Midrasch zu Daniel 4:35

(Deut. 3:23:) “I besought the Lord.” This text is related (to Job 9:22), “It is all one; therefore, I say, ‘He destroys the innocent and the wicked.’” Moses said, “Master of the world, everything is equal before you. There is one determination for the righteous and for the wicked.” Similarly also Solomon says (in Eccl. 9:2), “Since everything [happens] to everyone, the same lot [falls] to the righteous and to the wicked, [to the good, to the clean and to the unclean, to the one who sacrifices and to the one who does not sacrifice; as it is with the good, so it is with the sinner; the one who takes an oath is like one who fears an oath].” (Eccl. 9:2:) “To the righteous” refers to Noah.¹Lev. R. 20:1; Eccl. R. 9:2:1; PRK 26:1; cf. Tanh., Lev. 6:1; above, Lev. 6:1. R. Phinehas [said] in the name of R. Johanan, [who spoke] in the name of R. Eliezer the son of R. Jose the Galilean, “When Noah came out of the ark, the lion bit him and maimed him so that he became unfit to offer sacrifice; so his son Shem offered sacrifice in his place.” (Eccl. 9:2, cont.:) “And to the wicked” refers to Pharaoh Necho. When he wanted to sit on Solomon's throne [and] did not know its mechanism,²Gk.: manganon. a lion which was on the throne³I Kings 10:19-20 = II Chron. 9:18-19. bit him and maimed him. The former died with a limp, and the latter died with a limp. (Eccl. 9:2, cont.:) “To the good” refers to Moses, as stated (in Exod. 2:2), “And when she saw that he was good,” in that he was born circumcised.⁴Sot. 12a; Exod. R. 1:20. (Eccl. 9:2, cont.:) “To the clean” refers to Aaron, who would cleanse the sins of Israel. (Eccl. 9:2, cont.:) “And to the unclean,” refers to the spies. The one group (i.e., the spies) uttered slander against the land of Israel, while the other (i.e., Moses and Aaron) uttered praise for the land of Israel; [still] the former did not enter [the land], nor did the latter enter it. (Eccl. 9:2, cont.:) “To the one who sacrifices” refers to Josiah, as stated (in II Chron. 35:7), “Then Josiah donated to the lay people a flock of lambs and kids, all for Passover sacrifices.” (Eccl. 9:2, cont.:) “And to the one who does not sacrifice” refers to Ahab, who abolished the sacrifices from upon the altar, since this is what is written (in II Chron. 18:2), “where Ahab slaughtered sheep and cattle for him (i.e., for Jehoshaphat).” “For him” he slaughtered, but for sacrifices he did not slaughter. [Nevertheless] the former died by arrows, as written (in II Chron. 35:23), “Then the archers shot King Josiah,”⁵Cf. yQid. 1:7 (61a); Ta‘an 23b; MQ 28b; Sanh. 48b. and the latter died by arrows, as written (in I Kings 22:34 = II Chron. 18:33), “But a certain man drew his bow at random and struck the king of Israel….” (Eccl. 9:2, cont.:) “As it is for the good refers to David, of whom it is stated (in I Sam. 16:12), “And they sent and they brought him, and he was ruddy with beautiful eyes and a good appearance.” (Eccl. 9:2, cont.:) “So it is with the sinner” refers to Nebuchadnezzar, of whom it is written (in Dan. 4:24), “atone for your sinning through righteousness.” The former built the Temple and reigned forty years. The latter destroyed the Temple and reigned forty years. (Eccl. 9:2, cont.:) “The one who takes an oath (without keeping it)” refers to Zedekiah, of whom it is written (in II Chron. 36:13), “And he also rebelled against Nebuchadnezzar who had made him take an oath by God.” What was his rebellion?⁶Ned. 65a. Zedekiah discovered Nebuchadnezzar as he was eating a live rabbit. Nebuchadnezzar said to Zedekiah, “Swear to me that you will not reveal it.” He swore to him. In the end he was inwardly sorry, and he had his oath absolved. When the other kings heard [what Nebuchadnezzar did], they disparaged him. [Moreover] they were saying against him, “Be aware of who is ruling the earth, one who eats live rabbit!” When Nebuchadnezzar heard [what they were saying], he sent to have the Sanhedrin⁷Gk.: Synedrion. and Zedekiah come to him. He said to them, “Have you seen what Zedekiah has done to me; did he not swear to me?” [Zedekiah] said to him, “I had my oath absolved.” He (Nebuchadnezzar) said to the Sanhedrin, “Can an oath be absolved?” They said to him, “One absolves [an oath, if there is] danger to one's life.” He said to them, “When?” They said to him, “On the same day.” He said to them, “In the presence of him [to whom the oath was sworn] or not in his presence?” They said to him, “In his presence.” He said to them, “And what was the reason you did not say [so] to Zedekiah?” Immediately (in the words of Lam. 2:10), “The elders of the Daughters of Zion sit on the ground in silence.” R. Isaac said, “[This teaches that] they removed the pillows and cushions from beneath them.” (Eccl. 9:2, cont.:) “Like one who fears an oath.” This refers to Samson, [as stated (in Jud. 15:12),] “then Samson said to them, ‘Swear to me that you yourselves will not attack me.’” From here [we know] that he feared an oath. [The former died with his eyes gouged out, and the latter died with his eyes gouged out.] The former died with his eyes gouged out according to what is stated (in II Kings 25:7 = Jer. 39:7 = Jer. 52:11), “then he put out Zedekiah's eyes.” This was one of seven who were like the first Adam [in one feature.⁸Cf. Sot. 10a. In the case of] Zedekiah [it was] because of his eyes. So they thrust iron lances⁹Gk.: logchai. into his eyes, but his eyes were not put out until they slaughtered his children before his eyes, and then they put out his eyes. It is so stated (II Kings 25:7), “And they slaughtered the children of Zedekiah before his eyes and then he put out Zedekiah's eyes.” Samson also [died with his eyes gouged out, as stated (in Jud. 16:21), “] “So the Philistines seized him and gouged out his eyes.” Another interpretation (of Eccl. 9:2), “Since everything [happens] to everyone.” Moses said in front of the Holy One, blessed be He, “Master of the world, everything is the same for You; You destroy (according to Job 9:22) ‘the innocent and the wicked.’ The spies provoked You with anger by slandering the land, as stated (in Numbers 13:32), ‘And they put out slander against the land,’ while I have served your children forty years in the wilderness. [Yet] the same lot is [in store] for me as for them.” A parable: To what is the matter comparable? To a king who wanted to take a wife. He sent emissaries¹⁰Shulahin. The word represents the Hebrew concept behind the Greek and Latin words translated “apostles” and denotes people having the ancient equivalent of a power of attorney. to see whether she was beautiful or not. They went to see her. [Then] they came [back] and said to him, “We have seen her and there is no one more desolate and ugly than she.” When her sponsor heard, he said, “My Lord, there is no one in the world more beautiful than she.” He came to marry her. The father of the young woman said to the king's emissaries, “I swear by the life of the king that not one of you shall come to [the wedding feast], seeing that you humiliated her before the king.” When the sponsor came to enter, he said to him, “You also may not come in.” The sponsor said to him, “I did not see her and [yet] I told the king that there was no one more beautiful than she, while those said, ‘There is no one more ugly than she.’ And now allow me [to enter] and I shall see whether [she is] like my report or like their report.” Similarly Moses said to the Holy One, blessed be He, “My master, the spies uttered slander, [in describing the land (in Numb. 13:32) as] ‘a land that eats up its inhabitants.’ I, however, have not seen it, but I have praised it before Your children (in Deut. 8:7), ‘For the Lord your God is bringing you unto a good land.’ And now I shall see whether [it is] like my report or like their report.” Thus it is stated (in Deut. 3:25), “Please let me cross over and see the good land […].” He said to him (in Deut. 3:27), “For you shall not cross over [this Jordan].” Moshe said to him, “If so, everything is the same for You. You destroy (in accordance with Job 9:22) ‘the innocent and the wicked.’”

“Everything is as it is for everyone; there is one fate for the righteous and for the wicked, for the good, for the pure and for the impure, for one who sacrifices and for one who does not sacrifice; like the good, so is the sinner; one who takes an oath is like one who is apprehensive of an oath” (Ecclesiastes 9:2).
Rabbi Shimon bar Abba began: “Everything is as it is for everyone; there is one fate for the righteous” – this is Noah, as it is stated: “Noah was a righteous man, he was faultless” (Genesis 6:9). They said that when he emerged from the ark, a lion bit him and injured him, and he was limping. “And for the wicked” – this is Pharaoh. They said that when Pharaoh came to sit on Solomon’s throne, that he took as payment for his daughter’s marriage contract,¹Solomon had married the daughter of Pharaoh (I Kings 3:1). he did not know its mechanism, and a lion bit him and injured him, and he was limping. This one died with a limp, and that one died with a limp; that is: “There is one fate for the righteous and for the wicked.”
“For the good” – this is Moses, as it is stated: “She saw him, that he was good” (Exodus 2:2). Rabbi Meir said: “Good” – that he was circumcised. “And for the pure” – this is Aaron, who was engaged in the purification of Israel. “And for the impure” – these are the scouts who spoke slander about the Land and did not enter the Land. These²Moses and Aaron spoke of the goodness and praise of the Land of Israel, and did not enter it.³Thus, “there is one fate for the righteous and for the wicked.”
“For one who sacrifices” – this is Josiah, as it is written: “Josiah donated to the members of the people…[for the paschal offering]” (II Chronicles 35:7). “And for one who does not sacrifice” – this is Ahab, who abolished offerings from upon the altar.⁴He prevented his subjects from taking offerings to sacrifice in Jerusalem. This one died with arrows, and that one died with arrows.
“Like the good” – this is David, in whose regard it is written: “And of good appearance” (I Samuel 16:12). Rabbi Yitzḥak said: Of good appearance in halakha, as anyone who would see him would remember his learning. “So is the sinner” – this is Nebuchadnezzar, as it is written: “Redeem your sins with charity” (Daniel 4:24). This one built the Temple⁵David laid the foundations of the Temple (see Tanḥuma, Aḥarei 1; Etz Yosef). and ruled for forty years, that one destroyed it and ruled for forty years; that is: “One fate.”
“One who takes an oath” – this is Zedekiah, as it is written: “[He also rebelled against King Nebuchadnezzar,] who had administered an oath to him [by God]” (II Chronicles 36:13). On what [object] did he administer the oath? Rabbi Yosei said: He administered the oath to him on the covenant.⁶The covenant of circumcision. Rabbi said: He administered the oath to him on the altar. “Is like one who is apprehensive of an oath” – this is Samson, as it is stated: “Take an oath to me” (Judges 15:12).⁷The men of Judah sought to bind Samson and deliver him to his enemies, the Philistines. Samson was not afraid of being handed to the Philistines, but sought an oath from the men of Judah that they themselves would not harm him. From the fact that he relied on their oath, it may be derived that Samson viewed taking an oath with the utmost seriousness (Yefei To’ar). This one died with his eyes gouged out, and that one died with his eyes gouged out.
Another matter, “for the righteous” – these are Aaron’s sons. “And for the wicked” – this is the congregation of Koraḥ. These entered to sacrifice in dispute and emerged burned, and the sons of Aaron, who did not enter in dispute, [also] emerged burned; that is what is written: “After the death of the two sons of Aaron…” (Leviticus 16:1).

(Deut. 3:23:) I BESOUGHT THE LORD…. This text is related (to Job 9:22): IT IS ALL ONE; THEREFORE, I SAY: HE DESTROYS THE INNOCENT AND THE WICKED. Moses said: Sovereign of the World, everything is equal before you.¹Tanh., Deut. 2:1. There is one determination for the righteous and for the wicked. Similarly also Solomon says (in Eccl. 9:2): SINCE EVERYTHING <HAPPENS> TO EVERYONE, THE SAME LOT <FALLS> TO THE RIGHTEOUS AND TO THE WICKED, TO THE GOOD, TO THE CLEAN AND TO THE UNCLEAN, TO THE ONE WHO SACRIFICES AND TO THE ONE WHO DOES NOT SACRIFICE. AS IT IS WITH THE GOOD, SO IT IS THE SINNER; THE ONE WHO TAKES AN OATH IS LIKE ONE WHO FEARS AN OATH. (Eccl. 9:2:) TO THE RIGHTEOUS refers to Noah.²Lev. R. 20:1; Eccl. R. 9:2:1; PRK 26:1; cf. Tanh., Lev. 6:1; above, Lev. 6:1. R. Pinhas <said> in the name of R. Johanan, <who spoke> in the name of R. Eleazar the son of R. Jose the Galilean: When Noah came out of the ark, the lion bit him and maimed him so that he became unfit to offer sacrifice; so his son Shem offered sacrifice in his place.³Contrary to Gen. 8:20. (Eccl. 9:2, cont.:) AND TO THE WICKED refers to Pharaoh Necho. When he wanted to sit on Solomon's throne <and> did not know its mechanism,⁴Gk.: manganon. a lion which was on the throne⁵I Kings 10:19-20 = II Chron. 9:18-19. bit him and maimed him. The former died with a limp, and the latter died with a limp. (Eccl. 9:2, cont.:) TO THE GOOD refers to Moses, as stated (in Exod. 2:2): AND WHEN SHE SAW THAT HE WAS GOOD, in that he was born circumcised.⁶Sot. 12a; Exod. R. 1:20. (Eccl. 9:2, cont.:) TO THE CLEAN refers to Aaron, who would cleanse the sins of Israel. (Eccl. 9:2, cont.:) AND TO THE UNCLEAN refers to the spies. The one group (i.e., the spies) uttered slander against the land of Israel, while the other (i.e., Moses and Aaron) uttered praise for the land of Israel; <still> the former did not enter <the land>, nor did the latter enter it. (Eccl. 9:2, cont.:) TO THE ONE WHO SACRIFICES refers to Josiah, as stated (in II Chron. 35:7): THEN JOSIAH DONATED TO THE LAY PEOPLE A FLOCK OF LAMBS <AND KIDS, ALL FOR PASSOVER SACRIFICES>. (Eccl. 9:2, cont.:) AND TO THE ONE WHO DOES NOT SACRIFICE refers to Ahab, who abolished the sacrifices from upon the altar, since this is what is written (in II Chron. 18:2): WHERE AHAB SLAUGHTERED SHEEP AND CATTLE FOR HIM <IN ABUNDANCE>, (ibid.:) FOR HIM (i.e., for Jehoshaphat) as a feast and not for sacrificial offerings. <Nevertheless> the former died by arrows, as written (in II Chron. 35:23): THEN THE ARCHERS SHOT KING JOSIAH,⁷Cf. yQid. 1:7 (61a); Ta‘an 23b; MQ 28b; Sanh. 48:b. and the latter died by arrows, as written (in I Kings 22:34 = II Chron. 18:33): BUT A CERTAIN MAN DREW HIS BOW AT RANDOM <AND STRUCK THE KING OF ISRAEL>. (Eccl. 9:2, cont.:) AS IT IS FOR THE GOOD refers to David, of whom it is stated (in I Sam. 16:12): WITH BEAUTIFUL EYES AND A GOOD APPEARANCE. (Eccl. 9:2, cont.:) SO IT IS THE SINNER refers to Nebuchadnezzar, of whom it is written (in Dan. 4:24 [27]): ATONE FOR YOUR SINNING THROUGH RIGHTEOUSNESS. The former built the Temple and reigned forty years. The latter destroyed the Temple and reigned forty years. (Eccl. 9:2, cont.:) THE ONE WHO TAKES AN OATH (without keeping it) refers to Zedekiah, of whom it is written (in II Chron. 36:13): AND HE ALSO REBELLED AGAINST NEBUCHADNEZZAR WHO HAD MADE HIM TAKE AN OATH BY GOD. What was his rebellion?⁸Ned. 65a. Zedekiah discovered Nebuchadnezzar as he was actually eating a live rabbit. Nebuchadnezzar said to Zedekiah: Swear to me that you will not reveal it. He swore to him. In the end he was inwardly sorry. He had his oath absolved and told the five kings who had allowed Nebuchadnezzar to rule over them. When the other kings heard <what he did>, they despised him. Moreover they were saying against him: Should this man be ruling the earth, when he eats live rabbit! When Nebuchadnezzar heard <what they were saying>, he sent to have the Sanhedrin⁹Gk.: Synedrion. and Zedekiah come to him. He said to them: Have you seen what Zedekiah has done to me? <Zedekiah> said to them: I had my oath absolved. He (Nebuchadnezzar) said to the Sanhedrin: Who absolved the oath? They said to him: One absolves <an oath, if there is> danger to one's life. He said to them: When? They said to him: On the same day. <He said to them:> in the presence of him <to whom the oath was sworn> or not in his presence? They said to him: In his presence. <He replied:> But what was the reason for not saying so to Zedekiah? Immediately (in the words of Lam. 2:10): THE ELDERS OF THE DAUGHTERS OF ZION SIT ON THE GROUND AND SILENCE. R. Isaac said: <This teaches that> they removed the pillows and cushions from beneath them. (Eccl. 9:2, cont.:) LIKE ONE WHO FEARS AN OATH. This refers to Samson, {since it says (in Jud. 15:12):} [THEN SAMSON SAID] TO THEM. SWEAR TO ME THAT YOU YOURSELVES WILL NOT ATTACK ME. From here <we know> that he feared an oath. The former died with his eyes gouged out, and the latter died with his eyes gouged out. [The latter died with his eyes gouged out] according to what is stated (in II Kings 25:7 = Jer. 39:7 = Jer. 52:11): THEN HE PUT OUT ZEDEKIAH'S EYES. This was one of seven who were like the first Adam <in one feature>.¹⁰Cf. Sot. 10a. <In the case of> Zedekiah <it was> because of his eyes. So for they thrust iron lances¹¹Gk.: logchai. into his eyes, but his eyes were not put out until they slaughtered his children before his eyes. It is so stated (in Jer. 39:6 = Jer. 52:10 // II Kings 25:7): AND THE KING OF BABYLON SLAUGHTERED <THE CHILDREN OF ZEDEKIAH BEFORE HIS EYES (AT RIBLAH)>. Samson also [died with his eyes gouged out, as stated (in Jud. 16:21):] SO THE PHILISTINES SEIZED HIM AND GOUGED OUT HIS EYES.

But how did Baba b. Buta give Herod such advice? Did not R. Juda in the name of Rab, or in the name of R. Joshua b. Levi, say that Daniel was punished for giving good advice to Nebuchadnezzar, as it is written (Dan. 4, 24) Wherefore, O king, let my counsel be agreeable unto thee, and break off thy sins by alms giving, and thine iniquities by showing mercy to the poor; if there may be a lengthening of thy prosperity; and it is written (Ib., ib. 26) At the end of twelve months, etc. If you wish you may say that it is different with a slave who himself is bound to observe [certain] commandments and is therefore considered an Israelite. And if you wish I may say that with the Temple it was different, for without the king it could not be rebuilt at all. And whence do we know that Daniel was punished. He was thrown into the lion's den.

We are taught in a Baraitha: Rabban Jochanan b. Zakkai said to his disciples: "My children, what is the meaning of the passage (Prov. 14, 34) Tzedaka exalteth a people; but the disgrace of nations is sin?" R. Eliezer responded and said: "Tzedakah exalteth a people, refers to Israel, as it is written (II Sam. 7, 23) And who is like Thy people, like Israel, the only nation on the earth; but the disgrace of nations is sin; i.e., all the tzedakah and kindness of the nations, if they indulge in them only for the purpose of becoming great or gaining a good name, is a sin for them, as it is said (Ezra 6, 10) That they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king and of his sons." R. Joshua responded and said: "Tzedaka exalteth a people, refers to Israel; but the disgrace of the nation is sin; i.e., all the tzedaka and kindness of the nations is sin, for they do so in order that their kingdom shall endure for a long time, as it is said (Dan. 4, 24) Therefore, O king, let my council be agreeable unto thee, and atone for thy sins by … perhaps thy prosperity may (thereby) endure long." Rabban Gamaliel responded and said: "Tzedaka exalteth a people, refers to Israel; but the disgrace of nations is sin; i.e., all the tzedaka and kindness of the nations is sin for the nations, because if they do, it is solely to boast of it to other nations. And whoever boasts of himself falls into Gehenna, as it is said (Prov. 21, 24) The presumptuous and proud, scorner is his name, who dealeth in the (ebra) wrath of presumption. Ebra (wrath) refers to Gehenna, for it is said (Zeph. 1, 15) A day of ehra (wrath) is that day." "For the right interpretation of this verse," remarked Rabban Gamaliel, "we are still in need of the Modite; for R. Eliezer the Modite, interpreted it thus: 'Tzedaka exalteth a people, refers to Israel; but the disgrace of nations is sin; i.e., all the tzedaka and kindness of the nation is only for the purpose of insulting Israel, as it is said (Jer. 40, 3) Now the Lord hath brought it ... ... ... because ye have sinned." etc. R. Nechunia b. Hakana, however, responded and said: "Tzedaka and kindness exalteth a nation, refers to Israel; to whom it is a grace as well, but to the nations it is considered a sin-offering." Rabban Jochanan b. Zakkai [the teacher] then rejoined: "It seems to me that Nechunia's interpretation is better than yours and mine." "Than min!" Did he also say something in connection with this? If so, then what is it? As we have been taught in a Baraitha: R. Jochanan b. Zakkai said: "As a sin-offering atones for Israel, so does charity atone for all other nations."

(Ib. b) We are taught in a Baraitha, in accordance with the opinion of Rab: "What was the message of Gabini, the herald? 'Rise, priest, to your service; Levites, to your chanting; and Israel, to your standing.' And his voice was heard at a distance of three parsaoth. It once happened that King Agrippa, being on the road, heard Gabini's voice at the distance of three parsaoth. When he returned home, he sent him many gifts." Nevertheless, the voice of the High-priest surpassed in strength that of Gabini, the herald. Because, the master said, once it happened that the High-priest said, I pray Thee, O Lord, and his voice was heard at Jericho; and Rabba b. b. Chana, in the name of R. Jochanan, said that between Jericho and Jerusalem the distance is ten parsaoth, and this, despite the fact that on the Day of Atonement, the High-priest was weak from fasting, and that it was during the daytime [that he recited the prayers], whereas the herald used to make announcements only at night [when a voice is more audible]. For R. Levi said: "Why is not a human being's voice audible by day as well as by night?" Because the spherical sun sweeps through the sky as a carpenter saws cedars, and the sun motes are called La. In reference to this, Nebuchadnezzar said (Dan. 4, 32) And all the inhabitants of the earth are regulated as naught (K'la.)." Our Rabbis were taught: "Were it not for the noise caused by the globular sun, the voice of the multitude of Rome would have been heard; and were it not for the voice of the multitude of Rome, the noise caused by the globular sun would have been heard." Our Rabbis were taught: "Three voices can be heard from one end of the world to the other: The sound emitted from the spherical sun; the hum and din of the city of Rome, and the voice of anguish uttered by the soul when it quits the body (Fol. 21 ) ." Others add, the voice of a woman in confinement; still others, the voice of the Angel Ridia." The Rabbis prayed that the voice of the soul when departing from the body should be spared [of this torture], and they succeeded in having it suspended.

Another interpretation (of Lev. 6:2), “Command Aaron.” What is the function of Aaron here? Israel was bringing offerings whereas Aaron is mentioned, and Scripture says here, “Command Aaron.” But note, it is written (in Numb. 28:2), “Command the Children of Israel, and say unto them, ‘My offering, My bread,’” but here it says (in Lev. 6:2), “Command Aaron […], ‘This is the Torah of the one who ascends (h'lh).’”⁴The masoretic text vocalizes this word as ha’olah, which means, THE BURNT OFFERING, but the midrash interprets the word as though it were vocalized ha’oleh, which means, “The one who ascends,” with the ascending implying self-exaltation. So also Lev. R. 7:6. The Holy One, blessed be He, said (to warn Aaron and his sons), “Whenever someone raises (rt.: 'lh) himself up, his end is to go in the fire.”⁵M.Ps. 11:5. It is so stated (in Lev. 6:2, cont.), “that is the one which ascends upon the burning place.” The generation of the flood [suffered] because of what they said (in Job 21:15), “What is the Omnipresent that we should serve Him?” For that reason they were sentenced to the fire (of Gehinnom), as stated (Job 6:17), “at the time that they were heated, they were burnt in His heat,” and it is written (Job 22:20), “and the fire consumed their remnant.” And likewise the Sodomites, [as stated] (in Gen. 19:24), “Then the Lord rained down upon Sodom and upon Gomorrah brimstone and fire.” When Pharaoh said (in Exod. 5:2), “Who is the Lord, [that I should heed His voice],” he exalted (rt.: 'lh) himself and said (in Ezek. 29:3), “my Nile is my own and I made it myself.” [He is] therefore (in the words of Lev. 6:2) “upon the burning place.” For so it says (in Ps. 18:14), “The Lord thundered in the heavens,” (Ps. 18:13), "From the illumination in front of Him, His clouds were pierced by hail and coals of fire.” And also when Sennacherib exalted (rt.: 'lh) himself and said (in II Kings 19:23 = Is. 37:24), “it is I who have ascended (rt.: 'lh) the mountain heights to the remotest parts of Lebanon.” And what happened to him? (II Kings 19:35:) “The angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria.” He had blasphemed (according to II Kings 19:23: cf. 18:17–35) through a messenger (mal'akh);⁶The parallel in Is. 37:24 reads “servant” instead of “messenger.” therefore (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21) “the angel (mal'akh) of the Lord went out and smote.” What did he do to him? (Is. 10:16), “And under his glory there shall burn a burning like the burning of fire.” What is the meaning of “under his glory?” That it burned them from within and left alone their clothes on the outside, since a person's glory is his garment.⁷Cf. Sanh. 94a. And why did the Holy One, blessed be He, leave their clothes behind? Because they were descendants of Shem, as stated (in Gen. 10:22), “The sons of Shem are Elam, Asshur (Assyria)….” The Holy One, blessed be He, said, “I am indebted to their father Shem, because he took the garment and covered his father's nakedness, as stated (in Gen. 9:23), “Then Shem and Japheth took the garment… [and they covered their father's nakedness].”⁸Cf. Tanh. (Buber), Gen. 2:21, which interprets the verse to show that Shem took the lead in this act. Therefore, the Holy One, blessed be He, left their clothes alone and burned [only] their body. This is as it is written (Lev. 6:2), “that (i.e. the person who exalts himself) is the one which ascends (ha'oleh) upon the burning place.” And so too Nebuchadnezzar exalted (rt.: 'lh) himself and said (in Is. 14:14), “I will ascend (rt.: 'lh) upon the heights of a cloud; I will become like the Most High (rt.: 'lh).” The Holy One, blessed be He, said to him, “Upon your life, was it not enough that you said in your heart (in vs. 13), “I will ascend (rt.: 'lh) to the heavens; above the stars of God I will set my throne,” but that you should say (in vs. 14), “I will ascend (rt.: 'lh) upon the heights of a cloud, I will become like the Most High (rt.: 'lh)?” And so he (i.e., Nebuchadnezzar) said to Hananiah and his friends (in Dan. 3:15), “’Now who is the God who shall deliver you out of my hand?’ I have burned His house and exiled His people. He did not stand against me in His house; so will He overcome me in my house?” What did he do? He threw them into the fiery furnace. What did the Holy One, blessed be He, do? He gave a sign to the furnace and it became a highway.⁹PLTYA, from the Gk.: plateia. Buber suggests emending to PLNTYH, from the Gk.: planetes, i.e., “planets.” Whoever was designated to be burned was not burned and whoever was not designated to be burned was burned. So the fire went forth and burned half of the peoples. Thus you find, when they assembled for the dedication of the image, at first there were eight peoples, as stated (in Dan. 3:3), “Then the satraps, the prefects, and the governors, the counselors, the treasurers, the judges, the magistrates, and all the provincial officials assembled.” That makes eight peoples; but when they came in to see Hananiah and his friends, there were only four peoples written there (in vs. 27), “The satraps, the prefects, the governors, and the royal companions assembled.” So where were [the other] four peoples?] It is simply that (in vs. 22) “the flame of the fire slew them.” Now Nebuchadnezzar also was burned by the fire, and the fright (i.e., repulsiveness) of [a body disfigured by] burning was put upon him.¹⁰For this interpretation, Jastrow, s.v., ‘immus. Why was all of him not burned? The Holy One, blessed be He, said, “Leave this evil man half of himself so that he may know against Whom he blasphemed.” The Holy One, blessed be He, said to him, “O wicked one, did you not say, ‘I do not want to live with the children of Adam, but (in Is. 14:14), “I will ascend (rt.: 'lh) upon the heights of a cloud?”’ By your life, (according to Dan. 4:22) ‘You shall be driven away from humans and your domicile will be with the wild animals outside.’” Just as He brought the plagues upon Pharaoh and upon Egypt, so did He bring [punishment] upon Nebuchadnezzar. It is so stated (in Dan. 3:32), “The signs and wonders which the most high God has worked for me [it seemed good to me to make known].” This fright of [a body disfigured by] burning fell upon him. Therefore it is stated (in Lev. 6:2), “that is the one which ascends (h'lh) upon the burning place.” (Lev. 6.2) “That is the one which ascends upon the burning place.” This is the kingdom of Edom (Rome), which exalted (rt.: 'lh) itself, as stated (in Obad. 1:4), “Though you make [your abode] as high as the eagle, and though [your nest is set] among the stars,” and will be judged by fire, as stated (in Dan. 7:11), “I looked on until the beast was slain and its body destroyed, given over for burning in the fire.” The Holy One, blessed be He, said (in Obad. 1:18), “The House of Jacob shall be fire, and the House of Joseph a flame, and the house of Esau shall be straw; [… for the Lord has spoken].” And what did he say? Through Moses (in Lev. 6:2), “that is the one which ascends (ha'olah, rt.: 'lh) upon the burning place.” Then after that [Scripture says] (in Obad. 1:21), “Then saviors shall come up on Mount Zion to judge the Mountain of Esau.” Sisera also [was punished by fire] because he blasphemed. Thus it is written about him (in Jud. 4:3), “and he oppressed the Children of Israel with might,” [i.e.] with blasphemies and invectives.¹¹See M. Ps. 2:1, which derives this interpretation of WITH MIGHT (rt.: HZQ) from Mal. 3:13: YOUR WORDS HAVE BEEN MIGHTY (rt.: HZQ) AGAINST ME. See also below, 9:7. He was therefore punished by fire, as stated (in Jud. 5:20), “The stars fought from the heavens; from their courses they fought with Sisera.”¹²See Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army. And in the world to come, when the Holy One, blessed be He, comes to exact retribution from Esau, what [will] Esau do? Wrapped in a prayer shawl like an elder, he comes and takes his seat beside Jacob. It is so stated, (in Obad. 1:4), “and though your nest is set among the stars.” Stars can only mean Israel, since it is stated (in Gen. 15:5), “look toward the heavens and count the stars …; so shall your seed be.” Jacob says to him, “My brother ('hy), you shall not be like me.” Thus it is stated (in Hos. 13:14), “my brother ('hy),¹³The unemended reading below, given in braces, shows that the midrash is reading the he in ‘HY as a het, so that the WHERE of the Masoretic Text cited here is to be interpreted as MY BROTHER. your words¹⁴Devarekha. YOUR WORDS is the translation required by the midrash. In the biblical context devarekha should be rendered, YOUR PLAGUES. are death; my brother ('hy), your descent (qtb) is to Sheol.”¹⁵A traditional translation of the line would read: WHERE IS YOUR PESTILENCE, O SHEOL? Your words are decrees which you decreed over me. You decreed two-edged decrees against me, that I should serve idols. If I had done so, I would have been condemned to death at the hands of Heaven; and if I had not served them, you would have killed me. Ergo (in Hos. 13:14), “my brother, your words are death.” (Ibid., cont.) “My brother ('hy), your descent (qtb) is to Sheol.” [Qtb] is a Hellenistic¹⁶From the Gk. adverb: Hellenisti. word, meaning to descend to Sheol.¹⁷Thus QTB is understood as coming from the Greek, kataba, an aorist imperative meaning, “descend.” When Esau descends to Sheol, Jacob will remain by himself. It is therefore stated (in Zech. 13:8), “And it shall come to pass throughout all the land, says the Lord, that two-thirds in it shall be cut off and die, but one-third shall remain in it.” Now the one-third can only be Israel, since it is stated (in Is. 19:24), “Israel shall be a third.” So Israel – because they made themselves despised and lowly, as stated (Malachi 2:9), “And I also made you despised and lowly” – are avenged and redeemed by fire; as stated (in Zech. 2:9), “And I Myself, says the Lord, will be a wall of fire around it (i.e., around Jerusalem).” When Esau departs from the world, the Holy One, blessed be He, and Israel remain, as stated (in Cant. 6:9), “[Only] one is my dove, my perfect one.” It also says (in Deut. 32:12), “The Lord alone did lead him, and there was no foreign God with Him.”

Another interpretation (of Lev. 6:2 [9]): COMMAND AARON…. What is the function of Aaron here?⁷Tanh., Lev. 2:2. Israel was bringing offerings while Aaron waited. So the Scripture says here: COMMAND AARON. Note also, it is written (in Numb. 28:2): COMMAND THE CHILDREN OF ISRAEL, AND SAY UNTO THEM: MY OFFERING, MY BREAD FOR MY FIRE OFFERING < … YOU SHALL TAKE HEED TO OFFER ME IN ITS DUE SEASON >, but here it says (in Lev. 6:2 [9]): COMMAND AARON < … >: THIS IS THE TORAH OF THE ONE WHO ASCENDS (H'LH).⁸The masoretic text vocalizes this word as ha’olah, which means, THE BURNT OFFERING, but the midrash interprets the word as though it were vocalized ha’oleh, which means, “The one who ascends,” with the ascending implying self-exaltation. So also Lev. R. 7:6. The Holy One said: Whenever someone raises (rt.: 'LH) himself up, his end is to go in the fire.⁹M.Ps. 11:5. [It is so stated (in Lev. 6:2 [9], cont.):] THAT IS THE ONE WHICH ASCENDS UPON THE BURNING PLACE…. The generation of the flood < suffered > because of what they said (in Job 21:15): WHAT IS THE ALMIGHTY THAT WE SHOULD SERVE HIM? AND WHAT DO WE PROFIT WHEN WE PRAY TO HIM? For that reason they were sentenced to the fire (of Gehinnom). And likewise the Sodomites, as stated (in Gen. 19:24): THEN THE LORD RAINED DOWN UPON SODOM AND UPON GOMORRAH BRIMSTONE AND FIRE. When Pharaoh said (in Exod. 5:2): WHO IS THE LORD, [THAT I SHOULD HEED HIS VOICE]? he exalted (rt.: 'LH) himself and said (in Ezek. 29:3): THE NILE IS MY OWN AND I MADE MYSELF. < He is > therefore (in the words of Lev. 6:2 [9]) UPON THE BURNING PLACE, for so it says (in Ps. 18:14 [13]): THE LORD THUNDERED {FROM HEAVEN} [IN THE HEAVENS], AND THE MOST HIGH GAVE FORTH HIS VOICE, HAIL AND COALS OF FIRE. And also when Sennacherib exalted (rt.: 'LH) himself and said (in II Kings 19:23 = Is. 37:24): IT IS I WHO HAVE ASCENDED (rt.: 'LH) THE MOUNTAIN HEIGHTS TO THE REMOTEST PARTS OF LEBANON…, what happened to him? (II Kings 19:35:) THE ANGEL OF THE LORD WENT OUT AND SMOTE < ONE HUNDRED AND EIGHTY-THOUSAND > IN THE CAMP OF ASSYRIA…. (According to II Kings 19:23: cf. 18:17–35) he had blasphemed through a messenger (mal'akh);¹⁰The parallel in Is. 37:24 reads “servant” instead of “messenger.” therefore (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21:) THE ANGEL (mal'akh) OF THE LORD WENT OUT AND SMOTE < ONE HUNDRED AND EIGHTY-THOUSAND > IN THE CAMP OF ASSYRIA. What did he do to him? (Is. 10:16): AND UNDER HIS GLORY THERE SHALL BURN A BURNING LIKE THE BURNING OF FIRE. What is the meaning of UNDER HIS GLORY? That it burned him from within and left alone his clothes on the outside, since a person's glory is his garment.¹¹Cf. Sanh. 94a. Why did the Holy One leave their clothes behind? Because they were descendants of Shem, as stated (in Gen. 10:22): THE SONS OF SHEM ARE ELAM, ASSHUR,…. The Holy One said: I am indebted to their father Shem, because he took the garment and covered his father's nakedness, as stated (in Gen. 9:23): THEN SHEM AND JAPHETH TOOK A GARMENT…, < AND THEY COVERED THEIR FATHER'S NAKEDNESS >.¹²Cf. Tanh. (Buber), Gen. 2:21, which interprets the verse to show that Shem took the lead in this act. Therefore, the Holy One left their clothes alone and burned < only > their body. (Lev. 6:2 [9]:) THAT (i.e. the person who exalts himself) IS THE ONE WHICH ASCENDS (ha'oleh) UPON THE BURNING PLACE…. And so < it was in the case of > [Nebuchadnezzar, < who > he exalted (rt.: 'LH) himself. He said (in Is. 14:14): I WILL ASCEND (rt.: 'LH) UPON THE HEIGHTS OF A CLOUD; I WILL BECOME LIKE THE MOST HIGH (rt.: 'LH). The Holy One said to him: O wicked one, was it not enough that you should say (in vs. 13): I WILL ASCEND (rt.: 'LH) < TO THE HEAVENS >; ABOVE THE STARS OF GOD I WILL SET MY THRONE, but that you should say (in vs. 14): I WILL ASCEND (rt.: 'LH) UPON THE HEIGHTS OF A CLOUD, on high (rt.: 'LH)? And so he (i.e., Nebuchadnezzar) said to Hananiah and his friends (in Dan. 3:15): {WHO IS} [NOW WHO IS] THE GOD WHO SHALL DELIVER YOU OUT OF MY HAND? I have burned his house and exiled his people. He did not stand against me in his house; so will he overcome me in my house? What did he do? He threw them into the fiery furnace. What did the Holy One do? He gave a sign to the furnace and it became a highway.¹³PLTYA, from the Gk.: plateia. Buber suggests emending to PLNTYH, from the Gk.: planetes, i.e., “planets”. Whoever was designated to be burned [was not burned and whoever was not designated to be burned] was burned. So the fire went forth and burned half of the peoples. Thus you find, when they assembled for the dedication of the image, at first there were eight peoples, as stated (in Dan. 3:3): THEN THE SATRAPS, THE PREFECTS, AND THE GOVERNORS, THE COUNSELORS, THE TREASURERS, THE JUDGES, THE MAGISTRATES, AND ALL THE PROVINCIAL OFFICIALS ASSEMBLED. That makes eight peoples; but when they came in to see Hananiah and his friends, there were only four peoples written there (in vs. 27): THE SATRAPS, THE PREFECTS, THE GOVERNORS, AND THE ROYAL COMPANIONS ASSEMBLED. {That makes four peoples.} [So where were four peoples?] It is simply that (in vs. 22) THE FLAME OF THE FIRE SLEW THEM. Now Nebuchadnezzar also was burned by the fire, and the fright (i.e., repulsiveness) of < a body disfigured by > burning was put upon him.¹⁴For this interpretation, Jastrow, s.v., ‘immus. Why was all of him not burned? The Holy One said: Leave this evil man half of himself so that he may know against whom he blasphemed. The Holy One said to him: O Wicked One, did you not say: I do not want to live with the children of Adam, but (in Is. 14:14): I WILL ASCEND (rt.: 'LH) UPON THE HEIGHTS OF A CLOUD? [By your life,] (according to Dan. 4:22 [25]) YOU SHALL BE DRIVEN AWAY FROM HUMANS. Just as he brought the plagues upon Pharaoh and upon Egypt, so he brought < punishment > upon Nebuchadnezzar. It is so stated (in Dan. 3:32 [4:2]): THE SIGNS AND WONDERS WHICH THE MOST HIGH GOD HAS WORKED FOR ME IT SEEMED GOOD TO ME TO MAKE KNOWN. This fright of < a body disfigured by > burning fell upon him. Therefore it is stated (in Lev. 6:2 [9]): THAT IS THE ONE WHICH ASCENDS (H'LH) UPON THE BURNING PLACE….

(Fol. 59) R. Juda said: "He who eats three ticklas of asafoetida before a meal will be exposed to a dangerous skin disease." Said R. Abahu: "It happened that I have once eaten one tikle of asafoetida, and had I not immediately jumped into water, I would have been exposed to that skin-disease. I have applied to myself the passage (Ecc. 7, 12) Wisdom preserveth the life of him that hath it." To the Prince of the Exile was brought a deer, whose hind legs were cut off. After Rab examined it at the bunch of converging sinews in the thigh, he declared it to be Kosher (fit to be eaten). He had intended to give them permission to serve it half roasted, when Samuel said to him: "Does not the master fear the suspicion of a serpent [the bite of which has caused the falling off of the hind legs]?" Whereupon Rab remarked: "What is its test [to discover its exact nature]?" The way of testing it is to place it in a stove upon fire; then it will discover itself. This was done, and the consequence was that it crumbled and fell in pieces. Samuel then applied the following passage to Rab (Pr. 12, 21) There shall no mischief befall the righteous. Rab then applied the following passage to Samuel (Dan. 4, 6) No secret causeth thee trouble.

(Gen. 41:8:) < AND IT CAME TO PASS IN THE MORNING > THAT HIS SPIRIT WAS TROUBLED (rt.: P'M), in that it was beating against him like a gong (rt.: P'M). Another interpretation (of Gen. 41:8): THAT HIS SPIRIT WAS TROUBLED. It is written of Nebuchadnezzar (in Dan. 2:1): HIS SPIRIT WAS DEEPLY TROUBLED; and it is written of Pharaoh (in Gen. 41:8): THAT HIS SPIRIT WAS TROUBLED.¹³Tanh., Gen. 10:2; Gen. R. 89:5. Why? Pharaoh knew the dream but did not know its interpretation; therefore, he was confused by one confusion. But Nebuchadnezzar knew neither the dream nor its interpretation; therefore, < he was confused > by two confusions. Thus it is stated (in Dan. 2:1): NEBUCHADNEZZAR DREAMED DREAMS. R. Hiyya said: He dreamed one dream. Then why does it say: DREAMS (in the plural)? Because he had forgotten the dream. R. Jannay says: He dreamed two dreams, one of an image (in Dan. 2:31-35) and one of a tree (in Dan. 4:7-14).

Another matter, “on my bed at nights,” this is the night of Babylon. “I sought the one whom my soul loves,” this is Daniel; “I sought him, but did not find him.” “I will rise now, and circulate in the city, in the streets and in the squares. I will seek the one whom my soul loves,” this is Daniel. “I sought him, but I did not find him.” “The watchmen…found me,” these are the Chaldeans; “the one whom my soul loves,” this is Daniel. Where did he go? One says to a fast; and one says to a feast. The one who says to a fast, as he was pleading for mercy regarding the destruction of the Temple: “Now, our God, heed the prayer of Your servant” (Daniel 9:17). The one who says to a feast; to read the writing of Belshatzar; that is what is written: “Mene mene tekel ufarsin” (Daniel 5:25). Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta, Rabbi Ḥiyya said: Mene: mem, mem, tav, vav, samekh; nun, nun, kof, peh, yod; alef, alef, lamed, resh, nun.⁵The letters were ordered in columns of three and the final word divided into two columns, the result being:
ננקפי
Thus, in order to understand the writing, Daniel had to read each column from top to bottom. This is an allusion to the fact that the message came down from above. Rabbi Shimon ben Ḥalafta said: Yod, tet, tav; yod, tet, tav; alef, dalet, kaf; peh, vav, gimmel, ḥet, mem, tet.⁶This inverts all the letters on the basis of the at bash cipher, in which alef, the first letter of the alphabet, is replaced with tav [at], the last letter; beit is replaced with shin, etc. This is also an allusion to the divine source of the message. The Rabbis say: Alef, nun, mem; alef, nun, mem; lamed, kof, tav; nun, yod, samekh, resh, peh, vav.⁷According to this opinion, the order of the letters in each word was reversed. Rabbi Meir says: In accordance with its plain meaning. Mene mene tekel ufarsin.⁸The words were written as they appear, and not in code. The reason the scholars other than Daniel could not decipher it is because the Hebrew letters were written in the Assyrian script, which was then adopted as the regular Hebrew script, and not in the more familiar ancient Hebrew script. God has counted [mana] the years of your kingdom and it has been completed.⁹Mene is written twice to indicate that God counted at the outset and counted again at present, and the time for the Babylonian kingdom had elapsed. God weighed [tekel]¹⁰Tav in Aramaic replaces the Hebrew shin; therefore tekel is the equivalent of shakal – weighed. on the scale...¹¹He weighed your good deeds and evil deeds and the result is that you do not have the requisite virtue to remain in power. He has divided [paras] your kingdom and given it…¹²He has given it to the Medes and the Persians.
At that moment all Israel assembled near Daniel and said to him: ‘Our master Daniel, all the dire and harsh prophecies that Jeremiah prophesied befell us, and the one positive prophecy that he prophesied in our regard: “For at the completion of seventy years for Babylonia, [I will remember you]” (Jeremiah 29:10), has not yet transpired.’ He said to them: ‘Bring me the book of Isaiah.’ He began reading until he reached this verse: “A prophecy of the wilderness of the sea, like gale force winds in the south” (Isaiah 21:1). If sea, why wilderness, if wilderness, why sea? Rather, these are the four kingdoms that are likened to beasts, as it is written: “And four great beasts” (Daniel 7:3).¹³The reference is to the four kingdoms who would subjugate Israel, of which Babylonia was the first. Rabbi Ḥanina said that Rabbi Yoḥanan said: “Each different from the other” (Daniel 7:3); the damage that each causes is different from the other. If you merit, from the sea; if not, from the forest; just as these beasts, that ascend from the sea, do not cause damage and those that emerge from the forest do cause damage, so too, if you merit, the nations will not rule over you. On a similar note, “the boar from the forest [miyaar] will gnaw at it” (Psalms 80:14). There is a suspended ayin.¹⁴The ayin in the word miyaar is written such that it is small and suspended over the other letters. This is so that the word can be read without the ayin, as river [yeor], or with the ayin, as forest [yaar]. If you merit, it will be from the river [yeor] and if not, from the forest [yaar]. Just as the beast that ascends from the sea does not cause damage, [and that which] emerges from the forest causes damage, so it is.¹⁵With the nations of the world.
“Like sweeping gale force winds in the south” (Isaiah 21:1), Rabbi Levi said: You do not have any windstorm that is as severe as the windstorm that comes from the north and causes the people located in the south to turn white from terror. What is this?¹⁶What is the prophet referring to with this imagery? This is Nebuchadnezzar, who arose from the north and destroyed the Temple that was located in the south. “Coming from the wilderness [from a fearful land]” (Isaiah 21:1). From where did he come? Rabbi Ḥanina said: He came from a desolate path in the wilderness, [as it is stated]: “Coming from the wilderness from a fearful land.”
“A harsh vision was told to me” (Isaiah 21:2). There are ten expressions for prophecy: Vision [ḥazon], prophecy [nevua], preaching [hatafa], speech [dibur], saying [amira], command [tzivui], burden [masa], parable [mashal], poetry [melitza], riddle [ḥida]. Which is the harshest of all? Rabbi Eliezer says: Vision [ḥazon] is the harshest, as it is stated: “A harsh vision [ḥazut] was told to me” (Isaiah 21:2). Rabbi Yoḥanan said: Speech [dibur] is the harshest, as it is stated: “The man, lord of the land, spoke [diber] harshly with us” (Genesis 42:30). The Rabbis say: Burden [masa] is the harshest, in its plain sense: “Like a heavy burden [masa]” (Psalms 38:5).
“The traitor betrays and the plunderer plunders. Ascend [ali], Eilam! Besiege, Media!” (Isaiah 21:2). The trouble of Eilam has already disappeared [nitalem]. “Besiege [tzuri], Media,” the trouble [tzara] of Media has already been created [notzera]. “All its sighing I ended” (Isaiah 21:2); all the sighing caused by Babylon. “Therefore my loins are filled with trembling” (Isaiah 21:3), Rabbi Shimon ben Gamliel said: Because they sensed some of the trouble that the kingdoms would cause, our ancestors became restive. Initially, “…to circumvent the land of Edom, and the soul of the people grew restive” (Numbers 21:4).¹⁷They grew uneasy as they traveled past Edom because they sensed the troubles that Edom, identified as Rome, would cause the Jewish people. Jeremiah said: “We bring our bread at the peril of our lives” (Lamentations 5:9). Daniel said: “I, Daniel, my spirit was distressed” (Daniel 7:15). Isaiah said: “Therefore my loins are filled with trembling” (Isaiah 21:3). We, who are engulfed within their innards for many days, many years, many eras, and many epochs, all the more so.
“Therefore, my loins are filled with trembling; pains have overcome me, like the pains of a woman in childbirth. I am confounded from hearing; I am frightened from seeing” (Isaiah 21:3). “I am confounded from hearing”—the sounds of blasphemies and curses of the wicked; that is what is written: “You have been haughty toward the Lord of heaven: and the vessels of His House…” (Daniel 5:23).
“I am frightened from seeing,” from seeing the tranquility of that wicked one; that is what is written: “King Belshatzar made a great banquet” (Daniel 5:1). What is “great”? Rabbi Ḥama ben Rabbi Ḥanina said: Greater than that of his God. He said to them: ‘Your omer, how was it prepared for sacrifice?’ They said: ‘With thirteen sifters.’ He said to them: ‘But mine is with fourteen sifters.’
“My heart is bewildered” (Isaiah 21:4), this is the court, which erred in the calculation of one day.¹⁸They erred in the calculation of the end of the Babylonian exile, and were therefore bewildered as to why it had not yet ended. Their calculation as to the day of their redemption was incorrect. “Terror [palatzut] has frightened me” (Isaiah 21:4), Rabbi Pinḥas in the name of Rabbi Yehoshua said: You enjoyed my cup [peyali].¹⁹They ate and drank using the Temple vessels. Alternatively, palatzut, the mouth [peh] that spreads words of cynicism [letzut]; alternatively, “terror [palatzut] has frightened me,” because words of cynicism emerged.
“My night of desire, he has transformed into horror” (Isaiah 21:4), the night regarding which my soul was yearning for, for redemption, has been transformed into horror. “Setting the table” (Isaiah 21:5), you set the table,²⁰The midrash merely translated this Hebrew expression into Aramaic. The prophet is describing Belshatzar’s arrogant and elaborate feast in celebration of the fact that Israel, he assumed, would never be redeemed. “kindling the candelabrum” (Isaiah 21:5), you set up the candelabrum, you kindled the lamps.
“Arise princes” (Isaiah 21:5), these are Cyrus and Darius; “anoint the shield” (Isaiah 21:5), receive the kingdom.²¹Belshatzar arrogantly celebrated, but ultimately he was supplanted by Darius the Mede and Cyrus the Persian. Cyrus had said to Darius: ‘Reign before me.’ Darius said to Cyrus: ‘That is not what Daniel articulated: “Your kingdom is divided and given to Media and Persia” (Daniel 5:28), to Media first and to Persia thereafter. You should reign before me.’²²This implies that Media would rule before Persia. According to the extant text of the midrash, this is difficult to understand, as Cyrus the Persian would have been correct in offering Darius the first rule. Apparently the correct version is that Darius offered Cyrus first rule, and Cyrus responded that Darius should rule first based on the order implied in the verse in Daniel (Maharzu). When that wicked one²³Belshatzar. heard, he dispatched and said to his armies: ‘Any nation and kingdom that rebelled against me, we will invade them.’ The Holy One blessed be He said to him: ‘Wicked one, you sent to everyone,²⁴You sent threats to all the nations who rebelled. did you perhaps send to me?²⁵Did you repent your sins in an attempt to revoke the decree that you will be stripped of your kingdom? By your life, the punishment of that man²⁶Belshatzar. will not come from anywhere else, but rather from Me.’ That is what is written: “For it is not from the east or the west…but God is the Judge; He humbles this one and elevates that one” (Psalms 75:7–8), He will humble Belshatzar and elevate Cyrus and Darius.
Cyrus and Darius were Belshatzar’s gatekeepers. When he heard these verses, he said to them: ‘Anyone whom you see here tonight, even if he says to you: I am the king, remove his head.’ It is not the way of kings to situate their lavatories within their halls, but rather outside their halls. His bowels were loose all that night and he went out and they did not notice him. When he entered, they noticed him. They said to him: ‘Who are you?’ He said to them: ‘I am the king.’ They said to him: ‘Is this not what the king commanded, that anyone whom we see here this night, even if he says to you: I am the king, remove his head?’ What did they do? They took a branch from the candelabrum and pierced his brain. That is what is written: “On that night, Belshatzar the Chaldean king was killed (Daniel 5:30).
At what hour was he killed? Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: At the time when sleep begins. Rabbi Shmuel said: When one can distinguish between a wolf and a dog. They do not disagree. The one who says: When sleep begins [says that Belshatzar] was convulsing that entire day, as it was attributed to him as part of his reign.²⁷He was struck at the beginning of the night, but since his reign included the calendar day that began that night, he did not actually die until the beginning of the following night (Matnot Kehuna). Some suggest that the text should read that he was convulsing all night and died in the morning (Rabbi David Luria). The one who says: When one can distinguish between a wolf and a dog [says that] he was dying all that night, as it was attributed to him as part of his reign.²⁸He was struck at the beginning of the night and convulsed into the morning, when there is enough light to recognize the difference between a wolf and a dog (Matnot Kehuna). Rabbi Binyamin ben Levi said: Like the time between one cup and another cup, one kingdom was replaced by another kingdom. That is what is written: “For a cup is in the hand of the Lord with foaming wine…He pours from it. [But the dregs are sucked, drunk by all the wicked of the earth]” (Psalms 75:9).
This is why the prophet mocks and says: “Go down and sit on the dust” (Isaiah 47:1). The punishment fits the crime; just as there: “The elders of the daughter of Zion will sit silently on the ground” (Lamentations 2:10), so here: “Go down and sit on the dust.” Rabbi Ḥunya said: So said Jerusalem to the daughter of Babylon: Old, worn out, repulsive harlot, go down. You consider yourself a virgin; you are old. “Sit on the ground without a chair” (Isaiah 47:1), your meriting that throne is null and void.
What merit did he have?²⁹By what merit did the Babylonian kings rule until that point? “At that time Merodakh Baladan, [son of Baladan, king of Babylon], sent [scrolls and a gift to Hezekiah; he had heard that he had become ill and recovered]” (Isaiah 39:1). They said that Merodakh was a sun worshipper, and he was accustomed to eat at the sixth hour and would sleep until the ninth hour. When the orb of the sun receded in the days of Hezekiah king of Judah,³⁰The sun moved backward ten hours as a sign that Hezekiah would recover from his illness (see II Kings 20:8–11). he slept and arose and found that it was morning. He sought to kill all of his guards. He said to them: ‘You let me sleep all day and all night?’ They said to him: ‘The day receded.’ He said to them: ‘Who was the God who caused it to recede?’ They said: ‘The God of Hezekiah caused it to recede.’ He said to them: ‘Is there a god greater than my god?’ They said to him: ‘The God of Hezekiah is greater than your god.’ He immediately sent scrolls and a gift to Hezekiah. That is what is written: “At that time Merodakh Baladan…sent.”
What did he write in them? Greetings to Hezekiah, greetings to the great God, greetings to Jerusalem. When the letters had been dispatched he reconsidered and said: ‘I acted improperly. I had the greetings to Hezekiah precede those to his God.’ Immediately, he arose from his throne, took three steps, recalled the letters and wrote other letters in their place. He wrote in them: Greetings to the great God of Hezekiah, greetings to Hezekiah, and greetings to Jerusalem. The Holy One blessed be He said: ‘You arose from your throne and took three steps in My honor; by your life, I will establish three cosmopolitan kings from you who will rule from one end of the world to the other.’ These are they: Nebuchadnezzar, Evil Merodakh, and Belshatzar. When they arose and blasphemed, the Holy One blessed be He eliminated any vestige of them from the world, and established others in their stead.
It is written: “Hezekiah rejoiced over them and he showed them his treasure house [beit nekhoto]” (Isaiah 39:2). What is beit nekhoto? Rabbi Imi said: It is the bite [nekhita] that he took from Sennacherib, and the plunder that he plundered from Sennacherib. He showed them a sword swallowing a sword.³¹He showed them weapons, each of which was superior to the one before (Matnot Kehuna). Rabbi Shimon ben Lakish said: He showed them houses adorned with ivory like wax.³²Magnificently carved, as though it had been wax melted and poured into a mold. Alternatively, the ivory was actually softened, like wax, so as to allow for its beautification (Rabbi David Luria). Rabbi Yehuda says: He showed them honey as hard as a rock.³³This was apparently honey of exceptional quality, which was very sweet or which could last for a long time or be transported easily. Rabbi Levi said: With this we go out to war and emerge victorious.³⁴He showed him the Ark in the Holy of Holies, and opened it and showed him the Tablets, and said that in the merit of the Torah, Israel is victorious in battle (Etz Yosef).
It is written: “Take millstones and grind flour” (Isaiah 47:2). Rabbi Yehoshua ben Levi said: All the people grind wheat and you say: “Take millstones and grind flour”? Rather, so said Jerusalem to the daughter of Babylon: ‘Had it not been that they waged war against me from On High, could you have overcome me? Had He not “sent fire into my bones” (Lamentations 1:13), could you have overcome me? It is ground flour that you ground; it is a dead lion that you killed; it is a burnt abode that you burned.’ Another matter, “take millstones and grind flour,” in the past, others would grind for you, now, “take millstones and grind flour.”³⁵This hard labor is representative of the fact that Babylon will fall.
“Expose your braid” (Isaiah 47:2), be stripped of your dignity; this is the king, who is situated behind seven partitions. “Bare a leg [shovel], [expose a thigh to cross rivers]” (Isaiah 47:2), stand exposed to the current [shibolet] of the river.³⁶Instead of crossing on a ferry, you will wade through the river on foot like a poor person (Etz Yosef). “Cross rivers,” in the past you would cross in wagons of silver and gold, and now, “expose a thigh to cross rivers.” “Your nakedness will be exposed” (Isaiah 47:3), the punishment fits the crime. Just as there,³⁷When Babylon exiled Israel. “all who honored her demeaned her because they saw her nakedness” (Lamentations 1:8), so, here,³⁸In the downfall of Babylon. “your nakedness will be exposed.” Rabbi Yehoshua ben Levi said: The Holy One blessed be He said: ‘I am destined to bring punishment upon the daughter of Babylon, and even though Daniel will seek mercy on its behalf, as it is written: “Redeem your sins with charity…” (Daniel 4:24), I will not listen to him.’ Why? “Our Redeemer, the Lord of hosts is His name” (Isaiah 47:4).³⁹Our redemption and the construction of the second Temple are contingent upon the downfall of Babylon.

You find this to be so in the case of Nebuchadnezzar, concerning whom it is written when he beheld the dream: And behold, a tree in the midst of the earth, and the height thereof was great (Dan. 4:7). And so he said: Hew down the tree, and cut off its branches, shake off its leaves, and scatter its fruits; let the beasts get away from under it, and the fowls from its branches (ibid., v. 11). Daniel went to him, trembling, as is said: Then Daniel, whose name was Belteshazzar, was appalled for a while, and his thoughts affrighted him. The king spoke and said: “Belteshazzar, let not the dream, or the interpretation, affright thee” (ibid., v. 16). Belteshazzar answered and said: “My lord, the dream be to them that hate thee, and the interpretation thereof to thine adversaries” (ibid.).²The verse seems to suggest that Daniel is cursing Israel, when in fact he is threatening Nebuchadnezzar. Who was Nebuchadnezzar’s hater? Israel. Why? He had killed (some of) them, destroyed the Temple, and exiled (the rest of) them. Then Daniel raised his eyes heavenward and said: “My Master, My Lord, let the dream and its explanation be fulfilled against Nebuchadnezzar, your enemy and your adversary.” When Nebuchadnezzar beheld the dream and heard the explanation, he inquired of Daniel: “What do you advise me to do?” He replied: “The unhappy ones whom you have exiled from your land are starving, thirsty, and naked. Open your storehouses and feed them if you would counteract the dream,” as is said: Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by almsgiving, and thine iniquities by showing mercy to the poor; that there may be a lengthening of thy prosperity (ibid., v. 24).

You find this to be so in the case of Nebuchadnezzar, concerning whom it is written when he beheld the dream: And behold, a tree in the midst of the earth, and the height thereof was great (Dan. 4:7). And so he said: Hew down the tree, and cut off its branches, shake off its leaves, and scatter its fruits; let the beasts get away from under it, and the fowls from its branches (ibid., v. 11). Daniel went to him, trembling, as is said: Then Daniel, whose name was Belteshazzar, was appalled for a while, and his thoughts affrighted him. The king spoke and said: “Belteshazzar, let not the dream, or the interpretation, affright thee” (ibid., v. 16). Belteshazzar answered and said: “My lord, the dream be to them that hate thee, and the interpretation thereof to thine adversaries” (ibid.).²The verse seems to suggest that Daniel is cursing Israel, when in fact he is threatening Nebuchadnezzar. Who was Nebuchadnezzar’s hater? Israel. Why? He had killed (some of) them, destroyed the Temple, and exiled (the rest of) them. Then Daniel raised his eyes heavenward and said: “My Master, My Lord, let the dream and its explanation be fulfilled against Nebuchadnezzar, your enemy and your adversary.” When Nebuchadnezzar beheld the dream and heard the explanation, he inquired of Daniel: “What do you advise me to do?” He replied: “The unhappy ones whom you have exiled from your land are starving, thirsty, and naked. Open your storehouses and feed them if you would counteract the dream,” as is said: Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by almsgiving, and thine iniquities by showing mercy to the poor; that there may be a lengthening of thy prosperity (ibid., v. 24).

You find this to be so in the case of Nebuchadnezzar, concerning whom it is written when he beheld the dream: And behold, a tree in the midst of the earth, and the height thereof was great (Dan. 4:7). And so he said: Hew down the tree, and cut off its branches, shake off its leaves, and scatter its fruits; let the beasts get away from under it, and the fowls from its branches (ibid., v. 11). Daniel went to him, trembling, as is said: Then Daniel, whose name was Belteshazzar, was appalled for a while, and his thoughts affrighted him. The king spoke and said: “Belteshazzar, let not the dream, or the interpretation, affright thee” (ibid., v. 16). Belteshazzar answered and said: “My lord, the dream be to them that hate thee, and the interpretation thereof to thine adversaries” (ibid.).²The verse seems to suggest that Daniel is cursing Israel, when in fact he is threatening Nebuchadnezzar. Who was Nebuchadnezzar’s hater? Israel. Why? He had killed (some of) them, destroyed the Temple, and exiled (the rest of) them. Then Daniel raised his eyes heavenward and said: “My Master, My Lord, let the dream and its explanation be fulfilled against Nebuchadnezzar, your enemy and your adversary.” When Nebuchadnezzar beheld the dream and heard the explanation, he inquired of Daniel: “What do you advise me to do?” He replied: “The unhappy ones whom you have exiled from your land are starving, thirsty, and naked. Open your storehouses and feed them if you would counteract the dream,” as is said: Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by almsgiving, and thine iniquities by showing mercy to the poor; that there may be a lengthening of thy prosperity (ibid., v. 24).

You find this to be so in the case of Nebuchadnezzar, concerning whom it is written when he beheld the dream: And behold, a tree in the midst of the earth, and the height thereof was great (Dan. 4:7). And so he said: Hew down the tree, and cut off its branches, shake off its leaves, and scatter its fruits; let the beasts get away from under it, and the fowls from its branches (ibid., v. 11). Daniel went to him, trembling, as is said: Then Daniel, whose name was Belteshazzar, was appalled for a while, and his thoughts affrighted him. The king spoke and said: “Belteshazzar, let not the dream, or the interpretation, affright thee” (ibid., v. 16). Belteshazzar answered and said: “My lord, the dream be to them that hate thee, and the interpretation thereof to thine adversaries” (ibid.).²The verse seems to suggest that Daniel is cursing Israel, when in fact he is threatening Nebuchadnezzar. Who was Nebuchadnezzar’s hater? Israel. Why? He had killed (some of) them, destroyed the Temple, and exiled (the rest of) them. Then Daniel raised his eyes heavenward and said: “My Master, My Lord, let the dream and its explanation be fulfilled against Nebuchadnezzar, your enemy and your adversary.” When Nebuchadnezzar beheld the dream and heard the explanation, he inquired of Daniel: “What do you advise me to do?” He replied: “The unhappy ones whom you have exiled from your land are starving, thirsty, and naked. Open your storehouses and feed them if you would counteract the dream,” as is said: Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by almsgiving, and thine iniquities by showing mercy to the poor; that there may be a lengthening of thy prosperity (ibid., v. 24).

Do not believe for a moment that the righteous Daniel would have offered such advice to Nebuchadnezzar, who hated the Omnipotent One, if he had not known that Israel was wasting away from hunger as it wandered about in exile. Hence he gave this advice to him because of his concern for them, and because he knew that ultimately Nebuchadnezzar’s soul would suffer. The wicked one immediately opened his storehouses and distributed their contents to them for twelve months. However, at the end of the twelve months the wicked one forgot his dream (and stopped feeding them). While walking about his palace one day, he heard the tumultuous uproar of the poor crying before his storehouses, and He asked his servants: “What is this noise I hear?” They informed him: “The poor whom you carried into exile are pleading for food.” A wicked thought entered his heart at once: The king spoke and said: “Is not this great Babylon, which I have built for a royal dwelling-place, by the might of my power and for the glory of my majesty?” (ibid., v. 27). Then he added: “Were it not for the wealth I possessed, how could I have built this country?” He commanded that they be stopped, as it is written: While the word was in the king’s mouth (ibid., v. 28). The Holy One, blessed be He, said to him: Why were you untroubled during the past twelve months? Was it not because of the righteous deeds you were performing? If this is so for the peoples of the world, how much more so for Israel! Thus saith the Lord: Keep ye justice, and do righteousness.

Do not believe for a moment that the righteous Daniel would have offered such advice to Nebuchadnezzar, who hated the Omnipotent One, if he had not known that Israel was wasting away from hunger as it wandered about in exile. Hence he gave this advice to him because of his concern for them, and because he knew that ultimately Nebuchadnezzar’s soul would suffer. The wicked one immediately opened his storehouses and distributed their contents to them for twelve months. However, at the end of the twelve months the wicked one forgot his dream (and stopped feeding them). While walking about his palace one day, he heard the tumultuous uproar of the poor crying before his storehouses, and He asked his servants: “What is this noise I hear?” They informed him: “The poor whom you carried into exile are pleading for food.” A wicked thought entered his heart at once: The king spoke and said: “Is not this great Babylon, which I have built for a royal dwelling-place, by the might of my power and for the glory of my majesty?” (ibid., v. 27). Then he added: “Were it not for the wealth I possessed, how could I have built this country?” He commanded that they be stopped, as it is written: While the word was in the king’s mouth (ibid., v. 28). The Holy One, blessed be He, said to him: Why were you untroubled during the past twelve months? Was it not because of the righteous deeds you were performing? If this is so for the peoples of the world, how much more so for Israel! Thus saith the Lord: Keep ye justice, and do righteousness.

(Exod. 18:1:) NOW JETHRO PRIEST OF MIDIAN, <…>, HEARD. He was a priest for idolatry.¹⁷Mekhilta de Rabbi Ishmael, Amaleq, 3. (Exod. 18:9:) AND JETHRO REJOICED (rt.: YHD), in that he professed (YHD) the name of the Holy One. Another interpretation (of Exod. 18:9:) AND JETHRO REJOICED (rt.: YHD). <It was> that he became a Jew (rt.: YHD). (Vs. 10:) SO JETHRO SAID: BLESSED BE THE LORD. Jethro said: I did not leave a deity alone without serving him, but I have found no deity like the God of Israel. (Vs. 11:) NOW I KNOW THE LORD IS GREATER THAN ALL GODS. Four children of Adam said four things. If someone else had said them, they would have laughed at them.¹⁸Eccl. R. 3:11:1. And who were they? Moses, Jethro, Solomon, and Nebuchadnezzar. Moses said (in Deut 32:4): THE ROCK!—HIS WORK IS PERFECT, [BECAUSE ALL HIS WAYS ARE JUSTICE]. [If someone else had said it, they would have laughed at him, saying: From where does this one know the ways of the Holy One? However,] because it is written (in Ps. 103:7): HE MADE HIS WAYS KNOWN TO MOSES, it is therefore stated (in Deut. 32:4): THE ROCK!—HIS WORK IS PERFECT, BECAUSE ALL HIS WAYS ARE JUSTICE. Then Solomon said (in Eccl. 3:11): HE HAS MADE EVERYTHING BEAUTIFUL IN ITS TIME. If someone else had said it, they would have laughed at him, saying: Who has made known to this one what is beautiful and what is not beautiful? But, <in the case of> Solomon, whose table lacked nothing, he knew what was beautiful. R. Jose bar Hanina said: Solomon's table did not even lack bitter herbs¹⁹Tanh., Exod. 5:7, and Codex Vaticanus Ebr. 34 read “ice” here. of Tammuz nor melopepones {i.e., radish and lettuce}²⁰The Greek word means “melons.” of Tishri. Nebuchadnezzar said (in Dan. 4:32 [35]): ALL THE INHABITANTS OF THE EARTH ARE OF NO ACCOUNT. If another had said it, they would have laughed at him: Over what does this man rule? He does not even rule over a gnat. But in the case of Nebuchadnezzar it was fitting for him to say so, since it is stated concerning him (in Dan. 2:38): AND [INTO YOUR HAND HE HAS GIVEN] THE CHILDREN OF ADAM, [THE WILD BEASTS OF THE FIELD, AND THE FOWL OF HEAVEN,] WHEREVER THEY MAY DWELL; [AND HE HAS HAD YOU RULE OVER ALL OF THEM]. Jethro said (in Exod. 18:11): NOW I KNOW THE LORD IS GREATER THAN ALL GODS, because among all his gods he did not see one as great as the Lord. (Ibid., cont.:) YES, BY THE THING WHICH <THE EGYPTIANS> PLOTTED AGAINST THEM.²¹PRK 11:5. R. Eleazar said: By that with which the Egyptians intended to destroy Israel, <i.e.,> by water, by that they were destroyed. So they were drowned in the midst of the sea.

Let our master instruct us further: What is the difference between the dreams of the righteous and the dreams of the wicked? The dreams of the wicked are neither in the heavens nor on the earth. Thus it is stated (in Gen. 41:1): PHARAOH DREAMED, AND THERE HE WAS STANDING ON THE NILE. So also it is written of Nebuchadnezzar (in Dan. 4:2): {IT WAS} [I SAW] A DREAM, AND IT MADE ME AFRAID, for he was neither on the earth nor in the heavens (cf. vss. 7-8). However, the dreams of the righteous are < both > in the heavens and on the earth. You therefore find that Joseph said to his brothers (in Gen. 37:7): HERE WE WERE BINDING SHEAVES: Ergo, < his dreams were > on the earth. Where is it shown that they were also in heaven? Where it is stated (in Gen. 37:9): HERE WERE THE SUN, THE MOON, AND ELEVEN STARS BOWING DOWN TO ME. So also it was in the case of our father Jacob (according to Gen. 28:12): THEN HE DREAMED THAT HERE WAS A LADDER [PLACED ON EARTH WITH ITS TOP REACHING TO THE HEAVENS. Ergo, < his dream was both > in the heavens and on the earth].

(Exodus 15:7) "And in the greatness of Your grandeur You break those who rise up against You": You have magnified Your grandeur against those who rise up against You. And who are those? Those who rise up against Your children. It is not written "those who rise up against us," but "those who rise up against You," whereby we are apprised that all who rise up against Israel are rising up, as it were, against the Holy One Blessed be He. Similarly, (Psalms 74:23) "Do not forget the vice of Your foes, the roar of those who rise against You always." Why? (Ibid. 83:4) "They have been subtle in counsel against Your people, etc." (Ibid. 139:21) "Will I not hate Your haters, O L rd, and battle with those who rise up against You?" Why? (Ibid. 22) (For) "I have hated them to the heights of hatred. I have deemed them my (own) enemies." Similarly, (Zechariah 2:12) "for whoever touches you touches the pupil of His eye." R. Yehudah says: It is not written "the pupil of the eye, but "the pupil of His eye" — the "eye" of the Holy One, as it were. Similarly, (Malachi 1:13) "And you say (of an offering) 'What a burden it is!' and you (thereby) sully it." It is actually written "Him," but Scripture here is euphemistic. Similarly, (I Samuel 3:13) "because of his knowing that his sons were blaspheming them and his not censuring them" — a euphemism (for "Me"). Similarly, (Iyyov 7:20) "Why did You make me a target for Yourself and a burden to myself" — a euphemism (for "You"). Similarly (Habakkuk 1:12) "Are You not of yore, O L rd my G d, my Holy one — we shall not die" — a euphemism (for "You"). Similarly, (Jeremiah 2:11) "Has a nation ever exchanged (its) god though they be no god? Yet My people has exchanged its glory" — a euphemism (for "My"). Similarly, (Psalms 106:20) "And they exchanged their glory for the image of an ox, etc." — a euphemism (for "Your"). (Numbers 11:15) "and let me not see my misfortune" — a euphemism (for "their"). Similarly, (II Samuel 20:1) "We have no portion in David … Each man to his tent ("ohalav"), O Israel" — a euphemism (for "god" ["elohav"]). (Ezekiel 8:17) "And, behold, they thrust the branch to their nostrils" — a euphemism (for "My"). (Numbers 12:13) "who leaves his mother's womb" — a euphemism (for "our"). Here, (Zechariah 2:12) likewise, "One who touches him (a Jew) touches the pupil of his eye" — a euphemism (for "G d's") eye. And all who help Israel, help, as it were, the Holy One Blessed be He, viz. (Judges 5:23) "Curse Meroz, said the angel of the L rd. Curse bitterly its dwellers. For they came not to the aid of the L rd, to the aid of the L rd among the warriors." He who rises up against Your children rises up against You. And who were they (who rose up against Him?) (Genesis 14:9) "Kedarlaomer and Tidal king of Goyim, etc." (Ibid. 15) "And he (Avram) deployed against them at night, he and his servants, and he smote them." And thus is it written (Isaiah 41:2-3) "Who roused (the exemplar of) righteousness, (i.e., Avram) from the east, summoned him to His service? … He pursues them. He passes on, unscathed." And thus is it written (Psalms 110:1-5) "This is the word of the L rd to my master (David). Sit at My right hand until I make your foes your footstool. The sceptre of your strength will the L rd send from Zion. Your people will offer themselves on the day of (the gathering of) your army. The L rd has sworn and He will not retract … The L rd is at your right hand, etc." You magnified Yourself greatly against Pharaoh and his army, viz. (Exodus 14:7) "And he (Pharaoh) took six hundred choice chariots, etc." — (Ibid. 15:4) "The chariots of Pharaoh and his host He cast into the sea." And thus Sisra and all his chariots, viz. (Judges 4:13) "And Sisra called up all his chariots" — (Ibid. 5:20) "From the heavens they warred" (against Sisra). Sancheriv and all of his ranks, viz. (Isaiah 37:24) "Through your servants you have blasphemed my L rd, etc.) — (II Chronicles 32:21) "and the L rd sent an angel who annihilated every warrior, etc." Nevuchadnezzar and all his hosts," viz. (Isaiah 14:83) "You said in your hearts: I will climb to the heavens, etc." Nevuchadnezzar said: I will make myself a little cloud and I will live within it, viz. (Ibid. 14) "I will mount the heights of a cloud, etc." The Holy One Blessed be He said: You wished to separate yourself from men. In the end, they will separate themselves from you, viz. (Daniel 4:25-30) "All this befell King Nevuchadnezzar, etc." (Ibid. 8:1-6) "King Belshazzar made a great banquet, etc." About this it is written (Habakkuk 2:15) "Woe unto him who makes his neighbor drink! You pour out your wrath even unto intoxication," and (Ibid. 16) "You will be sated with shame rather than glory." (Daniel 5:30) "That very night King Belshazzar was killed."

(Lev. 5:1:) “And if a soul sins in that it hears a voice swearing […, if he does not speak out, he shall bear his iniquity].” This text is related (to Eccl. 5:1), “Do not be rash with your mouth, and let not your heart hasten to bring forth a word before God.” These [words refer to] people who vilify the name of the Holy One, blessed be He. Come and see, when the celestial beings were created, those below were created with half of the [divine] name, as stated (in Is. 26:4), “for through Yh,³⁸YH is the first half of the divine name, which the Hebrew spells out where the translation reads THE LORD. the Lord formed the worlds.”³⁹The midrash interprets tsur ‘olamim as FORMED THE WORLDS (i.e., this world and the world to come) rather than as the more usual EVERLASTING ROCK. For similar interpretations, see yHag. 2:1 (77c); Men. 29b; Gen. R. 12:10; M. Pss. 62:1; 114:3; cf. also M. Pss. 118:14. But why were they not created with all of it? So as not to mention the full name [of the Holy One, blessed be He] with him. Woe to those creatures who vilify the name of the Holy One, blessed be He, in vain. See what is written about offerings (in Lev. 1:2), “When one of you presents an offering to the Lord.” It does not say "to the Lord, an offering," but “an offering to the Lord” (so that who changes his mind about an offering in mid-sentence not mention God’s name for no reason).⁴⁰Tanh. (Buber), Gen. 1:6; Ned. 10ab; Sifra to Lev. 1:2, Wayyiqra, Parashah 2; Sifre, Deut.32:3 (306); Gen. R. 1:13. And [yet] people vilify the name of the Lord in vain. It is therefore stated (in Eccl. 5:1), “Do not be rash with your mouth…. for God is in heaven and you are on earth.” For who would say that God is not in heaven and that people are not on earth? [Accordingly], Solomon has said, “Every time that the weakest of the weak is above, he defeats the warrior below.” Go and learn from Abimelech (in Jud. 9:53), “But a certain woman dropped an upper millstone on Abimelech's head and cracked his skull.”⁴¹Since the woman was above the warrior Abimelech in the tower of Thebez, her killing him is an example of a relatively weak person defeating a warrior from above. And if he was a warrior among warriors and there was none like him, and [yet] a woman [was able to] kill him from above, how much the more so in the case of the Holy One, blessed be He! See what is written about Him (in Dan. 4:32), “All the inhabitants of the earth are of no account, and He does as He wishes [with the host of heaven and with the inhabitants of the earth].” It is also written (in Ps. 47:3), “For the Lord most high is awesome, a great King over all the earth,” and people are below. (Eccl. 5:1:) “Therefore let your words be few.” So what is there for you to do? To put your hand upon your mouth and upon your ear in order to neither speak nor hear. Ergo (in Lev. 5:1), “If a soul sins.”⁴²These words also appear in Lev. 5:21 [6:2]. (Lev. 5:1:) [“And if a soul sins in that it hears a voice swearing,] when he is a witness to what he has either seen or come to know, [if he does not speak out, he shall bear his iniquity].” This text is related (to Prov. 29:24), “The one who shares with a thief hates his own soul; he hears swearing and does not speak out.” What has caused anyone to say of him, “If a soul sins?” [It is] simply because he did not come and tell a sage, “So-and-so blasphemed the name of the Holy One, blessed be He.” He therefore shares his iniquities with him, as stated (in Lev. 5:1), “if he does not speak out, he shall bear his iniquity.” Therefore Solomon has said (in Prov. 29:24), “The one who shares with a thief hates his own soul.” Just as when the thief is caught, his partner is convicted along with him;⁴³Cf. Lev. R. 6:2. so whoever hears blasphemy of the Holy One, blessed be He, and does not speak out is convicted along with him. And let no one say, “What denunciation (lashon hara’ah) do I say?” The Holy One, blessed be He, has said (in Lev. 5:1ff.), “’On every matter,’ there is a denunciation in it. [But] with cursing the name, there is no denunciation.” Why? Because [it is] just like a case of a person cursing his companion. When he hears him, it is of no concern to him. But if he has cursed his father in his presence, he puts his life on the line and says, “You have cursed my father.” Moses said (in Deut. 32:6), “Is He not your Father who created you?” (Lev. 5:1:) [“And if a soul sins in that it hears a voice swearing,] when he is a witness to what he has seen.” The Holy One, blessed be He, said, “If you want to bear witness, bear witness; but if not, I will bear witness.” Thus it is stated (ibid.), “when he (He) is a witness.” And where is it shown that the Holy One, blessed be He, is called a witness? Where it is stated (in Jer. 29:23), “I am the One who knows and bears witness, says the Lord.” Come and see. All the parashioth written in this book have “mistake” written in them, except for this parashah, in which “mistake” is not mentioned.⁴⁴In fact, MISTAKE (shegagah), i.e., UNINTENTIONAL SIN, does appear in this parashah (in 5:15, 18). Elsewhere in Lev. the word only appears in 4:2, 22, 27; 22:4.) About him Solomon has said (in Eccl. 5:5), “Do not let your mouth cause your flesh to sin, and do not say before the angel that it was a mistake,” (in Eccl. 5:1), “for God is in the heavens.” It is comparable to two people who threw stones at an image of a king.⁴⁵Gk.: eikonion, a diminutive form of eikon. One was drunk, and one was in possession of his senses. Both of them were caught and went to trial. [The judge] rendered a [guilty] verdict⁴⁶Gk.: apophasis. against the one with his senses and acquitted the one who was drunk. So it is in the case of whoever sins. It is concerning him that “mistake” is written (in Lev. 4:2) – “When a soul sins by mistake (rt.: shgg) [against any of the Lord's commandments]….”; (and likewise in Lev. 4:13) “And if the whole congregation of Israel should err (rt.: shgg).” And [about] all of them; because they sinned by mistake, they bring an offering and it shall be forgiven them. It is so stated (in Numb. 15:26), “The whole congregation of the Children of Israel and the stranger who resides in their midst shall be forgiven because [it happened] to all the people by mistake.” But the one who blasphemes receives a [guilty] verdict, as stated (in Lev. 24:16) “And the one who blasphemes the name of the Lord shall surely be put to death.” It is also written (in Jer. 4:2), “And you shall swear, ‘As the Lord lives,’ in truth, in justice, and in righteousness; then shall nations bless themselves in Him, and Him shall they glory.” Scripture also says (in Deut. 10:20), “The Lord your God you shall fear, Him you shall serve, to Him you shall hold fast”; then after that, “and by Him you shall swear.”⁴⁷See Tanh. (Buber), Numb. 9:1; Numb. R. 9:1. (Ibid.:) “The Lord your God you shall fear,” so that you will be like those three of whom it is written, “he feared God (yr' 'lhym)”: Abraham, Joseph and Job. About Abraham it is written (in Gen. 22:12), “for now I know that you fear God (yr' 'lhym).” About Joseph it is written (in Gen. 42:18), “I fear (yr') God ('lhym).” About Job it is written (in Job 1:2), “he feared God (yr' 'lhym) and shunned evil.” (Deut. 10:20, cont.:) “Him you shall serve,” in that you will be busy with the Torah and with [fulfilling] the commandments. (Ibid. cont.:) “To him you shall hold fast,” in that you will honor the Torah scholars and benefit them with your property. Moses said to Israel, “Do not think that I have allowed you to swear by His name, even in truth. It is only, if all these conditions (mentioned earlier in the verse) abide with you, that you are entitled to swear; and if not, you are not entitled to swear [by His name], even in truth.” You shall not be like those of whom it is written (in Jer. 7:9), “[Will you …] swear falsely and sacrifice to Baal?” Rather, fulfill all these conditions and after that you are Mine, as stated (in Jer. 4:1), “If you return, O Israel, says the Lord, if you return unto Me [….]” Then after that [it says] (in vs. 2), “And you shall swear, ‘as the Lord lives’….” Our masters have said, “Even in truth one cannot swear.” Why? Thus have our masters taught (in Dem. 2:3): Let not someone from Israel be unrestrained in vows⁴⁸See also Ned. 20a. or in jesting, (or to lead one's companion astray with an oath by saying it is not an oath). There is a story about the royal mountain where there were two thousand towns, and all of them were destroyed because of a truthful oath that was unnecessary.⁴⁹Tanh. (Buber), Numb. 9:1; Numb. R. 9:1; cf. also Git. 57a. Now if one who swears in truth has this happen, how much the more so in the case of one who swears to a lie? How did they act? One would utter an oath to his companion that he was going to such and such a place to eat and drink. Then they would go and act to fulfill their oath. It is therefore stated (in Lev. 5:1), “If a soul sins in that it hears a voice swearing.” Now when the Holy One, blessed be He, comes to judge all people in the world to come, He will judge them along with sorcerers and adulterers. Where is it shown? Where it is stated (in Mal. 3:5), “Then I will draw near to you in judgment; and I will be a swift witness against sorcerers, against adulterers, against those who swear to a lie (in My name).” And I am finding them guilty and bringing them down to Gehinnom. The Holy One, blessed be He, said, “With the mouth that I gave you to be praising and glorifying My name, you are reproaching, blaspheming, and swearing to a lie in My name? Since I created all people to praise Me, as stated (in Prov. 16:4), “The Lord has made everything for His own purpose.” So is it not enough for you that you do not praise Me, but [that] you blaspheme [Me as well]! The Scripture has said (in Is. 57:20), “But the wicked are like the troubled sea, [for it cannot rest (rt.: shqt)].” [They are] just like this [kind of] sea which has waves in its midst exalting themselves upward. When each and every one of them reaches the sand, it is broken and returns (hozer).⁵⁰The word also means “repents.” And its companion also looks at it breaking, and [yet] exalts itself upward without repenting (hozer). So are the wicked, who look at one another and exalt themselves. Therefore, they are likened to the sea, as stated (in Is. 57:20), “But the wicked are like the troubled sea….” So did all the generations, the generation of Enosh, the generation of the flood, and the generation of the dispersion (i.e., of the Tower of Babel), not learn from each other. Instead they were exalting themselves. Therefore they are compared to the sea (in Is. 57:20), “But the wicked are like the troubled sea.” (Is. 57:20, cont.:) “For it cannot rest (rt.: shqt).” The wicked have no rest in the world, but the righteous have serenity (shqt), as stated (in Jer. 30:10), “and Jacob shall again have peace (shqt) and quiet with none to make him afraid.” Another interpretation (of Is. 57:20), “But the wicked are like the troubled sea.” Just as the sea has its dirt and mud in its mouth, so the wicked have their stench in their mouth. Thus it is stated (at the end of Is. 57:20), “and its waters toss up slime and mud.” It is not from choice that one hears blasphemies and invectives, but from the midst of the sins which are within him. Thus it is stated (in Lev. 5:1), “If a soul sins and hears a voice swearing….”⁵¹Most translations equate the sinning with the swearing. This more literal translation illustrates the point that the swearing comes from a soul which has already sinned. You find [that there are] three things under human control and three things not under human control ….⁵²Tanh., Gen. 6:12 (i.e., Toledot 12); Gen. R. 67:12. And not only [now] but even in the world to come. [So it is stated] (in Job 12:23), “He exalts (msgy') nations and destroys them.” The written text (ketiv) is “mshg'” (which means, misleads).⁵³In unpointed Hebrew the Sin (S) and the Shin (Sh) look alike. Since MShG’, which is pointed mashge’, can also be spelled with the extra yod (i.e., Y), the two words are interchangable in an unpointed text. Then He destroys them [and] brings them down to Abaddon,⁵⁴Abbadon is a name for Hell, which means “destruction.” while the righteous watch them. Thus it is stated (in Is. 66:24), “Then they shall go out and look at the corpses of the people who have rebelled against Me; their worms shall not die nor shall their fire be quenched”.

It is not written (Exodus 15:7) "He has consumed them as stubble," but "He will consume them as stubble" — in time to come, viz. (Ovadiah 1:18) "And the house of Yaakov will be fire, and the house of Joseph, flame, and the house of Esav, stubble, and they will ignite them and consume them, etc." And it is written (Zechariah 12:6) "On that day I will make the chieftains of Judah like a stove — fire (burning) wood, torch (burning) sheaf, etc." All woods, when they burn, their sound is not heard; but stubble, when it burns, it crackles and is heard. Thus did the sound of Egypt, in its destruction, make itself heard. All woods, when they burn, leave a trace; but stubble, when it burns, leaves no trace. And the L rd said (Isaiah 43:17) "They (the chariots of Egypt) all lie together, never to rise, snuffed out like flax" — to teach that there was no kingdom so abject as that of Egypt, but it seized power for the moment towards the aggrandizement of Israel. When the (other) kingdoms are symbolized, they are symbolized as cedars, viz. (Ezekiel 31:3) "Behold, Ashur, a cedar in the Levanon," and (Amos 2:9) "And I destroyed the Emori from before them, whose height was as the height of cedars, etc.", and (Daniel 4:17) "The tree (Bavel) that you have seen, etc." And when Egypt is symbolized, it is symbolized only as stubble, viz. "He will consume them as stubble." And when the (other) kingdoms are symbolized, they are symbolized as silver and gold (Ibid. 2:32) "This statue, its head of fine gold, etc." And when Egypt is symbolized, it is symbolized only as lead, viz. (Exodus 15:10) "they sank as lead." And when the (other) kingdoms are symbolized, they are symbolized as beasts, viz. (Daniel 7:3) "and four immense beasts, etc." And when Egypt is symbolized, it is symbolized only as a fox, viz. (Song of Songs 2:15) "Seize for us the foxes, etc." Antoninus asked Rabbeinu Hakadosh: I want to go to Alexandria. Is it possible that a king will arise there who will beat me? He answered: I do not know. In any event, we have it in writing that Egypt is incapable of establishing either a king or a governor, viz. (Ezekiel 29:15) "Of all the kingdoms it (Egypt) will be the lowest, and it will not exalt itself again among the nations. And I will diminish them, so that they not dominate the nations."

Nebuchadnezzar said: And all the inhabitants of the earth are reputed as nothing; and He doeth according to His will in the hosts of heaven, and among the inhabitants of the earth; and none can stay His hand, nor say unto Him: What doest thou? (Dan. 4:32). If anyone else had said this, they would have ridiculed him, saying: “How does this wicked one know this?” But it was fitting for him to say it, since it is written about him: And wheresoever the children of men, the beasts of the field, and the fowls of heaven dwell, hath He given them into thy hand, and hath made thee to rule over them all (ibid. 2:38). Jethro said: Now I know that the Lord is greater than all gods; yea, for by the things they planned to do evil (they were destroyed) against them (Exod. 18:11). This may be compared to the man who loaded his ass, only to have the load fall upon him. This happened to the Egyptians. They intended to destroy the Israelites in the water, and they themselves were drowned in the water. Thus it is written: For by the thing they planned to do evil against them.

(Lev. 13:2:) “When anyone has on the skin of his flesh.” This text is related (to Hab. 1:7), “Terrible and dreadful [is that one].”²⁷In the biblical context THAT ONE is the nation of the Chaldeans. This verse is speaking about the first Adam, about Pharaoh, about Edom, about Sennacherib and about Nebuchadnezzar.²⁸Cf. Lev. R. 18:2. How does it concern the first Adam? R. Abba bar Kahana said, “When the Holy One, blessed be He, created the first Adam, He created him in His likeness, as stated (in Gen. 1:27), ‘And God created man (Adam) in His own image.’” And when He created him, He created him [to extend] from the one end of the world to the other, as stated (in Deut. 4:32), “So please ask about the former days which came before you, [ever since the day that God created man upon the earth, even from one end of heaven to the other].”²⁹Cf. Gen. R. 8:1. Now he ruled over the whole earth, as stated (in Gen. 1:28), “and rule over the fish of the sea […].” It also says (in Gen. 9:2), “And the dread of you and the fear of you [shall be upon every beast of the earth].” It is therefore stated (in Hab. 1:7), “Terrible and dreadful.” This refers to the first Adam. (Ibid., cont.:) “His justice and his dignity proceed from himself.”³⁰The midrash requires such a literal translation. In the biblical context a more normal translation would read with reference to the Chaldeans: THEIR JUSTICE AND THEIR DIGNITY PROCEED FROM THEMSELVES. This refers to Eve who came out of him, as she caused him to die, as stated (in Gen. 3:6), “Then she also gave some to her husband, and he ate.” And where is it shown that she came out of him? Where it is so written (in Gen. 2:23), “bone out of my bone and flesh out of my flesh.” Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to the first Adam; “his justice and his dignity proceed from himself,” this refers to Eve, who came out from him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is that one”: This refers to Pharaoh, [when] he was world ruler,³¹Gk.: Kosmokraton. as stated (concerning him in Ps. 105:20), “the ruler of peoples released him (i.e., Joseph).” (Hab. 1:7, cont.:), “His justice and his dignity proceed from himself.” This refers to Moses, since he was reared within that one's house, so that he believed that he [actually] was a child of his house, as stated (in Exod. 2:10), “When the boy had grown up, she brought him [to Pharaoh's daughter; and he became her son].” Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10), “So come now, I will send you unto Pharaoh.” R. Judah said, “The rod had a weight of forty seah and was [made] of sapphire;³²Gk.: sappheirinon, an adj. meaning “of sapphire,” or “of lapsis lazuli.” it also had ten plagues (makkot) inscribed upon it with the acronym³³notarikon. dtsk 'dsh b'hb.³⁴D = dam (“blood”), Ts = Tsefardia‘ (“frogs”), K= kinnim (“gnats”), ‘ = ‘arov (“flies”), D = dever (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘ = ‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”). Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to Pharaoh; “his justice and his dignity proceed from himself,” this refers to Moses. And also the messiah, who in the future will take retribution from Gog and Magog and all of its troops, grew up with them in the city, as stated (Isaiah 27:10), “there shall the calf feed, and there shall he lie down and consume the branches thereof.” Another interpretation (of Hab. 1:7), “Terrible and dreadful [is that one]”: This refers to Edom, of which it is stated (in Dan. 7:7), “frightful, dreadful, and [exceedingly] strong.” (Hab. 1:7, cont.), “His justice and his dignity proceed from himself.” This refers to Obadiah since he was an Edomite proselyte and he also prophesied [against] him (i.e., against Edom, in Obad. 1:1), “The vision of Obadiah; thus says the Lord God to Edom […].”³⁵Cf. Sanh. 39b. Ergo (in Hab. 1:7), “Terrible and dreadful,” this refers to Edom; “his justice and his dignity proceed from himself,” this refers to Obadiah.Another interpretation (of Hab. 1:7), “Terrible and dreadful”: This refers to Sennacherib, since it is stated (in II Kings 19:24), “with the sole of my feet I have dried up all the streams of Egypt.” He also said (in II Kings 18:35 = Is. 36:20 // II Chron. 32:14), “Who are there among all the gods of the lands which have saved their land from my hand?” And it also says (in Is. 8:8), “and the radial bones³⁶For this translation of muttah, see Jastrow, s.v. In the context of Scripture, a more normal translation of muttah would be “spread.” of his wings (i.e., the army of Sennacherib) shall fill the breadth of your land, O Immanu-El].”³⁷Cf. M. Pss. 79:1. One sixtieth of the troops³⁸Gk.: ochlos. had been sufficient for the Land of Israel, since it is stated (ibid.), “and the radial bone of his wings.” This radial bone of a cock is one sixtieth of its wings. When he came to enter Jerusalem, he said to his troops, “You sleep, and in the morning we shall throw our rings into its midst and stone them with them.”³⁹In other words, Sennacherib believed that his army was so large and Jerusalem so small that his army could bury the city in their rings. Cf. Sanh. 95a, according to some renderings of which, each soldier would use as much mortar as necessary to seal a letter with a signet ring. So Levi, in his Talmud and Midrash lexicon, s.v., gulmohrag. See also Rashi on this passage, according to whom the army would use stones easily dislodged from the wall of Jerusalem. Ergo (in Hab. 1:7), “Terrible and dreadful is he.” (Ibid., cont.:), “His justice and his dignity proceed from himself.” These refer to his children. When he went up to destroy Jerusalem, he did not succeed. [It is so stated (in II Kings 19:35 = Is. 37:36),] “the angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria….” It is also written (in II Chron. 32:21), “so he returned shamefaced to his own land, and when he came into the house of his god, [some of those who came out of his own belly struck him down there with the sword].” Ergo (in Hab. 1:7), “Terrible and dreadful is he,” this refers to Sennacherib; “his justice and his dignity proceed from himself,” this refers to his children, who killed him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to Nebuchadnezzar, of whom it is stated (in Is. 14:13), “And I will ascend to the heavens; [above the stars of God I will set my throne].” (Hab. 1:7, cont.:) “His justice and his dignity proceed from himself.” This refers to Evil-merodach (his son). Our masters have said, “When Nebuchadnezzar was driven away, just as it is written (in Dan. 4:29), ‘You shall be driven away from humankind’; all that time Evil-merodach served in his place.” Then when he returned, he put him in prison. Now whoever was imprisoned by him never emerged from the prison until the day of his death. Thus it is stated (in Is. 14:17), “he never released his prisoners to their homes.” When Nebuchadnezzar died, they wanted to make Evil-merodach king. They approached him, but he did not accept. He said to them, “I listened to you the first time. For that reason I was imprisoned. So now I shall not listen to you. Perhaps he is alive. Then he will rise up against me and kill me.” They stood over Nebuchadnezzar, dragged him from his grave, and brought him out. Then he saw that he was dead, and they made him king. [This act was] to fulfill what is stated (in Is. 14:19), “And you have been cast from your grave like a detestable offshoot.” Ergo (Hab. 1:7), “Terrible and dreadful is he,” this refers to Nebuchadnezzar; “his justice and his dignity proceed from himself,” this refers to Evil-merodach. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to the human race, which rules over all which the Holy One, blessed be He, has created in His world. Thus it is stated (in Ps. 8:7), “You have set him as ruler over the [works] of Your hands [….].” (Hab. 1:7, cont.) “His justice and his dignity proceed from him.” Thus when he sins, the Holy One, blessed be He, brings torments upon him from his [own body]. Why? Because His ways are not like the ways of flesh and blood. When [a person of] flesh and blood wants to punish his slaves, he brings [whips] and fetters to punish them and cause them pain; but the Holy One, blessed be He, is not like that. Rather it is from a person's whole body that He punishes and beats him. And from where is it shown? From what is written about the matter (in Lev. 13:2), “When anyone has on the skin of his flesh [a swelling or a sore or a bright spot, and it becomes on the skin of his flesh the plague of leprosy, he shall be brought unto Aaron the priest].” One verse says (in Is. 46:10), “My plan shall come to pass, and I will accomplish all My desire.” But another verse says (in Ezek. 33:11), “As I live, says the Lord, [it is not my delight for the wicked to die].” This is what is written about the matter, (in Lev. 13:2), “When anyone has on the skin of his flesh ….”; and it is [yet also] written (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.”

Another interpretation (of Exod. 7:1) SEE, I HAVE SET YOU AS A GOD TO PHARAOH. The Holy One said: Because he made himself into a god, they informed him that he was nothing in the world. See, I have made you a god over him.⁴⁹Tanh., Exod. 2:9. And where is it shown that Pharaoh made himself into a god? Where it is stated (of Pharaoh in Ezek. 29:3): {BECAUSE HE} [WHO] SAID {THE} [MY] NILE IS MY OWN, AND I MADE MYSELF.⁵⁰A more traditional rendering would be, AND I MADE IT FOR MYSELF. I am the one who created myself. Now this is one of four sons of Adam who made themselves into gods and had sexual relations like women.⁵¹See Enoch Zundel’s commentary, ‘Ets Yosef, on Tanh., Exod. 2:9, which explains that, because the four promoted themselves to divinity, they would have had to bestow largess like a god, who always bestows it to the world as the male bestows it in the female. He gives and she receives. Therefore, “they had sexual relations like women” to show that they were bestowed upon and did not do the bestowing. Three were from the nations of the world, and one was from Israel. They were the following: Hiram, Nebuchadnezzar, Pharaoh, and Joash. Where is it shown of Hiram? Where it is stated (in Ezek. 28:2): SAY TO THE PRINCE OF TYRE: THUS SAYS THE LORD GOD: BECAUSE YOUR HEART IS PROUD, YOU HAVE SAID: I AM A GOD. Because he had made himself into a god, he had sexual relations like women, as stated (in vs. 17): YOU HAVE DEBASED YOUR WISDOM…; <I HAVE CAST YOU UPON THE GROUND; I HAVE GIVEN YOU OVER BEFORE KINGS > TO STARE AT YOU. What is the meaning of TO STARE (R'WH) AT YOU? <That> they would work their "friendship" (as if from R'WT) on you. Where is it shown of Nebuchadnezzar? Where it is stated <of the king of Babylon that he said> (in Is. 14:14): I WILL ASCEND UPON THE HEIGHTS OF A CLOUD; I WILL BECOME LIKE THE MOST HIGH. The Holy One said to him: By your life, (in vs. 15) YOU SHALL ALSO BE BROUGHT DOWN UNTO SHEOL, UNTO THE UTTERMOST PARTS OF THE PIT. What did the Holy one do? He banished him while he was in his kingship and had him eat grass like the cattle. It is so stated (in Dan. 4:22 [25]): AND THEY SHALL FEED YOU GRASS LIKE OXEN…. So, when the cattle and the wild beasts saw him in the likeness of a <female> animal, they had sexual relations with him, as stated (in Hab. 2:17): AND THE VIOLENCE OF THE BEASTS WILL TERRIFY THOSE FEMALES. What is the meaning of TERRIFY THOSE FEMALES (rt.: HTT+N)? <Its meaning > is like what is stated (in Deut. 7:3): YOU SHALL NOT INTERMARRY (rt.: HTN) WITH THEM. So he became a bridegroom (HTN) to all cattle and wild beasts. Where is it shown of Joash? Where it is stated (in II Chron. 24:17): NOW AFTER THE DEATH OF JEHOIADA, THE PRINCES OF JUDAH CAME AND BOWED LOW TO THE KING. What is the meaning of BOWED LOW TO THE KING? That they made him < their > god. Moreover, since he was in agreement, as stated (ibid., cont.): THEN THE KING HEARKENED TO THEM, he had sexual relations like a woman. Thus it is stated (vs. 24): <FOR THE ARMY OF ARAM CAME WITH A FEW MEN….> SO THEY INFLICTED JUDGMENTS ON JOASH. It is just as it says (in Lev. 20:13): IF A MAN LIES WITH A MALE AS ONE LIES WITH A WOMAN, BOTH OF THEM HAVE COMMITTED AN ABOMINATION.⁵²The midrash is arguing that the JUDGMENT inflicted on Joash is this ABOMINATION. Cf. Mekhilta de Rabbi Ishmael, ‘Amaleq 1, which would revowel JUDGMENTS (shefatim) to read “sports” (shipputim). For a similar solution, see Exod. R. 8:2. Pharaoh also made himself into a god and had sexual relations like a woman. It is so stated (in Jer. 44:30): BEHOLD, I AM GIVING PHARAOH HOPHRA, KING OF EGYPT, <INTO THE HANDS OF HIS ENEMIES>. What is the meaning of HOPHRA (rt.: PR')?⁵³Although the Masoretic Text spells HOPHRA with a gutturalized initial H (het), the midrash text spells the name with a simple H (he), which need not be part of the root. That they uncovered (PR') his posterior. He was a pharaoh who had been a male and became a female. Another interpretation of HOPHRA. <Its meaning is> like that used (in the context of Numb. 5:18): AND HE (the priest) SHALL UNCOVER (PR') THE WOMAN'S HEAD. And to which father's house did he belong? (Is. 19:16:) IN THAT DAY {THE LAND OF EGYPT SHALL BE A FESTIVAL….} [EGYPT SHALL BE LIKE WOMEN.] And what was the cause? <It was> because he made himself into a god. Thus it is stated (in Ezek. 29:3): {BECAUSE HE} [WHO] SAID {THE} [MY] NILE IS MY OWN, AND I MADE MYSELF. For that reason the Holy One said to Moses: Because he has made himself into a god, go and become a god over him. It is so stated (in Exod. 7:1): SEE, I HAVE SET YOU AS A GOD TO PHARAOH. Why? (Eccl. 5:7 [8]:) FOR ONE EXALTED PERSON WATCHES ANOTHER FROM ABOVE, AND THERE ARE MORE EXALTED ONES OVER THEM. Ergo, you are a god over him; so make him an arrogant abomination (ShHTs) in the world because he became exalted by himself. And this is what is written (in Job 41:26 [34]): HE BEHOLDS EVERYTHING EXALTED, {AND} HE IS KING OVER ALL THE CHILDREN OF ABOMINABLE ARROGANCE (ShHTs). Does the Holy One not see the lowly? It is also written (in Zech. 4:10): <THESE SEVEN ARE> THE EYES OF THE LORD. THEY ROAM AROUND ALL THE EARTH. And (in Job 41:26 [34]) what is the meaning of HE BEHOLDS EVERYTHING EXALTED? R. Berekhyah said: These are the proud, whose spirit becomes <too> haughty for them, so that they exalt themselves and make themselves into gods. What does the Holy One do to them? He exhibits them to mortals and makes them arrogant abominations (ShHTs) in the world, as stated (in Job 41:26 [34]): HE IS KING OVER ALL THE CHILDREN OF ABOMINABLE ARROGANCE (ShHTs). <There is> Nebuchadnezzar, for example, in that he made him an arrogant abomination (ShHTs), as stated (in Dan. 5:21): HE WAS DRIVEN AWAY FROM HUMANS…. So also was Sennacherib made an arrogant abomination (ShHTs), as stated (II Kings 19:35 = Is. 37:36 // II Chron. 32:21): SO IT CAME TO PASS IN THAT NIGHT THAT THE ANGEL OF THE LORD WENT OUT AND SMOTE <ONE HUNDRED AND EIGHTY FIVE THOUSAND > IN THE CAMP OF ASSYRIA…. Thus the Holy One shows the abominable arrogance (ShHTs) of the proud to every creature. The Holy One has said (in Jer. 23:24): IF SOMEONE HIDES IN SECRET PLACES, SHALL I NOT SEE (rt.: R'H) HIM? SAYS THE LORD. R. Benjamin bar Levi said: If someone goes to handle the Torah and sits by himself, I will exhibit (rt.: R'H) his deed in the world. And so, if someone conceals himself to commit a transgression, I will exhibit (rt.: R'H)his deed to the world. It is so stated (in Jer. 23:24): SHALL I NOT SEE (rt.: R'H) HIM? SAYS THE LORD. DO I NOT FILL THE HEAVENS AND THE EARTH? SAYS THE LORD. What is the meaning of I FILL? R. Hama b. R. Hanina said: The Holy One said: From him (i.e., from his evil works) I will fill the upper and lower worlds. Then I will exhibit (rt.: R'H) him to humankind as an arrogant abomination (ShHTs). Why? Because they (sic) are proud and make themselves into gods. (Job 41:26 [34]:) HE BEHOLDS EVERYTHING EXALTED, {AND} HE IS KING OVER ALL THE CHILDREN OF ABOMINABLE ARROGANCE (ShHTs). Thus he reigns over all those who are proud and makes them arrogant abominations (ShHTs). For that reason, the Holy One said to Moses (in Exod. 7:1): SEE, I HAVE SET YOU AS A GOD TO PHARAOH. Go and exact punishment from him.⁵⁴Exod. R. 8:3. Go and bring the ten plagues (of Exod. 7:14–12:29) upon him. He said to him: How shall I bring the plagues upon him? The Holy One said to him (in Exod. 4:17): AND YOU SHALL TAKE IN YOUR HAND THIS ROD, < WITH WHICH YOU SHALL PERFORM THE SIGNS>. R. Judah bar Ammi said: The rod which he had weighed forty seahs⁵⁵I.e., weighed forty seahs of wheat. and was <made> of sapphire.⁵⁶Gk.: sappheirinon. Moreover ten plagues were inscribed upon it through an acronym,⁵⁷Gk.: notarikon. <i.e.,> DeTsaKh 'aDaSh Be'aHaBh.⁵⁸The acronym stands for the following: Dam (blood), Tsefarde‘im (frogs), Kinnam (gnats), ‘arov (flies), Dever (pestilence), Shehin (boils), Barad (hail), ‘arbeh (locusts), Hoshekh (darkness), and Bekhor (first-born). The Holy One said to him: this rod will bring the plagues upon him. (Exod. 7:1:) SEE, I HAVE SET YOU AS A GOD TO PHARAOH.

(Bamidbar 5:15) "Then the man shall bring his wife to the Cohein": According to the Torah, the man brings his wife to the Cohein. But they said: He is given two Torah scholars (as chaperones) on the way so that he not live with her. R. Yossi says: Her husband is trusted with her, a fortiori, viz. If he is trusted (to be alone) with his wife when she is a niddah, though the punishment for cohabiting with her is kareth, how much more so is he to be trusted with her when she is a sotah, cohabitation with whom is not liable to kareth! They replied: How much more so (is he not to be trusted with her!) If he is not liable to kareth he will not be deterred! Variantly: (The instance of niddah is no refutation). He may be trusted (to be alone with her) when she is a niddah, for she is permitted to him afterwards, but not with a sotah, who may not be permitted to him afterwards. According to the Torah, the husband brings his wife, it being written "and the man (i.e., her husband) brings his wife to the Cohein." "and he shall bring her offering for her": Every offering devolving upon her. These are the words of R. Yehudah. The sages say: Any offering that permits her to him, such as that of a zavah and that of a woman who has given birth, she brings of what is his and it is not deducted from her kethubah. And any offering that does not permit her to him, such as that for taking a Nazirite vow or desecrating the Sabbath, she brings of what is hers and he deducts it from her kethubah. "one-tenth of an ephah of meal": Why state ("of meal")? For it would follow, since the offering of a sinner comes for a sin and this comes for a sin, that since the first comes only of fine flour, this, too, is to be only of fine flour; it is, therefore, written "meal." "barley": Why? For it would follow, since the offering of a sinner comes for a sin and this comes for a sin, then this, too, should come only from wheat; it is, therefore, written "barley." R. Gamliel said: Scribes, allow me, and I will interpret it symbolically, viz.: Just as her deeds were those of a beast, so, her food shall be that of a beast." He shall not pour oil upon it": If he does, he transgresses a negative commandment. Would you say, then, that just as he transgresses (a negative commandment) with his oil so, he transgresses with his frankincense? Would you say that? (I would say that) he transgresses with oil, for he cannot remove it, but not with frankincense, for he can remove it." It is, therefore, written "He shall not pour oil upon it" and "He shall not place frankincense upon it" — so that if he places either oil or frankincense upon it he transgresses a negative commandment. Why is that? "For it is an offering of rancors." "rancors": two rancors: rancor against her and rancor against her husband (and) just as there is rancor below, there is rancor Above. "an offering of memorial": I hear (from this, a "memorial" [i.e., a "reminder"] both of) merit and of liability; it is, therefore, written (afterwards, to negate this) "a reminder of sin." All of the "memorials" in the Torah are for the good, except for this one, which is for punishment. These are the words of R. Tarfon. R. Akiva says: This one, too, is for the good, as it is written (Ibid. 28) "And if the woman had not been defiled (in this concealment), and she be clean, then she shall be absolved (of the blighting waters), and she will sow seed." This (verse) tells me only "a reminder of sin." Whence do I derive (that it is also) a reminder of merit? From "an offering of memorial" — in any event. R. Yishmael says: "an offering of memorial" — general; "a reminder of sin" — specific. (This is an instance of "general-specific," (where the resolution is) — "There obtains in the general only what is stated in the specific," (i.e., that it is a memorial of sin and not of merit.) For, (if not for this principle) the "contender" could argue. Which attribute (of the L-rd) is stronger? That for good or that for punishment? Certainly, that for good (viz. Shemot 34:7) If the attribute of punishment diminished (that of good), it would be a reminder of sin, but since the attribute of good is stronger, it follows that it should be a reminder of merit. This is an attribute of the Torah: Whenever a "general-specific" (application) defeats an a fortiori (application [as in the above]) — If both can be satisfied, the a fortiori (application) is not to be defeated. How can both be satisfied (in our instance) without the a fortiori (application) being defeated? (As follows:) If she had been defiled, then punishment visits her immediately. And if she has a certain merit, that merit may suspend (the operation of the bitter waters) for three months so that the fetus is recognizable. These are the words of Abba Yossi b. Channan. R. Eliezer b. Yitzchak of Kfar Darom says: For nine months, as it is written (Ibid. 28) "and if she is clean, then she will sow seed. Just as "seed" connotes nine months, so, merit (can suspend for) nine months. R. Yishmael says: Twelve months. And even though there is no proof for this, there is intimation of it in (Daniel 4:24-26) "O king, let my counsel be acceptable to you … All this befell King Nevuchadnezzar. At the end of twelve months, etc." R. Shimon b. Yochai says: Merit does not suspend (the operation of) the blighting waters. For if you say that it does, you "dilute" the (deterrence of the) bitter waters before all women, and they will drink them; and you cast an evil name upon the clean ones who drank. For people will say: They were really defiled, but their merit suspended (the operation of the waters). Rebbi says: I can determine (whether or not she was clean). If she were clean, in the end, she will die, as all men do, and if she had been defiled, she will die as depicted by Scripture, viz. (Bamidbar 5:27) "and her belly will swell and her thigh will fall." R. Shimon says: Who is going to inform all of the standersby that she will die and her belly will swell and her thigh will fall? But (if she were guilty), then as soon as she drank, her face would turn green and her eyes would bulge, and her veins would swell in her, and they would say: Hurry and take her out so that she not defile the azarah (the Temple court)!

(Lev. 13:2:) “When anyone has on the skin of his flesh.” This text is related (to Hab. 1:7), “Terrible and dreadful [is that one].”²⁷In the biblical context THAT ONE is the nation of the Chaldeans. This verse is speaking about the first Adam, about Pharaoh, about Edom, about Sennacherib and about Nebuchadnezzar.²⁸Cf. Lev. R. 18:2. How does it concern the first Adam? R. Abba bar Kahana said, “When the Holy One, blessed be He, created the first Adam, He created him in His likeness, as stated (in Gen. 1:27), ‘And God created man (Adam) in His own image.’” And when He created him, He created him [to extend] from the one end of the world to the other, as stated (in Deut. 4:32), “So please ask about the former days which came before you, [ever since the day that God created man upon the earth, even from one end of heaven to the other].”²⁹Cf. Gen. R. 8:1. Now he ruled over the whole earth, as stated (in Gen. 1:28), “and rule over the fish of the sea […].” It also says (in Gen. 9:2), “And the dread of you and the fear of you [shall be upon every beast of the earth].” It is therefore stated (in Hab. 1:7), “Terrible and dreadful.” This refers to the first Adam. (Ibid., cont.:) “His justice and his dignity proceed from himself.”³⁰The midrash requires such a literal translation. In the biblical context a more normal translation would read with reference to the Chaldeans: THEIR JUSTICE AND THEIR DIGNITY PROCEED FROM THEMSELVES. This refers to Eve who came out of him, as she caused him to die, as stated (in Gen. 3:6), “Then she also gave some to her husband, and he ate.” And where is it shown that she came out of him? Where it is so written (in Gen. 2:23), “bone out of my bone and flesh out of my flesh.” Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to the first Adam; “his justice and his dignity proceed from himself,” this refers to Eve, who came out from him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is that one”: This refers to Pharaoh, [when] he was world ruler,³¹Gk.: Kosmokraton. as stated (concerning him in Ps. 105:20), “the ruler of peoples released him (i.e., Joseph).” (Hab. 1:7, cont.:), “His justice and his dignity proceed from himself.” This refers to Moses, since he was reared within that one's house, so that he believed that he [actually] was a child of his house, as stated (in Exod. 2:10), “When the boy had grown up, she brought him [to Pharaoh's daughter; and he became her son].” Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10), “So come now, I will send you unto Pharaoh.” R. Judah said, “The rod had a weight of forty seah and was [made] of sapphire;³²Gk.: sappheirinon, an adj. meaning “of sapphire,” or “of lapsis lazuli.” it also had ten plagues (makkot) inscribed upon it with the acronym³³notarikon. dtsk 'dsh b'hb.³⁴D = dam (“blood”), Ts = Tsefardia‘ (“frogs”), K= kinnim (“gnats”), ‘ = ‘arov (“flies”), D = dever (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘ = ‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”). Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to Pharaoh; “his justice and his dignity proceed from himself,” this refers to Moses. And also the messiah, who in the future will take retribution from Gog and Magog and all of its troops, grew up with them in the city, as stated (Isaiah 27:10), “there shall the calf feed, and there shall he lie down and consume the branches thereof.” Another interpretation (of Hab. 1:7), “Terrible and dreadful [is that one]”: This refers to Edom, of which it is stated (in Dan. 7:7), “frightful, dreadful, and [exceedingly] strong.” (Hab. 1:7, cont.), “His justice and his dignity proceed from himself.” This refers to Obadiah since he was an Edomite proselyte and he also prophesied [against] him (i.e., against Edom, in Obad. 1:1), “The vision of Obadiah; thus says the Lord God to Edom […].”³⁵Cf. Sanh. 39b. Ergo (in Hab. 1:7), “Terrible and dreadful,” this refers to Edom; “his justice and his dignity proceed from himself,” this refers to Obadiah.Another interpretation (of Hab. 1:7), “Terrible and dreadful”: This refers to Sennacherib, since it is stated (in II Kings 19:24), “with the sole of my feet I have dried up all the streams of Egypt.” He also said (in II Kings 18:35 = Is. 36:20 // II Chron. 32:14), “Who are there among all the gods of the lands which have saved their land from my hand?” And it also says (in Is. 8:8), “and the radial bones³⁶For this translation of muttah, see Jastrow, s.v. In the context of Scripture, a more normal translation of muttah would be “spread.” of his wings (i.e., the army of Sennacherib) shall fill the breadth of your land, O Immanu-El].”³⁷Cf. M. Pss. 79:1. One sixtieth of the troops³⁸Gk.: ochlos. had been sufficient for the Land of Israel, since it is stated (ibid.), “and the radial bone of his wings.” This radial bone of a cock is one sixtieth of its wings. When he came to enter Jerusalem, he said to his troops, “You sleep, and in the morning we shall throw our rings into its midst and stone them with them.”³⁹In other words, Sennacherib believed that his army was so large and Jerusalem so small that his army could bury the city in their rings. Cf. Sanh. 95a, according to some renderings of which, each soldier would use as much mortar as necessary to seal a letter with a signet ring. So Levi, in his Talmud and Midrash lexicon, s.v., gulmohrag. See also Rashi on this passage, according to whom the army would use stones easily dislodged from the wall of Jerusalem. Ergo (in Hab. 1:7), “Terrible and dreadful is he.” (Ibid., cont.:), “His justice and his dignity proceed from himself.” These refer to his children. When he went up to destroy Jerusalem, he did not succeed. [It is so stated (in II Kings 19:35 = Is. 37:36),] “the angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria….” It is also written (in II Chron. 32:21), “so he returned shamefaced to his own land, and when he came into the house of his god, [some of those who came out of his own belly struck him down there with the sword].” Ergo (in Hab. 1:7), “Terrible and dreadful is he,” this refers to Sennacherib; “his justice and his dignity proceed from himself,” this refers to his children, who killed him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to Nebuchadnezzar, of whom it is stated (in Is. 14:13), “And I will ascend to the heavens; [above the stars of God I will set my throne].” (Hab. 1:7, cont.:) “His justice and his dignity proceed from himself.” This refers to Evil-merodach (his son). Our masters have said, “When Nebuchadnezzar was driven away, just as it is written (in Dan. 4:29), ‘You shall be driven away from humankind’; all that time Evil-merodach served in his place.” Then when he returned, he put him in prison. Now whoever was imprisoned by him never emerged from the prison until the day of his death. Thus it is stated (in Is. 14:17), “he never released his prisoners to their homes.” When Nebuchadnezzar died, they wanted to make Evil-merodach king. They approached him, but he did not accept. He said to them, “I listened to you the first time. For that reason I was imprisoned. So now I shall not listen to you. Perhaps he is alive. Then he will rise up against me and kill me.” They stood over Nebuchadnezzar, dragged him from his grave, and brought him out. Then he saw that he was dead, and they made him king. [This act was] to fulfill what is stated (in Is. 14:19), “And you have been cast from your grave like a detestable offshoot.” Ergo (Hab. 1:7), “Terrible and dreadful is he,” this refers to Nebuchadnezzar; “his justice and his dignity proceed from himself,” this refers to Evil-merodach. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to the human race, which rules over all which the Holy One, blessed be He, has created in His world. Thus it is stated (in Ps. 8:7), “You have set him as ruler over the [works] of Your hands [….].” (Hab. 1:7, cont.) “His justice and his dignity proceed from him.” Thus when he sins, the Holy One, blessed be He, brings torments upon him from his [own body]. Why? Because His ways are not like the ways of flesh and blood. When [a person of] flesh and blood wants to punish his slaves, he brings [whips] and fetters to punish them and cause them pain; but the Holy One, blessed be He, is not like that. Rather it is from a person's whole body that He punishes and beats him. And from where is it shown? From what is written about the matter (in Lev. 13:2), “When anyone has on the skin of his flesh [a swelling or a sore or a bright spot, and it becomes on the skin of his flesh the plague of leprosy, he shall be brought unto Aaron the priest].” One verse says (in Is. 46:10), “My plan shall come to pass, and I will accomplish all My desire.” But another verse says (in Ezek. 33:11), “As I live, says the Lord, [it is not my delight for the wicked to die].” This is what is written about the matter, (in Lev. 13:2), “When anyone has on the skin of his flesh ….”; and it is [yet also] written (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.”

We know that Nebuchadnezzar claimed divinity, because it is written: I will ascend above the heights of the clouds; I will be like the Most High (Isa. 14:14). Thereupon the Holy One, blessed be He, said to him: Wretch! Yet thou shalt be brought down to the netherworld, to the uttermost parts of the pit (ibid., v. 15). What did He do to him? He exiled him into the desert though he was a king, and compelled him to eat grass like a beast, as it is said: Thou shalt be made to eat grass as oxen, and seven times shall pass over thee (Dan. 4:29). To the beasts and the cattle he appeared like a female beast, and they had intercourse with him, as it is said: The destruction of the beast, which made them afraid (yehitan) (Hab. 2:17). This corresponds to what is stated in the verse Neither shalt thou make marriages (tithaten) with them (Deut. 7:3). Nevertheless, a human heart was given to him so that he might realize that he had once ruled the entire world, and now was having intercourse with beasts and animals. And it is written about him: And at the end of the days, I Nebuchadnezzar lifted up my eyes unto heaven, and my understanding returned unto me, and I blessed the Most High, and I praised and honored Him that liveth forever (Dan. 4:31).

We know that Nebuchadnezzar claimed divinity, because it is written: I will ascend above the heights of the clouds; I will be like the Most High (Isa. 14:14). Thereupon the Holy One, blessed be He, said to him: Wretch! Yet thou shalt be brought down to the netherworld, to the uttermost parts of the pit (ibid., v. 15). What did He do to him? He exiled him into the desert though he was a king, and compelled him to eat grass like a beast, as it is said: Thou shalt be made to eat grass as oxen, and seven times shall pass over thee (Dan. 4:29). To the beasts and the cattle he appeared like a female beast, and they had intercourse with him, as it is said: The destruction of the beast, which made them afraid (yehitan) (Hab. 2:17). This corresponds to what is stated in the verse Neither shalt thou make marriages (tithaten) with them (Deut. 7:3). Nevertheless, a human heart was given to him so that he might realize that he had once ruled the entire world, and now was having intercourse with beasts and animals. And it is written about him: And at the end of the days, I Nebuchadnezzar lifted up my eyes unto heaven, and my understanding returned unto me, and I blessed the Most High, and I praised and honored Him that liveth forever (Dan. 4:31).

We know that Nebuchadnezzar claimed divinity, because it is written: I will ascend above the heights of the clouds; I will be like the Most High (Isa. 14:14). Thereupon the Holy One, blessed be He, said to him: Wretch! Yet thou shalt be brought down to the netherworld, to the uttermost parts of the pit (ibid., v. 15). What did He do to him? He exiled him into the desert though he was a king, and compelled him to eat grass like a beast, as it is said: Thou shalt be made to eat grass as oxen, and seven times shall pass over thee (Dan. 4:29). To the beasts and the cattle he appeared like a female beast, and they had intercourse with him, as it is said: The destruction of the beast, which made them afraid (yehitan) (Hab. 2:17). This corresponds to what is stated in the verse Neither shalt thou make marriages (tithaten) with them (Deut. 7:3). Nevertheless, a human heart was given to him so that he might realize that he had once ruled the entire world, and now was having intercourse with beasts and animals. And it is written about him: And at the end of the days, I Nebuchadnezzar lifted up my eyes unto heaven, and my understanding returned unto me, and I blessed the Most High, and I praised and honored Him that liveth forever (Dan. 4:31).

[Another interpretation] (of Hab. 1:7): TERRIBLE AND DREADFUL. This refers to Nebuchadnezzar, of whom it is stated (in Is. 14:13): I WILL ASCEND TO THE HEAVENS; < ABOVE THE STARS OF GOD I WILL SET MY THRONE >…. (Hab. 1:7, cont.:) HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Evil-merodach (his son). Our masters have said: When Nebuchadnezzar was driven away, just as it is written (in Dan. 4:29 [32]): YOU SHALL BE DRIVEN AWAY FROM HUMANKIND; all that time Evil-merodach served in his place. Then when he returned, he put him in prison. Now whoever was imprisoned by him never emerged from the prison until the day of his death. Thus it is stated (in Is. 14:17): HE NEVER RELEASED HIS PRISONERS TO THEIR HOMES. When Nebuchadnezzar died, they wanted to make Evil-merodach king. They approached him, but he did not accept. He said to them: I listened to you the first time. For that reason I was imprisoned. So shall I listen to you now? Perhaps he is alive. Then he will rise up against me and kill me. They stood over Nebuchadnezzar, dragged him from his grave, and brought him out. Then he saw that he was dead, and they made him king. < This act was > to fulfill what is stated (in Is. 14:19): AND YOU HAVE BEEN CAST FROM YOUR GRAVE LIKE A DETESTABLE OFFSHOOT. Ergo (in Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Evil-merodach.

VIII) Let there be [for her] no escape (Jeremiah 50:29), it is written wwithin lacking, for Babylon is the seat of sovereignty and the house of royalty, and thus it says (Daniel 4:27) Is that not great Babylon, which I built to be a royal residence? And in it the kingdom of Israel sank and her kingdom was annulled, and Jeremiah told the remnant of Israel that the vengeance of Adonai would be avenged upon it in this world and in the future, so it is written Let there be no escape in this world, and continued on the margins Let there be no escape for her in the future.

“He made everything beautiful in its time; the world, too, He has placed in their heart, but so that man will not discover the work that God has performed from beginning to end” (Ecclesiastes 3:11).
“He made everything beautiful in its time.” Rabbi Tanḥhuma said: The world was created at its appointed time; it was not fit to have been created earlier, but at its proper time it was created, as it is stated: “He made everything beautiful in its time.” Rabbi Abbahu said: From here [it is derived] that the Holy One blessed be He created worlds and destroyed them, created worlds and destroyed them, until he created this [world], and said: ‘These please Me and those did not please Me.’ Rabbi Elazar says: This opening is open to the depths,³⁷The following is a clear proof to what Rabbi Abbahu stated above (Maharzu). as it is stated: “God saw everything that He made, and, behold, it was very good” (Genesis 1:31).
Had another said: “He made everything beautiful in its time,” I would say: This one, who never ate a piece of bread in his life, says: “He made everything beautiful in its time”? However, Solomon, because it is written in his regard: “Solomon’s provision for one day was thirty kor of choice flour…” (I Kings 5:2), for him it is appropriate to say: “He made everything beautiful in its time.”³⁸Others who did not experience luxury might be easily impressed; if Solomon, who lived a life of incredible luxury, praised all that God created, that is a more significant compliment.
Another matter, had another said: “Vanity of vanities, said Kohelet…” (Ecclesiastes 1:2), I would have said: This one, who never acquired even two perutot worth [of property] in his life, he ridicules all the property in the world and says: “Vanity of vanities”? However, this one, Solomon, of whom it is written: “The king made the silver in Jerusalem as stones…” (I Kings 10:27), but they were not stolen, as they were ten cubit stones and eight cubit stones. The weights during the reign of Solomon were made of gold, as it is stated: “None of silver, as it was not considered anything during the reign of Solomon” (I Kings 10:21), for him it is appropriate to say: “Vanity of vanities.” Why did he say: “Vanity of vanities”? He saw the world and what would ultimately occur.
Had another said: “All residents of the earth are considered as nothing” (Daniel 4:32),³⁹This was stated by Nebuchadnezzar in praise of God. I would have said: Is it appropriate for this one, who has never had dominion over two flies to say: “All residents of the earth are considered as nothing”? It is more [significant now that] it was [stated by] the wicked Nebuchadnezzar, who had dominion over the entire world, as it is stated: “I have given him all the beasts of the field, as well” (Jeremiah 28:14) to serve him. [This is also evident] from what is written [regarding Nebuchadnezzar]: “Everywhere the sons of man, the beasts of the field, and the birds of the heavens dwell, He has given into your hand and established your rule over all of them” (Daniel 2:38). For this one it is appropriate to say: “All residents of the earth are considered as nothing.”
Had another of the wise men of the nations of the world said the verse: “Now I know that the Lord is greater than all gods” (Exodus 18:11), I would have said: This one, who does not know the nature of idol worship, says: “Now I know that the Lord is greater than all gods”? However, it is Yitro who said: “Now I know that the Lord is greater [than all gods],” [although] he engaged in many forms of idol worship, as Rabbi Yishmael taught: Reuel, who is Yitro, did not leave any form of idol worship in the world that he did not seek and serve, as it is written: “Woe unto us. Who will deliver us from the hand of these mighty gods? These are the gods [that smote the Egyptians]” (I Samuel 4:8).⁴⁰This verse was stated by the Philistines when preparing to face the Israelites in battle, upon realizing that the ark of the covenant was brought to the Israelite camp. Thus, it is not immediately clear what this verse adds to the midrash, and there are some commentaries who suggest it should be removed. Some suggest that this verse is offered as a contrast to Jethro. The Philistines recognized God and His power, yet assumed that He was just one of many gods, and therefore perhaps other gods to deliver them from Him. Jethro, on the other hand, repudiated all other gods (Matnot Kehuna). [Yitro] then said: “[Now I know that the Lord is greater] than all gods,” and ultimately converted and conceded to the Holy One blessed be He; for him it is appropriate to say: “Now I know that the Lord is greater than all gods…” – He repented before the Holy One blessed be He, and He accepted him and established him [as a model] for Israel for the generations.
Had a prophet and wise man arisen and said: “The Rock, His actions are perfect [for all His ways are justice]” (Deuteronomy 32:4) other than Moses our master, [one might have said that he does not really know God’s ways. But in the case of Moses] because it is written in his regard: “He informed Moses of His ways, the children of Israel of His feats” (Psalms 103:7), for this one it is appropriate to say: “The Rock, [His actions] are perfect.”
Had another person come and rebuked Israel, I would have said: Shall a person who ate and drank from them and derived benefit from them, rebuke them? Rather, Moses, in whose regard it is written: “I have not taken one donkey from them” (Numbers 16:15), for this one it is appropriate to rebuke Israel. That is what is written: “These are the words that Moses spoke to all of Israel beyond the Jordan…” (Deuteronomy 1:1).⁴¹All the places mentioned in the continuation of this verse are allusions to events for which Moses reprimanded the children of Israel.

Another matter, “He made everything beautiful in its time” – Rabbi Bon stated two approaches regarding the following. Rabbi Bon said: Abraham was worthy to have been created before Adam, the first man, but the Holy One blessed be He said: If I create Abraham first, if he sins, there will be no one to come to make amends after him. Rather, I will create Adam, and if he sins, Abraham will come after him and make amends.⁴²This is based on the verse: “He made everything beautiful in its time.” Rabbi Bon said another [source for this idea]: It is written: “The greatest man among the giants” (Joshua 14:15).⁴³This is interpreted as a reference to Abraham. Abraham was worthy to have been created first, as it is stated: “The greatest man among the giants.” Why is he called “greatest”? It is because he was worthy to have been created first, but the Holy One blessed be He said: If I create Abraham first, if he sins, there will be no one to come after him to make amends. Rather, I will create Adam, the first man, and if he sins, Abraham will come and make amends after him.
Rabbi Abba bar Kahana said: Some cite a parable; to what is this matter analogous? [It is analogous] to one who had a substantial beam in his residence, in his house. Where would he place it? Would he not place it in the middle of the great hall, so that it would be able to support the beams in front of it and the beams that are behind it? So too, why did the Holy One blessed be He create Abraham our patriarch in the middle? So that he could provide support for the generations that preceded him and the generations that succeeded him. Rabbi Levi said: One brings a proper wife into the house of an improper wife, but one does not bring an improper wife into the house of a proper wife.⁴⁴Similarly, Abraham was created after Adam in order to have a positive impact on the world that Adam had previously tarnished. Had Abraham been created first, Adam would have negated the positive impact that Abraham made on the world.
Rabbi Yehuda ben Rabbi Simon said: Adam the first man was worthy to have had the Torah given through him, as it is stated: “This is the book of the generations of Adam. [On the day that God created man, in the likeness of God He made him]” (Genesis 5:1).⁴⁵The midrash interprets the “book” in the verse as a reference to the Torah. The Holy One blessed be He said: Adam is my handiwork, will I not give him the Torah so that he may toil in it? Then He said: If six mitzvot were given him and he was unable to keep them and observe them, were I to give him six hundred and thirteen mitzvot – two hundred and forty-eight positive commandments and three hundred and sixty-five prohibitions – all the more so will he not keep them. That is why it is written: “He said to Adam [la’adam]” (Job 28:28) – not Adam [lo adam], I will not give them to Adam. To whom will I give them? I will give them to his descendants.
Rabbi Yaakov of Kefar Ḥanan said: Adam the first man was worthy of having twelve tribes emerge from him, as it is written: “This [zeh] is the book of the generations of Adam” (Genesis 5:1) – zayin – seven, heh –five, twelve tribes, this is the numerical value of “zeh is the book of the generations of Adam.” The Holy One blessed be He said: Adam is My handiwork, will I not give him twelve tribes? He then said: If I gave him two sons and one rose and killed his brother, had I given him twelve sons, all the more so. That is why it written: “He said to Adam [la’adam]” (Job 28:28), not Adam [lo adam], I will not give them to Adam. To whom will I give them? I will give them to Jacob the righteous.
Rabbi Yitzḥak said: At the time when they departed from Egypt, The Israelites were worthy for the Torah to have been given to them immediately, but the Holy One blessed be He said: The radiance of My children has not yet come; they have emerged from the enslavement of mortar and bricks and cannot receive the Torah immediately. To what is this matter comparable? [It is comparable] to a king whose son arose from his illness and they said to him: ‘Let your son go to his academy.’ He said: ‘The radiance of my son has not yet come; rather, let him be indulged for two or three months with food and drink and recover, and then he will go to his academy.’ So too, the Holy One blessed be He said: ‘The radiance of my children has not yet come, they have emerged from the enslavement of mortar and bricks, and I will give them the Torah? Rather, let My children be indulged for two or three months with manna, a spring, and quails, and then I will give them the Torah.’ When? In the third month.
Rabbi Beivai, Rabbi Aivu, and Rabbi Huna said in the name of Rabbi Yitzḥak bar Maryon: At the time when they departed from Egypt, the Israelites were worthy to enter the Land immediately, but the trees were ancient, from the days of Noah. The Holy One blessed be He said: Shall I bring the Israelites into a wasteland? Rather, I will take them on a circuitous path through the wilderness for forty years so that the Canaanites will rise and chop down the old ones and plant new ones, so [the Israelites] would enter the land and find it filled with blessings.
Rabbi says: Even for matters of transgression it is “beautiful in its time.”⁴⁶“He made everything beautiful in its time” alludes to the fact that even the effect of a transgression is influenced by its timing.

GEMARA: Our Rabbis were taught: The ten tribes will not have a share in the future world, as it is said (Ib.) And the Lord plucked them out of their land, refers to this world. He cast them into another land, refers to the world to come. So says R. Akiba. R. Simon b. Juda, the man of the village of Aku, said in the name of R. Simon: "If their acts will be as on that day, they will not return, but if they will repent, they will return." Rabbi, however, says: "They will have a share in the world to come, and they will return, as it is said (Isa. 27, 13) And then shall come those who are lost in the land of Asshur, etc." Rabba b. b. Chana said in the name of R. Jochanan: "R. Akiba has departed from his [usual] kindness, for it is said (Jer. 3, 12) Go, and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the Lord; I will not frown upon you; for I am merciful, saith the Lord, I will not bear grudge forever. What is his [usual] kindness? As we are taught in a Baraitha: The minor children of the wicked of Israel, will not have a share in the world to come, as it is said (Mal. 3, 19) For, behold, the day cometh, it burneth as a furnace; and all the proud, and all that work wickedness, shall be as stubble; and the day that cometh shall set them ablaze, said the Lord of hosts, that it shall leave them neither root nor branch. Root, refers to this world, and branch, to the world to come. So says Rabban Gamaliel. R. Akiba, however, says: "They will have a share in the world to come, as it is said (Ps. 116, 6) The Lord preserveth p'thayim (fools). And in the coast towns (Arabia), a child is called pathia. And there is another passage (Dan. 4, 11-12) Hew down the tree, and cut off its branches, shake off its leaves, and scatter its fruit; let the beast get away from under it, and the fowls from among its branches." Nevertheless leave the body of its root in the earth. But what does the former verse, and he shall not leave them a root or bough mean? It means that he shall not leave one commandment or a part of it which they will observe unrewarded for it in this world, in order that they shall have no share in the world to come. Another explanation, root means the soil, and bough the body. However, concerning the minors, children of idolaters, all agree that they will not have a share in the world to come." And Rabban Gamaliel infers the above from (Is. 26, 14) … and made all their memory to perish.

(Lev. 5:1:) AND IF A SOUL SINS IN THAT IT HEARS A VOICE SWEARING…, <IF HE DOES NOT SPEAK OUT, HE SHALL BEAR HIS INIQUITY>. This text is related (to Eccl. 5:1 [2]): DO NOT BE RASH WITH YOUR MOUTH, AND LET NOT YOUR HEART HASTEN TO BRING FORTH A WORD BEFORE GOD. These < words refer to> the children of Adam who vilify the name of the Holy One.⁵⁰Tanh., Lev. 1:7. Come and see. When the celestial beings were created, those below were created with half of the name, as stated (in Is. 26:4): FOR THROUGH YH,⁵¹YH is the first half of the divine name, which the Hebrew spells out where the translation reads THE LORD. THE LORD FORMED THE WORLDS.⁵²The midrash interprets tsur ‘olamim as FORMED THE WORLDS (i.e., this world and the world to come) rather than as the more usual EVERLASTING ROCK. For similar interpretations, see yHag. 2:1 (77c); Men. 29b; Gen. R. 12:10; M. Pss. 62:1; 114:3; cf. also M. Pss. 118:14. But why were they not created with all of it? So that none of them would repeat the full name of the Holy One. Woe to those creatures who vilify the name of the Holy One in vain. See what is written about offerings (in Lev. 1:2): WHEN ONE OF YOU PRESENTS AN OFFERING TO THE LORD. It does not say "To the Lord, an offering," but AN OFFERING TO THE LORD;⁵³Above, Tanh. (Buber), Gen. 1:6; Ned. 10ab; Sifra to Lev. 1:2, Wayyiqra, Parashah 2; Sifre, Deut.32:3 (306); Gen. R. 1:13. so the Children of Adam vilify the name of the Lord in vain. It is therefore stated (in Eccl. 5:1 [2]): DO NOT BE RASH WITH YOUR MOUTH…. [FOR GOD IS IN HEAVEN AND YOU ARE ON EARTH.] For who would say that God is not in Heaven and that the children of Adam are not on earth? However, Solomon has said: Every time that the weakest of the weak is from above, he defeats the warrior from below. Go and learn from Abimelech (in Jud. 9:53): BUT A CERTAIN WOMAN DROPPED AN UPPER MILLSTONE [ON ABIMELECH'S HEAD AND CRACKED HIS SKULL].⁵⁴Since the woman was above the warrior Abimelech in the tower of Thebez, her killing him is an example of a relatively weak person defeating a warrior from above. And how much the more so in the case of a warrior among warriors from above! See what is written about him (in Dan. 4:32 [35]): ALL THE INHABITANTS OF THE EARTH ARE OF NO ACCOUNT, [AND HE DOES AS HE WISHES WITH THE HOST OF HEAVEN AND WITH THE INHABITANTS OF THE EARTH]. It is also written (in Ps. 47:3 [2]): FOR THE LORD MOST HIGH IS AWESOME, A GREAT KING OVER ALL THE EARTH. But the children of Adam are below. (Eccl. 5:1 [2]:) THEREFORE LET YOUR WORDS BE FEW. So what is there for you to do? To put your hand upon your mouth and upon your ear in order to neither speak nor hear. Ergo (in Lev. 5:1): IF A SOUL SINS.⁵⁵These words also appear in Lev. 5:21 [6:2].

(Exod. 4:18:) THEN MOSES WENT AND RETURNED UNTO HIS FATHER-IN-LAW JETHER (i.e., Jethro). This text is related (to Job 23:13): BUT HE HAS ONENESS; SO WHO CAN TURN HIM? AND WHATEVER HIS SOUL DESIRES, HE DOES. R. Papias interpreted <the verse as follows >: Because he stands alone in his world, there is no one to interfere with him. Whatever he wants to do, he does, as stated (in Job 23:13): AND WHATEVER HIS SOUL DESIRES, HE DOES.⁶⁶Tanh., Exod. 1:18; Tanh. (Buber), Gen. 4:21; B Mekhilta de Rabbi Ishmael, Beshallah, 7; Cant. R. 1:9:1; cf. Exod. R. 4:3; cf. also Gen. R. 21:5. R. Aqiva said to him: Enough from you, Papias! One does not so interpret. What is the meaning of (Job 23:13): BUT HE HAS ONENESS; SO WHO CAN TURN HIM? Just like the one who petitions <here> below, so is one who petitions above. Where is it shown? Where it is stated (in Dan. 4:14 [17]): THE RULING IS BY THE DECREE OF THE WATCHERS, AND THE PETITION {BY} THE WORD OF THE HOLY ONES < SO THAT THE LIVING MAY KNOW THAT THE MOST HIGH IS SOVEREIGN OVER THE HUMAN REALM >…. Just as one argues halakhah <here> below, so it is above. So everything <proceeds> with justice. Thus it is stated (in Dan. 10:21): BUT I WILL TELL YOU WHAT IS INSCRIBED IN THE RECORD OF TRUTH; <FOR NO ONE IS STANDING BY ME AGAINST THESE (i.e., against Persia and Greece) EXCEPT YOUR PRINCE MICHAEL>. When the Holy One argues a case, he says: how did the judgment of such a person come out? And they say: It came out this way. Then the Holy One agrees with them. From whom have you learned <this custom >? From Micaiah. See what is written (in I Kings 22:19): BUT {MICAIAH} SAID: HEAR, THEREFORE, THE WORD OF THE LORD: I SAW THE LORD SITTING UPON HIS THRONE, AND ALL THE HEAVENLY HOST WAS STANDING BY HIM TO HIS RIGHT AND TO HIS LEFT. Is there a left above, as it says: TO HIS RIGHT AND TO HIS LEFT? It is simply that the ones on the right tip the balance toward the side of merit, and the ones on the left tip the balance toward the side of guilt. Ergo, everything <proceeds> with justice. So why is it that (in Job 23:13) HE HAS ONENESS; SO WHO CAN TURN HIM? Because he alone in his world has knowledge of his creatures.

“Catch foxes for us, little foxes that ruin the vineyards, as our vineyards are in bloom” (Song of Songs 2:15).
“Catch foxes for us.” When [God] analogizes the kingdoms, He analogizes them only to fire; that is what is written: “I will direct My attention against them; they have emerged from the fire, but fire will consume them” (Ezekiel 15:7). But when He analogizes the Egyptians, he analogizes them with something that is consumed by fire. That is what is written: “It dwindled and extinguished like flax” (Isaiah 43:17). When He analogizes the kingdoms, He analogizes them only to silver and gold, is that not what is written: “That image, its head was of fine gold” (Daniel 2:32). When He analogizes the Egyptians, He analogizes them only to lead, as it is stated: “They sank like lead” (Exodus 15:10).
When He analogizes the kingdoms, he analogizes them only to cedars, is that not what is written: “Behold, Assyria is a cedar in Lebanon” (Ezekiel 31:3); and it is written: “The tree that you saw that grew [and was strong, whose height reached to heaven]” (Daniel 4:17); and it is written: “I destroyed the Emorite from before them, [whose height was like the height of cedars]” (Amos 2:9). When He analogizes the Egyptians, He analogizes them only to straw, as it is stated: “He will consume them like straw” (Exodus 15:7).
When He analogizes the kingdoms, He analogizes them only to beasts, as it is stated: “Four great beasts arose from the sea, each different from the other” (Daniel 7:3); and it is written: “The first was like a lion” (Daniel 7:4). When He analogizes the Egyptians, He analogizes them only to foxes, as it is stated: “Catch [eḥezu] foxes for us.”¹³⁵The verse is interpreted by the midrash to mean: “Foxes would catch us.” Thus, the Egyptians are compared to foxes. [The Egyptians] monitored them to cast them into the Nile.
Rabbi Elazar ben Rabbi Shimon said: The Egyptians were cunning; therefore He likens them to foxes. Just as the fox looks behind itself, so the Egyptians would look to their end and say: ‘How shall we destroy them? [If] we destroy them in fire, is it not already stated: “For the Lord will judge with fire”? (Isaiah 66:16). [If] we destroy them by the sword, is it not written: “And with His sword all flesh”? (Isaiah 66:16). Rather, let us destroy them in water, as the Holy One blessed be He has already taken an oath that He will never again bring a flood to the world, as it is written: “For this is for Me like the waters of Noah; [as I took an oath that the waters of Noah would no longer pass over the earth]”’ (Isaiah 54:9). The Holy One blessed be He said to them: ‘By your lives, I will drag each and every one of you to his own flood,’ as it is stated: “They will be hurled [yagiruhu] to the sword [ḥarev]; they will be a portion for the foxes [shualim]” (Psalms 63:11).“They will be hurled to the sword [ḥarev],” these are the wicked, who will be dragged to the dry seabed.¹³⁶The midrash interprets the verse to mean: He will entice [yegareh] them with dry land [ḥorev], into the waters of the sea [sha’al yam]. “They will be a portion for the foxes,” let this portion be designated for the foxes.¹³⁷The Egyptians. Rabbi Berekhya said: The first instance of foxes [shualim] is written full and the second defective;¹³⁸The first instance is written with a vav, and the second is written without a vav. However, it should be noted that traditionally the text appears with both words missing the vav. the foxes [shualim] will descend to the seabed [shaal yam].¹³⁹The first appearance of the word includes the vav so that it must be read shualim¸ whereas the second time it does not include the vav so that it may be read shaalim, or sha’al yam.

Nebuchadnezzar made himself into a deity, as stated (in Is. 14:14): I WILL ASCEND UPON THE HEIGHTS OF A CLOUD; <I WILL BECOME LIKE THE MOST HIGH >. The Holy One informed him that he was flesh and blood, as stated (in Dan. 4:29 [32]): YOU SHALL BE DRIVEN AWAY FROM HUMANKIND.

Sennacherib and all his hosts did likewise, as it is said: By thy servants hast thou taunted (Isa. 37:24); I have digged and drunk water (ibid., v. 5). Therefore it states: Then the Lord sent an angel, who cut off all the mighty men of valor, and the leaders and the captains, in the camp of the king of Assyria. So he returned with shame of face to his own land. When he was come into the house of his god, they that came forth of his own bowels slew him there with his sword (II Chron. 32:21–22). Nebuchadnezzar did likewise when he said: I will ascend above the heights of the clouds (Isa. 14:14); and therefore the Holy One, blessed be He, told him: Since you wish to separate yourself from mankind, mankind will ultimately separate itself from you. At the end of twelve months he was walking upon the royal palace at Babylon… . While the word was in the king’s mouth, there fell a voice from heaven: “O king Nebuchadnezzar, to thee it is spoken: The kingdom is departed from thee. And thou shalt be driven from men, and thy dwelling shall be with the beasts of the field.” … The same hour was the thing fulfilled upon Nebuchadnezzar; and he was driven from men, etc. (Dan. 4:26–30). And all this came upon the king Nebuchadnezzar (ibid., v. 25).

Sennacherib and all his hosts did likewise, as it is said: By thy servants hast thou taunted (Isa. 37:24); I have digged and drunk water (ibid., v. 5). Therefore it states: Then the Lord sent an angel, who cut off all the mighty men of valor, and the leaders and the captains, in the camp of the king of Assyria. So he returned with shame of face to his own land. When he was come into the house of his god, they that came forth of his own bowels slew him there with his sword (II Chron. 32:21–22). Nebuchadnezzar did likewise when he said: I will ascend above the heights of the clouds (Isa. 14:14); and therefore the Holy One, blessed be He, told him: Since you wish to separate yourself from mankind, mankind will ultimately separate itself from you. At the end of twelve months he was walking upon the royal palace at Babylon… . While the word was in the king’s mouth, there fell a voice from heaven: “O king Nebuchadnezzar, to thee it is spoken: The kingdom is departed from thee. And thou shalt be driven from men, and thy dwelling shall be with the beasts of the field.” … The same hour was the thing fulfilled upon Nebuchadnezzar; and he was driven from men, etc. (Dan. 4:26–30). And all this came upon the king Nebuchadnezzar (ibid., v. 25).

And when Pharaoh saw that the rain and the hail and the thunders were ceased (Exod. 9:34). Such is the way of the wicked: whenever they are in trouble, they humiliate themselves, but once their troubles have ceased, they become corrupt again. When Nebuchadnezzar was in trouble, he said: Now I, Nebuchadnezzar, praise and honor and extol the King of heaven, for all His works are truth, and His way is justice; and those that walk in pride, He is able to abase (Dan. 4:34).

R. Berechiah stated in the name of R. Helbo, who had said in the name of R. Samuel the son of Nahman: Most assuredly, the Holy One, blessed be He, judges the thoughts and the heart of man. Nebuchadnezzar praised Him in this verse just as David did in the Book of Psalms. Nebuchadnezzar said praise, and David said Praise the Lord, O Jerusalem (Ps. 147:12); Nebuchadnezzar said extol, and David said: I will extol thee, O Lord, for Thou hast raised me up (Ps. 30:2); Nebuchadnezzar said honor, and David declared: Thou art clothed with honor and majesty (ibid. 104:1). After he achieved greatness, however, he became arrogant, as it is said: Is not this great Babylon, which I have built for a royal dwelling-place, by the might of my power and for the glory of my majesty? (Dan. 4:27). Whereupon the Holy One, blessed be He, rebuked him: Wretch! Again you are boastful, as it is said: While the word was in the king’s mouth, there fell a voice from heaven: “O King Nebuchadnezzar, to thee it is spoken: The kingdom is departed from thee” (ibid., v. 28). Hence, whenever the wicked are in trouble, they humble themselves, but when their difficulties cease, they revert to their corrupt practices. Pharaoh did likewise. When he saw that the rain and the hail and the thunders were ceased, he continued to sin (Exod. 9:34). The gentiles add to their sins, but in the case of Israel The punishment of thine iniquity is accomplished, O daughter of Zion, he will no more carry thee away into captivity; He will punish thine iniquity, O daughter of Edom, he will uncover thy sins (Lam. 4:22).

And Moses went and returned to Jethro, his father-in-law (Exod. 4:18). Scripture states elsewhere: But he is at one with Himself, and who can turn Him? And what His soul desireth, even that He doeth (Job 23:13). R. Pappos explained this verse as follows: Because He is the Unique One in the world, no one can stay His hand. He does whatever He desires, for what His soul desireth, even that He doeth. R. Akiba replied: By your life, Pappos, that is not the correct interpretation of this verse. Pappos then asked: What then is the meaning of He is at one with Himself and who can turn him? He replied: Just as men consult each other on earth, so the heavenly beings consult each other. How do we know that? It is written: The matter is by the decree of the watchers, and the sentence by the word of the holy ones; to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth it up over it the lowest of men (Dan. 4:14). In other words, just as men debate a law here on earth, so do those above, and every decision rendered is in accordance with the law, as it is said: Howbeit I will declare unto thee that which is inscribed in the writing of truth (ibid. 10:21).

Another interpretation (of Prov. 22:29:) HE SHALL STAND BEFORE KINGS. This refers to the Holy One, of whom it is written (in Deut. 5:28 [31]): BUT AS FOR YOU, STAND HERE WITH ME. (Prov. 22:29, cont.:) HE SHALL NOT STAND BEFORE THE OBSCURE. This is Pharaoh, [since it is written <of Moses>] (in Exod. 9:13): GO EARLY IN THE MORNING <TO PRESENT YOURSELF BEFORE PHARAOH>. All the wicked ones become corrupt during their lifetimes. You find in the case of Zedekiah, king of Judah, that all the kings were subjugated to Nebuchadnezzar. What is written about him (in Jer. 27:6)? {ALL} [AND EVEN] THE BEASTS OF THE FIELD HAVE I GIVEN HIM TO SERVE HIM. Zedekiah went up to offer a gift.¹⁰⁰Gk.: doron. Nebuchadnezzar said: Dine with me at noon. So he made a dinner. Now a Babylonian dinner is not like a dinner in the land of Israel. He brought him meat which he had roasted. He saw Nebuchadnezzar eating with his spittle running down onto his beard. Zedekiah looked at him in astonishment and said: Is it to this one that the whole world is subjugated? He ate with him. What did he do? After he had dined, he took Zedekiah and made him take an oath. He said to him: <Swear> that you shall not go to your land and leave me. He got free and came to the land of Israel. He began to scorn (rt.: BZH) him, and he revoked that oath <which he had taken >. So Ezekiel cried out concerning him (in Ezek. 17:16): {BECAUSE HE SCORNED (BZH) AN OATH} [WHOSE OATH HE SCORNED (BZH)]. The kings who were reclining with him heard him. They sent and said to him (to Nebuchadnezzar): Zedekiah is sitting <here> laughing at you. Where is it shown that they sent to him and said < this > to him? R. Samuel said: It is written (in Is. 16:1): SEND A LAMB (KR) TO THE RULER OF THE LAND. What is the meaning of KR? It is like someone who says to his comrade: Find out (HKR) for whom he is ruling the land. Where is it shown that he had sworn an oath to him? Where it is stated (in II Chron. 36:13): AND HE ALSO REBELLED AGAINST KING NEBUCHADNEZZAR WHO HAD MADE HIM TAKE AN OATH BY GOD. What did he do? He immediately sent and had him come. Then he fed him barley, stood him up, and scorned (rt.: BZH) him shamefully. The Holy One said (to Nebuchadnezzar): So you have shamed (rt.: BZH) him. By your life, you shall not depart from this world until all creatures laugh at you. Thus it is stated (in Dan. 4:29 [32]): YOU SHALL BE DRIVEN AWAY FROM HUMANKIND. Moreover, just as you have shamed (rt.: BZH) him, so you shall be shamed (rt.: BZH) before all creatures. What is written (in Hab. 2:17)? AND THE VIOLENCE OF THE BEASTS WILL TERRIFY THOSE FEMALES (rt.: HTT+N)….¹⁰¹This translation of Hab. 2:17 fits the context of the midrash. In the biblical translations shod is usually rendered DESTRUCTION rather than VIOLENCE. Moreover, since the midrash is concerned with sexual acts, it is necessary to translate the femimine verbal suffix meaning “them” as THOSE FEMALES. R. Abba bar Kahana said that he became a bridegroom (HTN) to all cattle and wild beasts. And what caused him this shame (rt.: BZH)? It was simply because he had shamed (BZH) Zedekiah.

It is written (in Job 23:13): BUT HE HAS ONENESS; SO WHO CAN TURN HIM? AND WHATEVER HIS SOUL DESIRES, HE DOES.⁷⁸Mekhilta de Rabbi Ishmael, Beshallah 7; Tanh. (Buber), Exod. 1:14; Tanh., Exod. 1:18; Cant. R. 1:9:1; see Exod. R.4:3. R. Papias interpreted: Because he stands alone in his world, there is no one to interfere with him. Whatever he wants, he does. R. Aqiva said to him: Enough from you, Papias! One does not < so > interpret here. Rather, he does everything according to the Law. What is the meaning of HAS ONENESS? < That >, just as the petitioner petitions < here > below, so < it is > above. Just as the Sanhedrin conducts proceedings below, so < it is > above, as stated (in I Kings 22:19): I SAW THE LORD SITTING UPON HIS THRONE, AND ALL THE HEAVENLY HOST WAS STANDING BY HIM TO HIS RIGHT AND TO HIS LEFT. Is there a left {and right} above? And has it not already been stated (in Exod. 15:6): YOUR RIGHT HAND, O LORD, GLORIOUS IN POWER, < YOUR RIGHT HAND SHATTERS THE ENEMY > ? It is simply that the ones < on the right > tip the balance toward the side of merit, and the ones < on the left > tip the balance toward the side of guilt. Ergo, everything < proceeds > with justice. And, just as one who is a petitioner petitions < here > below, so < it is > above. Where is it shown? Where Daniel has said so (in Dan. 4:14 [17]): THE RULING IS BY THE DECREE OF THE WATCHERS, AND THE PETITION {BY} THE WORD OF THE HOLY ONES. Now you say: Because he stands alone in his world, he does whatever he wants! What is the meaning of HAS ONENESS (in Job 23:13)? R. Pinhas bar Hama the Priest said: Because he alone in his world knows justice for his creatures. [R. Judah b. R. Shallum the Levite < said >: Because he alone in the world knows the temperament of his creatures.] The one to whom he says: Go on my mission, goes. Hence it says (in Job 23:13): AND WHATEVER HIS SOUL DESIRES, HE DOES. So also Jeremiah stated (in Jer. 1:6): I AM < BUT > A LAD. The Holy One said to him: DO NOT SAY: I AM < BUT > A LAD. So also with Sodom, he conducted the proceedings in their court and saw that their guilt merited destruction. Then after that he sent them (the angels) to destroy them. It is therefore stated (in Gen. 19:1): THEN THE TWO ANGELS CAME TO SODOM.

It is written (in Exod. 9:32): BUT THE WHEAT AND THE SPELT WERE NOT HURT BECAUSE THEY RIPEN LATE. R. Pinhas bar Hama the Priest and R. Judah bar Shallum differ.¹¹⁷Tanh., Exod. 2:16; Exod. R. 12:6. R. Pinhas says: What is the meaning of BECAUSE THEY RIPEN LATE (rt.: 'PL)? The Holy One performed miracles (rt.: PL') through them. But R. Judah says: They were late crops. R. Pinhas said to him: But look, it is written (in Exod. 9:25): THE HAIL SMOTE EVERY HERB OF THE FIELD; yet you say: Because they were tiny they were not smitten. Rather the Holy One performed miracles through them. At that time, when Pharaoh saw this, he said to Moses: Pray for me. He said to him: {(Exod. 8:5 [9]:) YOU MAY HAVE THIS TRIUMPH OVER ME; so I will let them go.} In the first plague you said to me: Pray for me and I will let them go. Then I prayed, but you did not let them go. {(Exod. 8:5 [9], cont.:) FOR WHAT TIME SHALL I MAKE SUPPLICATION FOR YOU…?} Pharaoh said to him (in Exod. 9:27): [THIS TIME] I HAVE SINNED {AGAINST THE LORD YOUR GOD AND AGAINST YOU.} Now I will let them go. As soon as Moses heard this, what is written (in vs. 33)? SO LEAVING PHARAOH, MOSES WENT OUT OF THE CITY AND SPREAD OUT HIS HANDS UNTO THE LORD. <THEN THE THUNDER AND THE HAIL CEASED>… See how dear the righteous are to the Holy One! For whatever they decide to do, the Holy One does <for them>. Our masters have said (in Ta'an. 3:8):¹¹⁸See also yTa‘an. 3:8–12 (66d-67a); Ta’an. 23a. Once upon a time Honi the Circle-Drawer prayed for rain to fall. He drew a circle and stood within it. He said to him: Sovereign of the World, your children have set their faces upon me, for here I am like a house child (i.e., a close friend) before you. I swear by your great name that I will not move from here until you have compassion upon your children. Immediately the rains came down. Now if Honi the Circle-Drawer, who was from the children of the children of Moses < could do> this, how much the more so in the case of Moses himself. Ergo (ibid.): THEN THE THUNDER AND THE HAIL CEASED, [AND NO RAIN CAME POURING DOWN TO EARTH]. And where is it to be found? Our masters have said: It is suspended in the air¹¹⁹Gk.: aer. until Gog and Magog come.¹²⁰Exod. R. 12:7; cf. Ber. 54b. It is so stated (concerning Gog in Ezek. 38:22): AND I WILL POUR TORRENTIAL RAIN, HAILSTONES, <FIRE, AND BRIMSTONE UPON HIM AND HIS HOSTS AND THE MANY PEOPLES THAT ARE WITH HIM>.¹²¹On Gog and Magog, see above, note 68. Immediately (after Exod. 9:33 it says in vs. 34): BUT WHEN PHARAOH SAW THAT THE RAIN AND THE HAIL <AND THE THUNDER> HAD CEASED, HE REVERTED TO SINNING.¹²²Tanh., Exod. 2:17. So it is with the wicked. When they see that trouble has come upon them, they humble themselves; but as soon as the trouble passes and one feels relief, they return to their evil deeds. When Nebuchadnezzar saw trouble come upon him, he began giving praise to the Holy One. (Dan. 4:34 [37]:) SO NOW I, NEBUCHADNEZZAR, PRAISE, EXALT, AND HONOR THE KING OF HEAVEN…. R. Berekhyah the Priest said in the name of R. Helbo, <who spoke> in the name of R. Samuel bar Nahman: Were it not for the fact that the Holy One judges the hearts and thoughts, would Nebuchadnezzar have given praise with one verse, just as David gave praise in his whole book? When Nebuchadnezzar saw himself <to have> greatness, he began to boast (in Dan. 4:1 [4] and 27 [30]): I <AM> NEBUCHADNEZZAR,… IS NOT THIS BABYLON THE GREAT < WHICH I HAVE BUILT >…? The Holy One said to him: You wicked man, what are you boasting about? (Vs. 28 [31]:) THE WORDS WERE STILL ON THE KING'S LIPS, <WHEN A VOICE FELL FROM HEAVEN…: THE KINGDOM HAS PASSED FROM YOU>…. As long as the wicked see trouble coming upon them they are humble. When they see that it is going <away>, they return to their wickedness. Thus it is stated (in Exod. 9:34): BUT WHEN PHARAOH SAW THAT <THE RAIN AND THE HAIL AND THE THUNDER> HAD CEASED, <HE REVERTED TO SINNING>. The nations of the world continue to sin, but as for Israel (according to Lam. 4:22): YOUR INIQUITY IS ENDED, O DAUGHTER OF ZION. When? When he attends to the iniquity of the house of Edom, as stated (ibid., cont.): HE HAS ATTENDED TO YOUR INIQUITY, O DAUGHTER OF EDOM. From now on Israel shall never go into exile.¹²³Heb. golim. The word also connotes being exposed or uncovered. Rather the Holy One shall gather them to Jerusalem, as stated (in Ps. 107:2–3): LET THE REDEEMED OF THE LORD SAY SO, THOSE WHOM HE HAS REDEEMED FROM THE HAND OF ADVERSITY; FOR HE HAS GATHERED THEM FROM THE LANDS, FROM THE EAST AND FROM THE WEST, FROM THE NORTH AND FROM THE SEA.

It is written (in Exod. 9:32): BUT THE WHEAT AND THE SPELT WERE NOT HURT BECAUSE THEY RIPEN LATE. R. Pinhas bar Hama the Priest and R. Judah bar Shallum differ.¹¹⁷Tanh., Exod. 2:16; Exod. R. 12:6. R. Pinhas says: What is the meaning of BECAUSE THEY RIPEN LATE (rt.: 'PL)? The Holy One performed miracles (rt.: PL') through them. But R. Judah says: They were late crops. R. Pinhas said to him: But look, it is written (in Exod. 9:25): THE HAIL SMOTE EVERY HERB OF THE FIELD; yet you say: Because they were tiny they were not smitten. Rather the Holy One performed miracles through them. At that time, when Pharaoh saw this, he said to Moses: Pray for me. He said to him: {(Exod. 8:5 [9]:) YOU MAY HAVE THIS TRIUMPH OVER ME; so I will let them go.} In the first plague you said to me: Pray for me and I will let them go. Then I prayed, but you did not let them go. {(Exod. 8:5 [9], cont.:) FOR WHAT TIME SHALL I MAKE SUPPLICATION FOR YOU…?} Pharaoh said to him (in Exod. 9:27): [THIS TIME] I HAVE SINNED {AGAINST THE LORD YOUR GOD AND AGAINST YOU.} Now I will let them go. As soon as Moses heard this, what is written (in vs. 33)? SO LEAVING PHARAOH, MOSES WENT OUT OF THE CITY AND SPREAD OUT HIS HANDS UNTO THE LORD. <THEN THE THUNDER AND THE HAIL CEASED>… See how dear the righteous are to the Holy One! For whatever they decide to do, the Holy One does <for them>. Our masters have said (in Ta'an. 3:8):¹¹⁸See also yTa‘an. 3:8–12 (66d-67a); Ta’an. 23a. Once upon a time Honi the Circle-Drawer prayed for rain to fall. He drew a circle and stood within it. He said to him: Sovereign of the World, your children have set their faces upon me, for here I am like a house child (i.e., a close friend) before you. I swear by your great name that I will not move from here until you have compassion upon your children. Immediately the rains came down. Now if Honi the Circle-Drawer, who was from the children of the children of Moses < could do> this, how much the more so in the case of Moses himself. Ergo (ibid.): THEN THE THUNDER AND THE HAIL CEASED, [AND NO RAIN CAME POURING DOWN TO EARTH]. And where is it to be found? Our masters have said: It is suspended in the air¹¹⁹Gk.: aer. until Gog and Magog come.¹²⁰Exod. R. 12:7; cf. Ber. 54b. It is so stated (concerning Gog in Ezek. 38:22): AND I WILL POUR TORRENTIAL RAIN, HAILSTONES, <FIRE, AND BRIMSTONE UPON HIM AND HIS HOSTS AND THE MANY PEOPLES THAT ARE WITH HIM>.¹²¹On Gog and Magog, see above, note 68. Immediately (after Exod. 9:33 it says in vs. 34): BUT WHEN PHARAOH SAW THAT THE RAIN AND THE HAIL <AND THE THUNDER> HAD CEASED, HE REVERTED TO SINNING.¹²²Tanh., Exod. 2:17. So it is with the wicked. When they see that trouble has come upon them, they humble themselves; but as soon as the trouble passes and one feels relief, they return to their evil deeds. When Nebuchadnezzar saw trouble come upon him, he began giving praise to the Holy One. (Dan. 4:34 [37]:) SO NOW I, NEBUCHADNEZZAR, PRAISE, EXALT, AND HONOR THE KING OF HEAVEN…. R. Berekhyah the Priest said in the name of R. Helbo, <who spoke> in the name of R. Samuel bar Nahman: Were it not for the fact that the Holy One judges the hearts and thoughts, would Nebuchadnezzar have given praise with one verse, just as David gave praise in his whole book? When Nebuchadnezzar saw himself <to have> greatness, he began to boast (in Dan. 4:1 [4] and 27 [30]): I <AM> NEBUCHADNEZZAR,… IS NOT THIS BABYLON THE GREAT < WHICH I HAVE BUILT >…? The Holy One said to him: You wicked man, what are you boasting about? (Vs. 28 [31]:) THE WORDS WERE STILL ON THE KING'S LIPS, <WHEN A VOICE FELL FROM HEAVEN…: THE KINGDOM HAS PASSED FROM YOU>…. As long as the wicked see trouble coming upon them they are humble. When they see that it is going <away>, they return to their wickedness. Thus it is stated (in Exod. 9:34): BUT WHEN PHARAOH SAW THAT <THE RAIN AND THE HAIL AND THE THUNDER> HAD CEASED, <HE REVERTED TO SINNING>. The nations of the world continue to sin, but as for Israel (according to Lam. 4:22): YOUR INIQUITY IS ENDED, O DAUGHTER OF ZION. When? When he attends to the iniquity of the house of Edom, as stated (ibid., cont.): HE HAS ATTENDED TO YOUR INIQUITY, O DAUGHTER OF EDOM. From now on Israel shall never go into exile.¹²³Heb. golim. The word also connotes being exposed or uncovered. Rather the Holy One shall gather them to Jerusalem, as stated (in Ps. 107:2–3): LET THE REDEEMED OF THE LORD SAY SO, THOSE WHOM HE HAS REDEEMED FROM THE HAND OF ADVERSITY; FOR HE HAS GATHERED THEM FROM THE LANDS, FROM THE EAST AND FROM THE WEST, FROM THE NORTH AND FROM THE SEA.

(Exodus 21:30) "When kofer is imposed upon him, he shall give the redemption of his soul": the value of the victim. These are the words of R. Yishmael. R. Akiva says: the value of the killer (i.e., the owner of the ox). And thus do we find that redemption is not given for those who are put to death. In all places, those who are liable to death at the hands of man are not redeemed, as it is written (Leviticus 27:24) "Any cherem that is devoted from a man (going out to be executed) shall not be redeemed, (for) he is going to be put to death" (and has no valuation). But here "he shall give the redemption of his soul." R. Yishmael says: Come and see the mercies of the One who spoke and brought the world into being, for flesh and blood. For a man acquires himself with money from the hands of Heaven, as it is written (Numbers 30:12) "When you take the sum of the children of Israel according to their number, then each man shall give the ransom of his soul to the L rd, etc.", and (II Kings 12:5) "each man, the money for the valuation of his soul," and (Mishlei 13:8) "A man's wealth may redeem his soul," and (Daniel 4:24) "But, O king, let my counsel be acceptable to you. Redeem your soul through charity," and (Job 33:23-24) "If there will be for him but a single defending angel from a thousand to declare a man's uprightness for him, then He will be gracious to him and He will say: Redeem him from descending to the grave I have found kofer for Him!" We find that certain consecrated objects can be redeemed and others cannot be redeemed; certain things that may not be eaten may be redeemed; things from which benefit may not be derived may not be redeemed. The nations of the world cannot be redeemed, as it is written (Psalms 49:8) "A man cannot redeem his brother; he cannot give his kofer to G d. Too costly is their soul's redemption and unattainable forever." Beloved is Israel for whose souls the Holy One Blessed be He has given the nations as kofer, as it is written (Isaiah 43:3) "I gave Egypt as kofer for you." Why? (Ibid. 4) "Because you were honored in My eyes, you were honored and I loved you, and I placed a man in your place and nations in place of your souls."

R’ Elazar said: the whole Torah hangs on judgment. That is why the Holy One gave the laws of justice after the Ten Commandments - because people cross the line of justice, are punished and this teaches the whole world. Sodom was not overturned until it crossed the line of justice, as it says “…pride, abundance of bread, and careless ease…“ (Ezekiel 16:49) Even Jerusalem was not exiled until she crossed the line of justice, as it says “…the orphan they do not judge, and the quarrel of the widow does not come to them.” (Isaiah 1:23) And why did the Holy One give the crown to Yehudah? He is not the sole mighty one from among his brothers, are not Shimon, Levi and the others mighty as well? Rather, it was because he gave true judgment to Tamar, therefore he was made judge of the world. This is like a judge before whom an orphan’s judgment comes and he finds in her favor. So too Yehudah – Tamar’s judgment that she should be burned came before him, and he found in her merit because he found merit in her. How? Yitzchak and Yaakov were sitting there, and all his brothers were covering for him. Yehudah acknowledged Gd (HaMakom) and spoke the truth of the matter, saying “She is more in the right than I…” (Bereshit 38:26) and the Holy One made him prince. So Ben Zoma used to say and explain: if you were ashamed in this world, you will not be ashamed of the Holy One, who is a consuming fire, in the coming world. Why? Because the shame of this world is nothing other than the shame of one’s standing in the coming world, as it says “For this let every pious man pray to You…” (Tehillim 32:6)

Rabbi Jehudah said: When Nebuchadnezzar brought a false accusation against Israel to slay them, he set up an idol in the plain of Dura, and caused a herald to proclaim: Any one who does not bow down to this idol shall be burnt by fire. Israel did not trust in the shadow of their Creator, and came with their wives and sons and bowed down to the idolatrous image—except Daniel, whom they called by the name of their God, and it would have been a disgrace to them to burn him in fire, as it is said, "But at the last Daniel came in before me" (Dan. 4:8). And they took Chananiah, Mishael, and Azariah, and put them into the fiery furnace, and the angel Gabriel descended and saved them from the fiery furnace. The king said to them: Ye knew that ye had a God who saves and delivers; why have ye forsaken your God and worshipped idols which have no power to deliver? But just as ye did in your own land and destroyed it, so do ye attempt to do in this land, (namely) to destroy it. The king commanded, || and they slew all of them. Whence do we know that they were all slain by the sword? Because it is said, "Then said he unto me, Prophesy… O breath, and breathe upon these slain, that they may live" (Ezek. 37:9).

"and let Your haters flee before You": Now are there "haters" before Him who spoke and brought the world into being? The intent is, rather, that all who hate the righteous are, as it were, haters of the L-rd. Similarly, (Shemot 15:7) "and in the greatness of Your grandeur you destroy those who rise against You." Now are there any who "rise" before the L-rd? The intent is, rather, that all who rise against the righteous are, as it were, "rising" against the L-rd. And, similarly (Psalms 74:23) "Forget not the voice of Your adversaries, the ever rising roar of those who rise against You," and (Psalms 83:3) "For Your foes are tumultuous; Your haters have raised their heads," and (Psalms 4) "They have been subtle in counsel against Your people," and (Psalms 138:21-22) "Will I not hate Your haters, O L-rd? Will I not battle with those who rise up against You? I have hated them to the heights of hatred. I have deemed them my (own) enemies." And thus is it written (Zechariah 2:12) "Whoever touches you (Israel) touches the pupil of His eye": It is not written "the pupil of the eye," but "the pupil of His eye" — that of the L-rd, as it were, Scripture resorting to a euphemism (for "the eye of the L-rd"). Similarly, (Job 7:20) "Why do You make me Your target for Yourself, and a burden to myself?" — ("myself") a euphemism (for "to You"?) Similarly, (Ezekiel 8:17) "and they thrust the branch to their nostrils" — a euphemism for ("My"). Similarly, (Chabakkuk 1:12) "Are You not of yore, O L-rd, my holy G-d, and we shall not die" — a euphemism (for "You"). Similarly, (Psalms 106:20) "They exchanged their glory for the image of a bull feeding on grass" — a euphemism (for "G-d"). Similarly, (Bamidbar 11:15) "And if You will do thus to me, kill me, I pray You, if I have found favor in Your eyes, and let me not witness my evil" — a euphemism (for "them" and "their," respectively). Similarly, (Ibid. 12:12) "who comes out of his mother's womb, and half his flesh being consumed" — a euphemism (for "our"). And if one helps the righteous, it is as if he is helping the L-rd, viz. (Judges 5:23) "'Curse Meroz!' said the angel of the L-rd. 'Bitterly curse her dwellers. Because they do not come to the holy of the L-rd, to the help of the L-rd among the mighty.'" R. Shimon b. Elazar says: There is nothing more "beloved" in a man's body than his eye. When a man is hit on his head, he closes only his eyes. And Israel is thus compared, viz. (Zechariah 2:12) "Whoever touches you (Israel) touches the pupil of His eye." R. Yossi b. Elazar says: He (the "toucher") is regarded as one who sticks a finger into His eye and gouges it out. Pharaoh, who "touched," what did I do to him? (Shemot 15:4) "Pharaoh's chariots and his army He cast into the sea." Sisra, who "touched," what did I do to him? (Judges 5:20) "From heaven the stars fought. From their courses they fought against Sisra." Sancherev, who "touched," what did I do to him? (II Kings 19:35) "And an angel of the L-rd went out and smote in the camp of Ashur, etc." Nevuchadnezzar, who "touched," what did I do to him? (Daniel 4:30) "and he ate grass like cattle." Haman, who "touched," what did I do to him? (Esther 8:7) "and they hanged him on a tree." And thus you find that as long as Israel were subjugated in Egypt, the Shechinah was with them in their servitude, viz. (Shemot 22:10) "And they saw the G-d of Israel, and under His feet, the likeness of a sapphire brick" (viz. Ibid. 1:14) "And thus is it written (Isaiah 63:9) "In all of their afflictions, He was afflicted." This tells me only of communal afflictions. Whence do I derive (the same for) individual afflictions? From (Psalms 91:15) "When he calls Me, I will answer him. With him will I be in affliction." And it is written (Bereshit 39:20-21) "And Joseph's master took him in and the L-rd was with Joseph." And thus is it written (II Samuel 7:23) "… before your people whom You redeemed from Egypt — a nation and its G-d" (together with them). R. Akiva says: If it were not explicitly written, it would be impossible to say it — Israel said before the L-rd: "You have redeemed Yourself!" You find that whenever they were exiled, the Shechinah was exiled with them, viz. (I Samuel 2:27) "Was I not exiled to your father's house when they were in Egypt in the house of Pharaoh?" When they were exiled to Bavel, the Shechinah was with them, viz. (Isaiah 43:14) "For your sake I was sent to Bavel." When they were exiled to Edom, the Shechinah was with them, viz. (Ibid. 63:1) "Who is this, coming from Edom, etc.?" And when they return, the Shechinah will return with them, as it is written (Devarim 30:3) "And the L-rd will return, etc." It is not written "and the L-rd will return your captivity," but "and the L-rd will return with your captivity." And it is written (Song of Songs 4:8) "With Me, from Levanon, My bride, with Me from Levanon will you come."

R. Akiva says: "doing" (i.e., an action) is mentioned in respect to head, and "doing" is mentioned in respect to nails. Just as the "doing" in respect to head (i.e., shaving) makes her unsightly, so, the "doing" in respect to nails (must be something that) makes her unsightly (viz., letting them grow long.) A proof for this: (II Samuel 19:25) "And Mefibosheth the son of Saul came down towards the king. He had not done his feet and he had not done (i.e., trimmed) his mustache."