Midrasch zu Ijow 21:35

(Lev. 16:1:) “After the death of Aaron's two sons.” This text is related (to Eccl. 9:2), “Since everything [happens] to everyone, the same lot [falls] to the righteous and to the wicked […].” Solomon looked and foresaw the righteous and the wicked in all generations, and he saw things that would happen to the righteous and happen to the wicked.¹Cf. below, Deut. 2:1; Lev. R. 20:1; Eccl. R. 9:2:1; PRK 26:1. Then he said (in vs. 3), “This is an evil in all which happens under the sun, in that the same lot [falls] to everyone.” (Vs. 2:) “Since everything [happens] to everyone, the same lot [falls] to the righteous.” This refers to Abraham, in that he was called righteous, as stated (in Gen. 18:19), “For I have chosen him [so] that he may charge [his children and his household after him to keep the way of the Lord], to practice righteousness.” (Eccl. 9:2, cont.:) “And to the wicked.” This refers to Nimrod, who incited all the whole world against the Holy One, blessed be He. The former is dead, and the latter is dead. (Ibid., cont.:) “To the good, to the clean, and to the unclean.” “To the good” refers to David, of whom it is stated (in I Sam. 16:12), “So they sent and brought him, reddish, with beautiful eyes and good appearance.” “To the unclean” refers to Nebuchadnezzar. David [laid the foundation of] the Temple, and Nebuchadnezzar destroyed it. The former reigned forty years, and the latter reigned forty years. (Eccl., 9:2, cont.:) “To the one who sacrifices.” This refers to Solomon, of whom it is stated (in I Kings 8:63), “Solomon sacrificed [twenty-two thousand oxen and a hundred and twenty thousand sheep] as peace offerings.” (Eccl., 9:2, cont.:) “And to the one who does not sacrifice.” This refers to Jeroboam, who stopped Israel from going up [to Jerusalem] on pilgrimage, as stated (in I Kings 12:28), “Enough of your going up to Jerusalem.” The latter one reigned after the former one. (Eccl. 9:2, cont.:) “As it is with the good.” This refers to Moses, of whom it is stated (in Exod. 2:2), “and when she saw that he was good.” (Eccl. 9:2, cont.:) “So it is with the sinner.” This refers to the spies (in Numb. 13-14), of whom it is stated (in Prov. 13:21), “Evil pursues sinners.” Moses did not enter the land, neither did the spies enter the land. (Eccl. 9:2, cont.:) “And the one who takes an oath (without keeping it). This refers to Zedekiah, of whom it is stated (in II Chron. 36:13), “And he also rebelled against King Nebuchadnezzar, who had made him take an oath of God.” (Eccl. 9:2, cont.:) “Is as the one who fears an oath.” This refers to Samson, of whom it is stated (in Jud. 15:12), “then Samson said to them, ‘Swear to me […].’” They put out the eyes of the former, and they put out the eyes of the latter. Hence Solomon said (Eccl 9:3), “This is an evil in all which happens under the sun.” Another interpretation (of Eccl. 9:2), “as it is with the good”: This refers to the children of Aaron. (Eccl. 9:2, cont.:) “So it is with the sinner.” This refers to those who opposed Aaron, [namely] Korah and his congregation. Now they were destroyed by fire, as stated (in Numb. 16:35), “And a fire went forth from the Lord”; [also when] the children of Aaron entered to offer sacrifice, they were consumed by fire, [as stated (Lev. 10:2),] “So fire came forth from before the Lord and consumed them.” R. Abba bar Kahana opened (with Eccl. 2:2), “’Of laughter I said, “It is mad,” and of rejoicing, “What does that do?”’ How confused is the laughter of the evil,²Eccl. R. 2:2:1; PRK 26(27):2. which they produce in their theater³Gk.: theatra. [houses] and racing arenas.⁴Lat.: circi; cf. Gk.: kirkoi (“circles”). ‘And of rejoicing, what does that do?’ What enjoyment would the disciples of the sages have there?”⁵I.e., what confused, popular enjoyment can compare to the delights of Torah study? Another interpretation (of Eccl. 2:2), “Of laughter I said, ‘It is mad’”: R. Aha said, “Solomon has said, ‘There are things over which divine justice laughs (that I have confused).’ It is written (in Deut. 17:17), ‘he shall not multiply wives for himself’; but it is written (in I Kings 11:3), ‘So he had seven hundred royal wives.’⁶Cf. Tanh., (Buber) Exod. 2:2; Eccl. R. 2:2:3; PRK 26(27):2; ySanh. 2:6 (20c). It is written (in Deut. 17:16), ‘he shall not multiply horses for himself’; but it is written (in I Kings 5:6), ‘Now Solomon had forty thousand stalls of horses.’ It is written (in Deut. 17:17, cont.) ‘he shall not multiply silver and gold for himself’; but it is written (in I Kings 10:27), ‘And the king made silver in Jerusalem as plentiful as stones,’ and [the ingots] were not stolen.” R. Jose bar Hanina said, “They were like stones of ten cubits and like stones of eight cubits.”⁷I.e., they were too heavy to be stolen. R. Simeon ben Johay said in a baraita, “Even the weights which they had in the days of Solomon were of gold, as it is written, (in I Kings 10:21), ‘silver was not [...] considered to be anything.’” (Eccl. 2:2:) “And of rejoicing, ‘What does that do?’” The Holy One, blessed be He, said to him, “What is this crown doing in your hand? Get down off your throne.” Immediately an angel in the likeness of Solomon descended and sat upon his throne. Then Solomon went around among the synagogues and academies in Jerusalem and said (in Eccl. 1:12), “I, Koheleth, was king over Israel in Jerusalem.” But they said to him, “King Solomon is sitting on his throne, and you are getting crazier and crazier.” Then they struck him with a rod and set a bowl of grits before him.⁸I.e., they fed him like a beggar. In that hour Solomon said (in Eccl. 2:10), “And this was my portion from all my labor.” And some say [he was referring] to the cane in his hand, and some say, to his dish, and some say to his staff. At that time, Solomon said, “’Vanity of vanities,’ said Koheleth.” (Eccl. 2:2:), “Of laughter I said, ‘It is mad!’” R. Pinhas said, “How confused was the laughter, when divine justice laughed over the generation of the flood, as stated (in Job 21:10-13), ‘Their bull breeds and does not fail […].⁹TSot. 3:6-7; Eccl. R. 2:2:1; PRK 26(27):2; cf. Gen. R. 36:1. They send forth their little ones like a flock […]. They sing to timbrel and harp […]. They spend [their days] in prosperity.’ When they said (in vs. 15), ‘What is the Almighty that we should serve him,’ the Holy One, blessed be He, said to them (in Eccl. 2:2), ‘And of rejoicing, “What does that do?”’ By your life, I am destroying your memory from the world, as stated (in Gen. 7:23), “And He wiped out all living things.”’” Another interpretation (of Eccl. 2:2), “Of laughter I said, ‘It is mad’”: How confused was the laughter, when divine justice laughed over the people of Sodom,¹⁰See also TSot. 3:11. as stated (Job 28:5-8), “The earth, out of it comes forth bread…. Its stones are the place of sapphires…. No bird of prey knows a path [to it]…. Proud beasts have not trodden it.” When they said, “Let us forget the law of the traveler in our midst,” immediately (in Job 28:4), “A stream burst through from its source”; the Holy One, blessed be He, said to them (Eccl. 2:2), “’And of rejoicing, “What does that do?”’ By your life, I will make you forgotten by the world.” This is what is written (in Gen. 19:24), “Then the Lord rained down upon Sodom….” Another interpretation (of Eccl. 2:2), “Of laughter I said, ‘It is mad’”: How confused was the laughter, when divine justice laughed over Elisheba bat Amminadab,¹¹Aaron’s wife and Naashon’s sister according to Exod. 6:23. when she saw four celebrations in one day.¹²Tanh. (Buber), Lev. 3:3; Lev. R. 20:2; Eccl. R. 2:2:2. She saw her [brother-in-law] (Moses) a king, her husband a high priest, her brother (Naashon) a prince (nasi),¹³Naashon is here being identified with Nahshon ben Amminadab, whom Numb. 2:3; 7:11f.; and I Chron. 2:10 call a prince (nasi). and her two sons deputy high priests. When they went in to offer sacrifice, they came out destroyed by fire; and her celebration turned into mourning, as stated (in Lev. 16:1), “Now the Lord spoke unto Moses after the death of Aaron's two sons.”

(Exodus 15:1) "For He is high on high": He exalted me, and I exalted Him. He exalted me in Egypt, viz. (Exodus 4:22) "My first-born son is Israel," and I exalted Him in Egypt, viz. (Isaiah 20:29) "The song will be for you, as on the night of the sanctification of the festival (of Pesach), and rejoicing of heart as one going with flute to come to the mountain of the L rd, to the Rock of Israel." Variantly: He exalted me at the (Red) Sea, viz. (Exodus 14:19) "And the angel of G d who went before the camp of Israel, etc." I, likewise, exalted Him at the sea and chanted song before Him, viz. "I shall sing to the L rd for He is high on high." Variantly: "for He is high on high": He is exalted (now) and is destined to be exalted, viz. (Isaiah 2:12) "For there is a day for the L rd of hosts over all the exalted and high and against all the uplifted — and he will be brought low", and (Ibid. 13) "against all the lofty and exalted cedars of Levanon", and (Ibid. 16) "against all the ships of Tarshish, and against all the splendid palaces", and (Ibid. 17) "the height of man will be lowered, and the pride of men will be brought down, and the L rd alone will be exalted on that day", and (Ibid. 18) "all the false gods will disappear." Variantly: "for high on high": He exalts Himself over the exalted. With what the nations of the world exalt themselves before Him, He exacts punishment of them. In the generation of the flood, (Iyyov 21:10) "His (the evildoer's) bull begets, and does not fail. His cow bears without miscarriage," (11) "they send out their young, (sprightly) as sheep; their children prance about." (12) "they raise (their voices) with drum and harp; they rejoice at the sound of the flute." What do they say? (15) "What is the Almighty that we should serve Him, and what will we gain if we pray to Him?" They say: What do we need Him for? Only for a drop of rain? We have wells and pits — (Genesis 2:6) "A vapor rose from the earth and watered the entire face of the ground!" The Holy One Blessed be He said to them: Fools, do you vaunt yourselves before Me with the good that I bestowed upon you!" With that (itself) I will exact punishment of you! As it is written (Ibid. 7:12) "And the rain was on the earth forty days and forty nights." They set their eyes (["eineihem" for erotic gazing]), the higher (the males) upon the lower (the female) in order to vent their lust, and the Holy One Blessed be He opened against them wells ("mayanoth" [like "eineihem"]) from above and below to destroy them, as it is written (Ibid. 11) "On this day, all the fountains of the great deep burst, and the windows of heaven were opened." And thus do you find with the men of the tower (of Bavel) that with what they vaunted themselves before Him, He exacted punishment of them. As it is written (Genesis 11:4) "And they said: Let us build for ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves lest we be scattered, etc." (Ibid. 6-8) "And the L rd said … Let us go down, etc…. And the L rd scattered them from there, etc." And thus do you find with the men of Sodom, that with what they vaunted themselves before Him, He exacted punishment of them. As it is written (Iyyov 28:5-8) "A land from which bread had issued forth — its place was overturned, as if (consumed by) fire. A place of sapphire were its stones, and dusts of gold were there. (And now it is) a path unknown (i.e., unfrequented) by brigands, and unseen by the falcon's eye, untrodden by the haughty (beasts) and not crossed by the lion." The Sodomites said: We need no men to come to us. Food "sprouts" from us, and silver and gold and precious stones and pearls sprout from us. Let us come and forget the way of the wayfarer from our land — At which the Holy One Blessed be He said to them: Fools that you are! Do you vaunt yourselves in the good that I have bestowed upon you! You have said: Let us forget the Torah of the foot (i.e., the wayfarer) from our land. I, likewise, will "forget" you from the world, viz. (Ibid. 4) "A stream (of fire and brimstone) burst forth from its source (upon Sodom and Gomorrah), who (i.e., the people of Sodom) caused the (codes of the) wayfarer to be forgotten." And (Ibid. 12:6) "The tents of robbers are at peace, and those who anger G d dwell secure." Where from? From what? (Ibid.) "from what G d has brought into his (the evildoer's) hand." And thus is it written (Ezekiel 16:50) "And they (the men of Sodom) were haughty and committed abomination before Me, and I removed them (from the world) when I saw (their ways). And (Ibid. 49) "Behold, this was the sin of Sodom, your sister. She and her daughters had pride, surfeit of bread, and peaceful serenity — wherefore she did not strengthen the hand of the poor and the needy. And thus is it written (Genesis 13:10) "Before the L rd destroyed Sodom and Gomorrah, it (Sodom) was like the Garden of the L rd, like the land of Egypt." What is written afterwards? (Genesis 19:33) "And they (the daughters of Lot) made their father drink wine that night." Whence did they have wine in the cave? The Holy One Blessed be He "readied" it for them, as in (Yoel 4:18) "And it will be on that day, that the mountains will drip wine. (If the Holy One Blessed be He thus "readies" (things) for His angerers, how much more so for the doers of His will!) And thus do you find with the Egyptians, that with what they vaunted themselves, He exacted punishment of them, (Exodus 14:7) "And he (Pharaoh) took six hundred chariots and all (the other) chariots of Egypt," and it is written (Ibid. 15:4) "The chariots of Pharaoh and his host He cast into the sea, etc." And thus with Sisra, with what they vaunted themselves before Him, punishment was exacted of them, (Judges 9:13) "And Sisra massed all his chariots, nine hundred iron chariots, etc.", and it is written (Ibid. 5:20) "The stars fought from heaven. From their courses they fought against Sisra." And thus do you find with Samson, the mighty. With what he vaunted himself, punishment was exacted of him, viz. (Ibid. 14:3) "And Samson said to his father: Take her for me, for she is just in my eyes," and it is written (Ibid. 16:21) "And the Philistines seized him and gouged out his eyes. And they brought him down to Azzah." R. Yehudah says: The beginning of his lapse was in Azzah; therefore, his punishment was in Azzah. And thus with Avshalom — With what he vaunted himself, punishment was exacted f him, viz. (II Samuel 14;25-26) "And as Avshalom there was no man so beautiful in all of Israel … and when he shaved his head, etc." He as an "eternal Nazirite," who had to shave once every twelve months, viz. (Ibid. 15:7-8) "And it was at the end of forty years that Avshalom said to the king, etc." R. Yossi Haglili says: He was a "Nazirite of days," who shaved once in thirty days, viz. (Ibid. 14:26) "And it was from days to days that he shaved, etc." Rebbi says: He shaved every Sabbath eve, this being the norm for princes. What happened in the end? (Ibid. 18:9) "And Avshalom was encountered by David's servants, and Avshalom was riding on a mule…" (and he was undone by his hair and was killed.) And thus Sancheriv — With what he vaunted himself, punishment was exacted of him, viz. (II Kings 19:23) "Through your envoys you have blasphemed the L rd, etc.", and (Ibid. 24) "It is I (Sancheriv), who have drawn and drunk the water of strangers, etc.", and (Ibid.) "An angel of the L rd went out and smote in the Assyrian camp one hundred and eighty-five thousand, etc." They said: The greatest of them commanded one hundred and eighty-five thousand, and the smallest of them no less than two thousand, viz. (18:24) "So how can you refuse anything even to the deputy of one of my master's lesser servants, etc." (Ibid. 19:21-22) is the thing that the L rd spoke concerning him … Whom have you blasphemed, etc." and (Isaiah 10:32) "This same day at Nov he shall stand and waver his hand, etc." And thus with Nevuchadnezzar — With what he vaunted himself, punishment will be exacted of him, viz. (Ibid. 14:13-14) "And you said in your hearts … I will mount the heights of a cloud, etc." What is written afterwards? (Ibid. 15) "Instead, you will be brought down to Sheol, etc." And thus with. And thus with. And thus with Tyre and Malchah — With what they vaunted themselves, punishment was exacted of them. As it is written (Ezekiel 17:3) "Tyre, you have said: I am the quintessence of beauty, etc." And of Malchah it is written (Ibid. 28:2) "You have set your heart like the heart of G d, etc." And about Tyre it is written (Ibid. 26:3) "Behold, I (the L rd) am against you, O Tyre, etc." And about Malchah it is written (Ibid. 28:10) You will die the death of the uncircumcised, etc." — whence we find that with what the nations of the world vaunted themselves punishment was exacted of them — wherefore it is written "for He is high on high." (Exodus 15:1) "A horse and its rider He has cast into the sea": Now was there only one horse and one chariot? Is it not written (Ibid. 14:7) "And he took six hundred choice chariots"? __ When Israel does the will of the L rd, its foes oppose it, as it were, with one horse and its rider. Similarly, (Devarim 20:1) "When you go out to war against your enemy and you see horse and chariot." Now was there only one horse and one chariot? __ When Israel does the will of the L rd, etc." "a horse and its rider": When a horse is tied to its rider, and the rider to the horse, they rise and descend to the depths without separating. When a man throws two vessels into the sea they immediately separate, but here: "a horse and its rider" together He cast into the sea. One verse (here) states "ramah vayam" ("He lifted into the sea"), and another, (Ibid. 9) "yarah vayam" ("He cast into the sea'). How are these two verses to be reconciled? "ramah" — they rose to the heights; "yarah" — they descended to the depths. Variantly: When Israel saw the plenipotentiary of the kingdom (Egypt) falling, they began to exult. And thus do you find, that the Holy One Blessed be He is not destined to exact punishment of the kingdoms in time to come without first exacting punishment of their plenipotentiaries, viz. (Isaiah 24;21) "And it will be on that day that the L rd will exact punishment of the hosts of heaven on high, etc.", and (Ibid. 14:12) "How you have fallen from heaven, glowing morning star" (the plenipotentiary of Bavel), followed by (Ibid.) "How you (Nevuchadnezzar) have been scooped down to the earth, you who cast lots over the nations!" And (Ibid. 34:5) "For My sword has been sated in the heavens," followed by (Ibid.) "Behold, it shall descend upon Edom, etc." "a horse and its rider": The Holy One Blessed be He brings horse and rider, stands them in judgment, and says to the horse: Why did you pursue My children? The horse: An Egyptian spurred me on against my will, viz. (Ibid. 14:23) "And Egypt pursued, etc." The L rd to Egypt: Why did you pursue My children? The Egyptian: The horse spurred me on against my will, viz. (Ibid. 15:19) "When the horse of Pharaoh came with its chariot and its riders, etc." What does the L rd do? He mounts the man of the horse and judges both of them together, viz. "a horse and its rider He cast into the sea." Antoninos asked Rabbeinu Hakadosh: When a man dies and his body disintegrates, how can the Holy One Blessed be He stand him in judgment? Rabbeinu Hakadosh: Before you ask be about the body, which is tamei (impure), ask me about the soul, which is pure (i.e., How can that stand for judgment?) (Rabbeinu Hakadosh, continuing:) This may be compared to (the instance of) a king of flesh and blood, who had a beautiful orchard, etc. (see Sanhedrin 91a and b). Issi b. Yehudah says: It is written here "horse," unqualified (i.e., the punishments of the horse are not specified), and, elsewhere, "horse," qualified, viz. (Zechariah 12:4) "I will smite every horse with craze, and its rider with distraction. But I will open My eyes to the house of Yehudah, and every horse of the peoples I will smite with blindness," and (Ibid. 14:12) "And this will be the plague with which the L rd will strike all the peoples who massed against Jerusalem, etc.", and (Ibid. 15) "And thus (i.e., as that of the men) will be the plague of the horse, the mule, the camel, and the ass, etc." Just as in the qualified, five smitings, so, in the unqualified, five smitings.

“Of laughter, I said it is confounded; and of joy, what does it accomplish?” (Ecclesiastes 2:2).
“Of laughter, I said it is confounded” – Rabbi Abba bar Kahana said: How confounded is the laughter of the nations of the world in their circuses and theaters. “And of joy, what does it accomplish?” Why would a Torah scholar enter these [places]?
Another matter: How confounded is the laughter that the attribute of justice laughed at the generation of the flood; that is what is written: “Their houses are peaceful, without fear…” (Job 21:9). “Their descendants are well placed before them…” (Job 21:8). “His bull breeds and does not fail…” (Job 21:10). “They send out their young like a flock” (Job 21:11). “They sing to the timbrel and harp…” (Job 21:12). “They spend their days in prosperity” (Job 21:13). What is written there? “They said to God: Depart from us” (Job 21:14). Once they said: “What is the Almighty that we should serve Him?” (Job 21:15), the Holy One blessed be He said to them: “And of joy, what does it accomplish?” By your lives, I will obliterate you from the world. That is what is written: “He obliterated all existence” (Genesis 7:23).
Another matter: “Of laughter, I said it is confounded” – how confounded is the laughter that the attribute of justice laughed at the people of Sodom, as it is stated: “A land from which bread emerges…” (Job 28:5); “a place whose stones are sapphires…” (Job 28:6); “a path that birds of prey do not know…” (Job 28:7). When they said: We will do away with the policy of passersby from our midst,⁵They wanted to ensure that outsiders would not pass through their territory. that is what is written: “He breached a shaft from the residents, forgotten from all passersby” (Job 28:4). The Holy One blessed be He said to them: By your life, I will eliminate your memory from the world, as it is stated: “The Lord rained upon Sodom [and upon Gomorrah brimstone and fire]” (Genesis 19:24).

“For the dream comes with much concern; and a fool's voice with many words” (Ecclesiastes 5:2).
“For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the generation of the Flood were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – due to the many words that they expressed from their mouths, and said: “What is the Almighty that we should serve Him…” (Job 21:15).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the generation of the Dispersion were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: “And we will make a name for ourselves…” (Genesis 11:4).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the Sodomites were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: Let the convention of passersby be forgotten from among us;¹Let us not allow the welcoming of guests or the performance of kindness to passersby. that is what is written: “And it forgets that a foot may crush it or a beast of the field trample it” (Job 39:15).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the Egyptians were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: “Who is the Lord that I should heed His voice…” (Exodus 5:2).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Sisera were due to the many evil concerns in which he engaged. “And a fool's voice with many words” – as it is stated: “He oppressed the children of Israel…” (Judges 4:3).
Another matter: “For the dream comes with much concern,” all the pain and suffering that the Holy One blessed be He brought upon Sennacherib were due to the many evil concerns in which he engaged. “And a fool's voice with many words” – because he cursed and blasphemed, as it is stated: “Who among the gods of all these lands rescued their land [from my hand, that the Lord will rescue Jerusalem from my hand?”] (Isaiah 36:20).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the tribes of Judah and Benjamin were due to the many evil concerns in which they engaged, as it is stated: “They denied the Lord” (Jeremiah 5:12).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Nebuchadnezzar were due to the many evil concerns in which he engaged, as it is stated: “Who is the god who will deliver you from my hands?” (Daniel 3:15).
Another matter “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Belshatzar were due to the many evil concerns in which he engaged, as it is written: “They drank wine and praised the gods of gold and silver…” (Daniel 5:4).
Likewise, you find regarding Pharaoh,²You find a dream that comes with much concern. as it is stated: “It was at the end of two full years [that Pharaoh dreamed]” (Genesis 41:1). Pharaoh said:³This is stated concerning the conclusion of the verse from Ecclesiastes, “and a fool’s voice with many words.” Who watches over whom; is it I over my god or my god over me? Is it not I who watches over my god? That is what is written: “It was at the end of two full years [that Pharaoh dreamed, and behold, he was standing over the Nile].”⁴Pharaoh was standing watch over the Nile, his god.
Likewise you find regarding Aḥashverosh; Rabbi Yehuda ben Rabbi Simon said: All night, Aḥashverosh was seeing Haman standing over him, with his sword drawn in his hand, removing his royal garment from upon him and his crown from upon his head, and seeking to kill him. He would awaken and say: What is this dream? This is a vision.⁵This is a prophetic vision from Heaven (Etz Yosef). Alternatively, this is but a vision, an inconsequential dream (Maharzu). Until when? Until the morning came. The king said: “Who is in the courtyard?” (Esther 6:4). They said to him: “Behold, it is Haman standing in the courtyard” (Esther 6:5). He said: ‘This is the dream’; “for the dream comes with much concern.” “Haman had come to the outer courtyard of the king’s palace, to say to the king to hang Mordekhai on the gallows that he had prepared for him” (Esther 6:4), [for himself] and for his comrades.⁶The verse could have sufficed with “that he had prepared.” “Him” is an allusion to Haman himself and his sons. [Similarly] it is written: “He prepared weapons of death for himself; his arrows will act against pursuers [ledolekim]” (Psalms 7:14).⁷These evildoers prepared weapons, but they themselves will ultimately be killed by them. What is ledolekim? Rabbi [Yehuda HaNasi] said: These are the wicked who cast fire [delek] upon them. Rabbi Yaakov of Kefar Ḥanan said: These are those who ignited the fire in the destruction of the Temple. The Rabbis say: These are the pursuers of Israel, as it is written: “On the mountains they pursued us” (Lamentations 4:19).
“Haman said in his heart” (Esther 6:6) – the wicked are under the control of their heart, as it is stated: “Esau said in his heart” (Genesis 27:41), “Yerovam said in his heart” (I Kings 12:26). However, the righteous, their hearts are under their control, as it is written: “Hannah, she was speaking to her heart” (I Samuel 1:13), “David said to his heart” (I Samuel 27:1), “Daniel resolved in his heart” (Daniel 1:8).⁸Literally: Daniel placed upon his heart. They are similar to their Creator, as it is stated: “The Lord said to His heart” (Genesis 8:21).
Rabbi Levi and the Rabbis: Rabbi Levi said: They think evil in their heart, and I think good in My heart.⁹This is stated from the perspective of God. The wicked plan to do evil to the righteous, but I ensure that the righteous will not be harmed. They think evil in their heart, and I judge them regarding their heart, as it is stated: “Their sword will come into their heart” (Psalms 37:15).
“Haman said in his heart” (Esther 6:6) – immediately, Haman responded and said: “Let them bring a royal garment” (Esther 6:8). He said to [Aḥashverosh]: ‘You have many garments, but [have them bring] the “royal garment,” the one that you wore on the day that you were crowned.’ “And a horse upon which the king has ridden” (Esther 6:8) – he said to [Aḥashverosh]: ‘You have many horses, but [have them bring] the horse upon which you rode on the day you were crowned.’ “And on whose head the royal crown was placed” (Esther 6:8) – when [Haman] mentioned the crown to him, his face contorted. [Aḥashverosh] said: ‘His time has come.’ That is what is written: “For the dream comes with much concern; and a fool's voice with many words.”

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

“Of laughter, I said it is confounded; and of joy, what does it accomplish?” (Ecclesiastes 2:2).
“Of laughter, I said it is confounded” – Rabbi Abba bar Kahana said: How confounded is the laughter of the nations of the world in their circuses and theaters. “And of joy, what does it accomplish?” Why would a Torah scholar enter these [places]?
Another matter: How confounded is the laughter that the attribute of justice laughed at the generation of the flood; that is what is written: “Their houses are peaceful, without fear…” (Job 21:9). “Their descendants are well placed before them…” (Job 21:8). “His bull breeds and does not fail…” (Job 21:10). “They send out their young like a flock” (Job 21:11). “They sing to the timbrel and harp…” (Job 21:12). “They spend their days in prosperity” (Job 21:13). What is written there? “They said to God: Depart from us” (Job 21:14). Once they said: “What is the Almighty that we should serve Him?” (Job 21:15), the Holy One blessed be He said to them: “And of joy, what does it accomplish?” By your lives, I will obliterate you from the world. That is what is written: “He obliterated all existence” (Genesis 7:23).
Another matter: “Of laughter, I said it is confounded” – how confounded is the laughter that the attribute of justice laughed at the people of Sodom, as it is stated: “A land from which bread emerges…” (Job 28:5); “a place whose stones are sapphires…” (Job 28:6); “a path that birds of prey do not know…” (Job 28:7). When they said: We will do away with the policy of passersby from our midst,⁵They wanted to ensure that outsiders would not pass through their territory. that is what is written: “He breached a shaft from the residents, forgotten from all passersby” (Job 28:4). The Holy One blessed be He said to them: By your life, I will eliminate your memory from the world, as it is stated: “The Lord rained upon Sodom [and upon Gomorrah brimstone and fire]” (Genesis 19:24).

Another interpretation (of Eccl. 2:2): OF LAUGHTER I SAID: IT IS MAD! How confused was the laughter, when divine justice laughed over the generation of the flood! [Thus it is written] (in Job 21:10–13): THEIR BULL BREEDS < AND DOES NOT FAIL….⁹TSot. 3:6–7; Eccl. R. 2:2:1; PRK 26(27):2; cf. Gen. R. 36:1. THEY SEND FORTH THEIR LITTLE ONES LIKE A FLOCK, < AND THEIR CHILDREN DANCE ABOUT >. THEY {TAKE UP} [SING TO] TIMBREL AND HARP…. THEY SPEND [THEIR DAYS] IN PROSPERITY. When they said (in vs. 15): WHAT IS THE ALMIGHTY THAT WE SHOULD SERVE HIM? the Holy One said to them (in Eccl. 2:2): AND OF REJOICING, WHAT DOES THAT DO? By your life, I am destroying your memory from the world, as stated (in Gen. 7:23): AND HE WIPED OUT ALL LIVING THINGS.

Resh Lakish said: "What is meant by the passage (Is. 33, 6.) And the stability of thy times and the strength of thy happiness shall be wisdom and knowledge; the fear of the Lord is his treasure, i.e., The stability, alludes to the Order of Zerain. Of thy time, refers to the Order of Moed; The strength, refers to the Order of Nashim; Of thy happiness, alludes to the Order of Nezikin; Shall be wisdom, refers to the Order of Kadshim; And knowledge, alludes to the Order of Taharoth. And after all these, The fear of the Lord [shall be] his treasure." Rabba said: "When a man is brought to Judgment [after he dies] he is asked: 'Hast thou dealt honestly? Hast thou had regular time for the study of the Torah? Hast thou married? Hast thou waited for salvation (Messiah)? Hast thou been a searcher after wisdom? Hast thou [cultivated thy mind to] conclude (to bring out one thing from another)?' And after all these if The fear of the Lord is his treasure, it (His Torah) counts; if not, it does not count. It is likened to the man who said to his messenger: 'Bring up to the upper floor a Kur of wheat.' The messenger went and when he had brought it up the man asked of him: 'Hast thou mixed a Kab of the Sand of Chumta in it?' 'No,' answered the messenger. Whereupon the master said: 'It were better if thou hadst not brought it up altogether.' " It was taught in the academy of R. Ishmael that a man has the right to mix a Kab Chumtin in every Kur of crop and he need not worry [in fear of doing wrong, for the sand preserves the crop]. Rabba b. R. Huna said: "Whoever possesses knowledge of the Torah without having (Ib. b) fear of the Lord is likened unto a treasurer who has been entrusted with the inner keys [of the treasury] but from whom the outer keys were withheld." R. Janai announced: "Oh, for him who has no courtyard but makes a gateway for his court!" R. Juda said: "The world would not have been created by the Holy One, praised be He! if not for the purpose that people should fear Him, for it is said (Ecc. 3, 14.) And God hath so made it that man should be afraid of Him." R. Simon and R. Elazar were sitting; they noticed that R. Jacob b. Acha was walking and passing by them. "Let us stand up before a man who fears sins." said one, to which the other replied: "Let us get up before a man who is a great scholar." Whereupon the former remarked to the latter: "I tell thee to get up before a man who fears sins and thou sayest to me to get up before a man who is a great scholar." It may be deduced [from the following] that the one who said "For a man who fears sins," was R. Elazar, for R. Jochanan in the name of R. Elazar said: "The Holy One, praised be He! has nothing [better] in His world but fear of Heaven, as it is written (Deu. 10, 12.) And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God. It is also written (Job 21, 28.) And he said unto the man. Behold, the fear of the Lord, that is wisdom. And in Greek Hen means one. The deduction is correct.

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

“Anger is better than laughter, as with a cross countenance the heart will be bettered” (Ecclesiastes 7:3).
“Anger is better than laughter.” Solomon said: Had [my] father been a little angry at Adoniya, it would have been better for him than the laughter with which the attribute of justice mocked him. Why? It is because “with a cross countenance the heart will be bettered.” Had he shown him a cross countenance, he would have caused him to better his ways. Instead, “his father had never aggrieved him” (I Kings 1:6).³⁸Ultimately, this lead to Adoniya’s attempt to sieze power, and his eventual death. See I Kings chapters 1–2. Likewise regarding Amnon, had David his father been a little angry with him, it would have been better for him than the laughter which which the attribute of justice mocked him. Why? It is because “with a cross countenance the heart will be bettered.” Instead, “Amnon alone is dead” (II Samuel 13:32).
Another matter, “anger is better than laughter” – had the Holy One blessed be He been angry at the generation of the Flood, it would have been better than the laughter with which the attribute of justice mocked them, as it is stated: “Their offspring are established before them” (Job 21:8).³⁹Had the Holy One blessed be He shown them anger, they would have improved their ways, and died in peace with their offspring surrounding them. Another matter, “anger is better than laughter” – had the Holy One blessed be He been angry at the Sodomites, it would have been better than the laughter with which the attribute of justice mocked them, as it is stated: “Their houses are safe, without fear” (Job 21:9).⁴⁰That would have been their plight.

(Ib. b) R. Elazar says: "Whoever teaches his daughter the Torah is as if he were teaching her frivolity." How is it possible that by teaching her the Torah, he teaches her frivolity? Said R. Abahu: "R. Elazar's reason is based on the following passage (Pr. 8, 12): I, wisdom dwell with prudence; i.e., as soon as wisdom enters a man he becomes prudent." But how will the Rabbis explain, I, wisdom dwell with prudence? This is needed to support the view of R. Jose b. R. Chanina. For R. Jose b. R. Chanina quoted: "The words of the Torah will not endure with one unless he is ready to strip himself of all other things, as it is said, I, wisdom dwell with prudence." R. Jochanan said: "The words of the Torah will not endure with one unless he admits that he does not know anything by himself, as it is said (Job. 28, 12) But wisdom, where shall it be formed?"

"When a person incurs guilt accidentally by [transgressing one among] all of the commandments of YHVH": This is that of which the Bible says: "And indeed I have witnessed under the sun the place of judgment..." (Ecclesiastes 3:16). Rabbi Eliezer and Rabbi Joshua [in conversation]...

"When a person incurs guilt accidentally by [transgressing one among] all of the commandments of YHVH": This is that of which the Bible says: "And indeed I have witnessed under the sun the place of judgment..." (Ecclesiastes 3:16). Rabbi Eliezer and Rabbi Joshua [in conversation]...

“Before the silver cord is severed, the golden skull is shattered, the pitcher is smashed at the spring, and the wheel is shattered into the cistern” (Ecclesiastes 12:6);
“Before the silver cord is severed” – this is the spinal column; “the golden skull is shattered” – this is the skull. Rabbi Ḥiyya bar Neḥemya said: This is the throat, which expels the gold and expends the silver.⁸A glutton spends much of his resources on food. “The pitcher is smashed at the spring” – this is a person’s stomach. Three days after [death] a person’s stomach bursts, and it moves [its contents] to the mouth and says to it: ‘Take for yourself what you stole and robbed and placed within me.’ Rabbi Ḥagai derives it from this verse: “I will scatter filth upon your faces, the filth of your festive offerings” (Malachi 2:3). Bar Kappara said: The full intensity of mourning is for three days, while the form of the countenance is still recognizable. We learned: One testifies only about the full face with the nose…⁹One can testify that someone has died only if one sees the entire face of the corpse while it is intact, including the nose. This is a quote from a mishna (Yevamot 16:3), which continues by specifying that it is possible to positively identify the corpse only within three days of death.
“The wheel is shattered into the cistern” – two amora’im: One said: Like those wheels of Tzippori.¹⁰Tzippori is located in the mountains, and its wells extended deep into the ground. Water was drawn using a long rope attached to a wheel. This is representative of a corpse being lowered into a grave (Etz Yosef). One said: Like the clods in Tiberias, as it is stated: “The clods of the stream are sweet to him” (Job 21:33).¹¹Tiberias is located in an area with many streams of water that flow into the nearby Sea of Galilee. These streams carry with them stones, which are smoothened by the running water and would be used to cover graves. Thus, the wheel [galgal] of the verse is understood as referring to the stones covering a grave [golel].

But the tender mercies of the wicked are cruel (Prov. 12:10). This verse alludes to the men of the generation of the flood, who were extremely cruel. Our rabbis of blessed memory posed the query: What did they do when the Holy One, blessed be He, brought the waters of the deep upon them and they saw the waters beginning to gush over them? They had given birth to many children, as it is written: Their seed is established (nakhon) in their sight with them, and their offspring before their eyes (Job 21:8). In fact, this verse implies that the women would conceive at night and give birth (nakhon) the next morning, as it is said: And would be ready (nakhon) by morning (Exod. 34:2). And their offspring before their eyes (Job 21:8) indicates that they lived to see their great-grandchildren. Some of them took their children and stuffed them unmercifully into the crevices through which the waters gushed. Hence, it is said: The mercies of the wicked are cruel. How do we know that they actually did that? Job declared: The womb forgetteth him; the worm feedeth sweetly on him; he shall be no more remembered, unrighteousness is broken as a tree (ibid. 24:20). The womb forgetteth him … he shall be no more remembered signifies that they pressed their own offspring into these crevices. What did the Holy One, blessed be He, do to them after that? He brought the flood down upon them and destroyed them, as it is said: Unrighteousness is broken as a tree.¹³Just as a tree is destroyed by a flood, so these unrighteous men were destroyed by the flood from above.

The transgression of the lips is a snare to the evil man (Prov. 12:13). The evil men referred to in this verse are the men of the generation of the flood, who said: What is the Almighty, that we should serve Him? And what profit shall we have if we pray unto Him? (Job 21:15)? Furthermore, they said unto God: Depart from us (ibid., v. 14). Who ever heard of a guest, seated at his host’s table, telling his host: “Pack your things and depart”?

The transgression of the lips is a snare to the evil man (Prov. 12:13). The evil men referred to in this verse are the men of the generation of the flood, who said: What is the Almighty, that we should serve Him? And what profit shall we have if we pray unto Him? (Job 21:15)? Furthermore, they said unto God: Depart from us (ibid., v. 14). Who ever heard of a guest, seated at his host’s table, telling his host: “Pack your things and depart”?

(Lev. 14:34:) WHEN YOU COME INTO THE LAND < OF CANAAN…, AND WHEN I PUT A PLAGUE OF LEPROSY IN A HOUSE OF THE LAND YOU POSSESS >. This text is related (to Ps. 73:1): BUT (akh) [GOD] IS GOOD TO ISRAEL. Could it < mean > to all < Israel >? The text reads (ibid., cont.): TO THE PURE IN HEART.⁴¹Lev. R. 17:1; Lam. R. 3:25 (9): M. Pss. 4:5. [Similarly you say on the matter (in Lam. 3:25): THE LORD IS GOOD TO THOSE WHO TRUST IN HIM. Could it < mean > to all? The text reads (ibid., cont.:) TO THE SOUL THAT SEEKS HIM. Similarly you say on the matter (in Nahum 1:7): THE LORD IS GOOD, A SHELTER IN THE DAY OF TROUBLE. Could it < mean > to all? The text reads (ibid., cont.): AND HE KNOWS THOSE WHO SEEK REFUGE IN HIM. Similarly you say on the subject (in Ps. 145:9): THE LORD IS GOOD TO ALL. Could it < mean > to all? The text reads (ibid., cont.): AND HIS MERCY IS UPON ALL HIS WORKS. Similarly you say on the matter (in Ps. 84:6 [5]): BLESSED IS THE ONE WHOSE STRENGTH IS IN YOU. Could it < mean > to all? The text reads (ibid., cont.): IN WHOSE HEART ARE THE HIGHWAYS. These are the ones in whose hearts < lie > the pathways of the Law. Similarly on < the matter > (there is Ps. 125:4): DO GOOD, O LORD, TO THE GOOD. Could it < mean > to all? The text reads (ibid., cont.): AND FOR THOSE WHO ARE UPRIGHT IN THEIR HEARTS. Similarly on < the matter > (there is Ps. 145:18): THE LORD IS NEAR TO ALL WHO CALL TO HIM. Could it < mean > to all? The text reads (ibid., cont.): TO ALL WHO CALL TO HIM IN TRUTH. Similarly you say on the matter (in Micah 7:18): WHO IS A GOD LIKE YOU THAT FORGIVES INIQUITY, AND PASSES OVER THE TRANSGRESSION. Could it < mean > for all? The text reads (ibid., cont.): FOR THE REMNANT OF HIS HERITAGE. Therefore (in Ps. 73:1): GOD IS TRULY GOOD TO ISRAEL, TO THE PURE IN HEART. It does not say: "God is good to Israel"; instead < it reads >: BUT (akh) < GOD > IS GOOD < TO ISRAEL >. BUT (akh) < implies > a limitation.⁴²See above, Tanh. (Buber), Gen. 1:8, and the parallels listed there. The afflictions which he brought upon them are good. < Good > for what? FOR THE PURE IN HEART, to purify < their heart > today for the world to come. It is therefore stated (in Ps. 73:1): BUT (akh) < GOD > IS GOOD < TO ISRAEL >, TO THE PURE IN HEART. (Ibid., vs. 3:) FOR I WAS ENVIOUS OF THOSE WHO RAGE (holelim) < WHEN > I SAW THE PROSPERITY OF THE WICKED. I saw their well-being, and I was envious. < I.e., I was envious > of those who commit profane acts continuously (halalim halalim),⁴³The midrash interprets holelim in Ps. 73:3, as coming from the same root as halalim by changing the h from the he in the Psalm to a het. as stated (in Job 15:20): A WICKED PERSON ACTS PROFANELY (metholel)⁴⁴Again the midrash interprets the Psalmist’s he as equivalent to the het used here in Job and in addition interprets the whole word as coming from the root HLL. In the biblical text of Job 15:20, metholel comes from the root HYL and means “writhe in torment.” ALL HIS DAYS. (Ps. 73:3:) THE PROSPERITY (shalom) OF THE WICKED: they dwell in quiet and tranquility. (Job 21:9:) THEIR HOUSES ARE SECURE (shalom), WITHOUT FEAR, NOR IS THE ROD OF GOD UPON THEM. (Ps. 73:4:) FOR THERE ARE NO PANGS AT THEIR DEATH, AND THEIR BODY ('WLM) IS SOUND. What pangs? You were not brought down to nothing,⁴⁵Cf. the parallel in Yalqut Shim‘oni, Pss., 808, which has a slightly different verb and can be translated: “You were anxious for nothing.” nor were you chained to suffering. (Ibid.:) AND THEIR BODY ('WLM) IS HEALTHY; therefore, they are as sound as the vestibule ('WLM) (of the Temple).

Our Rabbis were taught: The generation of the flood became overbearing only on account of the wealth which the Holy One, praised be He! bestowed upon them. And what is written concerning them? (Job. 21, 9-14) Their houses are safe, without fear, neither is the rod of God upon them, and again the passage says: Their bull gendereth and faileth not; their cow calveth, and casteth not her calf. They send forth their little ones like a flock, and their children dance. They sing to the timbrel and harp, and rejoice at the sound of the pipe. They spend their days in prosperity. The verse continues, And peacefully they go down to the grave. This was caused by what they said, Depart from us and the knowledge of Thy ways we desire not, etc., i.e., they said, "The only thing for which we need the Almighty is for the drops of rain, with which He supplies us; however, we possess springs and rivers, of which we can make use." The Holy One, praised be He; then said: "With the very blessing that I bestowed upon them, do they provoke Me to anger; I will therefore punish them with he same," as it is said (Gen. 6) I will bring a flood of water, etc. R. Jose says: "The generation of the flood were exalted only on account of [the covetousness of] the eye-ball, which [in restlessness] resembles water, as it is said (Ib. ib. 2) And they took themselves wives of all whom they chose, and therefore they were punished with water, which resembles the eye-ball, as it is said (Ib. 7, 11) On the same day, were all the fountains of the great deep broken up, and the windows of heaven were opened." R. Jochanan said: "The generation of the flood became corrupt with the word rabba, and with the word rabba they were punished; i.e., with the word rabba they became corrupt as it is written (Ib. 6, 5) God saw that it was great (rabba) the wickedness of men, and they were punished with the word rabba, as it is written (Ib. 7, 11) All the fountains of the great (rabba) deep." R. Jochanan said further: "Three of the hot springs [used at the flood] remained forever, and they are, the swamps of Gadara, the hot water of Tiberius and the great spring of Biram."

It is written concerning the generation of the flood: Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf. They send forth their little ones like a flock, and their children dance…. Yet they said unto God: “Depart from us; for we desire not the knowledge of Thy ways. What is the Almighty, that we should serve Him? What profit should we have, if we pray unto Him?” (Job 21:10–15). They said: We do not require even a drop of rain, for A mist went up from the earth (Gen. 2:6). The Holy One, blessed be He, said to them: Because you prided yourselves on possessing the good things I have lavished upon you, I shall exact punishment from you by means of those things; as it is said: And the flood was forty days upon the earth (ibid. 7:17), and all flesh perished.

The Nephilim were on the earth in those days…. these were the mighty men that were of old, the men of renown (Gen. 6:4). This verse informs us that the Nephilim would gaze upon the sun and the moon and perform feats of magic through them, as it is said of them: These are of them that rebel against the light (Job 24:13). The word these in both verses indicates that the Nephilim were the mighty men and were cruel and rebellious and performed acts of magic. Yet they said unto God: Depart from us, for we desire not knowledge of Thy ways. What is the Almighty, that we should serve Him? And what profit should we have, if we pray unto him? (Job 21:14–15).

Trials. Abraham said to the Holy One, blessed be He: Master of the Universe, if You had made the generation of the flood feel secure, they would not have angered You or rebelled against You by saying: Depart from us (Job 21:14). Thereupon, the Holy One, blessed be He, said to him: I shall begin with you (to try men). And He tried him through his son (who was to be offered as a sacrifice), as it is written: And the child grew, and was weaned, etc. (Gen. 21:8).

Trials. Abraham said to the Holy One, blessed be He: Master of the Universe, if You had made the generation of the flood feel secure, they would not have angered You or rebelled against You by saying: Depart from us (Job 21:14). Thereupon, the Holy One, blessed be He, said to him: I shall begin with you (to try men). And He tried him through his son (who was to be offered as a sacrifice), as it is written: And the child grew, and was weaned, etc. (Gen. 21:8).

(Numb. 29:35:) “On the eighth day [you shall have] a solemn assembly.” This text is related (to Is. 26:16), “You have added to the nation O Lord, You have added to the nation and been honored; You have pushed away all the ends of the earth." The Community of Israel said in front of the Holy One, blessed be He, “Master of the world, You added [years of] tranquility to the generation of the flood, did they maybe ever offer a single ram or a single bull in front of You? It is not enough that they did not offer, but they even (in Job 21:14) ‘said, “Go away from us.”’ You added [years of] tranquility to the generation of the [Tower of Babel]. Did any of them maybe honor You? It is not enough that they did not honor You, but they said (in Gen. 11:4), ‘Let us build for ourselves a city.’ And so too with the Sodomites, and so too with Pharaoh, and so too with Sennacherib and so too with Nebuchadnezzar. Did they maybe ever offer a single bull? It is not enough that they did not offer [anything] in front of You, but they even angered You. And to whom is it fitting for You to add tranquility and glory? To Israel, as stated (in Is. 26:16), ‘You have added to the nation.’” And a nation is only referring to Israel, as stated (in I Chron. 17:21), “And who is like Your people Israel, a unique nation on earth.” The community of Israel said in front of the Holy One, blessed be He, “You should add festivals for us, and we shall offer sacrifices in front of You as is fitting.” (Is. 26:16, cont.:) “You have been honored,” “You have given us new moons, and we sacrifice in front of You [then], as is stated (in Numb. 28:11), ‘And on new moons.’ You have given us Passover, we have sacrificed to You; You have given us Pentecost, we have sacrificed to You; You have given us the New Year, we have sacrificed to You; You have given us the Day of Atonement, we have sacrificed to You. And so too on the Festival [of Tabernacles]. We have not ignored the sacrifices for even one festival.” The Community of Israel said, “You should add festivals for us, and we shall offer sacrifices in front of You and honor You.” (Is. 26:16, cont.:) “You have added to the nation and been honored.” The Holy One, blessed be He, said to Israel, “By your lives, I will not take away holidays [from you], but I will add festivals for you to rejoice in them, as stated (in Numb. 29:35), ‘On the eighth day you shall have a solemn assembly.’” (Numb. 29:35:) “On the eighth day you shall have a solemn assembly.” This text is related (to Ps. 109:4), “In return for my love they denounce me, but I am a prayer.” You find that on the Festival (of Tabernacles) Israel would offer seventy bulls for the seventy nations.⁴¹Numb. R. 21:24; M. Pss. 109:4; PRK 28:9. Israel said in front of the Holy One, blessed be He, “See, we are offering seventy bulls for the seventy nations. Therefore, they should love us. It is not enough that they do not love us, but they also hate us, as stated (in Ps. 109:4), ‘In return for my love they denounce me.’” Therefore the Holy One, blessed be He, said to them, “For seven days of the festival you have offered sacrifices to Me for the nations of the world. Now, however, you are to offer [sacrifices] for yourselves, as (according to Numb. 29:35-36), ‘On the eighth day you shall have a solemn assembly…. Then you shall offer a whole burnt offering, a fire offering, a sweet smell to the Lord: one bull, one ram.’” [The situation] is comparable to a king who made a seven-day banquet and invited all the people of the province for the seven days of the feast. When the seven days of the feast had passed, he said to his friend, “We have already fulfilled our obligation to all the people of the province. Let us, you and me, make do with whatever you find, a pound⁴²Gk.: litra. of meat, fish, or greens.” Similarly did the Holy One, blessed be He, say to Israel, “All the sacrifices which you offered during the seven days of the feast you sacrificed for the nations of the world. However (according to Numb. 29:35), ‘On the eighth day you shall have a solemn assembly.’ We shall make do, you and I, with whatever you find (as in Numb. 29:36), ‘One bull, one ram.’”

[Another interpretation (of Gen. 8:16): GO FORTH FROM THE ARK.] This text is related (to Prov. 12:13): IN THE TRANSGRESSION OF THE LIPS LIES A SNARE FOR THE {WICKED} [EVIL], BUT A RIGHTEOUS ONE WENT FORTH FROM TROUBLE.⁴⁹Cf. Gen. R. 34:3. IN THE TRANSGRESSION OF THE LIPS LIES A SNARE FOR THE WICKED. These are the generation of the flood who had sinned through their mouths, as stated (in Job 21:14-15): [YET THEY SAID TO GOD, GET AWAY FROM US]…. WHAT IS THE ALMIGHTY THAT WE SHOULD SERVE HIM? Ergo (in Prov. 12:13): IN THE TRANSGRESSION OF THE LIPS LIES A SNARE FOR THE WICKED. It is also written (in Gen. 7:23): AND HE BLOTTED OUT EVERY LIVING CREATURE…. (Prov. 12:13:) BUT A RIGHTEOUS ONE WENT FORTH FROM TROUBLE. This one is Noah, of whom it is stated (in Gen. 6:9): NOAH WAS A RIGHTEOUS MAN, PERFECT. It is therefore stated (in Gen. 8:16): GO FORTH FROM THE ARK.

Nevertheless the generation of the flood said to God: Depart from us (Job 21:14). Because they had failed to learn anything at all from the experience of the generation of Enoch, as a result their memory was ultimately obliterated from the earth.

When others beheld their actions, they stripped off their clothing and went about naked, as it is said: So that they go about naked, without clothing (ibid., v. 10), and have no covering in the cold (ibid., v. 7). They did so because these wicked men had shouted at God: Depart from us … what is the Almighty that we should serve Him? (Job 21:14–15).

When others beheld their actions, they stripped off their clothing and went about naked, as it is said: So that they go about naked, without clothing (ibid., v. 10), and have no covering in the cold (ibid., v. 7). They did so because these wicked men had shouted at God: Depart from us … what is the Almighty that we should serve Him? (Job 21:14–15).

(Sammael) riding on the serpent came to her, and she conceived; afterwards Adam came to her, and she conceived Abel, as it is said, "And Adam knew Eve his wife" (Gen. 4:1). What is the meaning of "knew"? (He knew) that she had conceived. And she saw his likeness that it was not of the earthly beings, but of the heavenly beings, and she prophesied || and said: "I have gotten a man with the Lord" (ibid.).

Rabbi Simeon said: From Seth arose and were descended all the generations of the righteous. From Cain arose and were descended all the generations of the wicked, who rebel and sin, who rebelled against their Rock, and they said: We do not need the drops of Thy rain, neither to walk in Thy ways, as it is said, "Yet they said unto God, Depart from us" (Job 21:14).

Rabbi Levi said: They bare their sons and increased and multiplied like a great reptile, six children at each birth. In that very hour they stood on their feet, and spoke the holy language, and danced before them like sheep, as it is said, "They cast their young like sheep, and their children danced" (Job 21:11).

Another interpretation (of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Rabbi <Judah the Prince> says: Every place where it is stated: SO IT CAME TO PASS (wayehi), [<is referring to> something new; but R. Simeon b. Johay says: Every place where it says: SO IT CAME TO PASS (wayehi)] <is referring to something which existed, has ceased <to exist> for a long time, and has returned to be as it was.¹⁰⁸Tanh., Numb. 2:16; Numb. R. 12:6; PR 5:7. This text is related (to Cant. 5:1): WHEN I COME TO MY GARDEN. When the Holy One created the world, he longed to have an abode below just as he had on high.¹⁰⁹Cf. PR 5:5; PRK 1:1; Numb. R. 13:2. Having called Adam, he commanded and said to him (in Gen. 2:16–17): YOU MAY FREELY EAT OF ANY TREE IN THE GARDEN; BUT AS FOR THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL, YOU MAY NOT EAT OF IT. Then he transgressed against his commandment.¹¹⁰Tanh., Exod. 11:6. The Holy One said this to him: This is what I longed for: Just as I have a dwelling on high, I would likewise have one below. Now when I have given you one command, you have not kept it. Immediately the Holy One removed his Divine Presence <up> to the firmament. Where is it shown? Where it is stated (in Gen. 3:8): THEN THEY HEARD THE VOICE OF THE LORD GOD MOVING ABOUT IN THE GARDEN AT THE BREEZE TIME OF DAY. [Now when they transgressed his commandment, he had <only> removed his Divine Presence to the first firmament.] <When> Cain arose and killed Abel, he immediately removed his Divine presence from the first firmament to the second firmament. <When> the generation of Enosh arose and became servers of idols, as stated (in Gen. 4:26): THEN THERE WAS PROFANATION IN CALLING <OTHER GODS> BY THE NAME OF THE LORD, he removed his presence from the second to the third <firmament>. The generation of the flood arose, and it is written of them (in Job 21:14): YET THEY SAID TO GOD: LEAVE US ALONE. Immediately he removed his Divine Presence from the third firmament to the fourth. When the generation of the dispersion <of the nations> arose, they said: He has no right to choose the upper regions for himself and give us the lower regions. What did they say (in Gen. 11:4)? COME, LET US BUILD OURSELVES A CITY. But what did the Holy One do to them (according to vs. 8)? SO THE LORD DISPERSED THEM OUT OF THERE. He arose and removed his Divine Presence from the fourth firmament to the fifth. When the Sodomites arose, what is written of them (in Gen. 13:13)? NOW THE PEOPLE OF SODOM WERE EVIL AND SINFUL [AGAINST THE LORD, EXCEEDINGLY SO]. They were EVIL to each other, SINFUL in sexual matters, AGAINST THE LORD in idolatry, and EXCEEDINGLY SO in bloodshed.¹¹¹Above, Gen. 4:8. Immediately the Holy One removed his Divine Presence from the fifth firmament to the sixth. The Philistines arose and provoked the Holy One; <so> he immediately removed his Divine Presence from the sixth firmament to the seventh. The Holy One said: I created seven firmaments, and up to now there are wicked ones <still> arising. What did the Holy One do? He folded away all the generations of the wicked and raised up our father Abraham. When our father Abraham arose and performed good works, the Holy One immediately descended from the seventh firmament to the sixth. <When> Isaac arose and stretched out his neck upon the altar, he descended from the sixth firmament to the fifth. <When> Jacob arose, he descended from the fifth to the fourth. <When> Levi arose, whose works were comely, he descended from the fourth to the third. <When> Kohath (the son of Levi and Grandfather of Moses) arose, he descended from the third <firmament> to the second. <When> Amram arose, he brought him down from the second to the first firmament. <When> Moses arose, he brought down the Divine Presence <to earth>. When? When the Tabernacle was set up. The Holy One said (in Cant. 5:1): WHEN I COME TO MY GARDEN for something for which I was longing. And this is (the context of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Hence R. Simeon ben Johay said: SO IT CAME TO PASS (wayehi) can only be something which existed, has ceased <to exist> for a long time, and has returned <to be> as it was.

Another interpretation (of Prov. 27:22): IF YOU POUND THE FOOL IN A MORTAR. R. Nehemiah the son of R. Samuel bar Nahman said: To what are they comparable? To a full bottle when locusts climb up on it. The first < climbed up > and fell. [The second < climbed up > and fell. The third < climbed up > and fell.] But the second did not learn from the first {nor the second from the third} [nor the third from the second]. So are the wicked. The first arises, grows powerful, and falls; but the second does not learn from the first. Thus the generation of Enosh arose and cried out to idols, as stated (in Gen. 4:26): THEN THERE WAS PROFANATION IN CALLING < OTHER GODS > BY THE NAME OF THE LORD.⁹⁶The verse is consistently understood in this sense throughout rabbinic literature. What did the Holy One do? He called for the sea and flooded them, as stated (in Amos 5:8, 9:6): THE ONE WHO CALLS FOR THE WATERS OF THE SEA AND POURS THEM OUT UPON THE FACE OF THE EARTH.⁹⁷Mekhilta de Rabbi Ishmael, Bahodesh 6; Gen. R. 23:7; see ySheq. 6:2 (50a). The generation of the flood arose and provoked the Holy One to anger, as stated (in Job 21:14): YET THEY SAID TO GOD: LEAVE US ALONE. So they perished from the world and did not learn from the generation of Enosh. [The generation of the dispersion arose and did not learn from the former generations.] Ergo (in Prov. 27:22): IF YOU POUND THE FOOL IN A MORTAR WITH A PESTLE, ALONG WITH THE GRAIN. This is the generation of the dispersion, in that they were bringing forth words of blasphemy against the Unique One of the world, as stated (in Gen. 11:1): NOW THE WHOLE EARTH HAD ONE LANGUAGE AND THE SAME WORDS. R. Berekhyah the Priest said: What is the meaning of ONE LANGUAGE (SPH)? That they were one family (rt.: ShPH). Another interpretation: ONE LANGUAGE (SPH), in that they poured out (rt.: ShPH) retribution for the world. [AND THE SAME WORDS, which they uttered against the Unique One of the world.]

They were dwelling in security without care and at ease, without the fear of war from all their surroundings, as it is said, "Their houses are safe from fear" (Job 21:9). They were sated with all the produce of the earth, but they did not strengthen with the loaf of bread either the hand of the needy or of the poor, as it is said, "Behold, this was the iniquity of thy sister Sodom; pride, fulness of bread, and prosperous ease was in her and in her daughters; neither did she strengthen the hand of the poor and needy" (Ezek. 16:49). ||

How did the generation of the flood sin? Job 21:14:) THEY SAID TO GOD: LEAVE US ALONE, [FOR WE WANT NO KNOWLEDGE OF YOUR WAYS]. They said: We do not desire knowledge of Torah. (Ibid., vs. 15:) WHAT IS THE ALMIGHTY THAT WE SHOULD SERVE HIM? Why should we pray to him?

What did the people of the flood and the people of the dispersion generation resemble? A king who had two children. One said [to him]: I can stand neither you nor your troubles; and the second said to him: < It's > either you or I!¹⁰⁹Gen. R. 38:6. So the people of the flood generation {said} (in Job 21:14): [YET THEY SAID] TO GOD: LEAVE US ALONE…. The generation of {the flood} [the dispersion] said: < It's either > he or we. Thus it is stated (in Gen. 11:4): COME, LET US BUILD OURSELVES A CITY. They said: He has no right to choose the upper regions for himself and to assign us the lower regions. Come and let us exchange, so that we take the upper regions and he takes the lower regions.

"The sons of Noah who came out of the ark were Shem, Ham, and Japheth (Genesis 9:18)": "When He is silent, who will condemn? If He hides His face, who will see Him, Be it nation or man? (Job 34:29)". Rabbi Meir interpreted: ""He is silent" from his world, and "He hides his face" from his world, like a judge whom a curtain stretches in front of his face and he does not know what is being done beyond it. Likewise they said about the generation of the Flood: "The clouds screen Him so He cannot see as He moves about the circuit of heaven (Job 22:14)"". They said to him: "That is enough for you, Meir". He said to them: "But why is it written: "When He is silent, who will condemn?"? He said: "Did he not give contentment to the generation of the Flood? And who came to reproach them. What contentment did he give them? "Their children are with them always [nakhon], And they see their children’s children (Job 21:8)", "They let their infants run loose like sheep, And their children skip about (Job 28:11)". Rabbi Levi and the Rabbis: Rabbi Levi said: "For three days one's wife was pregnant, as it is said elsewhere using the word nakhon "Be ready [nakhon] for the third day: do not go near a woman (Exodus 19:15)". As nakhon is said here to mean for three days, so nakhon is there for three days". And the Rabbis said: "For one day one's wife was pregnant and gave birth, as nakhon is said there and here: "Be ready [nakhon] by morning (Exodus 34:2)". As nakhon is said here to mean for one day, so nakhon is there for one day". "And they see": they were looking at their children and their children's children. "They let their infants ['avileihem] run loose like sheep": Rabbi Levi said: "In Arabia they call a child an avilah". "And their children skip [yeraqqedun] about": like demons, which is why it says: "And there shall satyrs dance [yeraqqedu] (Isaiah 13:21)". One of these women gave birth during the day, and she said to her son: "Go and bring me a flint to detach your umbilical cord". And at night she said to her son: "Go and light a lamp for me to detach your umbilical cord". There was a time when one gave birth at night and said to her son: "Go and light a lamp for me to detach your umbilical cord" and her son went and met with the demon Asmodeus. Asmodeus said to him: "Go and tell you mother that the rooster has crowed, and if the rooster had not crowed I would have harmed you". The boy said to him: "Go and tell you mother that my mother has not detached my umbilical cord, and if she had I would have struck and killed you." See! It is written: "Their homes are secure, without fear (Job 21:9)": from destroyers/demons. "They do not feel the rod of God (Job 21:9)": because of a lack of chastisement. Why did he hide his face from them? Because he brought to them the Flood. See! It is written: "All existence on earth was blotted out (Genesis 7:23)". "Be it nation or man together". "Be it nation": this is the generation of the Flood". "Or man": this is Noah. "Together": because from him the world was established, and it is possible for him to set up the world from a nation alone and from one man, as it is said: "The sons of Noah who came out of the ark".

"The sons of Noah who came out of the ark were Shem, Ham, and Japheth (Genesis 9:18)": "When He is silent, who will condemn? If He hides His face, who will see Him, Be it nation or man? (Job 34:29)". Rabbi Meir interpreted: ""He is silent" from his world, and "He hides his face" from his world, like a judge whom a curtain stretches in front of his face and he does not know what is being done beyond it. Likewise they said about the generation of the Flood: "The clouds screen Him so He cannot see as He moves about the circuit of heaven (Job 22:14)"". They said to him: "That is enough for you, Meir". He said to them: "But why is it written: "When He is silent, who will condemn?"? He said: "Did he not give contentment to the generation of the Flood? And who came to reproach them. What contentment did he give them? "Their children are with them always [nakhon], And they see their children’s children (Job 21:8)", "They let their infants run loose like sheep, And their children skip about (Job 28:11)". Rabbi Levi and the Rabbis: Rabbi Levi said: "For three days one's wife was pregnant, as it is said elsewhere using the word nakhon "Be ready [nakhon] for the third day: do not go near a woman (Exodus 19:15)". As nakhon is said here to mean for three days, so nakhon is there for three days". And the Rabbis said: "For one day one's wife was pregnant and gave birth, as nakhon is said there and here: "Be ready [nakhon] by morning (Exodus 34:2)". As nakhon is said here to mean for one day, so nakhon is there for one day". "And they see": they were looking at their children and their children's children. "They let their infants ['avileihem] run loose like sheep": Rabbi Levi said: "In Arabia they call a child an avilah". "And their children skip [yeraqqedun] about": like demons, which is why it says: "And there shall satyrs dance [yeraqqedu] (Isaiah 13:21)". One of these women gave birth during the day, and she said to her son: "Go and bring me a flint to detach your umbilical cord". And at night she said to her son: "Go and light a lamp for me to detach your umbilical cord". There was a time when one gave birth at night and said to her son: "Go and light a lamp for me to detach your umbilical cord" and her son went and met with the demon Asmodeus. Asmodeus said to him: "Go and tell you mother that the rooster has crowed, and if the rooster had not crowed I would have harmed you". The boy said to him: "Go and tell you mother that my mother has not detached my umbilical cord, and if she had I would have struck and killed you." See! It is written: "Their homes are secure, without fear (Job 21:9)": from destroyers/demons. "They do not feel the rod of God (Job 21:9)": because of a lack of chastisement. Why did he hide his face from them? Because he brought to them the Flood. See! It is written: "All existence on earth was blotted out (Genesis 7:23)". "Be it nation or man together". "Be it nation": this is the generation of the Flood". "Or man": this is Noah. "Together": because from him the world was established, and it is possible for him to set up the world from a nation alone and from one man, as it is said: "The sons of Noah who came out of the ark".

"The sons of Noah who came out of the ark were Shem, Ham, and Japheth (Genesis 9:18)": "When He is silent, who will condemn? If He hides His face, who will see Him, Be it nation or man? (Job 34:29)". Rabbi Meir interpreted: ""He is silent" from his world, and "He hides his face" from his world, like a judge whom a curtain stretches in front of his face and he does not know what is being done beyond it. Likewise they said about the generation of the Flood: "The clouds screen Him so He cannot see as He moves about the circuit of heaven (Job 22:14)"". They said to him: "That is enough for you, Meir". He said to them: "But why is it written: "When He is silent, who will condemn?"? He said: "Did he not give contentment to the generation of the Flood? And who came to reproach them. What contentment did he give them? "Their children are with them always [nakhon], And they see their children’s children (Job 21:8)", "They let their infants run loose like sheep, And their children skip about (Job 28:11)". Rabbi Levi and the Rabbis: Rabbi Levi said: "For three days one's wife was pregnant, as it is said elsewhere using the word nakhon "Be ready [nakhon] for the third day: do not go near a woman (Exodus 19:15)". As nakhon is said here to mean for three days, so nakhon is there for three days". And the Rabbis said: "For one day one's wife was pregnant and gave birth, as nakhon is said there and here: "Be ready [nakhon] by morning (Exodus 34:2)". As nakhon is said here to mean for one day, so nakhon is there for one day". "And they see": they were looking at their children and their children's children. "They let their infants ['avileihem] run loose like sheep": Rabbi Levi said: "In Arabia they call a child an avilah". "And their children skip [yeraqqedun] about": like demons, which is why it says: "And there shall satyrs dance [yeraqqedu] (Isaiah 13:21)". One of these women gave birth during the day, and she said to her son: "Go and bring me a flint to detach your umbilical cord". And at night she said to her son: "Go and light a lamp for me to detach your umbilical cord". There was a time when one gave birth at night and said to her son: "Go and light a lamp for me to detach your umbilical cord" and her son went and met with the demon Asmodeus. Asmodeus said to him: "Go and tell you mother that the rooster has crowed, and if the rooster had not crowed I would have harmed you". The boy said to him: "Go and tell you mother that my mother has not detached my umbilical cord, and if she had I would have struck and killed you." See! It is written: "Their homes are secure, without fear (Job 21:9)": from destroyers/demons. "They do not feel the rod of God (Job 21:9)": because of a lack of chastisement. Why did he hide his face from them? Because he brought to them the Flood. See! It is written: "All existence on earth was blotted out (Genesis 7:23)". "Be it nation or man together". "Be it nation": this is the generation of the Flood". "Or man": this is Noah. "Together": because from him the world was established, and it is possible for him to set up the world from a nation alone and from one man, as it is said: "The sons of Noah who came out of the ark".

(Gen. 6:4, cont.:) THESE WERE THE MIGHTY MEN THAT WERE OF OLD, THE MEN WITH A NAME, < i.e., > men whose names have been specified above (in Gen. 4:18): Mehujael, since the Holy One (i.e., El) blotted (mihah) their names from the world; Methushael (ibid.), since God (El) drove him out (nethasho). THE MEN WITH A NAME,¹¹³Tanh. Gen. 1:12. because they were obstinate and rebellious against the Holy One. Thus it is stated (in Job 21:14): YET THEY SAY TO GOD: DEPART FROM US…. R. Isaac said: Why were they rebellious? Because they would sow one year and it would produce a harvest for forty years. R. Samuel bar Ammi said: Why were they rebellious? Because they were seeing children and children's children; yet they < themselves > were not dying. The Holy One said: From now on (according to Gen. 8:22) WHILE THERE ARE DAYS ON EARTH, < THERE SHALL BE NO CESSATION OF > SOWING AND HARVEST; i.e., they were begetting and burying. (Ibid., cont.:) COLD AND HEAT; i.e., < while > afflictions had not come upon them, from now on they would be afflicted by fire and snow. There is a story about a certain student of R. Aqiva¹¹⁴Tanh., Gen. 1:13; yMSh 4 at the end (55c); see Lam. R. 1:1 (16). who was told in a dream: You are dying in < the month of > Adar, and you shall not see Nisan. That which you have sown you shall not reap. He came to R. Aqiva. He said to him: You will die in glory (addirut), you shall not come to the hands of temptation (nissayon), and that which you have begotten you shall not bury. The Holy One said: In this world, because the evil drive exists, afflictions < also > exist among the children of Adam; but in the world to come I am rooting them out from you. It is so stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH. I am also reviving your {ancestors} [wings]; for thus has Isaiah stated (in Is. 40:31): BUT THEY THAT WAIT FOR THE LORD SHALL RENEW THEIR STRENGTH; [THEY SHALL MOUNT UP WITH WINGS AS EAGLES].

Similarly, the men of the generation of the flood rebelled only out of satiety, it being written of them (Job 21:10) "Their bull genders and does not fail; their cow calves, and does not abort … (12) They take the timbral and harp, and rejoice at the sound of the organ. (13) They spend their days in wealth, and in a moment go down to the grave." This (i.e., satiety) is the cause. (14) "And they say unto G-d: 'Depart from us'": They said: All we need (from Him) is one drop of rain. We do not need Him (for that. We can manage the water problem ourselves.) (Bereshith 2:6) "And a mist went up from the earth and watered the whole face of the ground." The Holy One Blessed be He said to them: "You vaunt yourselves over the good that I have bestowed upon you? With it I shall exact punishment of you!" — (Ibid. 7:12) "And the rain was on the earth forty days and forty nights." R. Yossi b. Dermaskith says: They made their eyes (eineihem) rove up and down to satisfy their lust — The Holy One Blessed be He, in kind, opened upon them the upper and lower fountains (maynoth [like "eineihem"]) in order to destroy them, as it is written (Ibid. 13) "On this day were broken up all the fountains of the great deep, and the windows of heaven were opened."

Rabbi Jehudah said: "The counsel of the wicked is far from me" (Job 21:16). This (text) refers to the counsel of Balaam, the wicked, who advised Midian, and there fell of Israel twenty-four thousand men. He said to them: You will not be able to prevail against this people, unless they have sinned before their Creator. They made for themselves booths outside the camp of Israel, and they sold all kinds of merchandise of the market. The young men of Israel went beyond the camp of Israel and they saw the daughters of Midian, who had painted their eyes like harlots, and they took wives of them, and went astray || after them, as it is said, "And the people began to commit whoredom with the daughters of Moab" (Num. 25:1).

(Devarim 32:15) "And Yeshurun grew fat and it kicked": Satiety breeds rebellion. And thus we find with the men of the generation of the flood — that they rebelled against the L-rd only from (a superabundance of) food and drink and tranquility. What is written of them? (Iyyov 21:9) "Their houses are at peace, without fear. The rod of G-d is not upon them." (see #43 above). And thus we find with the men of the generation of the desert, that they rebelled against the L-rd only from (a superabundance of) food and drink, viz. (Shemoth 32:6) "and the people sat down to eat and drink." What follows? (Ibid. 8) "They have turned quickly from the way that I have commanded them, etc." The Holy One Blessed be He said to Moses: When Israel enters the land, they are destined to rebel from (a superabundance of) food and drink and tranquility, (viz. Devarim 31:20) "For I shall bring them to the land that I have sworn to their fathers, flowing milk and honey, and they shall eat and be sated and grow fat, and they shall turn to other gods, etc." Moses said to Israel: When you enter the land, see to it that you do not rebel against the L-rd through eating, drinking, and tranquility, viz. (Ibid. 8:12-13) "Lest you eat and be sated … and your herds and your flocks increase, etc." What follows? (Ibid. 14) "and your heart be lifted and you forget the L-rd your G-d."

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