Midrasch zu Jechezkiel 37:78

TAANITH (Fol. 2) R. Jochanan said: "Three keys (sources of help) are in the hands of the Holy One, praised be He! which are not intrusted to any agent. They are: [The key] for [help in] confinements, for rain, and for the resurrection of the dead. The key for help in confinements, as it is written (Gen. 30, 22) And God hearkened (Ib. b) to her (Rachel) and opened her womb; that for rain, as it is written (Deut. 28, 12) The Lord will open unto thee His good treasure, the heaven, to give the rain of thy land in its season; and that for the resurrection of the dead, as it is written (Ez. 37, 13) And ye shall know that I am the Lord, when I open your graves and when I cause you to come up out of your graves, O my people. In the West (the land of Israel) it was said: "Also the key of a man's support is in the hands of God Himself, as it is written (Ps. 145, 16) Thou openest Thy hand. etc. Why did not R. Jochanan mention this also? Because R. Jochanan may explain that rain includes the means of maintenance.

Rabbi Pinḥas ben Yair began: “If you seek it like silver…” (Proverbs 2:4). If you seek matters of Torah like these hidden treasures, the Holy One blessed be He will not withhold your reward. This is analogous to a person, if he loses a sela or a kilarin²²This was a valuable ornament of gold inlaid with a jewel. in his house, he will kindle several lamps, several wicks, until he finds them. The matter can be inferred a fortiori; if for these, that [enhance] the temporal life of this world, a person kindles several lamps and several wicks until he discovers them and finds them, matters of Torah, that [are essential for] life in this world and in the World to Come, do you not need to search for them like these hidden treasures? That is: “If you seek it like silver….” Rabbi Elazar said: In all my days, no one preceded me to the study hall and I did not leave a person there and exit. One time I awoke early and I found the collectors of manure and collectors of straw,²³These individuals would arise very early to collect straw and manure from public thoroughfares in order to sell them as fertilizer. They had begun their work before Rabbi Elazar had gone to the study hall. and I said: “If you seek it like silver and search for it like for hidden treasures, then you will understand fear of the Lord” (Proverbs 2:4–5). We are not even like the collectors of manure and collectors of straw. Thus we have learned that Rabbi Pinḥas ben Yair used to say: Alacrity leads to cleanliness. Cleanliness leads to purity. Purity leads to sanctity. Sanctity leads to humility. Humility leads to fear of sin. Fear of sin leads to piety. Piety leads to the Divine Spirit. The Divine Spirit leads to the resurrection of the dead. The resurrection of the dead leads to Elijah the prophet, of blessed memory.
Alacrity leads to cleanliness, as it is stated: “He shall complete atoning²⁴The term kapara means atonement as well as cleanliness. This verse, which is about the service of the High Priest in the Temple on Yom Kippur, indicates that it is the completion of a service, which is accomplished through alacrity, that leads to atonement, or cleanliness. for the Sanctuary” (Leviticus 16:20). Cleanliness leads to purity, as it is stated: “The priest shall atone for her and she will be purified” (Leviticus 12:8). Purity leads to sanctity, as it is stated: “He shall purify it and he shall sanctify it” (Leviticus 16:19). Sanctity leads to humility, as it is stated: “For so said the Exalted and Most High, who abides forever and whose name is holy: Exalted and holy I will dwell and I will be with the downtrodden and lowly” (Isaiah 57:15). Humility leads to fear of sin, as it is stated: “In the wake of humility is fear of the Lord…” (Proverbs 22:4). Fear of sin leads to piety, as it is stated: “Then you spoke in a vision to your pious ones” (Psalms 89:20).²⁵Some suggest that the text here should read: “The mercy [ḥesed] of the Lord is forever and ever upon those who fear Him” (Psalms 103:17), in accordance with the parallel text of the Jerusalem Talmud (Shekalim 3:3). The term ḥesed, translated in the verse as mercy, is related to the term ḥasidut, piety (see Etz Yosef). Piety leads to the Divine Spirit, as it is stated: “Then you spoke in a vision to your pious ones” (Psalms 89:20). The Divine Spirit leads to the resurrection of the dead, as it is stated: “I will place My spirit in you, and you will live” (Ezekiel 37:14). The resurrection of the dead leads to Elijah the prophet, of blessed memory, as it is stated: “Behold, I am sending Elijah the prophet to you [before the coming of the great and terrible day of the Lord]” (Malachi 3:23).²⁶“The great and terrible day of the Lord” is understood as a reference to the resurrection of the dead. Elijah will come before the resurrection of the dead, but it is the need to perform the resurrection of the dead that leads to his coming (Etz Yosef).
Rabbi Matna said: What wisdom made as a crown on its head, humility made as a sandal on its heel. What wisdom made a crown on its head [roshah], as it is stated: “The beginning of wisdom is fear of the Lord” (Psalms 111:10), humility made a sandal on its heel [akevah], as it is stated: “In the wake of [ekev] humility is fear of the Lord…” (Proverbs 22:4).
The resurrection of the dead is by means of Elijah the prophet, of blessed memory. That is what is written: “Then you will understand fear of the Lord, and you will find knowledge of ” (Proverbs 2:5), this is the Divine Spirit.²⁷Commentaries struggle to understand this line, which does not prove that resurrection of the dead is by means of Elijah. Some suggest that it be deleted (Etz Yosef). Others suggest that this is a proof that alacrity eventually leads to understanding via the Divine Spirit, as indicated above. This is because the verse that precedes the one cited here relates to alacrity (Midrash HaMevoar).
Rabbi Simon [said] in the name of Rabbi Ḥalafta: [This is analogous] to a royal adviser who grew prominent in the king’s palace. The king said to him: ‘Make a request; what shall I give you?’ The adviser said: If I request silver and gold, he will give them to me; gems and pearls, he will give them to me. He said: I will request the king’s daughter, and everything will be included. So too, “In Givon, the Lord appeared to Solomon in a dream at night; God said: Request; what shall I give you?” (I Kings 3:5). Solomon said: If I request silver, gold, gems and pearls, he will give them to me. But I will request wisdom and everything will be included. That is what is written: “Give Your servant an attentive heart” (I Kings 3:9). The Holy One blessed be He said to him: ‘Solomon, you requested wisdom and you did not request wealth and property and the lives of your enemies. By your life, wisdom is granted you, and thereby, I will give you wealth and property.’ Immediately, “Solomon awakened and behold, a dream” (I Kings 3:15). Rabbi Yitzḥak said: The dream was fulfilled; a donkey brayed and he knew what it was braying, a bird tweeted and he knew what it was tweeting. Immediately, “he came to Jerusalem and stood before the Ark of the Covenant of the Lord. He sacrificed burnt offerings, he performed peace offerings, and he made a feast for all his servants” (I Kings 3:15). Rabbi Elazar said: From here it is derived that one makes a feast upon completion of the Torah. Rabbi Yudan said: It is to teach you that anyone who teaches Torah in public is privileged to have the Divine Spirit rest upon him, as so Solomon did. He taught and the Divine Spirit rested upon him and he composed three books: Proverbs, Ecclesiastes, and Song of Songs.

“Better than both of them is one who has not yet been, who has not seen the evil actions that are done under the sun” (Ecclesiastes 4:3).
“Better than both of them is one who has not yet been” – these are the one thousand generations that were in God’s mind to have created. How many of them were eliminated? Rabbi Yoḥanan says in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: Nine hundred and seventy-four generations, as it is stated: “He commanded the matter for one thousand generations” (Psalms 105:8).⁷God intended to give the Torah after one thousand generations, but He actually gave the Torah after just twenty-six generations.
Rabbi Yehoshua interpreted the verse regarding the Israelites at the time that they stood before Mount Sinai. Once they performed that act,⁸The sin of the Golden Calf Moses did not leave any corner of the ground on the mountain upon which he did not prostrate himself in prayer asking for mercy upon Israel, but he was not answered. Five angels of destruction harassed him: Anger, Destruction, Annihilation, Wrath, and Fury. Moses was fearful of them. What did he do? He relied on the actions of the patriarchs, and immediately mentioned them and said: “Remember Abraham, Isaac, and Israel Your servants” (Exodus 32:13). The Holy One blessed be He said to him: ‘Moses, what claims do the patriarchs of the world have against Me? If I come to be exacting with them, I have claims against them. I have a claim against Abraham, who said: “How will I know that I will inherit it” (Genesis 15:8)? I have a claim against Isaac, as it is stated: “Isaac loved Esau” (Genesis 25:28), but I hated him, as it is stated: “And Esau I hated” (Malachi 1:3). I have a claim against Jacob, who said: “My way is hidden from the Lord” (Isaiah 40:27).’ Once [Moses] said: “To whom You took an oath by Yourself” (Exodus 32:13), for the sake of Your name, at that moment, the Holy One blessed be He was filled with mercy, as it is stated: “The Lord reconsidered…” (Exodus 32:14). Immediately, three of the angels of destruction, Anger, Destruction, and Annihilation, departed, and two remained: Wrath and Fury. That is what is written: “For I was in dread due to the Wrath and the Fury” (Deuteronomy 9:19). He said before Him: ‘Master of the universe, am I able to withstand the two of them? You bear one and I will bear one.’ That is what is written: “Arise, Lord, in Your wrath [be’appekha]…” (Psalms 7:7).⁹This is expounded to mean that God will arise against His angel, Wrath [af]. From where is it derived that Moses withstood one, the angel of Fury [Ḥema]? It is as it is stated: “He said He would destroy them, were it not for Moses, His chosen one, who stood before Him in the breach to turn back His fury” (Psalms 106:23).¹⁰This is expounded to mean that Moses stood in the breach against the angel of destruction, Fury [Ḥema]. It is regarding that moment that he said: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates.¹¹Solomon thus states from the perspective of Moses: The dead, namely Abraham, Isaac, and Jacob, were able to have a greater effect than the living, namely my associates and me.
Rabbi Shmuel bar Naḥman interpreted the verse regarding David. When Solomon built the Temple, he requested that fire descend from the heavens, but it did not descend. He sacrificed one thousand burnt offerings, but it did not descend. He prayed twenty-four prayers, but it did not descend, until he said: “Remember the good deeds of David your servant” (II Chronicles 6:42), [and then] it descended immediately, as it is stated: “When Solomon concluded praying, the fire descended” (II Chronicles 7:1). Rabbi Yuda ben Rabbi Le’ai and the Rabbis: Rabbi Yuda ben Rabbi Le’ai said: David came to life at that time. The Rabbis say: He brought his coffin. They do not disagree;¹²They do not disagree based on their own reasoning but based on verses (Etz Yosef, citing Yefe To’ar). the one who said David came to life at that time, that is what David himself said: “Lord, You have raised my soul from the grave…” (Psalms 30:4), and another verse says: “Lord God, do not reject the face of Your anointed” (II Chronicles 6:42), as he is alive before You. The one who said: He brought his coffin, that is what is written: “Remember the good deeds of David Your servant” (II Chronicles 6:42). It is regarding that moment that he said: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates.
Rabbi Yehuda ben Rabbi Simon interpreted the verse regarding Ezekiel. When he stood in the valley and said: “Dry bones, heed the word of the Lord” (Ezekiel 37:4), immediately, “the bones came together, each bone to its bone…” (Ezekiel 37:7). He said to them: ‘Initially I said to you: “Heed the word of the Lord, house of Jacob” (Jeremiah 2:4), but you did not heed; and now you are heeding. During your lifetimes you did not heed; after your deaths you heeded.’ Regarding that moment it is stated: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates.¹³The generation of Ezekiel did not heed the word of God, but those who had already died were heeding His word after death.

R. Hanina said: Whoever dies outside of the land of Israel and is buried there experiences two deaths, as it is written: And thou, Pashhur, and all that dwell in thy house shall go into captivity; and thou shalt come to Babylon, and there thou shalt die, and there thou shalt be buried (Jer. 20:6). Hence he experienced two deaths.⁸They suffer both the pain of death and the pain of interment outside the Holy Land. That is why Jacob said to Joseph: Bury me not, I pray thee, in Egypt. R. Simon argued: If that is so, do not the righteous who are buried outside the land of Israel suffer because of that? What does the Holy One, blessed be He, do? He constructs subterranean passages through which they revolve until they reach the land of Israel. When they reach the land, the Holy One, blessed be He, instills within them the breath of life and they rise, as it is said: Behold, I have opened your graves, and I caused you to come up out of your graves, O My people. And I will bring you into the land of Israel (Ezek. 37:12), and after that is written: I will put My spirit in you, and you will live (ibid., v. 14). R. Simeon the son of Lakish said: The following verse teaches explicitly that when the righteous reach the land of Israel, the Holy One, blessed be He, instills the breath of life in them: He that giveth breath unto the people upon it, and spirit to them that walk therein (Isa. 42:5).

Solomon had declared: Wherefore I praise the dead that are already dead more than the living that are yet alive (Eccles. 4:2). However, later he retracted this statement, saying: A living dog is better than a dead lion (ibid. 9:4). They replied to him: Solomon, you were merely prattling, making no sense at all. First you said: Wherefore I praise the dead that are already dead, but now you say: A living dog is better than a dead lion. He retorted: I say to you: The prophet cried out: O ye dry bones, hear the word of the Lord (Ezek. 37:4), and they hearkened to him, but the prophet also called out to the living: Hear ye the word of the Lord, O house of Jacob (Jer. 2:4), and they did not listen nor pay heed to him. Thus it says of them: For it is a rebellious people, lying children, children that refuse to hear the teaching of the Lord (Isa. 30:9).

Rabba b. Huna said: "There is one great preference between an Israelite and a Proselyte. Concerning the Israelite the passage reads (Ez. 37, 27) And I will be their God, and they shall be My people, but concerning a Proselyte it is written (Jer. 30, 21) For who is this that has pledged his heart to approach unto Me?" R.Chelbo said:"Proselytes are as bad to Israel as a sore on the skin; for it is written (Is. 14, 1) And the stranger shall be joined unto them, and they shall attach (V'niss'pechu) themselves to the house of Jacob. It is written here [in the Text] V'niss'pchu, and it is written [concerning leprosy] the same expression (Lev. 14, 56) And for a swelling and for a rising (Sapachath)." R. Chama b. Chanina said: "At the time when the Holy One, praised be He, (Fol. 71) will purify the tribes He will commence with the tribe of Levi first, as it is said (Mal. 3, 3) And He will sit as a melter and purifier of silver; and He will purify the sons of Levi, and refine them as gold and silver, that they may offer unto the Lord an offering in righteousness." R. Joshua b. Levi said: "Impure families who joined Israel through the influence of their wealth, will be purified, as it is said (Mal. 3, 3) And He will sit as a melter and purifier of silver. What does the passage (Ib.) That they may offer unto the Lord an offering in righteousness, mean? Said R. Isaac: "Righteousness has the Lord done with Israel that every family which was mixed up beyond recognition is considered pure."

Elihu disclosed: I said: “Days should speak, and multitude of years should teach wisdom.” But it is a spirit in man, and the breath of the Almighty, that giveth them understanding (Job 32:7). All of the understanding possessed by Bezalel came from the spirit of the Almighty, and it was instilled into him. And He hath filled him with the spirit of God, in wisdom. Understanding and knowledge (Exod. 35:31). He was wise in his knowledge of the Torah, in understanding, because he comprehended the law, and knowledge, because his mind was full of learning, and in all manner of workmanship, according to its plain meaning. The Holy One, blessed be He, said: In this world, My spirit instills wisdom within you, but in the future I will implant My spirit within you and you will be restored to life, as it is said: And I will put My spirit within you and you shall live (Ezek. 37:14).

(Gen. 47:30:) WHEN I SLEEP WITH MY ANCESTORS…. Why do all the ancestors search for and cherish burial in the land of Israel?¹⁵Gen. R. 96:5(7). R. Hananiah said: R. Joshua ben Levi said: There is a reason for this (in Ps. 116:9): I WILL WALK BEFORE THE LORD IN THE LANDS OF THE LIVING. Our masters have said two things in the name of R. Helbo: Why did the ancestors cherish the land of Israel for burial? Because the dead in the land of Israel shall be the first to revive in the days of the Messiah and enjoy the messianic years.¹⁶See above, 7:23, and the references noted there. R. Hama b. R. Hanina said: The one who dies outside of the land and is buried there has two deaths. Where is it shown? Where it is stated (in Jer. 20:6): YOU ALSO, PASHUR, AND ALL WHO DWELL IN YOUR HOUSE SHALL GO INTO CAPTIVITY. SO YOU SHALL COME TO BABYLON, WHERE YOU SHALL DIE AND WHERE YOU SHALL BE BURIED, YOU ALONG WITH ALL YOUR FRIENDS TO WHOM YOU PROPHESIED FALSELY.¹⁷The burial outside Israel is seen here as the second death. R. Simon said: If so, are the righteous who are buried outside the land at a disadvantage? So what does the Holy One do? He {goes back to} [bores through] the land before them and makes them like skin bottles¹⁸See yKet. 12:3 (35b); cf. the parallel in Tanh., Gen. 11:3: “He makes cavities for them in the land and makes them (the cavities) like these caverns….” Cf. also Ket. 111b. so that they come rolling < on through > until they arrive in the land of Israel. Then, when they arrive in the land of Israel, he puts the spirit of life in them; and they arise. Where is it shown? Where it is stated (in Ezek. 37:12): BEHOLD, I WILL OPEN YOUR GRAVES … < O MY PEOPLE, AND BRING YOU UNTO THE LAND OF ISRAEL >. Then afterwards (in vs. 14): AND I WILL PUT MY SPIRIT WITHIN YOU SO THAT YOU SHALL LIVE. Resh Laqish said: Scripture clearly states that, when they arrive in the land of Israel, the Holy One puts breath in them, as stated (in Is. 42:5): WHO GIVES BREATH TO THE PEOPLE UPON IT¹⁹The antecedent of IT is ha’arets, which is usually translated here as THE EARTH but can also mean THE LAND. AND SPIRIT TO THOSE WHO WALK THEREON.

Another interpretation (of Exod. 31:3): AND I HAVE FILLED HIM <WITH THE DIVINE SPIRIT IN WISDOM, UNDERSTANDING, AND KNOWLEDGE >. Joshua, who came from the tribe of Joseph, was also filled with the spirit of wisdom, as stated (in Deut. 34:9): NOW JOSHUA BEN NUN WAS FILLED WITH THE SPIRIT OF WISDOM. Also Othniel ben Kenaz, who was from the tribe of Judah, was filled with the spirit of God, as stated (in Jud. 3:10): AND THE SPIRIT OF {GOD} [THE LORD] CAME UPON HIM. Now all this was by virtue of the blessing with which Moses blessed this tribe, as stated (in Deut. 33:7): AND THIS IS FOR JUDAH, [AND HE SAID: HEAR, O LORD, THE VOICE OF JUDAH….] The Holy One said to Israel: in this world my Spirit shall instill wisdom within you, but in the world to come I <myself> will teach you, as stated (in Ezek. 37:14): I WILL PUT MY SPIRIT WITHIN YOU SO THAT YOU MAY LIVE.

You shall not take": What is the intent of this? (Leviticus 19:12) "You shall not swear falsely in My name" speaks only of swearing. Whence is it derived that it is also forbidden to take it upon oneself to swear? From "You shall not take the name of the L rd your G d in vain." So long as you do not take it upon yourself to swear I am your G d, (tempering justice with mercy.) Once you take it upon yourself to swear, I am your "Judge" (connoting absolute justice). For it is written (Exodus 34:7) "and cleanse He will not cleanse." It cannot be said that he will not be cleansed (at all), for it is written "and cleanse," and it cannot be said that he will be (entirely) cleansed for it is written "He will not cleanse." The meaning must perforce be that He cleanses those who repent, and He does not cleanse those who do not repent. I might think that here, too, (in the instance of a vain oath) the same obtains. It is, therefore, written (Ibid. 20:7) "for the L rd will not cleanse, etc." Because of (the following) four things R. Mattia b. Charash went to R. Elazar b. Hakappar in Ludia. He said to him: My master, did you hear of the four divisions of atonement expounded by R. Yishmael? He answered: One verse states (Jeremiah 3:14) "Repent, you wayward sons" — which indicates that penitence atones. Another verse states (Leviticus 16:30) "On this day, atonement will be made for you" — which indicates that Yom Kippur atones. One verse states (Psalms 89:33) "I will punish their offense with the rod, and their transgression with plagues" — which indicates that afflictions atone. And another verse states (Isaiah 22:14) "This transgression will not be forgiven you until you die" — which indicates that death atones. How are these four verses to be reconciled? If one transgresses a positive commandment and repents, he "does not move from there" until he is forgiven. And of this it is written "Repent, you wayward sons." If one transgresses a negative commandment and repents, there is no power in penitence to atone; but penitence suspends (punishment) and Yom Kippur atones. And of this it is written "On this day atonement will be made for you." If one willfully transgresses (sins punishable by) krithuth (cutting-off) and judicial death penalty and repents, there is no power in penitence to suspend, but penitence and Yom Kippur atone for one half, and afflictions purge and atone for the other half. And of this it is written "I will punish their offense with the rod, and their transgression with plagues." If one desecrates the name of heaven and repents, there is no power in penitence to suspend or on Yom Kippur to atone, or in afflictions alone to purge. But penitence, Yom Kippur, and afflictions suspend, and the day of death purges. And of this it is written ("This transgression will not be forgiven you) until you die." And (I Samuel 3:14) "The transgression of the house of Eli will not be atoned for by sacrifice or offering." It is not atoned for by sacrifice or offering, but it is atoned for by death. Rebbi says: I used to think that they day of death does not atone, but (Ezekiel 37:13) "when I open your graves (and take you out of your graves, etc.") indicates that the day of death does atone. Rebbi says: For everything from "You shall not take the name" and down, penitence does atone. From "You shall not take the name" and up, including "You shall not take the name," penitence suspends and Yom Kippur atones. And which is from "You shall not take the name" and down? A positive commandment and a negative commandment, aside from "You shall not take the name." (Which is) from "You shall not take the name" and up? Transgressions punishable by judicial death penalty, death at the hands of Heaven, kareth, forty lashes, sin-offerings and guilt-offerings, and "You shall not take the name" among them.

(Gen. 38:1:) NOW IT CAME TO PASS AT THAT TIME THAT JUDAH WENT AWAY FROM HIS BROTHERS AND TURNED ASIDE TO A CERTAIN ADULLAMITE WHOSE NAME WAS HIRAH. Let our master instruct us: If a ruin falls on the Sabbath, and it is not known whether Israelites are there or not, is it legitimate to clear away < the rubble > over them on the Sabbath? Thus have our masters taught (in Yoma 8:7): IF A FALLING STRUCTURE FALLS ON SOMEONE [ON THE SABBATH], AND THERE IS DOUBT WHETHER HE IS THERE OR NOT THERE, DOUBT WHETHER HE IS ALIVE OR DEAD, DOUBT WHETHER HE IS A FOREIGNER OR AN ISRAELITE, THEY SHALL CLEAR AWAY [THE RUBBLE] FOR HIS SAKE. IF THEY FIND HIM ALIVE, THEY SHALL CLEAR AWAY < THE REST OF THE RUBBLE > FOR HIS SAKE; BUT, IF HE IS DEAD, THEY SHALL LEAVE HIM.¹⁵The Mishnah text here (without Buber’s bracketed emendations) is that found in the Yerushalmi. It is written concerning the Sabbath (in Exod. 31:14): WHOEVER PROFANES IT (the Sabbath) SHALL SURELY BE PUT TO DEATH; yet our masters have taught: they shall clear away [the rubble] over one who is alive on the Sabbath. R. Eleazar ben Azariah said: If circumcision, which < affects > only one of two hundred and forty-eight < human > organs, overrides the Sabbath, how much the more would two hundred and forty-eight organs under stone override the Sabbath for someone?¹⁶Shab. 132a; Yoma 85b; Mekhilta de Rabbi Ishmael, Shabbata 1. R. Simeon ben Menasya says: Defile one Sabbath for him so that he may keep a lot of Sabbaths. So, if you clear away < the rubble > over someone to restore a single soul to life, I will also do for you what is written (in Ezek. 37:12): < THUS SAYS THE LORD GOD > BEHOLD, I WILL OPEN YOUR GRAVES < AND RAISE YOU UP OUT FROM YOUR GRAVES, O MY PEOPLE, AND BRING YOU UNTO THE LAND OF ISRAEL >. A certain heretic (min) asked our Rabbi: Is it possible for the dead to live again? Your ancestors do not acknowledge < the belief >, yet you do acknowledge < it >! What is written about Jacob (in Gen. 37:35)? THEN ALL HIS SONS AND DAUGHTERS AROSE TO COMFORT HIM [BUT HE REFUSED TO BE COMFORTED]. If he had known that the dead would live < again >, would he have refused to be comforted and said (ibid., cont.): NO I WILL GO DOWN MOURNING UNTO MY SON IN SHEOL? Our Rabbi said to him: You are the biggest fool in the world. < It was > because our father Jacob knew through the Holy Spirit that Joseph was alive. For that reason he did not accept consolation over him. After all, one does not accept consolation over one who is alive.¹⁷Cf. Gen. R. 84:6; see Soferim 21 (43b).

A time to love and a time to hate; a time for war and a time for peace” (Ecclesiastes 3:8).
“A time to love,” in peacetime, “and a time to hate,” in wartime; “a time for war,” in wartime, “and a time for peace,” in peacetime.

Rabbi Yehoshua of Sikhnin interpreted the verses regarding Israel. “A time to be born and a time to die” – the Holy One blessed be He said: For a brief time I was the midwife for My children, as it is written: “As for your birth, on the day you were born” (Ezekiel 16:4).²⁶The verse quoted is followed by verses in which God describes Israel as an abandoned, bloodied baby, whom He cared for and nursed to health. This is a parable for God saving Israel from Egypt. “And a time to die,” as it is written: “In this wilderness they will expire and there they will die (Numbers 14:35). “No man was left of them, except Caleb son of Yefuneh, and Joshua son of Nun” (Numbers 26:65).
“A time to plant,” as it is stated: “I will plant them on their land” (Amos 9:15), “and a time to uproot that which is planted,” as it is written: “The Lord uprooted them from upon their land” (Deuteronomy 29:27). “A time to kill,” as it is written: “He killed all who delighted the eye” (Lamentations 2:4), “and a time to heal,” as it is written: “Behold, I am bringing it a remedy and cure” (Jeremiah 33:6). “A time to breach,” as it is written: “Each woman would depart through the breaches” (Amos 4:3), “and a time to build,” as it is written: “I will build it as in the days of old” (Amos 9:11). “A time to weep,” as it is written: “She will weep at night” (Lamentations 1:2), “and a time to laugh,” as it is written: “Then our mouths will be filled with laughter” (Psalms 126:2). “A time to mourn,” as it is written: “The Lord God of hosts declared that day for weeping and lamentation” (Isaiah 22:12), “and a time to dance,” as it is written: “The squares of the city will be filled [with boys and girls playing in its squares]” (Zechariah 8:5). “A time to cast stones,” as it is written: “The sacred stones are spilled” (Lamentations 4:1), “and a time to gather stones,” as it is written: “Behold, I am laying a stone foundation in Zion” (Isaiah 28:16). “A time to embrace,” as it is stated: “And his right hand embraces me” (Song of Songs 2:6), “and a time to refrain from embrace,” as it is stated: “The Lord will banish man” (Isaiah 6:12).
“A time to seek,” as it is written: “From there you will seek the Lord your God” (Deuteronomy 4:29), “and a time to lose,” as it is written: “Beware, lest your heart be seduced…you will be swiftly eradicated” (Deuteronomy 11:16–17). “A time to keep [lishmor],” as it is written: “Behold, the Keeper [Shomer] of Israel neither slumbers nor sleeps” (Psalms 121:4), “and a time to discard,” as it is written: “He cast them to another land” (Deuteronomy 29:27). “A time to rend,” as it is written: “The Lord has rent the kingdom of Israel” (I Samuel 15:28), “and a time to sew,” as it is written: “They will become one in your hand” (Ezekiel 37:17). “A time to be silent,” as it is written: “I have kept silent for a long time” (Isaiah 42:14), “and a time to speak,” as it is written: “Speak to the heart of Jerusalem” (Isaiah 40:2). “A time to love,” as it is written: “I have loved you, said the Lord” (Malachi 1:2), “and a time to hate,” as it is written: “She raised her voice against me; therefore I hated her” (Jeremiah 12:8). “A time for war,” as it is written: “He was transformed into their enemy” (Isaiah 63:10), “and a time for peace,” as it is written: “Behold, I will extend peace to her like a river” (Isaiah 66:12).

“I said: I will climb the date palm, I will grasp its branches; and may your breasts now be like clusters of the vine, and the fragrance of your face like apples” (Song of Songs 7:9).
“I said: I will climb the date palm,” I said I would be exalted by the entire nation, but I was exalted only by you.⁵⁹God was exalted only by Ḥananya, Mishael, and Azarya. “I will grasp its branches [sansinav],” its palm branches [sansinaya]. The date palm, even when it does not produce any [fruit], it produces no fewer than three palm branches.⁶⁰Similarly, although the rest of the nation was not prepared to sanctify God’s name by not bowing to the idol, Ḥananya, Mishael, and Azarya were. Avun bar Ḥisdi said: There are places that call palm branches sansinaya.⁶¹This confirms that the unusual term sansinav in the verse means palm branches. That is what is written: “Then these men were bound in cloaks [sarbaleihon]” (Daniel 3:21).⁶²This is another expression of the commitment of Ḥananya, Mishael, and Azarya to sanctifying the name of God – they did so in their special garments of state in order to create more of an impression on the crowd. Rabbi Yudan and Rabbi Huna, Rabbi Yudan said: In their cloaks. Rabbi Huna said: In their garments of state.⁶³Rabbi Yudan and Rabbi Huna disagree about the meaning of the term sarbaleihon.
Rabbi Avdimi of Haifa said: miracles were performed on that day: The furnace rose to the surface;⁶⁴It was originally built into the ground, but it rose so that everyone could see what was happening. the furnace broke; members of four kingdoms were burned; Nebuchadnezzar became half burned; the wind toppled the idol; and Ezekiel revived the dead in the Dura Valley.
From where is it derived that the furnace rose to the surface? Rabbi Yitzḥak said: It is from this verse: “Then King Nebuchadnezzar was astonished and rose in haste, and spoke, saying…I see four unbound men walking in the fire, and no harm comes to them, and the fourth resembles a son of the gods” (Daniel 3:24–25). Rabbi Pinḥas said in the name of Rabbi Reuven: At that moment Mikhael the angel descended and struck him on his mouth. He said to him, ‘Wicked one [produced] from a putrid drop, does [God] have a son? Take back your words.’ He took back his words: “Nebuchadnezzar spoke, saying: Blessed is their God…” (Daniel 3:28), “who sent His son” is not written here, but rather, who sent His angel, and saved His servants, who trusted in Him” (Daniel 3:28). Rabbi Reuven said: They were His servants.⁶⁵Nebuchadnezzar admitted that Ḥananya, Mishael, and Azarya were loyal servants of God. Alternatively, he admitted that the angel was a servant of God rather than a son of God.
From where is it derived that the furnace broke? As it is written: “Then Nebuchadnezzar approached the gate of the burning fiery furnace; he spoke, saying: Shadrakh, Meshakh, and Aved Nego, servants of God Most High” (Daniel 3:26) “burst through and come” is not written here, but rather, “emerge and come” (Daniel 3:26); from here [it is derived] that the furnace broke.
From where is it derived that members of four kingdoms were burned? Rabbi Yitzḥak said: It is written: “King Nebuchadnezzar sent to assemble the satraps, the prefects, the governors, adargezaraya, gedavraya, detavraya, tiftaye” (Daniel 3:2); adargezaraya – treasurers, gedavraya – commanders, detavraya – scholars. Why does he call them detavraya? It is because they break down the matters.⁶⁶Tavar means break in Aramaic. The scholars analyze a topic at hand and arrive at a conclusion. Tiftaye – jesters, why does he call them tiftaye? It is because they arouse [mefatin] the evil inclination of licentiousness. I have ascertained only these; from where is it derived to include ministers, agents, and princes? The verse states: “And all the rulers of the provinces” (Daniel 3:2).
I have ascertained only that these were there when they descended;⁶⁷They were present when Shadrakh, Meshakh, and Aved Nego (Ḥananya, Mishael, and Azarya) descended into the fiery furnace. from where is it derived [that these officials were all present] when they ascended? As it is written: “Aḥashdarpenaya, signaya, upaḥvata, vehadavrei malka assembled” (Daniel 3:27). Aḥashdarpenaya, Rabbi Aḥa and the Rabbis, Rabbi Aḥa said: These are the judges who are suspected [neḥshadim] of perverting [ufonin] justice in favor of any of the parties. The Rabbis say: They favor one party [mehadrin panim] and pervert [ufonin] justice; signaya – scholars; upaḥvata – treasurers, vehadavrei malka – elders and astrologers. “And saw these men” (Daniel 3:27).
From where is it derived that Nebuchadnezzar became half burned? Rabbi Yitzḥak said: From what he said with his own mouth: “It is pleasing for me to relate the signs and the wonders that God Most High has performed with me” (Daniel 3:32). “Performed with me,” performed with my body.
From where is it derived that the wind toppled the idol? Rabbi Yitzḥak said: From this verse: “Bel bows, Nevo collapses” (Isaiah 46:1).
From where is it derived that Ezekiel revived the dead? Rabbi Yitzḥak said: From this verse: “From the four directions, come, wind” (Ezekiel 37:9). Rabbi Pinḥas said: The very wind that toppled the idol was the wind that revived the dead. Rabbi Elazar said: That day was Shabbat and Yom Kippur.
The Rabbis say: Nebuchadnezzar was enticing Daniel very much and saying to him: ‘Will you not prostrate yourself to the idol that is dominant and real?’ He said to him: ‘Come see what it can do, and you will prostrate yourself to it of your own volition.’ What did that wicked one do? He took the frontplate of the High Priest and placed it in its mouth. He assembled all kinds of musicians and they were playing hymns before it, and [the idol] was saying: ‘I am the Lord your God.’ When Daniel saw this, he said to him: ‘Do you not give me permission to ascend and kiss your idol on its mouth?’ He said: ‘Why on its mouth?’ He said to him: ‘Because it is speaking sensible matters.’ Immediately, he granted him permission and he climbed. He adjured the frontplate, saying to it: ‘I am flesh and blood and I am an emissary of the Holy One blessed be He. Make certain that the Name of Heaven will not be desecrated through you. I decree upon you that you follow me.’ He came to kiss [the idol] and took what it had swallowed from its mouth.⁶⁸He took out the High Priest’s frontplate. After he descended, all the types of musicians reassembled and played hymns before it, but it would not do anything. At that moment, the wind toppled the idol. When the nations of the world saw the miracles and the mighty deeds that the Holy One blessed be He had performed on behalf of Ḥananya and his cohorts,⁶⁹Mishael, Azarya, Daniel, and Ezekiel. they took their idols and smashed them and crafted them into bells that they hung on their dogs and on their donkeys. They would ring them and say: ‘Come and see to what we were prostrating ourselves,’ to fulfill what is stated: “Bel kneels, Nevo collapses; their idols were for the beast and for the animal” (Isaiah 46:1).
“And may your breasts now be like clusters of the vine,” this is Peretz and Zeraḥ. Just as it was decreed that Peretz and Zeraḥ would be burned, but they were not burned, so, too, these,⁷⁰Ḥananya, Mishael, and Azarya. it was degreed that they be burned but they were not burned. “And the fragrance of your face like apples,” Rabbi Elazar said: Since it wrote in their regard: “The odor of fire did not cover them,” and it says “and the fragrance of your face like apples,” to what was their odor comparable? To an apple orchard. ⁷¹Rabbi Elazar understands the verse in Daniel to indicate that Ḥananya, Mishael, and Azarya smelled when they emerged from the furnace, but they did not smell like fire. On the basis of the verse here in Song of Songs, he concludes that they emerged smelling like an apple orchard.

Another explanation of But Thou, O Lord, art on high for evermore. David declared: Master of the Universe, whenever You give a leadership role to a man, it never leaves him. You gave kingship to the house of David, and it never departed from him, as it is said: And David My servant shall be their prince forever (Ezek. 37:25). You gave priesthood to Aaron, and it never departed from him, as it is said: And it shall be unto him, and to his seed after him, the covenant of an everlasting priesthood (Num. 25:13). Therefore the Holy One, blessed be He, decreed that Aaron should be elevated to the high priesthood. Hence, But Thou, O Lord, art on high for evermore.

At the school of Elijah, it was taught: The righteous who will be restored in the future by the Holy One, praised be He! will never return to their dust, as it is said (Is. 4, 3) And it shall come to pass that whoever is left in Zion, and he that remaineth in Jerusalem, shall be called holy, everyone that is written down into life in Jerusalem. And as the Holy One exists forever, so also those who are mentioned in this verse will live forever. (Ib. b) And let one ask, What will they do during the one thousand years when the Holy One, praised be He! shall renew his world? For it is said (Ib. 2, 17) And exalted shall be the Lord alone on that day. The righteous in question will be supplied with wings similar to the wings of the eagles, and they will fly over the world, as it is said (Ps. 46, 3) Therefore will we not fear when the earth is transformed, and when mountains are moved into the heart of seas. And lest one may say that they will grieve, it is therefore said, (Is. 40, 31) Yet they that wait upon the Lord shall acquire new strength; they shall mount up with wings as eagles; they shall run and not be weary; they shall walk and not become faint. But why not infer from the dead who were restored by Ezekiel, and who died again? He (Elijah) holds with him who says that in reality Ezekiel did not restore any dead to life at all, and the whole prophecy was only a parable [prophesying that the Jewish nation would be restored again], as we are taught in the following Baraitha: The dead whom Ezekiel restored arose on their feet, sang a song, and died again. And what kind of a song was it? The Lord makes one die justly, and mercifully restores him to life. Thus says R. Eliezer. But R. Joshua says: "The song was from (I Sam. 2, 6) The Lord killeth and maketh alive; he bringeth down to the grave, and bringeth up." R. Juda, however, says: "It was a real parable." R. Nechemiah said to him: "If it is real, then it is not a parable; and if a parable, then it is not real." Say, then, in reality it was only a parable. R. Eliezer b. R. Jose, the Galilean, however, says: "The dead who were restored by Ezekiel went to the land of Israel, married, and begat sons and daughters." Then arose R. Juda b. Bathyra to his feet, and said: "I myself am a descendant of them, and these are the phylacteries which I inherited from my grandfather, who told me that they were used by those restored." But who were they that were restored to life? Rab said: "They were the sons of Ephraim who erred concerning the promised time of the redemption from Egypt, as it is said (I Chron. 7, 20-23) And the sons of Ephraim: Shuthalach, and Bered his son, and Thachath his son, and Eladah his son, and Thakhath his son, and Zbad his son, and Eladah his son, and Eser and Elad whom the men of Gath that were born in that land slew… . And Ephraim their father mourned many days, and his brethren came to comfort him." Samuel, however, said: "They were the men who denied resurrection, as it is said (Ezek. 37, 11) Then said he unto me, Son of man, these bones are the whole house of Israel; behold, they say, Dried are our bones, and lost is our hope; we are quite cut off." R. Jeremiah b. Abah said: "They were the bodies of men in whom, there was no essence of any meritorious act, as it is said (Ib. ib. 4) O ye dry bones, hear ye the word of the Lord." And R. Isaac of Nabhar said: "They were the men concerning whom it is said (Ib. 8, 10) So I went in and saw; and behold there was every form of creeping thing, and cattle, abominations, and all the idols of the house of Israel, engraven upon the wall all round about. And it is written (Ib. 37, 2) And he caused me to pass by them all round about, etc." R. Jochanan said: "They were the dead of the valley of Dura, whom Nebuchadnezzar killed." This is what R. Jochanan said elsewhere, that from the river Achar to the city of Rabath in the valley of Dura there were young men of Israel who were exiled by Nebuchadnezzar the wicked, who were so beautiful that there were none similar to them under the sun; and the women of Chaldea became sick when they looked upon them. The king then commanded to slay them all and to tread upon their faces.

At the school of Elijah, it was taught: The righteous who will be restored in the future by the Holy One, praised be He! will never return to their dust, as it is said (Is. 4, 3) And it shall come to pass that whoever is left in Zion, and he that remaineth in Jerusalem, shall be called holy, everyone that is written down into life in Jerusalem. And as the Holy One exists forever, so also those who are mentioned in this verse will live forever. (Ib. b) And let one ask, What will they do during the one thousand years when the Holy One, praised be He! shall renew his world? For it is said (Ib. 2, 17) And exalted shall be the Lord alone on that day. The righteous in question will be supplied with wings similar to the wings of the eagles, and they will fly over the world, as it is said (Ps. 46, 3) Therefore will we not fear when the earth is transformed, and when mountains are moved into the heart of seas. And lest one may say that they will grieve, it is therefore said, (Is. 40, 31) Yet they that wait upon the Lord shall acquire new strength; they shall mount up with wings as eagles; they shall run and not be weary; they shall walk and not become faint. But why not infer from the dead who were restored by Ezekiel, and who died again? He (Elijah) holds with him who says that in reality Ezekiel did not restore any dead to life at all, and the whole prophecy was only a parable [prophesying that the Jewish nation would be restored again], as we are taught in the following Baraitha: The dead whom Ezekiel restored arose on their feet, sang a song, and died again. And what kind of a song was it? The Lord makes one die justly, and mercifully restores him to life. Thus says R. Eliezer. But R. Joshua says: "The song was from (I Sam. 2, 6) The Lord killeth and maketh alive; he bringeth down to the grave, and bringeth up." R. Juda, however, says: "It was a real parable." R. Nechemiah said to him: "If it is real, then it is not a parable; and if a parable, then it is not real." Say, then, in reality it was only a parable. R. Eliezer b. R. Jose, the Galilean, however, says: "The dead who were restored by Ezekiel went to the land of Israel, married, and begat sons and daughters." Then arose R. Juda b. Bathyra to his feet, and said: "I myself am a descendant of them, and these are the phylacteries which I inherited from my grandfather, who told me that they were used by those restored." But who were they that were restored to life? Rab said: "They were the sons of Ephraim who erred concerning the promised time of the redemption from Egypt, as it is said (I Chron. 7, 20-23) And the sons of Ephraim: Shuthalach, and Bered his son, and Thachath his son, and Eladah his son, and Thakhath his son, and Zbad his son, and Eladah his son, and Eser and Elad whom the men of Gath that were born in that land slew… . And Ephraim their father mourned many days, and his brethren came to comfort him." Samuel, however, said: "They were the men who denied resurrection, as it is said (Ezek. 37, 11) Then said he unto me, Son of man, these bones are the whole house of Israel; behold, they say, Dried are our bones, and lost is our hope; we are quite cut off." R. Jeremiah b. Abah said: "They were the bodies of men in whom, there was no essence of any meritorious act, as it is said (Ib. ib. 4) O ye dry bones, hear ye the word of the Lord." And R. Isaac of Nabhar said: "They were the men concerning whom it is said (Ib. 8, 10) So I went in and saw; and behold there was every form of creeping thing, and cattle, abominations, and all the idols of the house of Israel, engraven upon the wall all round about. And it is written (Ib. 37, 2) And he caused me to pass by them all round about, etc." R. Jochanan said: "They were the dead of the valley of Dura, whom Nebuchadnezzar killed." This is what R. Jochanan said elsewhere, that from the river Achar to the city of Rabath in the valley of Dura there were young men of Israel who were exiled by Nebuchadnezzar the wicked, who were so beautiful that there were none similar to them under the sun; and the women of Chaldea became sick when they looked upon them. The king then commanded to slay them all and to tread upon their faces.

At the school of Elijah, it was taught: The righteous who will be restored in the future by the Holy One, praised be He! will never return to their dust, as it is said (Is. 4, 3) And it shall come to pass that whoever is left in Zion, and he that remaineth in Jerusalem, shall be called holy, everyone that is written down into life in Jerusalem. And as the Holy One exists forever, so also those who are mentioned in this verse will live forever. (Ib. b) And let one ask, What will they do during the one thousand years when the Holy One, praised be He! shall renew his world? For it is said (Ib. 2, 17) And exalted shall be the Lord alone on that day. The righteous in question will be supplied with wings similar to the wings of the eagles, and they will fly over the world, as it is said (Ps. 46, 3) Therefore will we not fear when the earth is transformed, and when mountains are moved into the heart of seas. And lest one may say that they will grieve, it is therefore said, (Is. 40, 31) Yet they that wait upon the Lord shall acquire new strength; they shall mount up with wings as eagles; they shall run and not be weary; they shall walk and not become faint. But why not infer from the dead who were restored by Ezekiel, and who died again? He (Elijah) holds with him who says that in reality Ezekiel did not restore any dead to life at all, and the whole prophecy was only a parable [prophesying that the Jewish nation would be restored again], as we are taught in the following Baraitha: The dead whom Ezekiel restored arose on their feet, sang a song, and died again. And what kind of a song was it? The Lord makes one die justly, and mercifully restores him to life. Thus says R. Eliezer. But R. Joshua says: "The song was from (I Sam. 2, 6) The Lord killeth and maketh alive; he bringeth down to the grave, and bringeth up." R. Juda, however, says: "It was a real parable." R. Nechemiah said to him: "If it is real, then it is not a parable; and if a parable, then it is not real." Say, then, in reality it was only a parable. R. Eliezer b. R. Jose, the Galilean, however, says: "The dead who were restored by Ezekiel went to the land of Israel, married, and begat sons and daughters." Then arose R. Juda b. Bathyra to his feet, and said: "I myself am a descendant of them, and these are the phylacteries which I inherited from my grandfather, who told me that they were used by those restored." But who were they that were restored to life? Rab said: "They were the sons of Ephraim who erred concerning the promised time of the redemption from Egypt, as it is said (I Chron. 7, 20-23) And the sons of Ephraim: Shuthalach, and Bered his son, and Thachath his son, and Eladah his son, and Thakhath his son, and Zbad his son, and Eladah his son, and Eser and Elad whom the men of Gath that were born in that land slew… . And Ephraim their father mourned many days, and his brethren came to comfort him." Samuel, however, said: "They were the men who denied resurrection, as it is said (Ezek. 37, 11) Then said he unto me, Son of man, these bones are the whole house of Israel; behold, they say, Dried are our bones, and lost is our hope; we are quite cut off." R. Jeremiah b. Abah said: "They were the bodies of men in whom, there was no essence of any meritorious act, as it is said (Ib. ib. 4) O ye dry bones, hear ye the word of the Lord." And R. Isaac of Nabhar said: "They were the men concerning whom it is said (Ib. 8, 10) So I went in and saw; and behold there was every form of creeping thing, and cattle, abominations, and all the idols of the house of Israel, engraven upon the wall all round about. And it is written (Ib. 37, 2) And he caused me to pass by them all round about, etc." R. Jochanan said: "They were the dead of the valley of Dura, whom Nebuchadnezzar killed." This is what R. Jochanan said elsewhere, that from the river Achar to the city of Rabath in the valley of Dura there were young men of Israel who were exiled by Nebuchadnezzar the wicked, who were so beautiful that there were none similar to them under the sun; and the women of Chaldea became sick when they looked upon them. The king then commanded to slay them all and to tread upon their faces.

R. Giddel said in the name of Rab: "In the future Israel will enjoy the abundance which the Messianic period will bring." R. Joseph said to him: "Is this not self-evident? Who else should then enjoy it, Hilek and Bilek?" By this he intended to disprove the theory of R. Hillel, who said [later] "Israel has no Messiah to expect, for they have already enjoyed him [through the glory] in the days of Hezekiah." Rab said: "The world is created only for such [great] men as David." And Samuel said: "For such men as Moses [for the purpose of giving a Torah]." And R. Jochanan said: "For such men as the Messiah." But what is his (Messiah's) real name? At the college of R. Shila, it was said: "Shila is his real name, as it is said (Gen. 49, 10) "Until Shilah will come." At the college of R. Janai, it was said: "Yinon is his real name, as it is said (Psalms 72, 17) "In the presence of the sun, Yinon is his name." And at the college of R. Chanina, it was said: "Chanina is his name, as it is said (Jer. 16, 13) So that I will not grant you Chanina (favor)." According to others, Menachem b. Hezekiah is his name, as it is said (Lam. 1, 16). Far from Me is Menachem, (comforter) that should refresh my soul." R. Juda, in the name of Rab, said: "In the future the Holy one, praised be He! will create for them (Israel) another David, as it is said (Jer 30, 9) And David, their king, whom I will raise up unto them. It does not read, I raised [in the past], but I will raise." R. Papa said to Abaye: "Is it not written (Ezek. 37, 25) David, My servant, shall be prince unto them forever? This is as it is now [the custom], a Caesar and a prince."

The Seers (i.e., the prophets) were the ones who said the doubled letters, mantzepakh (mem, nun, tzadi, peh, and kaf, which are the letters that have a different form when they appear at the end of a word). [The doubling of kaf that is found in Genesis 12:1,] "Lekh lekha (Go for yourself)," hints to Avraham that he will father Yitschak at one hundred years [of age] (as the numerical value of these two words is one hundred). [The doubling of mem that is found in Genesis 26:16,] "ki atsamta memenu (as you have become more powerful than us)" is a hint [to Yitschak] that hints that he and his seed will be powerful in both worlds. The doubling of nun [that is found in Genesis 32:12,] "Hatsileini na (Save me)" [is a hint to] Yaakov, [that] he will be saved in both worlds. The doubling of peh [that is found in Genesis 50:24,] "pakod yifkod (He will surely remember you)" [is a hint to] Yosef, [that] He will remember you in this world, and He will remember you in the world to come. The doubling of tzadi [that is found in Zachariah 6:12,] "hinei eesh, Tsemach shemo, ou'metachtav yitsmach (behold, a man called Branch shall branch out from the place where he is,)" is [referring to] the messiah. And so is it stated (Jermiah 23:5), "vahikimoti leDaveed tsemach tsadeek (and I will raise up a true branch of David)." ["The leader of fifty" (Isaiah 3:3)] ("Sixty were the queens" [Song of Songs 6:8]). Twenty-four books (of the Bible), and add to them eleven of the thirteen [books of the minor prophets] - besides Yonah which is by itself - and six orders of the Mishnah and nine chapters of Torat Kohanim, behold ["The leader of fifty"] ("Sixty were the queens"). "[Sixty were the queens] and eighty were the concubines" (Song of Songs 6:8). Sixty tractates and eighty study halls that were in Jerusalem corresponding to its gates. "And maidens without number" (Song of Songs 6:8). The study outside. "Behold the bed of Shlomo, sixty warriors" (Song of Songs 3:7). [This] corresponds to the [number of] letters of [the priestly blessing,) "May the Lord bless you and keep you, etc." (Numbers 6:24-26). The Satan (HaSatan) has the numerical equivalent of the count of the days of the solar year, as he rules over all the year to slander, except for Yom Kippur. Rabbi Ami bar Abba said, "Avraham was missing five organs before he was circumcised and [before he] fathered. The [letter] hay (with a numerical value of five) was added [to his name] and he became complete and fathered, and he was called Avraham [corresponding to the complete set of organs, two hundred and forty-eight], the numerical count of his letters." [Regarding] Sarai, two Amoraim (later rabbinic teachers) differed. One said, "The [letter] yod [with a numerical count of ten that was taken from her] was divided into two, [to give] a hay to Avaraham and a hay to Sarah." And [the other] said, "The yod that was taken from Sarah raised a protest until Yehshoua came and had a yod added, as it is stated (Numbers 13:16), "and Moshe called Hoshea [...], Yehoshua." And it saved him from the counsel of the [other] spies. [The significance of the letters in the name,] Yitschak [is as follows]: Yod [with a numerical count of ten] corresponds to the ten trials [of Avraham]. [The letter] tsadi [with a numerical count of ninety, as] Sarah was ninety when he was born. [The letter] chet [with a numerical count of eight, as] he was circumcised on the eighth day. And the letter kof [with a numerical count of one hundred, as] Avraham was a hundred years old when he was born. Yaakov was called according to [the significance of the letters of] his [own] name: Yod [corresponds to] the tenth of his offspring going backwards, Levi. Count from (the last son), Binaymin to Levi - there are ten sons, and Levi was the tenth. And he gave him as a tithe to the Omnipresent to fulfill [what he said] (Genesis 28:22), "all that You give to me, I will surely tithe it to You." [The letter] ayin [with a numerical count of seventy corresponds to the number of offspring he took to Egypt], "with seventy souls" (Deuteronomy 10:22). Kof corresponds to the [number of the] letters of the blessing [that he received], "And may He give you [etc.]" (Genesis 27:28). Take away the name [of God] from there, and one hundred [letters] remain. [The letter] bet [with a numerical count of two] corresponds to two angels [that he saw on the ladder in his dream] rising. Yehudah was called according to [the significance of the numerical count of the letters of] his [own] name: Thirty, corresponding to the thirty virtues of the monarchy. There were six hundred and thirteen letters on the tablets - from "I am" (Exodus 20:2) to "to your neighbor" (Exodus 20:14) - corresponding to the six hundred and thirteen commandments. And they were all given to Moshe at [Mount] Sinai; and in them are statutes and judgments, Torah and Mishnah, Talmud and aggadah. "The fear of the Lord is his treasure" (Isaiah 33:6). There is no greater characteristic than fear and humility, as it is stated (Deuteronomy 10:12), "And now Israel, what does the Lord, your God, ask of you [besides to fear Him]." "The fear of" (Yirat) has a numerical value of six hundred and eleven; along with Torah and circumcision, behold that is six hundred and thirteen. [The numerical value of] fringes (tsitsit) is six hundred. [Add] eight strings and five knots, behold that is six hundred and thirteen. "[The man (David)] raised on high" (II Samuel 23:1) - [high (al)] has a numerical value of one hundred, corresponding to one hundred blessings. As on every day, one hundred men of Israel were dying. [So] David and ordained [the daily saying of] one hundred blessings. "And now Israel, what (mah) does the Lord, your God, ask of you" - read it as one hundred (meah), these are the hundred blessings. Once he ordained it, the pestilence ceased. "This is the law of the burnt-offering (olah), it is the burnt-offering" (Leviticus 6:2), [meaning] the yoke (ulah) of Torah and the yoke of repentance. "Two anointed ones" (Zechariah 4:14). These are David and Aharon who were anointed with the anointing oil, such that their anointing was for [all] the generations. With Aharon, it is written (Numbers 25:13), "It shall be for him and his descendants after him, a pact of priesthood for all time." With David it is written (Ezekiel 37:25), "and My servant David as their prince for all time." "Forgive all guilt and take the good (tov)" (Hosea 14:3). Israel said, "Master of the world, at the time that the Temple existed, we would offer a sacrifice and be cleansed. But now all we have in our hand is prayer." The numerical value of tov is seventeen. Prayer [consists of] nineteen [blessings]. Take away from them the blessing for the malfeasers that was composed at Yavneh, and "Let the sprout of David blossom," which they ordained for the sake of "Probe me, Lord, and try me" (Psalms 26:2). Rabbi Simon says, "'Forgive all guilt and take the good (tov).' The numerical value of tov in at-bash (matching letters based on how close they are to the center of the alphabet) is [the same as] soul (nefesh). Israel said, 'Behold the fat from us, from our souls. May it be Your will that it be atonement for us and "that we pay with the words of our lips" (Hosea 14:3).'" "And the Lord gave her conception (herayon)" (Ruth 4:13). [Herayon] has a numerical value of the [number of the] days of the nine months of birthing (two hundred and seventy one). The name of the angel that is appointed for conception is night, as stated (Job 3:3), "and the night [that it was] said, 'A man was conceived." The measure of the water of a mikveh (ritual bath) is forty seah corresponding to the [forty mentions] of well, written in the Torah. And [the volume of] how many eggs is the measure of the mikveh? Five thousand seven hundred and sixty. And a seah is a hundred and forty-four eggs. Forty-three and a fifth eggs is the measure of [what is required for] hallah [tithe]. And from where [do we know] that a mikveh requires forty seah? As it is written (Isaiah 8:6), "Since this nation has rejected the waters of Shiloach that flow gently (le'at)." The numerical value of le'at is forty. Behold the measure of a seah is a tefach by a tefach with the height of [sixteen] tefach [and a fifth]. And one who separates the measure of the hallah [tithe] must separate [one part in forty three] and a fifth [from Torah writ like the numerical value of hallah]. Forty lashes (which are actually thirty-nine) is from Torah writ, as it is written (Exodus 35:1), "These (eleh) are the things which the Lord commanded." [The numerical count of] "eleh" is thirty-six; "things" (being plural) is two; "the things" [indicates an additional] one - behold, forty minus one (thirty-nine). "He shall strike him forty, he shall not add" (Deuteronomy 25:3), corresponds to the forty curses received by the snake, Chava, Adam and the ground, and the sages lessened one, because of "he shall not add." A Sanhedrin is twenty-three, so [that it is possible for] those advocating innocence to have one more (than twenty), and those advocating guilt to have two more. It is best for the two to come and push off one. The numerical value of anathmea (cherem) is two hundred and forty-eight. And Shmuel said, when it takes force it takes force on [all] two hundred and forty-eight organs, and when it leaves, it leaves from two hundred and forty-eight limbs, as it is written (Habakuk 3:2), "in anger, remember to have mercy (rachem, which is made up of the same letters as cherem)." It is written,"tirash," but we read it [as] tirosh. [If] he merits, he becomes a rosh (leader); [if] he does not merit, he becomes a rash (poor person). Our rabbis, may their memory be blessed said, "A man is recognized by three things: by his purse, by his glass and by his anger. Tavel is Ramaliah. Seshach is Bavel (Babylon) [according to] its numerical value of in at-bash. The numerical value of Gog and Magog is seventy, as they are the seventy nations [of the world].

Another interpretation (of Gen. 8:1): AND GOD CAUSED A WIND TO PASS OVER THE EARTH, AND THE WATERS SUBSIDED. They SUBSIDED in that the Holy One cooled his anger, [in the same way] that it is stated (in Esth. 7:10): AND THE ANGER OF THE KING SUBSIDED. And so he is going to do when he exacts retribution from the wicked and eradicates them from the world; however, he is creating the righteous as a new creation and setting within them a spirit, of which it is stated (in Ezek. 37:14): AND I WILL PUT MY SPIRIT WITHIN YOU SO THAT YOU SHALL LIVE. David said (in Ps. 104:29): WHEN YOU HIDE YOUR FACE, {O LORD,} THEY ARE TERRIFIED; < WHEN YOU TAKE AWAY THEIR SPIRIT, THEY PERISH AND RETURN UNTO THEIR DUST >. These are the wicked; but in regard to the righteous (according to Ps. 104:30): WHEN YOU SEND FORTH YOUR SPIRIT, THEY ARE CREATED. The Holy One said: In this world I exacted retribution from the wicked because they rebelled against me and I eradicated them from the world; but for Noah, his children, [and his descendants] I have done a good deed. Also, in the world to come I am exacting retribution from the wicked and doing a good deed for the righteous, for so has Isaiah stated (in Is. 40:10): BEHOLD, THE LORD GOD COMES IN MIGHT…. These < words > concern the nations of the world. For the righteous, however, (these words of ibid., cont. apply): BEHOLD HIS REWARD IS WITH HIM AND HIS RECOMPENSE BEFORE HIM.

... ‘And He blew into his nostrils’—This teaches that He stood him up as a golem stretching from earth to the firmament and then threw breath/n’shamah into him.

(Gen. 30:22:) THEN GOD REMEMBERED RACHEL…. AND OPENED (rt.: PTH) HER WOMB. Let our master instruct us: Is it legitimate for one to wipe off a table on the Sabbath with a sponge.⁴⁸Gk.: spoggos. Thus have our masters taught (in Shab. 21:3): IN THE CASE OF A SPONGE, IF IT HAS A LEATHER HANDLE, ONE MAY WIPE WITH IT; BUT, IF NOT, ONE MAY NOT WIPE WITH IT. Now, if leather is not sewn to it, when one comes to wipe [on the Sabbath], the water enters. Then {it would absorb} [he would press down], the water would flow out, and he would be found squeezing on the Sabbath. Ergo (ibid.): IF IT HAS A LEATHER HANDLE, ONE MAY WIPE WITH IT; [BUT, IF NOT, ONE MAY NOT WIPE WITH IT], lest he squeeze and the water flows out. Come and see the works of the Holy One, that they are unlike the work of flesh and blood. In the case of flesh and blood, when one squeezes (rt.: 'TsR) on a sponge, the water flows down; < if > one opens his hand, the water does not flow down. With the Holy One, however, this is not so. If he squeezes, the water does not flow down, as stated (in Job 12:15): BEHOLD, HE SHALL SHUT UP (rt.: 'TsR) THE WATERS SO THAT THEY DRY UP. It is also written (in Deut. 11:17): AND HE SHALL SHUT UP (rt.: 'TsR) THE HEAVENS SO THAT THERE SHALL BE NO RAIN. However, if he opens up (PTH), then < the waters > come down, as stated (in Deut. 28:12): THE LORD SHALL OPEN (PTH) FOR YOU < HIS BOUNTEOUS TREASURY, THE HEAVENS, TO GIVE RAIN FOR YOUR LAND IN ITS SEASON >. R. Johanan said: There are four keys (rt.: PTH) in the hand of the Holy One which he has not delivered to the humans in the world, they are the following: the key of rains, the key of sustenance, the key of graves, and the key of barren women.⁴⁹Cf. above, 4:35; Frag. Targum, Gen. 30:22; Frag. Targum, Deut. 28:11; Ta‘an. 2ab; Gen. R. 73:4. Yet, when they were needed, the Holy One delivered them to the righteous. The key of rain he delivered to Elijah, as stated (in I Kings 17:1): DURING THESE YEARS THERE SHALL BE NEITHER DEW NOR RAIN EXCEPT AT MY (Elijah's) WORD. The key of sustenance he delivered to Noah, as stated (in Gen. 6:21): FOR YOUR PART, TAKE SOME OF EVERY KIND OF FOOD THAT IS EATEN…. < AND IT SHALL BE FOOD FOR YOU AND FOR THEM >. The key of graves he delivered to Ezekiel, as stated (in Ezek. 37:3-4 [4-5]): AND YOU SHALL SAY UNTO THEM: O DRY BONES … < YOU SHALL LIVE AGAIN >. The key of barren women he delivered to Elisha, as stated (in II Kings 4:16): < THEN HE (Elisha) SAID > AT THIS SEASON NEXT YEAR YOU SHALL BE EMBRACING A SON. Where is it shown that the Holy One has not delivered them to the humans in the world, but unlocks (rt.: PTH) them by himself? In respect to the key (rt.: PTH) of rains? Where it is stated (in Deut. 28:12): THE LORD WILL OPEN (rt.: PTH) FOR YOU < HIS BOUNTEOUS TREASURY, THE HEAVENS, TO GIVE RAIN FOR YOUR LAND IN ITS SEASON >. In respect to the key of sustenance? Where it is stated (in Ps. 145:16): < YOU > OPEN (rt.: PTH) YOUR HAND < AND SATISFY THE DESIRE OF EVERY LIVING BEING >. In respect to the key of graves? Where it is stated (in Ezek. 37:12): < THUS SAYS THE LORD GOD > : BEHOLD, I WILL OPEN (PTH) YOUR GRAVES < AND RAISE YOU UP OUT FROM YOUR GRAVES >. And in respect to the key of barren women, how is it shown? From what is written on the matter (in Gen. 30:22): THEN GOD REMEMBERED RACHEL < … > AND OPENED (rt.: PTH) HER WOMB.

(Gen. 30:22:) THEN GOD REMEMBERED RACHEL…. AND OPENED (rt.: PTH) HER WOMB. Let our master instruct us: Is it legitimate for one to wipe off a table on the Sabbath with a sponge.⁴⁸Gk.: spoggos. Thus have our masters taught (in Shab. 21:3): IN THE CASE OF A SPONGE, IF IT HAS A LEATHER HANDLE, ONE MAY WIPE WITH IT; BUT, IF NOT, ONE MAY NOT WIPE WITH IT. Now, if leather is not sewn to it, when one comes to wipe [on the Sabbath], the water enters. Then {it would absorb} [he would press down], the water would flow out, and he would be found squeezing on the Sabbath. Ergo (ibid.): IF IT HAS A LEATHER HANDLE, ONE MAY WIPE WITH IT; [BUT, IF NOT, ONE MAY NOT WIPE WITH IT], lest he squeeze and the water flows out. Come and see the works of the Holy One, that they are unlike the work of flesh and blood. In the case of flesh and blood, when one squeezes (rt.: 'TsR) on a sponge, the water flows down; < if > one opens his hand, the water does not flow down. With the Holy One, however, this is not so. If he squeezes, the water does not flow down, as stated (in Job 12:15): BEHOLD, HE SHALL SHUT UP (rt.: 'TsR) THE WATERS SO THAT THEY DRY UP. It is also written (in Deut. 11:17): AND HE SHALL SHUT UP (rt.: 'TsR) THE HEAVENS SO THAT THERE SHALL BE NO RAIN. However, if he opens up (PTH), then < the waters > come down, as stated (in Deut. 28:12): THE LORD SHALL OPEN (PTH) FOR YOU < HIS BOUNTEOUS TREASURY, THE HEAVENS, TO GIVE RAIN FOR YOUR LAND IN ITS SEASON >. R. Johanan said: There are four keys (rt.: PTH) in the hand of the Holy One which he has not delivered to the humans in the world, they are the following: the key of rains, the key of sustenance, the key of graves, and the key of barren women.⁴⁹Cf. above, 4:35; Frag. Targum, Gen. 30:22; Frag. Targum, Deut. 28:11; Ta‘an. 2ab; Gen. R. 73:4. Yet, when they were needed, the Holy One delivered them to the righteous. The key of rain he delivered to Elijah, as stated (in I Kings 17:1): DURING THESE YEARS THERE SHALL BE NEITHER DEW NOR RAIN EXCEPT AT MY (Elijah's) WORD. The key of sustenance he delivered to Noah, as stated (in Gen. 6:21): FOR YOUR PART, TAKE SOME OF EVERY KIND OF FOOD THAT IS EATEN…. < AND IT SHALL BE FOOD FOR YOU AND FOR THEM >. The key of graves he delivered to Ezekiel, as stated (in Ezek. 37:3-4 [4-5]): AND YOU SHALL SAY UNTO THEM: O DRY BONES … < YOU SHALL LIVE AGAIN >. The key of barren women he delivered to Elisha, as stated (in II Kings 4:16): < THEN HE (Elisha) SAID > AT THIS SEASON NEXT YEAR YOU SHALL BE EMBRACING A SON. Where is it shown that the Holy One has not delivered them to the humans in the world, but unlocks (rt.: PTH) them by himself? In respect to the key (rt.: PTH) of rains? Where it is stated (in Deut. 28:12): THE LORD WILL OPEN (rt.: PTH) FOR YOU < HIS BOUNTEOUS TREASURY, THE HEAVENS, TO GIVE RAIN FOR YOUR LAND IN ITS SEASON >. In respect to the key of sustenance? Where it is stated (in Ps. 145:16): < YOU > OPEN (rt.: PTH) YOUR HAND < AND SATISFY THE DESIRE OF EVERY LIVING BEING >. In respect to the key of graves? Where it is stated (in Ezek. 37:12): < THUS SAYS THE LORD GOD > : BEHOLD, I WILL OPEN (PTH) YOUR GRAVES < AND RAISE YOU UP OUT FROM YOUR GRAVES >. And in respect to the key of barren women, how is it shown? From what is written on the matter (in Gen. 30:22): THEN GOD REMEMBERED RACHEL < … > AND OPENED (rt.: PTH) HER WOMB.

R. Mari said: "In the future, the bodies of the righteous will turn to dust, for it is written (Ib.) Where the dust will return to the earth as it was." There were grave-diggers who dug in the earth belonging to R. Nachman and were rebuked by R. Achai b. Yashia [whose grave the diggers molested.] They came and said to R. Nachman: "We were rebuked by a man." R. Nachman went there and asked him: "Who are you, master?" He responded: "I am Achai b. Yashia." "Has not R. Mari said that, "In the future, the bodies of the righteous will return unto dust?'" said R. Nachman [and why therefore, is your body preserved]. "Who is Mari? I know him not," said the dead one. "But," again said R. Nachman, "this is the passage, When the dust will return to the earth as it was." The dead responded: "He who read with thee Ecclesiastes did not, however, read with thee Proverbs, where it is written (14, 30.) But jealousy is the rotlenness of the bones, which means that [only] he who has jealousy in his heart, his bones shall rot after death." Thereupon R. Nachman tried to feel [the substance of the dead body] and he found it to be a real substance. R. Nachman then said to him: "Let the master arise and go to his home." The dead responded, saying: "Thou showest that thou hast not even read the Prophets, for it is written (Ez. 37, 13.) And ye shall know that I am the Lord, when I open your graves, and when I cause you to come up out of your graves, O my people," "But," said R. Nachman, "it is written (Gen. 3, 19.) For dust thou art, and unto dust shalt thou return." Whereupon the dead explained to him, saying: "This is meant for one hour before the arrival of the final resurrection of the dead [that all dead will return to clay]."

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

Rabbi Phineas said: After twenty years, when all of them had been slain in Babylon, the Holy Spirit rested upon Ezekiel, and brought him forth into the plain of Dura, and called unto him very dry bones, and said to him: Son of Man ! What dost thou see? He answered: I see here dry bones. (The Spirit) said to him: Have I power to revive them? The prophet did not say: Sovereign of all the worlds ! Thou hast power to do even more than (this) here; but he said: "O Lord God, thou knowest" (Ezek. 37:3), as though he did not believe; therefore his own bones were not buried in a pure land, but in an unclean land, as it is said, "And thou shalt die in a land that is unclean" (Amos 7:17). "Prophesy over these bones" (Ezek. 37:4). He said before Him: Sovereign of all the worlds ! What ! will the prophecy bring upon them flesh and sinews and bones? Or will the prophecy bring upon them all the flesh and bones which cattle, beast, and bird have eaten, and they (also) have died in the land? Immediately the Holy One, blessed be He, caused His voice to be heard, and the earth shook, as it is said, "And as I prophesied there was a thundering, and behold an earthquake" (Ezek. 37:7), || and every animal, beast, and bird which had eaten thereof and died in another land the earth brought together, "bone to his bone" (ibid.).

Rabbi Phineas said: After twenty years, when all of them had been slain in Babylon, the Holy Spirit rested upon Ezekiel, and brought him forth into the plain of Dura, and called unto him very dry bones, and said to him: Son of Man ! What dost thou see? He answered: I see here dry bones. (The Spirit) said to him: Have I power to revive them? The prophet did not say: Sovereign of all the worlds ! Thou hast power to do even more than (this) here; but he said: "O Lord God, thou knowest" (Ezek. 37:3), as though he did not believe; therefore his own bones were not buried in a pure land, but in an unclean land, as it is said, "And thou shalt die in a land that is unclean" (Amos 7:17). "Prophesy over these bones" (Ezek. 37:4). He said before Him: Sovereign of all the worlds ! What ! will the prophecy bring upon them flesh and sinews and bones? Or will the prophecy bring upon them all the flesh and bones which cattle, beast, and bird have eaten, and they (also) have died in the land? Immediately the Holy One, blessed be He, caused His voice to be heard, and the earth shook, as it is said, "And as I prophesied there was a thundering, and behold an earthquake" (Ezek. 37:7), || and every animal, beast, and bird which had eaten thereof and died in another land the earth brought together, "bone to his bone" (ibid.).

Rabbi Phineas said: After twenty years, when all of them had been slain in Babylon, the Holy Spirit rested upon Ezekiel, and brought him forth into the plain of Dura, and called unto him very dry bones, and said to him: Son of Man ! What dost thou see? He answered: I see here dry bones. (The Spirit) said to him: Have I power to revive them? The prophet did not say: Sovereign of all the worlds ! Thou hast power to do even more than (this) here; but he said: "O Lord God, thou knowest" (Ezek. 37:3), as though he did not believe; therefore his own bones were not buried in a pure land, but in an unclean land, as it is said, "And thou shalt die in a land that is unclean" (Amos 7:17). "Prophesy over these bones" (Ezek. 37:4). He said before Him: Sovereign of all the worlds ! What ! will the prophecy bring upon them flesh and sinews and bones? Or will the prophecy bring upon them all the flesh and bones which cattle, beast, and bird have eaten, and they (also) have died in the land? Immediately the Holy One, blessed be He, caused His voice to be heard, and the earth shook, as it is said, "And as I prophesied there was a thundering, and behold an earthquake" (Ezek. 37:7), || and every animal, beast, and bird which had eaten thereof and died in another land the earth brought together, "bone to his bone" (ibid.).

Rabbi Phineas said: After twenty years, when all of them had been slain in Babylon, the Holy Spirit rested upon Ezekiel, and brought him forth into the plain of Dura, and called unto him very dry bones, and said to him: Son of Man ! What dost thou see? He answered: I see here dry bones. (The Spirit) said to him: Have I power to revive them? The prophet did not say: Sovereign of all the worlds ! Thou hast power to do even more than (this) here; but he said: "O Lord God, thou knowest" (Ezek. 37:3), as though he did not believe; therefore his own bones were not buried in a pure land, but in an unclean land, as it is said, "And thou shalt die in a land that is unclean" (Amos 7:17). "Prophesy over these bones" (Ezek. 37:4). He said before Him: Sovereign of all the worlds ! What ! will the prophecy bring upon them flesh and sinews and bones? Or will the prophecy bring upon them all the flesh and bones which cattle, beast, and bird have eaten, and they (also) have died in the land? Immediately the Holy One, blessed be He, caused His voice to be heard, and the earth shook, as it is said, "And as I prophesied there was a thundering, and behold an earthquake" (Ezek. 37:7), || and every animal, beast, and bird which had eaten thereof and died in another land the earth brought together, "bone to his bone" (ibid.).

Rabbi Joshua ben Ḳorchah said: There came down upon them the quickening dew from heaven, which was like a fountain, which was bubbling and bringing forth water; so likewise (the bones) were moving and bringing forth upon themselves flesh, (other) bones and sinews, as it is said, "And I beheld, and lo, there were sinews upon them, and flesh came up, and skin covered them above" (Ezek. 37:8). He said to him: Prophesy unto the wind, as it is said, "Then said he unto me, Prophesy unto the wind.… Come from the four winds, O breath, and breathe upon these slain, that they may live" (Ezek. 37:9). In that hour the four winds of the heaven went forth, and opened the treasure-house of the souls, and each spirit returned to the body of flesh of man, as it is said, "So I prophesied as he commanded me, and the breath came into them, and they lived,… an exceeding great army" (Ezek. 37:10); and it is written about Egypt, "And the children of Israel were fruitful,… and waxed exceeding mighty" (Ex. 1:7). What is the meaning of "exceeding"? Just as in the latter case there were 600,000 (men), so in the former case there were 600,000 (men), and they all stood upon their feet except one man. The prophet said: Sovereign of all the worlds ! What is the nature of this man? He answered him: He gave out money for usury, and he took with interest. || As I live, he shall not live. In that hour the Israelites were sitting and weeping, and saying: We hoped for light, and darkness came. We hoped to stand up with all Israel at the resurrection of the dead, and now "our hope is lost" (Ezek. 37:11). We hoped to arise so as to be gathered with all Israel, and now "we are clean cut off" (ibid.). In that hour the Holy One, blessed be He, said to the prophet: Therefore, say to them, As I live, I will cause you to stand at the resurrection of the dead in the future that is to come, and I will gather you with all Israel to the land, as it is said, "Behold, I will open your graves, and cause you to come up out of your graves… and I will bring you into the land of Israel.… And I will put my spirit in you, and ye shall live" (Ezek. 37:12, 14).

Rabbi Joshua ben Ḳorchah said: There came down upon them the quickening dew from heaven, which was like a fountain, which was bubbling and bringing forth water; so likewise (the bones) were moving and bringing forth upon themselves flesh, (other) bones and sinews, as it is said, "And I beheld, and lo, there were sinews upon them, and flesh came up, and skin covered them above" (Ezek. 37:8). He said to him: Prophesy unto the wind, as it is said, "Then said he unto me, Prophesy unto the wind.… Come from the four winds, O breath, and breathe upon these slain, that they may live" (Ezek. 37:9). In that hour the four winds of the heaven went forth, and opened the treasure-house of the souls, and each spirit returned to the body of flesh of man, as it is said, "So I prophesied as he commanded me, and the breath came into them, and they lived,… an exceeding great army" (Ezek. 37:10); and it is written about Egypt, "And the children of Israel were fruitful,… and waxed exceeding mighty" (Ex. 1:7). What is the meaning of "exceeding"? Just as in the latter case there were 600,000 (men), so in the former case there were 600,000 (men), and they all stood upon their feet except one man. The prophet said: Sovereign of all the worlds ! What is the nature of this man? He answered him: He gave out money for usury, and he took with interest. || As I live, he shall not live. In that hour the Israelites were sitting and weeping, and saying: We hoped for light, and darkness came. We hoped to stand up with all Israel at the resurrection of the dead, and now "our hope is lost" (Ezek. 37:11). We hoped to arise so as to be gathered with all Israel, and now "we are clean cut off" (ibid.). In that hour the Holy One, blessed be He, said to the prophet: Therefore, say to them, As I live, I will cause you to stand at the resurrection of the dead in the future that is to come, and I will gather you with all Israel to the land, as it is said, "Behold, I will open your graves, and cause you to come up out of your graves… and I will bring you into the land of Israel.… And I will put my spirit in you, and ye shall live" (Ezek. 37:12, 14).

Rabbi Joshua ben Ḳorchah said: There came down upon them the quickening dew from heaven, which was like a fountain, which was bubbling and bringing forth water; so likewise (the bones) were moving and bringing forth upon themselves flesh, (other) bones and sinews, as it is said, "And I beheld, and lo, there were sinews upon them, and flesh came up, and skin covered them above" (Ezek. 37:8). He said to him: Prophesy unto the wind, as it is said, "Then said he unto me, Prophesy unto the wind.… Come from the four winds, O breath, and breathe upon these slain, that they may live" (Ezek. 37:9). In that hour the four winds of the heaven went forth, and opened the treasure-house of the souls, and each spirit returned to the body of flesh of man, as it is said, "So I prophesied as he commanded me, and the breath came into them, and they lived,… an exceeding great army" (Ezek. 37:10); and it is written about Egypt, "And the children of Israel were fruitful,… and waxed exceeding mighty" (Ex. 1:7). What is the meaning of "exceeding"? Just as in the latter case there were 600,000 (men), so in the former case there were 600,000 (men), and they all stood upon their feet except one man. The prophet said: Sovereign of all the worlds ! What is the nature of this man? He answered him: He gave out money for usury, and he took with interest. || As I live, he shall not live. In that hour the Israelites were sitting and weeping, and saying: We hoped for light, and darkness came. We hoped to stand up with all Israel at the resurrection of the dead, and now "our hope is lost" (Ezek. 37:11). We hoped to arise so as to be gathered with all Israel, and now "we are clean cut off" (ibid.). In that hour the Holy One, blessed be He, said to the prophet: Therefore, say to them, As I live, I will cause you to stand at the resurrection of the dead in the future that is to come, and I will gather you with all Israel to the land, as it is said, "Behold, I will open your graves, and cause you to come up out of your graves… and I will bring you into the land of Israel.… And I will put my spirit in you, and ye shall live" (Ezek. 37:12, 14).

Rabbi Joshua ben Ḳorchah said: There came down upon them the quickening dew from heaven, which was like a fountain, which was bubbling and bringing forth water; so likewise (the bones) were moving and bringing forth upon themselves flesh, (other) bones and sinews, as it is said, "And I beheld, and lo, there were sinews upon them, and flesh came up, and skin covered them above" (Ezek. 37:8). He said to him: Prophesy unto the wind, as it is said, "Then said he unto me, Prophesy unto the wind.… Come from the four winds, O breath, and breathe upon these slain, that they may live" (Ezek. 37:9). In that hour the four winds of the heaven went forth, and opened the treasure-house of the souls, and each spirit returned to the body of flesh of man, as it is said, "So I prophesied as he commanded me, and the breath came into them, and they lived,… an exceeding great army" (Ezek. 37:10); and it is written about Egypt, "And the children of Israel were fruitful,… and waxed exceeding mighty" (Ex. 1:7). What is the meaning of "exceeding"? Just as in the latter case there were 600,000 (men), so in the former case there were 600,000 (men), and they all stood upon their feet except one man. The prophet said: Sovereign of all the worlds ! What is the nature of this man? He answered him: He gave out money for usury, and he took with interest. || As I live, he shall not live. In that hour the Israelites were sitting and weeping, and saying: We hoped for light, and darkness came. We hoped to stand up with all Israel at the resurrection of the dead, and now "our hope is lost" (Ezek. 37:11). We hoped to arise so as to be gathered with all Israel, and now "we are clean cut off" (ibid.). In that hour the Holy One, blessed be He, said to the prophet: Therefore, say to them, As I live, I will cause you to stand at the resurrection of the dead in the future that is to come, and I will gather you with all Israel to the land, as it is said, "Behold, I will open your graves, and cause you to come up out of your graves… and I will bring you into the land of Israel.… And I will put my spirit in you, and ye shall live" (Ezek. 37:12, 14).

Rabbi Joshua ben Ḳorchah said: There came down upon them the quickening dew from heaven, which was like a fountain, which was bubbling and bringing forth water; so likewise (the bones) were moving and bringing forth upon themselves flesh, (other) bones and sinews, as it is said, "And I beheld, and lo, there were sinews upon them, and flesh came up, and skin covered them above" (Ezek. 37:8). He said to him: Prophesy unto the wind, as it is said, "Then said he unto me, Prophesy unto the wind.… Come from the four winds, O breath, and breathe upon these slain, that they may live" (Ezek. 37:9). In that hour the four winds of the heaven went forth, and opened the treasure-house of the souls, and each spirit returned to the body of flesh of man, as it is said, "So I prophesied as he commanded me, and the breath came into them, and they lived,… an exceeding great army" (Ezek. 37:10); and it is written about Egypt, "And the children of Israel were fruitful,… and waxed exceeding mighty" (Ex. 1:7). What is the meaning of "exceeding"? Just as in the latter case there were 600,000 (men), so in the former case there were 600,000 (men), and they all stood upon their feet except one man. The prophet said: Sovereign of all the worlds ! What is the nature of this man? He answered him: He gave out money for usury, and he took with interest. || As I live, he shall not live. In that hour the Israelites were sitting and weeping, and saying: We hoped for light, and darkness came. We hoped to stand up with all Israel at the resurrection of the dead, and now "our hope is lost" (Ezek. 37:11). We hoped to arise so as to be gathered with all Israel, and now "we are clean cut off" (ibid.). In that hour the Holy One, blessed be He, said to the prophet: Therefore, say to them, As I live, I will cause you to stand at the resurrection of the dead in the future that is to come, and I will gather you with all Israel to the land, as it is said, "Behold, I will open your graves, and cause you to come up out of your graves… and I will bring you into the land of Israel.… And I will put my spirit in you, and ye shall live" (Ezek. 37:12, 14).

Rabbi Joshua ben Ḳorchah said: There came down upon them the quickening dew from heaven, which was like a fountain, which was bubbling and bringing forth water; so likewise (the bones) were moving and bringing forth upon themselves flesh, (other) bones and sinews, as it is said, "And I beheld, and lo, there were sinews upon them, and flesh came up, and skin covered them above" (Ezek. 37:8). He said to him: Prophesy unto the wind, as it is said, "Then said he unto me, Prophesy unto the wind.… Come from the four winds, O breath, and breathe upon these slain, that they may live" (Ezek. 37:9). In that hour the four winds of the heaven went forth, and opened the treasure-house of the souls, and each spirit returned to the body of flesh of man, as it is said, "So I prophesied as he commanded me, and the breath came into them, and they lived,… an exceeding great army" (Ezek. 37:10); and it is written about Egypt, "And the children of Israel were fruitful,… and waxed exceeding mighty" (Ex. 1:7). What is the meaning of "exceeding"? Just as in the latter case there were 600,000 (men), so in the former case there were 600,000 (men), and they all stood upon their feet except one man. The prophet said: Sovereign of all the worlds ! What is the nature of this man? He answered him: He gave out money for usury, and he took with interest. || As I live, he shall not live. In that hour the Israelites were sitting and weeping, and saying: We hoped for light, and darkness came. We hoped to stand up with all Israel at the resurrection of the dead, and now "our hope is lost" (Ezek. 37:11). We hoped to arise so as to be gathered with all Israel, and now "we are clean cut off" (ibid.). In that hour the Holy One, blessed be He, said to the prophet: Therefore, say to them, As I live, I will cause you to stand at the resurrection of the dead in the future that is to come, and I will gather you with all Israel to the land, as it is said, "Behold, I will open your graves, and cause you to come up out of your graves… and I will bring you into the land of Israel.… And I will put my spirit in you, and ye shall live" (Ezek. 37:12, 14).

Rabbi Ishmael said: All the bodies crumble into the dust of the earth, until nothing remains of the body except a spoonful of earthy matter. In the future life, when the Holy One, blessed be He, calls to the earth to return all the bodies deposited with it, that which had become mixed with the dust of the earth, like the yeast which is mixed with the dough, improves and increases, and it raises up all the body. When the Holy One, blessed be He, calls to the earth to return all the bodies deposited with it, that which has become mixed with the dust of the earth, improves and increases and raises up all the body without water. Forthwith the earth quakes and the mountains tremble, and the graves are opened, and the stones of the graves are scattered about one from the other, as it is said, "And the Lord God shall save them || in that day as the flock of his people: for they shall be as the stones of a crown, lifted on high over his land" (Zech. 9:16).

[(Gen. 21:1:) THEN THE LORD VISITED SARAH.] There are four keys (rt.: PTH): the key to sustenance, the key to rain, the key to graves, and the key to barren women.¹²⁹Cf. below, Gen. 7:16; Frag. (Jerusalem) Targum, Gen. 30:22; Frag. (Jerusalem) Targum, Deut. 28:11; Ta‘an. 2ab; Sanh. 113a; Gen. R. 72:4; Deut. R. 7:6; PR 42:7; M. Ps. 78:5. Moreover, the four of them are in the hand of the Holy One. Where is it shown about sustenance? Where it is stated (in Ps. 145:16): YOU OPEN (rt.: PTH) YOUR HAND < AND SATISFY THE DESIRE OF EVERY LIVING BEING >. Where is it shown about rain? Where it is stated (in Deut. 28:12): THE LORD WILL OPEN (rt.: PTH) FOR YOU < HIS BOUNTEOUS TREASURY, THE HEAVENS, TO GIVE RAIN FOR YOUR LAND IN ITS SEASON >. Where is it shown about graves? Where it is stated (in Ezek. 37:13): WHEN I HAVE OPENED (rt.: PTH) YOUR GRAVES < AND BROUGHT YOU UP OUT OF YOUR GRAVES >. Where is it shown about barren women? Where it is stated (in Gen. 30:22): THEN THE LORD VISITED RACHEL… AND HE OPENED (rt.: PTH) HER WOMB.

Rabbi Levi said: That rod which was created in the twilight was delivered to the first man out of the garden of Eden. Adam delivered it to Enoch, and Enoch delivered it to Noah, and Noah [handed it on] to Shem. Shem passed it on to Abraham, Abraham [transmitted it] to Isaac, and Isaac [gave it over] to Jacob, and Jacob brought it down into Egypt and passed it on to his son Joseph, and when Joseph died and they pillaged his household goods, it was placed in the palace of Pharaoh. And Jethro was one of the magicians of Egypt, and he saw the rod and the letters which were upon it, and he desired in his heart (to have it), and he took it and brought it, and planted it in the midst of the garden of his house. No one was able to approach it any more.

Variantly: "My taking shall drip as the rain": R. Simai was wont to say: These four winds correspond to the four corners of heaven: The east (wind) is always propitious; the west, always detrimental; the north, propitious for wheat when it is one-third grown, and detrimental to olive trees when they blossom; the south, detrimental to wheat when it is one-third grown, and propitious for olives when they blossom. And R. Simai was wont to say: All the creatures created from the earth — their spirit and their body are from the earth (except for men, whose spirit [soul] is from heaven and his body from the earth.) Therefore, If a man learns Torah and does the will of his Father in heaven, he is like the celestial creatures, viz. (Psalms 82:6) "I said that you are gods, and all, children of the Most High." If he does not learn Torah and do the will of his Father in heaven, he is like the lower creatures, viz. (Ibid. 7) "But you shall die like Adam." And it is written (Ibid. 50:4) "And He shall call to the heavens from above and to the earth for din with him." "He shall call to the heavens from above": This refers to the soul; "and to the earth": This refers to the body. "for din with him" — "ledayein" (to deliberate) with him (in judgment). Thus, "Listen, O heavens (the soul), and hear, O earth" (the body). And whence is it derived that this speaks of the resurrection? From "My taking shall drip as the rain" (see "the four winds" above), it being written (Ezekiel 37:9) "From the four corners, come, O spirit, and blow into these slain ones that they may live!" And thus was R. Simai wont to say: There is no section in the Torah that does not deal with the resurrection, but we lack the strength to expound it.