Midrasch zu Schoftim 10:78

And so you find that Israel did everything that he had said to them in the days of the judges, as stated (in Jud. 10:6): <AGAIN THE CHILDREN OF ISRAEL DID WHAT WAS EVIL IN THE EYES OF THE LORD> AND SERVED THE BAALS AND THE ASTARTES. So also Jeroboam, as stated (in I Kings 12:28–29): SO THE KING TOOK COUNSEL AND MADE TWO CALVES OF GOLD <….> THEN HE SET ONE IN BETHEL AND THE OTHER HE {SET} [PUT] IN DAN. Moreover, he did not allow Israel to go up to Jerusalem. Instead he said: These are your Gods, O Israel. So also Ahab sinned and made Israel sin more than all he wicked ones who came before him. (I Kings 16:30:) AND AHAB [BEN OMRI] DID MORE EVIL IN THE EYES OF THE LORD THAN ALL WHO <HAD COME> BEFORE HIM. You yourself know that he sold himself to idolatrous worship, as stated (in I Kings 21:25): <INDEED THERE WAS NO ONE> LIKE AHAB WHO SOLD HIMSELF TO DO EVIL IN THE EYES OF THE LORD. He also made them forget the name of the Holy One. How? He blotted out the references <to the Divine Name> and wrote in their place, <e.g.,> "And Baal spoke," "In the beginning Baal," "And Baal said." And for all the whole Torah he did likewise. That is what the prophet says (in Jer. 23:27): THE ONES WHO INTEND TO MAKE MY PEOPLE FORGET MY NAME. But Menasseh did more than all of them, as stated (in II Chron 33:7; cf. II Kings 21:7): AND HE SET UP A SCULPTURED IMAGE <WHICH HE HAD MADE IN THE HOUSE OF GOD>…. (II Chron. 33:6 // II KINGS 21:6): AND HE HAD HIS SONS PASS THROUGH FIRE {FOR MOLECH} IN THE VALLEY OF BEN-HINNOM. HE ALSO PRACTICED SOOTHSAYING, AUGURY, [SORCERY,] NECROMANCY, AND WIZARDRY. [HE DID MUCH EVIL IN THE EYES OF THE LORD TO PROVOKE HIM TO ANGER.] And how <did he do it>? Molech was in the valley of Ben-hinnom.⁶Cf. Lam. R. 1:9 (36). It took place outside of Jerusalem and in a remote place. There was also an image <there> with the face of a calf and with its hands extended like a human [whose hands are open to receive] something from one's friend. Then they heated it until its hands became like fire. It also had seven latticed gates,⁷Qanqalim. Probably from the Gk.: kingklis, or the Lat.: cancelli, but Buber, n. 5, suggests the word comes from coenacula, which means “upper rooms.” with <the image> behind the innermost of them. Each and every one would enter in accordance with his offering. Whoever offered a bird entered the first lattice gate. With a goat he entered the second lattice gate; with a lamb, the third; with a calf, the fourth; with a bullock, the fifth; with a bull, the sixth. To whoever was offering his child the idol priests would say that there is none higher than that. He entered within the seventh lattice gate. Then he went and kissed it, as stated (in Hos. 13:2): THOSE WHO SACRIFICE A HUMAN BEING KISS CALVES. Then the idol priests would take his child from him and put the young child⁸Tinoq. “Young child” rather than “infant” here, because a parallel description in Lam. R. suggests that the offering might be an offspring somewhat older than an infant. upon the hands of Molech, while they took the drums and beat on them, so that the father would not hear the voice of his child. Then they pressed the young child's entrails upon it, while the young child screamed until <its spirit> left its body in the hands of <the idol>. R Judah the Levite said: That is what is written (in Jer. 7:31): AND THEY HAVE BUILT THE HIGH PLACES OF TOPHETH, WHICH ARE IN THE VALLEY OF BEN-HINNOM <TO BURN THEIR SONS AND THEIR DAUGHTERS IN THE FIRE>. What is the meaning of TOPHETH? That they beat on their drums (tuppim, sing.: toph). What is the meaning of HINNOM? That the idol priests said to Molech, when the young child screamed (rt.: NHM): May it be pleasing to you! May it be appealing to you! Look at how fervent they were for idolatry! The Holy One said: It is on account of the evil drive (yetser hara) that you have sinned and gone into exile; but in the age to come I am rooting it (i.e., the evil drive) out of you,⁹Cf. Deut. R. 2:30. as stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH AND GIVE YOU A HEART OF FLESH.

Rabbi Yitzḥak began: “But you did not call Me, Jacob, for you wearied of Me, Israel” (Isaiah 43:22). Rabbi Yoḥanan understood it [the verse in Isaiah 43:22] from this, as it is written: “A prophecy of Damascus: Behold, Damascus is removed from being a city and it will be a heap of ruins. Abandoned are the cities of Aroer; [they will be for flocks, and they will lie down, and none will threaten]” (Isaiah 17:1–2). What is it that stands in Damascus and evokes Aroer? Isn’t Aroer within the region of Moav? Rather, there were three hundred and sixty-five houses of [different types of] idolatry in Damascus, and they would worship [in] each one of them on its day. They had one day when they would go around to all of them on that day and worship [all of] them, and Israel assembled them together and worshipped them; that is what is written: “The children of Israel continued to do evil in the eyes of the Lord, and they served the Be'alim, and the Ashtarot, and the gods of Aram, and the gods of Sidon, and the gods of Moav, and the gods of the children of Ammon, and the gods of the Philistines; they forsook the Lord, and they did not serve Him” (Judges 10:6), not even in conjunction with other gods.
Rabbi Abba bar Kahana said: Shall a priestess not be like an innkeeper?²“Shall a priestess not be like an innkeeper” was apparently a popular saying. Here it means: Should not God be worshipped as much as other gods? Rabbi Yosei son of Rabbi Ḥanina: The Holy One blessed be He said: My children did not even make me like the dessert that comes at the end. Rabbi Levi said: [This is comparable] to a king’s servant who prepared a feast for his soldiers and invited all the king’s legions and did not invite his master. The king said to him: ‘If only you had treated me like all of my soldiers.’ So too, The Holy One blessed be He said: If only My children had treated me like the dessert that comes at the end; rather, “but you did not call Me, Jacob, for you wearied of Me, Israel” (Isaiah 43:22). Regarding the Baal, what is written? “They called in the name of the Baal from the morning until noon, saying: ‘The Baal, answer us.’ But there was no voice, and none responded” (I Kings 18:26). He sits and talks all day and does not tire, but when standing to pray, he tires; he sits and talks all day and does not tire, but when sitting to study,³The verb refers specifically to the practice of reviewing the Oral Torah. he tires. That is: “But you did not call Me, Jacob” – if only I had not known you, Jacob – “for you wearied of Me, Israel” (Isaiah 43:22). “You did not bring Me the sheep of your burnt offerings” (Isaiah 43:23) – these are the two daily offerings, as it is stated: “The one lamb you shall offer in the morning” (Numbers 28:4). “And you did not honor Me with your offerings” (Isaiah 43:23) – these are the portions of the offerings of sacred sanctity that are burned on the altar. “I have not burdened you with a meal offering” (Isaiah 43:23) – this is the handful of flour taken from the meal offering. “And I have not wearied you with frankincense” (Isaiah 43:23) – this is the handful of frankincense.
“You did not buy a cane [kaneh] for Me with silver” (Isaiah 43:24). Rabbi Huna said in the name of Rabbi Yosei: Cinnamon [kinamon] grew in the Land of Israel and goats and deer would eat it. “And with the fat of your offerings you did not satisfy Me,” (Isaiah 43:24) – these are the portions of the offerings of lesser sanctity that are burned on the altar. “Rather, you burdened Me with your sins, you wearied Me with your iniquities” (Isaiah 43:24) – look what your sins have caused me, Jacob. Isn’t it enough that you count the days for the banquet of the men, but even made a banquet for the women; that is what is written: “Also, Vashti the queen made a women’s banquet.”

Rabbi Azarya said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, because You gave me the plunder of my neighbors,¹⁶⁶This comment is based on the similarity of the word moshkeni, “draw me,” and mishkenai, “from my neighbors” (Maharzu). we will run after You, as it is stated: “A woman will borrow from her neighbor” (Exodus 3:22); [we thus received] the plunder of Egypt, [along with] the plunder of Siḥon and Og, and the plunder of the thirty-one kings, [and so] we will run after You.’
Another matter, “draw me [moshkheni]; we will run after you,” because you incited my wicked neighbors against me. Rabbi Avun said: [This is analogous] to a king who grew angry at a noblewoman and incited wicked neighbors against her, and she began shouting: ‘My lord the king, rescue me!’ So too regarding Israel, “Sidonites, Amalek, and you called to Me and I rescued you from their hand” (Judges 10:12).
Another matter, “draw me [moshkheni]; we will run after you,” You endanger me [maskineni], so we will run after You. Alternatively, You make me impoverished [memaskeini], so we will run after You, like what Rabbi Aḥa said: A Jew requires the carob to repent,¹⁶⁷Carobs were an important component of the diet of the poor. When people experience economic distress, that can cause them to repent. like what Rabbi Akiva said: Poverty is appropriate for the daughter of Jacob like a [decorative] red strap on the neck of a white horse. Alternatively, “draw me [moshkheni]; we will run after you,” from the collateral that You have taken from me [mashkineni], we will run after You. From the great collateral that you have taken from me, we will run after You, as Rabbi Menaḥama said in the name of Rabbi Yoḥanan: It is written: “We have done injury [ḥavol ḥavalnu] to you” (Nehemiah 1:7), this is the first destruction and the second destruction, that were taken as collateral due only because of us.¹⁶⁸The reference here is to the destruction of the two Temples. The Temple is presented as something great that was taken as collateral in the sense that it was taken due to the debt generated by the sins of Israel. The trauma of destruction can cause people to repent.
Rabbi Berekhya [said] in the name of Rabbi Yehuda ben Rabbi Ilai: It is written: “Moses led Israel [from the Red Sea]” (Exodus 15:22); he led them away from the sin at the sea.¹⁶⁹They sinned at the sea by complaining against God and Moses before the splitting of the sea (see Shemot Rabba 21:10) or by carrying an idol with them (see Shemot Rabba 24:1–3). They said to him: ‘Moses our master, to where are you leading us?’ He said to them: ‘To Eilim, from Eilim to Alush, from Alush to Mara, from Mara to Refidim, and from Refidim to Sinai.’ They said: ‘To wherever you go and lead us, we are with you.’ This is analogous to one who went and married a woman from a village. He said to her: ‘Arise and come with me.’ She said to him: ‘From here to where?’ He said to her: ‘From here to Tiberias, and from there to Burseki, from Burseki to the upper marketplace, and from there to the lower marketplace.’ She said to him: ‘To wherever you go and take me, I will go with you.’ So too, Israel said: “My soul cleaves after You” (Psalms 63:9). Rabbi Yosei bar Ika said: The verse proclaims and says: “Draw me; we will run after you,”—if to Bible, to Bible; if to Mishna, to Mishna; if to Talmud, to Talmud; if to Tosefta, to Tosefta; if to aggada, to aggada.

“The young woman who will please the king will reign in place of Vashti. The proposal pleased the king and he did so” (Esther 2:4).
“The young woman who will please the king” – who is fitting for this thing? ¹⁵Fit to raise the woman who would be chosen as queen. Mordekhai – “there was a Jewish man in the Shushan citadel, and his name was Mordekhai” (Esther 2:5).¹⁶This is the immediately following verse. This and the subsequent passages are all cases where the midrash addresses the juxtaposition of two verses. It asks about the first verse: who is fitting for this thing? It then finds the answer in the next verse.
Similarly, “God saw the children of Israel and God knew” (Exodus 2:25). Who is fitting for this matter? Moses – “And Moses was herding” (Exodus 3:1).
Similarly, “Samuel said to the men of Israel: Go, each man to his city” (I Samuel 8:22). Who is fitting for this thing [to be appointed king]? Saul, as it is stated: “There was a man of Benjamin, and his name was Kish…[and he had a son and his name was Saul…]” (I Samuel 9:1–2).
Similarly, “Saul and all Israel heard these words of the Philistine, and they were dismayed and were greatly afraid.” (I Samuel 17:11). Who is fitting for this thing [fighting Goliath]? David – “David was the son of that Efrati [from Bethlehem]” (I Samuel 17:12).
Rabbi Yehoshua bar Aviram said two things. It is written: “He [Yavin king of Canaan] oppressed the children of Israel strongly [beḥozka] for twenty years” (Judges 4:3). What is beḥozka? Rabbi Yitzḥak said: With cursing and blaspheming. That is what is written: “Your words have been harsh against Me” (Malachi 3:13). Who is fitting for this thing? Deborah, as it is written: “Deborah was a prophetess, wife of Lapidot” (Judges 4:4).
Rabbi Yehoshua bar Aviram said another: “The people, the princes of Gilad, said one to another: Who is the man who will begin to wage war against the children of Amon? He will be the head of all the inhabitants of Gilad” (Judges 10:18). Who is fitting for this thing? Yiftaḥ – “Yiftaḥ the Giladite was a mighty warrior” (Judges 11:1).

“Do not look at me that I am dark, that the sun has tanned me. My mother’s sons were incensed at me; they placed me as guard of the vineyards; I did not guard my own vineyard” (Song of Songs 1:6).
“Do not look at me that I am dark.” Rabbi Simon began: “Do not slander a servant to his master” (Proverbs 30:10). Israel were called servants, as it is stated: “For the children of Israel are servants to Me” (Leviticus 25:55), and the prophets were called servants, as it is stated: “Unless He has revealed His secret to His servants, the prophets” (Amos 3:7). So said the congregation of Israel to the prophets: ‘Do not see me in my darkness.’²⁰¹Even when Israel is guilty, the prophet must not demean them because of their sins. There is none who rejoiced more in my sons than Moses, and because he said: “Hear me now, defiant ones” (Numbers 20:10), it was decreed upon him that he would not enter the land.
Another matter, there is none who rejoiced more in my sons than Isaiah, but because he said: “I live in the midst of a people with impure lips” (Isaiah 6:5), the Holy One blessed be He said to him: ‘Isaiah, you are permitted to say about yourself: “For I am a man with impure lips” (Isaiah 6:5), that is fine; perhaps [you think it is acceptable to also say] “I live in the midst of a people with impure lips”? I am astonished! Come see what is written there: “One of the seraphim flew to me and in his hand a coal [ritzpa]”’ (Isaiah 6:6). Rav Shmuel said: Ritzpa [is a conjunction of the words] rotz peh, smash the mouth of one who slandered My children.
It is written similarly in Elijah’s regard, as it is stated: “He said: I have been zealous for the Lord, God of hosts, for the children of Israel have forsaken Your covenant; [they have destroyed Your altars and killed Your prophets by sword. I alone remain and they have sought my life, to take it]” (I Kings 19:14). The Holy One blessed be He said to him: ‘My covenant; is it perhaps your covenant?’²⁰²Why are you so zealous toward Israel? Is it your covenant they have forsaken? “They have destroyed Your altars,” He said to him: ‘My altars; are they perhaps your altars?’ “And killed Your prophets by sword,” He said to him: ‘My prophets; why do you care?’ “I alone remain and they have sought my life, to take it.” Come, see what is written there? “He looked and behold, near his head, a cake baked on coals [retzafim]” (I Kings 19:6). What are retzafim? Rabbi Shmuel bar Naḥman said: Ritzpa, rotz peh, smash the mouth of anyone who slandered My children.
Rabbi Yoḥanan cites it from this: “A prophecy of Damascus: Behold, Damascus…. Abandoned are the cities of Aroer” (Isaiah 17:1–2). Why is he standing in Damascus and mentioning Aroer? Is Aroer not within the boundaries of the land of Moav?²⁰³It is strange that the prophet mentions Aroer, a Moavite city, in a prophecy about Damascus, which was in the kingdom of Aram. Rather, there were three hundred and sixty-five houses of idol worship in Damascus, corresponding to the days of the solar year, and they would worship in each and every one of them on its day. They had one day when they would visit all of them on that day and worship them [all]. Israel made all [the idols] jointly sovereign over them and worshipped them, as it is stated: “The children of Israel continued to do evil in the eyes of the Lord, and they served the Be'alim [and the Ashtarot, and the gods of Aram, and the gods of Sidon, and the gods of Moav, and the gods of the children of Amon, and the gods of the Philistines]” (Judges 10:6). When Elijah slandered Israel, the Holy One blessed be He said to him: ‘Elijah, instead of indicting these, come and indict those.’ That is what is written: “Go, return on your path to the wilderness of Damascus” (I Kings 19:15).²⁰⁴God indicated to Elijah that he should speak in an accusatory manner regarding Damascus rather than regarding Israel.
Rabbi Abahu and Reish Lakish were entering one of the neighborhoods of Caesarea. Rabbi Abahu said to Rabbi Shimon ben Lakish: ‘Why is it that we have entered into a neighborhood of cursers and blasphemers?’ Reish Lakish dismounted from his donkey and collected sand and placed it in [Rabbi Abahu’s] mouth. [Rabbi Abahu] said to him: ‘Why did you do that?’ He said to [Rabbi Abahu]: ‘The Holy One blessed be He does not want one who slanders Israel.’

1

“Solomon had a vineyard at Baal Hamon; he gave the vineyard to the guards; a man would bring for its fruit a thousand silver pieces” (Song of Songs 8:11).
“Solomon had a vineyard” – this is Israel, as it is stated: “For the vineyard of the Lord of hosts is the house of Israel” (Isaiah 5:7). “Solomon [Shlomo] had” – the King [of whom it may be said] that peace [shalom] is His. “At Baal Hamon” – hamon baal,³⁷The simple reading of the verse is that Baal Hamon is the name of a place. The midrash interprets this name as though it were written hamon baal. for they streamed [hamu] after the Baal, just as you say: “They worshipped the Be’alim and the Ashtarot” (Judges 10:6). Therefore the hordes [hamonot] beset them. He positioned guards over them.³⁸This is an expounding of the phrase: “He gave the vineyard to the guards.” “A man would bring for its fruit a thousand silver pieces” – He brought a man upon His fruit,³⁹God brought Nebuchadnezzar upon His people. and he found there a thousand righteous men impeccable in Torah and good deeds.
Another matter: “A vineyard [kerem]” – this is Israel, as it is stated: “I brought you to a fruitful [karmel] land” (Jeremiah 2:7), “a land that the Lord your God cares for” (Deuteronomy 11:12). “Solomon [Shlomo] had” – the King [of whom it may be said] that peace [shalom] is His. “At Baal Hamon” – for they streamed [hamu] after the multitudes of hordes of kingdoms. That is what is written: “I saw among the spoils a fine Babylonian garment” (Joshua 7:21). Rabbi Ḥanina bar Yitzḥak said: A Babylonian cloak. What was Babylon doing here? Rabbi Shimon ben Yoḥai taught: It was [from] the king of Babylon, and he acquired in Jericho.⁴⁰He dispatched his viceroy to reside there. One would send dates to the other, and one would send gifts to the other. That is to say that any king who did not have a representative in the Land of Israel did not perceive himself as a king. “He gave the vineyard to the guards” – this is Nebuchadnezzar. “A man would bring for its fruit a thousand silver pieces” – He brought a man upon His fruit, and he gathered from them a thousand righteous men impeccable in Torah and good deeds. That is what is written: “The craftsmen and the smiths one thousand” (II Kings 24:16).⁴¹This is a reference to the class of spiritual leadership that was exiled with Yehoyakhin eleven years before the destruction of the Temple. The craftsmen were a thousand, and the smiths were a thousand; the Rabbis say: Both together were a thousand.

Rabbi Yitzḥak began: “But you did not call Me, Jacob, for you wearied of Me, Israel” (Isaiah 43:22). Rabbi Yoḥanan understood this from this verse: “A prophecy of Damascus: Behold, Damascus is removed from being a city, and it will be a heap of ruins. Abandoned are the cities of Aroer” (Isaiah 17:1–2). He is standing in Damascus and mentions Aroer, but is Aroer not within the boundaries of Moav?²⁶Damascus is in the territory of ancient Aram, whereas Aroer is in Moav. Rather, there were three hundred and sixty-five houses of idol worship in Damascus, and each and every one of them they would worship one day, and they had one day on which they would worship all of them.²⁷There were 365 idols, each with its own house of worship. The people of Damascus would dedicate one day a year to worship each of them. There was also one day per year when they would worship all of the idols. Aroer is mentioned with Damascus because even the gods of Amon were worshipped in Damascus. Israel made all of them a joint deity and worshipped them, as it is written: “The children of Israel continued to do what was evil in the eyes of the Lord, and they worshipped the Be’alim, the Ashtarot, the gods of Aram, the gods of Sidon, the gods of Moab, the gods of the children of Amon, and the gods of the Philistines; they forsook the Lord and did not worship Him” (Judges 10:6), even together with other gods. Rabbi Abba bar Kahana said: Shall the wife of a priest not be like an innkeeper?²⁸The wife of the priest is distinguished whereas the innkeeper is considered lowly. This is a parable which means: Shall the Holy One blessed be He be regarded any less than the idols?
Rabbi Yosei ben Rabbi Ḥanina said: If only My children had treated Me like a dessert that is served last.²⁹Rabbi Yosei ben Rabbi Ḥanina says, speaking from the perspective of God: If only Israel had worshipped me at all, even just as the conclusion of their idolatrous services. Rabbi Yudan said: This is analogous to a king’s servant who made a feast and invited his whole circle of friends, but did not invite his master. The king said: If only my servant had made me the equal of his circle of friends. So too, the Holy One blessed be He said: If only My children had made Me like a dessert that is served last. Rather, “but you did not call Me, Jacob” (Isaiah 43:22). You stand and engage in business all day and do not grow weary, but to pray before Me you are weary. He stands and engages in business all day and does not grow weary, but when his friend says to him: Come and pray, he says: I cannot. Regarding Baal what is written? “They called in the name of the Baal from morning until noon, saying: Baal, answer us. But there was neither sound nor response. They danced near the altar that they had made” (I Kings 18:26). That is, “but you did not call Me, Jacob” – if only I had not known you, Jacob. Why? “For you wearied of Me, Israel” (Isaiah 43:22).
“You did not bring Me the sheep of your burnt offerings” (Isaiah 43:23) – the two daily offerings that they would sacrifice each day, as it is stated: “The one lamb you shall offer in the morning, and the second lamb you shall offer in the afternoon” (Numbers 28:4). “And you did not honor Me with your offerings” (Isaiah 43:23) – these are the offerings of the most sacred order. “I have not burdened you with a meal offering” (Isaiah 43:23) – this is the handful from the meal offering.³⁰A handful is taken from each meal offering and burned on the altar. The remainder is eaten by the priests. See Leviticus 2:2–3. “And I have not wearied you with frankincense” (Isaiah 43:23) – this is the handful of frankincense.³¹Frankincense is brought with a meal offering; see Leviticus 2:2. “You did not buy cane [kaneh] for Me with silver” (Isaiah 43:24) – Rav Huna said in the name of Rav Yosef: Cinnamon [kinamon] would grow in the Land of Israel, and goats and gazelles would eat from it.³²Although it was readily available and could have been harvested even from wild crops, they did not bring it to the Temple for the incense (see Exodus 30:23). “And with the fat of your offerings you did not satisfy Me” (Isaiah 43:24) – these are the portions of the offerings of lesser sanctity that are burned on the altar. “Rather, you burdened Me with your sins, you wearied Me with your iniquities” (Isaiah 43:24) – look what your iniquities caused Me: To burn My Temple, to destroy My city, to exile My children among the nations of the world, and for Me to sit alone. “How does…sit solitary?” (Lamentations 1:1).

When Pharaoh shall speak unto you (Exod. 7:9). Scripture states (elsewhere in reference to this verse): Declaring the end from the beginning, and from ancient times things that are not yet done; saying: “My counsel shall stand, and all My pleasure will I do” (Isa. 46:10). The Holy One, blessed be He, declared at the very beginning what the end would be, when He said to Moses: Behold, thou art about to sleep with thy fathers, and this people will rise up, and go astray (Deut. 31:16). They were destined to do so upon Joshua’s death. And will forsake Me, and break My covenant (ibid.), as it is said: And they forsook the Lord, and served Him not (Judg. 10:7). Hence at the very beginning he disclosed what would follow.

When Pharaoh shall speak unto you (Exod. 7:9). Scripture states (elsewhere in reference to this verse): Declaring the end from the beginning, and from ancient times things that are not yet done; saying: “My counsel shall stand, and all My pleasure will I do” (Isa. 46:10). The Holy One, blessed be He, declared at the very beginning what the end would be, when He said to Moses: Behold, thou art about to sleep with thy fathers, and this people will rise up, and go astray (Deut. 31:16). They were destined to do so upon Joshua’s death. And will forsake Me, and break My covenant (ibid.), as it is said: And they forsook the Lord, and served Him not (Judg. 10:7). Hence at the very beginning he disclosed what would follow.

5 "And he sent messengers" (Numbers 22:5). The Holy One, blessed be He, made miracles for them; and the Holy One, blessed be He, said, "I redeem you and do miracles for you, but your rebel against Me. Come and see the seven salvations that I saved you - and you should have been obligated to praise Me seven times, corresponding to the seven salvations. And likewise it states (Judges 10:11-12), "But the Lord said to the Children of Israel, 'Is it not that from the Egyptians, from the Amorites, from the Ammonites, and from the Philistines. And the Sidonians, Amalek, and Maon, etc., when you cried out to Me, I saved you from them.'" Behold seven salvations. But you rebelled against Me with seven idolatries, as it is stated (Judges 10:6), "The Israelites again did what was offensive in the eyes of the Lord; they served the Baalim and the Ashtaroth [...]." And likewise does He rebuke them, "'My people, what wrong have I done you; what hardship have I caused you' (Micah 6:3) What burden have I given to you? Did I say to you, 'Bring me burnt-offerings from the animals in the mountains?' Three animals are in your possession (according to Deuteronomy 14:4): 'the bull, the sheep, and the goat.' And seven are not in your possession (according to Deuteronomy 14:5): 'The deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, and the mountain sheep.' Did I burden you to bring a sacrifice in front of Me from the animals which are not in your possession? I only commanded you from the animals which are in your possession, as it is stated (in Leviticus 22:27), 'A bull or a sheep or a goat.' And likewise, 'from the animals; (and) from the cattle and from the sheep' (Leviticus 1:2). And when Sichon and Og came out to fight against you, did I not bring them down before you? 'What hardship did I cause you?' Did I say to you to bring a sacrifice to them? Did Balak son of Tsippor not see that I did all of the miracles for you, so he hired Bilaam against you? But I turned the curses into blessings.

5 "And he sent messengers" (Numbers 22:5). The Holy One, blessed be He, made miracles for them; and the Holy One, blessed be He, said, "I redeem you and do miracles for you, but your rebel against Me. Come and see the seven salvations that I saved you - and you should have been obligated to praise Me seven times, corresponding to the seven salvations. And likewise it states (Judges 10:11-12), "But the Lord said to the Children of Israel, 'Is it not that from the Egyptians, from the Amorites, from the Ammonites, and from the Philistines. And the Sidonians, Amalek, and Maon, etc., when you cried out to Me, I saved you from them.'" Behold seven salvations. But you rebelled against Me with seven idolatries, as it is stated (Judges 10:6), "The Israelites again did what was offensive in the eyes of the Lord; they served the Baalim and the Ashtaroth [...]." And likewise does He rebuke them, "'My people, what wrong have I done you; what hardship have I caused you' (Micah 6:3) What burden have I given to you? Did I say to you, 'Bring me burnt-offerings from the animals in the mountains?' Three animals are in your possession (according to Deuteronomy 14:4): 'the bull, the sheep, and the goat.' And seven are not in your possession (according to Deuteronomy 14:5): 'The deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, and the mountain sheep.' Did I burden you to bring a sacrifice in front of Me from the animals which are not in your possession? I only commanded you from the animals which are in your possession, as it is stated (in Leviticus 22:27), 'A bull or a sheep or a goat.' And likewise, 'from the animals; (and) from the cattle and from the sheep' (Leviticus 1:2). And when Sichon and Og came out to fight against you, did I not bring them down before you? 'What hardship did I cause you?' Did I say to you to bring a sacrifice to them? Did Balak son of Tsippor not see that I did all of the miracles for you, so he hired Bilaam against you? But I turned the curses into blessings.