Midrasch zu Malachi 3:22

(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."

(Deut. 16:18:) YOU SHALL APPOINT <JUDGES AND LAW OFFICERS> FOR YOURSELVES, and not for the peoples of the world.²¹Tanh., Deut. 5:5. Another interpretation (of Deut. 16:18): YOU SHALL APPOINT <JUDGES AND LAW OFFICERS> FOR YOURSELVES. <This> teaches that the judges were called in the name of Moses. Moreover, this is one of three things over which Moses risked his life and were called by his name.²²Mekhilta deRabbi Ishmael, Shirata, 1 on Exod. 15:1; Exod. R. 30:4; Numb. R. 12:9. He offered his life over the Torah, [as stated (in Exod. 34:28): AND HE WAS THERE <WITH THE LORD> FORTY DAYS AND FORTY NIGHTS; <HE ATE NO BREAD AND DRANK NO WATER>.] It was also called by his name, as stated (in Mal. 3:22 [4:4]): REMEMBER <THE> TORAH OF MY SERVANT MOSES. He offered his life over Israel, as stated (in Exod. 32:32): BUT NOW, IF YOU WILL FORGIVE THEIR SIN, <WELL AND GOOD;> BUT IF NOT, PLEASE BLOT ME OUT <OF THE BOOK THAT YOU HAVE WRITTEN >. And where is it shown that they were called by his Name? Where it is stated (in Exod. 32:7, in which the Holy One tells Moses): FOR YOUR PEOPLE <WHOM YOU BROUGHT UP FROM THE LAND OF EGYPT> HAVE ACTED BASELY. He also offered his life over the judges, as stated (in Exod. 2:12–14): HE SMOTE THE EGYPTIAN <AND HID HIM IN THE SAND. WHEN HE WENT OUT ON THE SECOND DAY, HERE THERE WERE TWO HEBREW MEN FIGHTING>; SO HE SAID TO THE WICKED ONE: WHY WOULD YOU STRIKE YOUR COMRADE? <BUT HE SAID: WHO APPOINTED YOU²³In an unvoweled text APPOINTED YOU could be read as “your name.” A PRINCE AND A JUDGE OVER US?> For that reason they were called in his name, as stated (in Deut. 16:18): YOU SHALL APPOINT JUDGES AND LAW OFFICERS FOR YOURSELVES IN ALL YOUR GATES.

… it is written there “Behold the heaven and the heaven of heavens cannot contain You…” (Melachim I 8:27) and here it is written “…the glory of the Lord filled the Tabernacle.” (Shemot 40:35) R’ Yehoshua of Sachnin said in the name of R’ Levi ‘to what is this likened? To an open cave at the edge of the sea. When the sea storms the cave is filled, but the sea is not reduced. So too, even though it is written that ‘the glory of the Lord filled the Tabernacle’ the upper and lower worlds did not lose anything of the brilliance of the glory of the Holy One, just as it is written “Do I not fill the heavens and the earth? says the Lord.” (Yirmiyahu 23:24) Therefore it is written here ‘And it was’. Just as the Divine Presence was here below at the beginning of the creation of the world but withdrew to above, now it returned to be below as it had been “And it was that on the day that Moses finished…” (Bamidbar 7:1) ... [Another explanation. “And it was that on the day that Moses finished erecting the Mishkan…” (Numbers 7:1)] R’ Simon said: at the time when the Holy One told Israel to erect the Tabernacle, He hinted that when the Tabernacle below is erected, the Tabernacle above is erected, as it says “And it was that on the day that Moses finished…” (ibid.) It does not say ‘erecting the Tabernacle’ but rather ‘erecting this (et) the Tabernacle.’ This refers to the Tabernacle above. The Holy One said: in this world, when the Tabernacle was erected, I commanded Aharon and his sons that they bless you. In the time to come I, in my glory, will bless you. So it is written “May the Lord bless you from Zion, He Who made heaven and earth.” (Psalms 134:3)

(Deut. 16:18:) “You shall appoint [judges and law officers] for yourselves”; and not for the peoples of the world. Another interpretation (of Deut. 16:18), “You shall appoint [judges and law officers] for yourselves (literally, yourself)”: [This] teaches that the judges were called in the name of Moses. Moreover, this is one of three things over which Moses risked his life and were called by his name.¹³Mekhilta deRabbi Ishmael, Shirata, 1 on Exod. 15:1; Exod. R. 30:4; Numb. R. 12:9. He offered his life over the Torah, [as stated (in Exod. 34:28),] “And he was there with the Lord forty days and forty nights.” And it was called by his name, as stated (in Mal. 3:22), “Remember [the] Torah of My servant Moses.” He offered his life over Israel, as stated (in Exod. 32:32), “But now, if You will forgive their sin, [well and good; but if not, please blot me out].” And they were called by his name, as stated (in Exod. 32:7, in which the Holy One, blessed be He, tells Moses), “Go down, for your people have acted basely.” He also offered his life over the judges, as stated (in Exod. 2:12-14), “he smote the Egyptian [and hid him in the sand]. When he went out on the second day, [there were two Hebrew men fighting; so he said to the wicked one, ‘Why would you strike your comrade?’] But he said, ‘Who appointed you a prince and a judge?’” For that reason they were called in his name, as stated (in Deut. 33:21), “He chose for himself the best… he executed the Lord’s judgments, and His decisions for Israel.”

(Fol 89a) R. Joshua b. Levi said further: "When Moses ascended before the Holy One, praised be He! Satan appeared before Him and said, 'Sovereign of the universe, where is Thy Torah?' 'I have given it to the earth,' answered He. So Satan went to the earth, saying to it, 'Where is the Torah?' 'God alone,' answered the earth, 'understandeth her way.' (Job 28, 8.) Satan then went to the sea and was told, 'She is not with me.' He went to the deep, and was told, 'She is not in me,' for it is said (Ib. ib. 14.) The deep saith, not in me is she, and the sea saith, she is not with me (Ib. ib. 24.) Destruction and death said 'We heard a rumor with our ears'. Satan then returned and said unto the Holy One, praised be He! 'Sovereign of the universe, I have searched throughout the earth for the Torah but could not find it.' Then said the Lord unto him, 'Go to the son of Amram (Moses).' Satan went unto Moses and said to him, 'Where is the Torah that the Holy One, praised be He! gave thee?' 'Who am I that the Holy One, should give me the Torah?' replied Moses in a surprised tone. The Lord then said unto Moses, "Moses, art thou a liar? 'Sovereign of the universe!' Moses pleaded before Him, 'such a reserved treasure which Thou hast and art delighted with every single day, shall I claim the credit [of obtaining it] for myself?' Whereupon the Holy One, praised be He! said unto Moses, 'Because thou hast belittled thyself, I will cause the Torah to be called in conjunction with your name,' as it is said (Malachi 3, 22.) Remember ye, the Torah of Moses my servant." Further said R. Joshua b. Levi: "At the time when Moses ascended to Heaven, he found that the Holy One, praised be He! was providing certain letters with crownlets. 'Moses, is there no peace in thy city?' said the Lord to him. 'Is it then proper that a servant shall greet his master?' Moses replied. 'You should have wished me well.' Immediately Moses said to Him And now I pray Thee, let the power of the Lords he great as Thou hast spoken (Num. 14, 17)."

Similarly, because Moses yearned for the Torah, it is called by his name. Whence do we know that he yearned for the Torah? It is said: And Moses was in the mount forty days and forty nights (Exod. 24:18). Where do we find that it is called by his name? It is written: Remember ye the law of Moses My servant (Mal. 3:22). Because he offered to sacrifice his life for Israel, Yet now if thou wilt forgive their sin (Exod. 32:33), they were called by his name: And his people remembered the days of old, the days of Moses (Isa. 63:11). And it is also written: Go, get thee down; for thy people have dealt corruptly (Exod. 32:7). Since He risked his life for the sake of justice, as it is written: Wherefore smitest thou thy fellow? (Exod. 2:13), he fled because of justice and returned because of justice. He executed righteousness, Lord, and his ordinances with Israel (Deut. 33:21). Does not justice, however, belong to God? Indeed! But since he devoted his life to justice, it is called by his name.

Another matter, “there as a small city” – this is Sinai, “and few men in it” – these are the Israelites, “and a great king came against it” – this is the King of kings the Holy One blessed be He, “and surrounded it and built a great siege upon it” – these are the two hundred and forty-eight positive commandments and the three hundred and sixty-five negative commandments. “He found in it a poor, wise man” – this is Moses, as it is stated: “No hand shall touch it…” (Exodus 19:13), “and he saved the city in his wisdom” – as it is stated: “Anyone who touches the mountain shall be put to death” (Exodus 19:12). “But no one remembered…” – the Holy One blessed be He said: You did not remember him; I remember him, as it is stated: “Remember the Torah of Moses, My servant…” (Malachi 3:22).

[(Ps. 99:6, cont.): THEY (i.e., Moses, Aaron, and Samuel) CRIED UNTO THE LORD AND HE ANSWERED THEM. The first cried out and was answered; the second also cried out and was answered. (Ibid., vs. 7): <HE SPOKE UNTO THEM> IN A PILLAR OF CLOUD. See, we heard about Moses, that he conversed with him in a pillar of cloud, as stated (in Exod. 34:5): THE LORD DESCENDED IN THE CLOUD AND HE STOOD WITH HIM THERE. So also with Aaron, he conversed with him in the cloud, where it is stated (in Numb. 12:5): SO THE LORD CAME DOWN IN a <PILLAR OF> CLOUD, STOOD AT THE ENTRANCE OF THE TENT, <AND CALLED AARON AND MIRIAM>. About Samuel, however, we have not <explicitly> heard <any such thing>. So where did we hear <it indirectly>? From this verse (i.e., I Sam. 9:12): AND THEY (the young women) ANSWERED THEM AND SAID: SEE, HE (i.e., Samuel) IS (yesh) JUST AHEAD OF YOU. R. Judan <said> in the name of R. Mari bar Jacob: The women <really> said to them: Do you not see a cloud fixed above his courtyard? Now IS (yesh) can only be a cloud, just as you say (in Numb. 9:20): AND IT WOULD HAPPEN (yesh) THAT THE CLOUD WOULD BE <A FEW DAYS OVER THE TABERNACLE>.¹¹⁵The midrash is interpreting I Sam. 9:12 to mean: AND THEY ANSWERED THEM AND SAID: SEE, HE IS <IN> A CLOUD JUST AHEAD OF YOU. (Ps. 99:6): AND SAMUEL WAS AMONG THOSE WHO CALL UPON HIS NAME. We have heard of Moses that Torah was written for his name, as stated (in Mal. 3:22 [4:4]): REMEMBER <THE> TORAH OF MY SERVANT MOSES. So also in the case of Samuel, a book was written for him, as stated in (I Sam. 10:25): <THEN SAMUEL TOLD THE PEOPLE THE RULES OF KINGSHIP,> WROTE THEM IN A BOOK, AND PLACED IT BEFORE THE LORD. In the case of Aaron, however, I have not heard <of his book>. It is simply that there is a teaching that this parashah was granted to him, so that it would never budge, neither from him nor from his children, till the end of all the generations. And which <parashah> was this? (Numb. 19:2): THIS IS THE STATUTE OF THE TORAH.

What is more, I preceded them into the desert as a quartermaster would: And the Lord went before them by day (ibid. 13:21). I lowered the high places for them and raised the valleys, I caused bread to rain down from the heavens and the sea to send up quail, as it is said: And brought across quails from the sea (Num. 11:31). Though they lacked nothing at all, they built the golden calf. I cannot restore the tablets to those idolaters. When he continued to plead, He said: Write thou, that is, I shall give the law to you, as it is said: Let them be thine own, and not a stranger’s with thee (Prov. 5:17); that is, not to the idolaters with you. Because He held Moses in the highest esteem, it is said: Remember ye the law of Moses My servant (Mal. 3:22).

What is the intent of (Song of Songs, Ibid.) "Your nose is like the tower of Levanon which looks towards Damascus"? If you have studied the Torah, hope for (i.e., anticipate the arrival of) Eliyahu, whom I told (I Kings 19:15) "Go, return on your way, to the desert of Damascus." And it is written (Malachi 3:22-24) "Remember the Torah of Moses, My servant, which I commanded you in Chorev for all of Israel, statues and judgments. Behold, I am sending you Eliyahu the prophet before the coming of the day of the L-rd, and he will turn back (to the L-rd) the hearts of fathers with (their) sons, and the heart of sons with their fathers" — this being the purport of "which I command you this day."