Midrasch zu Schoftim 5:78

(Exodus 15:1) "Az yashir Mosheh": Az ("then") sometimes signals the past and sometimes signals the future. The past: (Genesis 4:26) "Az men began", (Exodus 4:26) "Az she said", (Exodus 15:1) "Az Moses sang", (Numbers 21:17) "Az Israel sang", (Joshua 10:12) "Az Joshua spoke", (I Chronicles 15:2) "Az David said", (I Kings 8:12) "Az Solomon said." And sometimes "Az" signals the future, viz.: Isaiah 60:5) "Az you will see and flow", (Ibid. 58:8) "Az your light shall break forth as the morning", "Then there shall be opened", (Ibid. 35:6) "Az the lame man shall leap as a hart", (Ibid. 5) (Jeremiah 31:12) "Az the virgin will rejoice in the dance", (Psalms 126:2) "Az our mouth will be filled with laughter", (Ibid.) "Az they will say among the nations." Variantly: It is not written "Then Moses sang," but then Moses will sing" — whence we derive the resurrection from Scripture. (Exodus 15:1) "Moses and the children of Israel": Moses was equivalent to all of Israel, and all of Israel, to Moses, when they sang the song. Variantly: "Moses and the children of Israel": We are hereby apprised that Moses chanted the song opposite all of Israel (i.e., that his voice was over and against those of all of Israel.) "this song": There are ten "songs." The first, that sung in Egypt, viz. (Isaiah 30:29) "The song (of Sancherev's destruction [on Pesach night]) will be to you as that of the night on which you sanctified the festival (Pesach [in Egypt]), etc." The second, that of the sea — "Then Moses sang." The third, that of the well (Numbers 21:17) "Then Israel sang." The fourth, that of Moses, viz. (Devarim 31:22) "And Moses wrote this song (32:1-43). The fifth, that of Joshua, viz. (Joshua 10:12) "Then Joshua spoke to the L rd on the day the L rd delivered, etc." The sixth, that of Devorah and Barak, viz. (Judges 5:1) "And Devorah and Barak the son of Avinoam sang, etc." The seventh, that of David, viz. (II Samuel 22:1) "And David spoke to the L rd the words of this song, etc." The eighth, that of Solomon, viz. (Psalms 30:1) "A psalm, a song of the inauguration of the Temple of David." Now did David built it? Did not Solomon build it? viz. (I Kings 6:14) "And Solomon built the Temple." Why, then, is it written "A psalm, a song of the inauguration of the Temple of David? But because David devoted his life to building it, it was called by his name. Similarly, (Psalms 132:1-6) "Remember, O L rd, unto David, al of his tribulation (in seeking a place for Your sanctuary), which, (to find the place,) he swore to the L rd, vowed to the Strength of Jacob: Forefend that I came to the test of my habitation (my palace), that I go up on the bed spread out before me, that I give (superfluous) sleep to my eyes or slumber to my lids, before I find the (fore-ordained) place for (the Temple of) the L rd, the habitation of the Strength of Jacob. We had heard it (that place) to be in Efrat (the most select of places), and, lo, we have found it in the fields of the forest (in the boundary of Benjamin, who is likened to a beast of the forest" [viz. Genesis 49:27]). And what is written afterwards? (I Kings 12:16) "See your house, O David." Because David devoted his life to it, it was called by his name. And thus you find that whatever a man devotes his life to is called by his name. Moses devoted his life to three things, and they were (all) called by his name. He devoted his life to Torah and it was called by his name, viz. (Malachi 3:22) "Remember the Torah of Moses, My servant." Now is it not the Torah of G d? viz. (Psalms 19:8) "The Torah of the L rd is whole, restoring the soul." How, then, are we to understand "the Torah of Moses, My servant"? Because he devoted his life to it, it is called by his name. And whence do we find that he gave his life for Torah? In (Exodus 34:28) "And he was there with the L rd (to receive the Torah) … Bread he did not eat, etc." And it is written (Devarim 9:10) "And I stayed on the mountain forty days and forty nights, etc." — Because he devoted his life to Torah, it was called by his name. Because he devoted his life to Israel, they were called by his name, viz. (Exodus 32:7) "Go, descend, for your people have wrought corruptly." Now are they not the people of the L rd? viz. (Devarim 9:29) "For they are Your people and Your inheritance," and (Ezekiel 36:20) "… when it was said of them: These are the people of the L rd, and they came out of His land." How, then, are we to understand "Go, descend, for your people have wrought corruptly"? Because he devoted his life to them, they were called by his name. And whence do we find that he devoted his life to them? In (Exodus 2:11) "And it was in those days that Moses grew, and he went out to his brothers and he saw their toils," and (bid. 12) "And he turned here and there (… and he smote the Egyptian, etc.") Because he devoted his life to them, they were called by his name. He devoted his life to the judges, and they were called by his name, viz. (Devarim 16:18) "Judges and officers shall you appoint for yourself in all of your gates." Now is justice not the L rd's? How, then, are we to understand "shall you appoint for yourself"? Because he devoted his life to them, they were called by his name. And whence is it derived that he devoted his life to them? From (Exodus 2:13-17) "And he went out on the second day … and he said "Who made you an officer and a judge over us? … And Pharaoh heard … And the priest of Midian had seven daughters … And the shepherds came and drove them away. Because he devoted his life to them, they were called by his name. The ninth (song): (II Chronicles 20:21) "And he (Yehoshafat) took counsel with the people, and he set up singes to the L rd and lauders of (His) majestic holiness. When they went out before the vanguard (of the army) they said; 'Give thanks to the L rd, for His lovingkindness is forever!'" Why is this thanksgiving different from all the other sin the Torah, where it is written "Give thanks to the L rd for (the good, for His lovingkindness is forever"? __ It is to say, as it were, that there is no rejoicing before Him over the destruction of the wicked. If over that of the wicked there is no rejoicing, how much more so (is there grief) over that of the righteous, one of whom is over and against the entire world, viz. (Mishlei 10:25) "And the righteous one is the foundation of the world." The tenth (song) in time to come, viz. (Isaiah 42;10) "Sing to the L rd a new song, His praise from the end of the earth (Ibid. 48:42) "Say: The L rd has redeemed His servant Jacob. All of the (other) songs are denominated in the feminine ("zoth"). Just as a female bears (and then travails again), so, the past salivations were followed by subjugation. But the future (ultimate) redemption will not be followed by subjugation — wherefore it is denominated in the masculine ("zeh" [viz. Isaiah 26:1]). As it is written (Jeremiah 30:6) "Ask now and see if a male has ever given birth. Why, then, do I see that every man puts his hands upon his loins (as a woman giving birth?") For just as a male does not bear (and thus travail), so, the future redemption will not be followed by subjugation. As it is written (Isaiah 45:17) "Israel will be saved by the L rd, an eternal salvation. You will not be ashamed or abashed forever."

"And God spoke to Moses in the Sinai Wilderness" (Numbers 1:1). Why the Sinai Wilderness? From here the sages taught that the Torah was given through three things: fire, water, and wilderness. How do we know it was given through fire? From Exodus 19:18: "And Mount Sinai was all in smoke as God had come down upon it in fire." How do we know it was given through water? As it says in Judges 5:4, "The heavens dripped and the clouds dripped water [at Sinai]." How do we know it was given through wilderness? [As it says above,] "And God spoke to Moses in the Sinai Wilderness." And why was the Torah given through these three things? Just as [fire, water, and wilderness] are free to all the inhabitants of the world, so too are the words of Torah free to them, as it says in Isaiah 55:1, "Oh, all who are thirsty, come for water... even if you have no money." Another explanation: "And God spoke to Moses in the Sinai Wilderness" — Anyone who does not make themselves ownerless like the wilderness cannot acquire the wisdom and the Torah. Therefore it says, "the Sinai Wilderness."

(Dan. 12, 3) And the intelligent shall shine brilliantly, like the brilliance, etc. This refers to a judge who decides according to the equity of truth. And they that bring money to righteousness shall be like the stars, for ever and ever. This refers to the collectors of charity. In a Baraitha, however, it is taught And the intelligent shall shine brilliantly, like the brilliance. This refers to both the judges and the collectors of charity. And they that bring money to righteousness shall be like the stars, for ever and ever, refers to the instructors of children. Who, for instance, is meant? For instance, R. Samuel b. Shilath, whom Rab found once standing in a garden. He said to him: "Have you left your honorable position [instructing children with devotion and honesty]?" He said to Rab: "It is thirteen years since I have last seen [this part of my property], and even now my mind is with my pupils." But what [reward is mentioned] of the Rabbis? Rabina said: (Jud. 5, 31) But they that love Him as the sun when he goeth forth in his might.

“It is the sound of my beloved knocking” – by means of Moses when he said: “Moses said: So said the Lord: At about midnight, I will emerge in the midst of Egypt” (Exodus 11:4). “Open for me” – Rabbi Yasa said: The Holy One blessed be He said to Israel: My children, open for Me one opening of repentance like the eye of the needle, and I will open for you openings that wagons and carriages enter through it.
Rabbi Tanḥuma, Rabbi Ḥunya, and Rabbi Abbahu [said] in the name of Reish Lakish: It is written: “Desist, and know that I am God…” (Psalms 46:11) – the Holy One blessed be He said to Israel: Desist from your evil actions and know that I am God. Rabbi Levi said: Were Israel to repent even one day, they would be redeemed immediately and the son of David would come immediately. What is the reason? “For He is our God, and we are the people of His flock and the sheep under His hand; today, if you heed His voice” (Psalms 95:7). Rabbi Yudan and Rabbi Levi say: The Holy One blessed be He said to Israel: Desist from your wicked actions and repent in the blink of an eye, “and know that I am God.”¹⁵Earnest repentance, even for a very short time, will lead to redemption, which will itself cause widespread recognition of God.
“My sister [aḥoti]” – as they were stitched [nitaḥu] to Me in Egypt with the blood of the paschal offering and the blood of circumcision. That is what is written: “I passed you and saw you wallowing in your blood, and I said to you, in your blood you shall live” (Ezekiel 16:6) – this is the blood of the paschal offering. “I said to you, in your blood you shall live” – this is the blood of circumcision (Ezekiel 16:6).
“My love [rayati]” – as they fell in love [sheriu] with Me at the sea and said: “This is my God and I will exalt Him” (Exodus 15:2), “the Lord will reign for ever and ever” (Exodus 15:18). “My dove” – at Mara, as from there they were commanded and became distinctive through all the mitzvot, acts of charity, and good deeds, like the dove that is distinctive.¹⁶A dove recognizes its mate, distinguishing it from among the other doves. That is what is written: “There He instituted for it statutes and ordinances” (Exodus 15:25). “My faultless [tamati]” – My wholehearted ones [tamuti], as they were wholehearted with Me at Sinai, and said: “Everything that the Lord said, we will perform and we will heed” (Exodus 24:7).
Rabbi Yannai said: My twin [teomati], as it were; I am not greater than it and it is not greater that I am.¹⁷God is as assiduous regarding the honor of the righteous of Israel as He is of His own honor. Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: My twin [teomati], just as with twins, if one has a headache his counterpart feels it. So too, as it were, the Holy One blessed be He says: “I am with him in times of trouble” (Psalms 91:15).
“For my head is filled with dew” – on the basis of: “The earth quaked, the heavens dripped” (Psalms 68:9). “My locks, drops of night” – on the basis of what is stated: “The clouds dripped water” (Judges 5:4).

Variantly: "I am the L rd your G d": When the Holy One Blessed be He arose and proclaimed "I am the L rd your G d," the earth took ill, as it is written (Judges 5:4) "O L rd, when You came forth from Seir, when You strode from the field of Edom, the earth shook; the heavens, too, dripped," and (Ibid. 5) "Mountains dripped before the L rd," and (Psalms 29:4) "The voice of the L rd in strength; the voice of the L rd in glory!" … (Ibid. 9) "And in His sanctuary all proclaim "'Glory!'" Until their houses were suffused with the splendor of the Shechinah… And it was for this reason that the nations of the world were solicited (to accept the Torah.) So as not to give them a pretext vis-à-vis the Shechinah — to say: Had we been solicited, we would have accepted it. They were solicited and did not accept it! As it is written (Devarim 33:2) "And he said: L rd came from Sinai, etc." He came and revealed Himself to the sons of the wicked Esav and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not kill." They: But this is what we have inherited from our father, as it is written (Genesis 27:40) "By your sword shall you live!" He revealed Himself to the sons of Ammon and Moav and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not commit adultery." They: But we are all the sons of incest, as it is written (Genesis 19:36) "And the two daughters of Lot conceived by their father." How, then, shall we accept it? He came and revealed Himself to the sons of Ishmael and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not steal." They: But this is the blessing by which our father was blessed, as it is written (Genesis 16:12) "And he (Ishmael) shall be a brutish man, etc." And when He came to Israel (Devarim 32:2), "in His right hand, the fire of the Law for them," they all opened their mouths and cried (Exodus 24:7) "All that the L rd says, we shall do and we shall hear!" And thus is it written (Habakkuk 3:6) "He stood and measured the land; He looked and dispersed the nations." R. Shimon b. Elazar said: If the sons of Noach could not abide by the seven mitzvoth commanded them, how much more so (could they not abide) by all the mitzvoth of the Torah! An analogy: A king appoints two caretakers, one over stores of grain, and one over stores of silver and gold. The first bridles at not having been appointed over the stores of silver and gold, and the second says to him: Empty one, if you were faithless with grain, how much more so with silver and gold! If the sons of Noach could not abide by seven mitzvoth alone, how much more so (could they not abide by the six hundred and thirteen mitzvoth (of the Torah)! Why was the Torah not given in Eretz Yisrael? So as not to provide a pretext to the nations of the world, viz.: Because it was not given in our land, that is why we did not accept it. Variantly: So as not to rouse contention among the tribes, one saying, it was given in my land; the other: it was given in my land. That is why it was given in the open desert. In three settings was the Torah given — desert, fire, and water. Just as these are free for all, so, Torah.

Variantly: "I am the L rd your G d": When the Holy One Blessed be He arose and proclaimed "I am the L rd your G d," the earth took ill, as it is written (Judges 5:4) "O L rd, when You came forth from Seir, when You strode from the field of Edom, the earth shook; the heavens, too, dripped," and (Ibid. 5) "Mountains dripped before the L rd," and (Psalms 29:4) "The voice of the L rd in strength; the voice of the L rd in glory!" … (Ibid. 9) "And in His sanctuary all proclaim "'Glory!'" Until their houses were suffused with the splendor of the Shechinah… And it was for this reason that the nations of the world were solicited (to accept the Torah.) So as not to give them a pretext vis-à-vis the Shechinah — to say: Had we been solicited, we would have accepted it. They were solicited and did not accept it! As it is written (Devarim 33:2) "And he said: L rd came from Sinai, etc." He came and revealed Himself to the sons of the wicked Esav and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not kill." They: But this is what we have inherited from our father, as it is written (Genesis 27:40) "By your sword shall you live!" He revealed Himself to the sons of Ammon and Moav and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not commit adultery." They: But we are all the sons of incest, as it is written (Genesis 19:36) "And the two daughters of Lot conceived by their father." How, then, shall we accept it? He came and revealed Himself to the sons of Ishmael and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not steal." They: But this is the blessing by which our father was blessed, as it is written (Genesis 16:12) "And he (Ishmael) shall be a brutish man, etc." And when He came to Israel (Devarim 32:2), "in His right hand, the fire of the Law for them," they all opened their mouths and cried (Exodus 24:7) "All that the L rd says, we shall do and we shall hear!" And thus is it written (Habakkuk 3:6) "He stood and measured the land; He looked and dispersed the nations." R. Shimon b. Elazar said: If the sons of Noach could not abide by the seven mitzvoth commanded them, how much more so (could they not abide) by all the mitzvoth of the Torah! An analogy: A king appoints two caretakers, one over stores of grain, and one over stores of silver and gold. The first bridles at not having been appointed over the stores of silver and gold, and the second says to him: Empty one, if you were faithless with grain, how much more so with silver and gold! If the sons of Noach could not abide by seven mitzvoth alone, how much more so (could they not abide by the six hundred and thirteen mitzvoth (of the Torah)! Why was the Torah not given in Eretz Yisrael? So as not to provide a pretext to the nations of the world, viz.: Because it was not given in our land, that is why we did not accept it. Variantly: So as not to rouse contention among the tribes, one saying, it was given in my land; the other: it was given in my land. That is why it was given in the open desert. In three settings was the Torah given — desert, fire, and water. Just as these are free for all, so, Torah.

R. Jochanan, in the name of R. Simon b. Jochai, said: "A scholar who taketh no revenge or bears no grudge (Fol. 23) like a serpent, cannot be called Talmid Hacham (a scholar)." Behold, it is written (Lev. 19, 18) Thou shalt not avenge nor bear any grudge. This is written in regard to monetary matters, as we are taught in the following Baraitha: What is called revenge, and what is called bearing a grudge? Revenge: When one comes to the other, saying, "Lend me thy spade," and he says, "Nay." On the morrow, the second comes to the first, and asks of him to borrow his axe. He answers, "I do not wish to lend to you, as you have not lent to me." This is called revenge. What is bearing a grudge? When one comes to another, saying, "Lend me thy sickle," and he says, "Nay." On the morrow the second comes to the first, and wants to borrow his spade. He answers, "I lend it to you, because I am not like you, who did not want to lend me yesterday." This is called bearing a grudge. And in cases of bodily pain, has not the Torah forbidden vengeance? Have we not been taught in the following Baraitha: Those who are insulted, and do not insult others; hear themselves reviled, and do not reply; perform their duties out of love, and accept with joy, afflictions, concerning them Scripture says (Jud. 5, 31) Those that love him are as the rising sun in his might. By the above is meant that one may bear a grudge in his heart. But has not Raba said: "He who passes over his retaliations (who forbears to retaliate), all his transgressions will be pardoned." The latter refers to a case when the offender asks to be pardoned and he complies with the offender's request.

(Deut. 7:12:) “And it shall come to pass if you heed [these statutes].” What is written above the matter (in Deut. 7:7)? “It is not because you are the most numerous of all the peoples [that the Lord desired you and chose you. Rather you are the least of all the peoples].” It is not because you are the most numerous of all the nations,” and it was not because you fulfilled more commandments than they; for the nations do more commandments that they were not commanded than you, and they magnify My name more than you. Thus it is stated (in Mal. 1:11-12), “For from the rising of the sun until its setting My name is great among the nations, [and in every place incense is offered to My name, even a pure oblation; for My name is great among the nations]…. But you desecrate it when you say the table of the Lord is defiled, and its special food is treated with scorn [like ordinary] food.” (Deut. 7:7:) “Rather you were the least of all the peoples.” Rather, because you diminish yourselves for Me, therefore I love you.’ And so it says (in Mal. 1:2-3), “’I have loved you,’ says the Lord …. ‘But I have hated Esau….’” It also says (in Hos. 14:5), “I will heal their veering and love them voluntarily….” My soul has volunteered to love them, even though they were not worthy; and so it says (in Deut. 7:8), “Because the Lord loves you […].” It is written (in Is. 2:2), “And it shall come to pass that in the latter days the mountain of the house of the Lord shall be established as the highest of the mountains….” This text is related (to Job 8:7), “Though your beginning was trifling (rt.: ts'r), [your end shall greatly flourish].” [This verse is here] to teach you that everyone who is troubled (rt.: ts'r) from his beginning will have it well at his end. You have no one who was more troubled (rt.: ts'r) than Abraham, who was cast into a fiery furnace and went into exile from his ancestral home. Moreover, sixteen kings pursued him. He also stood the test of ten trials and buried Sarah. Yet in the end he had rest, as stated (Gen. 24:1), “Now Abraham was old, advanced in years, and the Lord blessed [Abraham in all things].” So too was Isaac troubled (rt.: ts'r) in his youth, for the Philistines were jealous of him, [as stated] (in Gen. 26:16), “And Abimelech said unto Isaac, ‘Go away from us, [for you have become have become too powerful for us].’” But in the end they begged him [for mercy], as stated (in vs. 27-28), “And Isaac said unto them, ‘Why have you come unto me…?’ And they said, ‘We have clearly seen….’” Jacob also was troubled (rt.: ts'r) in his youth, as stated (in Ps. 129:1), “’They have harassed me greatly from my youth,’ let Israel now say.” While he was in his mother’s belly, Esau sought to kill him, as stated (in Gen. 25:22), “But the children struggled [within her].” [Moreover,] when he received the blessings (according to Gen. 27:41), “Then Esau hated Jacob …, and Esau said in his heart, ‘Let the days of mourning for my father come, [and I will kill my brother Jacob]’.” So he fled to Laban and was troubled (rt.: ts'r) over his daughters, and after that Laban sought to kill him, as stated (in Deut. 26:5), “An Aramean would have destroyed my ancestor.”⁹This is required sense by the midrash. A more usual translation would read: A WANDERING ARAMEAN WAS MY ANCESTOR. He went away from him and encountered Esau, as stated (in Gen. 33:1), “Now Jacob raised his eyes and saw Esau coming….” There came upon him the trouble over Dinah, the trouble over Rachel and the trouble over Joseph. But in the end he had rest, [as stated] (in Gen. 47:12), “And Joseph sustained his father [and his brothers]….” Ergo (in Job 8:7), “Though your beginning was trifling (rt.: ts'r), your end shall greatly flourish.” Another interpretation (of Is. 2:2), “the mountain of the house of the Lord shall be established as the highest of the mountains… and Mount Tabor shall become very tall.” A parable: To what is the matter comparable? To the palace¹⁰Palterin. Gk.: praitorion; Lat. praetorium. children of a king. They went down from the city and killed lions, tigers, and bears in the forest. Then they brought them and hung them opposite the city gate, so that all the people in the city were amazed from those lions. The Holy One, blessed be he, did so with Sisera. [When] Sisera came against Israel on Mount Tabor; (according to Jud. 5:20), “The stars fought from the heavens; from their courses they fought with Sisera.”¹¹Cf. Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army. All began to be amazed, for there had never been an event like this, when the stars came down from the heavens to make war with flesh and blood. The Holy One, blessed be He, said, “In this world the stars have fought on your behalf, but in the world to come (according to Zech. 14:3-4), ‘Then the Lord will come forth and fight with those nations [as when He fights in the day of battle]. And His feet shall stand in that day [upon the Mount of Olives]….’ And [so on through] all that section (of Zechariah).” Then everyone will see and point Him out with the finger, as stated (in Is. 25:9), “In that day they shall say, ‘See, this is our God; [we waited for Him, and He delivered us. This is the Lord; we waited for Him. Let us rejoice and be glad in His salvation].’”

“What profit is there for man in all his toil that he toils under the sun?” (Ecclesiastes 1:3).
“What profit is there for man?” Rabbi Binyamin said: The Sages sought to suppress the book of Kohelet because they found in it matters that tend toward heresy. They said: All of Solomon’s wisdom that he seeks to impart is: “What profit is there for man in all his toil,” but one might [think that he meant] even in the toil of Torah. They then said: He did not say “in all toil,” but rather in his toil; in his toil he does not [profit from his] toil, but he does [profit from his] toil in the toil of Torah.
Rabbi Shmuel ben Rabbi Yitzḥak said: The Sages sought to suppress the book of Kohelet because they found in it matters that tend toward heresy. They said: All of Solomon’s wisdom is this statement: “Rejoice, young man, in your youth; and let your heart cheer you in the days of your youth, and walk in the ways of your heart, and in the sight of your eyes” (Ecclesiastes 11:9). Moses said: “Do not stray after your heart and after your eyes” (Numbers 15:39), and Solomon said: “And walk in the ways of your heart, and in the sight of your eyes.” Restraint has been abolished; there is no [divine] justice and no [Divine] Judge. When he said: “But know that for all these, God will bring you to judgment” (Ecclesiastes 11:9), they said: Solomon spoke well.
Rabbi Huna and Rabbi Aḥa [said] in the name of Rabbi Ḥilfai: His toil is under the sun, but there is a treasure for him above the sun. Rabbi Yudan said: Under the sun he does not have [profit], but above the sun he does have [profit].¹⁰For physical toil there is no profit, but for spiritual toil there is profit. Rabbi Levi and the Rabbis, Rabbi Levi said: What benefit do people who amass mitzvot and good deeds have? It is sufficient for them that I shine light upon them.¹¹In the phrase “under [taḥat] the sun,” Rabbi Levi and the Rabbis interpret taḥat in the sense of “in exchange for.” The Rabbis say: What benefit do the righteous who amass mitzvot and good deeds have? It is sufficient for them that I am destined to renew their faces [and cause them to shine] like the sun, as it is written: “But those who love Him are like the sun emerging in its might” (Judges 5:31).
Rabbi Yannai said: The way of the world is that when a person takes a litra¹²480 grams. of meat, how much trouble must he undergo and how much effort must he expend until he has cooked it! But I blow the winds for you, elevate the clouds, cause the rains and the dew to fall, grow plants and ripen them, set a table before each and every one, give each and every person all his needs, and each and every body what it lacks, and all you bring Me is the omer. Rabbi Pinḥas said: The way of the world is that when a person launders his garment during the rainy season, how much trouble must he undergo and how much effort must he expend until he dries it! But I blow the winds for you, elevate the clouds, cause the rains and the dew to fall, grow plants, wash them, ripen them and dry them, and set a table before each and every one, give each and every person all his needs and each and every body what it lacks, and all you bring Me is the omer. Rabbi Berekhya said: I am your chef, and you do not allow Me to taste the dish that I cooked to know what it needs. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: I am your guard and you do not give me from what I guarded.
Rabbi Elazar said: It is written: “They do not say in their heart: Let us now fear the Lord [our God, who gives the early rain and the late rain in due season]” (Jeremiah 5:24). Oh, wicked ones, do you no longer need Me?¹³Once the rain has come. The verse states: “Who preserves for us the appointed weeks of the harvest” (Jeremiah 5:24) – He protects us from heatwaves, He protects us from harmful dews. That is what David says: “A bounteous [nedava] rain You will bring, God” (Psalms 68:10). If it requires rain, it is “a gift [nedava],” if it requires dew, “You will bring, God.”¹⁴Dew is ubiquitous and is therefore not called a gift.
Rabbi Ḥiyya taught: It is written: “It shall be seven complete weeks” (Leviticus 23:15) -– when? It is when Yeshua and Shekhanya are not among them.¹⁵When the first day of Nisan falls on Shabbat, the first day of Passover is on Shabbat and Shavuot is on Sunday. Then, the period of the omer is seven complete weeks, and then, the priestly watches of Yeshua and Shekhanya, the ninth and tenth of the twenty-four watches, would not serve during the omer. If the first of Nisan and the first day of Passover are in the middle of the week, Shavuot is in the middle of the week. In that case, because some of the earlier watches would serve only half a week, as on the festivals all the priests would participate in the Temple service, the watches of Yeshua and Shekhanya would serve during the omer period.
Rabbi Abba said: Come and see how much trouble is experienced and how much effort must be expended until they bring the omer, as we learn: How would they perform it? Emissaries of the court would emerge on the eve of the festival [of Passover] and fashion sheaves while [the grain was still] attached to the ground, so that it would be convenient to harvest. All the adjacent towns would assemble there, so that it would be harvested with great fanfare (Menaḥot 65a). Rabbi Levi said: The Holy One blessed be He said to you: ‘Man, you have plowed, sowed, reaped, gathered, and made several piles; if I do not produce for you a little wind, could you winnow? Yet even the fee for that wind you do not give Me.’ That is, “what is the advantage for He who toils for the wind?” (Ecclesiastes 5:15).
Rabbi [Yehuda HaNasi] made a wedding feast for his son. Rabbi invited all the Rabbis but forgot to invite bar Kappara. [Bar Kappara] went and wrote on the gate of [Rabbi’s] house: After all your rejoicing there is death; and what is the profit in your rejoicing? [Rabbi] said: ‘Who did this to us?’ They said: ‘It was bar Kappara whom, alone, you forgot to invite, and he is disgraced.’ He went and made another feast and he invited all the rabbis and he invited bar Kappara. For each and every dish that [the waiter] would place before them, [bar Kappara] would recite three hundred parables about the fox. [The parables] were very pleasant for them, and the dishes grew cold and they did not taste them. Rabbi would say to his servants: ‘Why are the dishes going in and going out and they are not tasting anything?’ They said to him: ‘Because one of the elders who is sitting there, when the dish is taken in, he says three hundred parables regarding the fox. That is why the dishes are growing cold and they are not eating anything.’ He came to [bar Kappara] and said: ‘Why are you doing this? Let the diners eat.’ [Bar Kappara] said to him: ‘It is so you do not think that I came here because of your feast, but rather, it is because you did not invite me here with my colleagues.’ Is this not what Solomon said: “What profit is there for man [in all his toil that he toils under the sun]” (Ecclesiastes 1:3), since “one generation passes and one generation comes” (Ecclesiastes 1:4).¹⁶As bar Kappara wrote on the gate: What is the profit in all your rejoicing? After they placated each other, they were reconciled. Abba bar Kappara said to Rabbi: ‘If, in this world, which is not yours, the Holy One blessed be He granted you serenity, in the World to Come, which is entirely yours, all the more so.’
Rabbi Bena’a said, the Holy One blessed be He said to Israel: ‘My children, know what is the difference between Me and you.’ What is written?¹⁷With regard to the manna that God provided for the children of Israel. “An omer for a person; according to the number of your people…” (Exodus 16:16). But all of you give one omer, and not an omer of wheat, but rather of barley. Nevertheless, be vigilant to bring it at its appointed time; therefore, Moses cautions the children of Israel and says to them: “You shall bring the omer…” (Leviticus 23:10).

(Exod. 21:1:) AND THESE ARE THE ORDINANCES…. This text is related (to Ps. 147:19–20): HE DECLARES HIS WORDS TO JACOB, <HIS STATUTES AND ORDINANCES TO ISRAEL>. HE HAS NOT DONE SO FOR ANY NATION; <AND, AS FOR HIS ORDINANCES, THEY HAVE NOT KNOWN THEM>.¹¹Tanh., Exod. 6:5. Aquila the son of Hadrian's sister wanted to convert to Judaism, but he was afraid of his uncle Hadrian.¹²See Exod. R. 30:12. He said to him: I want to engage in a business. He said to him: Do you perhaps lack silver or gold? Here, you have the treasury¹³Gk.: thesauros. before you. He said to him: I want to engage in a business in order to gain knowledge of humanity, and I want to consult you on how to do it. He said to him: Go and engage in any business¹⁴Gk.: pragmateia. that you see established on earth, since in the end it will increase (hit'allah) <in value >. Now he intended to convert to Judaism. He came to the land of Israel and studied the Torah. When R. Eliezer and R. Joshua came to him after some time, they found him and saw his face transformed. They said to each other: Aquila has been studying the Torah. When they came to him, he began to ask them questions, and they would answer him. He went up to Hadrian. He said to him: Why is your face transformed? Has your business failed, or is someone troubling you? He told him: No. Then why has your face been transformed? He said to him: Because I have been studying Torah. And not only that, but I have been circumcised. He said to him: And who told you <to do so>? He said to him: I consulted with you. He said to him: When? He said to him: When I told you I wanted to engage in a business, you told me: Engage in any business that you see established on earth, since in the end it will increase (hit'allah) <in value>. So I went back over all the peoples and did not find <any> people established on earth like Israel. Now in the end they will be exalted (hit'allah), just as Isaiah has said (in Is. 49:7): THUS SAYS THE LORD, THE REDEEMER OF ISRAEL, HIS HOLY ONE, TO {ONE WHO DESPISES ONE's} [A DESPICABLE] SOUL, TO AN ABHORRENT NATION, TO A SLAVE OF RULERS: < KINGS SHALL SEE, AND NOBLES SHALL RISE UP. AND THEY SHALL PROSTRATE THEMSELVES ON ACCOUNT OF THE LORD, WHO IS FAITHFUL, EVEN THE HOLY ONE OF ISRAEL, BECAUSE HE HAS CHOSEN YOU.> His associate regent¹⁵Gk.: sygkathedros. said to him: Are these whom you have been annihilating going to be those before whom kings will stand, as stated (in Is. 49:7): KINGS SHALL SEE AND RISE UP; NOBLES ALSO SHALL PROSTRATE THEMSELVES? Hadrian hit him on the jaw. He said to him: One only puts a bandage on a wound. Would [someone] put it on sound flesh? Would he not put it on a wound? Now if one sees some common soldier,¹⁶Lat.: galearius (“solder’s servant,” “batman”). he does not stand in his presence.¹⁷The exact intent of the passage is doubtful. Enoch Zundel in his commentary, ‘Anaf Yosef, on the parallel in Tanh., Lev. 4:5, suggests that, as a bandage on a wound restores the flesh to normal without improving on it, so Israel may be restored to normal but not beyond to a position outranking kings. Similarly, the lowliest soldier may win promotion but will never outrank the emperor. Therefore, Hadrian need never fear the Jews. What did his associate regent do? He went up on the roof, fell down, and died. Thus the Holy Spirit cries out (in Jud. 5:31): SO SHALL ALL YOUR ENEMIES PERISH, O LORD. Hadrian said to Aquila: Why did you do this? He said to him: Because I wanted to learn Torah. He said to him: You could have learned it without becoming circumcised. He said to him: Without circumcising, one could not learn it, as stated (in Ps. 147:19): HE DECLARES HIS WORDS TO JACOB, [HIS STATUTES AND ORDINANCES (mishpatim) TO ISRAEL. TO JACOB:] To whoever from Jacob practices circumcision. HIS STATUTES: This means Torah. AND ORDINANCES: These are the laws. [Thus it is stated] (in Exod. 15:25): THERE HE ESTABLISHED FOR THEM [A STATUTE AND AN ORDINANCE (mishpat)]. The Holy One said to Moses: I have given them the Torah; you give them the ordinances (mishpatim). The Holy One said to them: If you desire to survive in this world, observe the ordinances (mishpatim), for {one} [a world] cannot survive without justice (mishpat). The generation of the flood would not have perished from the world, had they not transgressed against justice (mishpat). R. Eleazar ben Pedat said: What is written about them (in Job 4:20)? FROM MORNING TO EVENING THEY ARE SHATTERED; THEY PERISH FOREVER WITHOUT ANYONE NOTICING (rt.: SYM). Ergo (in Exod. 21:1): AND THESE ARE THE ORDINANCES (mishpatim) <THAT YOU SHALL SET (rt.: SYM) BEFORE THEM>.¹⁸See Gen. R. 26:6; 31:5; Exod. R. 30:13.

Our sages, of blessed memory, stated that the Holy One, blessed be He, did not write in the Torah “For the sake of these words,” or “because of these,” or “on account of these words,” but simply according to the tenor of (al pi) these words. This statement clearly alludes to the Oral Law (torah she be-’al peh), which is difficult to learn and in the learning of which there is considerable anguish, comparable to darkness itself, as it is said: The people that walk in darkness have seen a great light (Isa. 9:1). The people referred to in this verse are the masters of the Talmud, who beheld a great light when the Holy One, blessed be He, enlightened them as to what is prohibited and permitted, pure and impure. It is said of them that They that love Him shall be as the sun when it goeth forth in its might (Judg. 5:31).

At Thy rebuke they fled (ibid.). When a man sees that his winepress is filled with grapes, and that his vineyard is ready for cutting, others may ask him: “What will you do with these grapes, since the vat is too small to contain them?” What does he do? He treads down the grapes in the vat and then puts in the new grapes. Then it is able to contain all his grapes. Similarly, though the entire world was submerged under water, the Holy One, blessed be He, declared: Let the dry earth appear (Gen. 1:9). The water thereupon cried out: “Though we fill the entire world, it is cramped for us. Whither shall we go?” What did the Holy One, blessed be He, do? He trampled upon the ocean⁴Normally the Mediterranean, but in this instance, as indicated a few lines below, the Dead Sea. and slew its prince,⁵See Ginzberg, Legends of the Jews 5:26, Bava Batra 74b Leviathan was a legendary sea animal destined to be eaten by the righteous in the future. as it is said: He stirreth up the sea with His power, and by His understanding he smiteth through Rahab (Job 26:12). Smiteth is an expression that indicates slaying, as it is said: And with the hammer she smote Sisera, she smote through his head, yea, she pierced and struck through his temple (Judg. 5:26). The seas mourn (bohin) to this very day because He slew the prince of the sea, as is said: Hast thou entered into the springs (nibhe) of the sea? (Job 38:16). Why did He slay him? Because a house that can accommodate a hundred living people can contain a thousand dead. That is why the ocean is called the Dead Sea. Ultimately, however, the Holy One, blessed be He, will heal it, as it is said: When they shall enter into the sea of the putrid waters, the waters shall be healed (Ezek. 47:8). When the other waters observed that the Holy One, blessed be He, had trampled upon the ocean, they fled from the loud cries of their fellow-waters, as it is said: At Thy rebuke they fled, at the voice of Thy thunder they hastened away (Ps. 104:7).

(Numb. 16:1:) “[Korah who is] the son of Izhar [who is] the son of Kohath [who is] the son of Levi betook himself.” But there is not written "the son of Jacob" [or] "the son of Israel."¹⁸Numb. R. 18:5; cf.Gen. R. 98:5. This text is related (to Gen. 49:6), “Let not my soul come into their council,” i.e., that of the spies; “and let not my glory be joined with their congregation,” i.e., that of Korah. Jacob said to the Holy One, blessed be He, “Master of the world, with reference to the spies and with reference to the dissension of Korah, let not my name be mentioned [in connection with] those evil men, who are going to cause provocation. So when should my name (Israel) be joined upon them? When they are joined together to stand on the dais (as Levitical singers), as stated (I Chron. 6:[17,] 22–23) ‘[These are the ones whom David put in charge of song in the house of the Lord….] The son of Assir [who is] the son of Ebiasaph [who is] the son of Korah [who is] the son of Izhar [who is] the son of Kohath [who is] the son of Levi [who is] the son of Israel.’” (Numb. 16:1, cont.:) “Along with Dathan and Abiram.” From here the sages said, “Woe to the wicked one, [and] woe to his neighbor.”¹⁹Numb. R. 18:5, cont.; see Neg. 12:6; Sifra to Lev.14:40 (157: Metsora‘, pereq 4); ARN, A, 9; cf. ARN, B, 16; Numb.R. 3:12; Suk. 56b; above, Numb.1:13. As see that Dathan and Abiram were destroyed by the dissent of Korah, because they were neighbors of Korah. As he was dwelling to the south (of the tabernacle), as stated (in Numb. 3:29), “The families of the Children of Kohath were to camp along the side of the tabernacle to the south.” The standard of Reuben was near them, as stated (in Numb. 2:10), “The standard of the camp of Reuben shall be to the south.” However, the standard of Judah was in the east, and with him were Issachar and Zebulun, as stated (in Numb. 2:3), “Now these camping in front to the east shall be the standard of the camp of Judah.” And near them were Moses, Aaron, and his children, as written (in Numb. 3:38), “Those who camped before the tabernacle, in front before the tent of meeting to the east, were Moses, Aaron, and his children.” Because these were near the Torah, they were therefore worthy to be Torah scholars, as written (in Ps. 60:9), “Judah is my lawgiver.”²⁰Mehoqeq. Most translations render the word as scepter, since kingship was what Judah actually attained. And it is [also] written (in I Chron. 12:33), “And from the Children of Issachar, those who had an understanding of the times.” And it is [also] written (in Jud. 5:14), “and from Zebulon those who wield the scribal pen.” But Dathan and Abiram, who were neighbors to Korah – the one responsible for the dissent – were struck with him and perished from the world. (Numb. 16:19:) “And Korah gathered [the whole community] against them.” He said to them (in Numb. 16:3), “’You have gone too far, for all the congregation are holy, every one of them.’²¹Numb. R. 18:6. Moreover, every one of them heard on Sinai (in Exod. 20:2 = Deut. 5:6), ‘I am the Lord your God.’ (Numb. 16:3, cont.:) ‘So why do you elevate yourselves?’” Immediately Moses trembled, because it was already the fourth transgression on their hands. It is comparable to a king's son who had transgressed against his father. Now his friend effected a reconciliation with him once,²²Rt.: PSY. See the Gk.: peithein, peisai in the aorist. twice, and three times. When he transgressed a fourth time, the king's friend became discouraged. He said, “How many times shall I bother the king?” So also [it was with] Moses towards Israel. They had sinned with the calf, and (according to Exod. 32:11) “Moses implored.” In the case of the murmurers, (according to Numb. 11:2) “Moses prayed.” In the case of the spies, (according to Numb. 14:13), “Moses said unto the Lord, when the Egyptians hear [what happened].” [So] in the case of Korah's dissension, he became discouraged. He said, “How often can I bother the Omnipresent?” Therefore (in Numb. 16:4), “When Moses heard this, he fell on his face.”

“Your neck is like the tower of David, built magnificently. One thousand bucklers are hung upon it, all the shields of the mighty” (Song of Songs 4:4).
“Your neck is like the tower of [kemigdal] David” – regarding which David elevated [gidel] you in his book. Regarding what did David elevate you in his book? “Who split the Red Sea asunder, [His mercy endures forever. He led Israel through its midst]” (Psalms 136:13).¹⁴The fact that Israel was the recipient of this great miracle is a credit to them. “Built magnificently [letalpiyot]” – what is letalpiyot? It is the book that was stated by many mouths [piyot]. Ten people said the book of Psalms: Adam the first man, Abraham, Moses, David, Solomon. Regarding these five there is no dispute. Who are the other five? Rav and Rabbi Yoḥanan: Rav said: Asaf, Heiman, Yedutun, the three sons of Koraḥ,¹⁵The three sons of Koraḥ are counted as one. and Ezra; Rabbi Yoḥanan said: Asaf, Heiman, and Yedutun are one,¹⁶Asaf is one of the sons of Koraḥ, and Yedutun is not the name of an author, as explained below. each of the three sons of Koraḥ, and Ezra. In the opinion of Rav, Asaf is not included among the sons of Koraḥ. In the opinion of Rabbi Yoḥanan, Asaf here is Asaf there;¹⁷The Asaf mentioned as an author of certain psalms (see, e.g., Psalms 50:1) is the same Asaf who was a son of Koraḥ (see Exodus 6:24, which mentions a son of Koraḥ named Aviasaf). however, because he was a Torah personality he was privileged to recite song with his brothers¹⁸The other sons of Koraḥ and to recite song on his own. In the opinion of Rav, it is a different Asaf, as it is stated: “With Asaf, who prophesied by means of the king” (I Chronicles 25:2).¹⁹The Asaf mentioned in this verse was a contemporary of King David and not a son of Koraḥ.
“Who prophesied” – Rav and Rabbi Yoḥanan: Rav said: “To Yedutun” (Psalms 39:1) – who prophesied;²⁰This psalm was written by the individual named Yedutun who is mentioned as having prophesied (See I Chronicles 25:1). “regarding Yedutun” (Psalms 77:1) – regarding the punishments [dinin] that befell him and Israel. Rabbi Yoḥanan said: “To Yedutun” [means] that [the psalmist] prophesied regarding the decrees [datin] and the punishment that befell him and Israel.²¹Even the Yedutun mentioned in Psalms 39 is not the name of a person. Rabbi Huna [said] in the name of Rabbi Aḥa: Even though ten people said the book of Psalms, of all of them, it is not attributed to them, but exclusively to David king of Israel. They stated a parable: to what is this matter analogous? It is to a group of people who seek to recite a hymn to the king. The king said: You are all pleasant, you are all pious, you are all qualified to recite a hymn before me. However, so-and-so will recite it on behalf of all of you. Why? Because his voice is sweet. So too, when ten righteous people sought to recite the book of Psalms, the Holy One blessed be He said to them: You are all pleasant, pious, and qualified to recite a hymn before Me; however, David will recite it on behalf of all of you. Why? Because his voice is sweet. That is what is written: “The sweet singer of Israel” (II Samuel 23:1). Rabbi Huna said in the name of Rabbi Aḥa: Who sweetly sings the psalms of Israel? It is David son of Yishai.
“One thousand bucklers are hung upon it” – all those thousands and tens of thousands who stood at the sea and I defended them. I defended them only because of the merit of what came after one thousand generations.²²The Torah was given after one thousand generations (see Bereshit Rabba 28:4; Kohelet Rabba 7:28). The first nine hundred seventy-four generations that were supposed to exist were erased because they were not worthy, and there were twenty-six generations from Adam to Moses.
“All the shields of the mighty” – to include one who stands and controls his inclination and overcomes his inclination, like Moses in his time, David in his time, Ezra in his time; his entire generation depends upon him. By means of whom was the Red Sea split for you? It was by means of “your two breasts” (Song of Songs 4:5) – these are Moses and Aaron.
Rabbi Yoḥanan interpreted the verse regarding Israel before Mount Sinai: the flock that stood at Mount Sinai did not stand with lightheartedness. “Behind your braid [tzamatekh]” (Song of Songs 4:3) – they would contract [metzamtzemin] themselves with each and every divine statement.²³They would huddle together in an expression of humility and unity. They would not stand with lightheartedness, but rather with fear, trembling, and agitation. Rabbi Abba bar Kahana in the name of Rabbi Yoḥanan cites it from here:²⁴This statement should appear after Rabbi Yehoshua’s statement that Israel was absolved of its sins at Sinai, which implies that the nations of the world, who did not receive the Torah, were still held accountable for their sins (Maharzu). It is written: “And the nations will be destroyed [ḥarov yeḥeravu]” (Isaiah 60:12) – from Ḥorev they will be destroyed, they received their death sentence.
“Your hair is like a flock of goats [that streams down [shegaleshu] from Mount Gilad]” (Song of Songs 4:1) – Rabbi Yehoshua said in the name of Rabbi Levi: The mountain from whose midst you took away [shegelashtem], I rendered it a memorial for the nations of the world. Which is this? This is Mount Sinai. What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, two hundred and forty-eight positive commandments and three hundred and sixty-five negative commandments. “That have come up from bathing” (Song of Songs 4:2) – all of them were cleansed of iniquity. Rabbi Aḥa and Rabbi Mesharshiya say in the name of Rabbi Idi: In all the additional offerings it is written: “And one goat as a sin offering” (Numbers 28:15), “and [one] goat as a sin offering” (Numbers 28:22). However, regarding Shavuot it is not written that there is a sin offering, to teach you that they did not have sin or iniquity attributed to them.
“That are all paired” (Song of Songs 4:2) – Rabbi Yoḥanan said: On the day that the Lord descended onto Mount Sinai to give the Torah to Israel, six hundred thousand ministering angels descended with him, and in the hand of each and every one of them was a crown with which to crown an Israelite, [one] for each and every one of Israel. Rabbi Abba bar Kahana [said] in the name of Rabbi Yoḥanan: One million two hundred thousand ministering angels descended with the Holy One blessed be He to Sinai; one would adorn [an Israelite] with a crown and one would gird a zoni on him. What is a zoni? Rabbi Huna the Great of Tzippori said: It is a belt [zonam], just as it says: “He loosens the bonds of kings and girds a belt on their waists” (Job 12:18). “And there is none missing among them” (Song of Songs 4:2) – that not one of them was harmed.
“Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the voice before the divine speech; just as it says: “The entire people responded with one voice” (Exodus 24:3). “Your speech is lovely” (Song of Songs 4:3) – this is the voice that is after the divine speech, as it is stated: “The Lord heard the sound of your words…the Lord said to me: I heard the sound of the words…they did well in everything that they spoke” (Deuteronomy 5:25). What is “they did well [heitivu] in everything that they spoke”? Rabbi Ḥiyya bar Ada and bar Kappara: one said it was done well like the removal [hatava] of the ashes from the lamps of the candelabrum,²⁵This is performed after the flames are extinguished, a reference to what they said after the commandments. and one said it was done well like the preparation [hatava] of the incense.”²⁶This is performed before the incense is burned, a reference to what they said before the commandments. At that moment, Moses began lauding them: “Your temple [rakatekh] is like a pomegranate slice” (Song of Songs 4:3) – even the empty [hareikan] among you is packed with mitzvot like this pomegranate. It goes without saying: “Behind your braid [letzamatekh]” (Song of Songs 4:3) – regarding the modest and the fervent [metzumatin] among you.
“Your neck is like the tower of [kemigdal] David” – regarding which David elevated [gidel] you in his book. Regarding what did David elevate you in his book? “God, when You emerged before Your people” (Psalms 68:8). What is written thereafter? “The earth quaked…[this is Sinai; at the presence of God, the God of Israel]” (Psalms 68:9). Likewise, “The mountains flowed before the Lord; [this is Sinai before the Lord, God of Israel]” (Judges 5:5), as the verse did not need to say: “This is Sinai before the Lord, God of Israel.”²⁷It mentions Israel in order to accord them honor. “Built magnificently [letalpiyot]” – a book that was stated by many mouths [piyot].
“One thousand bucklers” – all those thousands and tens of thousands who stood before Mount Sinai and I defended them. I defended them only because of the merit of what came after one thousand generations.²⁸Moses You relied not only upon him, but rather, “all the shields of the mighty” – to include anyone who arises and controls and overcomes his inclination, like Moses in his time, David in his time, Ezra in his time. Their entire generations depend upon them. By means of whom was the Torah given? It was by means of “your two breasts” (Song of Songs 4:5) – these are Moses and Aaron.

Our Rabbis taught: Those who are being humiliated by others, but do not humiliate others; who listen to their reproaches without even answering them; who perform their duties because of love for their duty, and rejoice in spite of all their pains [because of the reproaches,] concerning them, Scripture says, (Judges 5, 31) But may those that love Him, be as the rising of the sun in his might.

(Numb. 34:1–2:) THEN THE LORD SPOKE UNTO MOSES, SAYING: COMMAND THE CHILDREN OF ISRAEL AND SAY UNTO THEM: WHEN YOU COME INTO THE LAND OF CANAAN, <THIS IS THE LAND THAT SHALL FALL TO YOU AS AN INHERITANCE>…. Let our master instruct us: Before they entered the land, how did they say the blessing over the food?¹³Tanh., Numb. 10:6; Numb. R. 23:7. Thus have our masters taught: Before they entered the land, they used to say a single blessing, Who Sustains All.¹⁴Cf. Philip Birnbaum, Daily Prayer Book (Hebrew Publishing Co., 1949), p. 759/760. After they had entered the land, they said the blessing, For the Land and for the Food.¹⁵Birnbaum, p. 763/764. After Jerusalem was destroyed, they added Builder of Jerusalem.¹⁶See Birnbaum, p. 765/766. The prayer also occurs as the fourteenth blessing in the Shemoneh ‘Esreh (Birnbaum, p. 89/90), as well as in other contexts. For the various versions of the prayer, see Joseph Heinemann, Prayer in the Talmud, trans. Richard S. Sarason (“Studia Judaica, IX; Berlin: Walter de Gruyter, 1977), pp. 48-50, 70-76. After those slain at Bethther¹⁷During the Bar Cochba war, 132-135. were buried, they added Who is Good and Does What is Good:¹⁸Cf. Birnbaum, p. 765/766. Who is Good, because they did not decay, and Who Does What is Good, because they were given burials. None of them, however, is more dear to you than the blessing of the land. The sages therefore instruct: In the blessing of the food, whoever does not mention For the Land and for the Food; A Desirable, Good, and Spacious Land; the covenant <of circumcision>; Torah; life; and food¹⁹A Desirable, Good, and Spacious Land plus the elements that follow all form part of a single prayer to be found in Birnbaum, p. 761/762. has not satisfied his obligation.²⁰See Ber. 48b-49a. The Holy One said: the land of Israel is more dear to me than everything. I am the one who sought it out, as stated (in Ezek. 20:6): <ON THAT DAY I SWORE (literally: RAISED MY HAND) TO THEM THAT I WOULD BRING THEM OUT OF THE LAND OF EGYPT> UNTO {THE} [A] LAND WHICH I HAD SOUGHT OUT FOR THEM. So also it says (in Jer. 3:19): <HOW I WOULD PUT YOU AMONG THE CHILDREN> AND GIVE YOU A DESIRABLE LAND <THE MOST BEAUTIFUL HERITAGE OF THE NATIONS>. You find <the same love for the land>, when Joshua slew those kings. R. Jannay the Priest said: There were sixty-two kings, thirty-one at Jericho and thirty one with Sisera. When he went to fight with Israel they also were slain along with him. Why? Because they along with him yearned to drink water from the waters of Israel. They made a request of Sisera and said to him: If you please, let us come with you for free, because we yearn to fill our stomachs with water from the land of Israel. Thus it is stated (in Jud. 5:19): THE KINGS CAME, THEY FOUGHT; <THEN FOUGHT THE KINGS OF CANAAN, AT TAANACH, ON ACCOUNT OF²¹Heb.: ‘al. The more usual translation here is BY. THE WATERS OF MEGIDDO;> THEY TOOK NO GAIN OF MONEY. <This verse serves> to inform you of the esteem in which the land of Israel was held. The Holy One had said to Moses: This land is dear to me, as stated (in Deut. 11:12): A LAND FOR WHICH THE LORD YOUR GOD CARES. Israel also is dear to me, as stated (in Deut. 7:8): BECAUSE THE LORD LOVES YOU…. The Holy One said: [Because Israel] is dear to me, I will bring [them] into a land that is dear to me. {Thus it is stated} [Where is it shown? From what they read on the subject] (in Numb. 34:2): WHEN YOU COME INTO THE LAND <OF CANAAN, THIS IS THE LAND THAT SHALL FALL TO YOU AS AN INHERITANCE>….

And it came to pass after these things (Gen. 48:1). Scripture states in response to this verse: For such as are blessed of Him shall inherit the land; and they that are cursed of Him shall be cut off (Ps. 37:22). R. Meir said: Every one who blesses Israel is considered to have blessed the Holy Spirit, since it is said: For such as blessed Him. The verse is not written “blessed them” but rather blessed Him. R. Simeon the son of Yohai declared: Every one who assists Israel is considered to be assisting the Holy Spirit, as is said: Curse ye bitterly the inhabitants thereof, because they came not to help of the Lord (Judg. 5:23). Does the Holy One, blessed be He, actually require assistance? This verse teaches us that one who aids Israel is considered to be aiding the Holy Spirit. R. Ishmael said: You find that righteous men bless their children when they are about to leave this life. That is why Isaac said to Esau: And bless thee before the Lord before my death (Gen. 27:7). Therefore, when Jacob became ill, Joseph took his two sons unto his father so that he might bless them.

His advisor responded: “Then if that is so, why bother with him now that he is converted? Have him put to death.” Whereupon, he answered: “Even while my nephew Aquila was in his mother’s womb, he was destined to be converted.” What did Hadrian’s advisor do then? He went to the roof, threw himself off, and perished. The Holy Spirit then cried out: So perish all thine enemies, O Lord (Judg. 5:31).

R. Samuel b. Nachmeini said: "What is the meaning of the passage (Ib. 5, 19.) Let her bosom satisfy thee abundantly at all times. Why is the Torah compared unto a bosom? Just as the breast supplies milk as often as the suckling touches it, so it is with the Torah; as often as a man utters it he finds taste [new reasoning]." With her love be thou ravished continually (Ib.). This refers to R. Elazar b. Pedath; for it is said of R. Elazar b. Pedath that when he was studying the Torah in the lower market of Sephoris, his linen garment was lying in the upper market [and he did not even miss it because he was so preoccupied with his study]. R. Isaac b. Eliezer said: "Once a man attempted to steal [the clothes of R. Elazar b. Pedath] but found a serpent lying on top of them." In the school of R. Anan it was taught: "What is the meaning of the passage (Judge 5, 10.) He that rides on white asses, etc. This refers to the scholars who travel from one town to another town, and from one country to another country to teach the Torah and explain it until it is as clear as noontime. Ye that sit in Judgment, (Ib. ib. ib.) refers to those who sit and give verdicts that are really just; And ye who talk, (Ib. ib. ib.) refers to those who are versed in the Bible; On the way, (Ib.) refers to those who are versed in the Mishnah; Utter praise, (Ib.) refers to those who are versed in the study of the Talmud and whose entire conversation is devoted to the Torah."

(Numb. 34:1-2:) “Then the Lord spoke unto Moses, saying, ‘Command the Children of Israel and say unto them, “When you come into the land of Canaan.”’” Let our master instruct us: Before Israel entered the land, how did they say the blessing over the food?¹³Numb. R. 23:7. Thus have our masters taught: Before they entered the land, they used to only say a single blessing, “who sustains all.”¹⁴Cf. Philip Birnbaum, Daily Prayer Book (Hebrew Publishing Co., 1949), p. 759/760. After they had entered the land, they ordained the blessing, “for the land and for the food.”¹⁵Birnbaum, p. 763/764. After Jerusalem was destroyed, they added “builder of Jerusalem.”¹⁶See Birnbaum, p. 765/766. The prayer also occurs as the fourteenth blessing in the Shemoneh ‘Esreh (Birnbaum, p. 89/90), as well as in other contexts. For the various versions of the prayer, see Joseph Heinemann, Prayer in the Talmud, trans. Richard S. Sarason (“Studia Judaica, IX; Berlin: Walter de Gruyter, 1977), pp. 48-50, 70-76. After those slain at Bethther¹⁷During the Bar Cochba war, 132-135. were buried, they added “who is good and does what is good.”¹⁸Cf. Birnbaum, p. 765/766. “Who is good,” because they did not decay; and “who does what is good,” because they were given burials. None of them, however, is more dear to you than the blessing of the land. The sages [therefore] said, “Whoever does not mention ‘for the land and for the food; a desirable, good, and spacious land; the covenant [of circumcision]; Torah; life; and food’¹⁹A Desirable, Good, and Spacious Land plus the elements that follow all form part of a single prayer to be found in Birnbaum, p. 761/762. has not satisfied his obligation.”²⁰See Ber. 48b-49a. The Holy One, blessed be He, said, “The land of Israel is more dear to Me than everything. I am the one who sought it out, as stated (in Ezek. 20:6), ‘On that day I swore (literally, raised My hand) to them that I would bring them out of the land of Egypt unto a land which I had sought out for them.’” You find [the same love for the land], when Joshua slew those kings. R. Jannay the Priest said, “There were sixty-two kings, thirty-one at Jericho and thirty one with Sisera. When he went to fight with Israel they also were slain along with him. Why? Because they yearned to drink water from the waters of Israel. They made a request of Sisera and said to him, ‘If you please, let us come with you to war.’ And every king that requested to go to war sent and hired other kings with silver, so that they would help him. They said to Sisera, ‘We do not request anything from you, but rather we will come for free, because we yearn to fill our stomachs with water from that land.’ Thus it is stated (in Jud. 5:19), ‘The kings came, they fought; [... on account of²¹Heb.: ‘al. The more usual translation here is BY. the waters of Megiddo; they took no gain of silver.’ This verse serves] to inform you that nothing was more beloved than the land of Israel.” The Holy One, blessed be He, had said to Moses, “This land is dear to Me, as stated (in Deut. 11:12), ‘A land for which the Lord your God cares.’ Israel also is dear to Me, as stated (in Deut. 7:8), ‘Because the Lord loves you….’” The Holy One, blessed be He, said, “I will bring My sons, who are beloved to Me, into a land that is beloved to Me.” Where is it shown? From what they read about the matter (in Numb. 34:2), “when you come into the land of Canaan.”

Another interpretation (of Is. 2:2): <THAT IN THE LATTER DAYS> THE MOUNTAIN OF THE HOUSE OF THE LORD SHALL BE ESTABLISHED < AS THE HIGHEST OF THE MOUNTAINS>…. And Mount Tabor shall become very tall.¹⁴Cf. PRK 214, which interprets the bracketed literally, that the temple will be established AT THE TOP OF THE MOUNTAINS. Since MOUNTAINS is plural, this midrash argues that Mounts Tabor, Sinai, and Carmel will be heaped together to form the temple mount. So also M. Pss. 36:6; 87:3. A parable: To what is the matter comparable? To the palace¹⁵Palterin. Gk.: praitorion; Lat. praetorium. children of a king. They went down from the city and killed lions, tigers, and bears in the forest. Then they brought them and hung them opposite the city gate, so that all the people in the city were amazed. Who killed those lions? The Holy One, blessed be he,¹⁶Here the divine acronym is translated in full, because it is written out in full in the Buber text. did so. Sisera came against Israel on Mount Tabor. (According to Jud. 5:20): THE STARS FOUGHT FROM THE HEAVENS; <FROM THEIR COURSES THEY FOUGHT WITH SISERA>.¹⁷Cf. Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army. All began to be amazed, for there had never been an event like this, when the stars came down from the heavens to make war with flesh and blood. The Holy One said: In this world the stars have fought on your behalf, but in the world to come, (according to Zech. 14:3–4) THEN THE LORD WILL COME FORTH AND FIGHT WITH THOSE NATIONS <AS WHEN HE FIGHTS IN THE DAY OF BATTLE>. AND HIS FEET SHALL STAND <IN THAT DAY UPON THE MOUNT OF OLIVES>…. And <so on through> all that section (of Zechariah). Then everyone will point him out with the finger, as stated (in Is. 25:9): IN THAT DAY THEY SHALL SAY: SEE, THIS IS OUR GOD; WE WAITED FOR HIM, AND HE DELIVERED US. THIS IS THE LORD; WE WAITED FOR HIM. LET US REJOICE AND BE GLAD IN HIS SALVATION.

(Numb. 1:1:) “Then the Lord spoke unto Moses.” Fortunate are you, Moses!²⁵Numb. R. 1:6; cf. Lev. R. 1:1. Six hundred thousand were present with the priests, the Levites, and the elders. They were all present there; yet out of them all, He only spoke there with Moses, as stated (ibid.), “Then the Lord spoke unto Moses.” (Ibid., cont.) “In the Sinai desert.” Why in the Sinai desert?²⁶Numb. R. 1:7. From here our masters have taught, “The Torah was given through three things: through fire, through water, and through the desert.²⁷Mekhilta deRabbi Ishmael, Bashodesh 5. Through fire, as stated (in Exod. 19:18), ‘Now all of Mount Sinai was emitting smoke because the Lord had descended upon it in fire, and the smoke from it arose like smoke from a furnace, and the whole mountain trembled greatly.’ Through water, as stated (in Jud. 5:4), ‘Lord, when You went forth from Seir, when You marched [from the field of Edom, the earth trembled, even the heavens dripped, even the clouds dropped water].’ Through (i.e., in)²⁸In Hebrew the prefix b used here can be translated either “through” or “in.” the desert, as stated (in Numb. 1:1), ‘Then the Lord spoke unto Moses in the Sinai desert.’” And why was it given through these three things? It is that, just as these are free for all who come into the world, so too are the words of the Torah free for all who come to the world. Thus it is stated (in Is. 55:1), “Ho, all who are thirsty, come to the waters (of Torah); even if you have no money, come, buy food, and eat. So come, buy food, wine, and milk without money and without cost.” “In the Sinai Desert.” Why in the Sinai desert? It is that whoever does not make himself ownerless like the desert cannot acquire²⁹The Hebrew verb also means “buy.” the Torah.³⁰See ‘Eruv. 54a; Mekhilta deRabbi Ishmael, Bashodesh 1. It is therefore stated, “in the Sinai desert.”

Another interpretation (of Numb. 1:1): THEN THE LORD SPOKE UNTO MOSES. <How> blessed was Moses!³⁸Tanh., Numb. 1:6; Numb. R. 1:6; cf. Lev. R. 1:1. Six hundred thousand were present with the priests, the Levites, and the elders. They were were all present there; yet out of them all, he only spoke there with Moses, as stated (ibid.:) THEN THE LORD SPOKE UNTO MOSES. (Ibid., cont.:) IN THE SINAI DESERT. Why IN THE SINAI DESERT?³⁹Numb. R. 1:7. From here our masters have taught: The Torah was given through three things: through fire, through water, and through the desert.⁴⁰Mekhilta deRabbi Ishmael, Bashodesh 5. Where is it shown <that it was given> through fire? Where it is stated (in Exod. 19:18): NOW ALL OF MOUNT SINAI WAS EMITTING SMOKE BECAUSE THE LORD HAD DESCENDED UPON IT IN FIRE. AND THE SMOKE FROM IT AROSE LIKE SMOKE FROM A FURNACE, AND THE WHOLE MOUNTAIN TREMBLED GREATLY. Where is it shown <that it was given> through water? Where it is stated (in Jud. 5:4): LORD, WHEN YOU WENT FORTH FROM SEIR, WHEN YOU MARCHED FROM THE FIELD OF EDOM, THE EARTH TREMBLED, EVEN THE HEAVENS DRIPPED, EVEN THE CLOUDS DROPPED WATER. Where is it shown <that it was given> through (i.e., in)⁴¹In Hebrew the prefix b used here can be translated either “through” or “in.” the desert? Where it is stated (in Numb. 1:1): THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT. And why was it given through these three things. It is simply that, as these are free for all who come into the world, so the words of the Torah are free. Thus it is stated (in Is. 55:1): HO, ALL WHO ARE THIRSTY, COME TO THE WATERS (of Torah); EVEN IF YOU HAVE NO MONEY, COME, BUY FOOD, AND EAT. SO COME, BUY FOOD, WINE, AND MILK WITHOUT MONEY AND WITHOUT COST.

(Ib. b) R. Juda said, in the name of Rab: "Whoever is arrogant, if he be a sage, his wisdom will depart from him: and if he be a prophet, his prophecy will depart from him. That his wisdom will depart from him, if he be a sage, can be inferred from the case of Hillel, for the master said [above] , 'he began to reproach them,' and immediately after, when they asked him a law, he said, 'I heard, but I have forgotten it.' If he be a prophet, his prophecy will depart from him; this may be gathered from the case of Deborah [the prophetess]; for it is written (Jud. 5, 7) Desolate were the open towns in Israel; they were desolate, until that I arose, Deborah, thus I arose a mother in Israel; and it is written (Ib. ib. 12) Awake, awake, Deborah, awake, awake, utter a song, [which signifies that the prophecy left her and she had to awaken herself]." R. Simon b. Lakish said: "A man who becomes excited, if he be a sage, will have his wisdom depart from him; and if he be a prophet, will have his prophecy depart from him. That his wisdom will depart from him, if he be a sage, we infer from Moses, concerning whom it is written (Num. 31, 41) And Moses was excited against the officers of the host; and [after this] it is written, And Elazar the Priest said, etc. From this it may be inferred that the law escaped Moses' memory and therefore Elazar had to say it. That his prophecy will depart from him, if he be a prophet, we infer from Elisha, concerning whom it is written (II Kings 3, 14) Were it not that I regard the presence of Jehoshaphat, the King of Judah, I would not look toward thee, nor see thee; and [after this] it is written. But now bring me a musician; and it came to pass, when the musician played, and the inspiration of the Lord came upon him, [which shows that he had to seek the inspiration]." R. Mani b. Patish said: "A man who becomes excited will be removed from greatness even if it had been predestined for him by Heaven. Whence do we deduce this? From Eli'ab concerning whom it is written (I Sam. 17, 28) And Eli'ab's anger was incited against David, and he said, etc.; and when Samuel went to anoint a king, from among the sons of Jesse, concerning all others [who were rejected] it is written (Ib. 17, 8-10) This one hath the Lord not chosen [in the past tense]. But concerning Eli'ab, it is written (Ib. ib., 7) But the Lord said unto Samuel, 'Regard not his appearance, nor the height of his stature, because I have rejected him,' [in the present tense]. From which it may be inferred that I rejected him now although I had intended to choose him."

What is the meaning of the phrase new fruit every month? It means that new fruits will ripen each month. However, they will not be the same fruit each month but an entirely different species of fruit. Whence do we know that man will return to the Garden of Eden? It is said: They that dwell under his shadow shall again make corn to grow, and they shall blossom as the vine (Hos. 14:8). Whence do we know about the sun and the moon? it is written: Moreover, the light of the moon shall be as the light of the sun, and the light of the sun shall be seven times the light of the seven days (Isa. 30:26). And Scripture states elsewhere: But they that love Him shall be as the sun that goeth forth in its might (Judg. 5:31). The Targum (Aramaic translation) for the latter verse reads: “The radiance of the righteous in the future will be three hundred and forty-three times more luminous than the radiance of the sun when it goes forth in its light.” When will this come to pass? In the day that the Lord bindeth up the bruises of His people, and healeth the stroke of their wound (Isa. 30:26). This refers to the time wherein He will heal the ills of the world (i.e., after the Messiah comes).

(Exodus 15:7) "And in the greatness of Your grandeur You break those who rise up against You": You have magnified Your grandeur against those who rise up against You. And who are those? Those who rise up against Your children. It is not written "those who rise up against us," but "those who rise up against You," whereby we are apprised that all who rise up against Israel are rising up, as it were, against the Holy One Blessed be He. Similarly, (Psalms 74:23) "Do not forget the vice of Your foes, the roar of those who rise against You always." Why? (Ibid. 83:4) "They have been subtle in counsel against Your people, etc." (Ibid. 139:21) "Will I not hate Your haters, O L rd, and battle with those who rise up against You?" Why? (Ibid. 22) (For) "I have hated them to the heights of hatred. I have deemed them my (own) enemies." Similarly, (Zechariah 2:12) "for whoever touches you touches the pupil of His eye." R. Yehudah says: It is not written "the pupil of the eye, but "the pupil of His eye" — the "eye" of the Holy One, as it were. Similarly, (Malachi 1:13) "And you say (of an offering) 'What a burden it is!' and you (thereby) sully it." It is actually written "Him," but Scripture here is euphemistic. Similarly, (I Samuel 3:13) "because of his knowing that his sons were blaspheming them and his not censuring them" — a euphemism (for "Me"). Similarly, (Iyyov 7:20) "Why did You make me a target for Yourself and a burden to myself" — a euphemism (for "You"). Similarly (Habakkuk 1:12) "Are You not of yore, O L rd my G d, my Holy one — we shall not die" — a euphemism (for "You"). Similarly, (Jeremiah 2:11) "Has a nation ever exchanged (its) god though they be no god? Yet My people has exchanged its glory" — a euphemism (for "My"). Similarly, (Psalms 106:20) "And they exchanged their glory for the image of an ox, etc." — a euphemism (for "Your"). (Numbers 11:15) "and let me not see my misfortune" — a euphemism (for "their"). Similarly, (II Samuel 20:1) "We have no portion in David … Each man to his tent ("ohalav"), O Israel" — a euphemism (for "god" ["elohav"]). (Ezekiel 8:17) "And, behold, they thrust the branch to their nostrils" — a euphemism (for "My"). (Numbers 12:13) "who leaves his mother's womb" — a euphemism (for "our"). Here, (Zechariah 2:12) likewise, "One who touches him (a Jew) touches the pupil of his eye" — a euphemism (for "G d's") eye. And all who help Israel, help, as it were, the Holy One Blessed be He, viz. (Judges 5:23) "Curse Meroz, said the angel of the L rd. Curse bitterly its dwellers. For they came not to the aid of the L rd, to the aid of the L rd among the warriors." He who rises up against Your children rises up against You. And who were they (who rose up against Him?) (Genesis 14:9) "Kedarlaomer and Tidal king of Goyim, etc." (Ibid. 15) "And he (Avram) deployed against them at night, he and his servants, and he smote them." And thus is it written (Isaiah 41:2-3) "Who roused (the exemplar of) righteousness, (i.e., Avram) from the east, summoned him to His service? … He pursues them. He passes on, unscathed." And thus is it written (Psalms 110:1-5) "This is the word of the L rd to my master (David). Sit at My right hand until I make your foes your footstool. The sceptre of your strength will the L rd send from Zion. Your people will offer themselves on the day of (the gathering of) your army. The L rd has sworn and He will not retract … The L rd is at your right hand, etc." You magnified Yourself greatly against Pharaoh and his army, viz. (Exodus 14:7) "And he (Pharaoh) took six hundred choice chariots, etc." — (Ibid. 15:4) "The chariots of Pharaoh and his host He cast into the sea." And thus Sisra and all his chariots, viz. (Judges 4:13) "And Sisra called up all his chariots" — (Ibid. 5:20) "From the heavens they warred" (against Sisra). Sancheriv and all of his ranks, viz. (Isaiah 37:24) "Through your servants you have blasphemed my L rd, etc.) — (II Chronicles 32:21) "and the L rd sent an angel who annihilated every warrior, etc." Nevuchadnezzar and all his hosts," viz. (Isaiah 14:83) "You said in your hearts: I will climb to the heavens, etc." Nevuchadnezzar said: I will make myself a little cloud and I will live within it, viz. (Ibid. 14) "I will mount the heights of a cloud, etc." The Holy One Blessed be He said: You wished to separate yourself from men. In the end, they will separate themselves from you, viz. (Daniel 4:25-30) "All this befell King Nevuchadnezzar, etc." (Ibid. 8:1-6) "King Belshazzar made a great banquet, etc." About this it is written (Habakkuk 2:15) "Woe unto him who makes his neighbor drink! You pour out your wrath even unto intoxication," and (Ibid. 16) "You will be sated with shame rather than glory." (Daniel 5:30) "That very night King Belshazzar was killed."

Another matter, “all the rivers go to the sea,” all property accumulates only to the kingdom of Edom, but the kingdom of Edom is never filled, as Rabbi Levi said: It is written: “The eyes of man [ha’adam] are never satiated” (Proverbs 27:20) – the eyes of Edom are never satiated. You might say that the property that enters Edom never returns to its owners; the verse [therefore] states: “To the place that the rivers go, they go there again” – the place where property is collected, the kingdom of Edom, in this world, from there it will be dispersed in the messianic era, as it is written: “Her merchandise and her fee will be consecrated to the Lord” (Isaiah 23:18). Rabbi Yishmael ben Rabbi Yosei raised a question before Rabbi [Yehuda HaNasi], he said to him: ‘What is this that is written: “For the merchandise will be for those who dwell before the Lord” (Isaiah 23:18)?’ He said: ‘Like you, your counterparts, and two wrapped in linen sheets,⁴⁹Torah scholars who are humble; the reference is to two specific Torah scholars who lived at the time. like you, who are completely insignificant in your eyes.’ Rabbi Yirmeya ben Elazar said: The Holy One blessed be He is destined to restore the glow to the faces of the righteous in the future, as it is stated: “But those who love Him are like the sun emerging in its might” (Judges 5:31). Just as He restores their faces, so He restores their garments; today garments that are half silk, tomorrow garments completely of silk. He said to him:⁵⁰Rabbi Yishmael ben Rabbi Yosei asked Rabbi Yehuda HaNasi. What is that which is written: “To eat to satiation and for fine garments” (Isaiah 23:18)? He said: ‘Today, cotton garments, tomorrow garments completely of silk.’

“If it pleases the king, let it be written to eliminate them and I will weigh out ten thousand talents of silver by the hands of the king's craftsmen, to bring to the king's treasuries” (Esther 3:9).
“If it pleases the king, let it be written to eliminate them.” Reish Lakish said: At the moment that Haman the wicked said to Aḥashverosh: ‘Come let us eliminate Israel from the world,’ Aḥashverosh said to him: ‘You cannot overcome them, because their God does not abandon them at all. Come see what He did to the kings who came before us who extended their hand against them, who were greater and more powerful kings than we are. Anyone who came against them to eliminate them from the world, and those who counseled against them, were eliminated from the world and became a proverb for all residents of the world. We, who are not as great as they were, all the more so. Cease speaking of this matter again.’ Nevertheless, Haman would constantly pester Aḥashverosh over this matter and would counsel him with evil counsel regarding Israel.
Aḥashverosh said to him: ‘Since this is the situation, we will consult the wise men and the magicians.’ Immediately, he sent for and assembled all the wise men of the nations of the world. They all came before him. Aḥashverosh said to them: ‘Is it your wish that we eliminate this nation from the world?’ They all said to him simultaneously: ‘“Who is he and where is he, who was so presumptuous to do so?” (Esther 7:5) – to seek to cast [lots] in this matter? For if you eliminate Israel from the world, [know that] the world only exists for the sake of the Torah that was given to Israel. That is what is written: “If it were not for My covenant of day and night, had I not set the statutes of heaven and earth, [I would indeed spurn the descendants of Jacob…]” (Jeremiah 33:25-6).
Not only that, but all the idolaters are called strangers before the Holy One blessed be He [and Israel are called [His] intimates]; that is what is written: “Also to the foreigner, who is not of Your people Israel” (I Kings: 8:41). But Israel are called intimates; that is what is written: “For the children of Israel, the people who are intimate with Him” (Psalms 148:14). Not only that, but they are called children; that is what is written: “My firstborn son is Israel” (Exodus 4:22); “You are children to the Lord your God” (Deuteronomy 14:1). And the Holy One blessed be He is called close to Israel; that is what is written: “The Lord is close to all who call Him sincerely” (Psalms 145:18). There is no nation that is close to the Holy One blessed be He other than Israel, as it is stated: “[For who is a great nation that has God near it] as the Lord our God in all of our calling to Him?” (Deuteronomy 4:7) A person who seeks to extend his hand against the intimates and children of the Holy One blessed be He, how can he escape, as He rules over the upper and the lower worlds, and all living beings. He has the capacity to elevate and to degrade, to put to death and to revive. Go see the previous kings, like Pharaoh and Sennacherib, who transgressed by extending their hand against Israel. What befell them?’
Immediately, Haman said to them: ‘The God who drowned Pharaoh in the sea and performed miracles on behalf of Israel, and the mighty acts of which you heard, He is already old and is unable to do anything. Nebuchadnezzar has come and destroyed His Temple and burned His Sanctuary, has exiled Israel and dispersed them among the nations. Where is His power and His might now that He has grown old? As it is stated: “They say: The Lord does not see; the God of Jacob does not comprehend”’ (Psalms 94:7).
Once he said this to them along these lines, they immediately accepted his proposal and they reached a consensus to annihilate Israel, and wrote letters and sealed them. This is what they wrote in those letters: Unlimited peace to you. Let it be known to you that there is a person among us, who is of not from our place, but rather a descendant of royalty, from the descendants of Amalek and one of the great ones of this generation; Haman is his name. He asked us a small simple question about a certain people residing in our midst, most despicable of all the peoples, and they are arrogant. They seek our harm, and cursing the king is common among them. What is the curse that they curse us? “The Lord is King forever and ever; nations have perished from His land” (Psalms 10:16), and they also say: “To wreak vengeance on the nations, rebuke among the peoples,” (Psalms 149:7).
They repudiate those who have treated them well. Come and see, from that unfortunate, Pharaoh, what did they do? When they went down to Egypt, he received them hospitably, settled them in the finest land in the country, provided for them during the famine years, and fed them all that was best in the land. He had palaces to build, they would build there; nevertheless, he was unable to get them to participate.¹⁵That is, until he ultimately forced them to work.
Not only that, but they came to him with a pretext and said to him: ‘In order to sacrifice to the Lord our God, we will go on a three-day journey and we will return afterwards. If you want, lend us silver vessels and gold vessels, and garments.’ They lent them their gold, their silver, and all their fine garments. Each one of them loaded a countless number of their donkeys, until they stripped Egypt; that is what is written: “And they stripped Egypt” (Exodus 12:36), and they fled.
When Pharaoh heard that they were fleeing, he followed them to recover his property. What did they do to him? There was a man with them named Moses son of Amram, and with his sorcery he took a staff, uttered an incantation and struck the sea, until it became dry. All of them entered the dry land in the sea and all of them crossed; I don’t know how they crossed, and how the water dried up.
When Pharaoh saw this, he entered [the seabed] after them to recover his property. I don’t know what pushed him into the sea. He and his entire army drowned in the sea. They did not remember that he had treated them well. Do you not hear that they are ingrates?
Moreover, what did they do to Amalek my grandfather, when he came and waged war against them? It is stated: “Amalek came and waged war with Israel in Refidim” (Exodus 17:8). From where did Amalek come? Rabbi Kruspedai said in the name of Rabbi Yoḥanan: He came from the company of wicked Bilam, as he went to consult with him. He [Amalek] said to him: ‘We know that you are a wise counselor and a purveyor of evil plots, and anyone who receives counsel from you does not fail.’ He [Amalek] said to him: ‘Look what this nation did to Egypt, who had performed many kindnesses to them. If they did so to Egypt, who performed many kindnesses to them, to other nations, all the more so. What do you counsel me?’
Bilam said to him: ‘Go and wage war against them, and if you do not wage war against them you will be unable to overcome them, because they can rely on the merit of Abraham their forefather and you are also a descendant of Abraham and can rely on the merit of Abraham.’ They immediately came against them in war.
What did that Moses, their leader, do? He had a certain disciple, Joshua son of Nun was his name, and he was extremely cruel and had no mercy. That Moses said to him: “Choose for us men and go out and wage war with Amalek” (Exodus 17:9). I don’t know if those men whom he chose were sorcerers, or whether they were great warriors. What did Moses do? He took a staff in his hand, and I don’t know what he did with it, and when he came against them, I don’t know what incantation he uttered that weakened them and they fell before them; that is what is written: “Joshua weakened Amalek and its people by sword” (Exodus 17:13).
They came against Siḥon and Og, the mighty of our land, against whom no creature can prevail, and I don’t know how he killed them. The kings of Midian came against them, and I don’t know how they killed them. Moreover, what did the disciple of that man Moses do? He brought Israel into the land of Canaan, and not only did he take their land, but he killed thirty-one of their kings, and allotted their land to Israel. He had no mercy on them, and those whom he did not seek to kill became their slaves. They came against Sisera and his multitudes and I don’t know what they did to the Kishon Stream that it swept and washed them away and cast them into the Mediterranean Sea, as it is stated: “The Kishon Stream swept them away” (Judges 5:21).
They had their first king, Saul was his name, and he went and waged war in the land of my grandfather Amalek, and he killed one hundred thousand of their cavalrymen in one day, and he had no mercy on man, woman, infants and suckling babes, and I do not know how he killed them. In addition, what did he do to my ancestor Agag, upon whom they initially had mercy? Ultimately, a man from them named Samuel came and beheaded him, and left his flesh for the birds of the heavens, as it is written: “Samuel cut Agag into pieces” (I Samuel 15:33), and I do not know why he killed him in this unusual way, as you have heard.
After this, they had a certain king named David son of Yishai, who destroyed and eliminated all the kingdoms and had no mercy on them, as it is stated: “David would not leave man or woman alive” (I Samuel 27:11). His son Solomon arose after him and built a certain building for Israel and called it the Temple. I don’t know what they had in it. When they go to war, they enter into it and engage in sorcery there, and when they emerge from it, they kill and destroy the world.
And with all the prosperity that they had, they rebelled against their God, and in addition, that God of theirs had grown old. Nebuchadnezzar came and burned that Temple of theirs, exiled them from their land, and brought them into our midst, but they have not yet changed their ugly ways. Even though they are in exile in our midst, they mock us and the faith of our gods.
Now we have arrived at a consensus, and have cast lots to eliminate them from the world to determine the time that it will be feasible to annihilate them, and the lot fell on the thirteenth day of the month of Adar. Now, when these letters reach you, be prepared for that day, to destroy and kill all the Jews among you, from lad to elder, children and women, on one day, and do not leave from them remnant or refugee.
When those letters were sealed and given to Haman, he and all the members of his entourage proceeded joyfully. They met Mordekhai, who was walking ahead of them. Mordekhai saw three children who were coming from school and Mordekhai ran after them. When Haman and his entire entourage saw that Mordekhai was running after the children, they followed Mordekhai to ascertain what Mordekhai would ask them.
When Mordekhai reached the children, he asked one of them: ‘Recite your verse to me.’ He said to him: ‘“Fear not from sudden terror, and from the cataclysm of the wicked when it comes”’ (Proverbs 3:25). The second began and said: ‘I read today and with this verse I left school: “Take counsel and it will be negated; speak something and it will not stand, as God is with us”’ (Isaiah 8:10). The third began and said: ‘“Until old age I am He and until gray hairs I will bear you; I have done and I will carry; I will bear and I will rescue”’ (Isaiah 46:4).
When Mordekhai heard this, he laughed and was overjoyed. Haman said to him: ‘What is this joy that you rejoiced when hearing the words of these children?’ He said: ‘It is over the good tidings of which they apprised me, that I need not fear the evil designs that you counseled against us.’ Immediately, the wicked Haman became angry and said: ‘I will strike at none other than these children first.’
Rabbi Yitzḥak Nappḥa said: The wicked Haman came with a great scheme to indict Israel; that is what is written: “Upon the completion of those days, the king made a banquet for all the people who were present in the Shushan citadel” (Esther 1:5). The people mentioned here are none other than Israel; that is what is written: “Happy are you, Israel, who is like you? A people redeemed by the Lord…” (Deuteronomy 33:29). Haman said to Aḥashverosh: ‘The God of these people hated licentiousness. Provide them with prostitutes, make a banquet for them, and decree that they must all attend and eat and drink and do as they please,’ as it is stated: “To act in accordance with the wishes of each man” (Esther 1:8).
When Mordekhai saw this, he arose and proclaimed, saying to them: ‘Do not go to eat at the banquet of Aḥashverosh, who invited you only to prosecute you, so there will be a basis for the attribute of justice to prosecute you before the Holy One blessed be He.’ They did not heed the words of Mordekhai, and they all went to the banquet house.
Rabbi Yishmael said: Eighteen thousand five hundred went to the banquet house and ate, drank, became intoxicated, and were corrupted. Immediately, the Accuser arose and informed on them before the Holy One blessed be He and said before Him: ‘Master of the universe! How long will you cleave to this nation, who remove their heart and their trust from you? If you will, eliminate this nation from the world because they are not repenting before you.’ The Holy One blessed be He said: ‘What will become of the Torah?’ He said to Him: ‘Master of the universe! It will be satisfied with those above.¹⁶The Torah will be learned by the angels. He also resolved to eradicate Israel. At that moment, the Holy One blessed be He said: ‘Why do I need a nation for which I made many of my signs and wonders against all who rose against them to harm them? “I would terminate their memory from man”’ (Deuteronomy 32:26).
Immediately, the Holy One blessed be He said to the Accuser, ‘bring Me a scroll, and I will write eradication on it.’ At that moment, the Accuser went and brought Him a scroll and He wrote on it. Immediately, the Torah emerged in widow’s garb and raised its voice in weeping before the Holy One blessed be He, and the ministering angels screamed in response to its weeping. They said before Him: ‘Master of the universe, if Israel is abolished from the world, what need is there for us in the world, as it is stated: “Behold, their angels cry out outside, the messengers of peace weep bitterly”’ (Isaiah 33:7). When the sun and the moon heard this, they withheld their light, as it is stated: “I will garb the heavens with blackness and make sackcloth their garment” (Isaiah 50:3).
At that moment, Eliyahu of blessed memory ran in a panic to the eternal patriarchs, and to Moses son of Amram, and said to them: ‘How long will the patriarchs of the world remain dormant in sleep, and not pay attention to the trouble which your descendants are undergoing, over which the ministering angels, the sun, the moon, the stars, the constellations, the heavens, the earth, and all the hosts of the heavens are weeping bitterly, and you are standing by, and not paying attention?’ They said to him: ‘Why?’ He said to them: ‘Because they derived benefit from the banquet of Aḥashverosh. Because of that, a decree was issued against them to eliminate them from this world and to expunge their memory.’
Abraham, Isaac, and Jacob said to him: ‘If they violated the laws of the Holy One blessed be He and their decree was sealed, what can we do?’ Eliyahu then said to Moses: ‘Loyal shepherd, how many times have you stood in the breach on Israel’s behalf, and you cancelled the decree so He would not destroy, as it is stated: “Were it not for Moses, His chosen one, who stood before Him in the breach to turn back His wrath from destruction” (Psalms 106:23). How will you respond to this trouble, “for the children have come to the birth stool, [but there is no strength to give birth]”?’ (Isaiah 37:3).
Moses said to him: ‘Is there an honest person in this generation?’ He said to him: ‘There is, and his name is Mordekhai.’ He said to him: ‘Go and let him know, so that he will stand in prayer there, and I will do so from here, and we will ask for mercy for them before the Holy One blessed be He.’ He [Eliyahu] said to him: ‘Loyal shepherd, the letter of annihilation of Israel has already been written.’ Moses said to him: ‘If it is sealed in mortar, our prayer will be heard, but if it is sealed in blood, what was [decreed] will be.’ He said to him: ‘It is sealed with mortar.’ Moses said to him: ‘Go and let Mordekhai know.’ He immediately went and let Mordekhai know; that is what is written: “Mordekhai knew everything that had been done, and Mordekhai rent his garments” (Esther 4:1). When they told Esther, immediately, “the queen was greatly agitated” (Esther 4:4). What is the meaning of agitated? It teaches that she began menstruating.

(Numb. 16:1, cont.:) ALONG WITH DATHAN AND ABIRAM. From here they derived the saying: Woe to the wicked one, <and> woe to his neighbor.¹⁹Tanh., Numb.5:4, cont.; Numb.R. 18:5, cont.; see Neg. 12:6; Sifra to Lev.14:40 (157: Metsora‘, pereq 4); ARN, A, 9; cf. ARN, B, 16; Numb.R. 3:12; Suk. 56b; above, Numb.1:13. <What is> good for a righteous person is good for his neighbor. Because Dathan and Abiram were neighbors of Korah, who was dwelling to the south (of the Tabernacle), as stated (in Numb. 3:29): THE FAMILIES OF THE CHILDREN OF KOHATH WERE TO CAMP < ALONG THE SIDE OF THE TABERNACLE TO THE SOUTH>. The standard of Reuben was near them, [as stated] (in Numb. 2:10): THE STANDARD OF THE CAMP OF REUBEN SHALL BE TO THE SOUTH. However, the standard of Judah was in the east, and with him were Issachar and Zebulun, [as stated] (in Numb. 2:3): NOW THESE CAMPING IN FRONT TO THE EAST SHALL BE <THOSE UNDER> THE STANDARD OF THE CAMP OF JUDAH. And near them were Moses, Aaron, and his children, [as stated (in Numb. 3:38): THOSE WHO CAMPED BEFORE THE TABERNACLE, IN FRONT BEFORE THE TENT OF MEETING TO THE EAST, WERE MOSES, AARON, AND HIS CHILDREN.] Because these were near the Torah, they were therefore worthy to be Torah scholars, as written (in Ps. 60:9 [7]): JUDAH IS MY LAWGIVER.²⁰Mehoqeq. Most translations render the word as scepter, since kingship was what Judah actually attained. [It is also written] (in I Chron. 12:33 [32]): AND FROM THE CHILDREN OF ISSACHAR, THOSE WHO HAD AN UNDERSTANDING OF THE TIMES. [And it is written] (in Jud. 5:14): AND FROM ZEBULON THOSE WHO WIELD THE SCRIBAL PEN. But because Dathan and Abiram were neighbors to Korah, a master of dissension, they received <their due> and perished from the world.

"upon your hand": This is the left hand. You say this, but perhaps it is the right? Though there is no proof for this, it is intimated in (Isaiah 48:3) "My hand has also founded on earth, and My right hand has spanned the heavens," and (Judges 5:26) "Her hand reached for the tent pin, her right for the workmen's hammer," indicating that "hand," unqualified, is the left hand. R. Yonathan says (Devarim 6:8-9) "and you shall tie them … and you shall write them": Just as the writing (of the mezuzah) is with the right hand, so, the tying of the tefillin (on the left hand). Abba Yossi says: We find the right to be called "hand," and even though there is no proof (for its application here), it is intimated in (Genesis 48:17) "that his father placed his right hand." And what is the intent of "upon your hand"? To include an amputee (of the left hand), that his tefillin are placed on his right arm.

R. Shila lashed a certain man for having committed adultery. The man went over to the Government [of the Roman Empire], and informed them that there was a man among Israel who executed judgment without the permission of the king. The king sent a representative who, when he arrived, asked R. Shila: "Why did you lash that man?" "Because," answered R. Shila, "he committed adultery." "Have you any witness who saw it?" the representative asked. "Yes," he replied. Thereupon Elijah came in the image of a man and testified. "If so," said the representative, "he should be killed." "Well," replied R. Shila, "since the day we were exiled from our land, we have had no authority to exercise capital punishment; you may do as you please with him." While they were deciding what to do with that man, R. Shila began to praise God, saying Thine, O Lord, are the greatness and the might and glory, and the victory and the majesty, yea, all that is in the heavens and on the earth; Thine, O Lord are the kingdom, and thou art exalted as the head above all (I Chr. 29, 11). "What art thou saying?" he was asked. "Thus I said," he answered," "Praised be the all merciful who giveth the kingdom on earth just as the kingdom in the heaven, and who bestowed the rulership upon you who love justice." "Since you esteem the honor of the kingdom so highly let this man, therefore be the Judge who shall preside over all judicial affairs." He thereupon gave R. Shila a cane [as a token of a judge] saying: "Execute judgment." When he was through he said: "Since that passage was the cause of such a miracle I would explain it." Thereupon he went to the academy and expounded: Thine, O Lord, are the greatness, refers to the act of creation, as it is written (Job 9, 10,) Who doth great things which are quite unsearchable; And the might, refers to the redemption of Egypt, and so says the passage (Ex. 14, 31) And Israel saw that great power which the Lord hath shown; And the glory, refers to the incident of the sun and the moon which Joshua stopped in their course; as is said (Josh. 10, 13.) And the sun stood still and the moon stopped; And the victory, refers to the downfall of Babylon, and so says the passage (Is. 63, 3.) And their blood was sprinkled on my garments; And the majesty, this refers to the battle of Arnon, as it is said (Num. 21, 14.) Therefore mention is made in the books of wars of the Lord of Voheb in Suph, etc.; Yea, all that is in the heaven and on the earth, this refers to the war of Sisra and so says the passage (Judge 5, 20.) From heaven they fought; and Thine, O Lord, is the kingdom, refers to the war of Amalek, as is said (Ex. 17. 16.) And he said. Because the Lord hath sworn on his throne; And thou art exalted, this refers to the war of Gog and Magog, and so says the passage (Ezck. 38, 3.) Behold, I will be against thee, O God, the prince of Besh, Meshech and Thubal; As the head above all, R. Chana b. Abba said: "This means that even a superintendent over the well [which is made to water the fields] is also appointed in Heaven." In a Baraitha we are taught in the name of R. Akiba: Thine, O Lord, are the greatness, refers to the miracle of dividing the Red Sea; The might, refers to the plague of the first-born (in Egypt); The glory, refers to the giving of the Torah; And the victory, refers to Jerusalem; The majesty, refers to the rebuilding of the Temple may it he His will that it be built within our days.

Our Rabbis taught: "Those who are being humiliated by others, but do not humiliate others; who listen to their reproaches without even answering them; who perform their duties because of love for their duty, and rejoice in spite of all their pains [because of the reproaches], concerning them, Scripture says, But may those that love Him, be as the rising of the sun in his might (Judg. 5, 31)."

“Who is she who appears like dawn, fair like the moon, pure like the sun, formidable like banners?” (Song of Songs 6:10)
“Who is she who appears like dawn?” There was an incident in which Rabbi Ḥiyya and Rabbi Shimon ben Ḥalafta were walking in the Arbel Valley in the early morning and they saw the light of dawn breaking. Rabbi Ḥiyya the Great said to Rabbi Shimon bar Ḥalafta: So will the redemption of Israel burst forth, as it is written: “Though I sit in darkness, the Lord is a light for me” (Micah 7:8). Initially it will come little by little, then it will sparkle, then it will increase, and then it will continuously spread. So too, initially, “In those days, Mordekhai was sitting at the king’s gate” (Esther 2:21), then, “Mordekhai emerged from before the king in royal garments” (Esther 8:15), and then: “For the Jews there was light and joy…” (Esther 8:16).
“Like dawn,” if so, just as the dawn has no shade, could it be, perhaps, that the same is true of Israel?³⁴Is it true that they have no protection? The verse states: “Fair like the moon.” If so, just as the light of the moon is not clear, perhaps the same is true of Israel? The verse states: “Pure like the sun,” that is what is written: “Let those who love Him be like the powerfully rising sun” (Judges 5:31). If so, just as the sun beats down, is the same, perhaps, true of Israel? The verse states: “Fair like the moon,” that is what is written: “How precious is Your kindness, God” (Psalms 36:8). If so, just as the moon is at times deficient and at times full, is the same, perhaps, true of Israel? The verse states: “Pure like the sun.” If so, just as the sun serves by day and does not serve by night, is the same, perhaps, true of Israel? The verse states: “Fair like the moon,” just as the moon serves by day and by night, as it is written in its regard: “To rule by day and by night” (Genesis 1:18), so too Israel, they are in this world and they are in the World to Come. If so, just as the sun and the moon do not induce fear, is the same, perhaps, true of Israel? The verse states: “Formidable like banners,” like the banners On High, like Mikhael and his banner, Gavriel and his banner. From where is it derived that they induce fear? As it is stated: “They had backs, and they were tall, and they were fearsome” (Ezekiel 1:18).
Rabbi Yehoshua said: It is like the fear of those below, e.g., dukes, governors, and generals. From where is it derived that they induce fear? It is as it is stated: “Fearsome, terrifying, and strong” (Daniel 7:7). Rabbi Yudan and Rabbi Huna, Rabbi Yudan in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili and Rabbi Huna in the name of Rabbi Elazar HaModa’i: “Like banners [kidgalim],” is not written here, but rather kanidgalot,³⁵ Degalim, in the masculine, would be perceived as an allusion to angels or leaders. Nidgalot, in the feminine, is an allusion to the exile [galut]. like the generation that was sliding toward exile. Which is this? This is the generation of Hezekiah, as it is stated: “A day of distress and rebuke” (Isaiah 37:3). From where is it derived that they induced fear? It is as it is stated: “He was thereafter exalted in the eyes of all the nations” (II Chronicles 32:23).
Rabbi Huna [said] in the name of Rabbi Elazar HaModa’i: “Like banners [kidgalim]” is not written here, but rather kanidgalot, like the generation that would slide toward exile, but would not be exiled. Which is this? This is the generation of the messianic king. That is what is written: “I will gather all the nations to Jerusalem for the war” (Zechariah 14:2). From where is it derived that [the messianic king] will induce fear? As it is stated: “He will strike the world with the rod of his mouth” (Isaiah 11:4). Rabbi Elazar in the name of Rabbi Yosei bar Yirmeya: At that time, Israel will be moving from journey to journey.
Rabbi Yehoshua of Sikhnin says: The congregation of Israel said: ‘The Holy One blessed be He brought me to a wine cellar, this is Sinai; Mikhael and his banner and Gavriel and his banner were there.’ It said: ‘If only we could travel like the supernal array.’ At that time, the Holy One blessed be He said: ‘Since My children desire to be like the banners, they shall encamp by banners,’ as it is stated: “Each at his banner with the insignias by their patrilineal houses, the children of Israel shall encamp” (Numbers 2:2).

Another interpretation (of Eccl. 10:18): THROUGH SLOTH THE ROOF SAGS, <AND THROUGH LAZY HANDS THE HOUSE LEAKS. > It speaks of Israel when they came to Rephidim. Why was it called Rephidim (RPYDYM)? Because there their hands were slothful (RPW YDYHM) from transgressions. What is written (in Jud. 5:4): THE EARTH TREMBLED, EVEN THE HEAVENS DRIPPED…. When did all these things happen? On the day that Torah was given.

The Israelites sang ten songs because of the ten miracles performed in their behalf. The first was in Egypt, as is said: You shall have a song as in the night when a feast is hallowed (Isa. 30:29). The second was at the Red Sea, as it is said: Then Moses sang (Exod. 15:1). The third was at the well: Then Israel sang this song (Num. 21:16). The fourth took place when Moses said: And it came to pass when Moses had made an end of writing (Deut. 31:24). The fifth: Then spoke Joshua to the Lord (Josh. 10:12). The sixth: Then sang Deborah and Barak the son of Abinoam (Judg. 5:6); the seventh: And David spoke unto the Lord the words of this song (II Sam. 22:1); the eight: A song at the dedication of the House; of David (Ps. 30:1). Did David actually dedicate the House (Temple)? The fact is that Solomon dedicated it, but inasmuch as David had set his heart upon erecting it, the song of dedication was ascribed to him. A similar example is contained in the verse And his sister stood far off (Exod. 2:4). Was she not the sister of both of them? Indeed she was, but inasmuch as she had devoted herself to Moses’ welfare, she is referred to by his name. Another instance of this is contained in the verse And the two sons of Jacob, Simeon and Levi, Dinah’s brothers took (Gen. 34:25). Was she not the sister of each of the tribal ancestors? She was indeed, but because these two had devoted themselves to her welfare, she is mentioned with their names. Another illustration is contained in the verse Cozbi the daughter of the chief of Midian, their sister (Num. 26:18). Was she actually a sister to all of them? (Hardly!) She was called their sister because she was deeply devoted to her people.

The Israelites sang ten songs because of the ten miracles performed in their behalf. The first was in Egypt, as is said: You shall have a song as in the night when a feast is hallowed (Isa. 30:29). The second was at the Red Sea, as it is said: Then Moses sang (Exod. 15:1). The third was at the well: Then Israel sang this song (Num. 21:16). The fourth took place when Moses said: And it came to pass when Moses had made an end of writing (Deut. 31:24). The fifth: Then spoke Joshua to the Lord (Josh. 10:12). The sixth: Then sang Deborah and Barak the son of Abinoam (Judg. 5:6); the seventh: And David spoke unto the Lord the words of this song (II Sam. 22:1); the eight: A song at the dedication of the House; of David (Ps. 30:1). Did David actually dedicate the House (Temple)? The fact is that Solomon dedicated it, but inasmuch as David had set his heart upon erecting it, the song of dedication was ascribed to him. A similar example is contained in the verse And his sister stood far off (Exod. 2:4). Was she not the sister of both of them? Indeed she was, but inasmuch as she had devoted herself to Moses’ welfare, she is referred to by his name. Another instance of this is contained in the verse And the two sons of Jacob, Simeon and Levi, Dinah’s brothers took (Gen. 34:25). Was she not the sister of each of the tribal ancestors? She was indeed, but because these two had devoted themselves to her welfare, she is mentioned with their names. Another illustration is contained in the verse Cozbi the daughter of the chief of Midian, their sister (Num. 26:18). Was she actually a sister to all of them? (Hardly!) She was called their sister because she was deeply devoted to her people.

And since the great Hallel, [which is the more important] is recited, why must we [on happy occasions] recite also the [ordinary] Hallel? Because it contains the following five things: The exodus from Egypt, the splitting of the Red Sea, the giving of the Torah to Israel, the resurrection of the dead, and the sufferings of the Messianic period. It contains the exodus from Egypt, as it is written (Ps. 114, 1) When Israel went forth out of Egypt; the splitting of the Red Sea, as it is written (Ib. ib., 3) The sea beheld it, and fled; the giving of the Torah, as it is written (Ib. ib., 6) Ye mountains, that ye skip like wethers. Ye hills like lambs; the resurrection of the dead, as it is written (Ib. 116, 9) I will walk before the Lord in the land of life; and the suffering during the Messianic period, as it is written (Ib. 115, 1) Not for our sake, O Lord, not for our sake, etc. Upon which R. Jochanan said: "This refers to the subjugation in exile," and, according to others, R. Jochanan said that this refers to the time of the war of Gog and Magog. R. Nachman b. Isaac said: "Because it contains the saving of the righteous souls from Gehenna [it is recited on a holiday], as it is said (Ib. 116, 4) I beseech thee, O Lord, release my soul [from Gehenna]." Hezekiah said: "Because in it is mentioned that the righteous (Chananiah, Mishael and Azariah) were thrown into the fiery furnace and came out alive." Not for our sake, Lord, was said by Chananiah; But unto Thy name give glory, was said by Mishael; iud For the sake of Thy kindness, for the sake of Thy truth, was said by Azariah; but they all said the next passage, Wherefore should the nations say, where now is their God. And when they came out from the furnace, Chananiah said (Ib. 117) Praise God, all ye nations; Mishael said, Praise Him, all ye peoples; and Azariah said, For His mercy is great towards us. And the truth of the Lord endureth forever, was said by all three. And according to some, 'Gabriel said the passage. And the truth of the Lord, etc.; for at the time when Nimrod, the wicked, had cast Abraham, our patriarch, into the fiery furnace, Gabriel said unto the Holy One, praised be He! "Sovereign of the Universe, let me, I pray thee, go down, and cool the furnace, and deliver that righteous one from that fiery furnace." Then the Holy One, praised be He! said unto him: "I am One in my world, and he is one in his. It behooves that He who is one should deliver him who is one." But as the Holy One, praised be He! doth not deprive any creature of reward, He said to Gabriel: "For this, thy good intention, thou wilt be privileged to rescue three of his grand-children"; as R. Simon, of Shiloh, expounded: "At the time when Nebuchadnezzar, the wicked, cast Chenaniah, Mishael and Azariah into the fiery furnace Yurkami, the chief of the hail, said unto the Holy One, praised be He! "Sovereign of the Universe, let me, I pray thee, go down and cool off the fiery furnace, and rescue these righteous men.' Whereupon Gabriel interposed and said: 'The greatness of the Holy One, praised be He! will not be demonstrated in such a way, for thou art the chief of hail, and everybody knows that water quencheth fire; but I, the chief of fire, will go down and cool the flames within (Ib. b) and intensify it without [so as to consume the executioners], and thus will I perform a miracle within a miracle.' Then the Holy One, praised be He! said to him: 'Go down.' Upon which Gabriel said, 'Verily, the truth of the Lord endureth forever.'" R. Nathan said: The verse, Verily the truth of the Lord endureth forever, was said by the fish in the sea, as R. Huna said: "The Israelites of that generation [that went out of Egypt] were wanting in faith [of God] and as Raba, the son of Mari, expounded: "What is the meaning of the passage (Ps. 106, 7) But they rebelled at the sea, even at the Red Sea; nevertheless he helped them for His name's sake. It is intended to teach us that [at the time when God divided the Red Sea and Israel passed through and the Egyptians were drowned] the Israelites rebelled and said: 'Just as we ascend from this side so do the Egyptians ascend from another side.' Whereupon the Holy One, praised be He! said to the angel of the sea: 'Spit them out upon the dry land.' 'Sovereign of the Universe,' the angel of the sea pleaded before Him, 'can there be found a servant to whom his master gave a present and who should later take it back from him?' 'Instead of this I shall give you one and a half,' the Lord said to him. The angel of the sea continued: 'Sovereign of the Universe! is it possible for a servant to summon his master before a court of justice?' 'The river Kishon shall guarantee for it,' was the Lord's reply. Immediately all of them were spit out and thrown upon the dry land. When Israel came to the place they saw them all dead and thus the passage becomes clear (Ex. 14, 30) And Israel saw the Egyptians dead upon the shore of the sea. And how was it that the sea got one and a half in return? In connection with the incident of Pharaoh it is written (Gen. 14, 6) Six hundred chosen chariots, with that of Sissera, it is written (Jud. 40) Nine hundred iron chariots. And when Sissera came upon the Israelites with iron chariots, the Holy One, praised be He! sent forth upon them the stars in their paths, as it is written (Ib. 5) From heaven have fought the stars in their paths, etc. As soon as the stars descended upon them, the iron chariots became hot and they went to the river Kishon to cool themselves [where they were consequently drowned]. Then said the Holy One, praised be He! to the river Kishon, 'Go and pay off thy guarantee which thou hast secured to the sea.' Instantly they were swept out by the river Kishon and thrown into the sea, as it is said (Jud. 5, 21) The stream of Kishon swept them away, that ancient stream. What is meant by That ancient stream? The stream that became a surety from olden times. In that moment the fish broke forth and said 'Verily the truth of the Lord endureth forever.' "

Issachar is a large-boned ass (Gen. 49:14). That is, he bears the yoke of the Torah like an ass that bears its load, while Zebulun brings his wares in ships. Crouching down between the sheepfolds (ibid.). This refers to his disciples, who spread the knowledge of the Torah before the wise throughout the land, as it is said: When ye lie among the sheepfolds, the wings of the dove are covered with silver (Ps. 68:14). For he saw a resting place that it was good (Gen. 49:15). This refers to the Torah, as it is said: I am weary with my groaning, and I find no rest (Jer. 45:3). That it was good alludes to the Torah, since it is said: For I give you good doctrine (Prov. 4:2). And he bowed his shoulders to bear (Gen. 49:15) the yoke of the Torah. And he became a servant under task-work (ibid.). Task-work refers to the law. Whenever the people erred in the law, they would seek a decision from him, as is said: And the princes of Issachar were with Deborah; as was Issachar, so was Barak; into the depth they rushed forth at his feet (Judg. 5:15); for he would search deeply into the law.

(Gen. 14, 15) And he divided himself against them, he and his servants by night (Lyelah) and smote them. R. Jochanan said: "The name of the angel who came to assist Abraham was Lyelah (night) as it is said (Job 3, 3) And the night when it was said, There hath been a male child conceived, etc." R. Isaac of Nafha said: "This means a thing concerning the night was wrought for him, as it is said (Jud. 5, 20) From heaven they fought — the stars in their courses fought against Sissera." Resh Lakish remarked: "The explanation of Nafcha is better than that of bar Nafcha's" (Jochanan, who was called bar Nafcha). R. Jochanan said: "When that righteous man (Abraham) reached the city of Dan, his strength began to fail, for [he saw that] in the future his children would worship idols in Dan, it it is said (I Kin. 12, 29) And the other he put in Dan. And also this wicked one Sennacherib did not feel himself strong until he reached Dan, as it is said (Jer. 8, 16) From Dan was heard the snorting of his horses."

Raba said to Rabba b. Mari: "It is written (I Kings 1, 47) May God make the name of Solomon more famous than thy name, and make his throne greater than thy throne." Is this the usual way of speaking to a king? And he answered: "It is not to be taken literally; they meant to say similar to thy name, for if you would not say so, how is to be understood (Jul. 5. 24) Blessed above women shall Joel be, the wife of Heber the Kenite, above women in the tent shall she be blessed? Who is meant by women in the tent, if not Sarah, Rebeka, Rachel, and Leah? Now, is this prayer to mean that Joel shall be more blessed than they? But it means, similar to them; so also here it means similar to them." This, however, disagrees with the opinion of R. Jose b. Choni; for R. Jose b. Choni said that of every one a man is jealous except of his own son and disciple. Of his son, as we see from the above-cited verse concerning Solomon. And of his disciple, if you wish you may infer it from (II Kings 2, 9) And Elisha said, Let there be, I pray thee, a double portion of thy spirit upon me, and if you wish you may infer it from (Num. 27, 23) And he laid his hands (both) upon him, though he was commanded (Ib. ib. 18) Thou shalt lay thy hand (one) upon him.

(Numb. 2:2:) “Each with his standard, under the banners for their fathers' house.” [This text is related] (to Job 36:3), “I will fetch my knowledge from afar, and justify my maker.” It was only necessary to say, "under the banners shall the Children of Israel camp.⁵⁵Numb. R. 2:8. Then what is the significance of saying (in Numb. 2:2), “under the banners [for their fathers' house].” Simply that when our father Jacob departed from this world, he said to them (in Gen. 47:30), “When I sleep with my ancestors, you are to take me up from Egypt and bury me in their grave.” He went around to all his sons, blessed them, and gave them a charge. He said to them, “When you take me, you are to take me with reverence and honor. Let no other person, neither one of the Egyptians nor one of your children, touch my bier, because there are some among them who have taken [wives] from the daughters of Canaan.⁵⁶Cf. Gen. R. 84:21; PRK 39, according to which there was no such intermarriage. And so it says (in Gen. 50:12-13), “So his children did for him just as he had commanded them. And his children brought him up to the land of Canaan.” His children, but not his grandchildren (who were forbidden to touch the bier)! How did he charge them? He said to them, “Judah, Issachar, and Zebulun shall carry my bier on the East; Reuben, Simeon, and Gad, on the South; Ephraim, Manasseh, and Benjamin, on the West; Dan, Asher, and Naphtali, on the North. Joseph is not to carry [at all], because he is a king; and you must impart honor to him. Nor is Levi to carry. Why? Because he will carry the ark (aron), and whoever carries the ark of the One who lives forever is not to carry a coffin (aron) of the dead. If you do this and carry my bier, just as I have charged you, the Holy One, blessed be He, is going to have you encamp by the various standards.” When he passed away, they carried him just as he had charged them. It is so stated (in Gen. 50:12), “So his children did for him just as he had commanded them.” What is written next (in vs. 13)? “And his children brought him up to the land of Canaan.” When Israel went forth from Egypt, the Holy One, blessed be He, said, “Now is the time for them to make standards, just as their father had proclaimed to them that they were going to make standards.” Immediately the Holy One, blessed be He, said to Moses, “Make those standards for my name.” Immediately Moses began to be concerned. He said, “There is going to be dissension among the tribes. If I tell the tribe of Judah to encamp in the East, they will say, ‘It is impossible for us to encamp anywhere but in the South.’ And so each and every tribe [would act] like that one.” The Holy One, blessed be He, said to him, “What concern is that to you? They do not need you in this matter. They will recognize their dwellings by themselves. Why? Because their father's will was in their hand on how to encamp by the standards. I am not establishing something new. They already have their father's arrangements⁵⁷Gk.: taxeis. in their hands. Just as they have taken positions around his bier, so let them take positions around the tabernacle.” Where is it shown? Where it is stated (in Numb. 2:2), “Each with his standard, under the banners [for their fathers' house].” How were they encamped? The Levites camped around the tabernacle of witness, with Moses, Aaron, and his children on the East.⁵⁸See Numb. R. 2:10. It is so stated (in Numb. 3:38), “Those who camped before the tabernacle, in front before the tent of meeting to the East, were Moses, Aaron, and his children.” And adjacent to them were Judah, Issachar, and Zebulun. Hence they said, “Fortunate is the righteous person and fortunate are his neighbors.”⁵⁹Suk. 56b. See below, Numb. 5:8. This refers to the three tribes (rt.: shbt) which were adjacent to Moses and Aaron.⁶⁰Gen. R. 3:13; Numb. R. 3:12. They became great in the Torah, as stated (in Gen. 49:10), “The scepter (shbt) shall not depart from Judah, nor the inscriber from between his feet.” In the case of Issachar it is written, (in I Chron. 12:33), “And from the Children of Issachar, those who had an understanding of the times,⁶¹The midrash regards UNDERSTANDING as synonymous with Torah. to know what Israel should do; their heads numbered two hundred and all their kindred under their command ('al pihem),” because they harmonize law (halakhah) at their command ('al pihem). [Of Zebulun it is written] (in Jud. 5:14), “and from Zebulun those who wield the scribal pen.” Because they were neighbors [of Torah, embodied by Moses] they all became children of Torah (i.e., Torah scholars). Now on the South were the Children of Kohath (ben Levi), and adjacent to them were Reuben, Simeon, and Gad. Hence they say, “Woe to the wicked person; and woe to his neighbor.”⁶²Suk. 56b; Numb. R. 18:5; ARN, A, 9:1; see Avot 1:7. These are the three tribes which were neighbors of Korah (the grandson of Kohath) and his community in the South. These were destroyed with him in his dissension (as stated in Numb. 16:32), “And the earth opened its mouth and swallowed them, their households, every person that belonged to Korah, and their property.” On the West were the Children of Gershom (i.e., Gershon ben Levi), with Ephraim, Manasseh, and Benjamin being adjacent to them. And on the North were the Children of Merari (ben Levi), with Dan, Naphtali, and Asher being adjacent to them. Seven clouds of glory were surrounding them, and this was their [method] of travel: There was a sign⁶³Gk.: semeion. for Moses in the cloud when it departed. When it departed, he would say (in Numb. 10:35), “Rise up, O Lord, and may Your enemies be scattered.” Then the cloud would depart. When the cloud departed, they all prepared to travel and put away their implements. Whoever had a domestic beast put them on it; and if [a person] had none, the cloud took the remainder. When they were settled, they blew the trumpets. Then Judah and its standard moved out, first its prince and his tribe after him.⁶⁴CF. Numb. R. 2:7. And as signs for each and every prince there was a flag.⁶⁵Lat. (from the Punic): mappa And from them the empire learned to make a flag. There was also a color for each and every flag, like the color of the precious stones which were on the heart of Aaron. Each and every tribe had its flag dyed like the color of its stone. Then over them were the clouds. Until they were settled, they blew the trumpets. They traveled, and likewise the clouds [traveled over them]. Moreover, something like a kind of beam came out of the cloud, so that they would know in which direction they would be traveling. So was the journey of each and every standard. [When] they finished going to where it wanted them to camp, [since] that cloud which appeared like a kind of beam had, as it were, been traveling independently, they knew that they would camp in that place. [When] clouds of glory stood still for them, they began putting [things] away in their tents where they were to rest. Then the cloud which was over the tabernacle, moved over the camp of the Levites in the middle of the camps. First it stood still. When it stood still, the Children of Kohath and the Children of Levi set up the tabernacle in the presence of all the camps before they came, as stated (in Numb. 10:21), “And they would set up the tabernacle before they came.” When they had set up the tabernacle, each and every one set up [camp] in his [proper] place. Then the clouds of glory stood over them. This was grandeur in the hands of Moses, for the cloud of the glorious Divine Presence did not come down to the tabernacle, until Moses had said (in Numb. 10:36), “Return, O Lord, to the myriad thousands of Israel.” Then the clouds of glory encompassed them. Moreover, the holy spirit says through Solomon (in Cant. 6:4), “You are as beautiful my darling, as (ke) tirzah.” What is the meaning of “ketirzah (ktrtsh, rt.: rtsh)?” That I am pleasing (mtrtsh, rt.: rtsh) to you.⁶⁶Numb. R. 2:5. Another interpretation (of Cant. 6:4), “Ketirzah" (rt.: rtsh) [means] just as you are pleasing (rt.: rtsh) to Me in the sacrifices. Thus it is stated (in Lev. 1:4), “And it shall be pleasing (rt.: rtsh) for Him to atone for him.” (Cant. 6:4, cont.,) “As comely as Jerusalem (yrushlym),” [means] like these ministering angels, in that they feared (rt.: yr') [Me] and were reconciled (rt.: shlm) to Me. (Ibid., cont.,) “Awesome as [hosts] with standards,” like the standards which I gave you. So when David sees [them], he says (in Ps. 147:20), “He has not done so for any nation,” only for it.

“I, Kohelet, was king over Israel in Jerusalem” (Ecclesiastes 1:12).
“I, Kohelet, was king over Israel in Jerusalem.” Rabbi Shmuel bar Rav Yitzḥak said: It would have been appropriate for this to be written at the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, Rabbi Yishmael taught: “The enemy said: I will pursue, I will overtake” (Exodus 15:9), it would have been appropriate for this to be the beginning of the song. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “it was on the eighth day” (Leviticus 9:1), it would have been appropriate for this to be the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “you are standing today” (Deuteronomy 29:9), it would have been appropriate for this to be the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “The Lord said to Joshua: This day I will begin to exalt you” (Joshua 3:7), it would have been appropriate for this to be written at the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “hear, kings, listen, princes” (Judges 5:3), it would have been appropriate for this to be the beginning of the song. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “in the year of the death of King Uziyahu” (Isaiah 6:1), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “Go, and cry in the ears of Jerusalem” (Jeremiah 2:2), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “the word of the Lord was to me saying: Son of man, propound a riddle” (Ezekiel 17:1–2), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “I am a boor and do not know, [I was like] a beast [before You]” (Psalms 73:22), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “I, Kohelet, was king over Israel in Jerusalem,” it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah.
“I, Kohelet, was king over Israel in Jerusalem.” I was when I was, but now I am nothing.⁹⁵I am stripped of my position, my wealth, and my wisdom. Rabbi Ḥanina bar Yitzḥak said: When I was, I was, but now I am not worth anything.⁹⁶I am stripped of my position and my wealth, but my wisdom remains. However, it is of no value to me. He saw three worlds⁹⁷He had three different types of life experience. during the days of his life. Rabbi Yudan and Rabbi Onya, Rabbi Yudan said: King, commoner, king; wise man, fool, wise man; wealthy man, poor man, wealthy man. What is the reason? “I have seen everything in the days of my vanity” (Ecclesiastes 7:15) – a person relates his distress only at a time when he has gained relief, when his wealth is restored. Rabbi Onya said: Commoner, king, commoner; fool, wise man, fool; poor man, wealthy man, poor man. What is the reason? “I, Kohelet, was king over Israel in Jerusalem.”⁹⁸This is stated in past tense, implying that Solomon is recalling the days when he was king. There is no updated version of this verse in which this formulation is changed, indicating that Solomon ended his life as a commoner.

... seven things were taken away from Adam Harishon after he ate from the tree of knowing, including among them] his brilliance, his life, and his stature / zivo v’chayyav v’qomato...

Sisera similarly was punished by the very thing of which he boasted. Sisera gathered together all his chariots, even nine hundred chariots of iron (Judg. 4:13). For that reason they fought against him from heaven: The stars in their courses fought against Sisera (ibid. 5:20). And Samson, too, was punished by the Holy One, blessed be He, through the very thing in which he prided himself, as it is said: And Samson said unto his father: “Get her for me, for she pleaseth me well” (Judg. 14:3). Hence, the Philistines laid hold on him and put out his eyes; and they brought him down to Gaza (ibid. 16:21).⁹Samson lusted after Delilah and was trapped by her.

How were they encamped? The Levites camped around the Tabernacle of Witness, with Moses, Aaron, and his children on the east.⁷⁶Tanh., 1:12, cont.; see Numb. R. 2:10. It is so stated (in Numb. 3:38): THOSE WHO CAMPED BEFORE THE TABERNACLE, IN FRONT BEFORE THE TENT OF MEETING TO THE EAST, WERE MOSES, AARON, AND HIS CHILDREN. And adjacent to them were Judah, Issachar, and Zebulun. Hence they said: Blessed is the righteous person and blessed are his neighbors.⁷⁷Suk. 56b. See below, Numb. 5:8. This refers to the three tribes (rt.: ShBT) which were adjacent to Moses and Aaron.⁷⁸Gen. R. 3:13; Numb. R. 3:12. They became great in the Torah, as stated (in Gen. 49:10): THE SCEPTER (ShBT) SHALL NOT DEPART FROM JUDAH […. In the case of Issachar it is written] (in I Chron. 12:33 [32]): AND FROM THE CHILDREN OF ISSACHAR, THOSE WHO HAD AN UNDERSTANDING OF THE TIMES,⁷⁹The midrash regards UNDERSTANDING as synonymous with Torah. TO KNOW WHAT ISRAEL SHOULD DO; THEIR HEADS NUMBERED TWO HUNDRED. These were two hundred heads of <tribal> sanhedria⁸⁰Gk.: synedria. that would come out of Issachar. [(Ibid., cont.:) AND ALL THEIR KINDRED UNDER THEIR COMMAND ('al pihem), <i.e., because they harmonize law (halakhah) at their command ('al pihem). Of Zebulun it is written] (in Jud. 5:14): AND FROM ZEBULUN THOSE WHO WIELD THE SCRIBAL PEN. Because they were neighbors of Torah, they all became children of Torah (i.e., Torah scholars). Now on the south were the children of Kohath (ben Levi), and adjacent to them were Reuben, Simeon, and Gad. Hence they say: Woe to the wicked person; and woe to his neighbor.⁸¹Suk. 56b; Numb. R. 18:5; ARN, A, 9:1; see Avot 1:7. These are the three tribes which were neighbors of Korah (the grandson of Kohath) and his community in the South. These were destroyed with him in his dissension (as stated in Numb. 16:32): AND THE EARTH OPENED ITS MOUTH AND SWALLOWED THEM, THEIR HOUSEHOLDS, <EVERY PERSON THAT BELONGED TO KORAH, AND THEIR PROPERTY>…. On the west were the children of Gershom (i.e., Gershon ben Levi), with Ephraim, Manasseh, and Benjamin being adjacent to them; and on the North also were the children of Merari (ben Levi), with Dan, Naphtali, and Asher being adjacent to them. [Seven] clouds of glory were surrounding them, and this was their <method> of travel. There was a sign⁸²Gk.: semeion. for Moses in the cloud when it departed. When it departed, he would say (in Numb. 10:35): RISE UP, O LORD, AND MAY YOUR ENEMIES BE SCATTERED. Then the cloud would depart. When the cloud departed, they all prepared to travel and put away their implements. Whoever had a domestic beast <put them on it>⁸³The bracketed words are from the parallel in Tanh., Numb. 1:12.; and if <a person> had none, the cloud took the remainder. When they were settled, they blew the trumpets. Then Judah and its standard moved out, first its prince and his tribe after him.⁸⁴CF. Numb. R. 2:7. And as signs for each and every prince there was a flag.⁸⁵Lat. (from the Punic): mappa. [And from them the empire learned to make a flag.] <There was> also a color for each and every flag, like the color of the precious stones which were on the heart of Aaron. Each and every tribe had its flag dyed like the color of its stone. Then over them were the clouds. {Until they were settled, they blew the trumpets. They traveled, and likewise <the clouds> traveled over them.} Moreover, something like a kind of beam came out of the cloud, so that they would know in which direction they would be traveling. So was the journey of each and every standard. <When> they finished going to where it wanted them to camp, <since> that cloud which appeared like a kind of beam had, as it were, been traveling independently, they knew that they would camp in that place. <When> clouds of glory stood still for them, they began putting <things> away in their tents where they were to rest. Then the cloud which was over the Tabernacle, moved over the camp of the Levites in the middle of the camps. First it stood still. When it stood still, the children of Kohath and the children of Levi set up the Tabernacle in the presence of all the camps before they came, as stated (in Numb. 10:21): AND THEY WOULD SET UP THE TABERNACLE BEFORE THEY CAME. When they had set up the Tabernacle, each and every one set up <camp> in his <proper> place. Then the clouds of glory stood over them. This was grandeur in the hands of Moses, for the cloud of the glorious Divine Presence did not come down to the Tabernacle, until Moses had said (in Numb. 10:36): RETURN, O LORD, TO THE MYRIAD THOUSANDS OF ISRAEL. Then the clouds of glory encompassed them. Moreover, the Holy Spirit says through Solomon (in Cant. 6:4): YOU ARE AS BEAUTIFUL, MY DARLING, AS TIRZAH. What is the meaning of AS TIRZAH (KTRTsH, rt.: RTsH)? That I am pleasing (MTRTsH, rt.: RTsH) to you.⁸⁶Numb. R. 2:5.

"That the Torah of the Lord be in thy mouth" -- to exclude women [from tefillin]. What is exemplary about tefillin? They are a positive time-triggered commandment from which women are exempt. So too, are women exempt from all positive time-triggered commandments.

On the second day, brought (hikriv) Netanel, etc.: Why does it state, "brought" [only with Netanel]? Because Reuven came and appealed: He said, “It is enough that Yehudah should precede me with the encampments; I should bring [next] based on the order of birth! Moshe rebuked him and said to him, “It is from the mouth of the Holy One, blessed be He, that it was told to me – bring (hakrev, which is the ketiv – the way the word is spelled in the Torah) from the [order of the] encampments!” Another explanation: Hikriv (which also means ‘he put him forward’) – Moshe put him forward against the will of Reuven. Another explanation: As if he brought first (even before Yehudah). Why is this so? Since he merited to have the counsel of the princes [to offer wagons], the verse counts it as if he were the first one to bring [it] up. Abba Chanan says in the name of Rabbi Eliezer, “Since he merited to have the counsel, he merited to have understanding given to his tribe, as it is stated (I Chronicles 12:33), ‘And from the children of Yissachar, who know understanding of times.’” And it is stated (Judges 5:15), “And Yissachar’s chiefs were with Deborah, etc.” And so does the verse recount his praise in the courts in Egypt, as it is stated (Numbers 26:24), “To Yashuv was the Yashuvite family” – and Yashuv is always [referring to] courts, as it is stated (Ezekiel 33:31), “They will come to you in crowds and sit (yeshvu) before you, etc.”; “and Yaakov was a simple man who sits (yoshev) in tents” (Genesis 25:27), and it states (Deuteronomy 33:18), “and Yissachar in his tents.” Brought his sacrifice, etc. – Rabbi Pinchas be Yair said, “Why did it add [the word,] hikriv and remove [the letter,] yod? Rather it is corresponding to the red heifer that they made that day. Therefore, it added [the word,] hikriv missing yod, and left the word with four letters – corresponding to the four things that the heifer required: red, complete, without a blemish, without the carrying of a yoke. As you would say (Numbers 19:2), ‘and they shall take to you a red heifer that is complete, etc.’” One silver bowl – the prince of Yissachar came and brought the offering for the sake of the Torah; as they love the Torah more than the other tribes, as it is stated (I Chronicles 12:33), “And from the children of Yissachar, who know understanding of times, etc.” What is “of times?” Rabbi Tanchuma said, “ Of holidays.” Rabbi Yose said, “Of intercalations.” [This verse in Chronicles continues,] “to know what Israel shall do” – on which day they shall make the holidays. [And further in the verse,] “their heads are two hundred” – these are the two hundred leaders of the Sanhedrin groomed by the tribe of Yissachar. [Still in the verse,] “and all of their brothers according to their mouths” – that they would agree to the law based on their mouths. And it states (Genesis 49:15), “bent his shoulder to haul” – since they would haul the yoke of Torah. [The verse in Genesis continues] "and he will be a conscripted worker" - as anyone who was mistaken in the law would ask it to the tribe of Yissachar and they would clarify it for them. A silver bowl – corresponding to the Torah that is called ‘bread,’ as it stated (Proverbs 19:5), “Come repast on my bread.” And it is said about the showbread (Exodus 25:29), “And you shall make its bowls and its ladles”; and we learned, “its bowls” - these are the molds, as they would make the showbread in molds. One hundred and thirty was its weight – go out and calculate: twenty-four books of the written Torah and eighty from the Mishnah; which begins with [the letter,] mem (which has a numerical equivalent of forty), “me’imatai korin et haShema, etc. and ends with mem, “Hashem yivarech et amo be’shalom”. Mem is forty and [another] mem is forty; behold eighty, [so] one hundred and four, as this is the count that the written Torah and the oral Torah come to. Another explanation: The beginnings of the six Orders of the Mishnah – the first letters come to eighty. Go out and calculate: Mem (forty) from “me’imatai” from the Order of Seeds; yod (ten) from “yitziot haShabbat” from the Order of Appointed Time; chet (eight) from “chamesh-esreh nashim” from the Order of Women; one (alef) from “arbaah avot nezikin” from the Order of Salvations (Damages); caf (twenty) from “kol haZevachim” from the Order of Holy Things; one (alef) from “avot haTumaot ” from the Order of Purities - behold eighty, [so] from here [you see that] the count of the written Torah and the oral Torah come to one hundred and four. And it was given in twenty-six generations which were from Adam to Moshe, through whom the Torah was given – behold, one hundred and thirty. Hence the weight of the bowl was one hundred and thirty.

“I know that everything that God does, it will be forever, one cannot add to it, nor can one subtract from it; God did so, so they would fear before Him” (Ecclesiastes 3:14).
“I know that everything that God does, it will be forever…” Rabbi Yehuda ben Rabbi Simon said: It would have been fitting for Adam, the first man, to have lived and endured forever.⁵⁴As the verse states that “everything God does, it will be forever,” and God created Adam. Why was death imposed upon him? “God did so, so they would fear before Him.”
Rabbi Elazar said: From the beginning of the creation of the world it is stated: “Let the waters under the heavens be gathered” (Genesis 1:9). To what purpose? “And let the dry land appear” (Genesis 1:9). Why, then, is it written: “He calls upon the waters of the sea and pours them on the face of the earth; the Lord is His name” (Amos 9:6)? [He did so] twice, once in the generation of the flood and once in the generation of the dispersion, because “God did so, so they would fear before Him.”
Reish Lakish said: It is written: “This entire matter that I command you, you shall take care to perform, do not add to it and do not subtract from it” (Deuteronomy 13:1). But the righteous add to it and do not subtract from it. Rabbi Yosei ben Rabbi Ḥanina said: From here [it may be derived] that an altar outside the Temple can be permitted only by a prophet, and Elijah stood and sacrificed at the peak of the Carmel.⁵⁵Once the Temple was constructed it became prohibited to offer a sacrifice in any other place. However, Elijah the prophet did so on Mount Carmel in a confrontation with idolatrous priests, in order to demonstrate to the people the truth of God and the falsehood of idolatry. See I Kings chapter 18. Rabbi Samlai of Broyera said: [Elijah] said to Him: “It was by Your word that I performed all these matters” (I Kings 18:36).
Rabbi Ḥanina said: It is written: “Your house and your kingdom will remain steadfast” (II Samuel 7:16). When? “If your descendants observe My covenant…” (Psalms 132:12). If not, “I will exact retribution for their transgression with a rod” (Psalms 89:33). Rabbi Yudan said: Great is fear [of God], as the heavens and the earth were created only due to fear; that is what is written: “God did so, so they would fear before Him.” Rabbi Yirmeya said: Great is fear, as Solomon concluded two books that he wrote with nothing other than fear. That is what is written in the book of Proverbs: “Grace is deceitful and beauty is vain, but a woman who fears the Lord, she shall be praised” (Proverbs 31:30). In this book, it is written: “The end of the matter, all having been heard: fear God [and keep His commandments, for this is all of man]” (Ecclesiastes 12:13).
Rabbi Shimon ben Lakish was ascending from Ḥamat Gader, and Rabbi Yonatan encountered him. [R’ Yonatan] said to him: ‘How does my master interpret these verses?’ [Reish Lakish] transmitted the matter to him and this is how these verses are read.⁵⁶The reference is to the verses the midrash will now quote. The common theme is that the natural world is meant to maintain its basic structure, as indicated by the verse: “I know that everything that God does, it will be forever.” The Holy One blessed be He decreed that the heavenly shall be the heavenly and the earthly shall be the earthly. Moses rose and transformed the heavenly into the earthly and the earthly into the heavenly. That is what is written: “Moses ascended to God” (Exodus 19:3); “The Lord descended on Mount Sinai” (Exodus 19:20).
Likewise, the Holy One blessed be He decreed that the earthly shall eat and drink and that the heavenly shall not eat and shall not drink. Abraham rose and made the heavenly eat and drink; that is what is written: “He stood over them under the tree and they ate” (Genesis 18:8).⁵⁷The midrash assumes that Abraham’s guests, whom he had given to eat, were angels. Were they eating? Rabbi Natan said: They appeared to be eating; each bit would disappear in turn. Moses rose and made the earthly not eat and drink; that is what is written: “He was there with the Lord forty days and forty nights, he did not eat bread and he did not drink water” (Exodus 34:28).
Likewise, the Holy One blessed be He decreed that sea shall be sea and that dry land shall be dry land. Moses rose and transformed sea into dry land. That is what is written: “The children of Israel came into the midst of the sea on dry land” (Exodus 14:16). Elisha, the disciple of his disciple, transformed dry land into sea. That is what is written: “Make this valley full of trenches…[that valley will be filled with water]” (II Kings 3:16–17).
Likewise, the Holy One blessed be He decreed that the heavens shall laud him, as it is stated: “The heavens relate the glory of God” (Psalms 19:2). Moses rose and silenced them, as it is stated: “Listen heavens, and I will speak” (Deuteronomy 32:1). Likewise, the Holy One blessed be He decreed that the sun and the moon shall laud him, as it is stated: “From the rising of the sun until its setting, the name of God is praised [mehulal]” (Psalms 113:3); it is written mehalel [praises].⁵⁸The word praised [mehulal] is written without a vav, such that it can be vocalized mehalel [praises]. Thus, instead of the verse stating “the name God is praised,” the verse can be read “the name of God it praises.” Joshua, [Moses’s] disciple, rose and silenced them, as it is stated: “Sun, stand still in Givon; and Moon, in the valley of Ayalon” (Joshua 10:12).
Likewise, the Holy One blessed be He decreed that summer shall be summer and that winter shall be winter. Samuel rose and transformed summer into winter, as it is stated: “Is it not wheat harvest today? [I will call to the Lord and He will send thunder and rain]” (I Samuel 12:17).⁵⁹In the land of Israel, it generally rains only during the winter. The wheat harvest occurs in late spring. Elijah rose and transformed winter into summer, as it is stated: “There shall not be dew or rain these years, except by my word” (I Kings 17:1).
Likewise, the Holy One blessed be He decreed that day shall be day and night shall be night. Jacob, our patriarch, rose and transformed day into night, as it is stated: “He encountered the place, and stayed the night there, because the sun had set [ki va]” (Genesis 28:11); in fact, He extinguished [kava] the sun.⁶⁰God made the sun set early so that Jacob would spend the night in that location. The Rabbis say: The Holy One blessed be He set the sun prematurely and spoke with him in private. This is analogous to a friend of the king who would visit him infrequently. The king would attend to all the residents of the province on his request, and he would say: ‘Extinguish the torches and lamps so I can speak with my friend in private.’ So too, the Holy One blessed be He concealed the sun prematurely and spoke with Jacob in private. Deborah and Barak rose and transformed night into day. That is what is written: “Deborah and Barak ben Avinoam sang…on that day” (Judges 5:1). Rabbi Pinḥas and Rabbi Ḥilkiyya [said] in the name of Rabbi Simon: Six miracles were performed on that day: On that day they came,⁶¹The people came to Deborah to ask for help in the war against the Canaanites. on that day they sent for him⁶²She sent for Barak. and he sent.⁶³Barak sent messengers to marshal the forces. On that day they waged war. On that day Sisera was killed. On that day they distributed the spoils. On that day they recited a song, as it is stated: “Deborah and Barak ben Avinoam sang…on that day.”⁶⁴These events, some of which individually took longer than the average length of a day, all took place on the same miraculously lengthy day.

(Numb. 11:16:) “Gather Me seventy men from the elders of Israel.” But where were those former ones?⁵⁴Numb. R. 15:21. This text is related (to Job 34:24), “He shatters mighty ones without inquiry and raises up others in their stead.” When Israel was in Egypt, they had seventy elders as stated (in Exod. 3:16), “Go and gather the elders of Israel”; and with them they went out of Egypt. [Moreover] when Moses went up [on Sinai] to receive the Torah, they were [still] with him, as stated (in Exod. 24:9), “Then there went up Moses and Aaron, Nadab, Abihu, and the seventy elders of Israel,” [and then] (in Exod. 24:14) “But unto the elders he had said, ‘Wait [for us] here […].’” When Moses had gone up, he had agreed with Israel to come down at the end of forty days. When he delayed coming down, all Israel came together to the elders. [He delayed,] even as it is stated (in Exod. 32:1), “When the people saw that Moses delayed (boshesh).”⁵⁵Cf. Shab. 89a. Now boshesh can only mean a delay since it is stated (in Judg. 5:28), “Why is his chariot late (boshesh) in coming; why are the hoof-beats of his chariots delaying?” They said to them, Moses agreed with us that he would come down in forty days. Now here it is forty days and he has not come down. And in addition, six hours more [have passed];⁵⁶Cf. Exod. R. 41:7, which derives boshesh from ba’u shesh, which means: “Six hours have come.” See Gen. R. 18:6. yet we do not know what has happened to him. So (in the words of Exod. 32:1 cont.) ‘Arise and make a god for us.’” When they heard that, they said to them, “Why are you angering Him, you for whom He performed all the miracles and wonders?” [But] they did not heed them and killed them. Then because Hur had stood ('md) up to them with harsh words, they (rt.: 'md) rose up against him and killed him [as well]. Then all of Israel gathered around Aaron with great pomp, as stated (ibid.), “and the people gathered unto Aaron...,” [saying,] “Why are you sitting?” R. Isaac said, “The holy spirit cried out (as in Psalms 26:5), ‘I detest the company of evil men, and do not consort with the wicked.’” [They said to him] (again in the words of Exod. 32:1 cont.) “’Arise and make a god for us’; and if not, ‘as (like) this,’ we will do like this to you. In the same way that we rose up against Hur and killed him, so will we do to you, if you prevent us [from our demand].” Once Aaron saw what they did to the elders and to Hur, he was very afraid, as stated (Exodus 32:5), “And Aaron saw and he built an altar (vayiven mizbeach) in front of it,” [meaning that] he built from the killing (vayiven mizvoach). Where is it shown that they killed the elders and Hur?⁵⁷On the killing of Hur, see also Tanh. Exod. 8:10; Exod. R. 42:1; 48:3; 51:8; Lev. R. 10:2; Numb. R. 9:45; PRE 45. Where Jeremiah rebuked Israel, as stated (in Jer. 2:34), “On your skirts there is found the lifeblood of the innocent poor; you did not find them breaking in; yet for of all these.” What is the significance of “for all these (elleh)?” [It is] because of (the statement in Exod. 32:4), “These (elleh) are your gods O Israel.” What [punishment] did he repay them? (As stated in Exod. 32:35), “Then the Lord sent a plague upon the people.” After a time, when the Holy One, blessed be He, had forgiven them, He said to Moses (in Numb. 11:16), “Gather Me seventy men, in place of those who were killed for the sanctification of My name.” That is what is written (in Job 34:24), “He shatters mighty ones without inquiry [and raises up others in their stead].”

The four passages are written upon one roll of parchment and are inserted into the phylacteries that are placed on one’s arm. These four are included also in the phylactery that is placed on the forehead, but they are written on four separate slips of parchment. Whence do we know that four separate slips of parchment are necessary? From the word totafot. Tot is a Coptic word meaning “two”; and fot is an African word meaning “two,” thus making four for the head phylactery, and a total of five parchments in all. How do we know that the arm phylactery contains (only) one (parchment)? Since it is written: And it shall be for a sign upon thy hand (the word your hand is spelled with an extra heh, which has a numerical value of five) and so so there are five (parchments) in all. Hence you learn that the phylactery containing the four verses on separate pieces of parchment is placed upon the head, and the phylactery with the one parchment, containing the same four verses, is placed upon the arm. It might be possible to maintain that the phylactery with the four parchments is placed upon the arm, and so Scripture says: And it shall be for a sign upon thy hand. Where is it placed on the hand? You might maintain that it is placed on the arch of the hand just as it is placed on the arch of the head. Therefore, Scripture says: And these words, which I command thee this day, shall be upon thy heart (Deut. 6:6). From this statement they concluded: One must place the phylactery on the part of the arm opposite the heart. You might contend that the phylacteries are to be put on at night. Hence Scripture says: In its season from day to day (Exod. 13:10), namely, in the daytime and not at night. You might maintain: Perhaps they are to be donned on the Sabbath or the holy days. Therefore Scripture says: From day to day, implying that there are days on which a man dons them and days on which he does not. The days on which he does not don them are the Sabbath and the holy days. You might say: Perhaps he should place the phylacteries on his right hand. Scripture, therefore, says: Upon thy hand, and the word thy hand is used only in reference to the left hand, as it is said: Yea, My hand hath laid the foundation of the earth, and My right hand hath spread out the heavens (Isa. 48:13). Scripture likewise says; Her hand she put to the tentpin, and her right hand to the workman’s hammer (Judg. 5:26).

R. Alexandri said: The influence of those who bring tithes is so great that they can convert a curse into a blessing. Whenever Scripture employs the word hashkafah (“looking forth”) it is an expression indicating disaster, as it is said: And he looked out toward Sodom (Gen. 19:28); The Lord looked upon the hosts of the Egyptians (Exod. 14:24); Through the window she looked forth and peered (Judg. 5:28); And there looked out to him two or three officers (II Kings 9:32); For at the window of my house I looked forth through my lattice; and I beheld among the thoughtless ones (Prov. 7:6). However, the words look forth connote a disaster in every instance except in the verse Look forth from Thy Holy habitation from heaven, and bless Thy people Israel (Deut. 26:15). Not only does it not indicate disaster, but (those who bring tithe) convert the disaster into a blessing.

21 (Numb. 11:16) “Gather Me seventy men from the elders of Israel”: But where were those former ones? This text is related (to Job 34:24), “He shatters mighty ones without inquiry and raises up others in their stead.” When Israel was in Egypt, they had seventy elders as stated (in Exod. 3:16), “Go and gather the elders of Israel”; and with them they went out of Egypt. [Moreover] when Moses went up [on Sinai] to receive the Torah, they were [still] with him, as stated (in Exod. 24:9), “Then there went up Moses and Aaron, Nadab, Abihu, and the seventy elders of Israel,” [and then] (in Exod. 24:14) “But unto the elders he had said, ‘Wait [for us] here […].’” When Moses had gone up, he had agreed with Israel to come down at the end of forty days. When he delayed coming down, all Israel came together to the elders. [He delayed,] even as it is stated (in Exod. 32:1), “When the people saw that Moses delayed (boshesh).”⁴⁵Cf. Shab. 89a. Now boshesh can only mean a delay since it is stated (in Judg. 5:28), “Why is his chariot late (boshesh) in coming; why are the hoof-beats of his chariots delaying?” They said to them, Moses agreed with us that he would come down in forty days. Now here it is forty days and he has not come down. And in addition, six hours more [have passed];⁴⁶Cf. Exod. R. 41:7, which derives boshesh from ba’u shesh, which means: “Six hours have come.” See Gen. R. 18:6. yet we do not know what has happened to him. So (in the words of Exod. 32:1 cont.) ‘Arise and make a god for us […].’” When they heard that, they said to them, “Why are you angering Him, you for whom He performed all the miracles and wonders?” [But] they did not heed them and killed them. Then because Hur had stood ('md) up to them with harsh words, they (rt.: 'md) rose up against him and killed him [as well]. Then all of Israel gathered around Aaron with great pomp, as stated (ibid.), “and the people gathered unto Aaron...,” [saying,] “Get up! Why are you sitting? Get up!” R. Isaac said, “The holy spirit cried out (as in Psalms 26:5), ‘I detest the company of evil men.’” [They said to him] (again in the words of Exod. 32:1 cont.) “’Arise and make a god for us’; and if not, ‘as (like) this,’ we will do like this to you. In the same way that we rose up against Hur and killed him, so will we do to you, [if you prevent us from our demand].” Once Aaron saw what they did to the elders and to Hur, he was very afraid, as stated (Exodus 32:5), “And Aaron saw and he built an altar (vayiven mizbeach) in front of it,” [meaning that] he understood from the one killed before him (vayiven me’mi she’zavuach lefaniv). Where is it shown that they killed the elders and Hur?⁴⁷On the killing of Hur, see also Tanh. Exod. 8:10; Exod. R. 42:1; 48:3; 51:8; Lev. R. 10:2; Numb. R. 9:45; PRE 45. Where Jeremiah rebuked Israel, as stated (in Jer. 2:34), “On your skirts there is found the lifeblood of the innocent poor; you did not find them breaking in; yet for of all these.” What is the significance of “for all these (elleh)?” [It is] because of (the statement in Exod. 32:4), “These (elleh) are your gods O Israel.” What [punishment] did He repay them? (As stated in Exod. 32:35), “Then the Lord sent a plague upon the people.” After a time, when the Holy One, blessed be He, had forgiven them, He said to Moses (in Numb. 11:16), “Gather Me seventy men, in place of those who were killed for the sanctification of My name.” That is what is written (in Job 34:24), “He shatters mighty ones without inquiry and raises up others in their stead.”

The verses My soul hath them still in remembrance and is bowed down within me (Lam. 3:20) and It may be that the Lord will look on mine eyes (II Sam. 16:12) were amended by the men of the Great Synagogue. They are called scribes because they counted every letter in the Torah and interpreted it.¹²Sofer (“scribe”) is derived from safar (“to count”). Thus they amended And lo, they put the branch unto My nose (Exod. 8:17) to read their nose. Likewise, they altered the verse we are discussing Surely he that toucheth you toucheth the apple of My eye (ibid.) to read His eye. This was to teach us that everyone who rises up against Israel is considered as rising up against the Shekhinah. Hence it says: Curse ye bitterly the inhabitants thereof, because they came not to the help of the Lord (Judg. 5:23).

Sisera and all his chariots likewise arose against your sons, as it is said: And Sisera gathered together all his chariots, etc. (Judg. 4:13). But then it is written: They fought from heaven, etc. (ibid. 5:20).

R. Joshua b. Levi said: "He who answers Amen Yehei Shemei Rabba Mebarach with all his fervor will cause any evil dispensation passed on him, to be torn (nulliified); for it is said (Judg. 5, 2.) When decreed punishments had been set aside in Israel, then did the people offer themselves willingly, Praise ye the Lord. Why were decreed punishments set aside? Because Praise ye the Lord." R. Chiya b. Abba, in the name of R. Jochanan, said: "Even if there be some idolatry in him, he will also be forgiven; for it is written (Ib.) When decreed punishments were set aside (Pra'oth), and it is also written (Ex. 32, 25.) That it had become unruly (Parua)." Resh Lakish said: "He who answers Amen with all his fervor will have the gates of Eden opened for him, as it is said (Is. 26, 2.) Open ye the gates, that there may enter the righteous nation, which guardeth the truth. Do not read Shomer Emunim (which guardeth the truth) but read it Seomrim Amen (which say Amen)." What is the meaning of Amen? R. Chanina said: "The abbreviation of 'God, faithful king.'"

Rabbi Abbahu began: “Your path and your deeds have done these to you…” (Jeremiah 4:18). When is it praiseworthy for a king to provide for his legions, in the wilderness or in the settlement?⁴⁶Where can a king more adequately provide for his army. Is it not in the settlement? Regarding the wilderness, it is written: “Behold, I am raining bread for you from the heavens” (Exodus 16:4), and here it is written: “Young children request bread…” (Lamentations 4:4). Regarding the wilderness, it is written: “Behold, He struck the rock and water flowed” (Psalms 78:20), and here it is written: “The tongue of the nursling cleaves to his palate from thirst” (Lamentations 4:4). Regarding the wilderness it is written: “He spread a cloud like a curtain” (Psalms 105:39), and here it is written: “Their skin is shriveled on their bones” (Lamentations 4:8). Who did this to you? It is “your path and your deeds,” your evil path and your rebellious deeds. “This is your wickedness, for it is bitter, as it has reached until your heart” (Jeremiah 4:18) – this is the Great Sanhedrin as they are called the heart of Israel, as it is written: “My heart is to the lawmakers of Israel” (Judges 5:9). When they provoke Me, My heart is not to the lawmakers of Israel. The Holy One blessed be He said: “As it has reached until your heart” – this is the Temple, just as it says: “My eyes and My heart will be there always” (II Chronicles 7:16). Alternatively, “as it has reached until your heart” – this is the Holy One blessed be He. Where have we found that the Holy One blessed be He is called the heart of Israel? It is from this verse: “God is the strength of my heart and my portion forever” (Psalms 73:26).

“With slothfulness the ceiling sags and with idleness of the hands the house leaks” (Ecclesiastes 10:18).
“With slothfulness the ceiling sags” – because the Israelites were slothful from encamping at Mount Sinai in dispute,⁷⁸Although the Israelites had engaged in disputes in their other encampments, when they encamped at Sinai they did so peacefully. “the ceiling sags” – it is written: “He bent the heavens and descended” (Psalms 18:10).⁷⁹God descended to them and rested His presence in their midst. “And with idleness [uvshiflut] of the hands the house leaks” – because the Israelites humbled themselves [nishtapelu] [and refrained] from encamping in dispute at Mount Sinai, “the house leaks” – “the clouds, too, dripped water” (Judges 5:4).
Another matter: “With slothfulness the ceiling sags” – because the Israelites were slothful in repenting in the days of Jeremiah, “the ceiling sags,” – “He uncovered the covering of Judah” (Isaiah 22:8), he removed its covering.⁸⁰The roof of the Temple. “And with idleness [uvshiflut] of the hands the house leaks” – because the Israelites abased themselves [nishtapelu] from repenting in the days of Jeremiah, “the house leaks,” it is written: “For behold, the Lord commands, and He will shatter the great house⁸¹The ten tribes of the kingdom of Israel. into smithereens and the small house⁸²The two tribes of the kingdom of Judah. into fragments” (Amos 6:11). Rabbi Huna said: This shattering into smithereens is unlike the shattering into fragments. This shattering into fragments, there are no remnants from it, while the shattering into smithereens, there are remnants from it.⁸³When something is shattered into smithereens the tiny slivers cannot possibly be reconstructed into a whole. When something is broken into fragments the pieces are large enough to be usable and reconstructed (Etz Yosef).
Another matter: “With slothfulness the ceiling sags” – Rabbi Kohen interpreted [it] regarding a woman: Because a woman is slothful in examining herself at her appropriate time, she suffers, as it is stated, “and of she who suffers in her menstruation” (Leviticus 15:33). “And with idleness [uvshiflut] of the hands…” – because she abases herself [mishtapelet] [and refrains] from examining herself, she becomes a zava,⁸⁴A zava is a woman who experiences a discharge of blood when it is not the time for her menstruation. See Leviticus 15:25–30. as it is stated: “And a woman, if her bloody discharge shall flow [many days, not at the time of her menstruation]” (Leviticus 15:25).

(Cant. 5:2:) I SLEEP, BUT MY HEART IS AWAKE.⁷²PRK 5:6; PR 15:6; Cant. R. 5:2:1-2. The congregation of Israel said to the Holy One: Sovereign of the Universe, I SLEEP without the Holy Temple, BUT MY HEART IS AWAKE in the synagogues and in the academies. I SLEEP without the sacrifices, BUT MY HEART IS AWAKE in the commandments and almsgiving. I SLEEP without the good deeds, BUT MY HEART IS AWAKE for performing them. I SLEEP without the end time, BUT MY HEART IS AWAKE for the redemption. I SLEEP without the redemption, BUT MY HEART IS AWAKE for the Holy One when he redeems me. R. Hiyya bar Abba said: {How} [Where] do we find that the Holy One is called the Heart of Israel? In this scripture (Ps. 73:26): GOD IS THE ROCK OF MY HEART AND MY PORTION FOREVER. (Cant. 5:2, cont.:) THE SOUND OF MY BELOVED KNOCKING. This refers to Moses, since it is stated (in Exod. 11:4): THEN MOSES SAID: THUS SAYS THE LORD: ABOUT MIDNIGHT < I SHALL GO FORTH INTO THE MIDST OF EGYPT >. (Cant. 5:2, cont.:) OPEN FOR ME. R. Jose said: The Holy One said: Make an opening for me as with the point of a needle so that I may open up [an opening] for you through which tents and {siege fortifications} [< even > a camp]⁷³Lat.: castra. can pass. (Cant. 5:2, cont.:) MY SISTER (rt.: 'H), < so named > in Egypt, where they became grafted (rt.: 'HH) to me by < performing > two commandments through the blood of the paschal offering and through the blood of circumcision. (Ibid., cont.:) MY BELOVED (rt.: R'H): They became beloved (rt.: R'H) to him at the sea and said (in Exod. 15:18): THE LORD SHALL REIGN FOR EVER AND EVER. (Cant. 5:2, cont.:) MY DOVE, < so named > in Marah where they were given orders for me⁷⁴The translation follows MS 1240 of the De Rossi Library in Parma, which is similar to PRK 5:6. The Buber text reads: “I myself was given orders.” like a dove through commandments (see Exod. 15:23-25) (Cant. 5:2, cont.:) MY INNOCENT, because they became innocent to me at Sinai and said (in Exod. 24:7): ALL THAT THE LORD HAS SPOKEN WE WILL DO AND OBEY. (Cant. 5:2, cont.:) FOR MY HEAD IS DRENCHED WITH DEW, since it is stated (in Jud. 5:4): EVEN THE HEAVENS DRIPPED.

"and the whole mountain trembled": (Mount Sinai) was included in all of the mountains, viz. (Judges 5:5) "The mountains quaked before the L rd — This is Sinai, etc." and (Psalms 68:17) "Why do you quake, you mountains gavnunim"? ("givnonim" = "peaked"), as in (Leviticus 21:20) "or a hunchback ('gibein') or a dwarf." He said to them: You are all givnonim (in spite of which He chose [the 'lowly'] Sinai). And why was the Holy Spirit (i.e., the Temple) reposed on the portion of Benjamin? For all of the tribes took part in the selling of Joseph, but Benjamin was not with them. And also, all the tribes were born outside of Eretz Yisrael, and Benjamin was born in Eretz Yisrael.

Another opinion. “The words of this song…” (Shmuel II 22:1) R’ Simon said: not all who say song say it. Rather, anyone for whom a miracle is done that then recites a song it is known that all their sins are forgiven and they become a new creation. Israel - when a miracle was done for them and they recited a song, all of their sins were forgiven, as it says “Then Moses caused Israel to set out…” (Shemot 15:22) He caused them to move on from their sins, “…from the Red Sea…” as it says “…they rebelled at the sea, at the Sea of Reeds.” (Psalms 106:7) So to you find in the days of Devorah and Barak – a miracle was done for them and they recited a song, as it says “On that day Deborah and Barak son of Abinoam sang…” (Shoftim 5:1) And from where do we learn that their sins were forgiven? Right after her song it says “Then the Israelites did what was offensive to the LORD…” (Shoftim 6:1) R’ Abahu said in the name of R’ Aba: everywhere else it is written ‘And the children of Israel continued to do evil…’ but after the song of Devorah it sis written ‘Then the Israelites did…’ which implies the beginning of an act. What happened to their earlier actions? It must be that the Holy One forgave them at the moment they recited a song. So too you find with David, that a miracle was done for him and he recited a song. And from where do we know that his sins were forgiven? Because it is written after his song “These are the last words of David…” (Shmuel II 23:1) And these are the first?! Rather it comes to teach us that the Holy One forgave him for the past.

5 (Numb. 16:1) “[Korah who is] the son of Izhar [who is] the son of Kohath [who is] the son of Levi betook himself”: But why is it not written "the son of Jacob" [or] "the son of Israel?"¹³ Cf.Gen. R. 98:5. This text is related (to Gen. 49:6), “Let not my soul come into their council,” i.e., that of the spies; “and let not my glory be joined with their congregation,” i.e., that of Korah. Jacob said to the Holy One, blessed be He, “Master of the world, with reference to the spies and with reference to the dissension of Korah, let not my name be mentioned [in connection with] those evil men, who are going to cause provocation. So when should my name (Israel) be joined upon them? When they are joined together to stand on the dais (as Levitical singers), as stated (I Chron. 6:[17,] 22–23) ‘[These are the ones whom David put in charge of song in the house of the Lord….] The son of Assir [who is] the son of Ebiasaph [who is] the son of Korah [who is] the son of Izhar [who is] the son of Kohath [who is] the son of Levi [who is] the son of Israel.’” (Numb. 16:1, cont.) “Along with Dathan and Abiram”: From here the sages said, “Woe to the wicked one, [and] woe to his neighbor.”¹⁴See Neg. 12:6; Sifra to Lev.14:40 (157: Metsora‘, pereq 4); ARN, A, 9; cf. ARN, B, 16; Numb.R. 3:12; Suk. 56b; above, Numb.1:13. Dathan and Abiram [were destroyed by the dissent of Korah], because they were neighbors of Korah. As he was dwelling to the south (of the tabernacle), as stated (in Numb. 3:29), “The families of the Children of Kohath were to camp along the side of the tabernacle to the south.” The standard of Reuben was near them, as stated (in Numb. 2:10), “The standard of the camp of Reuben shall be to the south.” However, the standard of Judah was in the east, and with him were Issachar and Zebulun, as stated (in Numb. 2:3), “Now these camping in front to the east shall be the standard of the camp of Judah.” And near them were Moses and Aaron, as written (in Numb. 3:38), “Those who camped before the tabernacle, in front before the tent of meeting to the east, were Moses, Aaron, and his children.” Because these were near the Torah, they were therefore worthy to be Torah scholars, as written (in Ps. 60:9), “Judah is my lawgiver.”¹⁵Mehoqeq. Most translations render the word as scepter, since kingship was what Judah actually attained. And it is [also] written (in I Chron. 12:33), “And from the Children of Issachar, those who had an understanding of the times.” And it is [also] written (in Jud. 5:14), “and from Zebulon those who wield the scribal pen.” But Dathan and Abiram, who were neighbors to Korah – the one responsible for the dissent – were struck with him and perished from the world.

"And they were both naked." Rabbi Eleazar said: there were three who did not wait for their contentment even six hours, and these are they: Adam, and Israel, and Sisra. Adam, as it says: "and they were not embarrassed" (Genesis 2:25) - six hours had not passed, and he was content. Israel, as it says: "And the nation saw that Moses delayed" (Exodus 32:1), when six hours had passed and Moses had not appeared. Sisra, as it says: "Why does his chariot delay in coming?" (Judges 5:28) - every day he would come in three or four hours, and today six hours have past and he is not here - these are all cases related to "and they were not embarrassed." "And the snake was crafty" (Genesis 3:1) - the text only needed to continue with "And Hashem God made for Adam and his wife..." (Genesis 3:21). Rabbi Yehoshua ben Karchah said: to teach you which temptation the snake sprung on them - he saw them engaged in the way of the world, and desired here. Rabbi Yaakov of the village of Hannin said: to not pause the story of the snake.

(Exod. 16:4:) THEN THE LORD SAID UNTO MOSES: BEHOLD, I WILL RAIN DOWN BREAD FROM THE HEAVENS FOR YOU. This text is related (to Job 36:31): FOR THROUGH THESE THINGS HE JUDGES PEOPLES. These things are the heavens; through them he judges the peoples of the world. You yourself know that, when the generation of the flood sinned, he judged them through those < heavens >, as stated (in Ps. 11:6): HE WILL RAIN DOWN SNARES UPON THE WICKED…. Ergo (in Job 36:31): FOR THROUGH THESE THINGS HE JUDGES PEOPLES…. When the people of Sodom sinned, he judged them through the heavens, as stated (in Gen. 19:24): THEN THE LORD RAINED DOWN UPON SODOM….⁶⁶Cf. Exod. R. 25:1. Also when Sisera sinned, he judged him through the heavens, as stated (in Jud. 5:20): <THE STARS > FOUGHT FROM THE HEAVENS …. Through the heavens he judges the peoples. (Job 36:31, cont.:) HE GIVES FOOD IN ABUNDANCE. From those < heavens > we know that he gave nourishment to Israel. To what is the matter comparable? To a baker who was standing at the oven.⁶⁷Cf. above, Gen. 4:19; Gen. R. 51:2. When his enemy entered, he raked up burning coals, and put them on his head. When his friend entered, he took out <some> hot bread. Thus <the oven> gave him the burning coals and the bread. Both of them came out of the oven. So the Holy One brought down fire upon the Sodomites and burned them up, but for Israel he brought down manna from heaven, as stated (in Exod. 16:4): BEHOLD, I WILL RAIN DOWN <BREAD FROM THE HEAVENS > FOR YOU….

(Exodus 22:20) "And a stranger you shall not afflict and you shall not oppress him": You shall not afflict him with words and you shall not oppress him in money matters. Do not say to him: "Yesterday you worshipped the deity of Nevo, and (the flesh of) swine is still between your teeth, and you would dare contend with me!" And whence is it derived that if you taunt him he can taunt you in return? From "And a stranger you shall not afflict … for you were strangers in the land of Egypt" — whence R. Nathan derived "Do not attribute a blemish of your own to your neighbor." Beloved are the strangers, for in many places you are exhorted concerning them: "And a stranger you shall not afflict", (Devarim 10:19) "And you shall love the stranger", (Exodus 23:9) "And you have known the soul of the stranger." R. Eliezer says: Because a stranger's past is to his disadvantage, Scripture exhorts concerning him in many places. R. Shimon b. Yochai says: It is written (Judges 5:31) "And His lovers are like the rising of the sun in its might", and it is written (Devarim 10:18) "And He loves the stranger, etc." Now who is greater? One who loves the King or one whom the King loves? Certainly, one whom the King loves. Beloved are the strangers, for by every epithet that Israel is called, the strangers are called. Israelites are called "servants," as it is written (Leviticus 25:55) "For unto Me the children of Israel are servants." And the strangers are called "servants," as it is written (Isaiah 56:6) "… to love the name of the L rd and to be servants unto Him." Israelites are called "ministers," as it is written (Ibid. 6:6) "And you, 'priests of the L rd' shall you be called; 'ministers of our G d' will it be said of you." And the strangers are called "ministers," as it is written (Ibid. 56:6) "… and the strangers who join the L rd to minister unto Him." Israelites are called "lovers," as it is written (Ibid. 41:8) "the seed of Abraham, My lover." And the strangers are called "lovers" (i.e., beloved), as it is written (Devarim 10:18) "And He loves the stranger." "Covenant" is written of Israel, viz. (Genesis 17:13) "And My covenant (i.e., circumcision) shall be in your flesh." And it is also written of strangers, viz. (Isaiah 56:4) "and they hold fast to My covenant." "Acceptance" is written of Israel, viz. (Exodus 28:38) "for acceptance for them before the L rd." And "acceptance" is written of strangers, viz. (Isaiah 56:7) "their burnt-offerings and their sacrifices for acceptance upon My altar." "Watching" is written of Israel, viz. (Psalms 121:4) "He neither slumbers nor sleeps, the Watcher of Israel." And "watchers" is written of the strangers, viz. (Ibid. 146:9) "The L rd watches the strangers." Abraham called himself a stranger, viz. (Genesis 23:4) "A stranger and a sojourner am I with you." David called himself a stranger, viz. (Psalms 119:19) "I am a stranger in the land," and (I Chronicles 29:15) "For we are strangers before You and sojourners as all of our ancestors. As a shadow are our days upon the earth, without a prospect." And it is written (Psalms 39:13) "For a stranger am I with You, a sojourner as all of my ancestors." Beloved are the strangers (i.e., the proselytes), as witness Abraham's not being circumcised until the age of ninety-nine. For if he were circumcised at twenty or thirty, a stranger could become a proselyte only if he were younger than thirty — wherefore the L rd prolonged commanding him until he was ninety-nine, so as not to bar the door to future proselytes. And thus do you find (the L rd's esteem for the stranger-proselyte) in the four classes who respond before Him who spoke and brought the world into being, (Isaiah 44:5) "One shall say: 'I am the L rd's'; another shall call in the name of Yaakov; another shall mark his arm 'of the L rd'; and in the name of Israel he shall be called": "I am the L rd's" — these are the fearers of Heaven, untainted by sin. "another shall call in the name of Yaakov" — these are the minors (who died in childhood), the sons of the wicked in Israel. "another shall mark his arm 'of the L rd'" — these are the penitents. "and in the name of Israel he shall be called — these are the righteous strangers (i.e., the proselytes).

... In the hour that Shlomo built the Holy Temple, the whole world was filled with the fragrance of spices. In the end he saw that it would be destroyed and he wept, saying ‘this fragrance was all for naught!’ The Holy One said to him ‘do not be distressed, I will build it as an eternal construction “…between my breasts he shall lie.” (Shir HaShirim 1:13)’ Thus it says “His jaws are like a bed of spice…” (Shir HaShirim 5:13)

Our sages of blessed memory said: “Observe that the way of the Holy One, blessed be He, is not the way of man.” It is not man’s way to heal with what he wounds. If he wounds with a knife, he heals with a plaster, but the Holy One, blessed be He, heals with what He wounds. When He smote Job, He did so with a tempest, as it said: And multiply my wounds without cause (Job 9:17), and when He healed him He did so with a whirlwind, as it is said: Then the Lord answered Job out of the whirlwind (ibid. 38:1). When He sent Israel into exile, He did so with clouds, as is said: How hath the Lord covered with a cloud (Lam. 2:1), and when He brought them back, He did so with a cloud, as it is said: Who are these that fly as a cloud? (Isa. 60:8). When He dispersed them, He scattered them like doves, as it is said: But they that shall at all escape of them, shall be on the mountains like doves of the valleys, all of them moaning (Ezek. 7:16). When He gathered them together, He did so as doves: As the doves to their cotes (Isa. 60:8). When He blesses them, He does so only while “looking forth,” as it is said: Look forth from Thy holy habitation (Deut. 26:15), and when He exacts retribution from their enemies, He does so while “looking forth,” as it is said: And it came to pass on the morning watch that the Lord looked forth through the pillar of fire and of cloud (Exod. 14:24). When the pillar of cloud descended it turned (the water) into mud, and the pillar of fire scalded them. The hoofs of their horses became entangled (and they fell), causing the horses to fall upon the mares that were beneath. Thus it says: Then did the horses’ hoofs stamp by reason of their prancings, the prancings of the mighty ones (Judg. 5:22). He confused and befuddled them. He took away their reasoning power, and they did not know what to do.

7 (Numb. 34:2) “When you come into the land of Canaan”: A legal teaching: Before Israel entered the land, how did they say the blessing over the food? Thus have our masters taught: Before they entered the land, they used to only say a single blessing, “who sustains all.”⁸Cf. Philip Birnbaum, Daily Prayer Book (Hebrew Publishing Co., 1949), p. 759/760. After they had entered the land, they ordained the blessing, “for the land and for the food.”⁹Birnbaum, p. 763/764. After Jerusalem was destroyed, they added “builder of Jerusalem.”¹⁰See Birnbaum, p. 765/766. The prayer also occurs as the fourteenth blessing in the Shemoneh ‘Esreh (Birnbaum, p. 89/90), as well as in other contexts. For the various versions of the prayer, see Joseph Heinemann, Prayer in the Talmud, trans. Richard S. Sarason (“Studia Judaica, IX; Berlin: Walter de Gruyter, 1977), pp. 48-50, 70-76. After those slain at Bethther¹¹During the Bar Cochba war, 132-135. were buried, they added “who is good and does what is good.”¹²Cf. Birnbaum, p. 765/766. “Who is good,” because they did not decay; and “who does what is good,” because they were given burials. None of them, however, is more dear to you than the blessing of the land. The sages [therefore] said, “Whoever does not mention ‘for the land and for the food; a desirable, good, and spacious land; the covenant [of circumcision]; Torah; life; and food’¹³A Desirable, Good, and Spacious Land plus the elements that follow all form part of a single prayer to be found in Birnbaum, p. 761/762. has not satisfied his obligation.”¹⁴See Ber. 48b-49a. The Holy One, blessed be He, said, “The land of Israel is more dear to Me than everything. I am the one who sought it out, as stated (in Ezek. 20:6), ‘On that day I swore (literally, raised My hand) to them that I would bring them out of the land of Egypt unto a land which I had sought out for them […].’” And similarly it states (in Jer. 3:19), “And I gave you a desirable land – the fairest heritage of all the nations.” You find [the same love for the land], when Joshua slew those kings. R. Jannay the Priest said, “There were sixty-two kings, thirty-one at Jericho and thirty one in the days of Sisera. When he went to fight with Israel they also were slain along with him. Why? Because they yearned to drink water from the waters of Israel. They made a request of Sisera and said to him, ‘If you please, let us come with you to war.’ And every king that requested to go to war sent and hired other workers with silver, so that they would help him. They said to Sisera, ‘We do not request anything from you, but rather we will come for free, because we yearn to fill our stomachs with water from that land.’ Thus it is stated (in Jud. 5:19), ‘The kings came, they fought; [...] on account of¹⁵Heb.: ‘al. The more usual translation here is BY. the waters of Megiddo; they took no gain of silver.’ [This verse serves] to inform you that nothing was more beloved than the land of Israel.” The Holy One, blessed be He, had said to Moses, “This land is dear to Me, as stated (in Deut. 11:12), ‘A land for which the Lord your God always cares.’ Israel also is dear to Me, as stated (in Deut. 7:8), ‘Because the Lord loves you….’” The Holy One, blessed be He, said, “I will bring Israel, who are beloved to Me, into a land that is beloved to Me, as stated (in Numb. 34:2), “when you come into the land of Canaan.”

(Ibid. 24) "And it was in the morning watch": We find that the prayers of the righteous are heard in the morning. The "morning" of Abraham — (Genesis 22:3) "And Abraham rose early in the morning, etc." The "morning" of Isaac — (Ibid. 9) "and both of them went together, etc." — and both had risen early in the morning. The "morning" of Jacob — (Ibid. 28:18) "and Jacob rose early in the morning, etc." The "morning" of Moses — Exodus 34:4) "and Moses rose early in the morning, etc." The "morning" of Joshua — (Joshua 3:1) "And Joshua rose early in the morning and they journeyed from Shittim, etc." The "morning" of Samuel — (I Samuel 15:12) "and Samuel rose early in the morning to meet Saul, etc." The "mornings" of the prophets that were destined to arise (for Israel) — (Psalms 5:4) "O L rd, in the morning shall You hear my voice; in the morning will I order (my prayer) before You, and I will hope." The "morning" of the world to come — |(Eichah 3:23) "New every morning; great is Your faith." And thus do you find that the Holy One Blessed be He is destined to exact punishment of the wicked in the world to come only in the mornings" — (Psalms 101:8) "In the mornings I will cut off all the wicked of the land to cut off from the city of the L rd all the workers of iniquity." Also Jerusalem, in time to come, every morning her judgment will come to light, viz. (Tzefaniah 3:5) "The L rd is righteous in its midst. He will do no wrong. Every morning He will bring His judgment to light. It will not fail. But the churl will not know shame." (Exodus 14:24) "And it was in the morning watch": This occurred at dawn. "and the L rd looked to the camp of Egypt with a pillar of fire and cloud, etc.": The Holy One Blessed be He heals all who enter the world, viz. (Exodus 15:26) "for I am the L rd who heals you", (Jeremiah 17:14) "Heal me, O L rd, and I will be healed. Save me, and I will be saved.", (Ibid. 3:22) "Return, wayward sons; I will heal your waywardness." Come and see that the healing of the Holy One Blessed be He is not like the healing of flesh and blood. The healing of flesh and blood — With what he smites, he does not heal. He smites with a knife and heals with a plaster. Not so the Holy One Blessed be He. With what He smites, He heals. When He smote Iyyov, He smote him with a tempest, viz. (Iyyov 9:11) "He struck me with a tempest and multiplied my wounds in vain." When He healed him, He healed him with a tempest, viz. (Ibid. 38:1) "And the L rd answered Iyyov from the tempest." He answered him from the tempest and He healed him. And when the Holy One Blessed be He exiled Israel, He did so with clouds, viz. (Eichah 2:1) "How the L rd has beclouded in His wrath the daughter of Zion." And when He gathers them in, He does so with clouds, viz. (Isaiah 60:8) "Who are those who fly like a cloud, like doves to their dove-cotes?" When He scatters them, He scatters them like doves, viz. (Ezekiel 7:16) "And their fugitives will flee. They will be in the mountains, all of them moaning like the doves of the valleys, each man in his sin." And when He returns them, He returns them like doves, viz.: "like doves to their dove-cotes." When He blesses Israel, He blesses them with looking, viz. (Devarim 26:15) "Look down from Your holy abode, from the heavens, and bless Your people, Israel." And when He exacted punishment of Egypt, He did so with "looking," viz. "and the L rd looked to the camp of Egypt with a pillar of fire and cloud, and He confounded the camp of Egypt, etc." The pillar of cloud descended and made the sea-bed clay, and the pillar of fire made it so hot that the horses' hooves fell off. "and He confounded the camp of Egypt": He confounded them, He mixed them up, He removed their ensigns and they did not know what they were doing. Variantly: "Confounding" is plague, viz. (Devarim 7:23) "And He will confound them with a great confusion until they are destroyed."

(Numb. 11:16:) GATHER ME <SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL>…. But where were those former ones?⁸⁸Tanh. 3:14; Numb. R. 15:21. This text is related (to Job 34:24): HE SHATTERS MIGHTY ONES WITHOUT INQUIRY [AND RAISES UP OTHERS IN THEIR STEAD]. When the princes (i.e. the people of Israel) were in Egypt, they had seventy elders as stated (in Exod. 3:16): GO AND GATHER THE ELDERS OF ISRAEL; and with them they went out of Egypt. Moreover when Moses went up <on Sinai> to receive the Torah, they were <still> with him, as stated (in Exod. 24:9): THEN THERE WENT UP MOSES AND AARON, NADAB, ABIHU, AND THE SEVENTY ELDERS OF ISRAEL. (Exod. 24:14:) BUT UNTO THE ELDERS HE HAD SAID: WAIT [FOR US] HERE…. When Moses had gone up, he had agreed with Israel to come down at the end of forty days. When he delayed coming down, even as it is stated (in Exod. 32:1): WHEN THE PEOPLE SAW THAT MOSES WAS LATE (boshesh) < … >.⁸⁹Cf. Shab. 89a. Now boshesh can only mean a delay since it is stated (in Judg. 5:28): WHY IS HIS CHARIOT LATE (boshesh) IN COMING; WHY ARE THE HOOF-BEATS OF HIS CHARIOTS DELAYING? All Israel came together to the elders. They said to them: Moses agreed with us that he would come down in forty days. Now here it is forty days and he has not come down. And in addition, six hours more <have passed>;⁹⁰Cf. Exod. R. 41:7, which derives boshesh from ba’u shesh, which means: “Six hours have come.” See Gen. R. 18:6. yet we do not know what has happened to him. So (in the words of Exod. 32:1 cont.) ARISE AND MAKE A GOD FOR US. When they heard that, they said to them: Why are you making him angry, you for whom he performed all the miracles and wonders? They rose up against them and killed them. Then because Hur had stood ('MD) up to them with harsh words, they (rt.: 'MD) rose up against him and killed him. [Where is it shown that they killed the elders and Hur?]⁹¹On the killing of Hur, see also Tanh. Exod. 8:10; Exod. R. 42:1; 48:3; 51:8; Lev. R. 10:2; Numb. R. 9:45; PRE 45. Where Jeremiah has said (in Jer. 2:34-35): MOREOVER ON YOUR SKIRTS THERE IS FOUND THE LIFEBLOOD OF THE INNOCENT POOR. YOU DID NOT FIND THEM BREAKING IN; YET FOR OF ALL THESE <YOU SAY: I AM INNOCENT>. [What is the significance of FOR ALL THESE (elleh)?] <It is> because of (the statement in Exod. 32:4): THIS (elleh) IS YOUR GOD O ISRAEL. After a time, when the Holy One had forgiven them, he said to Moses (in Numb. 11:16): GATHER ME SEVENTY PEOPLE <FROM THE ELDERS OF ISRAEL> in place of those who were killed for the sanctification of my name. That is what is written (in Job 34:24): HE SHATTERS MIGHTY ONES WITHOUT INQUIRY [AND RAISES UP OTHERS IN THEIR STEAD].

(Numb. 4:18) “Do not cut off.” This text is related (to Nahum 1:7), “The Lord is good, a shelter in the day of trouble; He knows those who trust in Him.” The nature of the Holy One, blessed be He, is unlike the nature of flesh and blood.¹³¹Numb. R. 5:3. In the case of a king of flesh and blood, when a province rebels against him, he acts against it with an indiscriminate punishment¹³²Gk.: androlempsia or androlepsia (“seizure of foreigners” in reprisal for murder committed abroad). and kills the good along with the bad. Now the Holy One, blessed be He, is not like that. Rather, when a generation provokes Him, He saves the righteous and destroys the wicked. The generation of Enosh sinned. He destroyed them but rescued Enoch, as stated (in Gen. 5:24), “And Enoch walked with God.” Why? (Nahum 1:7:) “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” The generation of the flood provoked Him. So He destroyed them, as stated (in Gen. 7:23), “And He blotted out all existence”; but He rescued Noah, as stated (in Gen. 6:8), “And Noah found favor [in the eyes of the Lord].” And similarly with the Sodomites, He destroyed them, as stated (in Gen. 19:24), “Then the Lord rained down upon Sodom”; but He rescued Lot, as stated (in vs. 29), “and sent Lot away.” He brought darkness upon the Egyptians, but (according to Exod. 10:23) “all the Children of Israel had light in their dwellings.” Why? (Nahum 1:7:) “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” They went forth from Egypt and came to the desert. [There] they committed that deed (i.e., the incident of the golden calf), [all] except for the tribe of Levi. Thus it is stated (in Exod. 32:26), “[So Moses stood up in the gate of the camp and said,] ‘Whoever is for the Lord, to me!’ And all of the sons of Levi gathered to him.” [What is the meaning of “Whoever is for the Lord?”] Whoever (in Exod. 32:3) has not given a ring for the calf, let him come unto me. [To him] the Holy One, blessed be He, said (in Nahum 1:7), “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” Moshe immediately arose and killed the sinners, as stated (Exodus 32:28), “And the Children of Levi did like the word of Moses.” With reference to the tribe of Levi, however, which gave their lives for the name of the Holy One, blessed be He, He thus said to Moses and Aaron (in Numb. 4:18), “Do not cut off….” And so He says in another place (i.e., in Numb. 3:15), “Enroll the Children of Levi.” But He has also said (in Numb. 1:49), “However, you shall not enroll the tribe of Levi.” Why? In order to exclude them from the decree. As the Holy One, blessed be He, foresaw that Israel was going to provoke Him and said to them (in Numb. 14:29), “In this desert shall your carcasses drop.” Therefore, the Holy One, blessed be He, said, “The Children of Levi shall not be [part of] this decree, as stated (in Numb. 1:49, cont.), ‘nor shall you take a census of them as part of the Children of Israel.’ Why? Because they are Mine, as stated (Numb. 3:12), ‘and the Levites shall be mine.’” Thus when anyone offers (rt.: qrb) a little of himself, they advance (rt.: qrb) him a lot. Now they had offered (rt.: qrb) themselves, when Moses said (in Exod. 32:26), “Whoever is for the Lord, to me!” And not only that, but the Holy One, blessed be He, said (according to Numb. 1:50) “You shall enroll the Levites to be over the tabernacle of the testimony.” Thus when someone is tested in [one] area and found trustworthy, the Holy One, blessed be He, trusts him forever; for so you find in the case of Joshua.¹³³Numb. R. 1:12. When he was tested with Amalek, he prevailed against him according to the law and according to the commandment. It is so stated (in Exod. 17:13), “And Joshua defeated Amalek and his people….” The Holy One, blessed be He, said to him, “From your tribe (Ephraim) I am raising up one to exact punishment from Amalek, as stated (in Jud. 5:14), “Out of Ephraim came those whose root is in Amalek….” What is the meaning of out of (mny) Ephraim? He appointed (mnh) Ephraim alone to destroy the seed of Amalek. The Holy One, blessed be He, said to him (ibid., cont.), “’After you, Benjamin with your peoples,’ [i.e.,] leave him for Saul ben Kish, the Benjamite; he will uproot him.” Another interpretation (of Jud. 5:14), “Out of Ephraim.” Saul was tested and found untrustworthy in his commission. Rather (according to I Sam. 15:9), “But Saul and the people spared Agag.” He put him back after him (i.e., behind Ephraim, the tribe of Joshua and Samuel) and the kingdom was taken from him, as stated (in Jud. 5:14), “after you (i.e., Ephraim), Benjamin with your peoples.” And I have also tested this tribe (of Levi), and they have been found to be preserving My honor; for they have given their life for the sanctification of My name (in Exod. 32:27-28), “Let each one put his sword on his thigh [….] So the Children of Levi acted according to the word of Moses,” and they did not show favoritism. Therefore, Moses blesses them and says to them (in Deut. 33:9), “Who says of his father and mother, ‘I do not consider them […].’” And [so] I am also advancing him and making him My imperial agent.¹³⁴Lat.: frumentarius (“grain dealer”). and I am entrusting him with My house and My sanctity, as stated (in Numb. 1:50), “But you shall enroll the Levites to be over the tabernacle of the testimony….” And what was it that I told you (in vs. 49)? “However, you shall not enroll the tribe of Levi.” [This prohibition] was to exempt them from the decree which I was going to pronounce over Israel. It is simply that I am allotting them great honor. When you number them, [number them] by themselves through the Divine utterance (in Numb. 3:15), “Enroll the Children of Levi.” Now if I have honored the Levites, who bear the tabernacle, how much the more so in the case of the Children of Kohath, who bear the ark, [as stated] (in Numb. 3:31), “And their duties included the ark, the table, the lampstand, the altars, [….]” He therefore said to them (in Numb. 4:18), “Do not cut off [the tribe of the Kohathite families from the Levites].” The Holy One, blessed be He, said, “And if because the Children of Kohath have feared Me, I have allotted glory to them and to their children; then [I will honor] whoever stands in awe of Me and not cut off his name from the world.”¹³⁵Numb. R. 5:9. From whom do you learn this? From the children of Jonadab ben Rechab. Since they did his will, what is stated about them? (Jer. 35:19), “Someone belonging to Jonadab ben Rechab shall not be cut off from standing before Me forever.” And if in the case of those who are proselytes, because they have done My will, I have done likewise for them (i.e., what they want); in the case of Israel, when they are doing My will, how much the more shall they neither be cut off nor have their name be erased from before Me? Rather, they shall live and abide forever and ever and ever, as stated (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.”

And he shall wave the sheaf before the Lord. How did he wave it? R. Hama b.Ukba in the name of R.Joshua b. Hanania said: He moved it forward and backward, upward and downward; forward and backward to symbolize that the act was in honor of Him to whom the whole world belongs; upward and downward to symbols that the act was in honor of Him to whom belong the regions on high and the regions below. R. Simon son of R. Joshua said: The movements forward and backward were to counteract the effects of injurious winds; and the movements upward and downwards were to counteract the effect of injurious dews.

[Another interpretation (of Numb. 4:18:) DO NOT CUT OFF.] And so he says in another place (i.e., in Numb. 3:15): ENROLL THE CHILDREN OF LEVI. But he has also said (in Numb. 1:49): HOWEVER, YOU SHALL NOT ENROLL THE TRIBE OF LEVI. But he only spoke to him <with reference to numbering them in> the midst of the children of Israel and did not tell him to exempt them from the decree <itself>.¹⁵⁸Tanh., Numb. 26, cont.; Numb. R. 1:12; 3:7. The Holy One <did so> because he foresaw that Israel was going to provoke him and said to them (in Numb. 14:29): IN THIS DESERT SHALL YOUR CARCASSES DROP. Therefore, the Holy One said: The children of Levi shall not be <part of> this decree, as stated (in Numb. 1:49, cont.): NOR SHALL YOU TAKE A CENSUS OF THEM AS PART OF THE CHILDREN OF ISRAEL. Why? Because they are mine (according to Numb. 3:12): AND THE LEVITES SHALL BE MINE. Thus when anyone offers (rt.: QRB) a little of himself, they advance (rt.: QRB) him a lot. Now they had offered (rt.: QRB) themselves, when Moses said (in Exod. 32:26): WHOEVER IS FOR THE LORD, <COME TO ME>. And not only that, BUT (according to Numb. 1:50) YOU SHALL ENROLL THE LEVITES TO BE OVER THE TABERNACLE OF THE TESTIMONY. Thus when someone is tested in <one> area and found trustworthy, the Holy One trusts him forever; for so you find in the case of Joshua.¹⁵⁹Numb. R. 1:12. When he was tested with Amalek, he prevailed against him according to the law and according to the commandment. It is so stated (in Exod. 17:13): AND JOSHUA DEFEATED <AMALEK AND HIS PEOPLE>…. The Holy One said to him: From your tribe (Ephraim) I am raising up one to exact punishment from Amalek, as stated (in Jud. 5:14): OUT OF EPHRAIM CAME THOSE WHOSE ROOT IS IN AMALEK…. [What is the meaning of OUT OF (MNY) EPHRAIM?] He appointed (MNH) Ephraim in his heart¹⁶⁰Cf. the parallel in Tanh., Numb. 1:26, which reads, “Ephraim alone….” to destroy the seed of Amalek. The Holy One said to him (ibid., cont.): [AFTER YOU,] BENJAMIN WITH YOUR PEOPLES, <i.e.,> leave him for Saul ben Kish, the Benjamite; he will serve him.¹⁶¹Cf. the parallel in Tanh., Numb. 1:26, which reads, “He will uproot him.”

Another interpretation (of Jud. 5:14): OUT OF EPHRAIM. Saul was tested and found untrustworthy in his commission. Rather (according to I Sam. 15:9): BUT SAUL AND THE PEOPLE SPARED AGAG. He put him back after him (i.e., behind Ephraim, the tribe of Joshua and Samuel) and the kingdom was taken from him, as stated (in Jud. 5:14): AFTER YOU (i.e., Ephraim), BENJAMIN WITH YOUR PEOPLES. And I have also tested this tribe (of Levi), and they have been found to be preserving my honor; for they have given their life for the sanctification of my name (in Exod. 32:27-28): LET EACH ONE PUT HIS SWORD ON HIS THIGH <….> SO THE CHILDREN OF LEVI ACTED ACCORDING TO THE WORD OF MOSES, and they did not show mercy to them. Therefore, Moses blesses them and says to them (in Deut. 33:9): WHO SAYS OF HIS FATHER AND MOTHER: I DO NOT CONSIDER THEM [….] And I am also advancing him and making him my imperial agent.¹⁶²Lat.: frumentarius (“grain dealer”). And I am entrusting him with my house and my sanctity, as stated (in Numb. 1:50): BUT YOU SHALL ENROLL THE LEVITES <TO BE OVER THE TABERNACLE OF THE TESTIMONY>…. And what was it that I told you (in vs. 49)? HOWEVER, YOU SHALL NOT ENROLL THE TRIBE OF LEVI. <This prohibition> was to exempt them from the decree which I was going to pronounce over Israel. It is simply that I am allotting them great honor. When you number them, <number them> by themselves through the divine utterance (in Numb. 3:15): ENROLL THE CHILDREN OF LEVI. Now if I have honored the Levites, who bear the Tabernacle, how much the more so in the case of the children of Kohath, who bear the ark, [as stated (in Numb. 3:31): AND THEIR DUTIES INCLUDED THE ARK, THE TABLE, THE LAMPSTAND, THE ALTARS, AND THE SACRED UTENSILS….] He therefore said to them (in Numb. 4:18): DO NOT CUT OFF <THE TRIBE OF THE KOHATHITE FAMILIES FROM THE LEVITES>. The Holy One said: [If] because [the children of Kohath] have feared me, I have allotted glory to them [and to their children]; then [I will honor] whoever stands in awe of me and not cut off his name from the world.¹⁶³Numb. R. 5:9. From whom do you learn this? From the Jonadab ben Rechab, as stated (in Jer. 35:19): SOMEONE BELONGING TO JONADAB BEN RECHAB SHALL NOT BE CUT OFF <FROM STANDING BEFORE ME FOREVER>. And if in the case of those who are proselytes, because they have done my will, I have done likewise for them (i.e., what they want); in the case of Israel, when they are doing my will, how much the more shall they neither be cut off nor have their name be erased from before me? Rather, they shall live and abide forever and ever and ever, as stated (in Deut. 4:4): BUT YOU WHO CLUNG TO THE LORD YOUR GOD ARE ALL ALIVE TODAY.

(Shemoth 13:9) "upon your hand" — the left hand, as it is written (Isaiah 48:13) "My hand also has founded the earth, and My right hand has spanned the heavens," and (Judges 5:26) "She sent forth her hand for the (tent-) peg and her right hand for the laborers' hammer," and (Psalms 74:11) "Why do You withdraw Your hand, and Your right hand, etc." — whence we see that "hand" (by itself) in all places is the left hand.

R. Phinehas said in the name of R. Reuben: Two people were principal actors and yet made themselves subordinate, viz. Abraham and Barak. Barak, as it is written, And she sent and called Barak . . . And Barak said unto her : If thou wilt go with me, then I will go ; but if thou wilt not go with me, I will not go (Judg. iv, 6 ff.). R. Judah explained : If thou wilt go with me to Kadesh, 3 I will go with thee against Hazor 4 ; whilst if thou wilt not go with me to Kadesh, I will not go with thee against Hazor. R. Nehemiah explained it: If thou wilt go with me in Song, 5 I will go with thee to battle; but if thou wilt not go with me in Song, I will not go with thee to battle. And she said; I will surely go with thee, notwithstanding (efes) the journey that thou takest shall not be for thy honour (ib. 9). R. Reuben said: [Efes] is a Greek word, as though to say hafes (let alone).* Said she to him: 'What thinkest thou? that the glory for the Song shall be given to thee alone!* He retired into the second place, as it is written, Then sang Deborah and Barak the son of Abinoam, etc. (ib, v, i). 2 [Translation 1939 Freedman and Simon, Soncino Press]

The voice of the first (commandment) went forth, and the heavens and earth quaked thereat, and the waters and rivers fled, and the mountains and hills were moved, and all the trees fell prostrate, and the dead who were in Sheol revived, and stood on their feet till the end of all the generations, as it is said, "But with him that standeth here with us this day" (Deut. 29:15), and those (also) who in the future will be created, until the end of all the generations, there they stood with them at Mount Sinai, as it is said, "And also with him that is not here with us this day" (ibid.). The Israelites who were alive (then) fell upon their faces and died.

"Thou stretchedst out thy right hand, the earth swallowed them" (Ex. 15:12). The Holy One, blessed be He, told the earth to bury the slain. (The earth) said unto Him: Sovereign of all worlds! The waters have killed them, let the waters swallow them. He answered (the earth) saying: On this occasion receive them; on another occasion such that be killed by thee in the future will I cast into the sea, namely, Sisera and all his host, these will I cast into the sea, as it is said, "The river Kishon swept them away, that ancient river" (Judg. 5:21 ). (The earth) continued, saying to Him: Give me the oath by Thy right hand, that Thou wilt not claim them at my hand. The Holy One, blessed be He, put forth His right hand, and swore to the earth that He would not claim them, as it is said, "Thou stretchedst out thy right hand, the earth swallowed them" (Ex. 15:12). All the kings of the earth heard of the departure from Egypt, and the dividing of the Reed Sea; they trembled and feared, and fled from their place, as it is said, "The peoples have heard, they tremble" (Ex. 15:14).

"as the days of the heavens upon the earth": The faces of the righteous will (then) shine as the day (i.e., the sun). And thus is it written (Judges 5:31) "and His lovers, like the sun emerging in its strength." (Psalms 16:11) "… with seven joys, Your face": With seven joys the faces of the righteous are destined to receive the Face of the Shechinah in the world to come: [1] "His lovers like the sun emerging in its strength", [2] (Song of Songs 6:10) "fair as the moon", [3] (Daniel 12:3) "and the wise ones will shine as the brightness of the firmament", [4] "and they that turn the many to righteousness (will shine) as the stars forever", [5] (Nachum 2:4) "and like lightnings shall they run", [6] (Psalms 45:1) "To the chief musician upon shoshanim (the righteous, whose faces are like shoshanim (lilies)", [7] (Hoshea 14:7) "and his beauty will be as that of the olive tree."

"and they that turn the many to righteousness": These are the charity trustees. R. Shimon b. Menassia says: And thus is it written (Judges 5:31) "and His lovers, like the sun emerging in its strength." Who is greater? His lovers (i.e., the elders)? or those who cause Him to be beloved (by others)? Naturally, the second. And it is written "and His lovers, like the sun emerging in its strength" — How much more so, those (the charity trustees), who cause Him to be beloved (by others)!

(Bamidbar 7:18) "On the second day, Nethanel ben Tzuar, the chief of Yissachar, presented": (Ibid. 19) "He presented (hikriv) his offering": What is the intent of this (i.e., why the redundancy?) Because Reuven came and protested, saying: It is enough that Judah preceded me; let me (now) present according to the order of (precedence) in birth, Moses rebuked him, saying: The Holy One told me to present according to (precedence) in (the order of) journeying — it being written "hakrev" (imperative - "Present"). "He (Nethanel) presented his offering." Because Nethanel merited in counsel (i.e., to counsel the presentation of these offerings), Scripture accounts it to him as if he had presented first and he merited the bequest of binah (understanding) as his (Yissachar's) portion, viz. (I Chronicles 12:33) "And of the sons of Yissachar, knowers of understanding for the times," and (Judges 5:15) "And the leaders of Yissachar (the Sanhedrin) were with Devorah, and as Yissachar, so, Barak, in the valley, etc." And thus does Scripture praise him (Yissachar) in the batei-din in Egypt, viz. (of Yissachar) "Yashuv, the family of the Yashuvi, "yishuv" connoting beth-din, as in (Ezekiel 33:31) "and they will come to you as a people comes, and My people will sit (in judgment) before you," and (Devarim 33:18) "Rejoice Zevulun on your going forth (to trade), and Yissachar in your tents (of Torah)," and (Bereshit 25:27) "… and Yaakov was a "whole" man, sitting in the tents (of learning)."

The sixth wonder (was): From the day when the heavens and earth were created, the sun, the moon, and the stars and the constellations were ascending to give light upon the earth, and they did not come into contact with one another until Joshua came and fought the battles of Israel. It was the eve of the Sabbath, and he saw the plight of Israel lest they might desecrate the Sabbath, and further, he saw the magicians of Egypt compelling the constellations to come against Israel. What did he do? He stretched forth his hand to the light of the sun and to the light of the moon, and he invoked upon them the || (Divine) Name, and each one stood for thirty-six hours in its place until the termination of the Sabbath day, as it is said, "And the sun stood still, and the moon stayed" (Josh. 10:13). All the kings of the earth heard thereof and they wondered, because there had been none like him from the day when the world had been created, as it is said, "And there was no day like that before it or after it, that the Lord hearkened unto the voice of a man" (Josh. 10:14).

... David is the shepherd of Israel, as it says “You shall shepherd My people Israel…” (Divre HaYamim I 11:2) And who shepherded David? The Holy One, as it says “The Lord is my shepherd; I shall not want.” (Tehillim 23:1) Jerusalem is the light of the world, as it says “And nations shall go by your light…” (Yeshayahu 60:3) And who is the light of Jerusalem? The Holy One, as it is written “…but the Lord shall be to you for an everlasting light…” (Yeshayahu 60:19)

"and let Your haters flee before You": Now are there "haters" before Him who spoke and brought the world into being? The intent is, rather, that all who hate the righteous are, as it were, haters of the L-rd. Similarly, (Shemot 15:7) "and in the greatness of Your grandeur you destroy those who rise against You." Now are there any who "rise" before the L-rd? The intent is, rather, that all who rise against the righteous are, as it were, "rising" against the L-rd. And, similarly (Psalms 74:23) "Forget not the voice of Your adversaries, the ever rising roar of those who rise against You," and (Psalms 83:3) "For Your foes are tumultuous; Your haters have raised their heads," and (Psalms 4) "They have been subtle in counsel against Your people," and (Psalms 138:21-22) "Will I not hate Your haters, O L-rd? Will I not battle with those who rise up against You? I have hated them to the heights of hatred. I have deemed them my (own) enemies." And thus is it written (Zechariah 2:12) "Whoever touches you (Israel) touches the pupil of His eye": It is not written "the pupil of the eye," but "the pupil of His eye" — that of the L-rd, as it were, Scripture resorting to a euphemism (for "the eye of the L-rd"). Similarly, (Job 7:20) "Why do You make me Your target for Yourself, and a burden to myself?" — ("myself") a euphemism (for "to You"?) Similarly, (Ezekiel 8:17) "and they thrust the branch to their nostrils" — a euphemism for ("My"). Similarly, (Chabakkuk 1:12) "Are You not of yore, O L-rd, my holy G-d, and we shall not die" — a euphemism (for "You"). Similarly, (Psalms 106:20) "They exchanged their glory for the image of a bull feeding on grass" — a euphemism (for "G-d"). Similarly, (Bamidbar 11:15) "And if You will do thus to me, kill me, I pray You, if I have found favor in Your eyes, and let me not witness my evil" — a euphemism (for "them" and "their," respectively). Similarly, (Ibid. 12:12) "who comes out of his mother's womb, and half his flesh being consumed" — a euphemism (for "our"). And if one helps the righteous, it is as if he is helping the L-rd, viz. (Judges 5:23) "'Curse Meroz!' said the angel of the L-rd. 'Bitterly curse her dwellers. Because they do not come to the holy of the L-rd, to the help of the L-rd among the mighty.'" R. Shimon b. Elazar says: There is nothing more "beloved" in a man's body than his eye. When a man is hit on his head, he closes only his eyes. And Israel is thus compared, viz. (Zechariah 2:12) "Whoever touches you (Israel) touches the pupil of His eye." R. Yossi b. Elazar says: He (the "toucher") is regarded as one who sticks a finger into His eye and gouges it out. Pharaoh, who "touched," what did I do to him? (Shemot 15:4) "Pharaoh's chariots and his army He cast into the sea." Sisra, who "touched," what did I do to him? (Judges 5:20) "From heaven the stars fought. From their courses they fought against Sisra." Sancherev, who "touched," what did I do to him? (II Kings 19:35) "And an angel of the L-rd went out and smote in the camp of Ashur, etc." Nevuchadnezzar, who "touched," what did I do to him? (Daniel 4:30) "and he ate grass like cattle." Haman, who "touched," what did I do to him? (Esther 8:7) "and they hanged him on a tree." And thus you find that as long as Israel were subjugated in Egypt, the Shechinah was with them in their servitude, viz. (Shemot 22:10) "And they saw the G-d of Israel, and under His feet, the likeness of a sapphire brick" (viz. Ibid. 1:14) "And thus is it written (Isaiah 63:9) "In all of their afflictions, He was afflicted." This tells me only of communal afflictions. Whence do I derive (the same for) individual afflictions? From (Psalms 91:15) "When he calls Me, I will answer him. With him will I be in affliction." And it is written (Bereshit 39:20-21) "And Joseph's master took him in and the L-rd was with Joseph." And thus is it written (II Samuel 7:23) "… before your people whom You redeemed from Egypt — a nation and its G-d" (together with them). R. Akiva says: If it were not explicitly written, it would be impossible to say it — Israel said before the L-rd: "You have redeemed Yourself!" You find that whenever they were exiled, the Shechinah was exiled with them, viz. (I Samuel 2:27) "Was I not exiled to your father's house when they were in Egypt in the house of Pharaoh?" When they were exiled to Bavel, the Shechinah was with them, viz. (Isaiah 43:14) "For your sake I was sent to Bavel." When they were exiled to Edom, the Shechinah was with them, viz. (Ibid. 63:1) "Who is this, coming from Edom, etc.?" And when they return, the Shechinah will return with them, as it is written (Devarim 30:3) "And the L-rd will return, etc." It is not written "and the L-rd will return your captivity," but "and the L-rd will return with your captivity." And it is written (Song of Songs 4:8) "With Me, from Levanon, My bride, with Me from Levanon will you come."

"and let Your haters flee before You": Now are there "haters" before Him who spoke and brought the world into being? The intent is, rather, that all who hate the righteous are, as it were, haters of the L-rd. Similarly, (Shemot 15:7) "and in the greatness of Your grandeur you destroy those who rise against You." Now are there any who "rise" before the L-rd? The intent is, rather, that all who rise against the righteous are, as it were, "rising" against the L-rd. And, similarly (Psalms 74:23) "Forget not the voice of Your adversaries, the ever rising roar of those who rise against You," and (Psalms 83:3) "For Your foes are tumultuous; Your haters have raised their heads," and (Psalms 4) "They have been subtle in counsel against Your people," and (Psalms 138:21-22) "Will I not hate Your haters, O L-rd? Will I not battle with those who rise up against You? I have hated them to the heights of hatred. I have deemed them my (own) enemies." And thus is it written (Zechariah 2:12) "Whoever touches you (Israel) touches the pupil of His eye": It is not written "the pupil of the eye," but "the pupil of His eye" — that of the L-rd, as it were, Scripture resorting to a euphemism (for "the eye of the L-rd"). Similarly, (Job 7:20) "Why do You make me Your target for Yourself, and a burden to myself?" — ("myself") a euphemism (for "to You"?) Similarly, (Ezekiel 8:17) "and they thrust the branch to their nostrils" — a euphemism for ("My"). Similarly, (Chabakkuk 1:12) "Are You not of yore, O L-rd, my holy G-d, and we shall not die" — a euphemism (for "You"). Similarly, (Psalms 106:20) "They exchanged their glory for the image of a bull feeding on grass" — a euphemism (for "G-d"). Similarly, (Bamidbar 11:15) "And if You will do thus to me, kill me, I pray You, if I have found favor in Your eyes, and let me not witness my evil" — a euphemism (for "them" and "their," respectively). Similarly, (Ibid. 12:12) "who comes out of his mother's womb, and half his flesh being consumed" — a euphemism (for "our"). And if one helps the righteous, it is as if he is helping the L-rd, viz. (Judges 5:23) "'Curse Meroz!' said the angel of the L-rd. 'Bitterly curse her dwellers. Because they do not come to the holy of the L-rd, to the help of the L-rd among the mighty.'" R. Shimon b. Elazar says: There is nothing more "beloved" in a man's body than his eye. When a man is hit on his head, he closes only his eyes. And Israel is thus compared, viz. (Zechariah 2:12) "Whoever touches you (Israel) touches the pupil of His eye." R. Yossi b. Elazar says: He (the "toucher") is regarded as one who sticks a finger into His eye and gouges it out. Pharaoh, who "touched," what did I do to him? (Shemot 15:4) "Pharaoh's chariots and his army He cast into the sea." Sisra, who "touched," what did I do to him? (Judges 5:20) "From heaven the stars fought. From their courses they fought against Sisra." Sancherev, who "touched," what did I do to him? (II Kings 19:35) "And an angel of the L-rd went out and smote in the camp of Ashur, etc." Nevuchadnezzar, who "touched," what did I do to him? (Daniel 4:30) "and he ate grass like cattle." Haman, who "touched," what did I do to him? (Esther 8:7) "and they hanged him on a tree." And thus you find that as long as Israel were subjugated in Egypt, the Shechinah was with them in their servitude, viz. (Shemot 22:10) "And they saw the G-d of Israel, and under His feet, the likeness of a sapphire brick" (viz. Ibid. 1:14) "And thus is it written (Isaiah 63:9) "In all of their afflictions, He was afflicted." This tells me only of communal afflictions. Whence do I derive (the same for) individual afflictions? From (Psalms 91:15) "When he calls Me, I will answer him. With him will I be in affliction." And it is written (Bereshit 39:20-21) "And Joseph's master took him in and the L-rd was with Joseph." And thus is it written (II Samuel 7:23) "… before your people whom You redeemed from Egypt — a nation and its G-d" (together with them). R. Akiva says: If it were not explicitly written, it would be impossible to say it — Israel said before the L-rd: "You have redeemed Yourself!" You find that whenever they were exiled, the Shechinah was exiled with them, viz. (I Samuel 2:27) "Was I not exiled to your father's house when they were in Egypt in the house of Pharaoh?" When they were exiled to Bavel, the Shechinah was with them, viz. (Isaiah 43:14) "For your sake I was sent to Bavel." When they were exiled to Edom, the Shechinah was with them, viz. (Ibid. 63:1) "Who is this, coming from Edom, etc.?" And when they return, the Shechinah will return with them, as it is written (Devarim 30:3) "And the L-rd will return, etc." It is not written "and the L-rd will return your captivity," but "and the L-rd will return with your captivity." And it is written (Song of Songs 4:8) "With Me, from Levanon, My bride, with Me from Levanon will you come."

(Bamidbar 11:6) "And now, our souls are dry. There is nothing": R. Shimon said: They said: It (the manna) will burst our bowels. Can a mortal ingest and not expel! They said to R. Shimon: And how do you explain (Devarim 23:14) "And you shall have a spade along with your other implements" (to cover your excrement)? He answered: What the Canaanite merchants sold them they expelled, but the manna, never. As it is written (Psalms 78:25) "Man ate the bread of abirim" — (bread) which was absorbed in the eivarim (the limbs). "Only to the manna is our eyes. (7) The manna was (round) like coriander seed, and it looked like crystal.": You think that he who said this ("Only to the manna, etc.") said that ("The manna was round, etc."?) This is not so. Israel said "Only to the manna is our eyes," and the L-rd "pacified" all future generations and said to them: Come and see what they are grumbling to Me about — "The manna was like coriander seed — it looked like crystal!" viz. (Bereshit 2:12) "And the gold of that land is good. There is the crystal and the onyx stone." Similarly, (i.e., another instance of "split referrent") (Ibid. 38:25) "And Judah recognized (them) and said: 'She is right. It is by me'" (that she is with child). And Scripture (and not Judah) states that "he did not live with her again." Similarly, (Devarim 25:18) "and you (Israel) were faint and weary," "and (he, Amalek) did not fear G-d." Similarly, (Judges 5:28) "Why is his (Sisra's) chariot delayed in coming?" — This was stated by Sisra's mother, (29) "The wisest of her ladies answer her, etc." — This was said by his wife and her daughters-in-law. (Ibid.) "She, too, returns her words to her" — there was revealed to her what was said to Devorah by the Holy Spirit — Don't wait any longer for Sisra. (Ibid. 31) "So will all of Your foes go lost, O L-rd." Similarly, (I Samuel 4:8) "Woe to us! Who will save us from the hand of this mighty G-d" — This was stated by the righteous (among them). But the wicked said: "This is the G-d who smote the Egyptians with every plague in the desert." Their intent was: He had only ten plagues (in His arsenal) and He brought them all on the Egyptians — He has no plagues left. The L-rd responded: You say I have no plague left? I will bring upon you a plague the like of which the world has never seen. One of you will be sitting (and defecating) and a mouse will rise from the depths and will scoop out his innards and return to the depths! And thus is it written (Ibid. 5:6) "And the hand of the L-rd was heavy against the Ashdodites … and He struck them with hemorrhoids." Similarly, (Jeremiah 26:16-25) "Then the officers and all the people said to the Cohanim: … This man (Jeremiah) does not deserve to die … And there arose men of the elders of the land and they said to the entire assemblage of the people: Michah the Monashite prophesied … Did Chizkiyahu king of Judah put him to death? …" Until here, the words of the righteous. But the wicked among them said: "There was also a man who prophesied in the name of the L-rd, Uriah the son of Shemayahu … And King Yehoyakim heard … and the king wanted to put him to death…. And King Yehoyakim sent men to Egypt … and they took Uriah out of Egypt …" They said: Just as Uriah was killed, so Jeremiah must be killed. "But Achiram son of Shafan protected Jeremiah not to hand him over to the people to be put to death." Similarly, (Ruth 2:13) "As the L-rd lives, lie (here) until the morning." Because the yetzer hara (the evil inclination) sat and aggrieved him (Boaz) the whole night, saying: You are single and need a wife, and she (Ruth) is single and needs a husband, and you know that a woman is acquired (as a wife) by intercourse — Arise and live with her and let her be your wife — he swore to his yetzer hara "As the L-rd lives," I will not touch her. And to the woman he said: "Lie (here) until the morning." Here, too, "Only to the manna is our eyes." Do you think that he who said this said that ("The manna was like coriander seed, etc.")? (No!) Israel said "Only to the manna is our eyes!" and the L-rd "pacified" and said to them: Come and see about what they are railing against Me: "The manna was like coriander seed and it looked like crystal," viz. (Bereshit 2:12) "The gold of that land is good. There is crystal and the shoham stone."

Variantly: "And he said: The L-rd came from Sinai.": When the L-rd is destined to exact payment of Seir, He is destined to "thunder" all of the world on its inhabitants, as He did at the giving of the Torah, viz. (Judges 5:14) "O L-rd, when You went out of Seir, when You strode from the field of Edom, the earth thundered; the heavens, too, trickled; the heights, too, dripped water."

"and the treasures hidden in the sand": "treasures" — chilazon; "hidden" — tarith (a valuable fish); "sand" — white glass. For the tribe of Zevulun protested before the L-rd, as it is written (Judges 5:18) "Zevulun is a people that risked its life to the death, etc." and he said before Him: "L-rd of the Universe, to my brothers You gave lands, and to me You gave seas and rivers." The L-rd: "They will need you for the chilazon (found in your territory)." Zevulun: "Who shall inform me?" (i.e., What assurance have I that they are taking chilazon and will pay me for it?) The L-rd: Let this be a sign for you: If anyone steals it, his "merchandise" will not prosper (i.e., the precious dye of the chilazon will not take).