Midrasch zu Ijow 23:19

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Our Rabbis taught: "He who becomes sick and is at the point of death, should be told to confess, for all those who were about to die had to confess. When a man goes to the market place, let him deem himself handed over into the custody of the officers [to be brought before court]. If he has a headache, let him deem himself fastened with a chain around his neck. If confined to his bed, let him deem himself brought upon the scaffold [to be punished]; for when one ascends the scaffold [to be punished], if he has prominent interceders, he is pardoned, but if not, then he is not pardoned; and these are man's interceders [before divine Judgment] — repentance and meritorious deeds. Even if nine hundred and ninety-nine plead against him and only one in favor of him he is saved; as it is written (Job 23, 23.) If there be now about him one single angel, as one defender out of a thousand to declare his uprightness for any man, then is He gracious unto him and saith, 'Deliver him from going down into his pit.'" Rabbi Eliezer, the son of R. Jose the Galilean, said: "Even if nine hundred and ninety-nine parts in that one angel are against him, and but one for him, he is still saved, for it is written Mailitz Echad (one defence) out of a thousand."

“To a mare in Pharaoh's chariots I have likened you, my love” (Song of Songs 1:9).
“To a mare in Pharaoh's chariots,” Rabbi Papis expounded: “He is of one mind, and who can respond to Him?” (Job 23:13). He alone judges all creatures, and one may not challenge the words of the One who spoke and the world came into being. Rabbi Akiva said to him: ‘Enough, Papis, one may not challenge the words of the One who spoke and the world came into being, because everything is true and everything is just,’ as it is written: “I saw the Lord sitting on a high and exalted throne” (Isaiah 6:1). Rabbi Simon said: It is a throne that distinguishes between death and life. “And all the host of the heavens attending Him on His right and on His left” (I Kings 22:19). Is there left On High? But is it not all right, as it it is stated: “Your right, Lord, is glorious in power; Your right, Lord, smashes the enemy” (Exodus 15:6)? Why, then, does the verse state: “On His right and on His left”? Rather, these incline to the right and these incline to the left; these advocate exoneration and these advocate condemnation. Rabbi Yoḥanan in the name of Rabbi Aḥa cites it from here: “The truth of the matter and a great host” (Daniel 10:1). One arrives at the truth when it is accomplished with a great host, as it is written: “The Lord God is truth” (Jeremiah 10:10). What is truth? Rabbi Aivun said: That He is the living God and King of the universe.
Rabbi Elazar said: Anywhere that it is stated: “And the Lord,” it is He and His court. The paradigm of them all [is the verse]: “And the Lord has spoken evil in your regard” (I Kings 22:23).²³⁶This verse is the culmination of a passage in which the prophet Mikhaihu, speaking to King Ahab, begins: “I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right and on His left” (I Kings 22:19). That is the paradigm of them all. How, then, does Rabbi Elazar interpret that verse of Rabbi Papis: “He is of one mind, and who can respond to Him”? Rather, He alone seals the verdict for all creatures and no being seals it with Him. What is the seal of the Holy One blessed be He? Rabbi Beivai said in the name of Rabbi Reuven: Truth, as it is stated: “However, I will tell you what is inscribed in the writ of truth” (Daniel 10:21). If truth, why inscribed, and if inscribed, why truth?²³⁷The implication of “truth” is that it is indelible, while the implication of “inscribed” is that it can be erased. Rather, until the ruling is signed, it is “inscribed”; once the ruling is signed, it is “truth.”
Reish Lakish said: Why is it “truth [emet]”? Alef is the first of the letters, mem is in the middle, and tav is at their end; this is to say: “I am first and I am last and aside from Me there is no God” (Isaiah 44:6). “I am first,” as I did not receive My kingdom from another. “And I am last,” as I will not transfer it to another, as there is none [other] in the world. “And aside from Me there is no God,” as there is no second to Me.

Even to the poor with thee. Our sages of blessed memory said: All manner of physical suffering is on one side (of the scale), while poverty is on the other. At the time that Satan came to denounce Job, it is said: Then Satan answered the Lord, and said: “Doth Job hear God for nought?” (Job 1:9). The Holy One, blessed be He, said to Job: Which do you prefer, poverty or suffering? He replied: I willingly accept all the suffering in the world but not poverty. How can I transact business in the marketplace without even a perutah in my possession? Satan thereupon departed from God and afflicted Job with ugly boils from the sole of his foot to his head. Job cried out: O that I knew where I might find Him, that I might come even to His seat (Job 23:3), to plead for divine justice. Elijah then said to him: Why do you complain? Did you not choose suffering in preference to poverty, as it is said: For this hast thou chosen rather than affliction (ibid. 36:21).

And the Lord spoke unto Moses, saying: “See, I have called by name Bezalel” (Exod. 31:1). Solomon said: Whatsoever cometh into being, the name thereof was given long ago, and it is foreknown what man is (Eccles. 6:10). Scripture also says elsewhere in reference to this: Who hath wrought and done it? He that called the generations from the beginning (Isa. 14:4). The Holy One, blessed be He, declared: When I determined at the very beginning of time to build the Sanctuary, I already announced his name, and made his name known. And it is foreknown what man is. Even when the first man was a lifeless mass, the Holy One, blessed be He, showed him all the righteous men who would descend from him. Some hung from his head, others were suspended from his hair, and still others from his neck, his two eyes, his nose, his mouth, his ears, and his arms. Proof of this is in the fact that when Job complained against his Creator, saying: O that I knew where I might find Him, that I might come even unto His seat! I would order my cause before Him, and fill my mouth with arguments. I would know the words which He would answer me, and understand what He would say unto me (Job 23:3–5). The Holy One, blessed be He, replied to him: Where wast thou when I laid the foundations of the earth? (ibid. 38:4). R. Simeon the son of Lakish maintained: Where wast thou is written because the Holy One, blessed be He, was in fact asking Job: Where were you suspended from the first man? Was it from his head, his hair, his neck, his eyes, or from one of his limbs?

Another interpretation (of Gen. 2:4): THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH WHEN THEY WERE CREATED. This text is related (to Job 25:2): DOMINION AND AWE ARE WITH HIM. Thus Job had said (in 23:3): OH THAT I KNEW WHERE I MIGHT FIND HIM [THAT I MIGHT COME TO HIS ABODE]. R. Abba bar Kahana said: If he is in a temple above, I will come to his abode; and if he is in a temple below, I will come to his abode. Now HIS ABODE (rt.: KWN) is nothing but a temple, as stated (in Ezra 3:3): AND THEY SHALL SET THE ALTAR UPON ITS BASE (rt.: KWN). Ergo he says: This < abode > is a temple. (Job 23:4:) LET ME LAY MY CASE (mishpat) BEFORE HIM. His friends said to him: Do you not know that he is called the God of justice (mishpat)? It is so stated (in Is. 30:18): FOR THE LORD IS A GOD OF JUSTICE (mishpat). (Job 23:4, cont.:) AND FILL MY MOUTH WITH PROTESTS. He said to him: If that man's mouth would close, (according to vs. 5) I WOULD KNOW {WHAT} WORDS HE WOULD ANSWER ME [AND UNDERSTAND WHAT HE WOULD-SAY TO ME]. Oh that he would answer me point for point as to whether I have sinned or not sinned. (Job 23:8:) SEE, I GO EAST, AND HE IS NOT THERE; AND WEST, BUT I DO NOT PERCEIVE HIM. R. Johanan said: You learn from here that the Divine Presence is in the west. I went south and north without finding him (cf. vs. 9). Why? (Job 23:10:) BECAUSE HE KNOWS THE WAY I TAKE. WHEN HE HAS TRIED ME, I SHALL COME FORTH LIKE GOLD. His friends said to him: Job, how long will you pester with words? Are we not telling you that you cannot go out to meet him and speak insolently with him? They said to him: Can you speak insolently with Michael?

Another interpretation (of Gen. 2:4): THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH WHEN THEY WERE CREATED. This text is related (to Job 25:2): DOMINION AND AWE ARE WITH HIM. Thus Job had said (in 23:3): OH THAT I KNEW WHERE I MIGHT FIND HIM [THAT I MIGHT COME TO HIS ABODE]. R. Abba bar Kahana said: If he is in a temple above, I will come to his abode; and if he is in a temple below, I will come to his abode. Now HIS ABODE (rt.: KWN) is nothing but a temple, as stated (in Ezra 3:3): AND THEY SHALL SET THE ALTAR UPON ITS BASE (rt.: KWN). Ergo he says: This < abode > is a temple. (Job 23:4:) LET ME LAY MY CASE (mishpat) BEFORE HIM. His friends said to him: Do you not know that he is called the God of justice (mishpat)? It is so stated (in Is. 30:18): FOR THE LORD IS A GOD OF JUSTICE (mishpat). (Job 23:4, cont.:) AND FILL MY MOUTH WITH PROTESTS. He said to him: If that man's mouth would close, (according to vs. 5) I WOULD KNOW {WHAT} WORDS HE WOULD ANSWER ME [AND UNDERSTAND WHAT HE WOULD-SAY TO ME]. Oh that he would answer me point for point as to whether I have sinned or not sinned. (Job 23:8:) SEE, I GO EAST, AND HE IS NOT THERE; AND WEST, BUT I DO NOT PERCEIVE HIM. R. Johanan said: You learn from here that the Divine Presence is in the west. I went south and north without finding him (cf. vs. 9). Why? (Job 23:10:) BECAUSE HE KNOWS THE WAY I TAKE. WHEN HE HAS TRIED ME, I SHALL COME FORTH LIKE GOLD. His friends said to him: Job, how long will you pester with words? Are we not telling you that you cannot go out to meet him and speak insolently with him? They said to him: Can you speak insolently with Michael?

Another interpretation (of Gen. 2:4): THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH WHEN THEY WERE CREATED. This text is related (to Job 25:2): DOMINION AND AWE ARE WITH HIM. Thus Job had said (in 23:3): OH THAT I KNEW WHERE I MIGHT FIND HIM [THAT I MIGHT COME TO HIS ABODE]. R. Abba bar Kahana said: If he is in a temple above, I will come to his abode; and if he is in a temple below, I will come to his abode. Now HIS ABODE (rt.: KWN) is nothing but a temple, as stated (in Ezra 3:3): AND THEY SHALL SET THE ALTAR UPON ITS BASE (rt.: KWN). Ergo he says: This < abode > is a temple. (Job 23:4:) LET ME LAY MY CASE (mishpat) BEFORE HIM. His friends said to him: Do you not know that he is called the God of justice (mishpat)? It is so stated (in Is. 30:18): FOR THE LORD IS A GOD OF JUSTICE (mishpat). (Job 23:4, cont.:) AND FILL MY MOUTH WITH PROTESTS. He said to him: If that man's mouth would close, (according to vs. 5) I WOULD KNOW {WHAT} WORDS HE WOULD ANSWER ME [AND UNDERSTAND WHAT HE WOULD-SAY TO ME]. Oh that he would answer me point for point as to whether I have sinned or not sinned. (Job 23:8:) SEE, I GO EAST, AND HE IS NOT THERE; AND WEST, BUT I DO NOT PERCEIVE HIM. R. Johanan said: You learn from here that the Divine Presence is in the west. I went south and north without finding him (cf. vs. 9). Why? (Job 23:10:) BECAUSE HE KNOWS THE WAY I TAKE. WHEN HE HAS TRIED ME, I SHALL COME FORTH LIKE GOLD. His friends said to him: Job, how long will you pester with words? Are we not telling you that you cannot go out to meet him and speak insolently with him? They said to him: Can you speak insolently with Michael?

Another interpretation (of Gen. 2:4): THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH WHEN THEY WERE CREATED. This text is related (to Job 25:2): DOMINION AND AWE ARE WITH HIM. Thus Job had said (in 23:3): OH THAT I KNEW WHERE I MIGHT FIND HIM [THAT I MIGHT COME TO HIS ABODE]. R. Abba bar Kahana said: If he is in a temple above, I will come to his abode; and if he is in a temple below, I will come to his abode. Now HIS ABODE (rt.: KWN) is nothing but a temple, as stated (in Ezra 3:3): AND THEY SHALL SET THE ALTAR UPON ITS BASE (rt.: KWN). Ergo he says: This < abode > is a temple. (Job 23:4:) LET ME LAY MY CASE (mishpat) BEFORE HIM. His friends said to him: Do you not know that he is called the God of justice (mishpat)? It is so stated (in Is. 30:18): FOR THE LORD IS A GOD OF JUSTICE (mishpat). (Job 23:4, cont.:) AND FILL MY MOUTH WITH PROTESTS. He said to him: If that man's mouth would close, (according to vs. 5) I WOULD KNOW {WHAT} WORDS HE WOULD ANSWER ME [AND UNDERSTAND WHAT HE WOULD-SAY TO ME]. Oh that he would answer me point for point as to whether I have sinned or not sinned. (Job 23:8:) SEE, I GO EAST, AND HE IS NOT THERE; AND WEST, BUT I DO NOT PERCEIVE HIM. R. Johanan said: You learn from here that the Divine Presence is in the west. I went south and north without finding him (cf. vs. 9). Why? (Job 23:10:) BECAUSE HE KNOWS THE WAY I TAKE. WHEN HE HAS TRIED ME, I SHALL COME FORTH LIKE GOLD. His friends said to him: Job, how long will you pester with words? Are we not telling you that you cannot go out to meet him and speak insolently with him? They said to him: Can you speak insolently with Michael?

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

Another interpretation (of Job 23:13): BUT HE HAS ONENESS; SO WHO CAN TURN HIM? <AND WHATEVER HIS SOUL DESIRES, HE DOES>. Because he stands alone in his world, no one refutes his words. Look at how much Jonah resisted going on his mission; yet it is stated (in Jonah 3:3): THEN JONAH AROSE AND WENT UNTO NINEVEH IN ACCORDANCE WITH THE LORD'S COMMAND…. <When> Jeremiah said to the Holy One (in Jer. 1:6): I AM <BUT> A LAD, the Holy One said to him (in vs. 7): DO NOT SAY: I AM <BUT> A LAD; FOR, WHEREVER I SEND YOU, YOU SHALL GO…. He did not budge until he went on the mission of the Holy One. Ergo (in Job 23:13): AND WHATEVER HIS SOUL DESIRES, HE DOES. In the case of Moses also: When the Holy One said to him (in Exod. 3:10): COME, I WILL SEND YOU UNTO PHARAOH, Moses said (in Exod. 4:13): PLEASE MAKE SOMEONE ELSE YOUR AGENT. The Holy One had said to him: I am saying to you: COME, I WILL SEND YOU; but you say: PLEASE MAKE SOMEONE ELSE YOUR AGENT. Let us see whose <will> prevails. He did not budge until he went (on his mission), as stated (in Exod. 4:18): THEN MOSES WENT (on his mission) AND (afterwards) RETURNED UNTO HIS FATHER-IN-LAW JETHER (i.e., Jethro).⁶⁷The midrash interprets the verse as referring to two separate acts, the fulfilling of the divine mission as represented by the verb WENT and the return to Jether. Exod. R. 4:4 explains further that apart from this interpretation the word WENT would be superfluous.

(Lev. 20:9:) FOR ANYONE WHATEVER WHO CURSES HIS FATHER OR HIS MOTHER SHALL SURELY BE PUT TO DEATH. Solomon said (in Prov. 20:20): < IF SOMEONE > CURSES HIS FATHER OR MOTHER, HIS LIGHT WILL GO OUT AT THE APPROACH OF DARKNESS. Our Masters have said: Because Ham saw his father's nakedness, yet did not utter a curse at him, he and his descendants have < only > been alienated until the end of the whole world.⁵⁶Tanh., Lev. 7:15. How much worse it is for one who does curse his father! The Scripture says (in Prov. 24:20): FOR THERE WILL BE NO FUTURE FOR THE EVIL ONE, < THE LAMP OF THE WICKED GOES OUT >. Come and see the honoring of father and mother, how dear it is before the Holy One; for the Holy One does not withhold his reward, either from the righteous or from the wicked. Where is it shown? From Esau the Wicked. Because he honored his father, the Holy One gave him all this honor. R. Eleazar says: Esau the Wicked shed three tears, [one] from his right eye, one from his left eye, and the third was attached in his eye and did not run down. When? When Isaac blessed Jacob, as stated (in Gen. 27:38): AND ESAU LIFTED UP HIS VOICE AND WEPT.⁵⁷Cf. Tanh., Lev. 7:15, which adds here: “Come and see how much prosperity the Holy One gave him. Thus it is stated (in Ps. 80:6 [5]): YOU HAVE FED THEM THE BREAD OF TEARS AND HAVE HAD THEM DRINK A SHALISH OF TEARS. Shalosh is not written but shalish, because there were not three (shalosh) whole ones.” So if the Holy One recompensed this wicked one, because he honored his father, how much the more < will he do so > in the case of one who honors his fathers. < The Holy One > said (in Job 41:3 [11]): WHO HAS WELCOMED (hiqdim) ME THAT I SHOULD REPAY HIM? [EVERYTHING UNDER THE HEAVENS IS MINE.] The Holy One said: Who is this one who has advanced (hiqdim) honor to his father, and I have not given him children? And so it says in Job (11:5–7): O THAT GOD WOULD SPEAK…; AND THAT HE WOULD TELL YOU THE SECRETS OF WISDOM… ! WOULD YOU DISCOVER THE MYSTERY OF GOD…? To what is Job comparable? To whoever is put in a collare,⁵⁸The Latin word denotes a band or chain, in particular one put around the neck of a prisoner. and said: I know what is within the palace⁵⁹Lat.: palatium. of the king. They said to him: Free your self from the collare, and we shall know that you are speaking the truth.⁶⁰Cf. Mark 15:30 = Matthew 27:40. So also Job was clothed in seven kinds of boils, and in need of alms, as stated (in Job 19:21): HAVE PITY ON ME, HAVE PITY ON ME, O YOU MY FRIENDS, FOR THE HAND OF GOD HAS AFFLICTED ME. He also says: I have reached the end of the works of the Holy One. Thus it is stated (in Job 23:5): I WOULD KNOW {WHAT} WORDS HE WOULD ANSWER ME [AND UNDERSTAND WHAT HE WOULD SAY TO ME]. His companions said to him (in Job 11:7): WOULD YOU DISCOVER THE MYSTERY OF GOD…? (Job 12:14:) BEHOLD, WHATEVER HE {CONDEMNS TO DESTRUCTION} [DESTROYS] WILL NOT BE REBUILT…. Who, after he had destroyed Sodom and Gomorrah and had overthrown them, who has rebuilt them? No creature can stand on his own works, as stated (in Eccl. 7:13): SEE THE WORK OF GOD; FOR WHO CAN MAKE STRAIGHT WHAT HE HAS MADE CROOKED? The Holy One said: In this world the children of Adam are afflicted because of the evil drive, but in the world to come I will remove the evil drive from them.⁶¹Above, 7:14. It is so stated (in Ezek. 36:26–27): THEN I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH AND GIVE YOU A HEART OF FLESH, AND I WILL PUT MY SPIRIT WITHIN YOU….

(Lev. 20:9:) “For anyone whatever who curses his father or his mother shall surely be put to death.” So too is it stated (Exod. 21:17), “He who curses his father or his mother shall surely be put to death.” Solomon said (in Prov. 20:20), “[If someone] curses his father or mother, his light will go out [at the approach of darkness].” Our masters said, “Because Ham saw his father's nakedness, even though he did not utter a curse at him, he and his descendants have been alienated until the end of the whole world. How much the more so for one who does curse his father!” Scripture says (in Prov. 24:20), “For there will be no future for the evil one, the lamp of the wicked goes out.” Come and see the honoring of father and mother, how dear it is before the Holy One, blessed be He; for the Holy One, blessed be He, does not withhold the reward, either from the righteous or from the wicked. Where is it shown? From Esau the wicked. Because he honored his father, the Holy One, blessed be He, gave him all this honor. R. Eleazar says, “Esau the wicked shed three tears, [one] from his right eye, one from his left eye, and the third was attached in his eye and did not run down. When? When Isaac blessed Jacob, as stated (in Gen. 27:38), ‘and Esau lifted up his voice and wept.’” Come and see how much prosperity the Holy One gave him. Thus it is stated (in Ps. 80:6), “You have fed them the bread of tears and have had them drink a shalish of tears.” Shalosh (three) is not written but shalish (a third), because there were not three (shalosh) whole ones. So if the Holy One, blessed be He, recompensed this wicked one, because he honored his father, how much the more [will He do so] in the case of one who honors his fathers and fulfills other commandments. The Holy One, blessed be He, said (in Job 41:3), “’Who has welcomed (hiqdim) Me that I should repay him; everything under the heavens is Mine’; who is this one who has advanced (hiqdim) honor to his father, and I have not given him children?” And so it says in Job (11:5-7), “O that God would speak […]; And that He would tell you the secrets of wisdom…! Would you discover the mystery of God…?” To what is Job comparable? To whoever is put in a collare,⁴²The Latin word denotes a band or chain, in particular one put around the neck of a prisoner. and said, “I know what is within the palace⁴³Lat.: palatium. of the king.” They said to him, “Free yourself from the collare, and we shall know that you are speaking the truth.” So also Job was clothed in seven kinds of boils and in need of alms, as stated (in Job 19:21), “Have pity on me, have pity on me, O you my friends, for the hand of God has afflicted me.” And [yet] he says, “I have gotten to the bottom of the works of the Holy One, blessed be He.” Thus it is stated (in Job 23:5), “I would know words He would answer me and understand what He would say to me.” His companions said to him (in Job 11:7), “Would you discover the mystery of God…?” (Job 12:14:) “Behold, whatever He destroys will not be rebuilt, whoever He shuts in cannot be set free.” Who, after he had destroyed Sodom and Gomorrah and had overthrown them, who has rebuilt them? Who, after he is shut the ground in front of Korah and his assembly, can reopen it? No creature can fathom His works, as stated (in Eccl. 7:13), “See the work of God; for who can make straight what He has made crooked?” The Holy One, blessed be He, said, “In this world the people are afflicted because of the evil drive; but in the world to come I will remove the evil drive from them.”⁴⁴Above, 7:14. It is so stated (in Ezek. 36:26–27), “then I will remove the heart of stone from your flesh [and give you a heart of flesh]. And I will put My spirit within you….”

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

What is meant by But He is at one with Himself, and who can turn Him? (Job 23:13). It means that after the law was determined, the Holy One, blessed be He, would enter the place in which they were not permitted to go and seal the judgment, as it is said: He is at one with Himself, and who can turn Him? That is, He knows the opinions of all His creatures, and there are none who could challenge His words.

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

And the ministering angels were astounded (at Israel's survival), saying: "Idolators walking on the dry land in the midst of the sea!" And whence is it derived that the sea, too, was filled with fury against them? From (Ibid. 14:22) "And the water was to them a wall (chomah), on their right and on their left." Read it not "chomah" but "cheimah" (wrath). What is it that rescued Israel? "on their right and on their left." "on their right" — in the merit of the Torah that they were destined to receive, viz. (Devarim 33:2) "From His right hand, the fire of the Law for them." And "on their left" — (in the merit of) prayer. Variantly: "on their right and on their left": "on their right" — (the mitzvah of) mezuzah that Israel is destined to observe. "and on their left" — tefillin (worn on the left hand). Pappus expounded (Song of Songs 1:9) "to a mare in the chariots of Pharaoh, etc.": Pharaoh rode on a stallion — the Holy One Blessed be He revealed Himself, as it were, on a stallion, viz. (Habakkuk 3:15) "You made Your stallion tread the sea." Pharaoh (also) rode on a mare, which can endure a long stretch better than a stallion — the Holy One Blessed be He revealed Himself on a mare, viz. "To a mare in the chariots of Pharaoh, etc." R. Akiva: "Enough, Pappus!" Pappus: How, then, do you understand "to a mare" ("lesusati")? R. Akiva: Understand it as "lesasti" ("to My joy"), the Holy One Blessed be He saying: "Just as I rejoiced in destroying Egypt, so I would have rejoiced in destroying Israel (for their idolatry). What prevented Me from doing so? "on their right and on their left" (see above). Pappus expounded (Iyyov 23:13) "And He is one, and who can turn Him back? Whatever He desires, He does": He is the sole judge of all who enter the world, and no one can contest His words. R. Akiva: "Enough Pappus!" Pappus: "And how do you understand it?" R. Akiva: The words of Him who brought the world into being are not to be contested, for all of them are in accordance with truth and justice. R. Pappus expounded (Genesis 3:22) ("and the L rd G d said:) Behold, the man has become like one of us" — as one of the ministering angels. R. Akiva: "Enough Pappus!" Pappus: "And how do you understand it?" R. Akiva: The Holy One Blessed be He gave him two options: one of life and one of death, and he chose the one of death. R. Pappus expounded (Psalms 106:20) "And they exchanged their glory for the image of an ox that feeds on grass": I might think, for the "ox" on high (i.e., Taurus); it is, therefore, written "that feeds on grass." R. Akiva: "Enough Pappus!" Pappus: "And how do you understand it?" R. Akiva: As referring to the terrestrial ox. I might think, that it refers to the mundane ox; it is, therefore, written "that feeds on grass." There is nothing more revolting and detestable than an ox (in the act of) eating grass.

"But He is at one with Himself, and who can turn him? And what His soul desireth, even that He doeth." (Job 23:13) It was taught: One angel does not carry out two commissions, and two angels do not carry out one commission. And you say "two"!? (Genesis 19:1) Rather, Michael said his tidings and departed, Gabriel was sent to overthrow Sodom, and Raphael to rescue Lot.

(Devarim 3:23) "And I supplicated (va'ethchanan) the L-rd": "Va'ethchanan" is a term of entreaty. "at that time to say": Let "to say" not be written. The intent is: Make it known to me whether I will enter the land or not. "Adonai": the L-rd (adon) of all who enter the world. "Elokim": With (the attribute of) justice did You create the world. "You have begun": You have begun to open the door for Your servant, in my entering the inheritance of the children of Reuven and the children of Gad. Variantly: You have profaned (i.e., broken) Your oath. You wrote in Your Torah (Shemot 22:19) "He who sacrifices to a god shall be condemned." Yet your children served idolatry and I sought mercy from You, and You forgave them. (Devarim, Ibid.) "to show Your servant": miracles and mighty acts, viz. (Shemot 3:3) "I shall turn aside and I shall see, etc." (Devarim, Ibid.) "Your greatness": This is the attribute of Your goodness, as it is written (Bamidbar 14:17) "And now, let the power of the L-rd be made great." (Devarim, Ibid.) "And Your (mighty) hand": This is Your right hand, which is stretched out to all who enter the world, viz. (Shemot 15:6) "Your right hand, O L-rd, is exalted in power," and (Psalms 44:4) "Your right hand, and Your arm, and the light of Your countenance." (Devarim, Ibid.) "mighty": For You subdue with mercy the attribute of justice, viz. (Michah 7:18) "Who is a G-d like You, forgiving transgression and passing by offense," (19) "He will return and be merciful to us, He will subdue our transgressions," (20) "You will give truth to Yaakov," and (Isaiah 45:23) "I have sworn by Me: From My mouth has gone forth righteousness, a word that will not turn back." (Devarim, Ibid.) "Who is mighty in heaven and earth": The attribute of flesh and blood — He who is greater than his neighbor nullifies his neighbor's decree. But You — who can overrule You? And thus is it written (Iyyov 23:13) "And He is One, and who can turn Him back?" R. Yehudah b. Bava says: Not as the measure of the Holy One Blessed be He is the measure of flesh and blood. The measure of flesh and blood: A man registered in the royal codex — even if he gives great sums, he cannot extricate himself from it. But You say: Repent, and I will accept, as it is written (Isaiah 44:22) "I have wiped away your offenses like a cloud, your sins, like a mist." Variantly: "Who is G-d in heaven and earth, etc." — But perhaps, outside of heaven and earth, there is! It is, therefore, written (Devarim 4:39) "And you shall know this day and you shall return it to your heart … there is no other" — anywhere! (Ibid.) "who can do as Your deeds and as Your (acts of) strength": "as Your deeds" — in Egypt. "as Your strength" — at the (splitting of the) sea. Variantly: "as Your deeds" — at the sea. "as Your strength" — at the streams of Arnon. (Ibid. 25) "Let me pass over na and see"." "Na" is a term of imploration. "the good land across the Jordan": As per R. Yehudah: The land of Canaan is "good," and not the inheritance of the children of Reuven and the children of Gad. "this good mountain": Jerusalem. "and the Levanon": the Temple, viz. (Zechariah 11:1) "Open your doors, O Levanon!" and (Isaiah 10:34) "And the Levanon shall fall by a mighty one (Nevuchadnezzar)." Others say: "Levanon" — these are its (Israel's) kings, as in (Ezekiel 17:3) "He came to the Levanon and he took its kings," and (II Chronicles 25:18) "The thistle (i.e., the king) etc."