Midrasch zu Michah 2:13

“I returned and saw all the oppressions that are performed under the sun; and behold the tears of the oppressed, and they have no one to comfort them; and their oppressors possess power, but they have no one to comfort them” (Ecclesiastes 4:1).
“I returned and saw” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda says: These are the children who, due to the iniquities of their fathers, are taken during their lifetimes in this world. In the World to Come, they stand on the side of the group of the righteous, and their fathers stand on the side of the group of the wicked. They say before [God]: ‘Master of the universe, did we not die only due to the iniquities of our fathers? Let our fathers enter [the group of the righteous] on the basis of our merits.’ He says to them: ‘Your fathers sinned after you died, and their sins condemn them.’ Rabbi Yehuda ben Rabbi Ilai [said] in the name of Rabbi Yehoshua ben Levi:¹The commentaries note that the words “ben Levi” appear to be out of place given that Rabbi Yehuda ben Rabbi Ilai was a tanna and preceded Rabbi Yehoshua ben Levi, a second-generation amora. It would make more sense for Rabbi Yehuda to be citing Rabbi Yehoshua ben Ḥananya, a tanna who preceded Rabbi Yehuda. Whenever classical rabbinic literature cites Rabbi Yehoshua without identifying which one, it is assumed to be Rabbi Yehoshua ben Ḥananya. At that time Elijah the prophet, may he be remembered for good, will sit and teach them a defense, and say to them: ‘Say before Him: Master of the universe, which attribute is greater, the attribute of beneficence or the attribute of punishment? Say that the attribute of beneficence is greater and the attribute of punishment is lesser. We died due to the iniquities of our fathers. If the attribute of beneficence is greater, all the more so our fathers should come to us.’ [God] will say to them: ‘You have advocated well; they will come to you,’ as it is written: “They shall live with their children and return” (Zechariah 10:9), [teaching] that they return from descending to Gehenna and they are rescued due to the merit of their children. Therefore, every person is obligated to teach his son Torah, so that he will save him from Gehenna.
Rabbi Ḥanina interpreted the verse regarding those executed by the monarchy, who come to the life of the World to Come even though they do not confess.²Those wrongfully killed by ruthless governments enter the World to Come even if they are unable to confess their sins before death. Rabbi Binyamin interpreted the verse regarding those who engage in Torah disingenuously.³The reference is to those who use their falsely derived status to oppress others (Rabbi David Luria). The entire people think they are well versed in Bible, but they are not well versed in Bible; well versed in Mishna, but they are not well versed in Mishna. He is clad in his caftan with phylacteries on his head.⁴He strikes the pose of a righteous individual even though he is not righteous. “And behold the tears of the oppressed, and they have no one to comfort them” – the Holy One blessed be He said: It is incumbent upon Me to exact retribution from them, as it is stated: “Cursed is one who performs the labor of the Lord deceitfully” (Jeremiah 48:10).
The Rabbis interpreted the verse regarding the nations of the world. “And behold the tears of the oppressed, and they have no one to comfort them” – The Holy One blessed be He said: It is incumbent upon Me to contend with them, as it is written: “Their Redeemer is strong, the Lord of hosts is His name; He will champion their cause” (Jeremiah 50:34).
Daniel the tailor interpreted the verse regarding mamzerim. These [the oppressed] are the mamzerim themselves, and who is it [who oppresses him]? It is the one who engaged in relations with a woman who is forbidden to him and begot him. What sin did this one [the mamzer] commit, and what is his connection to it? Rabbi Yehuda ben Pazi said: Even the mamzer enters the World to Come, as it is written: “And behold the tears of the oppressed...” The Holy One blessed be He says: In this world they are unfit [to enter the community], but regarding the future, Zechariah said: I have seen it and they are pure gold, as it is stated: “And behold a candelabrum entirely of gold…and there are two olives upon it [with its bowl [gulah] at its top]” (Zechariah 4:2). Two amora’im [explain the latter phrase of the verse]; one says: Its exile [gola] and one says its Redeemer [go’ala]. The one who says gola, it is the exile in Babylon and the exile of the Divine Presence with them.⁵Thus, the phrase “its gulah at its top” means that God is with them in their exile. The one who says go’ala, it is redemption, as it is written: “Our Redeemer, the Lord of hosts is His name” (Isaiah 47:4), and it is written: “The one who breaks out will go up before them…[with the Lord at their head]” (Micah 2:13).

“Let all their wickedness come before You, and do to them as You did to me for all my transgressions, for my sighs are many and my heart is suffering” (Lamentations 1:22).
“Let all their wickedness come before You, and do to them,” bring upon them what You brought upon me. Be exacting with them as You were exacting with me. “And do [veolel] to them,” pluck their infants [olelateihon] as You plucked my infants.
“For my sighs are many and my heart is suffering.” You find that in the matter that Israel sinned, with that they were punished, and with that they were comforted. They sinned with rosh, they were punished with rosh, and they were comforted with rosh. They sinned with rosh, as it is written: “Let us appoint a leader [rosh] and return to Egypt” (Numbers 14:4). They were punished with rosh, as it is written: “Every head [rosh] is ill” (Isaiah 1:5). And they are comforted with rosh, as it is written: “Their king passed before them, and the Lord is at their head [berosham]” (Micah 2:13).
They sinned with the ear, as it is written: “They made their ears hard of hearing” (Zechariah 7:11). They were punished with the ear, as it is written: “That anyone who hears it, both his ears will ring” (I Samuel 3:11). They are comforted with the ear, as it is written: “Your ears will hear a matter from behind you, saying: [This is the way, walk in it, when you go right and when you go left]” (Isaiah 30:21).
They sinned with the eye, as it is written: “Because the daughters of Zion are haughty and they walk with outstretched necks and painted eyes” (Isaiah 3:16). They were punished with the eye, as it is written: “My eye, my eye sheds water” (Lamentations 1:16). They are comforted with the eye, as it is written: “For with their own eyes they will see the return of the Lord to Zion” (Isaiah 52:8).
They sinned with af, as it is written: “Behold, they extend the branch to their nose [af]” (Ezekiel 8:17). They were punished with af, as it is written: “I, too [af], will walk with them indifferently” (Leviticus 26:41). They are comforted with af, as it is written: “And despite [ve’af gam] this, when they are in the land of their enemies, I will not have spurned them and will not have rejected them, to destroy them, to violate My covenant with them” (Leviticus 26:44).
They sinned with the mouth, as it is written: “Every mouth speaks depravity” (Isaiah 9:16). They were punished with the mouth, as it is written: “They consumed Israel with every mouth” (Isaiah 9:11). They are comforted with the mouth, as it is written: “Then will our mouths be filled with laughter” (Psalms 126:2).
They sinned with the tongue, as it is written: “They drew their tongues, their bow of falsehood” (Jeremiah 9:2). They were punished with the tongue, as it is written: “The tongue of the suckling cleaved [to the roof of his mouth in thirst]” (Lamentations 4:4). They are comforted with the tongue, as it is written: “And our tongues with song; [then will they say among the nations: The Lord has done great things for them]” (Psalms 126:2).
They sinned with the heart, as it is written: “They made their hearts as adamant, not to hear” (Zechariah 7:12). They were punished with the heart, as it is written: “Every heart is suffering” (Isaiah 1:5). They are comforted with the heart, as it is written: “speak to the heart of Jerusalem” (Isaiah 40:2).
They sinned with the hand, as it is written: “Your hands are filled with blood” (Isaiah 1:15). They were punished with the hand, as it is written: “The hands of merciful women cooked their children” (Lamentations 4:10). They are comforted with the hand, as it is written: “The Lord will continue setting His hand again, a second time [to recover the remnant of His people…]” (Isaiah 11:11).
They sinned with the foot, as it is written: “For their feet run to evil” (Proverbs 1:16). They were punished with the foot, as it is written: “Before your feet stumble on the mountains of the night (Jeremiah 13:16). They are comforted with the foot, as it is written: “How pleasant are the feet of the herald upon the mountains” (Isaiah 52:7).
They sinned with hu, as it is written: “They denied the Lord and said: He [hu] is not” (Jeremiah 5:12). They were punished with hu, as it is written: “He was transformed into their enemy, He [hu] waged war against them” (Isaiah 63:10). They are comforted with hu, as it is written: “I, it is I, who [hu] am your Comforter” (Isaiah 51:12).
They sinned with zeh, as it is written: “For this [zeh] man Moses” (Exodus 32:1). They were punished with zeh, as it is written: “For this [zeh] [our heart] is suffering” (Lamentations 5:17). They are comforted with zeh, as it is written: “Behold, this [zeh] is our God, we hoped to Him [that He would save us; this is the Lord to whom we hoped, we will be glad and rejoice in His salvation]” (Isaiah 25:9).
They sinned with fire, as it is written: “The children gather wood, and the fathers kindle the fire...[in order to anger Me]” (Jeremiah 7:18). They were punished with fire, as it is written: “From on high He sent fire into my bones” (Lamentations 1:13). They are comforted with fire, as it is written: “I will be for it,²¹⁶Jerusalem. the utterance of the Lord, a wall of fire all around” (Zechariah 2:9).
They sinned with yesh, as it is written: “Is [hayesh] the Lord among us or not?” (Exodus 17:7). They were punished with yesh, as it is written: “Is there any [yesh] pain like my pain?” (Lamentations 1:12). They are comforted with yesh, as it is written: “To bequeath substance [yesh] to those who love me, and I will fill their storehouses” (Proverbs 8:21).
They sinned doubly, as it is written: “Jerusalem has committed a sin [ḥet ḥata]” (Lamentations 1:8).²¹⁷The Hebrew verse employs the word sin [ḥet] twice, such that a literal translation would be “Jerusalem has sinned a sin.” They were punished doubly, as it is written: “For it has received from the hand of the Lord double for all its sins” (Isaiah 40:2). They are comforted doubly, as it is written: “Comfort, comfort [naḥamu naḥamu] My people” (Isaiah 40:1).
End of the First Alphabetical Acrostic

... …and the Holy One said to Israel, ‘my children – now take from me the cup of consolation.’ They replied to Him ‘Master of the World! You were angry with us and brought us out from within Your house and exiled us among the nations of the world [and that is like a vessel cast aside among the nations of the world] and now you’ve come to appease us?! He said to them, ‘I will give you an allegory, to what is this thing to be likened? To a man who married his sister’s daughter. He grew angry with her and sent her out of his house, and after some days came to appease her. She said to him ‘you were angry with me and threw me out of your house and now you’ve come to appease me?!’ He said to her, ‘you are are my sister’s daughter, maybe you will say in your heart that from the day that you went out of my house [another woman entered in, by your life] even I have not entered my house.’ Thus the Holy One said to Israel, ‘my children, from the day I destroyed My house below I have not gone up and sat in My house above. Rather, I sat in the dew and the rain. If you do not believe me place your hands in My head [and see the dew which is on My head, if it were not an explicit verse it would be impossible to say] as it says “…for my head is full of dew, my locks with the drops of the night.” (Shir HaShirim 5:2) And the Holy One clothed Zion with her strength, in reward for “The Eternal's strength and His vengeance were my salvation…” (Shemot 15:2) which they said at the sea, [and from where do we learn that the Holy One clothes her in her strength?] as it says “Awaken, awaken, put on your strength, O Zion…” (Yeshayahu 52:1)

"Go and observe the ant lazybones!" (Proverbs 6:6). Rabbi Yehudah ben Padyah says: The wicked will one day come before the Holy One and say: "Master of the World, let us rest and we will make teshuvah before you." The Holy One responded to them: "idiots of the world, the world that you see yourselves in is like living on erev Shabbat, whereas the world as it is on Shabbat. If you don't prepare for Shabbat on erev Shabbat, what will you eat? Another example might be that the world in which you see yourselves is like being on dry land, whereas the world as it is already is immersed in the sea. What are you going to eat when you're at sea if you haven't prepared when you had time on the land? Another example might be that the world in which you see yourselves is like an entrance way to a home, whereas the world as it is already exists within the living room. If a person doesn't prepare to unlock the door, how will he enjoy the comforts of home? Another example might be that the world in which you see yourselves is like a warm sunny day, whereas the world as it is experiences a downpour of rain. If you haven't sowed, reaped, or harvested your field when it was sunny and warm, how will you sustain yourself when it rains?

“I again saw under the sun that the race is not to the swift, and the war is not to the valiant; also bread is not to the wise, and also wealth is not to the clever, and also favor is not to the knowledgeable, but rather, time and chance befalls them all” (Ecclesiastes 9:11).
“That the race is not to the swift” – this is Jacob our patriarch; yesterday: “Jacob lifted his feet [and went to the land of the children of the east]” (Genesis 29:1), and today it is written: “He gathered his feet onto the bed [and expired]” (Genesis 49:33). “And the war is not to the valiant” – this is Jacob; yesterday, “he rolled the stone off the mouth of the well” (Genesis 29:10), and Rabbi Yoḥanan said: Like a person removing the stopper from the mouth of a flask,⁶¹This demonstrates Jacob’s great strength, as the stone was heavy enough that generally multiple people had to lift it together (see Genesis 29:8). and today, “the sons of Israel transported Jacob their father” (Genesis 46:5), his body, and he could not be carried even [sitting] in a litter.⁶²Jacob was so weak that his sons had to carry him themselves as they traveled.
“Also bread is not to the wise” – this is Jacob; yesterday, “Jacob sacrificed an offering on the mountain…[and called his brethren to eat bread] and they ate bread” (Genesis 31:54). Were they his brethren? He had one brother, and if only he had buried him.⁶³His only brother, Esau, wanted to kill him; it would have been better for Jacob had Esau died. Were they not his sons? Rather, once they reached his shoulders he likened them to himself and called them brethren. Today, “Return and purchase a little food for us…” (Genesis 43:2).⁶⁴Jacob asked his sons to return to Egypt to purchase food. Instead of him providing for them, he asked them to provide food for him.
“And also wealth is not to the clever” – this is Jacob; “the man became exceedingly prosperous [vayifrotz]” (Genesis 30:43). Rabbi Simon teaches in the name of Rabbi Shimon that he had a microcosm of the World to Come, as it is stated: “The one who breaks through [haporetz] will have ascended before them” (Micah 2:13).⁶⁵Just as the Messiah, the subject of that verse, will break the laws of nature, God broke the laws of nature in causing Jacob’s flocks to multiply in order to grant him wealth. But today, “Joseph sustained his father and his brothers…” (Genesis 47:12).
“And also favor is not to the knowledgeable” – this is Jacob. Yesterday, “I know my son, I know” (Genesis 48:19). I know about the incident of Judah and Tamar, the incident of Reuben and Bilha. If the matters that were not revealed to you, were revealed to me, the matters that were revealed to you, all the more so. But today, he said to him: “If I have found favor in your eyes…do not bury me in Egypt (Genesis 47:29).⁶⁶Jacob was more knowledgeable than Joseph, as indicated in Genesis 48:19, yet he had to ask for Joseph’s favor so that he could be buried in the land of Israel.
Another matter, “the race is not to the swift” – this is Asael, as it is stated: “Asael was light on his feet, like one of the antelopes…” (II Samuel 2:18). How was his lightness manifest? He would run over the awns of the stalks and they would not break. Yesterday, “Asael was light on his feet,” and today, “Avner struck him with the back of the spear” (II Samuel 2:23).
“And the war is not to the valiant” – this is Avner, as it is written: “Are you not a man? Who is your equal in Israel…” (I Samuel 26:15). As Rabbi Asi said in the name of Rabbi Yoḥanan: It is easier for a person to move a six-cubit-wide wall than one of Avner’s legs; but today, “shall Avner die the death of a scoundrel?” (II Samuel 3:33).⁶⁷David said this after Yoav tricked Avner and killed him.
“Also bread is not to the wise” – this is Solomon. Yesterday, “Solomon’s daily provision was thirty kor of fine flour and sixty kor of flour” (I Kings 5:2), and it is written: “Ten fattened bulls…” (I Kings 5:3). Rabbi Yoḥanan said: Likewise, each and every day, and likewise each and every one of his wives would prepare a meal for him, under the impression that he would dine with her. But today, “this was my portion from all my toil” (Ecclesiastes 2:10). There is one who says: [All he had was] his bowl, there is one who says: [All he had was] his walking stick, and there is one who says: [All he had was] his belt.⁶⁸This is an allusion to the midrash (Kohelet Rabba 2:10) that Solomon was displaced from his throne and made to wander as a commoner with almost nothing.
“And also wealth is not to the clever” – this is Job. Yesterday, “his livestock was seven thousand sheep…” (Job 1:3), “and his livestock spread [paratz] in the land” (Job 1:10). Rabbi Yosei ben Rabbi Ḥanina said: He breached [paratz] the boundaries of the world. Everywhere, the way of the world is that wolves kill the goats; however, with Job, the goats would kill the wolves. But today, “pity me, pity me, you are my friends…” (Job 19:21).
“And also favor is not to the knowledgeable” – this is Joshua. Rabbi Aḥva son of Rabbi Zeira said: There are two matters that Joshua spoke before Moses, but they did not find favor in his eyes, and these are: One regarding the appointment of the elders, and one in the incident of the [Golden] Calf. In the appointment of the elders, as it is written: “My lord Moses, incarcerate them [kela’em]” (Numbers 11:28); he said to him: Put an end to them [kalem] and remove them from the world. “Moses said to him: Are you zealous on my behalf?” (Numbers 11:29). [Moses] said to him: ‘Joshua, am I jealous of you?⁶⁹According to rabbinic tradition, Joshua’s statement to Moses about two elders, Eldad and Medad, was made after the latter prophesied that Moses would die and Joshua would lead the nation in the land of Israel (Sanhedrin 17a). That is the backdrop of this midrash, in which Joshua demanded that these elders be punished for their lack of respect toward Moses, and Moses responded that he was not insulted by their prophecy (Rabbi David Luria). If only my son could be like you, if only all Israel could be like you, “would that all the people of the Lord would be prophets” (Numbers 11:29).’
And one regarding the [Golden] Calf, as it is stated: “Joshua heard the sound of the people in their uproar [and he said to Moses: There is a sound of war in the camp]” (Exodus 32:17). Moses said to him: ‘A person who is destined to assert authority over six hundred thousand [men] does not know to distinguish between one sound and another sound? “It is not the sound of a cry of strength [gevura]” (Exodus 32:18),’ as it is stated: “Israel prevailed [vegavar]” (Exodus 17:11); ‘“and it is not the sound of a cry of weakness” (Exodus 32:18),’ as it is stated: “Joshua weakened [Amalek]” (Exodus 17:13); ‘“the sound of a cry, I hear” (Exodus 32:18).’ Rabbi Asi said: It is the sound of praise of idol worship, I hear. Rabbi Yudan said in the name of Rabbi Asi: You do not have any generation that did not take one ounce of the calf.⁷⁰The punishment for this sin is distributed over all the generations.

Another matter: “Your branches are an orchard of pomegranates” – this is likened to a pomegranate orchard.¹⁴⁴The midrash interprets the term “your branches [shelaḥayikh]” to mean “your gifts [shiluḥayikh].” In the common vernacular: What did so-and-so send to his betrothed?¹⁴⁵This is an allegory likening the relationship of God and Israel to the relationship of a man to his fiancée. Pomegranates. Rabbi Ḥanina and Rabbi Simon: one said she¹⁴⁶This is a reference to the Israelites. brought Him thirteen and He brought her thirteen. She brought Him thirteen that are articulated in the book of Exodus: “This is the gift [that you shall take from them:] Gold, silver, and bronze, sky blue, purple, and scarlet wool, linen, and goat hair, rams’ hides dyed red, taḥash hides, and acacia wood.… onyx stones and stones for setting” (Exodus 25:3–5, 7).
He brought her thirteen that are articulated in Ezekiel: “I clad you in embroidery” (Ezekiel 16:10). Rabbi Simi said: A purple woolen garment. Akilas translated: A multi-colored embroidered garment. “I shod you with taḥash” (Ezekiel 16:10), corresponding to the taḥash hides. “I wrapped you in linen” (Ezekiel 16:10), corresponding to the linen and goat hair. “I covered you with silk [meshi]” (Ezekiel 16:10). Rabbi Aivu said: He rendered them substantial [mamash] in the world. Rabbi Yehuda ben Rabbi Simon said: He enveloped them in clouds of glory, just as it says: “The pillar of cloud would not move” (Exodus 13:22).
“I decked you with ornaments” (Ezekiel 16:11) – these are weapons. Rabbi Shimon ben Yoḥai says: The weapon that was given them at Ḥorev, the ineffable name was etched upon it. When they sinned it was taken from them. How was it taken? Rabbi Aivu said: It was peeled off on its own. The Rabbis say: An angel descended and peeled it off.
“I placed bracelets on your hands” (Ezekiel 16:11) – these are the tablets of the covenant upon which the Ten Commandments are engraved, just as it says: “The tablets were the work of God [and the script was the script of God engraved on the tablets]” (Exodus 32:16). “And a chain upon your neck” (Ezekiel 16:11) – these are the words of Torah, just as it says: “Bind them upon your heart always” (Proverbs 6:21).
“I put a ring” (Ezekiel 16:12) – this is the crown of sanctity. “And earrings in your ears” (Ezekiel 16:12) – this is the frontplate,¹⁴⁷The frontplate itself is referred to as the crown of sanctity (see Exodus 39:30). They are counted separately here because the midrash considers the front part of the frontplate separate from its sides. Alternatively, it counts the gold frontplate separate from the sky blue wool threads that held it in place on the forehead, and were themselves a sort of decorative crown (Rabbi David Luria; Midrash HaMevo’ar). as we learned: The frontplate is a type of plate of gold that is two fingerbreadths wide and stretches from ear to ear (Sukka 5a). “And a crown of splendor on your head” (Ezekiel 16:12) – this is the Divine Presence, just as it says: “You will be a crown of splendor in the hand of the Lord” (Isaiah 62:3), and it is written: “Their king passed before them and the Lord is at their head” (Micah 2:13). What are the other three? “You were decked with gold and silver.… your renown emerged among the nations” (Ezekiel 16:13–14), “henna with nard.”¹⁴⁸This is not included in the count. Some suggest that these words should appear before Rabbi Aḥa’s upcoming statement.
Rabbi Huna said: She brought Him thirteen and He brought her twenty-six, just as it is the way of a bridegroom to double the dowry of the bride. Rabbi Aḥa said: She brought Him vessels and spices¹⁴⁹These are the vessels of the Tabernacle and the spices of the incense offered in the Tabernacle. and He brought her vessels and spices, vessels by means of Moses¹⁵⁰The holy vessels that the Israelites took with them in their victorious war against Midian (see Numbers 31:6) (Maharzu). and spices by means of Solomon; that is what is written: “She then gave the king one hundred and twenty talents of gold, very many spices, and precious stones; there has never again come like that spice in terms of quantity like what the queen of Sheba gave to King Solomon” (I Kings 10:10). Rabbi Simon said: She brought Him a limited quantity of vessels and spices, but He brought her vessels and spices without limit. Solomon came and articulated: “Henna with nard.”

(Gen. 31:1:) NOW HE HEARD THE THINGS THAT LABAN'S CHILDREN WERE SAYING: JACOB HAS TAKEN EVERYTHING THAT BELONGS TO OUR FATHER. What is the meaning of JACOB HAS TAKEN? R. Hosha'ya said that the ministering angels were shoulders for Jacob.⁸⁴Codex Vaticanus Ebr. 34 reads, “porters, i.e., < ones > carrying on the shoulder.” (Ibid.:) JACOB HAS TAKEN EVERYTHING THAT BELONGS TO OUR FATHER, AND FROM WHAT BELONGS TO OUR FATHER HE HAS ACQUIRED ALL THIS WEALTH (kavod).⁸⁵Kavod generally means “glory” but can denote wealth (e.g., here and in Nahum 2:10). So Gen. R. 74:12. What was the WEALTH (kavod)? R. Simon said: < Wealth > from silver and gold. But did Laban have silver and gold? He had nothing but < animals of the > flock. Concerning what does it say: silver and gold? It is simply that the flocks of our father Jacob were different from the flocks of Laban. "And he had a lot of cattle" is not written here (in this context, i.e., in Gen. 30:43) but, AND HE HAD LARGE (RBWT) FLOCKS, in that they were fruitful and multiplying (RBWT). Moreover, the nations of the world had been coming to give Jacob silver and gold in order to acquire some of his flock. R. Simon said: There is no wealth (kavod) but silver and gold, as stated (in Nahum 2:10 [9]): PLUNDER SILVER! PLUNDER GOLD! < THERE IS NO END TO TREASURE, WEALTH (kavod) OUT OF EVERY PRECIOUS VESSEL >. So how many < animals of the > flock did he have? R. Tanhuma bar Abba said: a hundred and twenty times ten thousand (RBW').⁸⁶In biblical Hebrew this Aramaic form would be (RBWT), the exact word which appears in Gen. 30:43. See Gen. R. 73:11. It is therefore stated (in Gen. 30:43): SO THE MAN (Joseph) BECAME VERY VERY PROSPEROUS. Now < a single > VERY is said concerning Egypt (in Exod. 1:20): SO THE PEOPLE MULTIPLIED (rt.: RBH) AND BECAME VERY NUMEROUS; [And (according to Exod. 12:37) those < numbered six hundred thousand, i.e., > sixty times ten thousand (RBW'). But here (in Gen. 30:43) it is stated: VERY VERY for a total of a hundred and twenty times ten thousand (RBW').] How many sheep dogs did he have? R. Abba bar Kahana said: Three hundred and nine. R. Tanhuma said: Where is it shown? Q (= 100) B (= 2) Z (= 7) R (= 200).⁸⁷These letters make up the phrase, “kab (QB) of an alien (ZR).” A kab is a measure of capacity equivalent to about 2.2 liters. Jacob was entitled to the portion due an alien, which had a numerical value of 309. Hence the reckoning. (Gen. 30:43:) SO THE MAN (Jacob) BECAME VERY VERY PROSPEROUS. What is the meaning of BECAME PROSPEROUS (rt.: PRT)? That the Holy One broke through (rt.: PRT) the wall of < this > world and said to him: So do I break through (rt.: PRT) into the world to come for your children, as stated (in Micah 2:13): THE ONE WHO BREAKS THROUGH (rt.: PRT) GOES UP AHEAD OF THEM.

... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)

...Another explanation. “Sing and rejoice, O daughter of Zion… And many nations shall join the Lord…” (Zechariah 2:14-15) R’ Chanina bar Papa said: this verse is only speaking of that hour when the Holy One judges the nations of the world in the time to come. In that hour the Holy One will bring all of the converts who converted in this world and judge the nations before them. He will say to them: why did you abandon Me and worship idols that have no substance. They will say before Him: Master of the World! If we had come to Your door You would not have accepted us. He will reply to them” let the converts who converted from amongst you and testify upon you. Immediately the Holy One will bring all the converts and they will judge them, saying before them: why did you abandon Him and worship idols that have no substance? Wasn’t Yitro an idolatrous priest? Since he came to the door of the Holy One, He received him. And were we not idol worshippers? Since we came to the door of the Holy One, He received us. Immediately all of the wicked will be ashamed due to the repentance of the converts. Judgement will be passed and they will pass from the world, as it says “But with one thing they are brutish and foolish, the vanities for which they will be punished are but wood.” (Jeremiah 10:8) Therefore it says ‘Sing and rejoice.’

"And he said, "My lords, if only I have found favor in your eyes..." (Bereshit 18:3) R' Chiyah taught: he said this to the greatest of them, Michael. "Please let a little water be taken..." (Bereshit 18:4) R' Eliezer said in the name of R' Simai: the Holy One said to Avraham "you said 'let a little water be taken.' By your life! I will recompense your children in the wilderness, in the settled lands and in the time to come. This is what is written "Then Israel sang this song: "'Ascend, O well,' sing to it!" (Bamidbar 21:17) This is in the wilderness. Where do we learn in the land of Canaan? "... a land with brooks of water, fountains and depths, that emerge in valleys and mountains," (Devarim 8:7) From where do we learn in the time to come? "And it shall come to pass on that day that spring water shall come forth from Jerusalem..." (Zechariah 14:8)