the season of the first ripe grapes.
Rashi on Numbers 13:20:1ืจืฉ"ื ืขื ืืืืืจ ืืดื:ืืณ:ืืณ
ืืืฉ ืื ืขืฅ WHETHER THERE ARE TREES IN IT [OR NOT] โ i.e. whether there is a righteous man amongst them who will protect them by his merits (cf. Bava Batra 15a).
Numbers 16:2ืืืืืจ ืืดื:ืืณ
to rise up against Moses, together with two hundred and fifty Israelites, chieftains of the community, chosen in the assembly, men of repute.
Numbers 16:15ืืืืืจ ืืดื:ืืดื
Moses was much aggrieved and he said to ืืืื, โPay no regard to their oblation. I have not taken the ass of any one of them, nor have I wronged any one of them.โ
Niddah 70b:5ื ืื ืขืณ ื:ืืณ
The sages of Alexandria also asked the following: One verse states: โFor the Lord your God, He is God of gods, and Lord of lords, the great God, the mighty, and the awful, Who shows no favor nor takes graftโ (Deuteronomy 10:17), and one verse states: โThe Lord shall show favor to you and give you peaceโ (Numbers 6:26). How can this contradiction be resolved? Rabbi Yehoshua replied to them: Here, the verse in Numbers is dealing with the time before oneโs sentence is issued, when God shows favor and forgives; there, the verse in Deuteronomy is referring to after the sentence has been issued, when He no longer forgives.
Tosafot on Niddah 70b:5:1ืชืืกืคืืช ืขื ื ืื ืขืณ ื:ืืณ:ืืณ
...
Derekh Hashem, Part Three, On Divine Names and Witchcraft 2ืืจื ื', ืืืง ืฉืืืฉื, ืืขื ืื ืืคืขืืื ืืฉืืืช ืืืืืฉืืฃ ืืณ
Nevertheless, the Supreme Wisdom decreed that there also be another existence to the forces that impact on the physical, which is not according to the order of unfolding. And that is that they themselves act upon the physical entities, and they relate to their laws and not to those of the physical. And these are actions of theirs through which they change physical entities from their usual nature. And so man was given the ability to use entities in this way, just as he was given the ability to use them in the natural way; and in the very same manner that use was given to him in the natural [way]. The explanation [of this] is that just like the use of nature is not completely according to his will, but he is only able to use it according to well-known ways and within specific limits - as he may surely only cut with a knife and that which is similar to it, and he can only climb up with a ladder, and he can only squash something soft and all that is similar to this - so too is the spiritual use [of things] only given to him according to certain well-known limits and specific ways, according to that which the Divine Wisdom saw to be appropriate.
Derekh Hashem, Part Three, On Divine Names and Witchcraft 3ืืจื ื', ืืืง ืฉืืืฉื, ืืขื ืื ืืคืขืืื ืืฉืืืช ืืืืืฉืืฃ ืืณ
That a man can somewhat develop away from physicality: And also part of this matter is because of that which we already explained that man is a combination of two opposites - the body and the soul - such that the soul is limited and bound by the axioms that are connected to it according to what the Supreme Wisdom decreed about it. So man is limited in his embodied condition by the axioms of the body and the properties of the material; and the soul is bound by these chains, it cannot escape from them. However the Master, blessed be He, desired that there be a way for man to be able to release himself a little from these physical limits and their unfolding, and to reach matters that are not according to the axioms of the physical, but rather like the axioms of the spiritual. And through this, he can reach an understanding of the spiritual entities and their properties, which would have been prevented from him according to his physical condition and its limits. Then he is accordingly more able to bring all of existence to the condition that is good and proper for it - above and below, in the roots and in the branches.
Or HaChaim on Numbers 16:15:1ืืืจ ืืืืื ืขื ืืืืืจ ืืดื:ืืดื:ืืณ
ืืืืืจ ืื ืืณ ืื ืชืคื, He said to G'd: "do not turn to their gift-offering." Moses now understood the depth of Datan and Aviram's hatred, that they were thoroughly wicked and actually hated anything or anybody who was good. He was aware that there are no people who do not have certain merits due to good deeds they have performed. He realised that G'd does not withhold the reward for such merits from anyone, and that if the people in question cannot be rewarded in the hereafter because they had forfeited their hereafter, G'd would compensate them in this life. This is based on Deut. 32,4 that "the Lord is one of faithfulness without iniquity." Sanhedrin 106 provides us with an example of the wicked Bileam, who had after all pronounced all the blessings on the Jewish people, collecting his fee for having the Moabites seduce the Israelites, prior to his being slain. Moses did not want G'd to accept even the good deeds Korach and associates had performed for whom they had not yet received a reward. This is what he had in mind when he referred to ืื ืืชื.
Sanhedrin 96a:10ืกื ืืืจืื ืฆืดื ื:ืืณ
The Gemara asks: With regard to these four paces of Nebuchadnezzar, what is the incident to which the Gemara alludes? The Gemara answers that the incident is as it is written: โAt that time Merodach-Baladan, son of Baladan, king of Babylonia, sent a letter and a gift to Hezekiah, as he had heard that he had been ill and was recoveredโ (Isaiah 39:1). The Gemara asks: Due to the fact that Hezekiah had been ill and was recovered, he sent him a letter and a gift? The Gemara answers: Yes, and he did so in order โto inquire of the wonder that was in the landโ (IIย Chronicles 32:31). As Rabbi Yoแธฅanan says: On that day that Hezekiahโs father, Ahaz, died, daylight lasted two hours, ten hours shorter than the standard day, so that the wicked Ahaz would be buried hurriedly, without the pomp typically accorded kings.
Sanhedrin 96a:13ืกื ืืืจืื ืฆืดื ื:ืืดื
Nebuchadnezzar pursued the messenger to take the letter from him and revise it. When he ran four paces, the angel Gabriel came and stopped his pursuit. Rabbi Yoแธฅanan says: If Gabriel had not come and stopped his pursuit there would have been no remedy for the enemies of the Jewish people, a euphemism for the Jewish people. Had Nebuchadnezzar succeeded in revising the letter, his reward would have been so great that he would have been able to destroy the Jewish people, as he desired.