Midrasch zu Michah 2:15

“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).

“In those days, when King Aḥashverosh was sitting on his royal throne that was in the Shushan citadel” (Esther 1:2).
This is one of the places¹⁵The reference to “places” is unclear. It perhaps refers to places in Scripture. Alternatively, it could mean non-specifically, “one of the times.” that the ministering angels were passing notes before the Holy One blessed be He, saying before Him: Master of the universe, the Temple is in ruins and this wicked man is sitting and making drinking parties. He said to them: Set days against days; that is what is written: “In those days I saw in Judah some treading winepresses on Shabbat...” (Nehemiah 13:15). Rabbi Ḥelbo said: Alas, those were days of woe. Rabbi Bevai said: “Those [hahem] days” – ha (an expression of woe) for those days. That is what you say: “Wail, woe for the day” (Ezekiel 30:2). Rabbi Yitzḥak said: Lamentations for those days. That is what you say: “A lamentation will be lamented” (Micha 2:4).

“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

Another matter, “as your love [dodekha] is better than wine”; matters of Torah are similar to each other, they are companions to one another, they are close to each other, just as you say: “Or his uncle [dodo] or his cousin” (Leviticus 25:49).¹²⁶Just as the term dod indicates a familial relationship, that of an uncle (dodo, his dod, means his uncle), the term dodekha, “your dod,” in the verse, indicates a close relationship. This is interpreted as referring to matters of Torah, which are close to each other in the sense that one passage sheds light on another. “However, a spring, or cistern, a gathering of water, [shall be pure]” (Leviticus 11:36), [yet] render food susceptible to impurity, as it is stated: “But if water shall be placed on a seed […it shall be unclean for you]” (Leviticus 11:38).¹²⁷This verse teaches the law that food items become susceptible to impurity only if they have already come into contact with water or another liquid. One might have thought that a pool of water that can render an impure item pure, such as those mentioned in verse 36, would not render food items susceptible to impurity. The juxtaposition of the verses teaches that the water referred to in verse 38 includes even the types of water in verse 36, and although these pools of water can render an impure item pure, they also render food items susceptible to impurity. This is an example of how one verse can shed light on another.
Shimon bar Abba [said] in the name of Rabbi Yoḥanan: The words of the scribes¹²⁸The Oral Law transmitted by the Sages, as well as rabbinic ordinancs. are as dear as matters of Torah. What is the reason? “Your palate is like fine wine” (Song of Songs 7:10).¹²⁹The palate represents that which is stated by the Sages, while wine represents what emerges directly from the grape, a metaphor for the written Torah. The scholars [said] in the name of Rabbi Yoḥanan: The words of the scribes are dearer than matters of Torah, as it is stated: “Your palate is like fine wine.”
One who says there are no phylacteries, which contradicts matters of Torah, is exempt;¹³⁰One who denies the existence of the commandment to don phylacteries does not assume the status of a rebellious elder, as one who disputes matters written explicitly in the Torah is not considered an elder. [one who says they have] five compartments, which adds to the words of the scribes, is liable.¹³¹The head phylactery has four compartments, each with a small scroll upon which a passage from the Torah is written. This is part of the Oral Law given to Moses at Sinai. An elder who claims there are five compartments would attain the status of a rebellious elder, who is executed (see Deuteronomy 17:12). Thus, one who contravenes matters transmitted by the Sages is punished more severely than one who contradicts the Written Torah.
Rabbi Abba bar Kahana in the name of Rabbi Yehuda ben Pazi derived it from this:¹³²From the following statement, which is from the Mishna (Berakhot 1:3). Rabbi Tarfon said: I was [once] coming on the road and I stopped and reclined to recite Shema in accordance with the statement of Beit Shammai. I endangered myself due to armed robbers.¹³³Rabbi Tarfon endangered himself by stopping his travels in order to recite Shema in a reclining position, as required by Beit Shammai for the evening Shema. The Sages responded to him that he deserved to lose his life for violating the opinion of Beit Hillel, which does not require reclining for Shema. You see, had he refrained from reciting it, he would have merely violated a positive command. Now that he recited it, he is liable to lose his life; that is: The words of the scribes are dearer than matters of Torah.
Rabbi Ḥanina son of Rabbi Ada said in the name of Rabbi Tanḥum bar Aḥa: They are more stringent than matters of Torah and prophecy; it is written: “Do not preach, they preach” (Micah 2:6). This is analogous to a king who sent his officials to the provinces. Regarding one, he wrote: If he shows you my seal and my insignia, trust him, but if not, do not trust him. Regarding the other one, he wrote: Even if he does not show you my seal and my insignia, trust him. So too, regarding prophecy, it is written: “If a prophet will arise in your midst” (Deuteronomy 13:2).¹³⁴It is only when the truth of his prophecy is proven that the people are commanded to obey him. Regarding words of the scribes, it is written: “On the basis of the Torah that they will instruct you” (Deuteronomy 17:11); “that the Torah will instruct you” is not written here, but rather, “that they will instruct you.” “And the judgment that they will say to you, [you shall do;] you shall not deviate from the matter that they will tell you, right or left” (Deuteronomy 17:11) – [if they tell you that] the right is the right and the left is the left, heed them; and even if they tell you that the right is the left and that the left is the right.

... …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)

Rabbi Yudan and Rabbi Azarya. Rabbi Yudan said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, because You acted with my neighbors with the attribute of justice, and with me with the attribute of mercy, I will run after You,’ as Rabbi Berekhya said in the name of Rabbi Elazar: What was not done to the Generation of the Flood was done to the Ten Tribes. Regarding the Generation of the Flood it is written: “Only evil the entire day” (Genesis 6:5), and regarding the Ten Tribes it is written: “Woe, the devisers of iniquity who perform evil on their beds” (Micah 2:1). That is at night; in the morning, from where is it derived? “In the morning light they perform it, for it is in their power” (Micah 2:1). From them, no remnant remained, but from these, a remnant remained;¹⁶²The Generation of the Flood sinned only during the day and there were no survivors, while the Ten Tribes sinned night and day, and there were survivors. by what merit? Rabbi Yitzḥak interpreted it to their credit, [as] Rabbi [Yehuda HaNasi] said: It was by the merit of, “behold a remnant remained in it, [who are brought forth]” (Ezekiel 14:22), “who bring forth” is not written here, but rather, “who are brought forth.” [This teaches that a remnant remained] in the merit of the righteous men and the righteous women, the prophets and the prophetesses, who would emerge from them.
Rabbi Ḥanina said: A statement was made regarding the coastal cities that was not stated regarding the Generation of the Flood: “Woe to the inhabitants of the seacoast, the nation of the Keretim” (Zephaniah 2:5)—a nation that is liable to be punished with karet. By whose merit were they rescued? It was by the merit of one God-fearing person whom they produced each and every year. Rabbi Levi interpreted it to their credit: “Woe to the inhabitants of the seacoast, the nation of the Keretim”—a nation that established [karat] a covenant,¹⁶³This is an allusion to the fact that some members of this nation converted and fulfilled the covenant of circumcision. This merit prevented the destruction of the nation at that time, but the punishment was only temporarily averted (Etz Yosef). as it is stated: “He established [vekharot] a covenant with him” (Nehemiah 9:8).
Rabbi Yehoshua bar Nehemiah said in the name of Rabbi Aḥa: A statement was made regarding the tribes of Judah and Benjamin that was not stated regarding the Sodomites. Regarding the Sodomites it is written: “Their sin is very weighty” (Genesis 18:20), but regarding the tribes of Judah and Benjamin it is written: “He said to me: The iniquity of the house of Israel and Judah is very very great” (Ezekiel 9:9). Rabbi Tanḥuma said: We have another verse: “The iniquity of the daughter of my people exceeded [the sin of Sodom, which was overthrown in a moment, and no hands seized it]” (Lamentations 4:6). Rabbi Tanḥuma said: One hand did not seize another, they did not extend their hands to perform mitzvot; but these extended their hands to perform mitzvot.¹⁶⁴Rabbi Tanḥuma explains why Sodom was overthrown in a moment whereas the tribes of Judah and Benjamin were not, despite the fact that their sins were greater than those of Sodom. The Sodomites did not extend their hands to assist one another or perform mitzvot, whereas the tribes of Judah and Benjamin did. “The hands of merciful women [cooked their children, they were food for them]" (Lamentations 4:10). Why [did they act] in such a way? It was because they provided “food [levarot] for them in the disaster of the daughter of my people” (Lamentations 4:10).¹⁶⁵The midrash interprets the verse in Lamentations to mean the starving people of Jerusalem would give the small amount of food they had to others in order to attempt to console [lehavrot] them for the loss of family members. The reference to cooking their children is understood allegorically in the sense that they deprived them of food in order to console others. Thus, the verse states that the merciful women deprived their own children of food. Why did they act in such a way? In order to attempt to console others.

R. Juda said in the name of Rab: "What does the passage (Micha 2, 2) So the friend, the master and his house, and the master and his heritage, mean? It happened that a carpenter fell in love with his masters wife. Once, when his employer was in need of a loan, the employee said to his master: 'Send your wife to me and I will send you the money that you need.' The master sent his wife to him and the employee kept her there three days. The master came to his employee and said to him: 'Where is my wife, whom I sent to you?' The employee said: 'I sent her home immediately after she came, but I heard that ruffians met her while she was on her way home.' The master said; "What shall I do now?' 'If thou wouldst listen to my advice,' said the employee, 'you would divorce her.' 'But how can I, answered the master, 'since her dowry amounts to a great sum of money?' Whereupon the employee said: 'I will lend you the money to repay her.' He immediately went and divorced her. The employee forthwith married her. When the time of payment expired and the employer was unable to pay, the employee said to his master: 'Repay me by working for me.' While husband and wife were sitting, eating and drinking, he (the former husband), while serving them, dropped tears from his eyes which fell into the glasses of his employer. At this moment a decree to destroy Jerusalem was passed."

"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?

(Lev. 13:2), “When anyone has on the skin of his flesh.” This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness. [This verse is] to teach you that the Holy One, blessed be He, does not delight in convicting a person, as stated (in Ezek. 33:11), “As I live, says the Lord, it is not My delight for the wicked to die.” In what does He delight? In vindicating (rt.: tsdq) His people. Thus it is stated (in Is. 42:21), “The Lord was delighted because of His [servant's] vindication (tsdq)…,”⁴⁰This is the interpretation of the midrash and of the new JPS translation. [i.e.] because of His people's vindication (tsdq)] and not [their] conviction. So also you find that in the case of the first Adam, when he created him, He set him in the Garden of Eden. Then He gave him a command and said to him, “Eat this, but do not eat from this, for (according to Gen. 2:17) ‘on the day that you eat from it, you shall surely die.’” [When] he transgressed, he brought a sentence⁴¹Gk.: apophasis. upon himself. [And then] the Sabbath came, and He acquitted him.⁴²Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3. He began to talk with him [about] whether he would repent. It is so stated (in Gen. 3:9), “The Lord God called unto Adam and said, ‘Where are you?’” [This means, “What is your state?”] The Lord can only mean the quality of mercy, as stated (in Exod. 34:6), “The Lord, the Lord is a merciful and gracious God.” For him He had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness,” in that He does not delight in convicting a person. He began to talk with him, as stated (in Gen. 3:11-12), “Who told you that you were naked? Then the man said, ‘The woman….’” He left Adam alone and began to talk with the woman, as stated (in vs. 13), “Then the Lord God said to the woman….” But when He came to the serpent He did not talk with him. Instead He immediately gave him a sentence, as stated (in vss. 14–15), “So the Lord God said unto the serpent, ‘Because you have done this …. I will put enmity between you [and the woman]….’” [Then] He returned to the woman and said to her (in vs. 16), “I will greatly multiply your pain in pregnancy.” And when He returned to the man, He did not convict him. Rather He intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi, “When He said to him (in vs. 19), ‘By the sweat of your brow shall you eat bread, [until you return …].’ ‘You return’ can only be mean repentance, since it is stated (in Hos. 14:2), ‘Return O Israel, to the Lord your God, as you have stumbled in your iniquity.’” When [Adam] did not repent, He expelled him from the Garden of Eden, as stated [(in Gen. 3:24), “And He drove out the man.” Ergo I would say (in Ps. 5:5), “For you are not a God who delights in wickedness.” What is the meaning of (ibid., cont.), “evil may not abide with You.” R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan, “Before the Holy One, blessed be He, stand only angels of peace and angels of mercy, but the angels of wrath are far from Him. It is so stated (in Numb. 14:15), ‘the Lord, of long patience.’ Do we not already know that He is of long patience? But rather what is the meaning of He is ‘of long patience?’ That the angels of wrath are far from Him, as stated (in Is. 13:5), ‘They come from a far land from the end of the heavens, even the Lord and the weapons of his wrath.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Johanan said, “If you do not pursue evil, evil will not pursue you, nor will it dwell with you. Ergo, (Ps. 5:5, cont.), ‘evil may not abide with You,’ as ‘abide with You,’ can only mean dwelling, as stated (Exodus 2:48), ‘And if a stranger dwells with you.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Eleazar ben Pedat said in the name of R. Johanan, “The name of the Holy One, blessed be He, is not mentioned in connection with evil but only in connection with good.” You know that it is so. When the Holy One, blessed be He, created the light and the darkness and gave them names, [Scripture] mentioned His name in connection with the light but did not mention His name in connection with the darkness.⁴³Gen. R. 1:6. Thus it is stated (in Gen. 1:5), “And God called the light day, and the darkness He called night.” Behold, it mentioned His name with the light; but when it comes to the dark it doesn’t say, “and God called the darkness night,” but “He called [the darkness] night.” So also you find that, when He created Adam and Eve, [Scripture] mentioned His name in connection with them, as stated (in Gen. 1:28), “Then God blessed them…”; but when He cursed them, it did not mention His name in connection with them. [Thus it is stated] (in Gen. 3:16-17), “And unto the woman He said […]. And unto Adam He said.” Now if you say [that] behold, [Scripture] mentioned [His name] in connection with the serpent when He cursed him, since it is written (in Gen. 3:14), “So the Lord God said unto the serpent, ‘Because you have done this, more cursed shall you be’”; the sages have taught thus: The Holy One, blessed be He, has mentioned His name in connection with three things, even though they stood for evil: In connection with the inciter, i.e., the serpent, since he incited the woman and said (in Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil,’ like Him. Just like He created His world, you [two] will be able to create worlds like Him. [But He doesn’t want this,] as every artisan hates his fellow [artisan].” So because he incited her and spoke slander, [Scripture] mentions His name in connection with [the serpent]. In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3), “Thus says the Lord, the God of Israel, ‘Cursed is the one who does not heed the words of this covenant.’” In connection with one who puts his trust in flesh and blood, as stated (in Jer. 17:5), “Thus says the Lord, ‘Cursed is the man who trusts in a human being, who makes flesh his strength and whose heart turns from the Lord.’”
So also you find in the case of Noah, [that Scripture used (God’s) name] when he blessed his sons, as stated (in Gen. 9:26), “And he said, ‘blessed be the Lord, the God of Shem…;’” but when he cursed Canaan, [Scripture did not mention the name of the Holy One, Blessed be He, in connection with him], as stated (in vs. 25), “And he said, ‘Cursed be Canaan….’” So also you find in the case of Elisha the prophet, that when the king of Aram came to fight against Israel, he consulted with his servants and made pits [to trap] them. He said, “When Israel comes to fight against us, they will fall into the pits,” as stated (in II Kings 6:8-9), “When the king of Aram was fighting against Israel, [he consulted with his servants, saying, ‘My camp shall be in such and such a place.’ But the man of God sent unto the king of Israel [saying], ‘Take care [not to pass this place, because the Aramaeans are camping there.]’” So the Holy One, blessed be He, does nothing (according to Amos 3:7) without having revealed His purpose unto His servants the prophets. When Israel passed by once and twice without falling in, the king of Aram took notice and said to his servants (in II Kings 6:11), “Will you not tell me which of us is for the king of Israel?” His servants said to him (in vs. 12-14), “’[It is because] Elisha, the prophet that is in Israel, tells the king of Israel the words which you speak in your bedroom.’ So he said, ‘Go and see [where he is, so that I can send and seize him,’ and it was told to him, saying, ‘Behold he is in Dothan.’ Then he sent horses and chariots and a heavy force there.” Immediately Elisha’s youth rose and saw that horses, riders and a force encircled the city. Immediately he cried out (in vss. 15-16), “and said [unto him], ‘Alas, my Lord, what shall we do?’ Then he said, ‘Fear not, for there are more with us than with them.’” Immediately Elisha prayed and mentioned the name of the Holy One, blessed be He, as stated (in vs. 17), “Then Elisha prayed and said, ‘Lord, please open his eyes and let him see’; so the Lord opened the eyes of the servant and he saw, and there was the hill full of fiery horses and chariots round about Elisha!” Immediately Elisha arose and cursed the Aramaeans (in vs. 18), and he said, “’Please smite this nation with a blinding light’; so He smote them with a blinding light according to the word of Elisha.” Now [Scripture] did not mention the name, but when [Elisha] prayed over them again for their eyes to be opened, he said (in vs. 20), “O Lord, open the eyes of these men that they may see.” Ergo, the name of the Holy One, blessed be He, is mentioned in connection with good, but not with evil. So also you find that when the prophet saw the four chariots that were compared to the four kingdoms (that would rule over Israel), [it states (in Zech. 6:1),] “and I lifted my eyes, and behold, four chariots were coming out between the two mountains….” But when it spoke about the redemption, [it states (in Zech. 2:3),] “Then the Lord showed me four smiths.” So also you find that when the five angels of destruction came to destroy Jerusalem, as stated (in Ezek. 9:2), “And here were six persons coming by way of the upper gate [which faces north, each with his weapon of destruction in his hand]”; Gabriel was sent with them, as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork.’” The Holy One, blessed be He, said to Gabriel, “Fill your hands with coals of fire from among the cherubim and scatter them over the city,” as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork [under the cherub, and fill your hands with coals of fire from among the cherubim, and scatter them over the city].’”⁴⁴Cf. below, Lev. 8:5. Gabriel came and stood at the wheel. The cherub said to him, “What do you desire?” He said to him, “Thus and so has the Holy One, blessed be He, commanded me.” He said to him, “Take [them].” He said to him, “You put them in my hand.” Immediately (according to Ezek. 10:7), “Then the cherub stretched out his hand from among the cherubim [unto the fire that was among the cherubim…].” R. Johanan said in the name of R. Simeon ben Johay, “If the coals had not been cooled off [while passing] from the hand of a cherub to the hand of Gabriel, there would not have remained of the enemies of Israel (a euphemism, meaning Israel) a [single] survivor or refugee.”⁴⁵Yoma 77a. For more details, see Lam. R. 1:13 (41). So the Holy One, blessed be He, wanted to do what was evil, not by Himself, but through an angel. In the age to come, however, He will do what is good by Himself, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you….” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” What is the meaning of (Ps. 5:5) “and evil may not abide with You?” [It is] that [Scripture] does not cause the name of the Holy One, blessed be He, to rest upon evil, except for two [evil] sayings upon which the Holy One, blessed be He, did cause His name to rest. These are the following: (The first one is Dan. 9:14:) “So the Lord watched over evil and brought it upon us, because the Lord our God is righteous.” Was it because the Lord our God is righteous (tsaddik), that He brought the evil? It is simply that the Holy One, blessed be He, was charitable (tzekekah) to us when He first brought about the exile to Babylon of Jeconiah before the exile of Tsidikiyah. And what was charitable? That He first brought about the exile of Jeconiah to Babylon along with the artisans, the smiths, and all the valiant men. Now [those] descended to Babylon and they established a [framework] for Torah [study]. For if it had not happened like that, the Torah would have been forgotten in the exile. It is simply that those who believed in the words of Jeremiah went forth with the Torah. [They included (according to II Kings 24:16)] “a thousand artisans and smiths.” What is the meaning of “artisans (hrsh)?”⁴⁶Git. 88a; Sanh. 38a; Yalqut Shim‘oni, Dan., 1066. When they opened with words of Torah, all [present] became as those who are (deaf-)mute (hrsh). [And what is the meaning of] “smiths (rt.: sgr)?” After they closed (rt.: sgr) it, there was no one in all Israel who was able to open it. Ergo (in Dan. 9:14), “because the Lord our God is righteous.” So He acted justly during that exile in that He watched over it, and He still performed a great kindness for Israel [with reference to that exile]. How? In [the month of] Tebet they were scheduled to go into exile from Jerusalem, for so does [Scripture] say (in Ezek. 24:1-2), “[Then the word of the Lord came unto me in the ninth year of the tenth month on the tenth day of the month, saying,] ‘Son of man, write down the name of the day, [this very day;] on this very day [the king of Babylon laid siege to Jerusalem].’” What did the Holy One, blessed be He, do? He said, “If they go forth now in the cold, they will die.” What did He do for them? He waited for them and sent them into exile during the summer. This is what the prophet says (in Jer. 8:13), “I will utterly gather them, says the Lord.” "Gather" ('sp) can only mean "exile," since it is stated (in Micah 2:12), “I will gather Jacob, all of you.” Hence, this too was a great kindness. Now, the second [evil saying associated with the name of the Holy One, blessed be He] is (Ezek. 9:4:) “And the Lord said unto him, ‘Pass through the midst of the city, [through the midst of Jerusalem and mark (the letter) taw⁴⁷The last letter of the Hebrew alphabet. For various interpretations of its meaning, see the parallel version in Shab. 55a. on the foreheads of those people who moan and groan over all the abominations] ….’” The Holy One, blessed be He, said to Gabriel, “Go and write an ink taw upon the foreheads of the righteous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked write a blood taw so that the angels of destruction will have dominion over them.” [The] prosecution⁴⁸Gk.: kategoria, i.e., “accusation,” “charge.” Here the concept is hypostatized as a separate being. came in before the Holy One, blessed be He, [and said to him], “Master of the world, how do the former differ from the latter?” He said to it, “The former are completely righteous, and the latter are completely wicked.” It said to Him, “It was in their power to protest, but they did not protest.” He said to it, “It was revealed and known to Me that, if they had protested, [the sinners] would not have accepted their [protest].” It said to Him, “Master of the world, if it was revealed and known in front of You, was if revealed in front of them? Hence they should have protested against them and demeaned themselves for the sanctification of Your name and take beatings from Israel upon themselves, just as the prophets endured [them].” So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6), “I gave my back to the smiters and my cheeks to the tearers of hair.” And [so with] the rest of the prophets. Immediately (in Ezek. 9:6) He spoke again to the angels of destruction, “[Kill off] old folk, youth ….” This also was a kindness, in that the Holy One, blessed be He, mitigated His wrath [by striking out] against Jerusalem, as stated (in Lam. 4:11), “The Lord has completed (klh) His wrath.” For if He had not done so, all Israel would have received a verdict of destruction (klyh). Ergo (in Ps. 5:5), “and evil may not abide with You,” because the Holy One, blessed be He, does not cause His name to rest upon evil. So also even in the case of the wicked of Israel, He allotted them glory and did not mention them for evil. When He came to the offerings, He said to Moses (in Lev. 1:2), “Speak unto the Children of Israel and say unto them, ‘When one of you presents an offering to the Lord,’” [i.e.] “from Israel” and not from the idolaters. However, when He came to mention leprosy spots, He said (in Lev. 13:2), “When anyone has,” only saying “anyone.” Ergo (in Ps. 5:5), “and evil may not abide with you.”

“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.”

"You shall not covet": Rebbi says: One verse states "You shall not covet," and, another, (Devarim 5:18) "You shall not desire." How are these two verses to be reconciled? As positing liability for desiring in itself and for coveting in itself, and as teaching that if one desires, in the end he will covet, i.e., "Do not desire and you will not covet." And if he does covet, in the end, he will use force and steal, as it is written (Micah 2:2) "and they will covet fields and steal (them)."

(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.

This is what God said to Israel: My children what do I seek from you? I seek no more than that you love one another, and honor one another, and that you have awe for one another

... The angels said before the Holy One, ‘Master of the World! Isn’t this Jerusalem?!’ as it is said “This is Jerusalem; in the midst of the nations I have placed her…” (Yechezkel 5:5) He replied to them, “But she exchanged My judgments for wickedness more than the nations…” (Yechezkel 5:6) They said to Him, “But they are Your people and Your inheritance, which You brought out with Your great strength…” (Devarim 9:29) He replied to them, “For My people have forgotten Me; they burn incense to vanity…” (Yirmiyahu 18:15) They said to Him, ‘act for the sake of the forefathers!’ He replied to them, “…the fathers are kindling fire…” (Yirmiyahu 7:18) They said to Him, ‘act for the sake of the children!’ He replied to them, “But they rebelled against Me and would not consent to hearken to Me…” (Yechezkel 20:8) They said to Him, ‘act for the sake of the tribe of Yehudah!’ “And Judah did what displeased the Lord…” (Melachim I 14:22) They said to Him, ‘act for the sake of the leaders!’ He replied to them, “Its heads judge for bribes…” (Micha 3:11) They said to Him, ‘act for the sake of the tribes!’ He replied to them, ‘and Gad, and Reuven and the half tribe of Menashe…’ They said to Him, ‘act for the sake of the tribe of Dan!’ He replied to them, “And the children of Dan set up for themselves the graven image.” (Shoftim 18:30) They said to Him,’ act for the sake of the students!’ He replied to them, “…And those who hold onto the Torah did not know Me…” (Yirmiyahu 2:8) They said to Him, ‘act for the sake of the prophets!’ He replied to them, “[It was] for the sins of her prophets, the iniquities of her priests…” (Eicha 4:13) They said to Him, ‘act for the sake of the kings!’ He replied to them, “And the altars that were on the roof, [the roof of] Ahaz's upper chamber, which the kings of Judah had made…” (Melachim II 23:12) The ministering angels said to Him, ‘act for our sake!’ He replied to them, “But they mocked the messengers of God…” (Divre HaYamim II 36:16) They said to Him, ‘act for the sake of Your name which is called upon them!’ He replied to them, ‘they have profaned My holy name.’ They said to Him, ‘You do not want to be appeased, what is the image of their father doing by You?’ “He has cast down from heaven to earth the glory of Israel…” (Eicha 2:1) This statement with which they clothed You, what has it done to You?! If the thing were not written, it would be impossible to say “The Lord has done what He devised, He has carried out His word…” (Eicha 2:17) They said to Him, ‘Master of the World! Is this not Jerusalem about whom you wrote “Behold on [My] hands have I engraved you…”’ (Yeshayahu 49:16) He replied to them, “I, too, shall clap My hands, one upon the other, and I shall put My fury to rest…” (Yechezkel 21:22) Since Zion saw that He did not want to be appeased, she started up and said “The Lord has forsaken me, and the Lord has forgotten me." (Yeshayahu 49:14) May it be Your will Lord our God and God of our fathers that Your Temple be rebuilt speedily in our days, that your Presence return within it, that You gather my exiles from the four corners of the world, that they rebuild the cities of Yehudah and settle Shechem and inherit it speedily. Amen.

Another teaching about "A son of an Israelite woman went out" - Regarding that which is written "I returned and saw all of the oppression" (Kohelet 4:1), Daniel the Tailor interpreted the verse as referring to Mamzerim. "The tears of the oppressed", the fathers of these sinned, and these [the children] are shamed, how does it concern them? So too, this one's father committed incest, what is the child's sin, and how does it concern him? "And they have no comforter", rather "their oppressors are empowered", this refers to Israel's Great Sanhedrin, who comes at them with the power of Torah, and pushes them away in the name of "a mamzer will not enter the community of the Lord." (Devarim 23:3). "They have no comforter" - says the Holy Blessed One: it is upon me to comfort them; in this world they are cast aside, but in the future, as Zecharia said, "I see a people all of gold", as it is written (Zechariah 4:2) “I see a menorah all of gold, with a bowl [gulah] above it". Two speak; one says "an exile [gulah]" and one says "a redeemer [goalah]". According to the one who says exile, that they were exiled to Babylon and the Shechina was exiled with them, as it says (Isaiah 43:14) "For your sake I send to Babylon". And according to the one who says a redeemer [goalah], a redeemer [paroka], as it says (Isaiah 47:4 "Our redeemer, the LORD of Hosts is Their Name", and it is written (Micah 2:14) "One who makes a breach goes before them; they enlarge it to a gate... [and leave by it]. Their king marches before them, God at their heads".

... 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.’

... “He does the will of those who fear Him…” (Tehillim 145:19) Meaning that Gd does not annul his prayers and gives him what he requests. This refers to David, of whom it is written “I am a companion to all who fear You…” (Tehillim 119:63) at the time when he was troubled over the Holy Temple, as it is written “Remember, O Lord, onto David all his affliction. That he swore to the Lord, he vowed to the Mighty One of Jacob; That I shall not come into the tent of my house, and I shall not go up on the bed that was spread for me. I shall not give sleep to my eyes nor slumber to my pupils, Until I find a place for the Lord, dwellings for the Mighty One of Jacob.” (Tehillim 132:1-5) Since the Holy One saw that he stood there, troubled over the Holy Temple, He immediately sent Gad the prophet to him and showed him the place of the Holy Temple, as it is written “And Gad came to David on that day, and said to him, ‘Go up to erect an altar to the Lord in the threshing-floor of Aravnah the Jebusite.’” (Shmuel II 24:18) David went there immediately, as it says “And David went up according to the word of Gad, as the Lord had commanded. (Shmuel II 24:19) He found there the altar where Adam, the first man, made offerings, where Noach made offerings, where Avraham made offerings. Once he found it he began to measure, saying ‘from here to here will be the Courtyard, from here to here will be the Holy of Holies’ as it says “And David said, ‘This is the House of the Lord God…” (Divre HaYamim I 22:1) And how could he declare “…and this is the altar for burnt offerings for Israel” (ibid.)? This is what is meant that the Holy One does not nullify the desire of the righteous, but rather gives them what they seek in order to fulfill “He does the will of those who fear Him…” (Tehillim 145:19)

"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)