Midrasch zu Jechezkiel 22:78

(Deut. 16:18:) “[You shall appoint] judges and law officers.” This text is related (to Ps. 147:19), “He declares His words to Jacob, His statutes and His ordinances to Israel.” “His words” are the words of Torah; “His statutes” are the expositions (midrsahot); “and His ordinances” are the judgments [to Israel]. The Holy One, blessed be He, gave the Torah and the judgments to no one but to Israel alone. And where is it shown? You learn that when Israel and a star-worshiping gentile have a dispute with each other, it is forbidden for Israel to say to the gentile, “Go with me to your courts,”¹Arka’ot; cf. Gk.: archai (“authorities”) or [archeia (“town offices”). because he would be transgressing a prohibition, since it is stated (in Ps. 147:20), “He has not done so for any nation (goy); and, as for His ordinances, they have not known them.” But were not the peoples of the world commanded concerning litigations, since that is one of the seven commandments of the Children of Noah? So what is the significance of (ibid.), “and, as for His ordinances, they have not known them?” These are the fine points of the law (din). As so have we taught (in Sanh. 5:2), “There was once a case that Ben Zakkay cross-examined [witnesses] about fig stems.”²The gemara (Sanh. 41a) explains that a capital offense was involved. Now the Children of Noah are put to death on the evidence of a single witness, with a single judge, and without a warning. [Whereas that is] something which does not exist in Israel, since there are three judges in property cases, and there are twenty-three judges in capital cases.³Sanh. 4:1. Moreover, it is written (in Deut. 19:15), “A single witness shall not be valid against a person….” So there must be an investigation and an inquiry. How do they examine the witnesses? They bring them in and solemnly forewarn them. Then they would examine them again with seven inquiries:⁴Sanh. 5:1. 1. In what week?⁵I.e., week of years, Sabbatical year of the Jubilee cycle. 2. In what year? 3. In what month? 4. On what [day] of the month? 5. In what hour? 6. In what place? 7. Did you forewarn him?⁶This last query is one of various supplemental questions listed in Sanh. 5:1. This is as we say in Tractate Sanhedrin. And so you find among the leaders⁷Parnas. Cf. Gk.: pronoi (“prudent ones”, “those who take forethought”). of Israel that they were praised only for their judging.⁸I.e., in various summary statements about Israel’s leaders, e.g., Judges 4:4; 10:2, 3; 12:7, 8, 9, 11, 13, 14; 15:20; 16:31; I Sam. 4:18; 7:6, 15–17; 8:1, 5–6, 20; I Kings 3:9, it is the fact that they judged Israel that is specifically mentioned. This fact may not always be obvious in modern translations, because they do not always render Shpt as “judge” but by other English verbs, such as “govern” or “rule.” It is written concerning Samuel (in I Sam. 7:6), “And he went on a circuit year by year to Bethel, [Gilgal, and Mizpah; and he judged Israel in all those places].” And David also was praised only for his judging, as stated (in I Chron. 18:14 // II Sam. 8:15), “And David reigned over all of Israel and he administered judgment and righteousness to all his people.” And in the case of Jehoshaphat also, when he was installed in the kingship, he did not occupy himself with the business of kingship nor with honor but with the business of judging.⁹Note that Jehoshaphat’s name means, “The LORD has judged.” It is so stated (in II Chron. 17:1), “Then [his son] Jehoshaphat reigned [in his stead,] and he strengthened himself over Israel.” What is the meaning of “and he strengthened himself (rt.: hzq)?” That he strengthened himself, when he appointed judges. It also says (in II Chron. 17:6), “His heart was exalted in the ways of the Lord, and in addition he removed the high places and asherim from Judah.” Was there a haughty spirit within him, in that it says, “his heart was exalted?” It is simply that he had appointed judges over them who knew how to walk in the ways of the Lord, as stated (in Gen. 18:19), “and to keep the way of the Lord, to do what is just and right.” (II Chron. 19:6:) “Then he said unto the judges,” (in Deut. 1:17), “As justice belongs to God.” Now if Moses our master, who was not commanded concerning judges,—rather Jethro told him (in Exod. 18:21), “And you shall seek out [able men] from among all the people…,” — [if he] convened a Sanhedrin;¹⁰Gk.: synedrion. how much more [important is a Sanhedrin] in our case, when it has been commanded here in the Torah (in Deut. 16:18), “You shall appoint judges and law officers for yourselves.” Where is it shown that Moses convened a Sanhedrin? Where it is stated (in Exod. 18:25), “So Moses chose able men from all Israel [and appointed them as heads over the people].” And Jerusalem also was praised only because of the justice system, as stated (in Ezek. 16:14), “And your name shall be spread among the gentiles because of your beauty, [as you were crowned with adornment (rt.: hdr)].” And what adornment (rt.: hdr) is that? This is the justice system, since it is stated (in Exod. 23:3), “Nor shall you favor (rt.: hdr) someone poor in his lawsuit.” And Jerusalem was destroyed only over perversion of justice, since it is stated (in Ezek. 22:5), “you with a besmirched name; you who are full of commotion,” the name for justice that you had at first is besmirched. It is also written (in Is. 1:21), “she (i.e., Jerusalem) was full of justice, there righteousness dwelt; but now murderers.” Because “she was full of justice, there righteousness dwelt.” For this reason, Jeremiah said to them (in Lam. 4:12-13), “The kings of the earth did not believe, [… that foe or enemy would come through the gates of Jerusalem]. It was for the sins of her prophets and the iniquities of her priests [who shed the blood of the righteous in her midst].” At that time the Holy One, blessed be He, swore that He Himself would exact retribution from the judges, as stated (in Is. 1:24), “Therefore thus says the Lord, the Lord of hosts, the Most Mighty of Israel, [‘Ah, I will exact vengeance from my foes]….’” Now “therefore” can only be a term [related to] an oath, since it is stated (in I Sam. 3:14), “And I therefore swear to the house of Eli.” Moreover, mighty can only be a term for the av bet din (head of the court), since it is stated (in I Sam. 21:8), “the most mighty of the shepherds [that belong to Saul].” [This is] to teach you that the Holy One, blessed be He, became an av bet din in order to exact vengeance from them. And where is it shown that the text is speaking about judges? See what is written after it (in Is. 1:26), “And I will restore your judges as in the beginning.” Therefore David has said (in Ps. 147:19), “He declares His words to Jacob, [His statutes and His ordinances to Israel].”

“Your eyes are doves” – your eyes are the Sanhedrin, who are the eyes of the congregation. That is what is written: “It shall be, if from the eyes of the congregation” (Numbers 15:24). There are two hundred and forty-eight limbs in a person, and all of them come and go only after the eyes. So too, Israel is unable to do anything without their Sanhedrin. “Doves” – just as this dove is faultless, so too, Israel is pleasant as they walk when they ascend on the occasions of the pilgrimage festivals. Just as the dove is conspicuous, so too, Israel is conspicuous in haircut, circumcision, and ritual fringes. Just as the dove is modest, so too, Israel is modest. Just as a dove extends its neck for slaughter, so too, Israel: “For we are killed for You all day” (Psalms 44:23). Just as the dove atones for evils, so too, Israel atones for the nations, as all the seventy bulls that they sacrifice on the festival [of Sukkot] correspond to the seventy nations, so that the world will not be bereft of them. That is what is written: “In return for my love, they accuse me; but I am all prayer” (Psalms 109:4).
Just as the dove, from the time it meets its mate, it does not exchange it for another, so too Israel, from the time they came to know the Holy One blessed be He, they did not exchange Him for another. Just as the dove enters its nest and knows its nest, its dovecote, its fledglings, its chicks, and its windows, so are the three rows of Torah scholars when they sit before them,⁵Three rows of scholars would sit before the members of the Sanhedrin when the Sanhedrin would deliberate. When new judges for the Sanhedrin were needed, they were chosen from these scholars (see Sanhedrin 37a). each and every one knows his place. Just as the dove, even though you take its fledglings from beneath it, it will never forsake its dovecote, so too Israel, even though the Temple was destroyed, the three annual pilgrimage festivals were not abrogated. Just as the dove produces a new brood each and every month, so too Israel renew for themselves Torah, mitzvot, and good deeds each month. Just as the dove travels far afield and returns to its dovecote, so too Israel; that is what is written: “They will stir like a bird from Egypt” (Hosea 11:11) – this is the generation of the wilderness; “and like a dove from the land of Assyria” (Hosea 11:11) – these are the Ten Tribes. These and those, “I will settle them in their houses, the utterance of the Lord” (Hosea 11:11).
Rabbi says: There is a type of dove that they feed it, and its counterparts smell it and come to its dovecote. So too, when an elder sits and teaches, many proselytes convert at that time, such as Yitro, who heard and came, and Raḥav heard and came. So too Ḥananya, Mishael, and Azarya, many proselytes converted at that time. What is the reason? “When he sees his children” (Isaiah 29:23); what is written thereafter? “Those of misguided spirit will attain understanding” (Isaiah 29:24).
Rabbi [Yehuda HaNasi] was sitting and expounding, and the audience was dozing. He sought to rouse them. He said: A certain woman in Egypt bore six hundred thousand in a single womb. There was one student there, Rabbi Yishmael ben Rabbi Yosei was his name. He said to [Rabbi]: ‘For whom was it so?’ [Rabbi] said to him: ‘This is Yokheved, who bore Moses, who is the equivalent of six hundred thousand of Israel. That is what is written: “Then sang Moses and the children of Israel” (Exodus 15:1). “The children of Israel did according to everything that the Lord commanded Moses, so they did” (Numbers 1:54).⁶The verse does not say that God commanded Israel, but rather that He commanded Moses and Israel did what He commanded. “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10).’⁷The verse is formulated such that the last phrase quoted here can be translated as “Israel is like Moses.”
“Your eyes are doves” – like doves; your characteristic is like that of a dove; just as this dove brought light to the world, so too, Israel brings light to the world, as it is stated: “Nations will walk by your light” (Isaiah 60:3). When did the dove bring light to the world? In the days of Noah. That is what is written: “The dove came to him in the evening, and there was an olive leaf plucked in its mouth…” (Genesis 8:11). What is plucked [taraf]? Dead, just as you say: “Joseph has been torn apart [tarof toraf]” (Genesis 37:33). Rabbi Berekhya said: Had it not killed it,⁸Had the dove not plucked the olive leaf. it would have become a great tree.
From where did it bring it? Rabbi Levi said: It brought it from the branches of the Land of Israel. That is what people say: The Land of Israel was not stricken with the water of the Flood. That is what was stated by Ezekiel: “Son of man, say to it: You are a land that has not been cleansed, that has not been rained upon on the day of fury” (Ezekiel 22:24). Rabbi Yoḥanan said: Even the upper millstones were dissolved in the water.⁹This strengthens the question: If the destruction was so great, where did the dove find an olive branch (Maharzu). Alternatively, this supports Rabbi Levi’s answer: Since the destruction was so great, it must be that the olive branch was found in a place that remained unaffected by the Flood (Etz Yosef). Rabbi Taryi said: The gates of The Garden of Eden were opened for it, and from there it brought it. Rabbi Aivu said to him: Had it brought it from the Garden of Eden, should it not have brought a quality item such as cinnamon or balsam? Rather, it was hinting to Noah as though saying to him: My master Noah, [it is preferable to have] something bitter like this from the hand of the Holy One blessed be He and not something sweet from you.

R. Isaac said in the name of R. Johanan: Observe what is written in the verse: The priests have done violence to My law, and have profaned My holy things (Ezek. 22:26). How did they do that? They have not distinguished between the holy and the common, neither have they taught differences between the unclean and the clean (ibid.). If the priest is not a student of the Torah, he is unable to distinguish between the holy and the profane, the unclean and the clean. Therefore Scripture says: Thou hast despised My holy things and hast profaned My Sabbaths (ibid., v. 18). Why does he despise the holy things? Because he does not know how to observe the Sabbath. See how beloved is the priestly offering in that it was given to the priests who were students of the law. But the Holy One, blessed be He, decreed the Temple offering for His own sake, as it is said: That they take for me an offering.

R. Isaac said in the name of R. Johanan: Observe what is written in the verse: The priests have done violence to My law, and have profaned My holy things (Ezek. 22:26). How did they do that? They have not distinguished between the holy and the common, neither have they taught differences between the unclean and the clean (ibid.). If the priest is not a student of the Torah, he is unable to distinguish between the holy and the profane, the unclean and the clean. Therefore Scripture says: Thou hast despised My holy things and hast profaned My Sabbaths (ibid., v. 18). Why does he despise the holy things? Because he does not know how to observe the Sabbath. See how beloved is the priestly offering in that it was given to the priests who were students of the law. But the Holy One, blessed be He, decreed the Temple offering for His own sake, as it is said: That they take for me an offering.

(Deut. 16:18:) “[You shall appoint] judges and law officers,” “judges” are magistrates, and “law officers” are administrators that supervise the people.¹¹Cf. Sifre to Deut. 16:18 (144). R. Eleazar said, “If there is no law officer, there is no judge. How so? When someone is found by a court to have a legal obligation to his companion, if there is no law officer who will collect from him when he withdraws from the court, there is no power in the hands of the judge to do anything to him. If, however, [a law officer is present], he delivers him into the hand of the law officer, and the law officer extracts compliance from him.” R. Eleazar ben Pedat said, “If it had not been for the law-enforcing office¹²Siteno, which is being read as sitero, as suggested by Jastrow, s.v. of Joab, David could not have enforced justice.” And so it says (in I Chron. 18:14-15 // II Sam. 8:15-16), “So David administered judgment and righteousness to all his people. And Joab ben Zeruiah was over the army.” Were David and Joab judges together? It is simply that whenever someone did not heed the judge, they delivered him into the hands of Joab, and he extracted [compliance] from him against his will. And so Job said (in Job 29:16-17), “I was a father to the poor […]. I broke the jaws [of the evildoer].”

And in the case of Jehoshaphat also, when he was installed in the kingship, he did not occupy himself with the business of kingship nor with honor but with the business of judging.¹⁴Note that Jehoshaphat’s name means, “The LORD has Judged.” It is so stated (in II Chron. 17:1): [THEN <HIS SON> JEHOSHAPHAT REIGNED] <IN HIS STEAD,> AND HE STRENGTHENED HIMSELF OVER ISRAEL. What is the meaning of [AND HE STRENGTHENED HIMSELF (rt.: HZQ)]? That HE STRENGTHENED HIMSELF, when he appointed judges. It also says (in II Chron. 17:6): HIS HEART WAS EXALTED IN THE WAYS OF THE LORD, AND IN ADDITION HE REMOVED THE HIGH PLACES AND ASHERIM FROM JUDAH. Was there a haughty spirit within him, in that it says: HIS HEART WAS EXALTED? It is simply that he had appointed judges over them who knew how to walk IN THE WAYS OF THE LORD¹⁵The fact that the divine name (LORD) is used here, indicates a biblical citation. The expression is found in various places, but the midrash probably adopts the wording from the verse just cited (II Chron. 17:6), which begins: HIS (i.e., Jehoshaphat’s) HEART WAS EXALTED IN THE WAYS OF THE LORD. AND TO KEEP THE WAY OF THE LORD.¹⁶The mention of keeping the WAY OF THE LORD, is found in various places, but this exact Hebrew citation only occurs in Gen. 18:19 with reference to Abraham’s posterity, a citation given more fully in the parallel from Tanh., Deut. 5:1. (II Chron. 19:6–7:) THEN HE SAID UNTO THE JUDGES: CONSIDER WHAT YOU ARE DOING, SINCE YOU JUDGE NOT FOR HUMANS BUT FOR THE LORD. SO NOW LET THE FEAR OF THE LORD BE UPON YOU. TAKE CARE WHEN YOU ACT, FOR WITH THE LORD OUR GOD THERE IS NO INJUSTICE, PARTIALITY, OR TAKING A BRIBE. Now if Moses our Master, who was not commanded concerning Judges,—rather Jethro told him (in Exod. 18:21): YOU SHALL SEEK OUT <ABLE MEN> FROM AMONG ALL THE PEOPLE…, —<if he> convened a sanhedrin¹⁷Gk.: synedrion. for Israel, how much more <important is a sanhedrin> in our case, when it has been commanded here in the Torah (in Deut. 16:18): YOU SHALL APPOINT JUDGES AND LAW OFFICERS FOR YOURSELVES. Where is it shown that Moses convened a sanhedrin? Where it is stated (in Exod. 18:25): SO MOSES CHOSE ABLE MEN FROM ALL ISRAEL <AND APPOINTED THEM AS HEADS OVER THE PEOPLE>…. And Jerusalem also was praised only because of the justice system, as stated (in Ezek. 16:14): AND YOUR NAME SHALL BE SPREAD AMONG THE GENTILES BECAUSE OF YOUR BEAUTY. And what adornment (rt.: HDR) is that? This is the justice system, since it is stated (in Exod. 23:3): NOR SHALL YOU FAVOR (rt.: HDR) SOMEONE POOR IN HIS LAWSUIT. And Jerusalem was destroyed only over perversion of justice, since it is stated (in Ezek. 22:5): YOU WITH A BESMIRCHED NAME; YOU WHO ARE FULL OF COMMOTION. A name for justice that you had at first is besmirched. It is also written (in Is. 1:21): SHE (i.e., Jerusalem) WAS FULL OF JUSTICE; but Jeremiah said this to them (in Lam. 4:12–13): THE KINGS OF THE EARTH DID NOT BELIEVE, [ … ] <THAT FOE OR ENEMY WOULD COME THROUGH THE GATES OF JERUSALEM>. IT WAS FOR THE SINS OF HER PROPHETS AND THE INIQUITIES OF HER PRIESTS <WHO SHED THE BLOOD OF THE RIGHTEOUS IN HER MIDST>. At that time the Holy One swore that he himself would exact retribution from them and from their judges, as stated (in Is. 1:24): THEREFORE THUS SAYS THE LORD, THE LORD OF HOSTS, THE MOST MIGHTY OF ISRAEL: <AH, I WILL EXACT VENGEANCE FROM MY FOES>…. Now THEREFORE can only be a term <related to> an oath, since it is stated (in I Sam. 3:14): AND I THEREFORE SWEAR TO THE HOUSE OF ELI. Moreover, MIGHTY can only be a term for the Av bet Din, since it is stated (in I Sam. 21:8 [7]): THE MOST MIGHTY OF THE SHEPHERDS THAT BELONG TO SAUL. <This is> to teach you that the Holy One became an Av bet Din in order to exact vengeance from them. And where is it shown? Where the text speaks about judges. See what is written after it (in Is. 1:26): AND I WILL RESTORE YOUR JUDGES AS IN THE BEGINNING. Therefore David has said (in Ps. 147:19): HE DECLARES HIS WORDS TO JACOB, <HIS STATUTES AND HIS ORDINANCES TO ISRAEL>.

“All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7).
“All of you is fair, my love” – this is Jacob our patriarch, whose bed was unflawed and no waste was found among it.⁹²Unlike his father and grandfather, all his offspring were righteous.
What is, “all of you is fair, my love”? Rabbi Shimon ben Yoḥai taught: When Israel stood before Mount Sinai and said: “Everything that God spoke we will perform and we will heed” (Exodus 24:7), at that moment there were in their midst neither zav, nor leper, nor lame, nor blind, nor mute, nor deaf, nor imbecile, nor depressed, nor fool, nor doubter. Regarding that moment it is stated: “All of you is fair, my love.” When they sinned, there were not easy times, and there were in their midst zav, leper, lame, blind, mute, deaf, imbecile, and fool. At that moment it is stated: “They shall banish from the camp every leper and every zav” (Numbers 5:2).
Rabbi Ḥelbo said: It is written: “The one who presented his offering on the first day was [Naḥshon son of Aminadav of the tribe of Judah. And his offering was…]” (Numbers 7:12–13). “On the second day, presented Netanel [son of Tzuar].… his offering was…” (Numbers 7:18–19). Why did the Torah depict Judah as secondary?⁹³In relating Naḥshon’s offering the Torah uses a vav, meaning “and,” in the term vekorbano, “and his offering was,” indicating that there had been someone before him, although there had not been. Regarding Netanel the Torah does not use a vav even though there had been someone before him. It is so Judah would not become arrogant and say: I presented first, I am the greatest of them all. Rather, the Holy One blessed be He treated them as though they all presented on the first day and on the last day.
Rabbi Elazar said: It is written: “This was the dedication of the altar on the day it was anointed” (Numbers 7:84). But did each of them not offer one bowl, one ladle? Why does the verse state: “twelve silver bowls, twelve silver basins, twelve golden ladles” (Numbers 7:84)? It was so that Judah would not say: I presented first, I am the greatest of them all. Therefore, the Holy One blessed be He treated them as though they all presented on the first day and on the last day.
Rabbi Berekhya said: It is written: “All these are the tribes of Israel, twelve, [and this is that which their father spoke to them and blessed them; every one according to his blessing he blessed them]” (Genesis 49:28). After he blessed them did he bless them again? Rather, it teaches that Jacob our patriarch sat and likened them to beasts. He likened Judah to a lion, as it is stated: “Judah is a lion cub” (Genesis 49:9). Dan to a snake, as it is stated: “Dan will be a serpent on the road” (Genesis 49:17). Naphtali to a hind, as it is stated: “Naphtali is a hind let loose” (Genesis 49:21). Benjamin to a wolf, as it is stated: “Benjamin is a ravenous wolf” (Genesis 49:27). Then he called them all wolves, all of them snakes, all of them fiery serpents, all of them scorpions. Know that it is so, as Dan, whom he called a snake, he⁹⁴Moses then called a lion, as it is stated: “Dan is a lion cub” (Deuteronomy 33:22). Rabbi Idi said: We have found in the offerings of the princes that what this one offered that one offered. This one sacrificed a burnt offering, and that one sacrificed a burnt-offering; this one a meal offering and that one a meal offering; this one a sin offering and that one a sin offering; this one a peace offering and that one a peace offering. Why? It is because all of them are faultless and equal to one another.
What led the verse to delineate their genealogy in the book [of Exodus], Reuben, Simeon, and Levi?⁹⁵The verses delineate the genealogies of only these three tribes (see Exodus 6:14–25). Rabbi Ḥanina and Rabbi Levi: one said: It is because their father reprimanded them,⁹⁶When Jacob gave blessings to his sons before his death, he reprimanded Reuben, Simeon, and Levi (see Genesis 49:3–7). In order to emphasize that these tribes were not inferior, the verses list their genealogies as they introduce Moses and Aaron. and one said: It was because it delineated the genealogy of Moses and Aaron.⁹⁷Because the Torah sought to address the genealogy of Aaron and Moses from the tribe of Levi, it began with Reuben, the first of the tribes, and continued through Levi. We do not know who said this and who said that. However, from the fact that Rabbi Yudan said in the name of Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Huna: “An ear that heeds life’s reprimand will rest among the wise” (Proverbs 15:31), it is Rabbi Huna⁹⁸This is possibly an alternate pronunciation of the name of Rabbi Ḥanina. Alternatively, the text should either state Rabbi Ḥanina here or Rabbi Huna above. who said because their father reprimanded them. Because they accepted their father’s reprimand they were privileged to have their genealogy delineated alongside Moses and Aaron. That is why it is stated: “All of you is fair.”
Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda said: It is because all the tribes did not preserve their genealogies in Egypt, but Reuben, Simeon, and Levi preserved their genealogy.⁹⁹They married only with families that could prove they were of pure lineage. Rabbi Neḥemya said: It is because all the tribes engaged in idol worship in Egypt, but the tribes of Reuben, Simeon, and Levi did not engage in idol worship. The Rabbis say: It is because the other tribes did not exercise authority in Egypt, but these tribes exercised authority. How so? When Reuben died,¹⁰⁰Joseph had been the authority figure among the brothers and their descendants in Egypt, but he died before his brothers. At that point, Reuben, the eldest son of Jacob, became the authority figure. authority was transferred to Simeon. When Simeon died, authority was transferred to Levi. When Levi died, authority was going to be transferred to Judah. A Divine voice emerged and said: Leave it until its time arrives. When did its time arrive? After the death of Joshua. That is what is written: “It was after the death of Joshua.… the Lord said: Judah shall ascend” (Judges 1:1–2). He was called three names: Judah, Otniel, and Yabetz. Rabbi Berekhya and Rabbi Levi [said] in the name of Rabbi Ḥama ben Rabbi Ḥanina: This¹⁰¹Yabetz is Boaz. Rabbi Simon [said] in the name of Rabbi Yehoshua ben Levi: This¹⁰²Yabetz is Otniel.
It is written: “Son of man, the House of Israel has become dross to Me; they are all…” (Ezekiel 22:18). Zechariah said: I saw them, and they were pure gold: “I saw, and behold, a candelabrum of gold in its entirety, with a bowl [gulah] atop it.… and there are two olive trees over it” (Zechariah 4:2–3). There were two amora’im; one said exile [gola], and one said their Redeemer [go’alah]. The one who said gola: As they were exiled to Babylon, and the Divine Presence was exiled with them. The one who said go’alah: It is their redemption, as it is written: “Our Redeemer, the Lord of hosts is His name…” (Isaiah 47:4). The Holy One blessed be He said: Since that is the case:¹⁰³Since in the future they will all be comparable to pure gold, as envisioned by Zechariah. “All of you is fair, my love, and there is no blemish in you.”

(Deut. 16:19, cont.:) YOU SHALL NOT TAKE A BRIBE. When the judge sets his heart on a bribe, he becomes blind to justice and he is unable to judge <a case> honestly.²⁹Tanh., Deut. 5:8. R. Eleazar said: It says here (in Ezek. 22:6): BEHOLD, THE PRINCES OF ISRAEL, EACH ONE ACCORDING TO HIS STRENGTH (literally: ARM), HAVE EXISTED AMONG YOU <FOR THE SHEDDING OF BLOOD>. Thus they stretched out³⁰Poshetim, which is intended as a pun on shofetim “judges”. Thus the verb implies that the judges are the ones who stretch out their arms for bribes. their arms under their robes to take a bribe. R. Abbahu said: Whoever takes the equivalent of a peruta (the smallest of coins) from his fellow is called wicked, as stated (in Prov. 17:23): [A WICKED ONE] TAKES A CONCEALED BRIBE.³¹Apart from the midrash, in the biblical context these words, which literally mean, A WICKED ONE TAKES A BRIBE FROM THE BOSOM, may well refer to the one who gives the bribe. R. Ishmael ben Elisha said: Come and see how harmful a bribe is. One time a certain person came and brought me the first fruits of the sheep shearing.³²See Deut. 18:4; also Ket. 105b. He also had a lawsuit before the judge, so I stood to one side. Now I said, <to myself>: If he pleads such and such before the judge, he will win the suit; for I was hoping for him to win. Even though he had only given me my due, and it was not a bribe, my heart was drawn to him every time I saw him. Furthermore, although had gone to the court, I asked about him whether he had won or not. <This incident serves> to make known to you how harmful a bribe is, since it makes the eyes blind. Now here is an argument a fortiori. If I, to whom he had <only> brought what was due and who <only> got what was due me, was hoping for him to win, how much the more so with one who gets a bribe.

(Deut. 16:19, cont.:) “You shall not take a bribe.” When the judge sets his heart on a bribe, he becomes blind to justice and he is unable to judge [a case] honestly. R. Eliezer said, “It says here (in Ezek. 22:6), ‘Behold, the princes of Israel, each one according to his strength (literally, arm), have existed among you for the shedding of blood.’ Thus they stretched out¹⁵Poshetim, which is intended as a pun on shofetim “judges”. Thus the verb implies that the judges are the ones who stretch out their arms for bribes. their arms under their robes to take a bribe.” R. Abbahu said, “Whoever takes the equivalent of a peruta (the smallest of coins) from his fellow is called wicked, as stated (in Prov. 17:23), ‘A wicked one takes a concealed bribe.’”¹⁶Apart from the midrash, in the biblical context these words, which literally mean, A WICKED ONE TAKES A BRIBE FROM THE BOSOM, may well refer to the one who gives the bribe. R. Ishmael beRabbi Yose said, “Come and see how harmful a bribe is. One time a certain person came and brought me the first fruits of the sheep shearing.¹⁷See Deut. 18:4; also Ket. 105b. He also had a lawsuit before the judge, so I stood to one side. Now I said to him [that] if he pleads such and such before the judge, he will win the suit; for I was hoping for him to win. Even though he had only given me my due, and it was not a bribe, my heart was drawn to him every time I saw him. Furthermore, although he had gone to the court, I asked about him whether he had won or not. [This incident serves] to make known to you how harmful a bribe is, since it makes the eyes blind. Now here is an argument a fortiori: If I, to whom he had [only] brought what was due and who [only] got what was due me, was hoping for him to win, how much the more so with one who gets a bribe.” Rabban Johanan ben Zakkay would expound (about 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, against those who oppress the hired worker in their wages, the widow, the orphan and those who turn aside the sojourner.” [He said,] “Woe to us for the day of judgment! Woe to us for the day of retribution,¹⁸Cf. Gen. R. 93:6; Numb. R. 10:2. as Scripture compares (heqish) one who turns aside the sojourner to all the worst transgressions!” Therefore the Holy One, blessed be He, warned (in Deut. 16:19), “You shall not turn aside justice.” R. Hama bar Osha'ya said, “A person having a pain in his eye gives a lot of money to a physician, [when] it is doubtful whether he is to be healed or not.¹⁹Ket. 105a. But the one who takes a bribe corrupts justice, blinds his eyes, causes Israel to be exiled from their land, and brings hunger into the world. Thus it is stated (in Deut. 16:20), ‘Justice, justice shall you pursue so that you may live and possess the land’; but if not, you shall not possess it.” (Deut. 16:20:) “Justice, justice shall you pursue,” (with justice repeated two times). From here they have maintained that one should pursue a worthy court. Another interpretation of (Deut. 16:20), “Justice, justice shall you pursue,” (with justice repeated) two times: [Here is] a warning for judges who judge capital cases not to render judgment on the same day as the trial. Rather let them suspend the judgment overnight (rt.: lwn), just as they suspend it overnight (rt.: lwn) in Jerusalem, since it is stated (in Is. 1:21), “she (i.e., Jerusalem) was full of justice, for righteousness lodged (rt.: lwn) there.” (Deut. 16:20, cont.:) “So that you may live.” Everyone who judges a case with unvarnished truth merits life in the world to come, as stated (in Is. 56:1), “Thus says the Lord, ‘Observe justice, and practice righteousness; [for soon My salvation shall come, and My righteousness be revealed].’”

“I have seen the matters that God has given to the sons of men, in which to engage” (Ecclesiastes 3:10).
“I have seen the matters” – this is the pursuit of property, as Rabbi Yudan said in the name of Rabbi Aivu: A person does not leave the world having achieved even half of his desire; rather, if he has one hundred, he wishes to turn them into two hundred. If he has two hundred, he wishes to turn them into four [hundred]. “In which to engage” – Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: If a person was privileged and used his property for mitzvot, [when] he prays he will be answered [na’aneh]. That is what is said: “My righteousness [tzidkati] will bear witness [ve’anta] for me” (Genesis 30:33).³²My charity [tzedaka] will lead to my prayers being answered. If not, it will bear witness against him and prosecute him, as it is written: “To testify [la’anot] maliciously against him” (Deuteronomy 19:16).
Rabbi Yoḥanan said: This is the pursuit of robbery, as Rabbi Shimon ben Lakish said in the name of Rabbi Yoḥanan: This is analogous to a se’a measure filled with iniquities; which is the first of them to prosecute? It is robbery, as Rabbi Yudan said in the name of Rabbi Yoḥanan: “And shatter [uvtza’am]³³This evokes the word betza, which means ill-gotten gain. the head of them all” (Amos 9:1). Rabbi Pinḥas [said] in the name of Rabbi Yoḥanan: Although they were involved with idol worship, forbidden sexual relations, and bloodshed, the most severe of them all is nothing other than robbery. Rabbi Yaakov [said] in the name of Rabbi Yoḥanan: Ezekiel enumerated twenty-four sins, and he concluded with none other than robbery; that is what is written: “I have struck My hand because of the ill-gotten gain that you acquired…” (Ezekiel 22:13).
Rabbi Ḥunya interpreted the verse regarding the Prophets and Writings,³⁴Meaning, the ‘matters’ that are the subject of this verse, which God gave man to engage in, were the books of the Prophets and Writings. as had Israel merited, they would read only the five books of the Torah, just five books. The books of the Prophets and Writings were given to them only so they would exert themselves in their study and in the Torah, and perform mitzvot and acts of righteousness, in order to receive a proper reward. The Rabbis say: Even so, “in which to engage,” – they receive reward for them, as they do for the five books of the Torah.
Rabbi Abbahu said: This is the pursuit of Torah, for a person studies Torah and forgets it. The Rabbis there, in the name of Rabbi Yitzḥak from here,³⁵The Rabbis of Babylonia said in the name of Rabbi Yitzḥak from the land of Israel. and Rabbi Tovya in the name of Rabbi Yitzḥak: It is for his own good that a person studies Torah and forgets, as were a person to study Torah and not forget it, one would engage in Torah study two or three years and would return to engage in his labor and never pay attention to it [again] for the rest of his life. Rather, because a person studies Torah and forgets it, he does not move or remove himself from matters of Torah.
The Rabbis say: This is the pursuit of robbery. Know that it is so, as the earlier generations, because they were engaged and steeped in robbery, as it is stated: “They trespass, and flocks they steal and graze” (Job 24:2) – see that they were eliminated from the world through water. But the tribes of Reuben and Gad, who distanced themselves from robbery; therefore, the Holy One blessed be He gave them their inheritance in a place where there is no robbery, as it is stated: Behold, the place is a place of livestock…” (Numbers 32:1). Likewise, from Mahir, where there was sixteen mil by sixteen mil.³⁶An area large enough for animals to graze without approaching the fields of others.

“I applied my heart to seek and to search in wisdom, regarding everything that is performed beneath the heavens; it is an unfortunate matter that God has given to the sons of men in which to engage” (Ecclesiastes 1:13).
“I applied my heart to seek and to search in wisdom.” What is, “to search [latur] in wisdom”? [It is to establish] a set time [tur] for [contemplating all aspects of] wisdom. It is to ascertain the essence [to’ar] of wisdom, as it is stated: “Send men and they will scout [veyaturu] the land” (Numbers 13:2). One who taught Bible well, he would sit before him, one who taught Mishna well, he would sit before him.
Another matter, “to seek and to search [latur]” – to do what’s required [latur],⁹⁹Tur is interpreted to mean shura, meaning line, in the sense of “toeing the line.” and to go beyond [lehotir]. When a poet composes alphabetical acrostics, at times he completes it and at times he leaves it unfinished, but Solomon, when he would compose alphabetical acrostics, he would add five letters. That is what is written: “His songs [shiro] were one thousand [elef] and five” (I Kings 5:12); the remainder [shiyuro] of the parable was five beyond alef.¹⁰⁰It was five beyond the alphabet. It was not only in matters of Torah that Solomon searched, but rather regarding everything that is performed under the heavens, for example, how one sweetens mustard and sweetens lupine and how one drinks hot drinks, [such as] wine, water, and peppers, in thirds.¹⁰¹If one prepares a drink that is one-third wine, one-third water, and one-third pepper and other spices, it will facilitate good health.
“It is an unfortunate matter that God has given to the sons of men in which to engage.” Rabbi Bon says: This is the pursuit of property. Rabbi Yudan said in the name of Rabbi Aivu: A person does not leave the world having achieved even half of his desire; rather, if he has one hundred he wishes to turn them into two hundred. If he has two hundred, he wishes to turn them into four hundred. “In which to engage,” Rabbi Pinḥas in the name of Rabbi Yoḥanan: Although it is in the same category as idol worship, forbidden sexual relations, and murder, the [sin] that is most severe is robbery. Rabbi Yehuda in the name of Rabbi Levi: If a person was privileged and used his property for a mitzva, he prays and will be answered [vena’ana], as it is stated: “My righteousness will bear witness [ve’anta] for me” (Genesis 30:33). If not, it will bear witness against him and prosecute him, as it says: “To testify [la’anot] maliciously against him” (Deuteronomy 19:16).
Rabbi Yoḥanan said: This is the pursuit of robbery, as Rabbi Shimon bar Abba said in the name of Rabbi Yoḥanan: This is analogous to a se’a measure filled with iniquities; which is the first of them to prosecute? It is robbery, as Rabbi Yudan said in the name of Rabbi Yoḥanan: It is written: “And shatter [uvtza’am] the head of all of them” (Amos 9:1).¹⁰²Uvtza’am evokes the word betza, which means ill-gotten gain. Rabbi Yaakov bar Aḥa in the name of Rabbi Yoḥanan: Ezekiel enumerated twenty-four sins, and he concluded with none other than robbery; that is what is written: “I have struck My hand because of the ill-gotten gain that you acquired…” (Ezekiel 22:13).
Rabbi Ḥunya interpreted the verse regarding the Prophets and Writings, as had Israel merited, they would read only the five books of the Torah, just five books. The books of the Prophets and Writings were given to them only so they would exert themselves in their study and in the Torah, and perform mitzvot and acts of righteousness, in order to receive a proper reward.¹⁰³Although these books, which are comprised primarily of rebuke to Israel for its sins, would not have been given had the people not sinned, once they were given, one who studies them receives reward. [As] the Rabbis say: Even so, “in which to engage,” they receive reward for them as they do for the five books of the Torah.
Rabbi Abbahu said: This is the pursuit of Torah, for a person studies Torah and forgets it. The Rabbis there, in the name of Rabbi Yitzḥak from here,¹⁰⁴The Rabbis of Babylonia said in the name of Rabbi Yitzḥak from the land of Israel. and Rabbi Tovya in the name of Rabbi Yitzḥak: It is for his own good that a person studies Torah and forgets, as were a person to study Torah and not forget it, one would engage in Torah study two or three years and would return to engage in his labor and never pay attention to it for the rest of his life. Rather, because a person studies Torah and forgets it, he does not move or remove himself from matters of Torah.
The Rabbis say: This is the pursuit of robbery. Know that it is so, since the earlier generations, because they were engaged and steeped in robbery, as it is stated: “They trespass, and flocks they steal and graze” (Job 24:2), were eliminated from the world through water. But the tribes of Reuben and Gad distanced themselves from robbery; therefore, the Holy One blessed be He gave them their inheritance in a place where there is no robbery, as it is stated: “Behold, the place is a place of livestock…” (Numbers 32:1). Likewise, from Mahir, where there was sixteen mil by sixteen mil.¹⁰⁵An area large enough for animals to graze without approaching the fields of others.

And his offering: one silver bowl (Numbers 7:13). Behold it is written (Song of Songs 4:7) "You are all beautiful, my love, and there is no blemish in you" - this is speaking of Israel. Rabbi Shimon ben Yochai taught: at the time that Israel stood before Mount Sinai to accept the Torah, there were no blind people among them, nor deaf, nor mentally incapable, nor mutes, nor lame, nor limping. At that moment it says, "You are all beautiful, my love, there is no blemish in you." -- until they sinned with the calf, and among them were made zavim and metzoraim, as it says (Exodus 32:25) "And Moshe saw the people, that they were scattered [פרוע]", and it is also written (Leviticus 13:45) "As for the person with a leprous affection, their clothes shall be rent, their head shall be wild [פרוע],". At that moment, it says (Numbers 5:2) "Send out from the camp every tzarua and every zav". But before Mount Sinai, they were whole, as it says "You are all beautiful, my love, there is no blemish in you". Another opinion: "All of you is beautiful, my love" speaks of the tribes. And if you say, how can all of them be beautiful? For Ya'akov their father blessed the tribes, and chided Reuven, Shimon, and Levi. How can you say they "you are all beautiful"?! Rabbi Elazar says, even though he blessed the later tribes and chided the former tribes, even so he returned and blessed them, as it says (Genesis 49:28) "These are the tribes of Israel, twelve..." -- he made them nourished from each other. What is (Genesis 49:28) "And he blessed them, each according to his own blessing"? When he blessed them, he returned and blessed them again -- rather, it teaches that when Ya'akov our father blessed his children, he would compare them to animals. He compared Yehuda to a lion; "Yehuda is a lion's whelp..." (Genesis 49:9). He compared Dan to a snake; "Dan shall be a snake..." (Genesis 49:17). He compared Naftali to a hind; "Naftali is a hind let loose..." (Genesis 49:21). Binyamin to a wolf; "Binyamin is a ravenous wolf..." (Genesis 49:27). Even though this is so, he returned and called all of them lions, all snakes, all hinds, all wolves. You can know that this is so, since behold Dan was called a snake, and he returned and called him a lion; "Dan is a lion's whelp..." (Deuteronomy 33:22). So you learn that he returned and included Reuven, Shimon, and Levi in the blessing of their brothers, to uphold that which is written; "you are entirely beautiful, my love". And so the verse returns and counts Reuven, Shimon, and Levi individually in the book of Exodus, and does not count the others. Rabbi Yehuda and Rabbi Nechemya and the rabbis [offer alternaive explanations for this]. Rabbi Yehuda says, this is why Reuven, Shimon, and Levi were counted individually: since all the tribes did not guard their lineage in Egypt, and Reuven and Shimon and Levi guarded their lineages, thus their lineages are enumerated there. Rabbi Nechemya says, all the tribes worshipped star-worship in Egypt, and tre tribes of Reuven, Shimon, and Levi did not worship star-worship; thus they merited to be counted alone. And the rabbis say, all the tribes did not act with authoority/leadership [?] in Egypt, but Reuven, Shimon, and Levi acted with leadership in Egypt,. Reuven died and leadership was given to Shimon, Shimon died and it was given to Levi. Levi died and they wished to give it to Yehuda, and a Bat Kol went out and said, "Leave it, until its time comes!" When did it's time come? After the death of Yehoshua (Judges 1:1-2) "And it was after the death of Joshua that the Israelites inquired... and God said, Yehuda will go up". Rabbi Levi and Rabbi Chanin: one says "Therefore, it returned and related these three tribes, because their father had chided them." The other says, "because their lineage relates to Moshe and Aharon". And we do not know which of them said this and which of them said this, since it's from what Rabbi Yudan said in the name of Rabbi Yehuda son of Rabbi Simon in the name of Rabbi Chanin in the name of Rabbi Shmuel bar Yitzchak. "The ear that listens to the reproof of life abides among the wise" (Proverbs 15:31) -- this is Rabbi Chanin, who said, because he chided them. And because they accepted the reproof of their father, they merited to be ennumerated beside Moshe and Aharon. For this reason, it says "You are entirely beautiful, my love...". Another interpretation, "you are entirely beauutiful, my love..." according to Yirmiyahu, who said (Jeremiah 6:30) "They are called 'rejected silver'..." and Yechezkel called them dross; "O mortal, the House of Israel has become dross to Me" (Ezekiel 22:18). Zechariah came and said, "I saw, and behold, a menorah... entirely [כֻּלָּהּ] of gold.." (Zechariah 4:2), to fulfil that which is written, "all of you [כֻּלָּךְ] is beautiful, my love". Another interpreation; "you are entirely beautiful, ...": this is speaking of the princes of the tribes at the time that they brought forth for the dedication of the altar. They did not bring all together on one day, rather each and every one on individual days, as like that which is written "One prince each day" (Numbers 7:11). Could it be that the one who brought his offerings first was most beloved?! Yehuda who brought his offerings first was most beloved of all? So Rabbi Chelbo said; with all the tribes it is written "his offering", and with the prince of Yehuda it is written "and his offering" - and this is strange! He who offered first it is written of him, "and his offering" - it did not need to sppeak thus, rather of the first "his offering" and the rest "and his offering". And why is this so? Rabbi Brechya haCohen son of Rabbi said, since Yehuda ofered first, if he had come to pride himself over his brothers and say "I am more honoured than you, since I offered first", they would respond to him and say, "you are he who offered last, for thus it says 'and his offering'!" This made him lesser [and brought him down] to his brothers, and so: "all of you is beautiful".

Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: “Little foxes,” these are Esau and his noblemen, just as it says: “Behold, I made you small among the nations” (Obadiah 1:2).¹⁴⁷This prophecy is said regarding Edom, the descendants of Esau. The Sages identified Edom with Rome. Rabbi Shimon ben Elazar said: This is analogous to a province that would produce great swordsmen for the king. There was a certain woman there who gave birth to a puny son, and she would call her son: Tall and Quick. She said to them: ‘My son is tall and quick and you do not make him a great swordsman?’ They said to her: ‘If, in your eyes, he is tall and quick, in our eyes he is puniest of the puny.’ So too, the Holy One blessed be He said: ‘This wicked Esau, his father called him great [gadol],’ as it is stated: “He called Esau, his elder [hagadol] son” (Genesis 27:1). His mother called him great, as it is stated: “The garments of Esau, her elder [hagadol] son (Genesis 27:15). The Holy One blessed be He said to them: ‘If, in your eyes, he is great, in My eyes, he is small,’ as it is stated: “Behold, I made you small among the nations” (Obadiah 1:2). And if he is great, the slaughterer corresponds to the bull. That is what is written: “There is a sacrifice for the Lord in Botzra and a great slaughter in the land of Edom” (Isaiah 34:6). “That ruin the vineyards,” this is Israel, as it is written: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). “As our vineyards are in bloom,” just as it says: “There is no cluster to eat, or a first fruit that my soul desires” (Micah 7:1).¹⁴⁸The Romans are able to persecute Israel, compared to a vineyard, because the fruits of the vineyard are just beginning to bloom, but there are none that are fully formed yet. This represents the fact that the Jews were not sufficiently righteous.
Rabbi Berekhya said: “Little foxes,” these are the four kingdoms, as it is stated: “There are four upon earth that are little” (Proverbs 30:24). “That ruin the vineyards,” this is Israel, as it is written: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). “As our vineyards are in bloom,” who caused our vineyards to be in bloom?¹⁴⁹The midrash should read: What caused our vineyard to be damaged? The fact that they are [merely] in bloom (Rabbi David Luria). “I sought from among them a man who builds a fence [and stands in the breach before Me for the land, that I should not destroy it,] but I did not find” (Ezekiel 22:30); were it not for Noah, Daniel, and Job.¹⁵⁰This phrase should be interpreted as though it continued: Were it not for Noah, Daniel, and Job, no one would have been left. There was no one righteous enough to save the generation from destruction, but these individuals and people like them were righteous enough to at least save themselves (Maharzu; see Ezekiel 14:13-14).

“Your eyes are like doves.” Like doves; your quality is like that of the dove. Just as the dove brought light to the world, you, too, bring light to the world, as it is stated: “The nations will walk by your light” (Isaiah 60:3). When did the dove bring light to the world? During the days of Noah. That is what is written: “The dove came to him at evening time and behold, there was an olive leaf plucked [taraf] in its mouth” (Genesis 8:11). What is “taraf in its mouth”?³⁰⁰The root tet-resh-pei can refer to food or to killing. Killed, just as you say: “Joseph was mauled [tarof taraf]” (Genesis 37:33). Rabbi Berekhya said: Had it not killed it, it would have become a great tree.³⁰¹The dove brought a leaf from a living tree, indicating to Noah that there was life in the world.
From where did it bring it? Rabbi Levi said: It brought it from the branches of the Land of Israel. That is what people say: The Land of Israel was not stricken with the flood waters. That is what was stated by Ezekiel: “Son of man, say to it: You are a land that has not been cleansed, that has not been rained upon on the day of fury” (Ezekiel 22:24). Rabbi Yoḥanan said: Even the lower millstones were dissolved in the water.³⁰²Thus, since the destruction wrought by the flood was so devastating, it must be that if a tree was growing at that time, it was from the Land of Israel (Etz Yosef).
Rabbi Taryi said: The gates of the Garden of Eden opened for it, and it brought it from there. Rabbi Aivu said to him: Had it brought it from the Garden of Eden, should it not have brought a high-quality item, e.g., cinnamon or balsam? Rather it was hinting to Noah, [as though] it said to him: My master, Noah: [It is preferable to have something] bitter from this [tree] from the hand of the Holy One blessed be He, and not [something] sweet from your hand.

“I have spoken with my heart, saying: Behold, I have amassed and added wisdom, beyond all who were before me over Jerusalem; my heart has seen much wisdom and knowledge” (Ecclesiastes 1:16).
“I have spoken with my heart” – the hearts sees, as it is stated: “My heart has seen much.” The heart hears, as it is stated; “Give your servant an understanding [shome’a]¹²⁰Literally, hearing. heart” (I Kings 3:9). The heart speaks, as it is stated: “I have spoken with my heart.” The heart goes, as it is stated: “Didn’t my heart go?” (II Kings 5:26). The heart falls, as it is stated: “Let no man’s heart fall” (I Samuel 17:32). The heart stands, as it is stated: “Will your heart endure [haya’amod]”¹²¹Literally, stand. (Ezekiel 22:14). The heart rejoices, as it is stated: “Therefore, my heart rejoices” (Psalms 16:9). The heart cries out, as it is stated: Their heart cried out to the Lord” (Lamentations 2:18). The heart is consoled, as it is stated: “Speak to the heart of Jerusalem” (Isaiah 40:2).¹²²This verse is preceded by: “Console, console My people, says your God.” The heart grieves, as it is stated: “Your heart shall not be grieved” (Deuteronomy 15:10). The heart hardens, as it is stated: “The Lord hardened Pharaoh’s heart” (Exodus 9:12). The heart softens [mitrakekh], as it is stated: “Let your heart not be faint” (Deuteronomy 20:3). The heart is saddened, as it is stated: “He was saddened in His heart” (Genesis 6:6). The heart fears, as it is stated: “From the fear of your heart” (Deuteronomy 28:67). The heart breaks, as it is stated: “A broken and contrite heart” (Psalms 51:19). The heart becomes conceited, as it is stated: “Your heart will grow haughty” (Deuteronomy 8:14). The heart is recalcitrant, as it is stated: “But this people had a revolting and rebellious heart” (Jeremiah 5:23). The heart fabricates, as it is stated: “The month that he fabricated from his heart” (I Kings 12:33). The heart contemplates,¹²³Matters of stupidity as it is stated: “[I will have peace] though I walk in the stubbornness of my heart” (Deuteronomy 29:18). The heart overflows, as it is stated: “My heart overflows with goodly matter” (Psalms 45:2). The heart calculates [meḥashev], as it is stated: “Many are the thoughts [maḥshavot] in the heart of man” (Proverbs 19:21). The heart desires, as it is stated: “The desire of his heart You have granted him” (Psalms 21:3). The heart deviates, as it is stated: “Let your heart not turn aside to her ways” (Proverbs 7:25). The heart strays, as it is stated: “You shall not follow after your heart…[after which you stray]” (Numbers 15:39). The heart is sustained, as it is stated: “And sustain your heart” (Genesis 18:5). The heart is stolen, as it is stated: “Jacob stole the heart of Laban” (Genesis 31:20). The heart is humbled, as it is stated: “Perhaps then their hearts will be humbled” (Leviticus 26:41). The heart is enticed, as it is stated: “He spoke soothingly¹²⁴Literally, “to the heart.” Shekhem was speaking to Dina and attempting to entice her to marry him. to the young woman” (Genesis 34:3). The heart goes astray, as it is stated: “My heart has gone astray” (Isaiah 21:4). The heart trembles, as it is stated: “For his heart was trembling” (I Samuel 4:13). The heart awakens, as it is stated: “I am asleep but my heart is awake” (Song of Songs 5:2). The heart loves, as it is stated: “You shall love the Lord your God with all your heart” (Deuteronomy 6:5). The heart hates, as it is stated: “Do not hate your brother in your heart” (Leviticus 19:17). The heart envies, as it is stated: “Let your heart not envy…” (Proverbs 23:17). The heart is searched, as it is stated: “I the Lord search the heart…” (Jeremiah 17:10). The heart is rent, as it is stated: “Rend your heart and not your garments” (Joel 2:13). The heart meditates, as it is stated: “The meditation of my heart will be understanding” (Psalms 49:4). The heart is like fire, as it is stated: “My heart will be like fire” (Jeremiah 20:9). The heart is like stone, as it is stated: “I will remove the heart of stone” (Ezekiel 36:26). The heart repents, as it is stated: “Who returned to the Lord with all his heart” (II Kings 23:25). The heart is incensed, as it is stated: “For his heart is incensed” (Deuteronomy 19:6). The heart dies, as it is stated: “His heart died within him” (I Samuel 25:37). The heart melts, as it is stated “The heart of the people melted” (Joshua 7:5). The heart absorbs matters, as it is stated: “These matters that I command you today shall be upon your heart” (Deuteronomy 6:6). The heart absorbs fear, as it is stated: “I will place My fear in their hearts” (Jeremiah 32:40). The heart thanks, as it is stated: “I will thank my Lord with all my heart” (Psalms 111:1). The heart covets, as it is stated: “Do not covet her beauty in your heart” (Proverbs 6:25). The heart is toughened, as it is stated: “And one who toughens his heart” (Proverbs 28:14). The heart becomes merry, as it is stated: “It was when their hearts were merry” (Judges 16:25). The heart deceives, as it is stated: “Deceit is in the heart of those who devise evil” (Proverbs 12:20). The heart speaks from within, as it is stated: “Hannah was speaking in her heart” (I Samuel 1:13). The heart loves a bribe, as it is stated: “Your eyes and your heart [are only on your ill-gotten gain]” (Jeremiah 22:17). The heart writes matters, as it is stated: “Write them on the tablet of your heart” (Proverbs 3:3). The heart devises, as it is stated: “Duplicity is in his heart, he devises evil” (Proverbs 6:14). The heart absorbs mitzvot, as it is stated: “The wise of heart will grasp mitzvot (Proverbs 10:8). The heart acts with malice, as it is stated: “The malice of your heart deceived you” (Obadiah 1:3). The heart arranges, as it is stated: “To a person are the arrangements of the heart” (Proverbs 16:1). The heart glorifies, as it is stated: “Your heart has glorified you” (II Chronicles 25:19). That is, “I have spoken with my heart, saying: Behold, I have amassed…”

R. Juda, the son of R. Samuel, in the name of Rab, said: "Conflagration is not frequent excepting only where violation of the Sabbath is found; for it is said (Jer. 17, 27.) But if ye will not hearken unto me to hallow the Sabbath day, and not to bear a burden, and to enter into the gates of Jerusalem on the Sabbath day, then will I kindle a fire in its gates, and it shall devour the palaces of Jerusalem and it shall not be quenched." What is meant by And it shall not he quenched? R. Nachman b. Isaac said: "It means 'At a time when men to quench it will not be accessible.' " Abaye said: "Jerusalem would not have been destroyed, but for the sin of violating the Sabbath, for it is said (Ez. 22, 26.) And from my Sabbaths do they turn away their eyes so that I am profaned among them." R. Abuhu said: "Jerusalem would not have been destroyed had it not been for the sin that they ceased to read the Sh'm'a every morning and evening, for it is said (Is. 5, 11.) Woe unto those that rise up early in the morning that they may run after strong drink, etc., And there are harp and psaltery timbrel and flute and wine and their drinking feasts, but the deeds of the Lord, they regard not. Therefore, are my people led into exile, for want of knowledge." R. Hamnuna said: "Jerusalem would not have been destroyed but for the sin that they ceased to teach small children, for it is said (Jer. 6, 11.) Pour it out over the child in the street. Why pour it out? Because the child is in the street [and not in school]."

“Until the day is great and the shadows flee, turn, my beloved, and be like a gazelle or a fawn on the cleft mountains” (Song of Songs 2:17).
“Until the day is great [sheyafuaḥ],” Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: Until I introduce a breeze [piḥa] into the night of the kingdoms. Did I not introduce a breeze into the night of Egypt, as it was four hundred years and I made them two hundred and ten?¹⁵³God provided relief for Israel from the persecution of Egypt; although He told Abraham that his descendants would be persecuted in a foreign land for four hundred years (Genesis 15:13), they were actually in Egypt for only two hundred and ten years. “And the shadows flee,” did I not remove from them two difficult shadows of mortar and bricks? Rabbi Ḥelbo said: “The nation” “and also the nation” (Genesis 15:14), Egypt and the four kingdoms.¹⁵⁴The verse states: “and also the nation whom they serve, I will judge” (Genesis 15:14), whereas it could have simply said “and the nation whom they serve…” Rabbi Ḥelbo means that since it could have stated “the nation” but instead it says “and also the nation,” the inclusionary term “also” alludes to the other four kingdoms destined to persecute Israel: Babylonia, Persia, Greece, and Rome. Rabbi Yudan said: Being a stranger, subjugation, and affliction in a land that is not theirs, even in cities prepared for them.¹⁵⁵All of the years from the birth of Isaac until the exodus from Egypt are counted in the four hundred years, including the years in which they dwelled securely in cities prepared for them, such as during Joseph’s lifetime in Egypt. “Turn, my beloved, and be like a gazelle,” ultimately I will turn for you from the attribute of justice to the attribute of mercy, and accelerate your redemption like the blood of the gazelle and the blood of a hart. “Or a fawn,” Rabbi Yosei ben Rabbi Ḥanina said: Like the offspring of a hind. “On the cleft [bater] mountains,” owing to the conditions that I stipulated with Abraham your patriarch between the pieces [betarim], as it is stated: “On that day, the Lord made a covenant with Abram, saying” (Genesis 15:18).
Rabbi Berekhya said: Until I heat the day, just as it says: “With the fire of My fury I will blow [afiaḥ] upon you” (Ezekiel 21:36), “to blow fire upon it” (Ezekiel 22:20). What is “and the shadows flee”? These are the shadows of sorrow and sighing. “Turn, my beloved, and be like a gazelle,” ultimately I will turn for you from the attribute of justice to the attribute of mercy and accelerate your redemption like the blood of the gazelle and the blood of a hart. “Or a fawn,” like the offspring of a hind.
“On the cleft [bater] mountains,” Rabbi Yudan said: So that the kingdoms will be in abeyance until after [batar] their treasures.¹⁵⁶They will receive their ultimate punishment only after being rewarded in this world for any good deeds they performed. Rabbi Levi bar Ḥaita said: After the kingdom¹⁵⁷Rome. will experience its greatness. Rabbi Berekhya said: The Holy One blessed be He said: Even if I have against them only what they did in Beitar, My judgement will be extended over them. What did they do in Beitar? Rabbi Yoḥanan said: Emperor Hadrian killed four million people in Beitar.

And all living things which were upon the face of the earth decayed, as it is said, "And every living thing was destroyed which was upon the face of the ground" (Gen. 7:23), except Noah and those who were with him in the ark, as it is said, "And Noah only was left, and they that were with him in the ark" (ibid.), except Og, king of Bashan, who sat down on a piece of wood under the gutter of the ark. He swore to Noah and to his sons that he would be their servant for ever. What did Noah do? He bored an aperture in the ark, and he put (through it) his food daily for him, and he also was left, as it is said, "For only Og, king of Bashan, remained of the remnant of the giants" (Deut. 3:11). (The Flood was universal) except in the land of Israel, upon which the water of the Flood did not descend from heaven, but the waters were gathered together from all lands, and they entered therein, as it is said, "Son of man, say unto her, Thou art a land that is not cleansed, nor rained upon, in the day of indignation" (Ezek. 22:24).

Rabbi Joshua, son of Ḳorchah, said: They appointed over themselves judges who were lying judges, and they oppressed every wayfarer and stranger who entered Sodom by their perverse judgment, and they sent them forth naked, as it is said, "They have oppressed the stranger without judgment" (Ezek. 22:29).

... The angels said before the Holy One, ‘Master of the World! Isn’t this Jerusalem?!’ as it is said “This is Jerusalem; in the midst of the nations I have placed her…” (Yechezkel 5:5) He replied to them, “But she exchanged My judgments for wickedness more than the nations…” (Yechezkel 5:6) They said to Him, “But they are Your people and Your inheritance, which You brought out with Your great strength…” (Devarim 9:29) He replied to them, “For My people have forgotten Me; they burn incense to vanity…” (Yirmiyahu 18:15) They said to Him, ‘act for the sake of the forefathers!’ He replied to them, “…the fathers are kindling fire…” (Yirmiyahu 7:18) They said to Him, ‘act for the sake of the children!’ He replied to them, “But they rebelled against Me and would not consent to hearken to Me…” (Yechezkel 20:8) They said to Him, ‘act for the sake of the tribe of Yehudah!’ “And Judah did what displeased the Lord…” (Melachim I 14:22) They said to Him, ‘act for the sake of the leaders!’ He replied to them, “Its heads judge for bribes…” (Micha 3:11) They said to Him, ‘act for the sake of the tribes!’ He replied to them, ‘and Gad, and Reuven and the half tribe of Menashe…’ They said to Him, ‘act for the sake of the tribe of Dan!’ He replied to them, “And the children of Dan set up for themselves the graven image.” (Shoftim 18:30) They said to Him,’ act for the sake of the students!’ He replied to them, “…And those who hold onto the Torah did not know Me…” (Yirmiyahu 2:8) They said to Him, ‘act for the sake of the prophets!’ He replied to them, “[It was] for the sins of her prophets, the iniquities of her priests…” (Eicha 4:13) They said to Him, ‘act for the sake of the kings!’ He replied to them, “And the altars that were on the roof, [the roof of] Ahaz's upper chamber, which the kings of Judah had made…” (Melachim II 23:12) The ministering angels said to Him, ‘act for our sake!’ He replied to them, “But they mocked the messengers of God…” (Divre HaYamim II 36:16) They said to Him, ‘act for the sake of Your name which is called upon them!’ He replied to them, ‘they have profaned My holy name.’ They said to Him, ‘You do not want to be appeased, what is the image of their father doing by You?’ “He has cast down from heaven to earth the glory of Israel…” (Eicha 2:1) This statement with which they clothed You, what has it done to You?! If the thing were not written, it would be impossible to say “The Lord has done what He devised, He has carried out His word…” (Eicha 2:17) They said to Him, ‘Master of the World! Is this not Jerusalem about whom you wrote “Behold on [My] hands have I engraved you…”’ (Yeshayahu 49:16) He replied to them, “I, too, shall clap My hands, one upon the other, and I shall put My fury to rest…” (Yechezkel 21:22) Since Zion saw that He did not want to be appeased, she started up and said “The Lord has forsaken me, and the Lord has forgotten me." (Yeshayahu 49:14) May it be Your will Lord our God and God of our fathers that Your Temple be rebuilt speedily in our days, that your Presence return within it, that You gather my exiles from the four corners of the world, that they rebuild the cities of Yehudah and settle Shechem and inherit it speedily. Amen.

Rabbi Chiya taught, "'Olive oil,' and not sesame oil, nut oil, radish oil or almond oil. But rather olive oil, from your olive tree." Rabbi Avin said, "[There is a relevant] parable about a king whose legions had revolted against him, but one of his legions had not revolted against him. The king said, 'I will make dukes, governors and generals from that legion that did not rebel against me.' So [too] did the Holy One, blessed be He, say, 'This olive tree brought light to the world in the days of Noach.'" This is [the understanding of] that which is written (Genesis 8:11), "The dove came back to him toward evening, and there in its bill was a plucked-off (taraf) olive leaf! What s [the understanding of] taraf? Killed, as you would say (Genesis 37:33), "Yosef was surely torn apart (taraf.)" Rabbi Berakhiah said, "If it had not killed it, it would have made a large tree." And from where did [the dove] bring it? Rabbi Abba bar Kahana said, "It brought it from the Mount of Olives." Rabbi Levi said, "It brought it from the branches of the Land of Israel." This is [the understanding of] what they say, "The Land of Israel was not struck by the waters of the flood." This is what the Holy One, blessed be He, said to it through Yechezkel (Ezekiel 22:24), "O mortal, say to her, 'You are an uncleansed land, not washed [by rain on the day of fury.]'" Rabbi Yochanan said, "Even the lower wheels of mills were dissolved by the waters (of the flood)." Rabbi Berakhiah said, "The gates of the Garden of Even opened for it, and it brought it from there." Rabbi Eyebu said to him, "If it brought it from the Garden of Eden, did it not have something better to bring, such as cinnamon or balsam? Rather it hinted a hint to him and said to him, 'My master, Noach, [better something] more bitter than this from the hand of the Holy One, blessed be He, [than something] sweet from your hand!'"

And again [Noach] sent forth the dove out of the ark . . . And the dove came in at evening, and here, an olive leaf torn off in her mouth” [Gn 8:11]. “An olive leaf torn off in her mouth”—From where did she bring it? R’ Bibi said: The gates of Gan Eden were opened for her, and from there she brought it. Said R’ Abahu: Had she brought it from Gan Eden, couldn’t she bring something special, cinnamon or balsam? But she gave [Noach] a hint, and said to Noach: Better is bitterness from this and not sweetness from beneath your hand.

(Bamidbar 18:1) "And the L-rd said to Aaron: You and your sons and the house of your father shall bear the sin of the sanctuary.": R. Yishmael says: Because the thing (i.e., what follows) is relegated to Aaron, it is he that is exhorted. R. Yoshiyah says: Whence is it derived that if he (a Cohein) sprinkled the blood without knowing in whose name he is doing so or smoked the fat without knowing in whose name he is doing so, that the Cohanim bear the sin for this? From "You and your sons and the house of your father shall bear the sin of the sanctuary." R. Yonathan says: Whence is it derived that if he took the flesh (of a sin-offering or a burnt-offering) before the blood was sprinkled (viz. Vayikra 7:7), or the breast and the shoulder before the smoking of the fats (viz. Ibid. 7:31), that the Cohanim bear the sin for this? From (Bamidbar, Ibid.) "And you and your sons with you shall bear the sin of your priesthood." And thus do we find that the decree of Eli was sealed only because they (the Cohanim) abused the offerings, as it is written (I Samuel 2:15) "Even before they would burn the fat … (16) And the man would say: Let them first burn the fat today (upon the altar) … (17) And the sin of the youths (the attendants of the Cohanim was very great, etc." And similarly we find that the decree of the men of Jerusalem was decreed only because they abused the offerings, viz. (Ezekiel 22:8) "You abused My offerings." (Bamidbar, Ibid.) "And you and your sons with you shall bear the sin of your priesthood.": This refers to a sin (in the area of) what is relegated to the Cohanim (i.e., to keep zarim [non-priests] from entering the sanctuary). You say this, but perhaps it refers to a sin (in the area of) what is relegated to beth-din, (it being their duty to exhort the Cohanim in this regard.) (This is not so, for [Ibid. 7]) "You and your sons, with you shall guard your priesthood for every thing of the altar" already speaks of what is relegated to beth-din. How, then, am I to understand "you shall bear the sin of your priesthood"? As referring to a sin (in the area of) what is relegated to the priesthood. (Ibid. 1) "And you and your sons with you": and not Israelites (i.e., they are not to guard the sanctuary.) You say that Israelites do not bear the sin of the Cohanim, but perhaps Levites, (who also guard the sanctuary) do bear the sin of the Cohanim, (who are remiss in this regard.) It is, therefore, written (Ibid. 23) "And they (the Levites) shall bear their (own) sin" (of remissness), but not the sin of the Cohanim. (Ibid. 2) "And also your brothers": I might think that this also includes Israelites. It is, therefore, written "the tribe of Levi." I might think that the women, too, are included. It is, therefore, written "your brothers" — to exclude the women. "draw near with you": R. Akiva says: It is written here "with you," and elsewhere, (Ibid. 7) "with you." Just as here, the Levites are being referred to, so, there, the Levites are being referred to — to exhort the Levites (against defect) in the song at their stand. (Ibid. 2) "and they shall be joined to you and they shall serve you": through their service. Treasurers and trustees are to be appointed from among them. You say this, but perhaps the intent is that they shall serve you (the Cohanim) in your (priestly) service. It is, therefore, (to negate this) written (Ibid. 3) "And they shall keep your charge and the charge of all the tent." — But perhaps (both are intended, i.e.,) they shall serve you in your (priestly) service and they shall serve you through their service. It is, therefore, written (Ibid. 6) "And I, behold, I have taken your brothers, the Levites, from the midst of the children of Israel, for you as a gift, given to the L-rd." To the L-rd are they given, and not to the Cohanim — whereby we derive that it is not to be construed in the second way (i.e., "for your [priestly] service"), but in the first way, i.e., their being appointed as treasurers and trustees. "and you and your sons with you, before the tent of Testimony": the Cohanim within, (in the court of the sanctuary,) and the Levites outside (the court). You say this, but perhaps the intent is both, within. It is, therefore, written (Ibid. 4) "And they (the Levites) will join you, and they will keep (the watch of) the watch (by the Cohanim within) of the tent of meeting." How, then, am I to understand "and you and your sons with you, before the tent of Testimony"? The Cohanim within, and the Levites outside. (Ibid. 3) "And they shall keep your charge and the charge of all the tent": As stated above: They will serve you through their service, and appoint from among them treasurers and trustees. "But to the vessels of the kodesh they shall not come near." This "hakodesh" ("the holy") refers to the ark, as it is written (Ibid. 4:20) "And they (the Levites) shall not come to see (the vessels) when the kodesh is being covered and they (the Levites) die." "and to the altar": This refers to the (sacrificial) service of the altar. "they shall not come near": the exhortation. "and they shall not die": the punishment. This tells me only of the Levites, that they are punished and exhorted for (appropriating) the service of the Cohanim. Whence do I derive (the same for) Cohanim (appropriating) the service (i.e., singing) of the Levites? From ("so that they not die,) both they (the Levites) and you" (the Cohanim.) And it once happened that R. Yehoshua b. Chanania sought to assist R. Yochanan b. Gogada, when he (R. Yehoshua) said to him: Get back, for you are close to forfeiting your life! For I am of the gatekeepers and you are of the singers. Rebbi says that this ("both they and you") is not needed (for the above learning). For it is already written (Bamidbar 4:18-19) "Do not cut off the tribe of the families of the Kehathi … but do this for them and they will live," (the implication being that otherwise they will die.) This tells me only of the sons of Kehath. Whence do I derive (the same for) the sons of Gershon and the sons of Merari? From (Ibid. 19) "Aaron and his sons shall come and set them (the sons of Levi), each man to his service and to his burden." This tells me only that the Levites are punished for (appropriating) the service of the Cohanim. Whence do I derive (the same for) the Cohanim (appropriating) the service of the Levites? From (Bamidbar 1:51) "And when the mishkan travels, the Levites (and not the Cohanim) shall dismantle it. And the stranger (a non-Levite) that draws near (to this service) shall be put to death." Whence do I derive (the same for) one who goes from his (assigned) service to another? From (Ibid. 3:38) "And those who encamped before the mishkan, in front, before the tent of meeting on the east" (i.e., only these being assigned to the aforementioned service) … and the stranger (to that service, [even a Levite]) that draws near shall be put to death." What, then, is the need for "so that they not die both they and you"? Because Korach came and contested Aaron's prerogative, Scripture reiterated the entire exhortation (on demarcation of bounds). Variantly: "both they and you": Just as you (the Cohanim, are thus forewarned) vis-à-vis the altar service, so, they (the Levites, are thus forewarned). R. Nathan says: Levitical singing is hereby intimated in the Torah, but it (i.e., its nature) was explicated by Ezra. Chanania, the son of the brother of R. Yehoshua says: This (intimation) is not needed, for it is already written (Shemot 19:19) "and G-d answered him (Moses, the Levite) by voice" — relative to the mitzvah of the voice, whence (the mitzvah of Levitical) singing is intimated in the Torah. (Bamidbar 18:4) "And they shall join you": As we have stated, the Cohanim (keep guard) on the inside, and the Levites, on the outside. (Ibid.) "and a stranger shall not draw near to you": Why is this written? (i.e., it has already been mentioned.) — "and the stranger that draws near shall be put to death" tells us (only of) the punishment. Whence do we derive the exhortation? From "and a stranger shall not draw near to you." (Ibid. 5) "And you shall keep the charge of the sanctuary and the charge of the altar.": This is an exhortation to a beth-din of Israelites to exhort the Cohanim towards the proper performance of the (sacrificial) service, which (service), when properly performed, fends off calamity from the world. (Ibid.) "so that there be no more wrath." Why "no more"? For He has already vented His wrath (viz. 17:11). Similarly, (Bereshit 9:11) "and no more shall there be a flood." Why "no more"? For it has already happened. Similarly, (Vayikra 18:7) "And they shall no more offer their sacrifices to the goat-demons." Why "no more"? Because it already happened (in Egypt, viz. Ezekiel 20:7). Similarly, (Bamidbar 18:22) "And the children of Israel shall no more draw near to the tent of meeting." Why "no more"? Because they had already done so (in the time of Korach, viz. Ibid. 16:35). Here, too, (Ibid. 18:5) "so that there be no more wrath." Why "no more"? For He had already vented His wrath, as it is written (Ibid. 17:11) "for the wrath has gone forth, etc."

... Another reading: “Comfort, oh comfort My people” (Isaiah 40:1) Said the Holy Blessed One: Who needs to be comforted? For one whose wife died, not the husband? Thus was Zion analogized - “He has made me dwell in darkness, Like those long dead” (Lamentations 3:6). Is it not Me who you need to comfort ‘Comfort Me Comfort Me My people’? Similarly, to what may this matter be compared? To one whose two children were taken captive during their father’s life. To whom do we offer comfort, not to the father? So too, “My children have gone forth from me And are no more” (Jeremiah 10:20). Similarly, to what may this matter be compared? To one whose house burned down. To whom do we offer comfort, not to the owner of the house? So this must be the Holy Blessed One, whose house was burned down, as it says: “He burned the House of the LORD” (Kings II 25:9). Similarly, to what may this matter be compared? To one whose vineyards were cut down. Do we not offer comfort to the owner of the vineyard? So too, “For the vineyard of the LORD of Hosts Is the House of Israel” (Isaiah 5:7). And similarly, to what may this matter be compared? To a shepherd whose flocks were ravaged by a lion. To whom do we offer comfort, not to the shepherd? So too, “My people were lost sheep” (Jeremiah 50:6). Nevertheless, go and appease the House of Israel — immediately, all of the prophets enter and approach her. And she says to them: “Why then do you offer me empty consolation? Of your replies only the perfidy remains.” (Job 21:34) Rabbi Abba bar Kahana said: Do your words need polishing? Until this moment my ears have been filled with the chastisements that you have rebuked me with, and now you come to comfort me?? Hosea walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “I will be to Israel like dew” (Hosea 14:6). She said: yesterday you told me “Ephraim is stricken, Their stock is withered; They can produce no fruit” (9:16) and now you say thus to me — which should I believe, the first or the second?? Joel walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “And in that day, The mountains shall drip with wine” (Joel 4:18). She said: yesterday you told me “Wake up, you drunkards, and weep, Wail, all you swillers of wine— For the new wine that is denied you!” (1:5) and now you say thus to me — which should I believe, the first or the second?? Amos walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “In that day, I will set up again the fallen booth of David” (Amos 9:11). She said: yesterday you told me “Fallen, not to rise again, Is Maiden Israel” (5:2) and now you say thus to me — which should I believe, the first or the second?? Micah walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “Who is a God like You, Forgiving iniquity And remitting transgression” (Micah 7:18). She said: yesterday you told me “All this is for the transgression of Jacob, And for the sins of the House of Israel” (1:5) and now you say thus to me — which should I believe, the first or the second?? Nahum walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “Never again shall scoundrels invade you” (Nahum 2:1). She said: yesterday you told me “The base plotter Who designed evil against the LORD Has left you” (1:11) and now you say thus to me — which should I believe, the first or the second?? Habakuk walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “You have come forth to deliver Your people, To deliver Your anointed” (Habakuk 3:13). She said: yesterday you told me “How long, O LORD, shall I cry out And You not listen, Shall I shout to You, “Violence!” And You not save?” (1:2) and now you say thus to me — which should I believe, the first or the second?? Zephaniah walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “At that time, I will search Jerusalem with lamps [And I will punish the men Who rest untroubled on their lees]” (Zephaniah 1:12). She said: yesterday you told me “A day of darkness and deep gloom” (1:15) and now you say thus to me — which should I believe, the first or the second?? Hagai walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “while the seed is still in the granary, and the vine, fig tree, pomegranate, and olive tree have not yet borne fruit. For from this day on I will send blessings” (Hagai 2:19). She said: yesterday you told me “You have sowed much and brought in little” (1:6) and now you say thus to me — which should I believe, the first or the second?? Zecharia walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “and I am very angry with those nations” (Zecharia 1:15). She said: yesterday you told me “The LORD was very angry with your fathers.” (1:2) and now you say thus to me — which should I believe, the first or the second?? Malachi walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “And all the nations shall account you happy, for you shall be the most desired of lands—said the LORD of Hosts.” (Malachi 3:12). She said: yesterday you told me “I take no pleasure in you” (1:10) and now you say thus to me — which should I believe, the first or the second?? The Holy Blessed One said to Avraham: Walk, comfort Jerusalem — maybe she will receive comfort from you. Avraham walked and said to her: receive comfort from me. She said to him: How can I receive comfort from you when you made me [Jerusalem] like a mountain, as it says: “On the mount of God there is vision” (Genesis 22:14)? Yitzchak walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, from whom Eisav the Wicked emerged who made me a field and whose sons burned me with fire? Yaakov walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, who made me as if I didn’t exist “This is none other than the abode of God’ (Genesis 28:17)? Moshe walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, who wrote curses and harsh decrees about me, as it is written: “Wasting famine, ravaging plague” (Deuteronomy 32:24)? Immediately, they all walked before the Holy Blessed One and said: Master of the Universe — she does not accept our comfortings, as it is written: “Unhappy, storm-tossed one, uncomforted!” (Isaiah 54:11). The Holy Blessed One said: I and you shall walk to comfort her, i.e. “Comfort O comfort my people” — ‘Comfort Her, O comfort her, my people.’ It is not fitting that anyone but me should walk, because I have transgressed what it written in the Torah: “you must not work your firstling ox” (Deuteronomy 15:19) and Israel I called “My first-born son” (Exodus 4:22) and I told them “Put your necks under the yoke of the king of Babylon” (Jeremiah 27:12). I wrote in my Torah: “You shall not hate your kinsfolk in your heart” (Leviticus 19:17) and I hated her — therefore it is upon me to appease her. I wrote in my Torah: “You shall not turn over to his master a slave” (Deuteronomy 23:16) and I passed them over to idol-worshippers, as it says: “Unless their Rock had sold them, The LORD had given them up” (Deuteronomy 32:30). I wrote in my Torah: “you shall not reap all the way to the edges of your field” (Leviticus 19:9) and I vented [play of the word for “reap”] my anger upon them, as it says: “The LORD vented all His fury” (Lamentations 4:11). I wrote in my Torah: “he who started the fire must make restitution (Exodus 22:5), and I ignited her on fire, as it says: “From above He sent a fire” (Lamentations 1:13), and I will build a fire in the future, as it says: “And I Myself—declares the LORD—will be a wall of fire all around it” (Zechariah 2:9). Immediately, the Holy Blessed One walked to her and said: My Daughter, why all of this anger? She said before God: Master of the Universe, is it not justified that I be angry — you dispersed me among the nations, and cursed me with evil curses, and whipped me until my face looked like the rim of the caldron, and despite all of this I sanctified Your great name! The Holy Blessed One said to her: corresponding to the meritorious deeds you did there are accounts that must be repaid, as you transgressed what is written in the Torah: “Honor your father and mother” (Exodus 20:12), and regarding you it is written: “Fathers and mothers have been humiliated within you” (Ezekiel 22:7); it is written: “Whoever sheds the blood of man [By man shall his blood be shed]” (Genesis 9:6), and regarding you it is written: “Base men in your midst were intent on shedding blood” (Ezekiel 22:9); it is written: “You shall not murder; you shall not commit adultery” (Exodus 20:13), and regarding you it is written: “[False] swearing, dishonesty, and murder, And theft and adultery are rife” (Hosea 4:2). She said before God: Master of the Universe, since you dispersed me among the nations, is it not justified that I not keep Shabbat and fulfill your mitzvot? God said to her: My Daughter, the time has come to be redeemed. Immediately, she said before God: Master of the Universe, I shall nor be comforted until you show me those same wicked people who caused me to suffer and disgraced Your name. Immediately God said to her: My Daughter, I will surely bring them and exact revenge from them in front of you until they are eating their own flesh, as it says: “I will make your oppressors eat their own flesh, They shall be drunk with their own blood as with wine. And all mankind shall know That I the LORD am your Savior, The Mighty One of Jacob, your Redeemer” (Isaiah 49:26). Immediately she said: Who shall give You to me like a brother? Like which brother — like Cain to Hevel, he killed him; like Yishmael to Yitzchak, he hated him; like Eisav to Yaakov, he also hated him; like Yosef’s brothers to Yosef, they also hated him; rather like Yosef to his brothers, [you find] after all of the troubles they put him through, it is written: “And so, fear not. I will sustain you and your children.” Thus he reassured them, speaking kindly to them” (Genesis 50:21), and we know this from a kal va’chomer: If Yosef could speak to his brothers kind and comforting words, then when the Holy Blessed One came to comfort Jerusalem, all the more so. You find that everything that Jeremiah smote, Isaiah cam and healed. Jeremiah said: “There is none to comfort her” (Lamentations 1:2), Isaiah came and healed: “Comfort, oh comfort My people” (Isaiah 40:1).

... Another reading: “Comfort, oh comfort My people” (Isaiah 40:1) Said the Holy Blessed One: Who needs to be comforted? For one whose wife died, not the husband? Thus was Zion analogized - “He has made me dwell in darkness, Like those long dead” (Lamentations 3:6). Is it not Me who you need to comfort ‘Comfort Me Comfort Me My people’? Similarly, to what may this matter be compared? To one whose two children were taken captive during their father’s life. To whom do we offer comfort, not to the father? So too, “My children have gone forth from me And are no more” (Jeremiah 10:20). Similarly, to what may this matter be compared? To one whose house burned down. To whom do we offer comfort, not to the owner of the house? So this must be the Holy Blessed One, whose house was burned down, as it says: “He burned the House of the LORD” (Kings II 25:9). Similarly, to what may this matter be compared? To one whose vineyards were cut down. Do we not offer comfort to the owner of the vineyard? So too, “For the vineyard of the LORD of Hosts Is the House of Israel” (Isaiah 5:7). And similarly, to what may this matter be compared? To a shepherd whose flocks were ravaged by a lion. To whom do we offer comfort, not to the shepherd? So too, “My people were lost sheep” (Jeremiah 50:6). Nevertheless, go and appease the House of Israel — immediately, all of the prophets enter and approach her. And she says to them: “Why then do you offer me empty consolation? Of your replies only the perfidy remains.” (Job 21:34) Rabbi Abba bar Kahana said: Do your words need polishing? Until this moment my ears have been filled with the chastisements that you have rebuked me with, and now you come to comfort me?? Hosea walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “I will be to Israel like dew” (Hosea 14:6). She said: yesterday you told me “Ephraim is stricken, Their stock is withered; They can produce no fruit” (9:16) and now you say thus to me — which should I believe, the first or the second?? Joel walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “And in that day, The mountains shall drip with wine” (Joel 4:18). She said: yesterday you told me “Wake up, you drunkards, and weep, Wail, all you swillers of wine— For the new wine that is denied you!” (1:5) and now you say thus to me — which should I believe, the first or the second?? Amos walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “In that day, I will set up again the fallen booth of David” (Amos 9:11). She said: yesterday you told me “Fallen, not to rise again, Is Maiden Israel” (5:2) and now you say thus to me — which should I believe, the first or the second?? Micah walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “Who is a God like You, Forgiving iniquity And remitting transgression” (Micah 7:18). She said: yesterday you told me “All this is for the transgression of Jacob, And for the sins of the House of Israel” (1:5) and now you say thus to me — which should I believe, the first or the second?? Nahum walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “Never again shall scoundrels invade you” (Nahum 2:1). She said: yesterday you told me “The base plotter Who designed evil against the LORD Has left you” (1:11) and now you say thus to me — which should I believe, the first or the second?? Habakuk walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “You have come forth to deliver Your people, To deliver Your anointed” (Habakuk 3:13). She said: yesterday you told me “How long, O LORD, shall I cry out And You not listen, Shall I shout to You, “Violence!” And You not save?” (1:2) and now you say thus to me — which should I believe, the first or the second?? Zephaniah walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “At that time, I will search Jerusalem with lamps [And I will punish the men Who rest untroubled on their lees]” (Zephaniah 1:12). She said: yesterday you told me “A day of darkness and deep gloom” (1:15) and now you say thus to me — which should I believe, the first or the second?? Hagai walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “while the seed is still in the granary, and the vine, fig tree, pomegranate, and olive tree have not yet borne fruit. For from this day on I will send blessings” (Hagai 2:19). She said: yesterday you told me “You have sowed much and brought in little” (1:6) and now you say thus to me — which should I believe, the first or the second?? Zecharia walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “and I am very angry with those nations” (Zecharia 1:15). She said: yesterday you told me “The LORD was very angry with your fathers.” (1:2) and now you say thus to me — which should I believe, the first or the second?? Malachi walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “And all the nations shall account you happy, for you shall be the most desired of lands—said the LORD of Hosts.” (Malachi 3:12). She said: yesterday you told me “I take no pleasure in you” (1:10) and now you say thus to me — which should I believe, the first or the second?? The Holy Blessed One said to Avraham: Walk, comfort Jerusalem — maybe she will receive comfort from you. Avraham walked and said to her: receive comfort from me. She said to him: How can I receive comfort from you when you made me [Jerusalem] like a mountain, as it says: “On the mount of God there is vision” (Genesis 22:14)? Yitzchak walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, from whom Eisav the Wicked emerged who made me a field and whose sons burned me with fire? Yaakov walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, who made me as if I didn’t exist “This is none other than the abode of God’ (Genesis 28:17)? Moshe walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, who wrote curses and harsh decrees about me, as it is written: “Wasting famine, ravaging plague” (Deuteronomy 32:24)? Immediately, they all walked before the Holy Blessed One and said: Master of the Universe — she does not accept our comfortings, as it is written: “Unhappy, storm-tossed one, uncomforted!” (Isaiah 54:11). The Holy Blessed One said: I and you shall walk to comfort her, i.e. “Comfort O comfort my people” — ‘Comfort Her, O comfort her, my people.’ It is not fitting that anyone but me should walk, because I have transgressed what it written in the Torah: “you must not work your firstling ox” (Deuteronomy 15:19) and Israel I called “My first-born son” (Exodus 4:22) and I told them “Put your necks under the yoke of the king of Babylon” (Jeremiah 27:12). I wrote in my Torah: “You shall not hate your kinsfolk in your heart” (Leviticus 19:17) and I hated her — therefore it is upon me to appease her. I wrote in my Torah: “You shall not turn over to his master a slave” (Deuteronomy 23:16) and I passed them over to idol-worshippers, as it says: “Unless their Rock had sold them, The LORD had given them up” (Deuteronomy 32:30). I wrote in my Torah: “you shall not reap all the way to the edges of your field” (Leviticus 19:9) and I vented [play of the word for “reap”] my anger upon them, as it says: “The LORD vented all His fury” (Lamentations 4:11). I wrote in my Torah: “he who started the fire must make restitution (Exodus 22:5), and I ignited her on fire, as it says: “From above He sent a fire” (Lamentations 1:13), and I will build a fire in the future, as it says: “And I Myself—declares the LORD—will be a wall of fire all around it” (Zechariah 2:9). Immediately, the Holy Blessed One walked to her and said: My Daughter, why all of this anger? She said before God: Master of the Universe, is it not justified that I be angry — you dispersed me among the nations, and cursed me with evil curses, and whipped me until my face looked like the rim of the caldron, and despite all of this I sanctified Your great name! The Holy Blessed One said to her: corresponding to the meritorious deeds you did there are accounts that must be repaid, as you transgressed what is written in the Torah: “Honor your father and mother” (Exodus 20:12), and regarding you it is written: “Fathers and mothers have been humiliated within you” (Ezekiel 22:7); it is written: “Whoever sheds the blood of man [By man shall his blood be shed]” (Genesis 9:6), and regarding you it is written: “Base men in your midst were intent on shedding blood” (Ezekiel 22:9); it is written: “You shall not murder; you shall not commit adultery” (Exodus 20:13), and regarding you it is written: “[False] swearing, dishonesty, and murder, And theft and adultery are rife” (Hosea 4:2). She said before God: Master of the Universe, since you dispersed me among the nations, is it not justified that I not keep Shabbat and fulfill your mitzvot? God said to her: My Daughter, the time has come to be redeemed. Immediately, she said before God: Master of the Universe, I shall nor be comforted until you show me those same wicked people who caused me to suffer and disgraced Your name. Immediately God said to her: My Daughter, I will surely bring them and exact revenge from them in front of you until they are eating their own flesh, as it says: “I will make your oppressors eat their own flesh, They shall be drunk with their own blood as with wine. And all mankind shall know That I the LORD am your Savior, The Mighty One of Jacob, your Redeemer” (Isaiah 49:26). Immediately she said: Who shall give You to me like a brother? Like which brother — like Cain to Hevel, he killed him; like Yishmael to Yitzchak, he hated him; like Eisav to Yaakov, he also hated him; like Yosef’s brothers to Yosef, they also hated him; rather like Yosef to his brothers, [you find] after all of the troubles they put him through, it is written: “And so, fear not. I will sustain you and your children.” Thus he reassured them, speaking kindly to them” (Genesis 50:21), and we know this from a kal va’chomer: If Yosef could speak to his brothers kind and comforting words, then when the Holy Blessed One came to comfort Jerusalem, all the more so. You find that everything that Jeremiah smote, Isaiah cam and healed. Jeremiah said: “There is none to comfort her” (Lamentations 1:2), Isaiah came and healed: “Comfort, oh comfort My people” (Isaiah 40:1).