Midrasch zu Ijow 35:18

One time I was walking on the way. A man found me, and went with me on the way of mitzvot, and he had mikra (ie: written law) but no mishnah (ie: oral law). And he said to me, "Rabbi, mikra was given to us from Mount Sinai. Mishnah was not given to us from Mount Sinai." And I said to him, "My son, mikra and mishnah were both of them said from the mouth of God." And what is the difference between mikra and mishnah? Rather he told him a parable: To what is this matter similar? To a human king (lit: a king of flesh and blood) who had two servants, and he loved them with a great love. And he gave to one a kab (a measure) of wheat and to the other kab of wheat. And he also gave to each one of them a bundle of flax. The wise one of them took the flax and wove a beautiful cloth, and took the wheat and made it into fine flour, and sifted it, and ground it, and kneaded it, and baked it, and set it on the table, and spread the beautiful cloth over it, and left it there until the king should come. And the fool of them did nothing. After some time the king came into his house, and said to them, to his two servants, "My sons, bring to me what I gave you." One of them brought out the bread of fine flour, on the table, with the beautiful cloth spread over it. And the other of them brought out the wheat in a pile and the bundle of flax upon it. Woe for that shame! Woe for that disgrace! Which one is more favored? You must admit it is the one who brought out the bread on the table with the beautiful cloth spread over it.

R. Jeremiah b. Elazar said further: "A house, where the words of the Torah are heard even at night shall never be destroyed, it is said (Job 35, 10.) But the man who filleth the night with song, saith not, 'Where is God, my maker.'" R. Jeremiah b. Elazar said further: "Since the destruction of the Temple, it is sufficient for [the men of] the world to use only two letters [of the Holy Name, instead of four], as it is said (Ps. 150, 6.) Let every thing that hath breath, praise the Lord Hallelujah." R. Jeremiah b. Elazar said further: "When Babylon was cursed, it was a curse to its neighbors also; but when Samaria was cursed the neighbors were blessed because of it. When Babylon was cursed, it was a curse to its neighbors also, as it is written (Is. 14, 23.) I will also make it a possession for the hedgehog, and pools of water; whereas when Samaria was cursed, its neighbors were blessed, as it is written (Micha 1, 6.) Therefore will I change Samaria into stone heaps on the field, into plantations of vineyards [that could be put to use]."

Rabbi Azarya, and some say Rabbi Elazar, Rabbi Yosei ben Rabbi Ḥanina, and the Rabbis, Rabbi Elazar says: This is analogous to a king who had a wine cellar. One came, the first guest; he poured him a cup and gave it to him. The second came, and he poured him a cup and gave it to him. When the king’s son came, he gave him the entire cellar. So too, Adam, the first man, was commanded with seven commandments.⁹⁰The commentaries write that the text should state “six commandments,” as the midrash goes on to list only six. This is also consistent with the text of Bereshit Rabba 16:6 (see Matnot Kehuna). That is what is written: “The Lord God commanded the man, saying: From all the trees in the Garden you shall eat” (Genesis 2:16). “He commanded [vaytzav],” this is [the prohibition against] idol worship, just as you say: “Because he willingly followed an order [tzav]” (Hosea 5:11).⁹¹In this verse, the prophet is expressing that the kingdom of Israel is oppressed because of the sin of idolatry. “The Lord,” this is [the prohibition against] blaspheming the name, as it is stated: “One who blasphemes the name of the Lord shall surely die” (Leviticus 24:16). “God [Elohim],” this is [the commandment to appoint] judges, as it is stated: “The statement of the two of them shall come to the judges [elohim]” (Exodus 22:8). “The man,” this is [the prohibition against] bloodshed, as it is written: “One who spills the blood of the man [by man shall his blood be shed]” (Genesis 9:6). “Saying,” these are forbidden sexual relations, as it is stated: “Saying: If a man divorces his wife and she goes from him [and becomes another man’s wife, may he return to her again?]” (Jeremiah 3:1). “From all the trees in the Garden,” this is robbery, as it is written: “[Did you eat] from the tree that I commanded you [not to eat?]” (Genesis 3:11).
Noah, [the prohibition against eating] a limb [detached] from a living animal was added for him, as it is written: “But flesh with its life, its blood [you shall not eat]” (Genesis 9:4). Abraham was commanded regarding circumcision. Isaac inaugurated it on the eighth day.⁹²Isaac was the first to have been circumcised on the eighth day of his life (see Genesis 21:4). Jacob [was commanded] regarding the [prohibition against eating the] sciatic nerve, as it is stated: “Therefore, the children of Israel shall not eat the sciatic nerve” (Genesis 32:33). Judah [was commanded] regarding [levirate marriage with] a childless sister-in-law, as it is stated: “Judah said to Onan: Consort with your brother's wife, and consummate levirate marriage with her” (Genesis 38:8). [The children of] Israel [were commanded] regarding all the positive commandments and the negative commandments.
Rabbi Yosei ben Rabbi Ḥanina and the Rabbis say: This is analogous to a king who would distribute provisions to his troops by means of dukes, governors, and commanders. When his son came, he gave it to him directly.⁹³Similarly, God gave the commandments to Adam and Noah without direct and public Divine revelation, but He gave the Torah to Israel with direct and public Divine revelation. Rabbi Yitzḥak says: This is analogous to a king who was partaking of fine pastry; when his son came, he gave it to him directly.⁹⁴He shared the fine royal pastry with his son, and gave it to him directly. So too, God gave Israel the Divine Torah, and did so through direct revelation. The Rabbis say: This is analogous to a king who was partaking of slices [of food]; when his son came, he gave it to him directly.⁹⁵The king gave his son a slice of food from his own plate. Some say that he took it from his mouth and gave it to him, as it is stated: “For the Lord grants wisdom; from His mouth are knowledge and understanding” (Proverbs 2:6).
Rabbi Abahu, and some say Rabbi Yehuda, and Rabbi Neḥemya, Rabbi Neḥemya said: [This is analogous to] two friends who were engaged in a halakhic matter. This one says the source of the halakha and that one says the source of the halakha.⁹⁶Each one provided a source for his opinion as to the halakhic conclusion in the matter under discussion. The Holy One blessed be He says: ‘Their passion comes from Me.’⁹⁷Their commitment to arrive at the true halakha is for the sake of Heaven, and therefore, are the words of the living God (see Eiruvin 13b). Rabbi Neḥemya explains the meaning of the phrase: “Let him kiss me [yishakeni] with the kisses of his mouth” as related to “their passion” [shukeyotehon]. Rabbi Yehuda said: Even the vanity that emerges from his mouth,⁹⁸Even if those discussing the halakhic matter are mistaken in their analysis and claims. as it is stated: “Job opens his mouth in vanity” (Job 35:16), the Holy One blessed be He said: ‘His passion is from Me.’
The Rabbis say: The souls of these are destined to be taken with a kiss. Rabbi Azarya said: We find that the soul of Aaron was taken only with a kiss; that is what is written: “Aaron the priest ascended Mount Hor at the command of [al pi] God and he died there” (Numbers 33:38).⁹⁹The midrash interprets the phrase al pi according to its literal meaning, such that the verse states “with the mouth of God,” meaning with a Divine kiss. From where is it derived that the soul of Moses [also departed with a kiss]? As it is stated: “Moses, servant of the Lord, died there…at the command of [al pi] God” (Deuteronomy 34:5). From where is it derived that [the soul of] Miriam [departed with a kiss]? As it is written: “Miriam died there” (Numbers 20:1). Just as “there” that is written below, was with the mouth of God, so, too, here, it is the same, but it is improper to state it explicitly.¹⁰⁰Since the word “there” appears regarding the death of Moses, who died with a kiss, the use of the term “there” regarding the death of Miriam implies that she died in the same manner. However, the verse did not state this explicitly regarding Miriam because it would have been improper to indicate the kiss regarding a woman (see Bava Batra 17a). The rest of the righteous, from where is it derived? It is as it is stated: “Let him kiss me from the kisses of his mouth.” If you engaged in matters of Torah that kiss your lips, ultimately, everyone will kiss you on the mouth.¹⁰¹So too, God will collect your soul with a Divine kiss (Midrash HaMevoar).
Another matter, “let him kiss me [yishakeni] with the kisses”—He will arm me, He will purify me, He will cleave to me.¹⁰²All of these are connoted by the word yishakeni, as the midrash will explain. Yishakeni, He will arm me, from what is written: “Armed [noshekei] with bows, right-handed and left-handed” (I Chronicles 12:2). Rabbi Shimon bar Naḥman said: Matters of Torah were likened to weapons. Just as these weapons serve their owners in times of war, so, too, matters of Torah serve one who exerts sufficient effort in their study. Rabbi Ḥana bar Aḥa cites it from here: “Exaltation of God [is in their throats, and a double-edged [pifiyot] sword is in their hand]” (Psalms 149:6); just as this sword cuts with both its edges,¹⁰³It can thereby save the life of its owner on two planes. so too, Torah provides life in this world and life in the World to Come.
Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis. Rabbi Yehuda says: The Torah that was stated by one mouth [peh] is stated by many mouths [piyot].¹⁰⁴This is based on the verse from Psalms cited above, which compares Torah to a double-edged [pifiyot] sword. Originally it was stated to Israel by Moses, and then all of the children of Israel spoke about it. Similarly, throughout the generations, when a scholar teaches a Torah insight, it is later repeated by his students (Maharzu). Rabbi Neḥemya said: Two Torahs were stated, one oral and one written.¹⁰⁵This is a continuation of the previous statement. The written Torah is stated in one matter, compared to one mouth, whereas the oral Torah, which was not given with one exact text, is communicated in different forms by different people. This is comparable to a plurality of mouths (Maharzu). The Rabbis say: They decree on the supernal, and they perform, on the earthly, and they perform.¹⁰⁶The Sages have multiple mouths in the sense of multiple audiences, as the angels and human beings both observe their decrees. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The reason of the Rabbis is as it is written: “As there were princes of sanctity and princes of God” (I Chronicles 24:5). “Princes of sanctity,” these are the ministering angels, as it is written: “I profaned the princes of sanctity” (Isaiah 43:28). “Princes of God, these are Israel, as it is written in their regard: “I said: You are divine” (Psalms 82:6), as they decree on the heavenly, and they perform, on the earthly, and they perform, when they conduct themselves in purity.
Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—let him purify me, like a person who causes two pools to meet [mashik] each other and unites them,¹⁰⁷If there is not enough water in one or both of the pools to serve as a ritual bath, which purifies, joining them together can allow them to serve in this capacity. as it is stated: “Like the meeting [mashak] of cascading pools he joins it” (Isaiah 33:4).
Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—yishakeni, He will cleave to me, as it is stated: “The sound of the wings of the creatures would touch [mashikot] one another” (Ezekiel 3:13). Alternatively, “let him kiss me with the kisses of his mouth,” He will put forth for me the sound of kisses¹⁰⁸He will speak to me lovingly. from His mouth.

(Numb. 34:2:) WHEN YOU COME INTO THE LAND. [What is written above on the matter (in Numb. 33:52)? YOU SHALL DISPOSSESS ALL THE INHABITANTS OF THE LAND FROM BEFORE YOU.] This text is related (to Job 35:11): WHO TEACHES US THROUGH THE BEASTS OF {THE} EARTH.²²The midrash understands the verse in this sense, although a more usual translation WOULD BE WHO TEACHES US MORE THAN THE BEASTS OF THE EARTH. He said to Israel: Learn from the bull of Elijah; for in the hour that Elijah said (in I Kings 18:25) TO THE {WORSHIPERS} [PROPHETS] OF BAAL: CHOOSE ONE BULL FOR YOURSELVES AND PREPARE IT FIRST, at that very hour the four hundred and fifty prophets of Baal and the four hundred {and fifty} prophets of Asherah gathered together and were unable to budge its foot from the ground.²³Tanh., Numb. 10:8; Numb. R. 23:9. Look at what is written there (in vs. 23): LET THEM GIVE US TWO BULLS…. Elijah said to them: Choose two bulls for yourselves, twins from the same mother, who are being fattened at the same manger. Cast lots over them, one for the Name (i.e., the Holy One) and one for Baal. They choose the one bull for themselves. Now Elijah's bull kept following him; but as for that bull which had been assigned to the name of Baal, all those prophets of Baal plus the prophets of Asherah assembled to move <even> its foot from the ground, and were unable to do so, until Elijah began to say <to it> for them: Go with them. The bull answered and spoke to Elijah before the eyes of all the people by saying to him: My colleague and I came out of the same womb, and we grew up in the same pasture at the same feeding trough. That one was assigned to the portion of the Holy One, and the name of the Holy One is sanctified through him. So have I been assigned to the portion of Baal to provoke my creator? Elijah said to him: Go with them, and do not let them find an excuse. Just as the name of the Holy One is being sanctified through this one with me, so will it be sanctified through you. He said to him: Now that you have given me this advice, I swear that I will not move from here until you deliver me into their hand. Thus it is stated (in vs. 26): SO THEY TOOK THE BULL THAT HE GAVE TO THEM AND PREPARED IT. And who gave it to them? Elijah. You also learn that Elijah said to them (in vs. 25): CHOOSE ONE BULL FOR YOURSELVES. Then at the end <of the verse> is written (ibid. cont.): AND THEY TOOK THE BULL WHICH HE HAD GIVEN THEM. It is therefore stated (in Job 35:11): WHO TEACHES US THROUGH THE BEASTS OF <THE> EARTH. (Ibid., cont.:) AND {YOU MAKE} [HE MAKES] US WISE THROUGH THE BIRDS OF THE HEAVENS.²⁴The midrash understands the verse in this sense, although a more usual translation would be AND HE MAKES US WISER THAN THE BIRDS OF THE HEAVENS. The Holy One said: Learn <a lesson> from the ravens who fed Elijah, of whom it is stated (in I Kings 17: 4, 6): AND I HAVE COMMANDED THE RAVENS TO FEED YOU THERE… [SO THE RAVENS BROUGHT HIM BREAD AND MEAT….] From where did they bring him (in vs. 6) BREAD AND MEAT IN THE MORNING, AND BREAD AND MEAT IN THE EVENING? From Jehoshaphat's table, because those ravens did not want to enter Ahab's house to take anything from the table of that evil man for this righteous man. <They would not go there> because his house was full of idolatry. Ergo (in Job 35:11): {YOU MAKE} [HE MAKES] US WISE THROUGH THE BIRDS OF THE HEAVENS. The Holy One said to Israel: Learn from the bull and from the ravens, and do not turn unto idols to look at them. {Thus it is stated} [Where is it shown? From what they read on the matter} (in Numb. 33:52): YOU SHALL DISPOSSESS ALL THE INHABITANTS OF THE LAND.

(Numb. 34:2:) “When you come into the land.” What is written above the matter (in Numb. 33:52)? “You shall dispossess all the inhabitants of the land from before you.” This text is related (to Job 35:11), “Who teaches us through the beasts of earth [....]”²²The midrash understands the verse in this sense, although a more usual translation WOULD BE WHO TEACHES US MORE THAN THE BEASTS OF THE EARTH. The Holy One, blessed be He, said to Israel, “Learn from the bull of Elijah; for in the hour that (in I Kings 18:25) ‘Elijah said to the prophets of Baal, “Choose one bull for yourselves and prepare it first,”’ at that very hour the four hundred and fifty prophets of Baal and the four hundred (and fifty) prophets of Asherah gathered together and were unable to budge its foot from the ground.”²³Numb. R. 23:9. Look at what is written there (in vs. 23), “Let them give us two bulls….” What did Elijah do? He said to them, “Choose two bulls for yourselves, twins from the same mother, who are being fattened at the same trough. Cast lots over them, one for the name (i.e., the Holy One, blessed be He,) and one for Baal.” And [so] they choose one bull for themselves. Now Elijah's bull kept following him; but as for that bull which had been assigned to the name of Baal, all those prophets of Baal plus the prophets of Asherah assembled to move [even] its foot from the ground, and were unable to do so, until Elijah began to say [to it] for them, “Go with them.” The bull answered and spoke to Elijah before the eyes of all the people and said to him, “My colleague and I came out of the same womb, and we grew up in the same pasture at the same feeding trough. That one was assigned to the portion of the Holy One, blessed be He, and the name of the Holy One, blessed be He, is sanctified through him. So have I been assigned to the portion of Baal to provoke my Creator?” Elijah said to him, “Go with them, and do not let them find an excuse. Just as the name of the Holy One, blessed be He, is being sanctified through this one with me, so will it be sanctified through you.” He said to him, “Now that you have given me this advice, I swear that I will not move from here until you deliver me into their hand.” Thus it is stated (in vs. 26), “and they took the bull that he gave to them and prepared it.” And who gave it to them? Elijah. You also learn that Elijah said to them (in vs. 23), “Let them give us two bulls,” and he also said to them (in vs. 25), “Choose one bull for yourselves.” Then at the end [of the verse] is written (ibid. cont.), “and they took the bull which he had given them.” It is therefore stated (in Job 35:11), “Who teaches us through the beasts of [the] earth.” (Ibid., cont.:) “And He makes us wise through the birds of the heavens.”²⁴The midrash understands the verse in this sense, although a more usual translation would be AND HE MAKES US WISER THAN THE BIRDS OF THE HEAVENS. The Holy One, blessed be He, said, “Learn [a lesson] from the ravens who fed Elijah, of whom it is stated (in I Kings 17:6), ‘So the ravens brought him bread and meat […].’ From where did they bring him [it]? From Jehoshaphat's table, because those ravens did not want to enter Ahab's house to take anything from his table for this righteous man. [They would not go there] because his house was full of idolatry.” Ergo (in Job 35:11), “He makes us wise through the birds of the heavens.” The Holy One, blessed be He, said to Israel, “Learn from the bull and from the ravens, and do not turn unto idols to look at them.” Where is it shown? From what they read on the matter (in Numb. 33:52), “You shall dispossess all the inhabitants of the land.”

9 (Numb. 34:2) “When you come into the land”: (Numb. 33:52) “You shall dispossess all the inhabitants of the land from before you.” This text is related (to Job 35:11), “Who teaches us through the beasts of earth [...].”¹⁶The midrash understands the verse in this sense, although a more usual translation WOULD BE WHO TEACHES US MORE THAN THE BEASTS OF THE EARTH. The Holy One, blessed be He, said to Israel, “Learn from the bull of Elijah; for in the hour that (in I Kings 18:25) ‘Elijah said to the prophets of Baal, “Choose one bull for yourselves and prepare it first,”’ at that very hour the four hundred and fifty prophets of Baal and the four hundred (and fifty) prophets of Asherah gathered together and were unable to budge its foot from the ground.” Look at what is written there (in vs. 23), “Let them give us two bulls […].” What did Elijah do? He said to them, “Choose two bulls for yourselves, twins from the same mother, who grew up in the same pasture, and cast lots over them, one for the name (i.e., the Holy One, blessed be He,) and one for the name of Baal.” And [so] they choose one bull for themselves. Now Elijah's immediately followed him; but as for that bull which had been assigned to the name of Baal, all those prophets of Baal plus the prophets of Asherah assembled to move [even] its foot from the ground, and were unable to do so, until Elijah began to say [to it] for them, “Go with them.” The bull answered and spoke to Elijah before the eyes of all the people and said to him, “My colleague and I came out of the same womb, out of the same mother, and we grew up in the same pasture. That one was assigned to the portion of the Holy One, blessed be He, and the name of the Holy One, blessed be He, is sanctified through him. So have I been assigned to the portion of Baal to provoke my Creator?” Elijah said to him, “Bull, bull, go with them and do not let them find an excuse. Just as the name of the Holy One, blessed be He, is being sanctified through this one with me, so will it be sanctified through you.” He said to him, “Now that you have given me this advice, I swear that I will not move from here until you deliver me into their hand.” Thus it is stated (in vs. 26), “and they took the bull that he gave to them.” And who gave it to them? Elijah. You also learn that Elijah said to them (in vs. 23), “Let them give us two bulls,” and he also said to them (in vs. 25), “Choose one bull for yourselves.” Then at the end [of the verse] is written (ibid. cont.), “and they took the bull which he had given them.” It is therefore stated (in Job 35:11), “Who teaches us through the beasts of [the] earth.” (Ibid., cont.) “And He makes us wise through the birds of the heavens:”¹⁷The midrash understands the verse in this sense, although a more usual translation would be AND HE MAKES US WISER THAN THE BIRDS OF THE HEAVENS. The Holy One, blessed be He, said, “Learn [a lesson] from the ravens who fed Elijah, of whom it is stated (in I Kings 17:4), ‘and I have commanded the ravens to feed you there.’ From where did they bring him [it]? From Jehoshaphat's table, because those ravens did not want to enter Ahab's house to take anything from his table for this righteous man. [They would not go there] because his house was full of idolatry.” Ergo (in Job 35:11), “He makes us wise through the birds of the heavens.” The Holy One, blessed be He, said to Israel, “Learn from the bull pf Elijah and from the ravens, and do not turn unto idols to look at them.” Where is it shown? From what they read on the matter (in Numb. 33:52), “You shall dispossess all the inhabitants of the land.”