Midrasch zu Schemot 15:11

(Exod. 1:1:) NOW THESE ARE THE NAMES OF THE CHILDREN OF ISRAEL. This text is related (to Ps. 48:11 [10]): AS YOUR NAME, O GOD, SO DOES YOUR PRAISE < REACH > TO THE ENDS OF THE EARTH <YOUR RIGHT HAND IS FULL OF RIGHTEOUSNESS. >¹Tanh., Exod. 1:2. When a king of flesh and blood enters a country, they praise²Gk.: kalos. him for being mighty while he is actually frail. They praise him for being merciful while he is actually cruel. They praise him for being handsome while he is actually ugly. They give him much praise for such things. With the Holy One, however, such is not the case. Rather, whenever anyone praises him, he exceeds the praise. How so? They praise him for being mighty; and he is mighty, as stated (in Deut. 10:17): THE GREAT, THE MIGHTY, AND THE AWESOME GOD. They praise him for being handsome; and he is handsome, as stated (in Cant. 5:10): MY BELOVED IS BRIGHT AND RUDDY. They praise him for being merciful; and he is merciful, as stated (in Deut. 4:31): FOR THE LORD YOUR GOD IS A MERCIFUL GOD …. Ergo (in Ps. 48:11 [10]): LIKE YOUR NAME, O GOD, SO DOES YOUR PRAISE < REACH > TO THE ENDS OF THE EARTH. R. Judah b. R. Shallum the Levite said: See what is written (in Exod. 15:11): AWESOME IN PRAISES < AND > DOING WONDERS. Huna bar Abbin the Priest said: What is the meaning of AWESOME IN PRAISES? God is awesome over <and above > all your praises. Ergo (in Exod. 15:11): AWESOME IN PRAISES. R. Simon said: See what David said (in I Chron. 29:11) TO YOU, O LORD, BELONG THE GREATNESS, THE MIGHT…; YOUR NAME IS EXALTED AS HEAD OVER ALL.³The Masoretic Text here reads somewhat differently. <Here is> the greatness for which we praise you.

Another interpretation (of Lev. 21:1), “Speak unto the priests”: What is written above the matter (in Lev. 20:27)? “When a man or a woman has a ghost or a familiar spirit […].” And afterwards, “Speak unto the priests.” This text is related (to Is. 8:19), “And when they say unto you, ‘Inquire of ghosts and familiar spirits.’”²Lev. R. 6:6. The Holy One, blessed be He, said to Israel, “If they say unto you, ‘Inquire of ghosts, and forsake the God who is in the heavens,’ say to them (ibid. cont.), ‘should not a people inquire of its God?’” Just as Elijah said to Ahaziah (in II Kings 1:3), “Is it for lack of a God in Israel that you are sending to inquire of Baal-Zebub […]?” Why should we forsake the everlasting God? (Jer. 10:10:) “But the Lord is a true God; He is a living God and an everlasting King.” We therefore seek a living God; however, the god[s] of the nations of the world are dead [and (according to Ps. 115:6),] “They have a mouth, but they do not speak; they have eyes but do not see.” [But] about us it is written (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.” We therefore seek a living God. However, [concerning] the god[s] of the nations of the world (according to Ps. 115:6), “Those who make them shall be like them.” What is written after [Is. 8:19], (in vs. 20)? “For instruction (Torah) and for testimony, if they do not speak according to this word, such a one shall have no dawn.”³Similarly in the 1985 JPS translation: FOR ONE WHO SPEAKS THUS THERE SHALL BE NO DAWN. So understood, the clause means that a necromancer will not live to see the dawn. Such a translation fits the immediate context of the midrash. The clause can also mean: SUCH A ONE HAS NO LIGHT, i.e., a necromancer cannot enlighten. This translation better fits the interpretations that follow. R. Johanan and R. Laqish [differed]. R. Johanan said, “The Holy One, blessed be He, said, ‘If they do not speak according to this word to the nations of the world they (sic) have no dawn; I will not shine the dawn upon them.’”⁴See the previous note. [But] R. Laqish says, “It (i.e., the word of a necromancer) shall have no dawn. The ghosts and the familiar spirits do not enlighten (literally, raise up the dawn upon) themselves, since they are [themselves] set in darkness; and all the more does this [principle] hold true for others.” So if you should say, “Of whom shall we inquire?” See, it says (in Deut. 17:9-11), “And you shall come unto the Levitical priests and unto the judge […. You shall act....] According to the Torah which they shall teach you.” (Lev. 20:27:) When a man or a woman has a ghost or a familiar spirit.” What is written after that (in Lev. 21:1)? “Speak unto the priests.” What relation does the one have to the other? It is simply that the Holy One, blessed be He, foresaw that Saul was going to be king over Israel and kill the priests [and] then inquire of a ghost and a familiar spirit. It is so stated (in I Sam. 28:7), “Then Saul said to his servants, ‘Seek me out a woman who controls a ghost.’” Resh Laqish said, “To what is Saul comparable?⁵Lev. R. 26:7; M. Sam. 24. To a king who entered a province and said, ‘All the cocks in this province are to be slaughtered tonight. [When] he wished to depart on his way in the morning, he said, ‘Is there no cock to crow here?’ They said to him, ‘Are you not the one who ordered them to be killed?’ Here also (in I Sam. 28:3) ‘Saul had put away the ghosts and the familiar spirits’; and [now] he went back and said (in vs. 7) ‘Seek me out a woman who controls a ghost.’” (Vs. 8:) “Then Saul disguised himself. What is the meaning of “disguised himself (rt.: hpsh)?” That he had become divested (rt.: hpsh) of the kingship. (Ibid., cont.:) “And he went with two men.” Who were they? Abner and Amasa. The Torah has taught proper protocol, that one does not leave on a journey by oneself; as anyone who leaves on a journey by himself become a slave to slaves. R. Ayyevu said, “Two men acted with proper protocol, Abraham and Saul. [Regarding Abraham it is written (in Gen. 22:3), ‘and he (i.e., Abraham) took with him two of his servants and his son Isaac [...].’ And here (in I Sam. 28:8), ‘and he (Saul) went with two men.’” (Ibid., cont.:) “And they came unto the woman at night.” Was it at night? It is simply that this time was for them as black as night. (Ibid., cont.:) “Then he said, ‘Please divine for me through a ghost […].” She said (in vs. 9) “You know what Saul has done, how he has rooted out the ghosts and the familiar spirits from the land.” He said immediately (in vs. 10), “As the Lord lives, no punishment shall befall you over this matter.” Resh Laqish said, “To what is Saul comparable? To a woman who was situated with her lover and swore by the life of her husband.” (Vs. 11:) “Then the woman said, ‘Whom (Mi) shall I bring up for you?’” One of those who say (as in Exod. 15:11), “Who (Mi) is like You among the powers, O Lord,”⁶Words spoken by Moses, typifying the righteous. The verse is suggested by the mi in Saul’s question. or one of those who say (as in Exod. 5:2:),⁷Words spoken by Pharaoh, typifying the wicked. “Who is the Lord?” He said to her (in I Sam. 28:11, cont.), “Bring up Samuel for me,” the master of the prophets. She did what she did and brought him up. (Vs. 12:) “When the woman saw Samuel, she cried out [with] a loud voice, and the woman spoke [unto Saul, saying], ‘Why have you deceived me? For you are Saul.’” How did she know? Our masters have said, “[A ghost] does not come up for a king as it comes up for a commoner.⁸Gk.: idiotes. For the king its face is up and its feet down, just like everyone [on earth]; but for the commoner its feet are up and its face down.” (Vs. 13:) “Then the king said to her, ‘Do not be afraid; for what do you see?’ And the woman said unto Saul, ‘I saw powers (elohim) coming up from the earth.’” Powers (here in the plural form) implies two. So who were they? Moses and Samuel. When Saul heard this, he was afraid, because he had called one, but two had arisen, as stated, “I saw powers coming up from the earth.” (Vs. 14:) “Then he said to her, ‘What does he look like?’ And she said, ‘An old man is coming up, and he is wrapped in a robe.’” They have said three things about bringing up a [ghost]. 1. The one bringing it up sees it but does not hear its voice. 2. The one asking for it hears its voice but does not see it. 3. Those standing there neither see it nor hear its voice. (Ibid.:) “An old man is coming up, and he is wrapped in a robe.” And elsewhere it says (in I Sam. 2:19), “His mother would make a little robe for him.”⁹Cf. above, Gen. 11:9. It was taught that this was the robe that grew upon him; in it he was buried; in it he rose up. It has been taught in the name of R. Nathan: A garment which goes down to the grave with a person is going to rise on him in the resurrection of the dead.¹⁰yKil. 9:4 (32b). Thus it is stated (in Job 38:14), “It is changed like clay under a seal, and they stand forth as in a garment.” (I Sam. 28:14-15) “Then Saul knew that it was Samuel; so he bowed with his face to the ground and did homage. Samuel said unto Saul, ‘Why have you disturbed me and brought me up? Have you no way to disturb your Creator except through me, in that you have made me an idol.¹¹See Gen. R. 96:5 (6).Did we not teach the following? Just as one exacts punishment from the worshiper, so does one exact punishment from those worshiped.’” Some say, “’Why have you disturbed me?’ [is meaning] that he said to him, ‘I was disturbed lest it be the Day of Judgment, and I was afraid.’” Now here is an argument a fortiori (qal wahomer): For if Samuel, the master of all the prophets, was afraid of the Day of Judgment, how much the more does the rest of humanity [have to fear]? When Rabbi would reach this verse (Amos 4:13), he would cry: “Hate evil and love good, and establish justice in the gate; perhaps the Lord, the God of hosts, will be gracious to the remnant of Joseph.” He said, “So much, and [only] ‘perhaps?’” [Similar is (Zeph. 2:3),] “Seek the Lord, all you humble of the land who have fulfilled His law, seek righteousness, seek humility; perhaps you will find shelter on the day of the Lord’s anger.” R. Haggai said, “[Similarly (in Lamentations 3:29),] ‘Let him put his mouth to the dirt, perhaps there is hope.’” [Similar is the verse (in Lamentations 12:14),] “For God will call every creature to account for everything unknown.” (I Sam. 28:15, cont.:) “And Saul said, ‘I am very distressed […], He (i.e., the Holy One, blessed be He) no longer answers me either through prophets or in dreams….” Why did he not [also] say to him, "[Or] by Urim and Thummim"?¹²According to vs. 6, the Holy One had also failed to answer Saul through this medium. R. Isaac said (Prov. 14:10), “’The heart knows its own bitterness,’ in that he had destroyed Nob, the city of priests.”¹³Lev. R. explains further, that if Saul had brought up the matter of the high priest’s Urim and Thummim, Samuel would have replied that it was he, Saul, who had done away with them by killing the priests at Nob. Samuel said to him, (I Sam. 28:17), “The Lord has done for Himself according to what He spoke through me; for the Lord has torn the kingship out of your hand and given it to your companion, to David.” He said to him, “When you were with us [in the flesh], you said to me (in I Sam. 15:28), ‘and given it to a companion of yours who is better than you’; and now you say, ‘to your companion, to David?’” He said to him. “When I was with you, I was in the world of falsehood, and I was telling you words of falsehood, because I was afraid of you, lest you kill me. Now, however, I am in the world of truth, you will only hear words of truth from me. He did not do this thing to you for no reason. Rather (according to I Sam. 28:18-19), ‘Because you did not hearken to the voice of the Lord and did not carry out his wrath against Amalek…. Moreover, the Lord will deliver Israel along with you into the hand of the Philistines; and tomorrow you and your sons will be with me.’”” With me,” [means] in my section [of heaven]. When he heard this, (according to vs. 20), “Immediately Saul fell full length to the ground, for he was terrified because of Samuel's words.” Abner and Amasa said to him, “What did [Samuel] say to you?” He said to them, “He said to me, ‘Tomorrow you will go down to battle and be victorious. In addition, your sons will be appointed to be great leaders’”. Resh Laqish said, “At that time the Holy One, blessed be He, called the ministering angels. He said to them, ‘Come and see the creature that I have created in My world. By universal custom when one goes to a banquet house, he does not take his children with him for fear of the evil eye; but this one, when he is going down to battle and knows that he will be killed, takes his sons with him and is happy over the divine justice that is striking him.’”¹⁴M. Pss. 7:2. R. Joshua of Sikhnin said in the name of R. Levi, “[This] teaches that the Holy One, blessed be He, showed Moses every generation and its expositors, every generation and its judges, every generation and its kings; and he showed him Saul and his sons falling by the sword.¹⁵Tanna deve Eliyahu Zuta, 6; cf. Sanh. 38b; AZ 5a, according to both of which the expositors and other generational leaders were shown to Adam. He said to him, ‘Master of the world, will the first king to stand over Your children be pierced by the sword?’ He said to him, ‘Moses, [why] are you telling me? Tell the priests whom he killed. [They are the ones] who are denouncing¹⁶Gk.: kategorein. him,’ as stated, ‘And the Lord spoke to Moses, “Speak to the priests.”’” Our masters have taught, “That righteous man (i.e., Saul) was killed for five sins. Thus it is stated (in I Chron. 10:13), ‘So Saul died for his transgression which he committed against the Lord’: Because he had destroyed Nob, the city of priests; Because he had spared Agag; Because he had not hearkened to Samuel, as stated (in I Sam. 10:8), ‘wait seven days …,’ since he did not do so; but (according to I Sam. 13:12), ‘and I forced myself to offer the burnt offering’; (In I Chron. 10:13-14) ‘and also he inquired for counsel through a ghost; And he did not inquire through the Lord.’”

(Deut. 33:2, cont.:) HE ARRIVED ('T')¹⁷Cf. above, Exod. 5:14. The midrash seems to vowel these consonants to mean “beacon.” Thus the whole clause means that the Holy One was a beacon in the midst of HOLY MYRIADS. Similarly Braude and Kapstein, p. 457, note 52; see p. 244, note 64. FROM HOLY MYRIADS.¹⁸Tanh., Deut. 11:5; PRK 31(suppl. 1):16.: <This> teaches that the Holy One is great and his name is to be praised by all his host, because his attributes are not like the attribute of flesh and blood.¹⁹Tanh., Deut. 11:4; PRK 31 (suppl. 1):16. <Consider> the character of flesh and blood. If the king comes out with his household,²⁰Lat.: familia. he is handsome; but among his hosts there are some more handsome than he. He is valiant, but among his hosts there some more valiant than he. In the case of the Holy One, however, there is no one like him among all his myriads. It is so stated (in Ps. 86:8): THERE IS NO ONE LIKE YOU AMONG THE GODS, O LORD. It also says (in Exod. 15:11): WHO IS LIKE YOU AMONG THE GODS, O LORD…?]

(Lev. 19:2:) “You shall be holy.”⁷Tanh., Gen. 1:7. See what is written (in Josh. 24:19), “for He is a holy God (in the plural).”⁸The words, HOLY and GOD, are both plural in the Hebrew. What is the meaning of this verse? It provides an opening for the heretics (minim), in that it seems to them like two powers.⁹See Alan F. Segal, Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism (“Studies in Judaism in Late Antiquity,” 25; Leiden: Brill, 1977), p. 121. The heretics asked R. Simlay, “What is the meaning of ‘for He is a holy God?’¹⁰See Tanh. (Buber), Gen. 1:7; and the parallels listed there. Do you not say that He is one power? See from this verse, that there are [at least] two powers.” He said to them, “You idiots! Had it said, ‘[for] they are holy,’ you would have spoken [well. But] it is written, ‘[for] He (in the singular).’” And [regarding] that which it says, “holy God (in the plural),” R. Berekhyah said in the name of R. Abba, “What is the meaning of ‘He is a holy [God] (with holy in the plural)?’ That He is holy in all categories of holiness.” How? R. Aha bar Hanina said, “His speech is in holiness, as stated (in Ps. 60:8), ‘God spoke in His holiness (i.e., in the holy place, the Temple).’ His way is in holiness, as stated (in Ps. 77:14), ‘Your way, O God, is in holiness (i.e., in the holy place).’ He is seen in holiness, as stated (in Ps. 63:3), ‘So I have beheld You in holiness, (i.e., in the holy place).’ His praise¹¹Gk.: kalos (“beautifully”). is in holiness, as stated (in Exod. 15:11), ‘Who is like You, glorious in holiness?’ The uncovering of His arm is in holiness, as stated (in Is. 52:10), ‘The Lord has uncovered His arm of holiness.’” Ergo (in Josh. 24:19) “He is a holy God (with holy in the plural),” because He is holy in all categories of holiness.

[Another interpretation (of Lev. 19:2:) SPEAK UNTO THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL,] < AND SAY UNTO THEM: > YOU SHALL BE HOLY, BECAUSE I< , THE LORD YOUR GOD, > AM HOLY. The Holy One said to them: Be holy just as I am holy in every respect.¹¹Tanh., Gen. 1:7; Lev. 7:4; above, Gen. 1:7. See what is written (in Josh. 24:19): FOR HE IS A HOLY GOD (in the plural).¹²The words, HOLY and GOD, are both plural in the Hebrew. What is the meaning of FOR HE IS A HOLY GOD (in the plural)? This verse < provides > an opening for the heretics (minim), in that he seems like two powers.¹³Alan F. Segal, Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism (“Studies in Judaism in Late Antiquity,” 25; Leiden: Brill, 1977), p. 121. The heretics asked R. Simlay: What is the meaning of FOR HE IS HOLY GOD?¹⁴See above, Tanh. (Buber), Gen. 1:7; and the parallels listed there. Do you not say that he is one power? See, here are < at least > two powers. He said to them: You idiots! [See what is written: FOR HE IS A HOLY GOD (in the plural). You would say: They are < at least > two powers, [for why are GOD and HOLY plural?] R. Berekhyah said in the name of R. Abba: What is the meaning of HE IS A HOLY < GOD > (with HOLY in the plural)? That he is holy in all categories of holiness. How? R. Aha bar Hanina said: His speech is in holiness, as stated (in Ps. 60:8 [6]): GOD SPOKE IN HIS HOLINESS (i.e., in the Holy Place, the Temple). His way is in holiness, as stated (in Ps. 77:14 [13]): YOUR WAY, O GOD, IS IN HOLINESS (i.e., in the Holy Place). He is seen in holiness, as stated (in Ps. 63:3 [2]): SO I HAVE BEHELD YOU IN HOLINESS, (i.e., in the Holy Place). His praise¹⁵Gk.: kalos (“beautifully”). is in holiness, as stated (in Exod. 15:11): WHO IS LIKE YOU, GLORIOUS IN HOLINESS? The uncovering of his arm is in holiness, as stated (in Is. 52:10): THE LORD HAS UNCOVERED < HIS ARM OF HOLINESS >. Ergo (in Josh. 24:19) HE IS A HOLY GOD (with HOLY in the plural), because he is holy in all categories of holiness.

(Lev. 20:27:) WHEN A MAN OR A WOMAN HAS A GHOST OR A FAMILIAR SPIRIT. What is written after that (in Lev. 21:1)? SPEAK UNTO THE PRIESTS. What relation does the one have to the other? It is simply that the Holy One foresaw that Saul was going to be king over Israel and kill the priests; then inquire of a ghost and a familiar spirit. It is so stated (in I Sam. 28:7): THEN SAUL SAID {UNTO} [TO] HIS SERVANTS: SEEK ME OUT A WOMAN WHO CONTROLS A GHOST. Resh Laqish said: To what is Saul comparable?⁷Tanh., Lev. 8:2; Lev. R. 26:7; M. Sam. 24. To a king who entered a province and said: All the cocks in this province are to be slaughtered tonight. < When > he wished to depart on his way, he said: Is there no cock to crow here? They said to him: Did you not order them to be killed? Here also (in I Sam. 28:3) Saul had put away the ghosts and the familiar spirits; so Saul said (in vs. 7) SEEK ME OUT A WOMAN WHO CONTROLS A GHOST < …. > (Vs. 8:) THEN SAUL DISGUISED HIMSELF. What is the meaning of DISGUISED HIMSELF (rt.: HPSh)? That he had become divested (rt.: HPSh) of the kingship. (Ibid., cont.:) AND HE WENT WITH TWO MEN. WHO WERE THEY? Abner and Amasai.⁸The parallels in the traditional Tanh., Lev. 8:2, in Lev. R. 26:7, and in M. Sam. 24 all read, “Abner and Amasa.” Torah has taught proper protocol, that one does not leave on a journey (at night) by oneself; and our father Abraham acted accordingly (in Gen. 22:3): AND HE (i.e., Abraham) TOOK WITH HIM TWO OF HIS SERVANTS {AND HIS SON ISAAC}. And so (in I Sam. 28:8): AND HE (Saul) WENT WITH TWO OF HIS SERVANTS (sic). (Ibid., cont.:) AND THEY CAME UNTO THE WOMAN AT NIGHT. Was it at Night? It is simply that this time was for them as black as night. (Ibid., cont.:) THEN HE SAID: PLEASE DIVINE FOR ME THROUGH A GHOST…. (Vs. 9:) BUT SHE SAID UNTO {SAUL} [HIM]: SEE HERE, YOU KNOW WHAT SAUL HAS DONE, HOW HE HAS ROOTED OUT THE GHOSTS AND THE FAMILIAR {SPIRIT} [SPIRITS] < FROM THE LAND >. Immediately (in vs. 10): SAUL SWORE TO HER BY THE LORD, SAYING: [AS THE LORD LIVES,] NO PUNISHMENT SHALL BEFALL YOU OVER THIS MATTER. Resh Laqish said: To what is Saul comparable? To a woman who was situated with her lover and swore by the life of her husband. (Vs. 11:) THEN THE WOMAN SAID: WHOM (mi) SHALL I BRING UP FOR YOU? One of those who say (as in Exod. 15:11): WHO (mi) IS LIKE YOU < AMONG THE GODS, O LORD >?⁹Words spoken by Moses, typifying the righteous. The verse is suggested by the mi in Saul’s question. or one of those who say (as in Exod. 5:2:)¹⁰Words spoken by Pharaoh, typifying the wicked. WHO IS THE LORD? He said to her (in I Sam. 28:11, cont.:) BRING UP SAMUEL FOR ME. She did what she did and brought him up. (Vs. 12:) WHEN THE WOMAN SAW SAMUEL, SHE CRIED OUT [WITH] A LOUD VOICE, AND < THE WOMAN > SPOKE < UNTO SAUL, SAYING >: WHY HAVE YOU DECEIVED ME? FOR YOU ARE SAUL. How did she know? Our masters have said: < A ghost > does not come up for a king as it comes up for a commoner.¹¹Gk.: idiotes. For the king its face is up and its feet down, just like everyone < on earth >; but for the commoner its feet are up and its face down. (Vs. 13:) THEN THE KING SAID TO HER: [DO NOT BE AFRAID; FOR] WHAT DO YOU SEE? AND THE WOMAN SAID UNTO SAUL: I SEE A GOD COMING UP FROM THE EARTH. COMING UP (here in the plural form) implies two. So who were they? Moses and Samuel. When Saul heard this, he was afraid, because he had called one, but two had arisen. (Vs. 14:) THEN HE SAID TO HER: WHAT DOES HE LOOK LIKE? AND SHE SAID: AN OLD MAN IS COMING UP, AND HE IS WRAPPED IN A ROBE. They have said three things about bringing up a ghost. 1. The one bringing it up sees it but does not hear its voice. 2. The one asking for it hears its voice but does not see it. 3. Those standing there neither see it nor hear its voice. (Ibid.:) AN OLD MAN IS COMING UP, AND HE IS WRAPPED IN A ROBE. And elsewhere it says (in I Sam. 2:19): HIS MOTHER WOULD MAKE A LITTLE ROBE FOR HIM.¹²Cf. above, Gen. 11:9. < This verse > teaches that the robe grew on him. In it he was buried; in it he rose up. It has been taught in the name of R. Nathan: A garment which goes down to the grave with a person is going to rise on him in the resurrection of the dead.¹³yKil. 9:4 (32b). Thus it is stated (in Job 38:14): IT IS CHANGED LIKE CLAY UNDER A SEAL, AND THEY STAND FORTH AS IN A GARMENT. (I Sam. 28:14–15:) THEN SAUL KNEW THAT IT WAS SAMUEL; SO HE BOWED WITH HIS FACE TO THE GROUND AND DID HOMAGE. SAMUEL SAID UNTO SAUL: WHY HAVE YOU DISTURBED ME AND BROUGHT ME UP? Have you no way to disturb your creator except through me, in that you have made me an idol.¹⁴See Gen. R. 96:5 (6). Did we not teach the following? Just as one exacts punishment from the worshiper, so does one exact punishment from those worshiped. Some say: WHY HAVE YOU DISTURBED ME? What he said to him was: I was disturbed lest it be the day of judgment, and I was afraid. Now here is an argument a fortiori (qal wahomer); for if Samuel, [the greatest] of all the prophets, was afraid of the day of judgment, how much the more does the rest of humanity < have to fear >? (Vs. 15, cont.:) AND SAUL SAID {UNTO SAMUEL}: I AM VERY DISTRESSED….¹⁵Other midrashim add other vss., such as Amos 5:15, in this context. Apart from the parallels mentioned above, see Lam. R. 3:29f. (9); Eccl. R. 12:14:1. [HE (i.e., the Holy One) NO LONGER ANSWERS ME EITHER THROUGH PROPHETS OR IN DREAMS.] Why did he not < also > say to him: "< Or > by Urim and Thummim"?¹⁶According to vs. 6, the Holy One had also failed to answer Saul through this medium. R. Isaac said: (Prov. 14:10:) THE HEART KNOWS ITS OWN BITTERNESS, in that he had destroyed Nob, the city of priests.¹⁷Lev. R. explains further, that if Saul had brought up the matter of the high priest’s Urim and Thummim, Samuel would have replied that it was he, Saul, who had done away with them by killing the priests at Nob. Similarly, the parallel in Tanh., Lev. 8:2. (I Sam. 28:17:) MOREOVER, THE LORD HAS DONE TO YOU¹⁸The text here follows a reading that agrees with the Septuagint here rather than the Masoretic Text, which reads: FOR HIMSELF. ACCORDING TO WHAT HE SPOKE THROUGH ME; FOR THE LORD HAS TORN THE KINGSHIP OUT OF YOUR HAND AND GIVEN IT TO DAVID. He said to him: [When you were with us < in the flesh >, you said to me (in I Sam. 15:28): < THE LORD HAS TORN THE KINGSHIP OVER ISRAEL FROM YOU TODAY, > AND GIVEN IT TO A COMPANION OF YOURS WHO IS BETTER THAN YOU. He said to him:] When I was with you in the world of falsehood, I was telling you words of falsehood, because I was afraid of you, lest you kill me. Now, however, I am in the world of truth, you will only hear words of truth from me. He did not do this thing to you for no reason. Rather (according to I Sam. 28:18–19): BECAUSE YOU DID NOT HEARKEN TO THE VOICE OF THE LORD, AND DID NOT CARRY OUT HIS WRATH AGAINST AMALEK [….] MOREOVER, THE LORD WILL DELIVER ISRAEL ALONG WITH YOU INTO THE HAND OF THE PHILISTINES; AND TOMORROW YOU AND YOUR SONS WILL BE WITH ME. WITH ME < means >: In my section < of heaven >. When he heard this, (according to vs. 20): IMMEDIATELY SAUL FELL FULL LENGTH TO THE GROUND, FOR HE WAS TERRIFIED BECAUSE OF SAMUEL'S WORDS. Abner and Amasa said to him: What did Samuel say to you? He said to them: He said to me: Tomorrow you will go down to battle and be victorious. In addition, your sons will be appointed their superiors. Resh Laqish said: At that time the Holy One called the ministering angels. He said to them: Come and see the creature that I have created in my world. By universal custom when one goes to a banquet house, he does not take his children with him for fear of the evil eye; but this one, when he is going down to battle and knows that he will be killed, takes his sons with him, and is happy over the divine justice that is striking him.¹⁹M. Pss. 7:2. R. Joshua of Sikhnin said in the name of R. Levi: < Lev. 21:1: SPEAK UNTO THE PRIESTS. These words > teach that the Holy One showed Moses every generation and its expositors, every generation and its judges, every generation and its kings; and he showed him Saul and his sons falling by the sword.²⁰Tanna deve Eliyahu Zuta, 6; cf. Sanh. 38b; AZ 5a, according to both of which the expositors and other generational leaders were shown to Adam. He said to him: Sovereign of the World, will the first king to stand over your children be pierced by the sword? He said to him: Moses, < why > are you telling me? Tell the priests whom he killed. < They are the ones > who are denouncing²¹Gk.: kategorein. him. Our masters have taught: That righteous man (i.e., Saul) was killed for five sins. Thus it is stated (in I Chron. 10:13): SO SAUL DIED FOR HIS TRANSGRESSION WHICH HE COMMITTED AGAINST THE LORD:

(Deut. 33:2, cont.:) “He arrived ('t')¹⁵Cf. above, Exod. 5:14. The midrash seems to vowel these consonants to mean “beacon.” Thus the whole clause means that the Holy One was a beacon in the midst of HOLY MYRIADS. Similarly Braude and Kapstein, p. 457, note 52; see p. 244, note 64. from holy myriads.”¹⁶PRK 31(suppl. 1):16. [This] teaches that the Holy One, blessed be He, is greater and His name is more praised than all His hosts; since His attributes are not like the attribute of flesh and blood.¹⁷PRK 31 (suppl. 1):16. [Consider] the character of flesh and blood. If the king comes out with his retinue,¹⁸Lat.: familia. he is handsome; but among his hosts there are some more handsome than he. He is valiant, but among his hosts there some more valiant than he. In the case of the Holy One, blessed be He, however, there is no one like Him among all His myriads. It is so stated (in Ps. 86:8), “There is no one like You among the powers, O Lord.” It also says (in Exod. 15:11), “Who is like You among the powers, O Lord ]...].” (Deut. 33:2, cont.:) “At His right hand is a fiery law.” [This] teaches that the Torah was given only by the right hand.¹⁹PRK 31 (suppl. 1):17. R. Johanan said, “Whoever wants to be engaged with the Torah should see himself as if he were standing in the fire. It is therefore stated (ibid.), ‘a fiery law.’” (Deut. 33:3:) “Indeed He shows love to the peoples (by letting them rule over Israel).”²⁰PRK 31 (suppl. 1):18; see BB 8a. Moses said to the Holy One, blessed be He, “Master of the world, you have placed two yokes upon Your children, the yoke of Torah and the yoke of enslavement to empires.” The Holy One, blessed be He, said to him, “Whoever is engaged with the Torah is delivered from enslavement to [foreign] kingdoms, [as stated] (in ibid., cont.), “all their holy ones are in Your hand.” (Deut. 33:3, cont.:) “And they are pounded (rt.: tkh)²¹The meaning of this verb is doubtful. This translation follows the interpretation of the midrash. at Your feet.” Rav Joseph taught, “These are the disciples of the sages, who beat (rt.: ktt) their feet from city to city in order to learn Torah and cast off the yoke of the kingdom (government taxes and obligations) from upon them”. Another interpretation (of Deut. 33:3), “and they are pounded at Your feet”: Although they are beaten, they do not move from Your dwellings, but (ibid., end) “they take up (from) Your words,” a great reward; as they take up and bring (discuss) in the war (debate) of the Torah. (Deut. 33:4:) “Moses charged us with Torah, as the inheritance for the Congregation of Jacob.” It is an inheritance for the Congregations of Jacob, for whoever engages in it for its own sake is worthy of the inheritance of Jacob, as stated (in Is. 58:14), “Then you shall take delight in the Lord…, and I will feed you the inheritance of your father Jacob.”

On his return, Vespasian dispatched Titus the Wicked, who when he reached Jerusalem said (Deut. 32, 37) Where are their Gods, the rock in whom they trusted? This is the same Titus the Wicked who profaned and shamefully violated the scrolls of the Torah; who vulgarly reviled and blasphemed the Holy One. What did he do after he had committed an adulterous act in the most sacred sanctuary? He took the sacred vessels of the sanctuary, wrapped them in the veil that was hanging in the holy place to sail with it to his capital and rejoice over his success, as it is said (Ecc. 8, 10) Then also do I see the, etc. At sea a storm arose and threatened to sink the ship; upon which Titus remarked: "It seems that their God has no power anywhere else except at sea. Pharaoh He drowned, Sisera He drowned, and now He is about to drown me also. If He be mighty, let Him go ashore and contest with me there." Then came a voice from heaven and said: "O thou wicked one, son of wicked man and grandson of Esau the wicked, go ashore. I have an insignificant creature in My world that is called a gnat. It is called insignificant, because it only receives but does not excrete, so go and fight with it." Immediately, after he had landed, a gnat flew up his nostrils and gnawed at his brain, for a period of seven years. One day he happened to pass a blacksmith's forge, when the noise of the hammer soothed the gnawing at his brain. "Aha!" said Titus, "I have found a remedy at last"; and he ordered a blacksmith to hammer before him. To a Gentile blacksmith he paid for this four zuzim a day, but to a Jewish blacksmith he paid nothing, remarking ot him: "it is enough for you to see thy enemy suffering so painfully." For thirty days he felt relieved, but after, it being used [to the hammering], the gnat did not heed it. We are taught that Rabbi Phineas, the son of Ariba said: "I myself was among the Roman magnates when an autopsy was made upon the body of Titus, and upon opening his brain they found therein a gnat as big as a swallow, weighing two selas." Others say it was as large as a pigeon a year old and weighed two literoth. Abaye said: "We have a tradition that its mouth was of copper and its claws of iron." Titus gave instructions that after his death his body should be burned, and the ashes thereof scattered over the surface of the seven seas, that the God of the Jews might not find him and bring him to judgment.

The minim questioned {R. Ishmael} [R. Simlay].¹⁸yBer. 9:1 (12d); Gen. R. 8:9; Deut. R. 2:13; Tanh., Lev. 7:4. They said to him: How many deities created the world? He said to them: Let us, me and you, inquire of the Torah. They said to him: See, it written (in Josh. 24:19): FOR … HOLY GODS.¹⁹While “God” in the Bible is commonly plural, here the adjective “holy” is plural as well. He said to them: Read the rest of the verse, < where > "they" is not used but HE.²⁰Thus the text reads literally: FOR HE IS HOLY GODS. R. Berekhyah said in the name of R. Abba the Edomite: Why is HOLY plural (in Josh. 24:19)? Because he is holy in all categories of holiness. R. Aha bar Hanina said: In regard to the Holy One, his way is in holiness; he processes in holiness; he is seen in holiness; his speech is in holiness; the uncovering of his arm is in holiness; [he is beautiful and glorious in holiness]. His way is in holiness. Where is it shown? Where it is stated (in Ps. 77:14): YOUR WAY, O GOD, IS IN HOLINESS (i.e., in the Holy Place, the Temple). He processes is in holiness. Where is it shown? Where it is stated (in Ps. 68:25): THE PROCESSIONS OF MY GOD, MY KING, ARE IN HOLINESS. He is seen in holiness, as stated (in Ps. 63:3): SO I HAVE BEHELD YOU IN HOLINESS (i.e., in the Holy Place). His speech is in holiness, as stated (in Ps. 60:8): GOD SPOKE IN HIS HOLINESS (Holy Place). The uncovering of his arm is in holiness. Where is it shown? Where it is stated (in Is. 52:10: THE LORD HAS UNCOVERED HIS ARM OF HOLINESS. He is beautiful and glorious in holiness. Where is it shown? Where it is stated (in Exod. 15:11): WHO IS LIKE YOU AMONG THE GODS, O LORD, < GLORIOUS IN HOLINESS >? Hence < the plurals > (in Josh. 24:19): FOR HE IS HOLY GODS, in < the sense > that he is holy in all types of holinesses. < The minim > said to him: But he caused to be written (in Gen. 1:1): IN THE BEGINNING GOD (in the plural) CREATED. He said to them: < The plural form of > "created" is not written here, but CREATED < in the singular to agree with the singular subject >.

(Exodus 15:11) "Who is like You among the mighty": Once Israel saw that Pharaoh and his hosts were lost in the Red Sea, and the rule of Egypt had been abolished and idolatry had been castigated, they all opened their mouths and said "Who is like You among the mighty." And not only did Israel alone break out in song. But all the peoples — When they heard that Pharaoh and his hosts had been lost in the sea and their rule had been abolished, and their idolatry had been castigated — all of them rejected their idolatry and opened their mouths and said "Who is like you among the mighty, etc." And thus do you find to be the lot of idolatry — that the peoples of the world are destined to reject it, viz. (Jeremiah 16:19) "The L rd is my strength and my stronghold and my refuge on the day of affliction … (20) Can a man make gods for himself, etc.", (Isaiah 2:20) "On that day a man will throw away his false gods … (21) to enter the clefts of rocks (in fear of retribution), etc.", (Ibid. 18) "and the false gods will perish completely." Variantly: "Who is like You among the mighty, O L rd": Who is like You in the miracles and wonders that You wrought for us upon the sea, viz. (Psalms 106:22) "… awesome deeds upon the Red Sea" — (Ibid. 9) "He roared at the Red Sea and it dried up." Variantly: "Who is like You bailmim" ("among the mute"). You hear the defamation of Your children and You remain silent, viz. (Isaiah 42:14) "I have ever been silent; I have been still; I have restrained Myself. (But now) I will scream as a woman giving birth. I will throb and lust (to destroy all My foes) together." In the past I was silent and restrained. From now on I will scream. (Ibid. 15-16) "I will lay waste the mountains and the hills, and I will dry up all their grass, and I will render the rivers islands, and I will dry up the pools. And I shall lead the blind in a way they did not know. In roads they did not know shall I lead them. I shall make the darkness into light before them, and the crooked paths into straight paths." Variantly: "Who is like You among the mighty": Who is like You among those who minister before You on high, viz. (Psalms 89:7) "Who in the heavens can be likened to the L rd?" (Ibid. 8) "a G d who is dreaded in the great council of the holy ones (the angels) … (9) O L rd, G d of hosts, who is like You? Mighty is the L rd." Variantly: Who is like You ("ba'eilim") among those who call themselves gods? Pharaoh called himself a god, viz. (Ezekiel 29:3) "Mine is my river (the Nile), and I have made it." And thus, Sancherev, viz. (II Kings 18:35) "Who among all the gods of the lands (saved their land from my hand, etc.")? And thus Nevuchadnezzar, viz. (Isaiah 14:14) "I shall mount the heights of a cloud; I shall liken myself to the Most High!" And thus, Negid Tzor, viz. (Ezekiel 28:2-3) "Say to Negid Tzor: Because your heart has grown proud and you have said: I am a god, etc." Variantly: Who is like You among those whom others call "gods" and who are without substance, those of whom it is written (Psalms 115:5) "hey have a mouth but cannot speak, etc." But the Holy One Blessed be He says two things in one pronouncement, something that a man cannot do, viz. (Ibid. 62:12) "One (pronouncement) has G d spoken; these two (things) have I heard." (Jeremiah 23:29) "Is My word not like fire, says the L rd, and like a hammer shattering rock?" And it is written (Iyyov 37:2) "And a word shall come forth from His mouth, etc."

(Exodus, Ibid.) ("too) awesome to praise": Not (only) in the present, but (also) of yore. Variantly: "awesome in praise": The measure of flesh and blood — A man's awe is more upon those who are distant from him than upon those who are near him. Not so, the Holy One Blessed be He. His awe is more upon those near to Him than upon those distant from Him, viz. (Leviticus 10:3) "Among those near to Me will I be sanctified", and (Psalms 50:3) "and those around Him were greatly shaken", and (Ibid. 89:8) "He is awesome upon all around Him", and (Ibid. 9) "O L rd, G d of hosts, who, like You, is mighty, O L rd? Your faith is (upon all) who surround You." The measure of flesh and blood — When one man works for another — plowing with him, sowing with him, weeding with him, hoeing with him — the other gives him a single coin and he goes on his way. Not so, the Holy One Blessed be He. If a man desires children, He gives him children, viz. (Psalms 127:3) "The inheritance of the L rd is children." If he desires wisdom, He gives it to him, viz. (Mishlei 2:6) "for the L rd gives wisdom." If he desires attainments, He gives them to him, viz. (I Chronicles 29:12) "Wealth and honor (come) from before You." The measure of flesh and blood — First he builds the lower; then the higher. But the Holy One Blessed be He — First He builds the higher; then the lower, viz. (Genesis 1:1) "In the beginning G d created the heavens, (and then) the earth." The measure of flesh and blood — he roofs (his chambers) with wood, earth, and stones. But the Holy One Blessed be He roofs His world with water, viz. (Psalms 104:3) "He roofs His upper (chambers) with water, etc." The measure of flesh and blood — he cannot make a form from water. But the Holy One Blessed be He does make a form from water, viz. (Genesis 1:20) "Let the waters bring forth swarms of living creatures, etc." The measure of flesh and blood — he cannot make a form from earth. But the Holy One Blessed be He does make a form from earth, viz. (Psalms 139:15) "I was wrought in secrecy, knit together in the recesses of the earth, etc." The measure of flesh and blood — When he comes to make a figure, he begins from the head or from one of the limbs, and then completes it. But the Holy One Blessed be He forms all as one, viz. (Jeremiah 10:16) "For He is the former of all." And it is written (I Samuel 2:2) "There is no rock ("tzur") like our G d" — There is no artist ("tzayar") like our G d. The measure of flesh and blood — he goes to an artisan and tells him: Make me a figure of my father, and he says: Let your father come and pose for me or bring me a likeness of him and I will do so. Not so, the Holy One Blessed be He. He gives a man a son from a drop of water — and it is like the likeness of his father!

(Exodus, Ibid.) "working wonders": It is not written "worked wonders," but "working wonders" — in time to come, viz. (Jeremiah 16:14) "Therefore, behold, days are coming, says the L rd, when it will no more be said 'As the L rd lives, who brought up the children of Israel from the land of Egypt,' but etc." Variantly: "working wonders": He wrought wonders for us and He does so in each generation, viz. (Psalms 139:14) "I shall thank You, for I have been wondrously wrought," and (Ibid. 40:6) "Many things) have You done — You, O L rd, my G d, etc." Variantly: "working wonders" with the fathers, and destined to work them with the sons, viz. (Michah 7:15) "As in the days when you went forth from the land of Egypt, I shall show him wonders." I will show him what I did not show the fathers. The miracles and the mighty acts that I am destined to perform for the sons are greater than those which I wrought for the fathers. And thus is it written (Psalms 22:18) "He works wonders" (as opposed to the singular "wonder" here), and (I Chronicles 16:36) "Blessed is the L rd, the G d of Israel, from world to world."

“My beloved is mine, and I am his, who herds among the lilies” (Song of Songs 2:16).
“My beloved is mine, and I am his,” He is God for me, and I am a nation for Him. He is God for me, “I am the Lord your God” (Exodus 20:2). I am a people and a nation for Him, as it is stated: “Pay attention to Me, My people, and listen to Me, My nation” (Isaiah 51:4). He is a father to me, and I am a son to Him. He is a father to me, “For You are our Father” (Isaiah 63:16). I am a son to Him, “My son, My firstborn, Israel” (Exodus 4:22). He is a shepherd to me, “Shepherd of Israel, listen” (Psalms 80:2). I am His flock, “you, My flock, flock of My pasture” (Ezekiel 34:31). He is my guardian, “Behold, the Guardian of Israel does not slumber and does not sleep” (Psalms 121:4). I am His vineyard, as it is stated: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7).
He is for me against those who provoke me, and I am for Him against those who anger Him. He is for me against those who provoke me, as He smote the firstborn of Egypt, as it is stated: “I will pass in the land of Egypt” (Exodus 12:12); “it was at midnight and the Lord smote every firstborn” (Exodus 12:29). I am for Him against those who anger Him, as I slaughtered the gods of Egypt, and likewise, “against all the gods of Egypt I will administer punishment” (Exodus 12:12), and I slaughtered them to Him, as it is stated: “Behold, will we slaughter the abomination of Egypt before their eyes, and they will not stone us?” (Exodus 8:22). Likewise, “they shall each take for them a lamb for each patrilineal home” (Exodus 12:3).
He said to me: ‘Let the proportion [hamazeg] not be skewed,’ as it is stated: “Your navel is a moon-shaped goblet, may it not lack mixed wine [hamazeg]” (Song of Songs 7:3). I said to Him: ‘You are my good beloved, if only Your goodness will never be lacking from me,’ just as it says: “The Lord is my Shepherd, I will not lack” (Psalms 23:1).
Rabbi Yehuda bar Rabbi Ilai said: He sang to me and I sang to Him; He lauded me and I lauded Him. He called me: “My sister, My love, My faultless dove” (Song of Songs 5:2), and I said to Him: “This is my beloved and this is my companion” (Song of Songs 5:16). He said to me: “Behold you are fair my love” (Song of Songs 4:1), and I said to Him: “Behold, you are fair, my beloved, pleasant too” (Song of Songs 1:16). He said to me: “Happy are you Israel, who is like you?” (Deuteronomy 33:29). I said to Him: “Who is like You among the powers, Lord?” (Exodus 15:11). He said to me: “Who is like Your people Israel, one nation in the land” (I Chronicles 17:21). I declare the unity of His name twice daily: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4). When I require something, I seek it only from His hand, as it is stated: “It was during those many days, that the king of Egypt died; [the children of Israel sighed due to the bondage, and they cried out, and their plea rose to God due to the bondage.] God heard their groaning…God saw the children of Israel” (Exodus 2:23–25). When He requires something, he seeks it only from me and from my hand, as it is stated: “Speak to the entire congregation of Israel, saying: [In the tenth day of this month they shall take for themselves every man a lamb]” (Exodus 12:3). When I require something, I seek it only from His hand, as it is stated: “Pharaoh approached and the children of Israel raised [their eyes and…the Egyptians were traveling after them… the children of Israel cried out to the Lord]” (Exodus 14:10). When He requires something, He seeks it only from me, as it is stated: “Speak to the children of Israel and let them take a gift for Me” (Exodus 25:2). When I had trouble, I sought [salvation] only from Him: “The Children of Israel cried out to the Lord, as he had nine hundred iron chariots, and he oppressed the Children of Israel forcefully…” (Judges 4:3). What is forcefully? It was with cursing and blaspheming. When He required something, He sought it only from me, as it is stated: “They shall make a sanctuary for Me” (Exodus 25:8).

Another interpretation (of Gen. 21:7): WHO WOULD HAVE PROCLAIMED! < WHO WOULD HAVE PROCLAIMED > that my children are going to say to the Holy One at the < Reed > Sea (in Exod. 15:11): WHO IS LIKE YOU….

Israel spake before the Holy One, blessed be He: Sovereign of all worlds ! There is none like Thee among the ministering angels, and therefore all their descriptive names (contain part of the word) Elohim ("God"); e.g. Michael || and Gabriel. "Who is like unto thee among the divine creatures, O Lord?" (Ex. 15:11). Pharaoh replied after them with the tongue, saying: "Who is like thee, glorious in holiness, fearful in praises, doing wonders?" (ibid.). "Fearful in praise" is not written here, but "fearful in praises"; for the praises of the ministering angels are on high, and the praises of Israel are (uttered on earth) below. "Fearful in praises, doing wonders" (ibid.), and thus Scripture says, "But thou art holy, O thou that inhabitest the praises of Israel" (Ps. 22:3).

Rabbi Nechunia, son of Haḳḳanah, said: Know thou the power of repentance. Come and see from Pharaoh, king of Egypt, who rebelled most grievously against the Rock, the Most High, as it is said, "Who is the Lord, that I should hearken unto his voice?" (Ex. 5:2). In the same terms of speech in which he sinned, he repented, as it is said "Who is like thee, O Lord, among the mighty?" (Ex. 15:11). The Holy One, blessed be He, delivered him from amongst the dead. Whence (do we know) that he died? Because it is said, "For now I had put forth my hand, and smitten thee" (Ex. 9:15). He went and ruled in Nineveh. The men of Nineveh were writing fraudulent deeds, and everyone robbed his neighbour, and they committed sodomy, and such-like wicked actions. When the Holy One, blessed be He, sent for Jonah, to prophesy against (the city) its destruction, Pharaoh hearkened and arose from his throne, rent his garments and clothed himself in sackcloth and ashes, and had a proclamation made to all his people, that all the people should fast for two days, || and all who did these (wicked) things should be burnt by fire. What did they do? The men were on one side, and the women on the other, and their children were by themselves; all the clean animals were on one side, and their offspring were by themselves. The infants saw the breasts of their mothers, (and they wished) to have suck, and they wept. The mothers saw their children, (and they wished) to give them suck. By the merit of 4123 children more than twelve hundred thousand men (were saved), as it is said, "And should not I have pity on Nineveh, that great city; wherein are more than six score thousand persons that cannot discern between their right hand and their left hand; and also much cattle?" (Jonah 4:11); "And the Lord repented of the evil, which he said he would do unto them" (Jonah 3:10). For forty years was the Holy One, blessed be He, slow to anger with them, corresponding to the forty days during which He had sent Jonah. After forty years they returned to their many evil deeds, more so than their former ones, and they were swallowed up like the dead, in the lowest Sheol, as it is said, "Out of the city of the dead they groan" (Job 24:12).

(Ibid. 26) "There is none like the Almighty, Yeshurun": Israel says "There is none like G-d," and the Holy Spirit responds "like the G-d of Yeshurun" (Israel). Israel says (Shemoth 15:11) "Who is like You among the mighty, O L-rd," and the Holy Spirit responds (Devarim 33:29) "Happy are you, O Israel. Who is like you?" Israel says (Ibid. 6:4) "Hear, O Israel, the L-rd our G-d, the L-rd is one," and the Holy Spirit responds (I Chronicles 17:21) "Who is like Your people Israel?" Israel says (Song of Songs 2:3) "As an apple among the trees of the forest, (so is my Beloved"), and the Holy Spirit responds (Ibid. 2) "As a rose among the thorns, (so is My loved one"). Israel says (Shemoth 15:2) "This is my G-d and I will extol Him," and the Holy Spirit responds (Isaiah 43:21) "This people did I fashion for Myself." Israel says (Psalms 89:18) "For You are the splendor of their strength," and the Holy Spirit responds (Isaiah 49:3) "Israel, in whom I glory."

(Ibid. 29) "Happy are you, O Israel": Israel says (Shemoth 15:11) "Who is like You among the mighty, O L-rd," and the Holy Spirit responds "Happy are you, O Israel! Who is like you?" All of Israel gathered unto Moses and said to him: "Moses, our teacher, tell us what good the Holy One Blessed be He has in store for us in the world to come." He will answer "I don't know what to tell you" — Happy are you in what is readied for you!" An analogy: A man engages a pedagogue for his son, taking him (the pedagogue) around (his estate) and telling him "All of these trees are yours! All of these grapevines are yours! All of these olive trees are yours!" When he tires of showing him, he says to him "I don't know what more to tell you — Happy are you in what is in store for you!" Thus, Moses to Israel: "I don't know what to tell you — Happy are you in what is in store for you — (Psalms 31:20) 'How vast is Your good that You have stored away for those who fear You.'"