Midrasch zu Nachum 1:78

“How does the greatly crowded city sit alone? She has become like a widow. Great among the nations, a princess among the states: She has become a vassal” (Lamentations 1:1).
“How [eikha] does…sit [alone].” Three prophesied with the term eikha: Moses, Isaiah, and Jeremiah. Moses said: “How [eikha] can I bear alone…” (Deuteronomy 1:12). Isaiah said: “How [eikha] did [the faithful city] become a harlot?” (Isaiah 1:21). Jeremiah said: “How [eikha] does [the greatly crowded city] sit alone?” Rabbi Levi said: This is analogous to a noblewoman who had three friends. One saw her in her tranquility, one saw her in her debauchery, and one saw her in her disgrace. So, Moses saw them in their glory and their tranquility and said: “How [eikha] can I bear alone your troubles?” Isaiah saw them in their debauchery and said: “How [eikha] did [the faithful city] become a harlot?” Jeremiah saw them in their disgrace and said: “How [eikha] does [the greatly crowded city] sit [alone]?”
They asked ben Azai, saying to him: ‘Our teacher, expound for us one matter from the scroll of Lamentations.’ He said to them: ‘Israel was exiled only after they denied the Unique One of the world, circumcision that was given after twenty generations, the Ten Commandments, the five books of the Torah; the numerical value of eikha.’¹Alef—the Unique One of the world; yod—the Ten Commandments; kaf—twenty generations; heh—five books of Moses.
Rabbi Levi said: Israel was exiled only after they denied the thirty-six instances of karet in the Torah and the Ten Commandments, the numerical value of “how does…sit solitary [eikha yasheva badad]?”²Eikha: Alef -1, yod – 10, kaf – 20, heh – 5 = 36. Badad: Beit – 2, dalet – 4, dalet – 4 = 10.
Rabbi Berekhya [said] in the name of Rabbi Avdimai of Haifa: [This is analogous] to a king who had a son. When he would perform his father’s will, [the king] would clothe him in fine silk, and when he would not perform his will, he would clothe him in the garments of an olive-press worker [badad]. So too Israel, as long as they would perform the will of the Holy One blessed be He, it is written: “I clothed you in embroidery” (Ezekiel 16:10). Rabbi Sima said: Purple garments. Onkelos translated: Embroidered garments. But when they do not perform the will of the Holy One blessed be He, He clothes them in the garments of olive-press workers. That is what is written: “How does…sit solitary [badad]?”
Rav Naḥman said that Shmuel said in the name of Rabbi Yehoshua ben Levi: The Holy One blessed be He summoned the ministering angels and said to them: ‘A flesh and blood king, when a relative of his dies and he mourns, what does he typically do?’ They said to Him: ‘He hangs sackcloth on his entrance.’ He said to them: ‘I, too, will do so.’ That is what is written: “I clothe the heavens in blackness and I place sackcloth as their garment” (Isaiah 50:3). ‘A flesh and blood king, what [else] does he typically do?’ They said to Him: ‘He extinguishes the lamps.’ He said to them: ‘That is what I will do,’ as it is stated: “The sun and the moon darkened and the stars withdrew their shining” (Joel 4:15). ‘A flesh and blood king, what does he typically do?’ ‘He overturns the beds.’ ‘That is what I will do,’ as it is stated: “Until thrones were set in place and the Ancient One sat” (Daniel 7:9), [implying,] as it were, that they had been overturned.³Beds were a general term for anything one would sit on. The fact that the thrones, in this verse, were set in place, implies that previously they had been overturned as a sign of mourning. ‘A flesh and blood king, what does he typically do?’ ‘He walks barefoot.’ ‘That is what I will do,’ as it is stated: “His path is in tempest and in storm, and clouds are the dust of His feet” (Nahum 1:3). ‘A flesh and blood king, what does he typically do?’ ‘He rends his purple garments.’ ‘That is what I will do,’ as it is stated: “The Lord accomplished what He devised; He implemented [bitza] His statement [emrato]” (Lamentations 2:17). Rabbi Yaakov of Kefar Ḥanan explained it: What is bitza emrato? It is that He rent His purple garments.⁴The word rent, or tear, in Aramaic, biza, is similar to bitza. The word emrato is spelled the same as imrato, which in rabbinic parlance means the edge of one’s garment (Matnot Kehuna). ‘A flesh and blood king, what does he typically do?’ ‘He sits in silence.’ ‘That is what I will do,’ as it is stated: “Let him sit alone and be silent” (Lamentations 3:28). ‘A flesh and blood king, what does he typically do?’ ‘He sits and weeps.’ ‘That is what I will do,’ as it is stated: “The Lord, God of hosts, called on that day for weeping and for lamentation and for baldness” (Isaiah 22:12).
Another matter: Eikha, Jeremiah said to them: ‘What did you see in idol worship that you are so enthusiastic to follow it? If it had a mouth to engage in debate, we would have said this.⁵We would have proven the falseness of idolatry and the idols themselves would have had to concur. The word eikha is being interpreted as two words: Ei, ka, “if…this” (Etz Yosef). Instead, we will speak of it and we will speak of Him.’ We will speak of it, “So said the Lord: Do not learn the way of the nations, and from the signs of the heavens do not be frightened, though the nations are frightened by them” (Jeremiah 10:2). We will speak of Him: “Tell them this: The gods who did not make the heavens and the earth shall vanish from the earth and from under these heavens. [He makes the earth with His might]” (Jeremiah 10:11–12). “The Portion of Jacob is not like these, for He is the one who forms everything, and Israel is the tribe of His inheritance, the Lord of hosts is His name” (Jeremiah 10:16).
Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The term eikha is nothing other than an expression of reproof. That is what is written: “How [eikha] can you say: We are wise, and the law of the Lord is with us...”? (Jeremiah 8:8). Rabbi Neḥemya says: The term eikha is nothing other than an expression of lamentation. That is what is written: “The Lord God called to the man, and said to him: Where are you [ayeka]?” (Genesis 3:9), woe are you [oy lekha]. When was the scroll of Lamentations composed? Rabbi Yehuda says: It was composed in the days of Yehoyakim.⁶This was before the destruction of Jerusalem and the Temple. This is consistent with Rabbi Yehuda’s view that the term eikha is a term of reproof. In his view, Lamentations, or Eikha, was composed as a warning before the destruction. Rabbi Neḥemya said to him: ‘Does one weep over the dead before he dies? Rather, when was it composed? After the destruction of the Temple. This is its solution: “How [eikha] does…sit solitary?”’⁷This phrase implies that Jerusalem was already desolate.

R. Avira expounded, sometimes in the name of R. Ami and at other times in the name of R. Assi: "What does the passage (Naoh. 1, 12) Thu.'i hath said the Lord, though they he complete and ever so many, nevertheless shall they he cut down and it shall he over, mean? This means if a man perceives that his earnings are scarce he should spend part of it for charity, so much more should one do so when his earnings are plentiful." What does, Nevertheless shall they be cut down and it shall be over, mean? In the academy of R. Ishmael it was explained: Whoever takes off from his wealth for charity, shall be delivered from the judgment of Gehenna. This might be compared unto two sheep which passed over a water, one whose wool was shorn and one whose was not. The one whose wool was shorn passed over the stream, but the one of which the wool was not shorn did not pass the stream. (Ib., ib., ib.) And if even I have afflicted thee. Mar Zutra said: "Even a poor man receiving his support from charity, should give charity." (Ib., ib., ib.) I will afflict thee no more; as R. Joseph was taught: This means that if a poor man gives charity, he will thence not experience any poverty.

(Ib. b) R. Oshia said: "At the time when Solomon built the Temple, he planted there all kinds of golden fruit trees, and they bore fruit at proper times; and whenever the wind blew on them, they fell down ripe, as it is said (Ps. 72, 16) Its fruits shall shake like the trees of Lebanon. And when the heathens had entered the Temple, the fruit-trees became withered, as it is said (Nahum 1, 4) The flowers of Lebanon wither. In the future the Holy One, praised be He! will restore them, as it is said (Is. 35, 2) It shall blossom abundantly and rejoice; yea, with joy and singing, the glory of Lebanon shall be given unto it.

R. Zutra b. Tubia in the name of Rab said: "With ten things the world was created: Wisdom and understanding; knowledge and strength; rebuke and might; righteousness and justice; mercy and compassion." That it was created with wisdom and understanding we infer from the following passage (Ib. 3, 19) The Lord hath through wisdom founded the earth; He hath established the heavens through understanding. But how will the two passages [of width and height] he explained? The height and the width hold the same measure. By knowledge, as it is written (Ib. 13, 20) By his knowledge were the depths split; by power and strength, as it is written (Ps. 65, 7) Who setteth firmly the mountains with His power, who is girded with might; by rebuke, as it is written (Job 26, 11) The pillars of heaven tremble, and are astounded at His rebuke; by righteousness and Justice, as it is written (Ps. 89, 15) Righteousness and Justice are the prop of Thy throne; by mercy and compassion, as it is written (Ib. 25, 6) Remember Thy mercies, O Lord, and Thy kindness; for they are from everlasting. R Juda in the name of Rab said: "When the Holy One, praised be He! created the world, it went spreading on like two clews of shoot and warp, until the Holy One, praised be He! rebuked it and brought it to a standstill, as it is said (Job 26, 11) The pillars of heaven tremble and are astounded at His rebuke." And this is also the interpretation of Resh Lakish: "What is the meaning of the passage (Gen. 17, 1) I am the Almighty God (Shadye). This means: "I, who said to My world, Dye (enough)." Resh Lakish said again: "When the Holy One, praised be He! created the sea, it went spreading on, until the Holy One, praised be He! rebuked it and made it dry, as it is said (Nah. 1, 4) He rebuketh the sea and maketh it dry; and all the rivers He dried up."

“Let him sit alone and be silent, because He has laid it upon him” (Lamentations 3:28).
“Let him sit alone and be silent” – Rabbi Shmuel bar Naḥman said: The Holy One blessed be He summoned the ministering angels and said to them: ‘A mourning king of flesh and blood, what does he do?’ They said to Him: ‘He dons black and covers his head with sackcloth.’ He said: ‘I, too, will do so.’ That is what is written: “I clothe heavens with blackness and I make sackcloth their garment” (Isaiah 50:3).
Moreover, He asked them: ‘A mourning king of flesh and blood, what [else] does he do?’ They said to him: ‘He extinguishes the lights.’ He said to them: ‘I, too, will do so.’ That is what is written: “The sun and the moon darkened, and the stars withdrew their shine” (Joel 2:10).
Moreover, He asked them: ‘A mourning king of flesh and blood, what [else] does he do?’ They said to him: ‘He walks barefoot.’ He said to them: ‘I, too, will do so.’ That is what is written: “The Lord, in a tempest and in a storm is His way, and clouds are the dust of His feet” (Nahum 1:3).
Moreover, He asked them: ‘A mourning king of flesh and blood, what [else] does he do?’ They said to him: ‘He sits and is silent.’ He said to them: ‘I, too, will do so.’ That is what is written: “Let him sit alone and be silent, because He has laid it upon him.”⁵⁷The verse is understood to mean that God will be silent because He has brought the mourning upon Himself.
“Let him put his mouth in the dust, perhaps there is hope. Let him offer his cheek to one who strikes him; let him be filled with disgrace” (Lamentations 3:29–30).
“Let him put his mouth in the dust, perhaps there is hope. Let him offer his cheek to one who strikes him; let him be filled with disgrace” – Rabbi [Yehuda HaNasi] was interpreting verses and when he reached the following verses, he would weep: “Samuel said to Saul: Why did you disturb me to bring me up?” (I Samuel 28:15).⁵⁸The Gemara in Ḥagiga (4b) indicates that Samuel thought he was being summoned to a heavenly judgement and was scared. If Samuel, the great prophet, was scared of heavenly judgement, all the more so those of lesser stature should be scared. This is why Rabbi Yehuda HaNasi cried when reading this verse. And it is written: “For behold, He forms mountains and creates winds; He recounts to a person what were his deeds [seḥo]” (Amos 4:13) – even matters lacking substance are written for a person in his ledger.⁵⁹This is derived from the term seḥo, which can be interpreted to mean speech [siḥo]; God keeps track even of every frivolous comment a person might make (see Ḥagiga 5b). Who writes them? “He who turns dawn into darkness…[the Lord, the God of hosts, is His name]” (Amos 4:13). “Seek the Lord all you humble of the earth…” (Zephaniah 2:3). And it is written: “Hate evil, and love good, [and display justice at the gate; perhaps the Lord, God of hosts, will be gracious to the remnant of Joseph]” (Amos 5:15).⁶⁰Despite there being an abundance of virtue, nevertheless, only perhaps “He will be gracious”? Why? “For every action God will bring to judgment [for every unknown]” (Ecclesiastes 12:14).⁶¹God will bring judgment even for unknown, that is, unwitting, transgressions. And this, “let him put his mouth in the dust [perhaps there is hope].”⁶²Only perhaps there is hope? And it is written: “Let him offer his cheek to one who strikes him; let him be filled with disgrace.”⁶³After all this, the end result could very well be disgrace.

It is written: "Who can stand before His wrath? Who can resist His fury?" (Nahum 1:6). Rabbi Zeira opened [the discussion of Gehinnom with the verse]: "The leech has two daughters, 'Give!' and 'Give!'" (Proverbs 30:15). Said Rabbi Eliezer: Two walls of angels stand at the entrance of Gehinnom, and they say "Give! Give! Bring! Bring!" And why is its name Gehinnom? Because the sound of its groaning (from the Hebrew root NHM) goes from one end of the world to its other end. And why is its name Taphteh? Because all enter there through the temptation (from the Hebrew root PTH) of the evil inclination.

R. Eleazar said: If there is judgement (din) below there is no judgement above; if there is no judgement above, there is judgement below.¹⁹Tanh., Exod. 6:5, cont.; M. Ps. 72:3; Gen. R. 26:6; Deut. R. 5:5; see also Gen. R. 35:3; 65:9. How so? If those below carry out a judgement, there is no judgement above? For this reason the Holy One said: Observe justice (mishpat) below so that you will not cause me to carry out justice (mishpat) above.²⁰See I Corinthians 11:32. Ergo (in Exod. 21:1): AND THESE ARE THE ORDINANCES (mishpatim). The Holy One said to them: Whatever I do, I do with justice (din). Thus, had I desired to transgress against justice (din) one time, the world would have been unable to survive. Isaiah has said (in Is. 27:4): THERE IS NO ANGER IN ME. [WOULD THAT HE WOULD GIVE ME THORNS AND THISTLES. I WOULD STEP FORTH AGAINST THEM IN BATTLE. I WOULD SET THEM ON FIRE ALL TOGETHER.] Had I walked one step and disregarded judgment (din), I WOULD SET THEM ON FIRE ALL TOGETHER, <i.e.> the world would have burned immediately. (Is. 27:5:) OR LET HIM TAKE HOLD OF MY PROTECTION, when my hand is seized in justice (din), [as stated (in Deut. 32:41):] MY HAND LAYS HOLD ON JUSTICE (mishpat). (Is. 27:5, cont.:) AND LET HIM MAKE PEACE FOR ME, <i.e.> LET HIM MAKE PEACE between me and the judgement (mishpat). (Deut. 32:41:) IF I SHARPEN (rt.: SNN) MY FLASHING SWORD, <i.e.> if I should change (rt.: SNH) the measure of judgement (din), a single flash of lightning would go forth to destroy the world. What should I do? (Deut. 32:41, cont.:) MY HAND LAYS HOLD ON JUSTICE (mishpat). The Holy One said: I am called the Lord of Justice (mishpat, rt.: ShPT), and I want to stretch out (rt.: PShT) my hand against Esau. Still I am unable <to do so> until I pay him a reward for a small favor which he did for me in this world. R. Pinhas bar Hama the Priest said:²¹Esther R. 1:6. Look at what is written (in Zech. 12:9): SO IT WILL COME TO PASS IN THAT DAY {SAYS THE LORD} THAT I WILL SEEK TO DESTROY ALL THE NATIONS. Israel says to him: Sovereign of the World, then who will stay your hand, since you are saying: I SEEK? The Holy One said: It is simply that, when I SEEK their merit and do not find it, then I WILL SEEK TO DESTROY ALL THE NATIONS. R. Levi said: What is written (in Dan. 7:9)? I LOOKED UNTIL THRONES WERE THROWN DOWN.²²Remaw. The word can mean “were set in place,” and this meaning better fits the biblical context. The context of the midrash, however, requires the translation, WERE THROWN DOWN. The Holy One said: When I acquit some of the nations of the world <for> a few simple commandments which they have carried out in my presence, <it is> during that < limited > time, UNTIL THRONES WERE THROWN DOWN. <It is those > thrones belonging to the nations of the world that the Holy One is going to overturn, as stated (in Hag. 2:22): THEN I WILL OVERTURN THE THRONES OF {THE}KINGDOMS [AND DESTROY THE MIGHT OF THE KINGDOMS] OF THE NATIONS. At that time I will <also> redeem you so that you shall be enslaved no more, as stated (in Nahum 1:12): THOUGH I HAVE AFFLICTED YOU, I WILL AFFLICT YOU NO MORE.

“Since the king's word has power, and who will say to him: What are you doing” (Ecclesiastes 8:4).
“Since the king's word has power.” Rabbi Bon said: It is written: “Do not test [the Lord]” (Deuteronomy 6:16), “and God tested [Abraham]” (Genesis 22:1), “Do not take vengeance and do not bear a grudge” (Leviticus 19:18), “the Lord is a zealous and vengeful God” (Nahum 1:2). [This is analogous] to a rabbi who would command his disciple, and say to him: ‘Do not divert judgment,’ but he [the rabbi] diverts judgment; ‘do not give preferential treatment,’ but he gives preferential treatment.²²A parallel midrash (Bereshit Rabba 55:3) adds the example: The rabbi tells him not to lend with interest, but he lends with interest. The disciple said to him: ‘Rabbi, for you it is permitted and for me it is prohibited?’ [The rabbi] said to him: ‘I am telling you only that you may not lend to an Israelite with interest, but lend to a gentile, as it is written: “You may take interest from a gentile” (Deuteronomy 23:21).’²³Thus, the rabbi informs his disciple that he did not fully understand any of the rabbi’s actions. So too, Israel said before the Holy One blessed be He: ‘Master of the universe, did You not write in Your Torah: “Do not take vengeance and do not bear a grudge” (Leviticus 19:18)? But You take vengeance and bear a grudge.’ He said to them: ‘I will not bear a grudge against Israel, as it is written: “He will not contend to eternity or forever bear a grudge” (Psalms 103:9); however, for the nations of the world: “The Lord is vengeful to His foes and bears a grudge against His enemies” (Nahum 1:2). I dictated to you in My Torah: “Do not take vengeance and do not bear a grudge against the members of your people” (Leviticus 19:18), but you may take vengeance against the nations of the world, as it is stated: “Avenge the children of Israel [on the Midianites]” (Numbers 31:2),’ to realize what is written: “Since the king's word has power, [and who will say to him: What are you doing].”

R. Isaac b. Tubia said in the name of Rab: "Why is the Temple called Lebanon? Because it cleanses the sin of Israel." R. Zutra said: "Why is the Temple called Ya'ar (forest), as it is written (I Kings 10, 17) … and the King put the in the house of the forest of Lebanon? Just as the forest produces sprouts, so does the Temple produce sprouts; for R. Oshiya said (Ib. b.): 'At the time when Solomon built the Temple, he planted there all kinds of golden fruit-trees, and they bore fruit at proper times; and whenever the wind blew on them, they fell down ripe, as it is said (Ps. 72, 16) Its fruits shall shake like the trees of Lebanon. And this served as a support for the priests, but when the heathens had entered the Temple, the fruit-trees became withered, as it is said (Nahum 1, 4) The flowers of Lebanon wither. In the future the Holy One, praised be He! will restore them, as it is said (Is. 35, 2) It shall blossom abundantly and rejoice; yea, with joy and singing, the glory of Lebanon shall be given unto it.' "

R. Yudan said in the name of Aibu: It is written: I have trodden the wine press alone, and of the peoples there was no man with Me (Isa. 63:3). Does the Holy One, blessed be He, require their assistance that He should say: There was no man with Me? The Holy One, blessed be He, implied by this verse that: When I examine their record and find nothing to their credit then, I tread them in My anger, and trample them in My fury (ibid.). Then I shall redeem you, and never again shall you be oppressed, as it is said: And though I have afflicted thee, I will afflict thee no more (Neh. 1:12).

“Like columns of smoke.” Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: When Israel was wandering from journey to journey, the pillar of cloud would descend and the pillar of fire would ascend, and the smoke from the arrangement of wood [on the altar] would ascend like two sparks of fire.⁴⁴From the two altars, the copper altar used for sacrificial offerings and the gold altar used for incense. They would emerge from between the two staves of the Ark and burn before them snakes, fiery serpents, and scorpions. The nations of the world would see and say: ‘They are gods and all their actions are performed with fire.’ Due to their terror of Israel, fear and trembling would beset them. That is what is written: “Terror and fear will beset them” (Exodus 15:16). “Beset them” is not written, but rather “will beset them”—from here and on.
“Perfumed with myrrh,” this is our patriarch Abraham. Just as myrrh is the first of all the spices,⁴⁵See Exodus 30:23. so too, Abraham our patriarch was the first of all the righteous. Just as myrrh, anyone who gathers it, his hands have a bitter residue, so too, Abraham our patriarch would embitter and torment himself with suffering. Just as myrrh emanates its fragrance only in fire, so Abraham divulged his good deeds only in the fiery furnace.⁴⁶Abraham was thrown into a fiery furnace due to his rejection of idolatry (see Bereshit Rabba 38:13).
“And frankincense,” this is our patriarch Isaac, who was sacrificed like a handful of frankincense on the altar. “With all the powders of the merchant,” this is Jacob our patriarch, whose bed was unflawed and no waste was found among them.⁴⁷In contrast to Abraham and Isaac, all of Jacob’s sons were righteous.
Rabbi Tanḥuma said: Just as there are all kinds of spices in the peddler’s box, so too, priesthood is from Jacob, and Levites and royalty from Jacob. Isaac, Abraham gave him everything that was his, as it is stated: “Abraham gave everything that was his to Isaac” (Genesis 25:5). However, all of Jacob’s wares were only from the dust that was beneath his feet.⁴⁸He solidified his hold on the blessings he received only in the aftermath of his struggle with Esau’s angel, symbolized by dust [avak], as the verse states: “A man wrestled [vaye’avek] with him there” (Genesis 32:25). See Genesis 32:25–30. (Matnot Kehuna).
Rabbi Yudan said two [statements]. Rabbi Yudan said: All the wares with which Israel engages and is successful in this world are due to the merit of that dust of Jacob our patriarch. Rabbi Yudan said another: All the merchandise⁴⁹The midrash is using the term merchandise to refer to large-scale business, as opposed to “wares,” which is seen as small-scale peddling. that Israel produces and succeeds with in this world are due to the merit of that dust of Jacob our patriarch. Rabbi Azarya said two [statements]: All the wars in which Israel engages and succeeds are due to the merit of that dust of Jacob our patriarch. Rabbi Azarya said another: All the Torah that Israel performs in this world is due to the merit of Jacob our patriarch. Rabbi Berekhya and Rabbi Simon [said] in the name of Rabbi Abahu: That dust, the Holy One blessed be He took it and placed it under His throne of glory. That is what is written: “The Lord, his way is in the tempest and in the storm, and clouds are the dust of his feet” (Nahum 1:3).

(Fol. 90b) We are taught in a Mishna that there was a round place for collecting the ashes in the middle of the altar, and there were at times in it nearly as much as three hundred cors of ashes. "This must be an exaggeration," remarked Raba. R. Ami said: "The Pentateuch, the Prophets and the sages are wont to speak in a hyperbolical language. That the sages speak in a hyperbolical language, as quoted above; that the Pentateuch speaks in a hyperbolical language, we find in the following verses (Deut. 1, 28) Cities great and walled up to heaven; that the Prophets speak in a hyperbolical language, we find in the following verse (I Kings 1, 40) So that the earth rent with the sound of them." R. Isaac said: "In three places did the Rabbis use a hyperbolical language. They are: In connection with the ash-pile [in the altar] in connection with the vine, and in connection with the veil [of the Temple]. As to the ash-pile it was stated above; as to the vine, we find in the following Mishna: There was a golden vine at the entrance of the Temple, trailing on crystals, on which people, who donated fruit or grape clusters, would suspend on it. R. Elazar b. Zadok said: "It happened once that three hundred priests were summoned to clear [the vine of such offerings]." The veil refers to the following Mishna: Rabban Simon b. Gamaliel says in the name of R. Simon, the High-priest's substitute: "The thickness of the veil [of the Temple] was a hand-breadth. It was woven of seventy-two cords, each cord consisting of twenty-four strands. Its length was forty cubits, by twenty in width. It was made by eighty-two myriads of damsels, and two such veils were made every year. It took three hundred priests to immerse and cleanse it [if it becomes unclean]." (Fol. 91) R. Joshua b. Levi said: "The passage states (Gen. 32, 26) And he wrestled with him. This means that they did like a man wrestles with his friend, when his hand reaches the right thigh of his friend." R. Samuel b. Nachmeni said: "The Angel appeared to him in the guise of a heathen, as the master said [elsewhere] that of an Israelite is joined by a heathen on the road, the latter should join at the right side of the Israelite." R. Samuel b. Acha said before R. Papa, in the name of Raba b. Ulla that the Angel appeared to Jacob in the guise of a scholar, as the master said [elsewhere] whoever walks at the right side of his teacher is to be considered an ignorant [hence he walked at the left of Jacob and thus reached Jacob's right thigh]. The Rabbis, however, maintain that he appeared at the back of Jacob and hit him at both thighs. But how will the Rabbis explain the passage, as he wrestled with him [which means that they had a frontal encounter]? This they explain in the way of the other interpretation of R. Joshua b. Levi, who said: "Infer from the above passage that the dust [caused by their wrestling] went upward until it reached the Divine throne; for it is written here (be'he'abko) as he wrestled with him, and again there is a passage (Nahum 1, 3) And the clouds are the dust (Abak) of His feet.

Another interpretation (of Ps. 24:8 & 10): WHO IS THIS KING OF GLORY? Who is he? This is the king who distributes glory to those who fear him (according to vs. 10, cont.): THE LORD OF HOSTS, <HE IS THE KING OF GLORY>.⁴⁵Tanh., Exod. 2:8; M. Pss. 21:2; below, Numb. 2:24; 3:15; and the other parallels listed there. In what way? In the case of a king of flesh and blood, no one sits on his throne;⁴⁶See Sanh. 2:5, which affirms this royal prerogative along with the two which follow. yet the Holy One had Solomon sit on his throne. It is so stated (in I Chron. 29:23): THEN SOLOMON SAT UPON THE THRONE OF THE LORD. In the case of a king of flesh and blood, no one rides upon his horse; yet the Holy One had Elijah ride on his horse. Now what is the horse of the Holy One? Whirlwind and storm, as stated (in Nahum 1:3): THE LORD IS IN THE WHIRLWIND, AND THE STORM IS HIS ROAD.⁴⁷Tanh., Exod. 2:8; Exod. R. 8:1; M. Pss. 21:2; and below, Numb. 2:34, all cite II Kings 2:11 here to show when Elijah rode the whirlwind of the Holy One. In the case of a king of flesh and blood, no one uses his scepter; yet Moses used the scepter of the Holy One. It is so stated (in Exod. 4:20): AND MOSES TOOK THE ROD OF GOD IN HIS HAND. In the case of a king of flesh and blood, no one puts on his crown; yet the Holy One has given crowns to the Messianic King. It is so stated (in Ps. 21:4): YOU HAVE SET ON HIS HEAD A CROWN OF FINE GOLD. In the case of a king of flesh and blood, no one puts on his robes; yet Israel has put on the Holy One's robes, <i.e.,> strength. It is so stated (in Is. 51:9): AWAKE, AWAKE, PUT ON STRENGTH, O ARM OF THE LORD; and he has given it to Israel, as stated (in Ps. 29:11): THE LORD WILL GRANT STRENGTH TO HIS PEOPLE. In the case of a king of flesh and blood, no one calls <anyone else> by his title, as <for example> Caesar, Augustus, <or> King;⁴⁸Gk.: Basileus. and, if a certain person calls anyone by one of them, he will not live. Do you yourself know a person who calls his friend Augusta so-and-so? But the Holy One said to Moses: See, I have made you like me to Pharaoh. I am called God; and in that name I created the world, as stated (in Gen. 1:1): IN THE BEGINNING GOD CREATED THE HEAVENS AND THE EARTH. And here I have made you like me, a god to Pharaoh. Thus it is stated (in Exod. 7:1) SEE, I HAVE SET YOU AS A GOD TO PHARAOH. Ergo (in Ps. 24:8 & 10): WHO IS THIS KING OF GLORY? The one who distributes glory to those who fear him.

Normally, if the inhabitants of a province rebel against a king, the king dispatches his legionaries to subdue them, and they destroy the wicked and innocent alike. After all, the king does not know who was rebellious and who was loyal. The Holy One, blessed be He, however, does not behave in that fashion. Though an entire generation should anger Him, He will save a single righteous man among them. Therefore, it is written: A righteous man regardeth the life of his beasts (ibid.). And it says elsewhere: the Lord is good, a stronghold in the day of trouble, and He knoweth those that take refuge in Him (Nahum 1:7).

The Holy One, blessed be He, declared: I restore the dead to life, and Elijah likewise restored the dead to life, but he did not say: “I am a god”; I caused the rain to descend, and so too did Elijah; I withheld the rain, and Elijah did likewise, as it is said: There shall not be dew nor rain these years but according to my word (I Kings 17:1); I caused fire and brimstone to descend upon Sodom, and Elijah did the same, as it is said: If I be a man of God, let fire descend from heaven (II Kings 1:10). Nevertheless, he did not say “A god am I,” yet you say: A god am I: In the dwelling-place of God I sit (Ezek. 28:2). If you would claim “A god am I” because you have lived for so many years, He lives and will live until the dead are revived. Concerning the Holy One, blessed be He, it is written: His throne was fire and flames (Dan. 7:9), and of Elijah it is said: There appeared a chariot of fire and horses of fire (II Kings 2:11). It is written elsewhere concerning the Holy One, blessed be He: The Lord is in the whirlwind, and in the storm is His way (Nahum 1:3), and about Elijah Scripture says: And Elijah went up in a whirlwind to heaven (ibid. 2:11); nevertheless Elijah implored: O Lord, take away my life (I Kings 19:4). Yet you claim: A god am I, in the dwelling place of gods, I sit in the midst of the sea (Ezek. 28:2). Jonah descended into the deep, as it is written: Thou didst cast me into the depth, into the heart of the seas (Jonah 2:4). Finally, he (changed his mind) and pleaded for death, saying: Therefore, now, O Lord, take, I beseech Thee, my life from me; for it is better for me to die than to live (ibid. 4:4). Yet you presume to say: A god am I; in the dwelling-place of gods I sit, in the midst of the sea (Ezek. 28:2).

...Why was the Holy Blessed One called the King of glory?  Because He distributes glory to those who fear Him.  How so?  A king of flesh and blood, no one rides on his horse, and no one sits on his throne. But the Holy Blessed One had Solomon sit upon His throne, as it says "Solomon sat on the throne of the Lord as king" (I Chronicles 29:23).  And [the Holy Blessed One] had Elijah ride on His horse.  What is the horse of the Holy Blessed One? Whirlwind and storm! As it says "God travels in whirlwind and storm and clouds are the dust on His feet" (Nachum 1:3) and it is written "Elijah ascended in the storm to heaven" (II Kings 2:11).  A king of flesh and blood, no one uses his scepter, but the Holy Blessed One, gave His scepter to Moses, as it says "Moses took the staff of God in his hand" (Exodus 4:20).  A king of flesh and blood, no one wears his crown, but the Holy Blessed One will have the Messiah wear His crown.  What is the crown of the Holy Blessed One? Finest gold, as it says "His head is finest gold, His locks are curled, black as a raven." (Song of Songs 5:11),  and it is written, "You have set upon his head a crown of fine gold" (Psalms 21:4). A king of flesh and blood, no one wears his clothing, but Israel wears the clothing of the Holy Blessed One.  What is the clothing of the Holy Blessed One? Strength, as it says "the LORD is robed, girded with strength" (Psalms 93:1), and He gave it to Israel as it says "God gives strength to Israel, God blesses His people with peace" (Psalms 29:11)... 

Another comment on Who is the King of Glory? (Ps. 24:10). He is the King of Kings, the Holy One, blessed be He, who apportions honor to those who fear Him. Therefore it is written: Glory. How so? No one sits on the throne of a king of flesh and blood. But the Holy One, blessed be He, sat Solomon on his throne, as it is said: Then sat Solomon on the throne of the Lord as king instead of David his father, and prospered (I Chron. 29:33). An earthly king does not permit anyone to mount his horse, but the Holy One, blessed be He, allowed Elijah to ride His horse. What is the horse of the Holy One, blessed be He? It is the whirlwind and in the storm in His way (Nah. 1:3). And concerning Elijah it is written: And it came to pass, when the Lord took Elijah up by a whirlwind into heaven (II Kings 2:1).

Another interpretation (of Gen. 8:1): THEN GOD REMEMBERED NOAH. It is written (in Prov. 12:10): A RIGHTEOUS ONE KNOWS THE SOUL OF HIS CATTLE.³³Tanh., Gen. 2:7. The righteous one of the world (i.e., God) even understands the soul of his cattle, even when he is angry. The characteristics the Holy One are not like flesh-and-blood character. In the case of flesh-and-blood character, when the province revolts against < the king >, he sends his legions³⁴Lat.: legiones. and destroys it. So he treats the good and the evil equally as one, as there is no one present to say: Such and such a person is blameless. Leave him alone. Instead one kills them all. But the Holy One is not like that. Rather, when the whole generation was provoking him, so that he was angry with them, and when only a single righteous one was present, he saved him. Thus it says (in Prov. 12:10): A RIGHTEOUS ONE KNOWS THE SOUL OF HIS CATTLE. So also it says (in Nahum 1:7): THE LORD IS GOOD, A STRONGHOLD IN THE DAY OF TROUBLE; AND HE KNOWS THOSE SEEKING REFUGE IN HIM. (Prov. 12:10, cont.:) BUT THE COMPASSION OF THE WICKED IS CRUEL. These < wicked > are the generation of the flood, since they were cruel. Our masters have said: When the Holy One caused the deep to arise and they saw the fountains rising up over them, what did they do? They had a lot of children. So each and every one, taking his child, set him on the deep; but the waters prevailed. Thus it says: BUT THE COMPASSION OF THE WICKED IS CRUEL. [And where is it shown that they did this?] Where Job said so (in Job 24:20): COMPASSION FORSAKES HIM; THE WORM SWEETLY FEEDS ON HIM; IT SHALL NO LONGER BE REMEMBERED, < i.e., > the compassion of the one whose children they were.³⁵The usual interpretation of the verse renders rhm as “womb” rather than “compassion” and understands “him” as what is no longer remembered, but this translation makes more sense in the present context. What did the Holy One do to them? He brought a flood down upon them from above and destroyed them. Thus it is stated (ibid., cont.): AND UNRIGHTEOUSNESS IS DESTROYED AS A TREE. R. Berekhyah said: They were more than solid enough, and they had < physical > height (rt.: QWM). Thus, if he had not punished them from above, the waters would not have overcome them. Thus Job has said (in Job 22:20): SURELY OUR ADVERSARIES (rt.: QWM) WERE DESTROYED, AND FIRE HAS CONSUMED THEIR REMNANT. How so? When the Holy One saw that they had not died in the ocean depths below, he brought down fire upon them from above, which burned them up. Thus it is stated (ibid.): SURELY OUR ADVERSARIES WERE DESTROYED, < AND FIRE CONSUMED THEIR REMNANT >. Moreover, the fowl, the cattle, and the wild animals turned on them and they diminished their numbers, as stated (in Gen. 7:21): AND ALL FLESH WAS DIMINISHED IN NUMBER…. When they themselves saw that they were lost, they sought to overturn the ark. What did the Holy One do? He surrounded the ark with lionesses, which ate them, as stated (in Gen. 7:16): AND THE LORD SHUT < HIM > IN. What is the meaning of SHUT IN (rt.: SGR). < Its meaning is > like that used in the context (of Dan. 6:23 [22]): MY GOD SENT THE³⁶The Masoretic Text reads HIS. ANGEL WHO SHUT (rt.: SGR) THE LIONS' MOUTHS.

Another matter, “palanquin” (Song of Songs 3:9), this is the Temple. “King Solomon made himself” (Song of Songs 3:9), this is certainly Solomon.⁹⁶This is in contrast to previous explanations in the midrash, which interpreted the reference to King Solomon as actually alluding to God. “Of the timber of Lebanon” (Song of Songs 3:9), as it is stated: “We will cut timber from Lebanon” (II Chronicles 2:15). “He made its pillars of silver” (Song of Songs 3:10), as it is stated: “He established the pillars for the hall of the Sanctuary” (I Kings 7:21). “Its cushion of gold” (Song of Songs 3:10), like that which we learned that the entire Temple was plated with gold except for the backs of the doors. Rabbi Yitzḥak said: This baraita that we learned was regarding the second Temple; however, in the first Temple, even the backs of the doors were plated with gold.
We learned: They were seven types of gold in [the Temple]: Fine gold, pure gold, chased gold, beaten gold, glittering gold, refined gold, parvayim gold. Fine gold, in its plain sense, just as it says: “The gold of that land was fine” (Genesis 2:12). Rabbi Yitzḥak said: It is fine when one is in the house and it is fine when one lodges with it accompanying him.⁹⁷Gold is of great value when one is at home and is also very useful to take with when one travels, as a small amount of it is of great value. Pure gold, such that they would place it in a crucible and it would [come out] lacking nothing.⁹⁸There would be no impurities found in the gold were it to be refined. Rabbi Yuda [said] in the name of Rabbi Ami: Solomon placed one thousand gold talents into the fire one thousand times until he rendered it one talent.
Was it not taught: Rabbi Yosei ben Rabbi Yehuda said: It happened that the candelabrum in the Temple was [found to be] one Gordian dinar greater than the candelabrum of the wilderness, and it was placed in the fire eighty times until it lost [this excess weight]? Rather, initially it lost a significant [amount of dross]; after that, it would lose only a minimal amount.
Beaten gold is drawn like wax. Hadrian had the weight of an egg-bulk. Diocletian had the weight of a Gordian dinar.⁹⁹The egg-bulk is significantly larger. The current government has none of it and never had any of it.
Chased gold [sagur] would cause all the goldsmiths to close [soger].¹⁰⁰Gold of such quality was so rare that if someone was selling it, others who were selling gold could not compete. But is it not written: “And seven thousand talents of refined silver, to overlay the walls of the houses” (I Chronicles 29:4)? Was it silver? Was it not gold? Why do they call it silver [kesef]? It is because it would put to shame [makhsif] all the owners of gold, and all the basins, the pots, the shovels, the firepans, the forks, the spoons, and the potot were made from it. Rabbi Yitzḥak of Migdal said: These [potot] are the teeth of keys [ḥafifot]. Rabbi Simai said: It is the cup [pota] under the hinge, to teach you that the Temple was not lacking [for gold] even for insignificant matters.
Glittering [mupaz] gold, Rabbi Patriki, brother of Rabbi Derosa said in the name of Rabbi Abba ben Rabbi Buna: It is like sulfur that is enflamed in fire.¹⁰¹The gold glitters like flames that are jumping [mefazez]. Rabbi Avun said: It is named after the country where it is [mined]; it is from Ufaz [me’ufaz].
Refined gold, the house of Rabbi Yannai and the house of Rabbi Yudan ben Rabbi Shimon, the house of Rabbi Yannai says: It is because they cut it like olives, feed it to ostriches, and it emerges refined. The house of Rabbi Yudan ben Rabbi Shimon says: They conceal it in dung for seven years and it emerges refined.
Parvayim gold, Reish Lakish said: It is red like the blood of a bull [par], and some say that it produces fruits. When Solomon built the Temple, he crafted with it all sorts of trees. When the trees in the field would produce fruit, those [gold trees] in the Temple would produce fruit. The fruit would fall, and they would gather them and set them aside for Temple maintenance. When Menashe placed an idol in the Sanctuary, all those trees dried up. That is what is written: “The flower of Lebanon withers” (Nahum 1:4). However, in the future, the Holy One blessed be He will restore them. That is what is written: “It will blossom and will rejoice, even with joy and song” (Isaiah 35:2). “Its seat of purple wool” (Song of Songs 3:10), just as it says: “He made the curtain of sky-blue, purple, and crimson wool, and fine linen” (II Chronicles 3:14). “Its interior is plated with love” (Song of Songs 3:10), Rabbi Yudan said: This is the merit of the Torah and the merit of the righteous people who study it. Rabbi Azarya said in the name of Rabbi Yehuda in the name of Rabbi Simon: This is the Divine Presence.

And God appeared unto Jacob. Scripture states elsewhere in allusion to this verse: All the paths of the Lord are mercy and truth (Ps. 25:10). When Moses commanded the Israelites: After the Lord your God shall ye walk (Deut. 13:5), he added the words: Walk ever in his ways (ibid. 19:9). “How can one possibly walk in His ways?” they inquired, since it is written: The Lord, in the whirlwind and the storm is His way, and the clouds are the dust of His feet (Neh. 1:3), and Thy way was in the sea, and Thy path in the great waters, and Thy footsteps not known (Ps. 77:20), and A fire devoureth before Him, and round about Him it stormeth mightily (Ps. 50:3). Moses replied to the Israelites: “Have I not informed you also that His ways are ways of mercy, truth, and loving-kindness,” as it is written: All the paths of the Lord are mercy and truth (ibid. 25:10).

(Lev. 14:34:) WHEN YOU COME INTO THE LAND < OF CANAAN…, AND WHEN I PUT A PLAGUE OF LEPROSY IN A HOUSE OF THE LAND YOU POSSESS >. This text is related (to Ps. 73:1): BUT (akh) [GOD] IS GOOD TO ISRAEL. Could it < mean > to all < Israel >? The text reads (ibid., cont.): TO THE PURE IN HEART.⁴¹Lev. R. 17:1; Lam. R. 3:25 (9): M. Pss. 4:5. [Similarly you say on the matter (in Lam. 3:25): THE LORD IS GOOD TO THOSE WHO TRUST IN HIM. Could it < mean > to all? The text reads (ibid., cont.:) TO THE SOUL THAT SEEKS HIM. Similarly you say on the matter (in Nahum 1:7): THE LORD IS GOOD, A SHELTER IN THE DAY OF TROUBLE. Could it < mean > to all? The text reads (ibid., cont.): AND HE KNOWS THOSE WHO SEEK REFUGE IN HIM. Similarly you say on the subject (in Ps. 145:9): THE LORD IS GOOD TO ALL. Could it < mean > to all? The text reads (ibid., cont.): AND HIS MERCY IS UPON ALL HIS WORKS. Similarly you say on the matter (in Ps. 84:6 [5]): BLESSED IS THE ONE WHOSE STRENGTH IS IN YOU. Could it < mean > to all? The text reads (ibid., cont.): IN WHOSE HEART ARE THE HIGHWAYS. These are the ones in whose hearts < lie > the pathways of the Law. Similarly on < the matter > (there is Ps. 125:4): DO GOOD, O LORD, TO THE GOOD. Could it < mean > to all? The text reads (ibid., cont.): AND FOR THOSE WHO ARE UPRIGHT IN THEIR HEARTS. Similarly on < the matter > (there is Ps. 145:18): THE LORD IS NEAR TO ALL WHO CALL TO HIM. Could it < mean > to all? The text reads (ibid., cont.): TO ALL WHO CALL TO HIM IN TRUTH. Similarly you say on the matter (in Micah 7:18): WHO IS A GOD LIKE YOU THAT FORGIVES INIQUITY, AND PASSES OVER THE TRANSGRESSION. Could it < mean > for all? The text reads (ibid., cont.): FOR THE REMNANT OF HIS HERITAGE. Therefore (in Ps. 73:1): GOD IS TRULY GOOD TO ISRAEL, TO THE PURE IN HEART. It does not say: "God is good to Israel"; instead < it reads >: BUT (akh) < GOD > IS GOOD < TO ISRAEL >. BUT (akh) < implies > a limitation.⁴²See above, Tanh. (Buber), Gen. 1:8, and the parallels listed there. The afflictions which he brought upon them are good. < Good > for what? FOR THE PURE IN HEART, to purify < their heart > today for the world to come. It is therefore stated (in Ps. 73:1): BUT (akh) < GOD > IS GOOD < TO ISRAEL >, TO THE PURE IN HEART. (Ibid., vs. 3:) FOR I WAS ENVIOUS OF THOSE WHO RAGE (holelim) < WHEN > I SAW THE PROSPERITY OF THE WICKED. I saw their well-being, and I was envious. < I.e., I was envious > of those who commit profane acts continuously (halalim halalim),⁴³The midrash interprets holelim in Ps. 73:3, as coming from the same root as halalim by changing the h from the he in the Psalm to a het. as stated (in Job 15:20): A WICKED PERSON ACTS PROFANELY (metholel)⁴⁴Again the midrash interprets the Psalmist’s he as equivalent to the het used here in Job and in addition interprets the whole word as coming from the root HLL. In the biblical text of Job 15:20, metholel comes from the root HYL and means “writhe in torment.” ALL HIS DAYS. (Ps. 73:3:) THE PROSPERITY (shalom) OF THE WICKED: they dwell in quiet and tranquility. (Job 21:9:) THEIR HOUSES ARE SECURE (shalom), WITHOUT FEAR, NOR IS THE ROD OF GOD UPON THEM. (Ps. 73:4:) FOR THERE ARE NO PANGS AT THEIR DEATH, AND THEIR BODY ('WLM) IS SOUND. What pangs? You were not brought down to nothing,⁴⁵Cf. the parallel in Yalqut Shim‘oni, Pss., 808, which has a slightly different verb and can be translated: “You were anxious for nothing.” nor were you chained to suffering. (Ibid.:) AND THEIR BODY ('WLM) IS HEALTHY; therefore, they are as sound as the vestibule ('WLM) (of the Temple).

R. Levi said: When Solomon brought the ark into the Temple, all the trees and cedars there came to life and bore fruit, as it is said: Planted in the house of the Lord, they shall flourish in the courts of our God (Ps. 92:14). They brought forth fruit and supplied a large share of the provisions for the young priests. But when Manasseh brought the idol into the Temple, the Shekhinah departed from it and the fruit withered, as is said: And the flower of Lebanon languisheth (Nah. 1:4). The Holy One, blessed be He, said to Moses: The staves which you employed in the ark will grow longer during the next (four hundred and) eighty-four years, as it is said: And the staves were so long that the ends of the staves were seen from the holy place (I Kings 8:8).

An idolater asked Rabban Gamliel, "Why was the Holy One, Blessed be He revealed to Moses in the Burning Bush?" Rabban Gamliel replied to him, "If God had been revealed in a carob tree or a fig tree, you would have asked me the same thing, and I could not send you away without an answer. This teaches you that there is no place in the world devoid of the Shekhinah."

“On the seventh day…” (Bamidbar 7:48) This is what is written “You gates, lift your heads…” (Tehillim 24:7) You find that at the time when Shlomo built the Holy Temple he sought to bring the ark into the Holy of Holies, and at that moment the gates cleaved to one another. Shlomo said twenty-four songs of joy from the verse “But will God indeed dwell with man on the earth?” (Divre HaYamim II 6:18) to “And now, arise, O Lord God to Your resting place, You and the Ark of Your might…” (Divre HaYamim II 6:41) Twenty four verses and he was not answered. He tried again and said “You gates, lift your heads and be uplifted…” (Tehillim 24:7) and was not answered. He tried again and said “You gates, lift your heads and lift up…” (Tehillim 24:9) and was not answered. Once he said “O Lord God, do not turn back the face of Your anointed one; remember the kind deeds of David Your servant,” (Divre HaYamim II 6:42) he was answered immediately. The gates lifted up their heads, the ark entered, the Divine Presence dwelled in the House and the fire descended from heaven, as is written afterwards “And when Solomon finished praying, and the fire descended from heaven and consumed the burnt offerings and the sacrifices, and the glory of the Lord filled the House.” (Divre HaYamim II 7:1) And why did Shlomo suffer all this? Because he was filled with pride and said “I have surely built You a house to dwell in…” (Melachim I 8:13)

[Another interpretation:] What is the meaning (of Ps. 24:10): THE LORD OF HOSTS, HE IS THE KING OF GLORY? That he imparts some of his glory to those who fear him as befits his glory.⁴¹Tanhuma Numb. 3:9 cont.; Numb. R.15:13; see PRK 32:9 (= Suppl. 1:9); M. Pss. 90:1. How? He is called "god" (elohim), and he called Moses "god," as stated (in Exod. 7:1): SEE I HAVE SET YOU AS A GOD TO PHARAOH. He (the Holy One) causes the dead to live, and he imparted some of his glory to Elijah. Thus he (i.e., Elijah) caused the dead to live, as stated (in I Kings 17:23): AND ELIJAH SAID: SEE YOUR SON IS ALIVE. Because the Holy One imparts some of his glory to those who fear him, he put his own clothing on the Messianic King, as stated (in Ps. 21:6 [5]): HONOR AND MAJESTY YOU SHALL LAY UPON HIM. Our masters have taught:⁴²Cf. Sanh. 2:5; see also TSanh. 4:2. In the case of a king of flesh and blood, no one rides upon his horse, no one puts on his clothes, no one uses his crown, and no one sits upon his throne; but in all these <instances> the Holy One shared <his glory> with those who feared him and gave to them.⁴³Above Exod. 2:7; Numb. 2:34. Where is it shown? Where it is stated (in Nahum 1:3): THE LORD IS IN THE WHIRLWIND, AND THE STORM IS HIS ROAD. But he gave it (i.e., the divine whirlwind horse) to Elijah, as stated (in II Kings. 2:11): AND [ELIJAH] WENT UP IN A WHIRLWIND INTO THE HEAVENS. No one puts on his clothes. What is written (in Ps. 104:1)? {AND} YOU HAVE PUT ON HONOR AND MAJESTY. Also with reference to the Messianic King, it is written (in Ps. 21:6 [5]): HONOR AND MAJESTY YOU BESTOWED UPON HIM. No one uses his crown. What is written concerning Moses (in Exod. 34:29)? AND MOSES DID NOT KNOW THAT THE SKIN OF HIS FACE WAS SHINING. And no one sits upon his throne. Now it is written (in I Chron. 29:23): THEN SOLOMON SAT UPON THE THRONE OF THE LORD AS KING. (Sanh. 2:5:) AND NO ONE USES HIS SCEPTER. But he gave it to Moses as stated (in Exod. 4:17): YOU SHALL TAKE IN YOUR HAND THIS ROD <WITH WHICH YOU SHALL PERFORM THE SIGNS>. What is written about the Holy One (in Ps. 47:6 [5])? GOD HAS ASCENDED AMID ACCLAMATION; THE LORD WITH THE SOUND OF A TRUMPET (shofar). The Holy One said to Moses: I have made you a king. It is so stated (in Deut. 33:5): THEN HE BECAME KING IN JESHURUN. Just as when the king goes forth, they sound trumpets before him, so also will they sound trumpets before you when you go forth. (Numb. 10:2:) MAKE TWO SILVER TRUMPETS (hatsotserot).

Bar Kaparah opened: And the Lord God of Hosts called [read midrashically as the Lord God called to the Hosts] on that day for crying and mourning and baring of the head, and wearing sackcloth. (Isaiah 22:12). The Holy One, Blessed be He, said to the ministering angels: A human king who mourns, what does he do? They said to him, he hangs sackcloth on his entrance. He said to them, I too will do this: “I clothe the skies in darkness [and make sackcloth their covering]” (Isaiah 50:3). And he asked them further: A human king who mourns, what does he do? They said to him, he covers the torches. He said to them, I too will do this: “The sun and moon are darkened and the stars withdraw their shining” (Joel 4: 15). And he asked them further: A human king who mourns, what does he do? They said to him, he goes barefoot. He said to them, I too will do this: “The Lord’s way is in whirlwind and storm and the clouds are the dust on his feet” (Nahum 1:3). And he further asked them: A human king who mourns, what does he do? They said to him, he sits and is silent. He said to them, I too will do this: “He sits alone and is silent for he has imposed it” (Lamentations 3:28). And he further asked them: A human king who mourns, what does he do? They said to him, he overturns the couches. He said to them, I too will do this: “I watched as thrones were set in place” (Daniel 7:9). And he further asked them: A human king who mourns, what does he do? They said to him, he rends his garments. He said to them, I too will do this: “The Lord has done as he intended; he has fulfilled his word” (batzah emrato) (Lamentations 2:17). What does “he has fulfilled his word” mean? Rabbi Ya’akov of Kefar Hanan said, he rends (mevazei’a) his garment. And he further asked them: A human king who mourns, what does he do? They said to him, he sits and wails. He said to them, I too will do this: “How does it sit desolate?!” (Lamentations 1:1).

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

(Numbers 7:54:) "On the eighth day, the prince of the Children of Manasseh." R. Abbin Berabbi the Levite said, “As Joseph was offering his praise, his master saw him murmuring with his mouth.¹²²Numb. R. 14:3. He said to him, ‘What are you saying.’ Then he answered and said to him, ‘I am offering praise to the Holy One, blessed be He.’ He said to him, ‘I want to see Him.’ Joseph said to him, ‘Consider the sun, [who is merely] one of His several attendants.¹²³In an unvowelled Hebrew text “sun” (shemesh) and “attendant” (shammash) would have the same spelling, i.e., ShMSh. [Since] you cannot look at [His attendant], how much the less [can you look at] His own glory.’¹²⁴See above. Exod. 8:6; below, Numb. 3:15. The Holy One, blessed be He, said to him, ‘By your life, because of you I am appearing to him.’ Thus it is stated (in Gen. 39:3), ‘When his master saw that the Lord was with him.’” R. Chaninah said, “What is the meaning of (Ps. 24:10), ‘Who is this King of glory]?’ [It is] since He shares His glory with those who fear Him.¹²⁵Above, Exod. 2:7, and the other parallels listed there. In the case of a king of flesh and blood, no one [else] uses his scepter; but the Holy One, blessed be He, gave his scepter to Moses, as stated (in Exod. 4:20), ‘and Moses took the rod of God in his hand.’ In the case of a king of flesh and blood, no one [else] sits on his throne; but it is written about Solomon (in I Chron. 29:23), ‘Then Solomon sat upon the throne of the Lord.’ In the case of a king of flesh and blood, no one [else] rides on his horse; but Elijah ride on the horse of the Holy One, blessed be He. Now which horse belongs to the Holy One, blessed be He? Storm and whirlwind. Thus it is stated (in Nahum 1:3), ‘the Lord is in the whirlwind, and the storm is His road.’ And He gave it to Elijah. So it is written (in II Kings 2:11), ‘and Elijah went up in a whirlwind into the heavens.’ In the case of a king of flesh and blood, no one [else] wears his attire; but the Holy One, blessed be He has put his attire on the messianic king. And what is the attire of the Holy One, blessed be He? Honor and majesty, as stated (in Ps. 104:1), ‘You have put on honor and majesty.’ And it is written (in Ps. 21:6), ‘honor and majesty do You bestow upon him.’” What is written about the Holy One, blessed be He (in Is. 59:18)? “According to their deeds, so shall He repay.”¹²⁶Biblical translations commonly render “RECOMPENSE” (gemulot) as “THEIR DEEDS.” What is the meaning of “[He] shall repay […] He shall repay” (twice)? That He repays the good according to their good [deeds] and the evil according to their evil [deeds]. What is written about Joseph (in Gen. 49:22)? “Joseph is a fruitful son.”¹²⁷So literally. Biblical translations usually render “son” (ben) by a word like “bough” or “vine.” The Holy One, blessed be He, said to him, “Joseph, there shall be peace upon the eye which you closed and did not look at any of the Egyptian women.”¹²⁸Cf. Gen. R. 98(99):18. Thus it is stated (ibid., cont.), “daughters¹²⁹Again English versions generally read “boughs” or the like. step upon the wall (i.e., to gaze).” R. Abbin said, “What is the meaning of ‘upon the wall ('ly shwr)’?¹³⁰Numb. R. 14:6. The Holy One, blessed be He, said, ‘It is for me ('ly) to pay a reward (skr) for that eye.’” Our masters have taught (in Zev. 14:4, 5, 6, 7, 8) that they would eat in the Temple within the curtains, but in Shiloh (which lay in Ephraimite territory) [they would eat outside the sanctuary as far away as the eye could see,¹³¹See Zev. 118b. as] the Holy One, blessed be He, rewarded Joseph for what he did. What is written [about Joseph (in Gen. 39:12)? “And he left his cloak [in her hand].” The Holy One, blessed be He, said to him, “By your life, when the Children of Israel go out from Egypt in the future, the sea is going to see your coffin and flee.”¹³²See Mekhilta deRabbi Ishmael, Beshallah, 4; Gen. R. 84:5; M. Pss. 114:9. It is so stated (in Ps. 114:3), “The sea saw and fled […].” What did it see? It saw that Joseph had kept all of the Ten Commandments. Simeon, the man of Kitron, says, “It saw the bones of Joseph.”¹³³Gen. R. 87:8). And in addition, Joseph's coffin (aron) proceeded before the ark (aron). And the peoples of the world saw it and said, “What is the nature of this ark which is proceeding before the ark of the Torah?” Then Israel said, “This is a coffin of a dead man that is proceeding before the ark of the Torah, since this [man] fulfilled everything that was written in this [Torah], before the Torah was given. And therefore he merited to proceed with it.” The Holy One, blessed be He, said to Joseph, “Joseph, although I have rewarded you with a little reward in this world, the main fund remains for you in the world to come, when Israel is redeemed with an everlasting redemption. Through the merit of Jacob and through your merit, they will be redeemed, as stated (in Ps. 77:16), “With Your mighty arm You redeemed Your people, the Children of Jacob and Joseph. Selah.”

R’ Elazar said: the whole Torah hangs on judgment. That is why the Holy One gave the laws of justice after the Ten Commandments - because people cross the line of justice, are punished and this teaches the whole world. Sodom was not overturned until it crossed the line of justice, as it says “…pride, abundance of bread, and careless ease…“ (Ezekiel 16:49) Even Jerusalem was not exiled until she crossed the line of justice, as it says “…the orphan they do not judge, and the quarrel of the widow does not come to them.” (Isaiah 1:23) And why did the Holy One give the crown to Yehudah? He is not the sole mighty one from among his brothers, are not Shimon, Levi and the others mighty as well? Rather, it was because he gave true judgment to Tamar, therefore he was made judge of the world. This is like a judge before whom an orphan’s judgment comes and he finds in her favor. So too Yehudah – Tamar’s judgment that she should be burned came before him, and he found in her merit because he found merit in her. How? Yitzchak and Yaakov were sitting there, and all his brothers were covering for him. Yehudah acknowledged Gd (HaMakom) and spoke the truth of the matter, saying “She is more in the right than I…” (Bereshit 38:26) and the Holy One made him prince. So Ben Zoma used to say and explain: if you were ashamed in this world, you will not be ashamed of the Holy One, who is a consuming fire, in the coming world. Why? Because the shame of this world is nothing other than the shame of one’s standing in the coming world, as it says “For this let every pious man pray to You…” (Tehillim 32:6)

(Numb. 4:18:) DO NOT CUT OFF. This text is related (to Nahum 1:7): THE LORD IS GOOD, A SHELTER [IN THE DAY OF TROUBLE]. The nature of the Holy One is unlike the nature of flesh and blood.¹⁵⁶Tanh., Numb. 1:26; Numb. R. 5:3. In the case of a king of flesh and blood, when a province rebels against him, he acts against it with an indiscriminate punishment¹⁵⁷Gk.: androlempsia or androlepsia (“seizure of foreigners” in reprisal for murder committed abroad). and kills the good along with the bad without considering: This one has sinned, and this one has not sinned. Instead he kills the whole of it (i.e., the province). Now the Holy One is not like that. Rather, when a generation provokes him, he saves the righteous and destroys the wicked. The generation of Enosh sinned. He destroyed them but rescued Enoch, as stated (in Gen. 5:24): AND ENOCH WALKED WITH GOD. Why? (Nahum 1:7:) <THE LORD IS GOOD, A SHELTER> IN THE DAY OF TROUBLE; HE KNOWS THOSE WHO TRUST IN HIM. The generation of the flood provoked him. So he destroyed them, as stated (in Gen. 7:23): AND HE BLOTTED OUT ALL EXISTENCE; but he rescued Noah, as stated (in Gen. 6:8): AND NOAH FOUND FAVOR <IN THE EYES OF THE LORD>. And similarly with the Sodomites, he destroyed them, as stated (in Gen. 19:24): THEN THE LORD RAINED DOWN UPON SODOM; but he rescued Lot, as stated (in vs. 29): AND SENT LOT AWAY. He brought darkness upon the Egyptians, BUT (according to Exod. 10:23) ALL THE CHILDREN OF ISRAEL HAD LIGHT IN THEIR DWELLINGS. Why? (Nahum 1:7:) <THE LORD IS GOOD, A SHELTER> IN THE DAY OF TROUBLE; HE KNOWS THOSE WHO TRUST IN HIM. They went forth from Egypt and came to the desert. <There> they committed that deed (i.e., the incident of the golden calf), <all> except for the tribe of Levi. Thus it is stated (in Exod. 32:26): <SO MOSES STOOD UP IN THE GATE OF THE CAMP> AND SAID: WHOEVER IS FOR THE LORD, COME TO ME <….> What is the meaning of WHOEVER IS FOR THE LORD? R. Simeon ben Johay says: Whoever (in Exod. 32:3) has not given a ring for idolatry, let him come unto me. (Ibid. cont.:) THEN ALL THE CHILDREN OF LEVI GATHERED UNTO HIM. The Holy One said (in Nahum 1:7): <THE LORD IS GOOD, A SHELTER> IN THE DAY OF TROUBLE; HE KNOWS THOSE WHO TRUST IN HIM. <Moses was asking:> Who took part in the deed of the calf, and who did not take part? What did <the Holy One> do? He killed the sinners, as stated (in Exod. 32:35): THEN THE LORD SMOTE THE PEOPLE…. With reference to the tribe of Levi, however, which gave their lives for the Name of the Holy One, he said to Moses and Aaron (in Numb. 4:18): DO NOT CUT OFF….

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

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

Another opinion: “The Lord tests the righteous.” – This is Abraham – “Sometime after these things, God tested Abraham.” R. Avin expounded: (Ecclesiastes 8:4) “Since a king's word is supreme, who can say to him: ‘What are you doing?’” – R. Avin said: [This may be compared] to a teacher who commands his student, saying to him: (Deuteronomy 16:19) “You shall not judge unfairly,” but [the teacher himself] judges unfairly; (Deuteronomy 16:19) “Do not take a bribe,” but [the teacher himself] takes a bribe; Do not lend on interest, but [the teacher himself] lends on interest. His student said to him: Rabbi, you said to me: Do not lend on interest, but you lend on interest? [Is it] permitted to you but forbidden to me? [The teacher] said to him: I said to you: Do not lend on interest to a Jew, but you may lend on interest to an idol worshipper, as it is written: (Deuteronomy 23:21) “You may lend on interest to a foreigner, but you may not lend on interest to your brother [Israelite].” Thus Israel said before The Holy One Blessed be He: Master of the Universe, you wrote in your Torah: (Leviticus 19:18) “You shall not take vengeance or bear a grudge,” but you take vengeance and bear a grudge, as it is said: (Nahum 1:2) “The Lord is vengeful and fierce in wrath. The Lord takes vengeance on His enemies.” The Holy One Blessed be He said to them: I wrote in the Torah: (Leviticus 19:18) “You shall not take vengeance or bear a grudge against your countrymen,” but I take vengeance against idol worshippers – (Numbers 31:2) “Avenge the Israelite people on the Midianites.” It is written: (Deuteronomy 6:16) “Do not test the Lord” – [but] “God tested Abraham.”

"And they came to the place which God had told him of; and Avraham built the altar there" (Gen. 22:9). And where was Itzchak? Said Rabbi Levi: he had taken and hidden him, saying, 'Lest he who sought to seduce him throw a stone at him and disqualify him from being a sacrifice.' "And Avraham built the altar there etc and bound Itzchak his son". Rabbi Hanina bar Itzchak said: As our father Avraham was binding his son Itzchak below, so the Holy One of Blessing was binding the [angel] princes of the heathens above. Yet they did not remain [bound]. For when Israel separated themselves in the days of Jeremiah the Holy One of Blessing said to them: ‘What do you think: that those fetters still exist?’ as it says, "For shall they be like tangled thorns (sirim)" (Nahum 1:10), which means: For are the Princes (sarim) to be tangled [i.e. bound] forever? No; for when they [the Israelites] are “drunken according to their drink” (Nahum 1:10), their fetters are broken, for it is written, "They shall be devoured as stubble fully dry" (Nahum 1:10). When our father Avraham stretched forth his hand to take the knife to slay his son, the angels wept, as it says, “Behold, their valiant ones [the angels] cry without — hutzah” (Isa. 33:7). What does ‘hutzah’ mean? R. ‘Azariah said: It is unnatural. It is unnatural that he should slay his son with his own hand. And what did they say? The highways lie wasted? (Isa. 33:8) — does not Avraham show hospitality to travelers? The wayfaring man ceased — shavat (Isa. 33:8) — as in the verse, It had ceased (hadal) for Sarah (Gen. 18:2). "He has broken the covenant" (Isa. 33:8), [similar to] “But My covenant will I establish with Itzchak” (Gen. 17:21). “He has despised the cities (Isa. 33:8), “And [Avraham] dwelt between Kadesh and Shur” (Gen. 20:1). He regards not man (Isa. 33:8) — has Avraham no merit in his favor? This is surprising! And who says that this verse does not refer to the angels? — Here it says, “Upon (MI-MA’AL) the wood”, while in another passage it says, “above (mi-ma’al) Him stood the seraphim” (Isa. 6:2).

(Bamidbar 31:2) "Afterwards you will be gathered unto your people": We are hereby apprised that Moses' death was contingent upon the defeat of Midian — in spite of which he entered into it with zeal, viz. (Ibid. 3) "And Moses spoke to the people, saying 'hechaltzu,'" connoting zeal, as in (Devarim 3:18) "Chalutzim shall you cross over." (Ibid.) "And let them be against Midian to execute the vengeance of the L-rd against Midian": He told them: You are not executing the vengeance of flesh and blood, but the vengeance of Him who spoke and brought the world into being, as it is written (Nachum 1:2) "the L-rd is a G-d of scorn and revenge."