Midrasch zu Tehillim 45:78

No man ever concentrated his mind and his heart upon his prayers as intensely as Abraham, our father, when he said to the Holy One, blessed be He: Far be it from Thee to do after this manner (Gen. 18:25). The Holy One, blessed be He, upon observing that Abraham pleaded for the sinners of Sodom, so that the world might not be destroyed, began to praise him, saying: Thou art fairer than the children of men; grace is poured on thy lips; therefore, God hath blessed thee forever (Ps. 45:3). Then Abraham asked, “Where am I fairer than the children of man? When I and my son enter a city, no one is capable of distinguishing between us.” (In those days) a man would live to be a hundred or two hundred years old without acquiring the distinguishing features of old age. “It is imperative, Master of the Universe, that You should distinguish between father and son, between old and young, so that the young may pay homage to the old.” The Holy One, blessed be He, replied: “Be assured I will begin to distinguish between young and old with you.” Abraham went to sleep, and when he arose in the morning he found that the hair of his head and beard had turned white. “Master of the Universe,” he exclaimed, “You have made me a public spectacle.” The Holy One, blessed be He, replied: Thy hoary head is a crown of glory (Prov. 16:31), and it says elsewhere: And the beauty of men is the hoary head (ibid. 20:29). Hence, it is said: Abraham was old.

(2) (Fol. 3b) R. Abahu said: "Cyrus was a worthy king, and therefore were his royal years counted in accordance with those of the kings of Israel [beginning with Nissan]." R. Joseph raised the following question: If this be so, the passages would contradict each other, for it is written (Ezra 6, 15) And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king, etc. This is not difficult to explain; one passage refers to the time prior to his becoming wicked, and the other refers to the time after he had become wicked. R. Cahana raised the following objection: 'How can we assume that Cyrus became wicked? Behold (Fol. 4), it is written (Ib. ib., 9), And that which they have need of both young bullocks, and rams, and lambs, for burnt-offerings to the God of heaven, wheat, salt, wine and oil, according to the word of the priests that are at Jerusalem, let it be given them day by day without fail." Whereupon R. Isaac said to him: "Rabbi, I shall borrow from your own argument; [i.e., I will prove the contrary, from the very passage on which you base your inference]. That they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king, and of his sons, hence he did it for his own benefit." But do you mean to say that if one acts in this way, it is not considered proper? Behold, we are taught in a Baraitha, that if one says: "This dollar shall go for charity in order that my son shall remain alive, or that I shall merit the reward of the future world," he is considered perfectly righteous. This is not difficult to explain. The latter deals with an Israelite, and the former with an idolator. And if you please, I will say that although there is no difference between an Israelite and a nonIsraelite, it can be proved from the following passage that Cyrus became wicked (Ib. ib., 4) With three rows of great stones, and a row of new timber, etc. For what purpose did he order it to be constructed in this way; viz., with timber? Was it not for the purpose that he entertained the thought: In case Israel will rebel against me, I shall put the Temple on fire. But has it not so been done also by Solomon? Behold, it is written (I Kings 6, 36) Of three rows of hewn stone and one row of cedar beams! Solomon inserted the wood in the upper part, where it could not be affected; but Cyrus set it in the lower part, which could he put on fire; Solomon also inserted it inside, while Cyrus inserted it outside the wall. And if you please, I say that Solomon covered the wood with cement, hence it became harmless; but Cyrus did not cover it with cement.

...R’ Yehoshua be Levi said: If the nations of the world knew how good the Holy Temple was for them, they would surround it with fortifications in order to guard it. It was better for them than it was for Israel, just as Shlomo ordered his prayer “And also to the stranger, who is not of Your people Israel…” (Kings I 8:41 and it is written “…and do according to all that the stranger calls You for…” (Kings I 8:43) But when it comes to Israel, what is written? “…and give to each man according to his ways, whose heart You know…” (Chronicles II 6:30) If it was appropriate, He would give, and if not He would not. Don’t say that (they should value) the Holy Temple. Rather, if it were not for Israel the rain would not fall and the sun would not shine, because in their merit the Holy One brings plenty to His world. In the world to come the nations of the world will see how the Holy One is with Israel and they will come to cleave to them, as it says “In those days, when ten men of all the languages of the nations…” (Zechariah 8:23)

That is what is written: “Your sons will be in the stead of your fathers” (Psalms 45:17). You find a righteous person begetting a righteous person, a wicked person begetting a wicked person, a righteous person begetting a wicked person, and a wicked person begetting a righteous person. Each of them has [an allusion in] the Bible, has [an allusion in a popular] proverb, and has [an allusion in] common parlance. A righteous person begetting a righteous person has [an allusion in] the Bible and has [an allusion in] a proverb. The Bible, as it is written: “Your sons will be in the stead of your fathers.” It has a proverb: A scion¹¹The scion (a shoot or twig of a plant used to form a graft) of a fig tree. that established a fig tree. A wicked person begetting a wicked person has [an allusion in] the Bible, has [an allusion in] a proverb, and has [an allusion in] common parlance. The Bible, as it is written: “Behold, you have risen in the stead of your fathers, [a brood of sinful men]” (Numbers 32:14). A proverb, [as it is written]: “as the ancient proverb says: From the wicked, wickedness will emerge” (I Samuel 24:14). [In] common parlance, from where? What does the beetle bear? Ticks that are worse than it. A righteous person begetting a wicked person has [an allusion in] the Bible: “Thistles will emerge in the stead of wheat” (Job 31:40). A proverb, [as it is written]: They¹²Partridges. beget fledglings that are not like them; they raise those that are not similar to them. A wicked person begetting a righteous person has [an allusion in] the Bible: “In the stead of a brier, a cypress will rise” (Isaiah 55:13). [And] a proverb: From the thorn, a rose will emerge.
But Solomon was a king, son of a king; a wise man, son of a wise man; a righteous man, son of a righteous man; a nobleman, son of a nobleman. You find that everything that is written regarding this one is written regarding that one. David reigned forty years, and that one [Solomon] reigned forty years. David reigned over Israel and Judah, and his son reigned over Israel and Judah. His father [David] built the foundations [of the Temple] and he [Solomon] built the superstructure. His father reigned from one end of the earth to [the other] end, and that one reigned from one end of the earth to [the other] end. David wrote books and Solomon wrote books. David recited songs and Solomon recited songs. David said vanities and Solomon said vanities.¹³They instructed the people not to chase after temporal pleasures, which are mere vanities (Midrash HaMevoar). David said words and Solomon said words.¹⁴They spoke words of wisdom inspired by the Divine Spirit. David stated proverbs and Solomon stated proverbs. David lauded with “then” and Solomon lauded with “then.” David built an altar and Solomon built an altar. David sacrificed an offering and Solomon sacrificed an offering. David took up the Ark and Solomon took up the Ark.
David reigned forty years, as it is stated: “The days that David reigned over Israel were forty years” (I Kings 2:11). Solomon reigned forty years, as it is stated: “Solomon reigned in Jerusalem, over all Israel, for forty years” (II Chronicles 9:30). David reigned over Israel and Judah, as it is stated: “The Lord, God of Israel, chose me from all the house of my father [to be king over Israel forever, for He has chosen Judah]” (I Chronicles 28:4). Solomon reigned over Israel and Judah, as it is stated: “Judah and Israel were numerous...” (I Kings 4:20).¹⁵The passage is discussing the reign of Solomon, and begins: “Solomon was king over all Israel” (I Kings 4:1). Thus, the verse cited in the midrash specifically mentions Israel and Judah because he was king over both. David built the foundations [of the Temple], as it is stated: “King David rose on his feet [and said: …it was in my heart to build a resting place for the Ark of the Covenant of the Lord, and for the footstool of our God, and I prepared to build]” (I Chronicles 28:2). Solomon built the superstructure, as it is stated: “I have built an abode for You” (I Kings 8:13). David said words, as it is stated: “These are David’s last words” (II Samuel 23:1). Solomon said words, as it is stated: “The words of Kohelet ben David, king in Jerusalem” (Ecclesiastes 1:1). David said vanities, as it is stated: “Indeed, everyone is vanity, every standing man, Selah” (Psalms 39:6). Solomon said vanities, as it is stated: “Vanity of vanities, said Kohelet; vanity of vanities, everything is vanity” (Ecclesiastes 1:2). David stated proverbs, as it is stated: “As the ancient proverb says: From the wicked, wickedness will emerge” (I Samuel 24:14). Solomon stated proverbs, as it is stated: “The proverbs of Solomon son of David” (Proverbs 1:1). David wrote books, as Psalms is attributed to him. Solomon wrote books: Proverbs, Ecclesiastes, and Song of Songs. David lauded with “then,” as it is stated: “Then our mouths will be filled with laughter, and our tongues with song. Then the nations will say…” (Psalms 126:2). Solomon lauded with “then,” as it is stated: “Then Solomon said: The Lord said…” (I Kings 8:12). David took up the Ark, as it is stated: “David, and the elders of Israel […were walking to take up the Ark of the Covenant of the Lord]” (I Chronicles 15:25). Solomon took up the Ark, as it is stated: “Then Solomon assembled the elders of Israel… [to take up the Ark of the Covenant…]” (I Kings 8:1). David recited songs, as it is stated: “David spoke to the Lord the words of this song…” (II Samuel 22:1). Solomon recited songs, as it is stated: “The Song of Songs that is Solomon’s.”
Rabbi Simon said in the name of Rabbi Yonatan of Bet Guvrin in the name of Rabbi Yehoshua ben Levi: Since you equate them, equate them regarding all aspects. Just as his [Solomon’s] father was forgiven for all his iniquities, as it is stated: “The Lord has also put away your sin; you shall not die” (II Samuel 12:13), so, too, in his regard. Moreover, the Divine Presence rested upon him and he composed three books: Proverbs, Ecclesiastes, and Song of Songs.

Thereupon the Holy One, blessed be He, said to His ministering angels: Come, let us visit the sick. They replied: Master of the Universe, Lord, what is man, that Thou takest knowledge of him, or the son of man, that Thou makest account of him? (Ps. 144:3). Why should you go into an unclean place, into an area bathed in blood and defilement with an evil stench? He answered: Be assured, the blood of the prepuce is sweeter to Me than myrrh and frankincense. And thus Solomon sang: Until the day breatheth, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense (Song 4:6). This verse alludes to Abraham, who was called myrrh, as it is said: Myrrh, aloes, and cassia are all thy garments (Ps. 45:9).

But how did R. Mair study the Law from the mouth of Acher? Said Resh Lakish: "R. Mair based his action upon the following passage (Prov. 22, 17) Incline thine ear, and hear the words of the wise, and apply thy heart unto my knowledge. Said R. Chanina, from the following passage (Ps. 45, 11) Hearken, O daughter, and look and incline thy ear, and forget thine own people, and thy father's houses, etc. But do these passages not contradict each other? Nay, the latter refers to a young person, and the former to an adult who cannot distinguish between good and evil. When R. Dimi came, he said: "In the West (Land of Israel) they explained it thus: "R. Mair found a fig (in Acher), he ate the fig, and threw away the peel" (i.e., he picked out the good and threw away the bad teachings). Rabba b. Shila met Elijah and said to him: "What is the Holy One, praised be He! doing?" The latter answered him: "He has uttered doctrine in the name of all other Rabbis, but in the name of R. Mair He has not uttered." "Why so?" "Because he learned doctrine from the mouth of Acher." "Why?" asked R. Shila. "R. Mair found a pomegranate, ate its inside and cast away its husk." He answered him: "He (the Holy One) is at this moment saying: 'Mair, my son says thus: "At the time when men suffer, what does Shechina say? 'I am lighter than my head. I am lighter than my arm'" (i.e., I feel my head heavy — a euphemistic expression). If the Holy One, praised be He! is thus grieved when the blood of wicked men is shed, how much more when the blood of the righteous man is shed!"

Now the Lord said unto Abram: “Get thee out of thy country.” Scripture says elsewhere in reference to this verse; Hearken, O daughter, and consider, and incline thine ear; forget also thine own people and thy father’s house; so shall the king desire thy beauty; for he is thy lord; and do homage unto him (Ps. 45:11). Hearken, O daughter, and consider, and incline thine ear alludes to Abraham. Forget also thine own people, and thy father’s house refers to the idolaters, concerning whom it is said: Who say to a stock: “Thou art my father” (Jer. 2:27). And so shall the king desire thy beauty refers to the King of Kings, who desired to glorify your (Abraham’s) name in this world and in the world-to-come. For he is thy lord; and do homage unto him.

Another interpretation (of Gen. 12:1): GO. This text is related (to Ps. 45:11 [10]): HEAR, O DAUGHTER, TAKE NOTE, AND INCLINE YOUR EAR: FORGET YOUR PEOPLE AND YOUR FATHER'S HOUSE.⁸Tanh., Gen. 3:3; cf. Gen. R. 39:1. HEAR, O DAUGHTER, TAKE NOTE: This refers to Abraham. AND FORGET YOUR PEOPLE AND YOUR FATHER'S HOUSE: This refers to the idolaters, as stated (in Jer. 2:27): THEY SAY TO A TREE: YOU ARE MY FATHER. (Ps. 45:12 [11]) AND THE KING WILL DESIRE YOUR BEAUTY. This refers to the Supreme King of Kings, the Holy One, < who takes pleasure in > ⁹The reading follows the traditional Tanhuma. adorning you in the world. R. Abbin said: {(ibid.): BECAUSE HE IS YOUR LORD, BOW DOWN TO HIM.} Now what did Abraham resemble?¹⁰Cf. Gen. R. 39:2. A vial of persimmon¹¹Gk.: balsamon. when it has been set in a graveyard. Then no one would know what its aroma was. What did a certain one do? He took it and moved it from place to place, < so that > its aroma began to disperse abroad. Similarly Abraham was dwelling among those who served idols. The Holy One said to him: Why are you residing among the wicked? Go out from among them, and make your good works known abroad. Thus it is stated (in Gen. 12:1): GO.

Now the Lord said unto Abram: “Get thee out of thy country.” Scripture says elsewhere in reference to this verse; Hearken, O daughter, and consider, and incline thine ear; forget also thine own people and thy father’s house; so shall the king desire thy beauty; for he is thy lord; and do homage unto him (Ps. 45:11). Hearken, O daughter, and consider, and incline thine ear alludes to Abraham. Forget also thine own people, and thy father’s house refers to the idolaters, concerning whom it is said: Who say to a stock: “Thou art my father” (Jer. 2:27). And so shall the king desire thy beauty refers to the King of Kings, who desired to glorify your (Abraham’s) name in this world and in the world-to-come. For he is thy lord; and do homage unto him.

Another interpretation (of Gen. 12:1): GO. This text is related (to Ps. 45:11 [10]): HEAR, O DAUGHTER, TAKE NOTE, AND INCLINE YOUR EAR: FORGET YOUR PEOPLE AND YOUR FATHER'S HOUSE.⁸Tanh., Gen. 3:3; cf. Gen. R. 39:1. HEAR, O DAUGHTER, TAKE NOTE: This refers to Abraham. AND FORGET YOUR PEOPLE AND YOUR FATHER'S HOUSE: This refers to the idolaters, as stated (in Jer. 2:27): THEY SAY TO A TREE: YOU ARE MY FATHER. (Ps. 45:12 [11]) AND THE KING WILL DESIRE YOUR BEAUTY. This refers to the Supreme King of Kings, the Holy One, < who takes pleasure in > ⁹The reading follows the traditional Tanhuma. adorning you in the world. R. Abbin said: {(ibid.): BECAUSE HE IS YOUR LORD, BOW DOWN TO HIM.} Now what did Abraham resemble?¹⁰Cf. Gen. R. 39:2. A vial of persimmon¹¹Gk.: balsamon. when it has been set in a graveyard. Then no one would know what its aroma was. What did a certain one do? He took it and moved it from place to place, < so that > its aroma began to disperse abroad. Similarly Abraham was dwelling among those who served idols. The Holy One said to him: Why are you residing among the wicked? Go out from among them, and make your good works known abroad. Thus it is stated (in Gen. 12:1): GO.

(Numb. 1:1:) “Then the Lord spoke unto Moses in the Sinai desert, in the tent of meeting.” Before the tent of meeting was set up, He spoke with him in the bush, as stated (in Exod. 3:4), “and God called him from the bush.¹³Numb. R. 1:3. After that He spoke with him in Midian, as stated (in Exod. 4:19), “Then the Lord said unto Moses in Midian.” After that He spoke with him in Egypt, as stated (in Exod. 12:1), “Then the Lord spoke unto Moses and unto Aaron in the land of Egypt.” After that He spoke with him at Sinai, as stated (in Lev. 25:1), “Then the Lord spoke unto Moses on Mount Sinai.” When the tent of meeting was set up, He said, “Humility is beautiful,” as stated (in Micah 6:8), “and to walk humbly with your God.” [So] He began to speak with him in the tent of meeting. Likewise David also says (in Ps. 45:14), “All glorious is the king's daughter within; her clothing is of gold brocade.” “The king's daughter” – that is Moses, as stated (Exod. 2:10), “and she brought him to the daughter of Pharaoh, and he was a son to her.” And it is written (in Is. 19:4), “And I will deliver the Egyptians into the hand of a harsh lord.” – these¹⁴Since LORD (adonim) is a plural of excellence or majesty, it is readily seen as representing a plurality of plagues. are the plagues which came upon the Egyptians; (ibid., cont.) “and a strong king shall rule over them” – this is Moses, who was king of Torah, which is called strength, where it is stated (in Ps. 29:11), “The Lord will grant strength to His people.” Ergo (in Ps. 45:14), “All glorious is the king's daughter within.” (Ibid., cont.) “Her clothing is of gold brocade.” This is Aaron, since it is stated (in Exod. 28:13), “And you shall make a gold brocade.” Hence, our masters have said, “Every bride who conceals herself (because of modesty), even though she be an [ordinary] Israelite woman, is worthy of being married to a priest and to raise up high priests, since it is stated (in Ps. 45:14), ‘All glorious is the king's daughter within; her clothing is of gold brocade.’” The Holy One, blessed be He, said, “My honor is like this” – that He speak from within, as stated (in Numb. 7:89), “When Moses went into the tent of meeting to speak with Him, he would hear the voice speaking unto him.” R. Joshua ben Levi said, “If the people of the world had known how auspicious the Temple was for them, they would have surrounded it with military encampments¹⁵Lat. castra. in order to protect it,¹⁶Lev. R. 1:11. since it was more auspicious for them than for any of Israel; for thus did Solomon set forth in his prayer (in I Kings 8:41-42), ‘And likewise, unto the foreigner, who is not of Your people Israel […] may You hearken [unto him] from heaven […] and do according to all that the foreigner cries out unto You.’ But when he comes to Israel, what is written? (In II Chron. 6:30) ‘and You shall give to each one according to all his ways, since You know his heart.’ Solomon said, ‘Master of the universe, if he is worthy, give to him; if he is not worthy, do not give to him.’” Moreover, you should not [only] say that the Temple [was auspicious for them]. In fact, if it had not been for Israel, no rain would ever have come down¹⁷Cf. Gen. R. 39:12. nor would the sun have shown; for it was through their merit that rain falls and that the Holy One, blessed be He, has [the sun] shine in this world. And in the future, the peoples of the world shall see, how the Holy One, blessed be He, clings to Israel, and they shall cling to them [as well], as stated (in Zech. 8:23), “Let us go with you for we have heard that God is with you.”

(Numb. 1:1:) THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT, IN THE TENT OF MEETING. Before the Tent of Meeting was set up, he spoke with him in the bush, as stated (in Exod. 3:2): THEN THE ANGEL OF THE LORD {CALLED} [APPEARED] UNTO HIM IN A FLAME OF FIRE FROM THE MIDST OF A BUSH.²⁰Tanh., Numb. 1:3; Numb. R. 1:3. [After that he spoke with him in Midian, as stated (in Exod. 4:19): THEN THE LORD SAID UNTO MOSES IN MIDIAN.] After that he spoke with him in Egypt, as stated (in Exod. 12:1): THEN THE LORD SPOKE UNTO MOSES AND UNTO AARON IN THE LAND OF EGYPT. After that he spoke with him in Sinai, as stated (in Lev. 25:1): THEN THE LORD SPOKE UNTO MOSES ON MOUNT SINAI. When the Tent of Meeting was set up, he said: Humility is beautiful, as stated (in Micah 6:8): <HE HAS TOLD YOU, O HUMAN, WHAT IS GOOD…,> AND TO WALK HUMBLY WITH {THE LORD} YOUR GOD. He began to speak with him in the Tent of Meeting. Likewise David also says (in Ps. 45:14 [13]): ALL GLORIOUS IS THE KING'S DAUGHTER WITHIN; [HER CLOTHING IS OF GOLD BROCADE]. THE KING'S DAUGHTER: This <king> is Moses, as stated (in Is. 19:4): AND I WILL DELIVER THE EGYPTIANS INTO THE HAND OF A HARSH LORD. These²¹Since LORD (adonim) is a plural of excellence or majesty, it is readily seen as representing a plurality of plagues. are the plagues which came upon the Egyptians. (Ibid., cont.:) AND A STRONG KING SHALL RULE OVER THEM. This is Moses, who was king of Torah, which is called STRENGTH, where it is stated (in Ps. 29:11): THE LORD WILL GRANT STRENGTH TO HIS PEOPLE. Ergo (in Ps. 45:14 [13]): ALL GLORIOUS IS THE KING'S DAUGHTER WITHIN. (Ibid., cont.:) HER CLOTHING IS OF GOLD BROCADE. This is Aaron, since it is stated (in Exod. 28:13): AND YOU SHALL MAKE A GOLD BROCADE. Hence, our masters have said: Every bride who conceals herself (because of humility, i.e., modesty), even though she be an <ordinary> Israelite woman, is worthy of being married to a priest and to raise up high priests, since it is stated (in Ps. 45:14 [13]): HER CLOTHING IS OF GOLD BROCADE. The Holy One said: Likewise it befits him to speak from within, as stated (in Numb. 7:89): [WHEN²²This bracketed section ends in the first part of section 10 and represents a missing page in Buber’s primary Oxford Ms. MOSES WENT INTO THE TENT OF MEETING TO SPEAK WITH HIM, HE WOULD HEAR THE VOICE SPEAKING UNTO HIM. R. Joshua ben Levi said: If the people of the world had known how auspicious the Temple was for them, they would have surrounded it with military encampments²³Lat. castra. in order to protect it,²⁴Lev. R. 1:11. since it was more auspicious for them than for any of Israel; for thus did Solomon set forth in his prayer (in II Chron. 6:32-33 // I Kings 8:41-42):²⁵The passage is actually a conflation of the parallel passages, which Buber has emended to agree with Chron. 6:32-33. AND LIKEWISE, {IN THE CASE OF} [UNTO] THE FOREIGNER, WHO IS NOT OF YOUR PEOPLE ISRAEL AND COMES FROM A DISTANT LAND FOR THE SAKE OF YOUR GREAT NAME, YOUR MIGHTY HAND, AND YOUR OUTSTRETCHED ARM, IF {HE COMES} [THEY COME] UNTO THIS HOUSE TO PRAY, MAY YOU HEARKEN <UNTO HIM> FROM HEAVEN, EVEN FROM THE PLACE WHERE YOU DWELL, AND DO ACCORDING TO ALL THAT THE FOREIGNER CRIES OUT UNTO YOU, IN ORDER THAT ALL THE PEOPLES OF THE EARTH MAY KNOW YOUR NAME [AND] FEAR YOU, AS DO YOUR PEOPLE ISRAEL, AND THAT THEY MAY KNOW THAT YOUR NAME IS CALLED UPON IN THIS HOUSE WHICH I HAVE BUILT. But when he comes to Israel, what is written (in II Chron. 6:30 = I Kings 8:39)? AND YOU SHALL GIVE TO EACH ONE ACCORDING TO ALL HIS WAYS, SINCE YOU KNOW HIS HEART. Solomon said: Sovereign of the Universe, if he is worthy, give to him; if he is not worthy, do not give to him. Moreover, you should not <only> say that the temple <was auspicious for them>.²⁶So Tanh. Numb. 1:3. In fact, if it had not been for Israel, no rain would ever have come down²⁷Cf. Gen. R. 39:12. nor would the sun have shown; for it was through their merit that the Holy One brought relief to the world. Also in the world to come, when the peoples of the world shall see, in the case of Israel, how the Holy One is with them, they shall come to join them, as stated (in Zech. 8:23): IN THOSE DAYS WHEN TEN PEOPLE FROM ALL THE LANGUAGES OF THE NATIONS TAKE HOLD, THEY SHALL TAKE HOLD OF THE SKIRT OF A JEWISH PERSON, [SAYING]: LET US GO WITH YOU FOR WE HAVE HEARD THAT GOD IS WITH YOU.

(Exodus, Ibid. 3) "The L rd is a man of war; the L rd is His name." R. Yehudah says: This is a verse rich from (what is written) in many places. We are hereby apprised that He revealed Himself to them in the implements of war. He revealed Himself to them as a warrior girded with a sword, viz. (Psalms 45:4) "Gird Your sword upon Your thigh, O Hero. He revealed Himself to them as a rider, viz. (Ibid. 18:11) "And He mounted a cherub and flew, etc." He revealed Himself to them in mail and helmet, viz. (Isaiah 59:17) "He donned righteousness as mail, and a helmet of salvation on His head." He revealed Himself to them with a spear, viz. (Habakkuk 3:11) "by the light of the flash of Your spear," and (Psalms 35:3) "and draw spear and (don) buckler, etc." He revealed Himself to them with bow and arrows, viz. (Habakkuk 3:9) "The nakedness of Your bow will be revealed," and (II Samuel 22:15) "And He sent forth arrows, etc." He revealed Himself to them with shield and buckler, viz. (Psalms 91:4) "Shield and bucker is His Your truth, and (Ibid. 35:2) "Take up buckler and shield." I might think that He (actually) required one of all these appurtenances. It is, therefore, written "The L rd is a man of war; the L rd is His name. It is with His name that He wars, and not with any of these appurtenances. Why, then, need each of them be singled out? For if Israel requires it, He makes war for them. And woe to the nations what they hear with their ears, that He who spoke and brought the world into being is destined to make war with them! "the L rd is a man of war': What is the intent of this? Because He revealed Himself at the sea as a hero waging war — "The L rd is a man of war" — and He revealed Himself at Sinai as an elder full of mercy, viz. (Exodus 24:10) "And they saw the G d of Israel … and under His feet as the work of a sapphire brick and as the appearance of the heavens in brightness" [[ see Rashi], and (Daniel 7:9) "I watched as thrones were set up, and the Ancient of Days sat … (10) A stream of fire was flowing forth from before Him, etc." — So as not to give a pretext to the peoples of the world to say that there are two (i.e., numerous) deities, (it is written) "The L rd is a man of war — the L rd is His name. It was He upon the sea, He in Egypt, He in the past, He in the future, He in time to come, He in this world, He in the world to come. As it is written (Devarim 32:39) "See, now, that it is I, I, and there is no god with Me, etc.", and (Isaiah 41:4) "Who wrought and did? The Caller of the generations (into being) from the beginning. I, the L rd, was the first (to perform wonders and to help,) and it is I (who will be) with (you,) the later (generations." There is a warrior in a province, accoutered in all the weapons of war, but lacking power, strength, stratagem, and war (wisdom). Not so, the Holy One Blessed be He. He possesses all of these. As it is written (I Samuel 17:42) "For unto the L rd is the war, and He will deliver you into our hands." And it is written (Psalms 144:1) ("A psalm) of David: Blessed is the L rd, my Rock, who trains my hands for battle, my fingers for war." There is a warrior, at the height of his power, forty years old, who is not like a sixty-year-old, nor a sixty-year-old like a seventy-year-old, but the older he grows the more his power wanes. Not so, He who spoke and brought the world into being — (Malachi 3:6) "I am the L rd. I have not changed! There is a warrior in a province, who may be so swayed by wrath and power s to vent his fury even upon his father and mother and close of kin. Not so, the Holy One Blessed be He. "The L rd is a man of war — the L rd ("yod-keh-vav-keh," signifying mercy) is His name. "The L rd is a man of war" — who fought against the Egyptians. "The L rd is His name — He compassionates His creations, viz. (Exodus 24:6) "The L rd, the L rd, the G d (Kel) who is merciful and gracious, etc." There is a warrior in a province. As soon as the arrow leaves his hand he cannot retrieve it. Not so, the Holy One Blessed be He. When Israel do not do His will, a decree goes forth from Him, viz. (Devarim 32:41) "When I whet the flash of My sword, etc." But if they repent, immediately he withdraws it, viz. (Ibid.) "My hand shall take hold of justice." I might think that He withdraws it in vain (i.e., unbloodied); it is, therefore, written (Ibid.) "I shall return (with that sword) vengeance to My adversaries." Against whom does He return it? The nations of the world, viz. (Ibid.) "and (with it) My haters shall I repay!" A king of flesh and blood goes out to war and (emissaries of) neighboring lands come and request sustenance form him. He tells them angrily that he is going to war. When he returns victorious, they come and request sustenance form him. "The L rd is a man of war" — He wars against Egypt. "the L rd is His name" — (At the same time) He hears the outcries of all who enter the world. As it is written (Psalms 65:3) "Heeder of prayer — to You does all flesh come. A king of flesh and blood, whilst at war, cannot supply all of his soldiers. Not so, the Holy One Blessed be He. "The L rd is a man of war" — He wars against Egypt. "The L rd is His name" — He sustains all who enter the world. As it is written (Psalms 136:13) "He divides the sea into strips" (twelve strips for twelve tribes) — (Ibid. 25) "He gives bread to all flesh." (Ibid. 147:10) He gives the beast its food, the raven's young, what they call for." "The L rd is a man of war": Is it possible to say this (i.e., to refer to Him as "a man")? Is it not written (of His transcendent majesty) (Jeremiah 23:24) "Do I not fill heaven and earth, sys the L rd"? And (Isaiah 6:3) "And one (seraph) would call to another and say: Holy, Holy, Holy, etc." And (II Chronicles 6:14) "O L rd, G d of Israel, there is none like You, etc." And (Ezekiel 43:2) "And, behold, the glory of the G d of Israel, etc." What, then, is the intent of "a man of war"? Because of your love (i.e., the love He has for you) and because of your holiness, I shall sanctify My name through you. For it is written (Hoshea 11:9) "For I am G d, and not a man, etc." "the L rd is His name": It is with His name that He wars, and He has no need of any of these (military) appurtenances. And thus did David say (I Samuel 17:95) "You come to me with sword, and spear, and javelin; but I come to you with the name of the L rd of hosts, etc." And (Psalms 20:8) "These with chariots and these with horse, but we with the name of the L rd our G d, etc." And thus did Assa say, viz. (II Chronicles 14:10) "And Assa called out to the L rd his G d and said: O L rd, there is none besides You, etc." (Exodus 15:4) "the chariots of Pharaoh and his host": "As one measures, so is it meted out to him." They (the Egyptians [i.e., Pharaoh]) said (Ibid. 5:2) "Who is the L rd that I should hearken to his voice?" And You meted it out to him accordingly, viz. "The chariots of Pharaoh, etc." One verse (here) states "yarah" (He cast into the sea"), and, another (Ibid. 1) "ramah" ("He lifted into the sea"). How are these two verses to be reconciled? "Yarah" — they descended to the depths; "ramah" — they rose to the heights. Variantly: "The chariots of Pharaoh, etc." They (the Egyptians [i.e., Pharaoh') said (Ibid. 1:22) "Every son that is born into the Nile shall you thrown him, You, likewise, meted it out to him accordingly, viz.: "The chariots of Pharaoh, etc." They (Ibid. 14:7): "And he took six hundred chosen chariots." You, likewise (Ibid. 15:4): "and the élite of his officers were mired in the sea. They placed (Ibid. 14:7) "officers upon all of them"; You, likewise, (Ibid. 17:5) [He mired them there] "so that the waters should [return and] cover them." They (Ibid. 1:14) "embittered their lives with hard toil, with mortar"; You, likewise, made the water like slime for them, and they sank in it. Thus (15:4) "They were mired in the Red Sea," "mired" connoting slime, as in (Psalms 69:3) "I am sunk in the slime of the depths," and (Jeremiah 38:6) "and Jeremiah sank in the slime." Thus, "they were mired in the sea."

Our sages interpreted the verse Instead of thy fathers shall be thy sons (Ps. 45:17) to mean that everything that occurred to Jacob likewise happened to Joseph. Jacob was born circumcised, and so too was Joseph, as is said: These are the generations of Jacob, Joseph (Gen. 37:2). The former was called The son of my firstborn, Israel (Exod. 4:22), and the latter was spoken of as the firstborn was Joseph’s (I Chron. 5:2). The former was exiled to Haran, and the latter to Egypt. Jacob was exalted through a dream, as it is said: And He dreamed, and behold, a ladder set upon the earth (Gen. 38:22). Joseph interpreted Pharaoh’s dream. R. Simeon the son of Gamliel said: Joseph was rewarded for his actions, for his mouth did not kiss in sin. Thus, according to thy mouth shall all my people be ruled (ibid. 41:40).

The Holy One of Blessing is High and Exalted, His throne is [also] High and Exalted. And from where do we know that the Holy One of Blessing is called "High and Exalted"? From (Isa. 57:15) "This is what [Ad-nai] High and exalted said". And from whre do we know that even His throne is High and Exalted? From (Isa. 6:1) "And I saw my Lord sitting on a high and exalted throne" etc. The Holy One of Blessing is called Justice as it says "I, Ad-nai, am the Speaker of Justice" (Isa. 45:19) - and from where do we know that even His throne is called Justice? From "Justice and Judgment are the foundation of Your throne" (Ps. 89:15)The Holy One of Blessing is called Judgment as it says "because a God of Judgment is Ad-nai" (Isa. 30:18) and even His throne is called Judgment, as it says "from there were sat thrones of Judgement (Ps. 122:5).The Holy One of Blessing is called Truth as it says "Ad-nai is a God of Truth" (Jer. 10:10) and even His throne is called Truth, as it says "And he readied in Lovingkindness a throne, and sits there in Truth (Isa. 16:5). The Holy One of Blessing is called Glory as it says "May the King of Glory enter" (Ps. 24:7) and even His throne is called Glory, as it says "A throne of Glory, high from the beginning" (Jer. 17:12). May the King of Glory come and sit on the Throne of Glory, in the Temple of Glory as it is said "and in His Temple everything says 'Glory!'" (Ps.29:9) The Holy One of Blessing is called Holy as it says "Holy, holy Holy is Ad-nai Tzevaot, the whole earth is filled with His Glory" (Isa. 6:3) and even His throne is called Holy, as it says "God sat on His throne of Holiness (Ps. 47:9). May the King of Holiness come and sit on the Throne of Holiness, in the great secret of holy ones, as it is said: “A God dreaded in the great secret of the holy ones” (Ps. 89:8). - How many thrones the Holy One of Blessing has!He has an Established throne, as it says "Your throne has been established ever since time" (Ps. 93:2). He has a throne of Justice and Judgment, as it says "Justice and Judgement are the foundation of Your throne" (Ps. 89:15). He has a throne of Lovingkindness, as it says "He readied in Lovingkindness a throne" (Isa. 16:5). He has a Throne of Yah, as it says "because there is a hand against the throne of Yah" (Ex. 17:16). He has a throne of Glory, as it says "a throne of Glory high from the beginning " (Jer. 17:12). He has a throne of Truth, as it says "He readied in Lovingkindness a throne and sits there in Truth" (Isa. 16:5). He has a Holy throne, as it says "God sat on his throne of Holiness"(Ps. 47:9). He has an eternal throne, as it says "Your throne, oh God is forever and ever"(Ps. 45:7). He has a throne of Mercy, as it says "To our Lord belongs Mercy and Forgivenesses" (Daniel 9:9). He has a throne of Sovereignty, as it says "and Sovereignty shall be Ad-nai's"(Obadiah 1:21). He has a High and Exalted throne, as it says "And I saw my Lord sitting on a high and exalted throne" (Isa. 6:1). May the High and Exalted King sit on the High and Exalted throne, blessed, and exalted, and higher than any blessing and praise.

Another interpretation (of Cant. 4:6): UNTIL THE DAY BECOMES COOL. This < refers to the story about > the travelers whom < Abraham > fed. (Ibid., cont.:) AND THE SHADOWS FLEE, since he was not suffering from the circumcision because he was attending them. (Ibid., cont.:) I WILL GO UNTO THE MOUNTAIN OF MYRRH (mor). This < refers > to Abraham,¹⁸There is probably an allusion here to Gen. 22:2: GO UNTO THE LAND OF MORIAH (Moriyyah). Cf. Gen. R. 55:7. of whom it is stated (in Ps. 45:9 [8]): MYRRH, ALOES, AND CASSIA < ARE ON ALL YOUR GARMENTS >.¹⁹The Hebrew for ALOES < AND > CASSIA is similar to the Aramaic for “tent of cutting.”

“Boaz said to his servant who was appointed over the reapers: Whose is this young woman?” (Ruth 2:5).
“Boaz said to his servant who was appointed over the reapers” – over how many was he appointed? Rabbi Eliezer bar Miriam said: He was appointed over forty-two, [as evident] from this [verse]: “Solomon counted all the strangers who were in the land of Israel…[and they were found to be one hundred fifty-three thousand, six hundred]. He set from them seventy thousand porters [and eighty thousand hewers in the mountains, and three thousand six hundred overseers to set the people at work]” (II Chronicles 2:16–17).¹⁶²Having 3,600 overseers for 150,000 workers yields a ratio of one overseer for approximately forty-two workers. One who does so can sustain it and know what each of them is doing.
“Whose is this young woman?” – did he not know who she was? Rather, once he saw that she was pleasant and her actions were fine, he began asking about her. All the women would bend at the waist and gather, and this one would sit and gather. All the women would raise their skirts, and she would lower her skirts. All the women would jest with the reapers, while she would conduct herself modestly. All the women would gather between the sheaves, and she would gather from what had been abandoned.
Similarly, “When Saul saw David emerge against the Philistine [he said to Avner, commander of the army: Avner, whose son is this lad?]” (I Samuel 17:55); did he not know who he was? The day before, he had sent to Yishai saying: “Please let David stand before me, as he has found favor in my eyes” (I Samuel 16:22), and now he is asking about him? Rather, when Saul saw the head of the Philistine in his hand, he began asking about him: If he descends from Peretz, he is a king. If he descends from Zeraḥ, he is a judge.¹⁶³Saul knew that David was from the tribe of Judah but did not know from which of Judah’s sons he descended, from Peretz or Zeraḥ. Apparently, there was a tradition that kings would descend form Peretz. Doeg the Edomite was there at that time, and said to him: Even if he descends from Peretz, is he not disqualified? Is he not of disqualified lineage; does he not descend from Ruth the Moavite? Avner said to him: Has the halakha of: An Amonite and not an Amonite woman, not been introduced? He said to him: If so, an Edomite and not an Edomite woman, an Egyptian and not an Egyptian woman.¹⁶⁴It is forbidden to marry an Edomite or Egyptian convert or his descendants, for three generations since his conversion (Deuteronomy 23:8–9). This is understood to apply to both male and female converts. Why were [Amonite and Moavite converts] barred? Was it not “because they did not meet you with bread and with water; [and they hired against you Bilam son of Beor from Petor, Aram Naharayim, to curse you]” (Deuteronomy 23:5)? The women should have gone out to the women [with bread and water]. Avner temporarily forgot the [reason for this] halakha. Saul said to him: The halakha that you forgot, go and ask Samuel and his court. When he came to Samuel in his court, he said to him: From where did you get this, was it not from Doeg? Doeg is a heretic and will not leave this world in peace. To send you away with nothing¹⁶⁵With no response to Doeg’s argument. is not possible. Rather, it is written: “All the glory of the king’s daughter is inside” (Psalms 45:14); it is not for a woman to go out, it is for a man to go out. “And they hired against you” (Deuteronomy 23:5) – it is for a man to pay wages and not for a woman.
“The servant that was appointed over the reapers answered and said: She is a Moavite young woman who returned with Naomi from the field of Moav” (Ruth 2:6).
“The servant that was appointed over the reapers answered and said: She is a Moavite young woman”; and you said her actions are fine and pleasant? Rather, her mentor cured her.¹⁶⁶Naomi cured her of her Moavite ways. This is derived from the continuation of the verse, “who returned with Naomi from the field of Moav” (Matnot Kehuna). The word returned [shava] can also mean “repented.”

And Dinah, the daughter of Leah, went out (Gen. 34:1). Scripture states elsewhere in allusion to this verse: All honor to the king’s daughter within the palace (Ps. 45:14). R. Yosé asserted: If a woman conducts herself modestly in her home, she is worthy of marrying a high priest, and of rearing high priests, as is written: All honor to the king’s daughter, etc. If she behaves honorably in her home, Her raiment is of chequer work (ibid.); that is, she will marry a man about whom Scripture says: And thou shalt weave a tunic in chequer work (Exod. 28:39).⁶Referring to the priestly vestments, which were of checkered work.

(Ibid. 6) "And you shall be unto Me": I am not setting up any others over you, but only "Me." And thus is it written (Psalms 121:4) "He will not slumber and He will not sleep, the (sole) Keeper of Israel." "a kingdom of Cohanim": I do not crown kings from the peoples of the world, but only from you. And thus is it written (Song of Songs 6:9) "She is one, My dove, My perfect one, etc." R. Eliezer, the son of R. Yossi Haglili says: Whence is it derived that every one of Israel will have sons like those who left Egypt? From (Psalms 45:17) "In place of your fathers will be your sons." If "sons," I might think (even) the sick and the humble. It is, therefore, written (Ibid.) "You will make the princes." If "princes," I might think merchants. It is, therefore, written (here) "a kingdom." If a king, I might think that he reverts to being a conqueror. It is, therefore, written "Cohanim," "idlers" (from war), as in (II Samuel 8:18) "And the sons of David were Cohanim." Variantly: From here ("a kingdom of Cohanim") it is derived that all of Israel were fit to eat of the offerings — until they made the golden calf. Once they made the golden calf, it (i.e., the status of Cohanim) was taken from them and given to the (official) Cohanim, as it is written (Jeremiah 50:17) "A scattered sheep is Israel, harried by lions … first it was devoured by Nevuchadnezzar, king of Bavel, etc." It (Israel) is compared to a sheep. Just as a sheep, when one of its lambs is smitten, all of its lambs feel it, so, Israel, if one of them is smitten, all of them feel it. As opposed to the nations of the world. If one of them is killed, all of them rejoice in his downfall. "and a holy nation": They are called "a holy nation," as it is written (I Chronicles 17:21) "And who is like Your nation, Israel, one nation in the land," holy of holies, separate from the peoples of the world and from their abominations. "These are the things" — not less and not more; "that you shall speak to the children of Israel" — in this order.

(Numb. 3:4:) “And they had no children.” R. Jacob bar Abin said in the name of R. Aha, “If they had had children, they would have taken precedence over Eleazar and Ithamar, since whoever takes precedence with respect to inheritance takes precedence with respect to honor, provided that he follows the behavior of his forebears.”⁵⁰PRK 26(27):10; Lev. R. 20:11; Numb. R. 2:26. (Ibid.:) “So Eleazar and Ithamar served as priests in the presence of ('al-pene) their father Aaron.” R. Isaac said, “During his lifetime”; but R. Hiyya bar Abba said, “At his death.” According to the opinion of R. Isaac, who said, “During his lifetime,” 'al-pene is mentioned here, and pene is also mentioned elsewhere (in Gen. 11:28), “And Haran died in the lifetime of ('al-pene) his father Terah.” If pene as used elsewhere (i.e., in Gen. 11:28) [means] during his lifetime, pene as used here (in Numb. 3:4) also [means] during his lifetime. According to the opinion of R. Hiyya bar Abba, who said, “At his death,” pene is used here (in Numb. 3:4) and pene is used elsewhere (in Gen. 23:3), “Then Abraham arose from beside ('al-pene) his dead (i.e., his dead wife).” If pene as used elsewhere (in Gen. 23:3) [means] at his death, pene as used here (in Numb. 3:4) also [means] at his death. Now according to the opinion of R. Isaac, who said, “during his lifetime,” [when] uncleanness befell Aaron, Eleazar ministered; [when] uncleanness befell Eleazar, Ithamar ministered. There is a story about Simeon ben Gimhit,⁵¹He was high priest in 17-18 C.E. that he went out to speak with the king of the Arabians.⁵²TYoma 4(3):20; yYoma 1:1 (38d); yMeg. 1:12(10) (72a); yHor. 3:3/5(2) (47d): Yoma 47a; ARN, A 35:4. When a streak of saliva squirted from [the king's] mouth onto his clothes and rendered him unclean, his brother Judah entered and ministered in the high priesthood in his place. That day Gimhit saw two of her sons as high priests. They said, “Gimhit had seven sons, and all of them ministered in the high priesthood.” The sages entered her home and said to her, “Tell us what good deeds you have to your credit?” She said to them, “By the Temple service, the rafters of my house have never seen the hair of my head.” They say, “All flours (qimhayya) are flour (qimhin), but the flour of Gimhit is fine flour.” In reference to her they read this verse (Ps. 45:14), “All glorious is the king's daughter within; her clothing is of gold brocade.” Now according to the opinion of R. Hiyya bar Abba, who said, “At his death,” when Aaron died, Eleazar ministered; when Eleazar died, Ithamar served in his place. R. Abba bar Abbina said, “For what reason is the parashah [about the death of] of Miriam (Numb. 20:1) near the parashah of the ashes of the [red] heifer (Numb. 19:1ff.)?⁵³PRK 26(27):11; Lev. R. 20:12; yYoma 1:1 (38b); MQ 28a. Simply to teach that just as the ashes of the [red] heifer atones, so does the death of the righteous atone.” R. Judan said, “For what reason is the death of Aaron (Deut. 10:6) near the breaking of the tablets (Deut. 9:17)? To teach that the death of the righteous is as grievous to the Holy One, blessed be He, as the breaking of the tablets.” R. Hiyya bar Abba said, “The sons of Aaron died on the first of Nisan.⁵⁴According to Lev. 10:1, they died at the time of the dedication of the Tabernacle; and according to Exod. 40:17, the dedication began with its erection on the first day of the first month, i.e., on the first of Abib, which came to be called Nisan. For what reason does it mention their death on the Day of Atonement (in Lev. 16:1)? It is simply to teach that, just as the Day of Atonement atones, so does the death of the righteous atone.” And where is it shown that the Day of Atonement atones? Where it is stated (in Lev. 16:30), “For on this day atonement shall be made for you to cleanse you.” And where it is shown that the death of the righteous atones? Where it is stated (in II Sam. 21:14), “Then they buried the bones of Saul […] and God responded to the plea of the land thereafter.”

Thus has R. Tanhuma interpreted (Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD < AND HIS EYES WERE TOO WEAK TO SEE >. You find that there are twenty generations from Adam to Abraham, and there is no < mention of > old age written about < any of > them except Abraham, as stated (in Gen. 24:1): NOW ABRAHAM WAS OLD.²⁶For parallel accounts, see above, 5:4. Isaac arose, < and > it is also written (in Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD. Jacob arose, < and > it is also written (in Gen. 48:10): NOW ISRAEL'S EYES WERE DIM WITH AGE. This text is related (to Ps. 90:16): LET YOUR WORK BE WORTHY FOR YOUR SERVANTS AND YOUR GLORY ON BEHALF OF THEIR CHILDREN. Now GLORY can only be old age and gray hair, as stated (in Prov. 20:29): THE BEAUTY OF THE YOUNG IS THEIR STRENGTH; BUT THE GLORY OF THE OLD IS GRAY HAIR. Ergo (in Ps. 90:16): AND YOUR GLORY ON BEHALF OF THEIR CHILDREN. < These words mean > that Abraham endowed Isaac with five things. Thus have our masters taught (in 'Eduy. 2:9): A FATHER ENDOWS HIS SON WITH FIVE THINGS: WITH BEAUTY, WITH STRENGTH, WITH WEALTH, WITH WISDOM, AND WITH < LENGTH OF > YEARS. How is it shown about BEAUTY? In that Isaac was as handsome as Joseph. It is written of Joseph (in Gen. 39:6): NOW JOSEPH WAS WELL BUILT. Also, when he went to his brothers, they said (in Gen. 37:19): HERE COMES THIS (hallazeh) DREAMER. It is also said of Isaac (in Gen. 24:65): WHO IS THIS (hallazeh) MAN < WALKING IN THE FIELD TO MEET US >? Thus Isaac was as handsome as Joseph. How is it shown that Isaac was mighty in STRENGTH? Look at how many wells he dug! Thus it is stated (in Gen. 26:18-22): THEN ISAAC REDUG < THE WELLS OF WATER >…. AND ISAAC'S SERVANTS DUG…. AND THEY DUG ANOTHER WELL…. THEN HE MOVED FROM THERE AND DUG < ANOTHER WELL >…. Look at the power which he had! Where is it shown about WEALTH? Where it is stated (in Gen. 26:13): AND THE MAN GREW < RICHER AND RICHER >…. It also says (in vs. 14): AND HE POSSESSED FLOCKS < AND HERDS >…. Where is it shown about WISDOM? Where he said to his father (in Gen. 22:7 at the time of his being bound): HERE ARE THE FIRE AND THE WOOD…. [How is it shown] about < LENGTH OF > YEARS? In that he was one hundred and eighty years old < when he died >, while Abraham was < only > one hundred and seventy-five. On account of these five things {through which he had attained merit}, five years more than his father's were added to him. It is therefore stated (in Ps. 90:16): LET YOUR WORK BE WORTHY FOR YOUR SERVANTS…. Anyone who has merit is meritorious in these five things, and anyone who does not have merit is not meritorious and receives five retributions that correspond to them.²⁷See yQid. 1:7 (61a). And who is this anyone? This is Joab, of whom it is stated (in II Sam. 3:29): MAY IT (Abner's blood) FALL UPON THE HEAD OF JOB AND HIS SON;²⁸Masoretic Text: ALL HIS FATHER’S HOUSE. [MAY THE HOUSE OF JOAB NEVER LACK ONE WITH A DISCHARGE, A LEPER, A MALE WHO HANDLES THE SPINDLE, ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD]. ONE WITH A DISCHARGE corresponds to STRENGTH. In the case of one who has a discharge, there is no one weaker than he. A LEPER corresponds to BEAUTY. In the case of one who is a leper, even a young < leper >, there is no one more ugly than he. A MALE WHO HANDLES THE SPINDLE corresponds to WEALTH; for he [is one] {like a poor woman is one} who, if not spinning flax, has nothing of which to eat. ONE LACKING BREAD corresponds to WISDOM, as stated (in Prov. 9:5, where Wisdom says): COME AND EAT OF MY BREAD. And ONE WHO FALLS BY THE SWORD corresponds to < LENGTH OF > YEARS. The one who sins is afflicted by them, but the one who is meritorious receives, as did Isaac. David also gave praise (in Ps. 45:17 [16]): INSTEAD OF YOUR PARENTS THERE WILL BE YOUR CHILDREN.

What is written above concerning the matter (in Gen. 12:1): NOW THE LORD SAID UNTO ABRAHAM: GO < FROM YOUR NATIVE LAND > … UNTO THE LAND THAT I WILL SHOW YOU. "Unto such and such a land" is not written here, but UNTO THE LAND THAT I WILL SHOW YOU. So Abraham was on the move until he came to the land of Israel. May the name of the Holy One be blessed!³¹Tanh., Gen. 3:5. He desired to test the righteous one and to make his good works known. For his sake there immediately came a famine. When he encountered the famine, he said to his wife, Sarah: See, there is a famine here. Our masters have said: There was never a famine in the world more severe than < that > one. Abraham said to Sarah: Consider Egypt. It would be nice to settle there inasmuch as famine has come. The supply is available there, and meat is plentiful. Let us go there. At that time they went down to Egypt. When they arrived at the gate³²Gk.: pule. of Egypt, Abraham said to Sarah: My girl³³Literally: “daughter.” For a similar use of “daughter,” see Ruth 8:2, Ps. 45:11 [10]. Egypt is a place of whoredom, as stated (in Ezek. 23:19-20): … < SHE WAS A WHORE IN THE LAND OF EGYPT, AND SHE LUSTED OVER THEIR PARAMOURS > WHOSE FLESH IS LIKE THE FLESH OF ASSES. Let us, however, put you in a box and lock you in it. Then he did so. When they arrived at the gate of Egypt, the customs officers said to him: What are you carrying in the box? He said to them: Beans. They said to him: No, it is pepper. Give us the duty for pepper. He said to them: I shall hand it over. They said to him: It is not that. Rather this box is full of gold coins. He said to them: I shall hand you over the duty for gold coins. When they saw that he was accepting whatever they would say about it, they said: Unless he had something of value in his possession, we < could > not be raising the price for him. At that moment they said to him: You are not moving from here until you open the box. Then he said to them: It is up to me to give you whatever you want, but you are not to open the box. Nevertheless, they insisted on opening the box against his will and saw Sarah. When they saw her, they said: In the case of one like this, it is not seemly to touch her. Immediately they took < her > and brought her to Pharaoh. So they brought her into his palace³⁴Lat.: palatium. When Abraham saw that they had taken her and brought her unto Pharaoh, Abraham began to cry. < Sarah > also said: Sovereign of the World, Abraham came with you under a promise,³⁵Gen. R. 42:2. since you had said to him (in Gen 12:3): I WILL BLESS THOSE WHO BLESS YOU. Now I did not know anything except that, when he told me that you had said to him (in Gen. 12:1): GO, I believed your words. But now, < when > I have been left isolated from my father, my mother, and my husband, this wicked man has come to mistreat me. He (Abraham) had acted because of your great name and because of our trust in your words. The Holy One said to her: By your life, nothing evil shall harm you, as stated (in Prov. 12:21): NO HARM SHALL BEFALL THE RIGHTEOUS, BUT THE WICKED ARE FULL OF EVIL. So in regard to Pharaoh and his house, I will make an example³⁶Gk.: dogma or deigma. of them. Thus it is written (in Gen. 12:17): THEN THE LORD AFFLICTED PHARAOH AND HIS HOUSE WITH GREAT PLAGUES AT THE WORD OF SARAI.³⁷Cf. yKet. 7:11 (31d). In that very hour an angel came down from the heavens with a rod in his hand. < When > Pharaoh came to take off her shoe, he smote him with his hand. < When > he came to touch her clothes, he would smite him. And the angel would consult with Sarah on each and every blow. If she said that he should be afflicted, he was afflicted. When she would say: Wait for him until he recovers himself, the angel would wait for him, as stated (in Gen. 12:17): AT THE WORD OF SARAI. What is the meaning of AT THE WORD OF SARAI? That < here > is not stated "On the matter of," nor "over the cause of," nor "for the sake of," nor "in consequence of," but AT THE WORD OF SARAI.³⁸Like the other alternatives, AT THE WORD OF would generally be understood idiomatically in the sense of “on account of,” but the midrash argues for the expression to be taken literally. Thus, if she said that he should be afflicted, he was afflicted; and, if not, he was not afflicted. R. Judah b. R. Shallum the Levite said: The Holy One did not allow a wicked man to occupy himself with a righteous woman. Our masters have said: < When > he came to take off her shoe, leprosy immediately came over him,³⁹Cf. Lev. R. 16:1. and his governors⁴⁰Gk.: eparchoi. were also afflicted with him—also the princes, also the servants, and also his family. And the walls also were afflicted along with him,⁴¹On walls having leprosy, see Lev. 14:34-53. as stated (in Gen. 12:17): THEN THE LORD AFFLICTED PHARAOH AND HIS HOUSE. Why? (Ibid., cont.:) AT THE WORD OF SARAI, ABRAM'S WIFE….

(Cant. 3:11): IN THE CROWN WITH WHICH HIS MOTHER CROWNED HIM. R. Isaac said: I have searched through every bit of the whole Scripture, and not found where Bathsheba made a crown for her son Solomon; yet it says (ibid): IN THE CROWN WITH WHICH HIS MOTHER CROWNED HIM.³⁴Exod. R. 52:30; Numb. R. 12:8; Cant. R. 3:11:2; PRK 1:3. R. Simeon ben Johay questioned R. Eleazar bar Jose. He said to him: Is it possible that you heard from your father (R. Jose ben Halafta) what the meaning is of (Cant. 3:11): IN THE CROWN WITH WHICH HIS MOTHER CROWNED HIM? He said to him: Daddy said this: It is comparable to a king who had an only daughter, and loved her excessively. He persisted in his love for her until he called her [my sister. He persisted < further > in his love for her until he called her] my mother. So the Holy One loved Israel and called them, my daughter, as stated (in Ps. 45:11 [10]): HEAR, O DAUGHTER, TAKE NOTE. He persisted until he called them, my sister, as stated (in Cant. 5:2): MY SISTER, MY BELOVED. He persisted <further> until he called them, my mother, as stated (in Is. 51:4): HEARKEN UNTO ME, MY PEOPLE, AND <GIVE EAR UNTO ME,> MY NATION (L'WMY)…. MY MOTHER (L'MY) is what is <actually> written.³⁵The midrash apparently assumes a biblical text which read L’WMY (MY NATION) without the Was L’MY, a word which can be voweled to mean MY MOTHER. R. Simeon ben Johay arose, kissed him on his head, and said: If this had been the only thing I had ever come to hear, it would have been enough for me.

GEMARA: Whence do we learn that (that females are permitted)? R. Jochanan said: From the following passage (I Sam. 17, 55) And when Saul saw David going forth against the Philistine, he said unto Abner, the captain of the army; 'Abner, whose son is this lad?' And Abner said: 'As thy soul liveth, O king, I know it not.' Was it then the fact that he (Saul) did not know him? Behold it is written (Ib. 16, 21) And he (Saul) loved him greatly, and he became his armour-bearer. Shall we assume that his question was regarding David's father? Then our question is: Was he then not known to Saul? Behold it is written (Ib. 17, 12) And the man was old in the days of Saul, belonging to the persons [of high esteem,] whereupon Rab, and according to others R. Abba said: This refers to Jesse, David's father, who came in with the army and went out with the army." [Hence Jesse was well known to Saul.] We must therefore say that Saul thus said unto Abner: "Go and ask whether David is the descendant of Perez or of Zerach. If he is the offspring of Perez, then he is destined to royalty, and a king may break through fences [to cut a way through for his army,] against which no one has the right to protest; but if he is of the progeny of Zerach, then he will merely rise to eminence." But what caused Saul bid Abner to ask of David's origin? Because of his garments, concerning which it is written (Ib., ib., 38) And Saul clothed David with his garments (madav). Why is madav used here? This means that his (Saul's) garments were such as fitted David's stature, although it is written (Ib. 10, 23) And he (Saul) was higher than any of the people from his shoulder and upward. [Saul then said to himself:] "What does this fact that my garments fit him signify? Surely he is destined to become the king." To which Doeg the Adamian remarked: "Before you begin an inquiry as to his fitness to the royalty or not, inquire rather whether he is fit to enter the congregation (to inter-marry with Israelites), because he is of the seed of Ruth the Moabite." Thereupon Abner said to him: "We are taught in a Mishnah: A converted male-Ammouite [is excluded from intermarrying] with Judaeans, but not a female; a converted male-Mo'abite, but not a female." According to your interpretation," remarked Saul, "then in the case of a Mamzer also say that a male is prohibited from entering the congregation but not a female?" "The passage says Mamzer, [which means] anything repulsive, including both sexes." Concerning the Egyptians, let us say also that only male Egyptians are mentioned but not females!" "Here [concerning the Ammonites and Mo'abites] it is different, because the reason [of the restriction] is given in the Torah (Deut. 23, 5) For the reason, that they met you not with bread and with water. The custom is for men to meet with bread and wine, but not for women to meet." Nevertheless the men should have met the Israelites and the women the Israelitish woman [hence the reason is for both]. Thereupon Abner remained silent [and was not able to answer this refutation.] Soon after this (I Sam. 17, 56) And the king said: Ask thou whose son this youth is. Why in the first place call David Na'ar (lad), and then call him elem (youth)? Thus did Saul say to Abner: "This law is concealed from thee, go therefore and inquire in the academy." He finally made inquiry, and they told him: "An Ammonite but not an Ammonitish woman, a Moabite, but not a Moamitish woman." (Fol. 77) Doeg raised all the above objections, which silenced them, [causing them to reverse their decisions,] and they were about to announce that he (David) was not fit to be in the congregation of Israel. Immediately after this [the passage says] (II Sam. 17, 25) And Amassa was the son of a man, whose name was Yithra the Israelite, who had gone into Abigail the daughter of Nachash, etc. And it is written (I Chr. 2, 17) And the father of Amassa was Jether the Ishmaelite, whereupon Raba said: Infer from this that Jether tied a sword around him like an Ishmaelite and said: 'Whoever will not obey this decision shall be stabbed with a sword, for thus have I a tradition from the court of Samuel of Ramathaim: An Ammonite, but not an Ammonitish woman; a Moabite, but not a Moabitish woman.' " But how can such evidence be relied upon? Has not R. Abba said in the name of Rab: "A scholar that renders a decision [concerning a disputed question,] if he rendered the decision prior to the incident he is to be heeded, but not otherwise." Here it is different, because Samuel [the prophet] and his court were then still in existence [and could thus be easily verified.] However, what about the above objection? Here (in Babylon) it was explained because (Ps. 45, 14) All gloriously attired awaited the king's daughter in the inner chamber, [hence the women are exempt from outside duty.] In the Land of Israel, it was inferred, and according to some, R. Isaac said: From the following passage (Gen. 18, 9) And they said unto him where is Sarah thy wife? etc. [Hence the women were exempt from the duty of meeting Israel.]

And it came to pass, that when Isaac was old (Gen. 27:1). Scripture states elsewhere in reference to this verse: Instead of thy fathers shall be thy sons, whom thou shalt make princes in all the land (Ps. 45:17). R. Eliezer the son of R. Yosé the Galilean maintained: The descendants born to every Israelite in the future will be as numerous as those who departed from Egypt, as it is said: Instead of thy fathers shall be thy sons. This verse refers to our patriarchs Isaac and Abraham. Abraham was blessed, as it is said: And the Lord blessed Abraham with everything (Gen. 24:1), and Isaac was likewise blessed, as is written: And the Lord blessed him (ibid. 26:12). Abraham begot both a righteous and a wicked son, Isaac and Ishmael; and Isaac begot both a righteous and a wicked son, Jacob and Esau. Abraham’s wife was barren (at first), and Isaac’s wife was also barren (at first).

(Ibid.:) SO ELEAZAR AND ITHAMAR SERVED AS PRIESTS IN THE PRESENCE OF ('al-pene) THEIR FATHER AARON. R. Isaac said: During his lifetime; but R. Hiyya bar Abba said: At his death. According to the opinion of Rabbi Isaac, who said: During his lifetime, 'al-pene is mentioned here, and pene is also mentioned elsewhere (in Gen. 11:28): AND HARAN DIED IN THE LIFETIME OF ('al-pene) HIS FATHER TERAH. If pene as used elsewhere (i.e., in Gen. 11:28) < means > "during his lifetime," pene as used here (in Numb. 3:4) also < means > "during his lifetime." According to the opinion of R. Hiyya bar Abba, who said: At his death, pene is used here (in Numb. 3:4) and pene is used elsewhere (in Gen. 23:3): THEN ABRAHAM AROSE FROM BESIDE ('al-pene) HIS DEAD (i.e., his dead wife). If pene as used elsewhere (in Gen. 23:3) < means > "at his death," pene as used here (in Numb. 3:4) also < means > "at his death." Now according to the opinion of R. Isaac, who said: During his lifetime: If uncleanness befell Aaron, Eleazar ministered; if uncleanness befell Eleazar, Ithamar ministered. There is a story about Simeon ben Qimhit,⁵⁴He was high priest in 17–18 C.E. that he went out to speak with the king of the Arabians.⁵⁵TYoma 4(3):20; yYoma 1:1 (38d); yMeg. 1:12(10) (72a); yHor. 3:3/5(2) (47d): Yoma 47a; ARN, A 35:4. When a streak of saliva squirted from < the king's > mouth onto his clothes and rendered him unclean, his brother Judah entered and ministered in the high priesthood in his place. That day Qimhit saw two of her sons as high priests. They said: Qimhit had seven sons, and all of them ministered in the high priesthood. The sages entered her home and said to her: Tell us what good deeds you have to your credit? She said to them: By the temple service, the rafters of my house have never seen the hair of my head. They say: All flours (qimhayya) are flour (qimhin), but the flour of Qimhit is fine flour. In reference to her they read this verse. (Ps. 45:14 [13]): ALL GLORIOUS IS THE KING'S DAUGHTER WITHIN; [HER CLOTHING IS OF GOLD BROCADE].

R. Shimon b. Yochai says (Psalms 16:11) "sated (sova) with joys in Your presence": Rend it not "sova," but "sheva" (seven). To seven "joys" the faces of the righteous are likened in time to come: the sun, the moon, the firmament, the stars, lightnings, lilies, the menorah of the Temple: the sun and the moon — (Song of Songs 6:10) "beauteous as the moon, clear as the sun." the firmament and the stars — (Daniel 12:3) "The wise will shine like the radiance of the firmament, and the turners of the many to righteousness, like the stars, forever and ever." lightnings — (Nachum 2:5) "and they flash like lightning." lillies (Psalms 45:1) "For the chief musician, on the lillies." the menorah of the Temple — (Hoshea 14:7) "and his glory will be like the olive tree." And (Zechariah 4:3) "There are two olive trees over it (the Temple menorah), one at the right of the bowl and one at the left."

The scepter shall not depart from Judah (Gen. 49:10). This alludes to the scepter of kingship, as it is said: The throne given of God is forever and ever; a scepter of equity is the scepter of Thy kingdom (Ps. 45:7).

“At the crown with which his mother crowned him,” Rabbi Yoḥanan said: Rabbi Shimon ben Yoḥai asked Rabbi Elazar ben Rabbi Yosei, he said to him: ‘Have you possibly heard from your father what is: “At the crown with which his mother crowned him”?’ He said to him: ‘Yes.’ He said to him: ‘What?’ He said to him: ‘[It is analogous] to a king who had an only daughter and he loved her exceedingly much and would call her: My daughter. He did not stop loving her until he called her: My sister. He did not stop loving her until he called her: My mother. So too, the Holy One blessed be He loved Israel exceedingly much, and called them My daughter; that is what is written: “Hear, My daughter, and see” (Psalms 45:11); He did not stop loving them until He called them My sister, as it is stated: “Open for me, my sister, my lover” (Song of Songs 5:2); He did not stop loving them until he called them My mother, as it is stated: “Heed Me My people, listen to Me My nation [uleumi]” (Isaiah 51:4), My mother [ule’imi] is written.’¹¹²The verse already mentioned “people” such that “nation” is extraneous. The midrash explains that the verse mentions the word nation [le’umi] because when written without a vav, it can be read “my mother” [le’imi] (Etz Yosef). Rabbi Shimon ben Yoḥai stood, kissed him on his head, and said: ‘Had I come only to hear from you this explanation, it would have sufficed for me.’
Rabbi Ḥanina bar Yitzḥak said: We have reviewed the whole Bible in its entirety and we have not found that Batsheva crafted a crown for Solomon her son, and you say: “At the crown with which his mother crowned him”? Rather, just as a crown is set with jewels and pearls, so the Tent of Meeting was conspicuous with sky-blue, purple, and scarlet wool, and linen.¹¹³Thus, the crown mentioned in the verse is not an actual crown that Solomon’s mother made for him, but is rather a description of the beautiful cloth used to cover the Tabernacle. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: You find that when that the Holy One blessed be He said to Moses: ‘Craft for Me a Tabernacle,’ he could have positioned four poles and stretched a curtain over them, and it would have been a Tabernacle. However, the Holy One blessed be He did not do so, but rather, He took him up On High and He showed him red, green, black, and white fire, and said to him: ‘Craft like this for Me.’ [Moses] said before Him: ‘Master of the universe, from where do I have black, red, green, and white fire?’ He said to [Moses]: “In their configuration, that you are being shown on the mountain” (Exodus 25:40).¹¹⁴It is to be made in this pattern, but not with fire.
Rabbi Avun said: [This is analogous] to a king who had a fine image. He said to a member of his household: ‘Craft me one like it.’¹¹⁵He asked him to recreate his image through artwork. He said: ‘My lord the king, am I able to craft one like it?’ He said to him: ‘You, with your materials, and I with my glory.’¹¹⁶He said: ‘I am asking you to create an artistic representation, I am not expecting it to match reality precisely.’ So too, the Holy One blessed be He said to Moses: “See and craft” (Exodus 25:40). He said before Him: ‘Master of the universe, am I a god that I can craft something like that?’ He said to him: “In their configuration...”
Rabbi Berekhya [said] in the name of Rabbi Betzalel: [This is analogous] to a king who appeared to a member of his household in a fine bejeweled garment. He said to him: ‘Craft me one like this.’ He said: ‘My lord the king, am I able to craft one like this?’ So too, the Holy One blessed be He said to Moses: ‘Craft for Me a Tabernacle.’ He said to him: ‘Master of the universe, am I able to craft one like this?’ He said to him: “In their configuration.” Just as you see On High, craft below.
It does not say here: “Stand up acacia wood,” but rather, “[acacia wood], standing” (Exodus 26:15), as though they are placed among the hosts On High. If you craft [something] below that is like that which is On High, I will abandon My heavenly council and descend and restrict My Divine Presence in your midst below. How so? Just as above Seraphim are standing, so too, below, acacia wood is standing. Just as above there are stars, so too, below¹¹⁷In the Tabernacle. there are stars. Rabbi Ḥiya bar Abba said: This teaches that there were gold hooks in the Tabernacle that look like stars in the sky.
“On the day of his wedding,” this is Sinai; they were like bridegrooms. “And on the day of the rejoicing of his heart,” these are words of Torah, just as it says: “The precepts of the Lord are upright, bringing joy to the heart” (Psalms 19:9). Alternatively, “on the day of his wedding,” this is the Tent of Meeting. “And on the day of the rejoicing of his heart,” this is the Temple.

(Gen. 34:1:) NOW LEAH'S DAUGHTER DINAH < WHOM SHE HAD BORNE TO JACOB > WENT OUT. Let our master instruct us: Is is legitimate for a woman to go out with her jewelry on the Sabbath into a public place?⁴⁷Tanh., Gen. 8:5. Thus have our masters taught (according to Shab. 6:1): A WOMAN SHALL NOT GO OUT into a public place on the Sabbath with her jewelry, NOR WITH A HAIR NET … NOR WITH A GOLDEN TIARA, NOR WITH A CATELLA⁴⁸The Latin word denotes a small ornamental chain worn by women. {i.e., a type of jewelry} < … > NOR WITH A NEEDLE HAVING NO EYE. BUT, IF SHE SHOULD GO OUT, SHE IS NOT LIABLE FOR [A SIN OFFERING], < i.e., > when she goes out < of her rooms > with them < but remains > within the house. Let her not, however, go out into a public place with a single piece of jewelry. Now, our masters say: Even on a weekday she must not go out into a public place. Why? Because people will stare at her. Thus the Holy One gave jewelry to a woman only for her to adorn herself with them inside of the house; for one does not give an opening⁴⁹I.e., an occasion for transgression. to the trustworthy person, let alone to the thief. And so Job has said (in Job 31:1): I HAVE MADE A COVENANT WITH MY EYES. HOW THEN SHALL I GAZE ON A MAIDEN? Come and see Job's righteousness. If in the case of a maiden, at whom any man has a right to look, perhaps to marry her or perhaps to marry her to his son or to one of his kin, Job did not look at her, how much the less in the case of someone's wife, at whom he has no right to look. It is therefore written (in Ps. 45:14 [13]): ALL GLORIOUS IS THE KING'S DAUGHTER WITHIN. So, if she acts to conceal herself and is worthy, (ibid., cont.:) HER CLOTHING IS OF GOLD BROCADE. R. Levi said: She was worthy to raise up priests to put on the high priestly garments. Now there is no BROCADE except priestly garments. Thus it is stated (regarding Aaron's vestments in Exod. 28:13): AND YOU SHALL MAKE GOLD BROCADE. There is already an allusion in the Torah about this thing, that a woman should not go about a lot in a marketplace. Where? Where it is so written (in Gen. 1:28): THEN GOD BLESSED THEM, AND GOD SAID TO THEM: < BE FRUITFUL AND MULTIPLY, FILL THE EARTH > AND SUBDUE HER. [AND SUBDUE HER is written < here >].⁵⁰Tanh., Gen. 2:12; Gen. R. 8:12; cf. Yev. 65b. The man subdues the woman, and the woman does not subdue the man. But, if she walks about a lot and goes out into the marketplace, she finally comes to a state of corruption, to a state of harlotry. And so you find in the case of Jacob's daughter Dinah. All the time that she was sitting at home, she was not corrupted by transgression; but, as soon as she went out into the marketplace, she caused herself to come to the point of corruption.

“Nard [nerd] and saffron [karkom], fragrant cane [kaneh] and cinnamon, with all trees of frankincense; myrrh [mor] and aloe [vaahalot], with all the finest spices” (Song of Songs 4:14).
“Nerd and karkom” – nerd is nard oil, karkom in its plain meaning;¹⁵⁶Saffron was commonly called karkom when the midrash was written. “kaneh” – this is fragrant cane, as it is stated: “And fragrant cane [keneh bosem]” (Exodus 30:23). “And cinnamon” – Rabbi Huna says in the name of Rabbi Yosei: Cinnamon would grow in the Land of Israel, and goats and gazelles would eat from it. “Mor” is myrrh oil. “Vaahalot” – Rabbi Yesa said: It is balsam oil. Why is it called ahalot? Rabbi Abba bar Yudan said in the name of Rabbi Yehuda: It is because it grows under tents [ohalim].¹⁵⁷Protected from sun and rain. The Rabbis say: It is because it spreads like a tent.
From where did the daughters of Israel ornament themselves and bring joy to their husbands all the forty years that Israel spent in the wilderness? Rabbi Yoḥanan said: From the well. That is what is written: “A garden spring, a well of fresh water” (Song of Songs 4:15). Rabbi Abbahu said: From the manna; that is what is written: “Myrrh, aloes, and cassia were on all your garments [as you went from ivory [shen] halls]” (Psalms 45:9) – from what is placed under the tooth [shen],¹⁵⁸This is a reference to the manna. This is consistent with the statement of the Midrash (Shemot Rabba 21:10) that spices and gems were provided to the Israelites along with the manna. from that would the chaste and upright daughters of Israel ornament themselves and bring joy to their husbands all the forty years that Israel spent in the wilderness. It is written: “For, behold, the Lord commands, and He will strike the great house into splinters [and the small house into chips]” (Amos 6:11). Splintering is not the same as chipping; there are shards from splintering, but there are no shards from chipping.¹⁵⁹Some suggest that this passage is out of place here (Matnot Kehuna).

“His palate is sweet and all of him is delightful. This is my beloved, and this is my companion, daughters of Jerusalem” (Song of Songs 5:16).
“His palate is sweet” – it is written: “For so said the Lord to the house of Israel: Seek Me and live” (Amos 5:4). Is there a palate that is greater and sweeter than that?⁸⁸Is there any statement sweeter than this statement by God? It is written: “As I live – the utterance of the Lord God – I do not desire the death of the wicked, [but that the wicked repent from his way and live]” (Ezekiel 33:11). Is there a palate that is greater and sweeter than that? “For I do not desire the death of the one who dies, the utterance of the Lord God; facilitate repentance and live” (Ezekiel 18:32). Is there a palate that is greater and sweeter than that? “If the wicked man turns away from his wickedness [that he did] and performs justice and righteousness, he will cause his soul to live” (Ezekiel 18:27). Is there a palate that is greater and sweeter than that?
Reish Lakish said: This is only if one has remorse for his previous actions. How so? Rabbi Shimon ben Yoḥai taught: If there was a person who was completely wicked all his days and ultimately he became completely righteous, in his regard the verse states: “The wickedness of the wicked person, he will not stumble over it on the day of his repentance from his wickedness…” (Ezekiel 33:12). Rabbi Yoḥanan said: Moreover, all the transgressions that he performed, the Holy One blessed be He tallies them for him as merits. That is what is written: “Myrrh, aloe, and cassia were on all your garments [bigdotekha]” (Psalms 45:9). All the betrayals [begidot] that you betrayed Me, they are like myrrh and aloe before Me.
It is taught: How old was Abraham when he recognized his Creator? Rabbi Ḥanina and Rabbi Yoḥanan both say: At the age of forty-eight Abraham recognized his Creator. Rabbi Shimon ben Lakish said: He was three years old, as it is stated: “Because [ekev] Abraham heeded My voice” (Genesis 26:5) – the numerical value of ekev.⁸⁹Ayin – 70, kof –100, bet – 2 = 172. He died at the age of one hundred and seventy-five and heeded God’s voice for one hundred and seventy-two of them. Thus, he recognized God at the age of three. Rabbi Levi said: When he was able to lift his heel [ikva] off the ground.

“I have spoken with my heart, saying: Behold, I have amassed and added wisdom, beyond all who were before me over Jerusalem; my heart has seen much wisdom and knowledge” (Ecclesiastes 1:16).
“I have spoken with my heart” – the hearts sees, as it is stated: “My heart has seen much.” The heart hears, as it is stated; “Give your servant an understanding [shome’a]¹²⁰Literally, hearing. heart” (I Kings 3:9). The heart speaks, as it is stated: “I have spoken with my heart.” The heart goes, as it is stated: “Didn’t my heart go?” (II Kings 5:26). The heart falls, as it is stated: “Let no man’s heart fall” (I Samuel 17:32). The heart stands, as it is stated: “Will your heart endure [haya’amod]”¹²¹Literally, stand. (Ezekiel 22:14). The heart rejoices, as it is stated: “Therefore, my heart rejoices” (Psalms 16:9). The heart cries out, as it is stated: Their heart cried out to the Lord” (Lamentations 2:18). The heart is consoled, as it is stated: “Speak to the heart of Jerusalem” (Isaiah 40:2).¹²²This verse is preceded by: “Console, console My people, says your God.” The heart grieves, as it is stated: “Your heart shall not be grieved” (Deuteronomy 15:10). The heart hardens, as it is stated: “The Lord hardened Pharaoh’s heart” (Exodus 9:12). The heart softens [mitrakekh], as it is stated: “Let your heart not be faint” (Deuteronomy 20:3). The heart is saddened, as it is stated: “He was saddened in His heart” (Genesis 6:6). The heart fears, as it is stated: “From the fear of your heart” (Deuteronomy 28:67). The heart breaks, as it is stated: “A broken and contrite heart” (Psalms 51:19). The heart becomes conceited, as it is stated: “Your heart will grow haughty” (Deuteronomy 8:14). The heart is recalcitrant, as it is stated: “But this people had a revolting and rebellious heart” (Jeremiah 5:23). The heart fabricates, as it is stated: “The month that he fabricated from his heart” (I Kings 12:33). The heart contemplates,¹²³Matters of stupidity as it is stated: “[I will have peace] though I walk in the stubbornness of my heart” (Deuteronomy 29:18). The heart overflows, as it is stated: “My heart overflows with goodly matter” (Psalms 45:2). The heart calculates [meḥashev], as it is stated: “Many are the thoughts [maḥshavot] in the heart of man” (Proverbs 19:21). The heart desires, as it is stated: “The desire of his heart You have granted him” (Psalms 21:3). The heart deviates, as it is stated: “Let your heart not turn aside to her ways” (Proverbs 7:25). The heart strays, as it is stated: “You shall not follow after your heart…[after which you stray]” (Numbers 15:39). The heart is sustained, as it is stated: “And sustain your heart” (Genesis 18:5). The heart is stolen, as it is stated: “Jacob stole the heart of Laban” (Genesis 31:20). The heart is humbled, as it is stated: “Perhaps then their hearts will be humbled” (Leviticus 26:41). The heart is enticed, as it is stated: “He spoke soothingly¹²⁴Literally, “to the heart.” Shekhem was speaking to Dina and attempting to entice her to marry him. to the young woman” (Genesis 34:3). The heart goes astray, as it is stated: “My heart has gone astray” (Isaiah 21:4). The heart trembles, as it is stated: “For his heart was trembling” (I Samuel 4:13). The heart awakens, as it is stated: “I am asleep but my heart is awake” (Song of Songs 5:2). The heart loves, as it is stated: “You shall love the Lord your God with all your heart” (Deuteronomy 6:5). The heart hates, as it is stated: “Do not hate your brother in your heart” (Leviticus 19:17). The heart envies, as it is stated: “Let your heart not envy…” (Proverbs 23:17). The heart is searched, as it is stated: “I the Lord search the heart…” (Jeremiah 17:10). The heart is rent, as it is stated: “Rend your heart and not your garments” (Joel 2:13). The heart meditates, as it is stated: “The meditation of my heart will be understanding” (Psalms 49:4). The heart is like fire, as it is stated: “My heart will be like fire” (Jeremiah 20:9). The heart is like stone, as it is stated: “I will remove the heart of stone” (Ezekiel 36:26). The heart repents, as it is stated: “Who returned to the Lord with all his heart” (II Kings 23:25). The heart is incensed, as it is stated: “For his heart is incensed” (Deuteronomy 19:6). The heart dies, as it is stated: “His heart died within him” (I Samuel 25:37). The heart melts, as it is stated “The heart of the people melted” (Joshua 7:5). The heart absorbs matters, as it is stated: “These matters that I command you today shall be upon your heart” (Deuteronomy 6:6). The heart absorbs fear, as it is stated: “I will place My fear in their hearts” (Jeremiah 32:40). The heart thanks, as it is stated: “I will thank my Lord with all my heart” (Psalms 111:1). The heart covets, as it is stated: “Do not covet her beauty in your heart” (Proverbs 6:25). The heart is toughened, as it is stated: “And one who toughens his heart” (Proverbs 28:14). The heart becomes merry, as it is stated: “It was when their hearts were merry” (Judges 16:25). The heart deceives, as it is stated: “Deceit is in the heart of those who devise evil” (Proverbs 12:20). The heart speaks from within, as it is stated: “Hannah was speaking in her heart” (I Samuel 1:13). The heart loves a bribe, as it is stated: “Your eyes and your heart [are only on your ill-gotten gain]” (Jeremiah 22:17). The heart writes matters, as it is stated: “Write them on the tablet of your heart” (Proverbs 3:3). The heart devises, as it is stated: “Duplicity is in his heart, he devises evil” (Proverbs 6:14). The heart absorbs mitzvot, as it is stated: “The wise of heart will grasp mitzvot (Proverbs 10:8). The heart acts with malice, as it is stated: “The malice of your heart deceived you” (Obadiah 1:3). The heart arranges, as it is stated: “To a person are the arrangements of the heart” (Proverbs 16:1). The heart glorifies, as it is stated: “Your heart has glorified you” (II Chronicles 25:19). That is, “I have spoken with my heart, saying: Behold, I have amassed…”

Rabbi Simeon said: Abraham spake to Isaac his son (saying), This servant is suspected of all the transgressions of the Torah, and deceit is in this servant, as it is said, "He is a Canaanite, the balances of deceit are in his hand; he loveth to defraud" (Hos. 12:7). See, lest he has defiled her, therefore bring the girl into the tent and examine her tactually; || and if she be undefiled, behold, she is destined for thee from her mother's womb. He brought her into the tent and examined her tactually, and he showed the result to Abraham his father, and afterwards he took her to be his wife, as it is said, "And Isaac brought her into the tent of Sarah his mother… And Isaac was comforted after his mother's death" (Gen. 24:67); for the deeds of Rebecca were like unto those of Sarah. Hence the Israelites have the custom of producing the tokens of the damsel's virginity, as it is said, "Then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel's virginity" (Deut. 22:15).

R. Ze’era said: The laws of uncleanness apply to human beings: To men: When any man hath an issue out of his flesh (Lev. 15:2), and to women: If a woman have an issue (ibid., v. 19). This is the law: When a man dieth in a tent, everything shall be unclean (Num. 19:14). Thou art fairer than the children of men (Ps. 45:3). Moses is merely called human (but his essence is of a higher level). In what way? The Holy One, blessed be He, causes death and restores to life, He casts men into the pit and brings them out again, and Moses did likewise. He cast Korah and his followers, while still alive, into the pit, as it is said: So they, and all that appertained to them, went down alive into the pit (Num. 16:32). The Holy One, blessed be He, issued a decree, but he (Moses) caused it to be revoked, as is written: Therefore He said that He would destroy them, had not Moses His chosen stood before Him in the breach (Ps. 106:23). Grace is poured upon thy lips (ibid. 45:3) indicates that he spoke in their defense, as it is said: And Moses besought the Lord (Exod. 32:11), and He did not depart until the Lord repented (ibid., v. 14).

And when Abraham was ninety years old and nine (Gen. 17:1). Scripture says elsewhere in reference to this verse: Thou art fairer than the children of man; grace is poured upon thy lips; therefore, God hath blessed thee forever. Gird thy sword upon thy thigh, O mighty one, thy glory and thy majesty (Ps. 45:3–4). Concerning whom did Korah’s sons sing this song? They sang it about Abraham, the fairest of Adam’s descendants. Who were the descendants of Adam? They were: Seth, Cain, Mahalalel, Jared, Enoch, Methuseleth, Lamech, Noah, and his sons. Whence do we know that Noah’s sons were called the sons of Adam? It is said: And the Lord came down to see the city and the tower which the sons of Adam builded (Gen. 11:5).

Grace is poured upon thy lips alludes to the fact that you said to the king of Sodom, I will not take a shoe-latchet. Hence the Holy One, blessed be He, hath blessed you forever. Indeed, all you have done was previously known and revealed to Me: your descent into the furnace to sanctify My name; the ten trials you underwent; your pursuit after the kings; and the manner in which you were glorified. Hence, if you desire to make yourself great in this world, Gird thy sword about thy thigh (Ps. 45:4). That is, perform the circumcision between your thighs, and it will add to your majesty and your glory.

Another interpretation (of Gen. 17:1): WHEN ABRAHAM WAS NINETY < -NINE > YEARS OLD. This text is related (to Ps. 45:3f. [4f.]): YOU ARE FAIRER THAN THE CHILDREN OF ADAM; GRACE IS POURED OUT ON YOUR LIPS … GIRD YOUR SWORD UPON YOUR THIGH, O MIGHTY ONE….⁹⁸Tanh., Gen. 3:18. About whom do the children of Korah speak this psalm? About Abraham. He was fairer than children of the first Adam. And who were his children? Seth, Enosh, Kenan, Mahalalel, Jared, Enoch, Methuselah, Lamech, Noah. Moreover, some of the children of Noah are called children of Adam. Thus it is stated (in Gen. 11:5): AND THE TOWER WHICH THE CHILDREN OF ADAM HAD BUILT. (Ps. 45:3 [2]:) GRACE IS POURED OUT ON YOUR LIPS. How was that? When you swore to the king of Sodom. Thus it is stated (in Gen. 14:22f.): THEN ABRAM SAID UNTO THE KING OF SODOM: I HAVE RAISED MY HAND (in an oath) UNTO THE LORD GOD MOST HIGH … THAT < I WILL TAKE NOT > SO MUCH AS A THREAD. What is the meaning of GRACE … ON YOUR LIPS? When you spoke, grace poured out. And what was his reward? That the Holy One said this to him: Leave me all that you have done and everything for which you have been proud of yourself. You descended into the fiery furnace and experienced a lot of trials for my name. You arose and pursued the kings. But you have been proud of yourself in the world for all that you have done. From now on, you will seek to make my valor known. (Ps. 45:4 [3]:) GIRD ON YOUR SWORD. Put circumcision between your thighs. In that hour your glory and splendor shall be in the world. When? (Gen. 17:1-2:) WHEN ABRAHAM WAS … AND LET ME PUT MY COVENANT….

Another interpretation (of Gen. 17:1): WHEN ABRAHAM WAS NINETY < -NINE > YEARS OLD. This text is related (to Ps. 45:3f. [4f.]): YOU ARE FAIRER THAN THE CHILDREN OF ADAM; GRACE IS POURED OUT ON YOUR LIPS … GIRD YOUR SWORD UPON YOUR THIGH, O MIGHTY ONE….⁹⁸Tanh., Gen. 3:18. About whom do the children of Korah speak this psalm? About Abraham. He was fairer than children of the first Adam. And who were his children? Seth, Enosh, Kenan, Mahalalel, Jared, Enoch, Methuselah, Lamech, Noah. Moreover, some of the children of Noah are called children of Adam. Thus it is stated (in Gen. 11:5): AND THE TOWER WHICH THE CHILDREN OF ADAM HAD BUILT. (Ps. 45:3 [2]:) GRACE IS POURED OUT ON YOUR LIPS. How was that? When you swore to the king of Sodom. Thus it is stated (in Gen. 14:22f.): THEN ABRAM SAID UNTO THE KING OF SODOM: I HAVE RAISED MY HAND (in an oath) UNTO THE LORD GOD MOST HIGH … THAT < I WILL TAKE NOT > SO MUCH AS A THREAD. What is the meaning of GRACE … ON YOUR LIPS? When you spoke, grace poured out. And what was his reward? That the Holy One said this to him: Leave me all that you have done and everything for which you have been proud of yourself. You descended into the fiery furnace and experienced a lot of trials for my name. You arose and pursued the kings. But you have been proud of yourself in the world for all that you have done. From now on, you will seek to make my valor known. (Ps. 45:4 [3]:) GIRD ON YOUR SWORD. Put circumcision between your thighs. In that hour your glory and splendor shall be in the world. When? (Gen. 17:1-2:) WHEN ABRAHAM WAS … AND LET ME PUT MY COVENANT….

Another interpretation of, "And you shall take for yourselves" (Leviticus 23:40): This is [the understanding of] that which is written (Psalms 16:11), "You will inform me the path of life, complete joy." David said in front of the Holy One, blessed be He, "Teach me through which gate it is straight to life in the world to come." Rabbi Yudan said, "The Holy One, blessed be He, said to David, 'If you need life, you need afflictions, as it is written, "And the path of life is the rebuke that disciplines."'" "Complete joy (literally, satiation of joys)" - He has satiated us with five joys: Scripture, Mishna, Mishnah, Talmud, Tosefta, and aggadot. Another interpretation of "complete (sova) joy" (Psalms 16:11) - these are the seven (sheva) groups of the righteous that will greet the face of the Divine Presence in the future. And their faces are similar to the sun, the moon, the firmament, the stars, lightning, lilies and the pure menorah that was in the Temple. From where [do we know] the sun? Since it is stated (Song of Songs 6:10), "radiant as the sun." From where [do we know] the moon? Since it is stated (Song of Songs 6:10), "beautiful as the moon." From where [do we know] the firmament? Since it is stated (Daniel 12:3), "And the knowledgeable will be radiant like the bright firmament." From where [do we know] the stars? Since it is stated (Daniel 12:3), "and those who lead the many to righteousness will be like the stars forever and ever." From where [do we know] lightning? Since it is stated (Nahum 2:5), "they appear like torches, they race like lightning." From where [do we know] lilies? Since it is stated (Psalms 45:11), "For the choirmaster; upon lilies." From where [do we know] the pure menorah? Since it is stated (Zechariah 4:2), "He said to me, 'What do you see?' And I said, 'I see a menorah all of gold.'" "Pleasant things are ever in Your right hand" (Psalms 16:11). And who will inform us which group are the most beloved and pleasant among them? Two Amoraiam (scholars of the Talmudic period) [differed about this]. One said, "That is [the one] that comes with the power of Torah and the power of [the] commandments." And the other said, "Those are the scribes and the teachers of Mishnah who teach infants truthfully and will stand in the future in the right hand of the Holy One, blessed be He." This is [the understanding of] that which is written, 'Pleasant things are ever in Your right hand.'" Another interpretation of "Complete (sova) joy" (Psalms 16:11) - these are the seven (sheva) commandments of the festival, and these are them: The four species that are in the lulav, the sukkah (hut), the festival offering and the offering of joy. If there is an offering of joy, why is there a festival offering; and if there is a festival offering, why is there an offering of joy? Rabbi Avin said, "[There is a relevant] parable about two that went into a judge and we do not know who was victorious. Rather we know that the one that [comes out] carrying a palm branch is the winner. So [too] Israel and the nations of the world come and prosecute [each other] before the Holy One, blessed be He, on Rosh Hashanah and we do not know who won. Rather when we see that Israel is coming out from in front of the Holy One, blessed be He, with their lulavs and citrons in their hands, we know that Israel are the winners (and that creates a need to offer an offering of joy, as well as the holiday offering). Hence, Moshe warns Israel and says to them (Leviticus 23:40), 'And you shall take for yourselves.'"

Another interpretation of, "And you shall take for yourselves" (Leviticus 23:40): This is [the understanding of] that which is written (Psalms 16:11), "You will inform me the path of life, complete joy." David said in front of the Holy One, blessed be He, "Teach me through which gate it is straight to life in the world to come." Rabbi Yudan said, "The Holy One, blessed be He, said to David, 'If you need life, you need afflictions, as it is written, "And the path of life is the rebuke that disciplines."'" "Complete joy (literally, satiation of joys)" - He has satiated us with five joys: Scripture, Mishna, Mishnah, Talmud, Tosefta, and aggadot. Another interpretation of "complete (sova) joy" (Psalms 16:11) - these are the seven (sheva) groups of the righteous that will greet the face of the Divine Presence in the future. And their faces are similar to the sun, the moon, the firmament, the stars, lightning, lilies and the pure menorah that was in the Temple. From where [do we know] the sun? Since it is stated (Song of Songs 6:10), "radiant as the sun." From where [do we know] the moon? Since it is stated (Song of Songs 6:10), "beautiful as the moon." From where [do we know] the firmament? Since it is stated (Daniel 12:3), "And the knowledgeable will be radiant like the bright firmament." From where [do we know] the stars? Since it is stated (Daniel 12:3), "and those who lead the many to righteousness will be like the stars forever and ever." From where [do we know] lightning? Since it is stated (Nahum 2:5), "they appear like torches, they race like lightning." From where [do we know] lilies? Since it is stated (Psalms 45:11), "For the choirmaster; upon lilies." From where [do we know] the pure menorah? Since it is stated (Zechariah 4:2), "He said to me, 'What do you see?' And I said, 'I see a menorah all of gold.'" "Pleasant things are ever in Your right hand" (Psalms 16:11). And who will inform us which group are the most beloved and pleasant among them? Two Amoraiam (scholars of the Talmudic period) [differed about this]. One said, "That is [the one] that comes with the power of Torah and the power of [the] commandments." And the other said, "Those are the scribes and the teachers of Mishnah who teach infants truthfully and will stand in the future in the right hand of the Holy One, blessed be He." This is [the understanding of] that which is written, 'Pleasant things are ever in Your right hand.'" Another interpretation of "Complete (sova) joy" (Psalms 16:11) - these are the seven (sheva) commandments of the festival, and these are them: The four species that are in the lulav, the sukkah (hut), the festival offering and the offering of joy. If there is an offering of joy, why is there a festival offering; and if there is a festival offering, why is there an offering of joy? Rabbi Avin said, "[There is a relevant] parable about two that went into a judge and we do not know who was victorious. Rather we know that the one that [comes out] carrying a palm branch is the winner. So [too] Israel and the nations of the world come and prosecute [each other] before the Holy One, blessed be He, on Rosh Hashanah and we do not know who won. Rather when we see that Israel is coming out from in front of the Holy One, blessed be He, with their lulavs and citrons in their hands, we know that Israel are the winners (and that creates a need to offer an offering of joy, as well as the holiday offering). Hence, Moshe warns Israel and says to them (Leviticus 23:40), 'And you shall take for yourselves.'"

... 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)

(Devarim 6:7) "And you shall teach them to your sons": They shall be (well ) ordered in your mouth, so that if one questions you concerning them, you will not stammer in them, but answer him forthwith, as it is written (Proverbs 7:4) "Tell wisdom 'You are my sister,' and call understanding your acquaintance," and (Ibid. 3) "Bind them on your fingers; write them on the tablet of your heart," and (Psalms 45:6) "Your 'arrows' (of learning) are sharp." What is your reward for this? (Ibid.) "Peoples will fall under you, (your arrows piercing) the heart of the foes of the King," and (Ibid. 127:4) "As arrows in the hand of a mighty man, so are the children (i.e., the learning) of youth," and (Ibid. 5) "Happy the man who has filled his quiver with them. They will not be shamed when they speak with the foes (of the L-rd) in the gate (of learning)."

"G-d said to Abram, 'Go forth from your land…'" (Genesis 12:1) Rabbi Yitzchak opened: "Listen, daughter, look, and incline your ear, and forget your people and your father's house." (Psalms 45:11) Rabbi Yitzchak said: this may be compared to a man who was traveling from place to place when he saw a castle aglow. He said, "Is it possible that this castle lacks a person to look after it?" The owner of the building looked at him and said to him, 'I am the master of the castle.'" What happened with Abraham our father was similar. He said, “Is it possible that this universe lacks a person to look after it?," the Holy Blessed One looked at him and said to him, 'I am the Master of the Universe.'" "And let the king be aroused by your beauty since he is your master" (Psalms 45:12) And let the king be aroused for your beauty in the universe. "And bow to him" (Psalms 45:12) Hence, G-d said to Abram, [go forth...].

"G-d said to Abram, 'Go forth from your land…'" (Genesis 12:1) Rabbi Yitzchak opened: "Listen, daughter, look, and incline your ear, and forget your people and your father's house." (Psalms 45:11) Rabbi Yitzchak said: this may be compared to a man who was traveling from place to place when he saw a castle aglow. He said, "Is it possible that this castle lacks a person to look after it?" The owner of the building looked at him and said to him, 'I am the master of the castle.'" What happened with Abraham our father was similar. He said, “Is it possible that this universe lacks a person to look after it?," the Holy Blessed One looked at him and said to him, 'I am the Master of the Universe.'" "And let the king be aroused by your beauty since he is your master" (Psalms 45:12) And let the king be aroused for your beauty in the universe. "And bow to him" (Psalms 45:12) Hence, G-d said to Abram, [go forth...].

Rabbi Azariah in the name of Rabbi Acha opened: “You love justice and hate evil, therefore God, your God has anointed you with oil of joy over your peers” (Pslams 45:8). Rabbi Azariah solved this verse [as being in reference to] Abraham: at the time that Abraham our father stood to request mercy for the Sodomites, what is written there? “Far be it from you to do this thing – to kill the righteous with the evildoer so that [the righteous is like the evildoer] – should not the judge of all the earth do justly?” (Genesis 18:25) Rabbi Acha said: you swore and said that you would not bring a flood ever again – why have you violated your vow?! It is strange! A flood of water you won’t bring, but a flood of fire you will bring?! If so, you have not fulfilled your vow. “Does not the judge of all the earth do justice” If you want a world, you can’t have strict justice; if you want strict justice, you can’t have a world. How can you hold a world with two heads? You want a world and strict justice - Choose one of them! If you cannot give up a little, the world cannot exist. The Holy Blessed One said to him: Abraham, “you love justice and hate evil… over your peers” Who is your peer? From Noah to you, [there were] 10 generation, and from all of them I have not spoken with one of them other than you.

And Malchitzedek king of Shalem – This is what is written “And the daughter of Tyre shall seek your presence with tribute, those who are the richest of the people.” (Tehillim 45:13) ‘Malchitzedek the king of Shalem’, this place makes its inhabitants righteous (matzdik) – Malchitzedek, Adonitzedek (Yehoshua 10:1). Jerusalem is called righteousness as it says, “…in which righteousness would lodge…” (Isaiah 1:21) ‘king of Shalem’ R’ Yitzchak the Bavli says (he is called this) because he was born circumcised. "brought out bread and wine, and he was a priest to the Most High God" (Bereshit 14:18) R’ Shmuel bar Nachmani and the Rabbanan argue, R’ Shmuel said that the laws of the High Priesthood were revealed to him – ‘bread’ is the show bread, ‘wine’ are the libations. The Rabbanan say that Torah was revealed to him as it says, “"Come, partake of my bread and drink of the wine I have mingled.” (Mishle 9:5) ‘and he was a priest to the Most High God’ R’ Aba bar Kahana said every mention of wine written in the Torah makes an impact except for this, R’ Levi said that even this we did not escape, because from there He called upon him “…and they will enslave them and oppress them, for four hundred years.” (Bereshit 15:13)

...Rabbi Shimon ben Yohai said Hagar was Pharaoh's daughter. When he saw the deeds on behalf of Sarah in his house, he took his daughter and gave her to him, saying, 'better that my daughter by a maidservant in this house than a mistress in another house.' This is what is written: "She had an Egyptian handmaid whose name was Hagar." [In other words:] ha agrikh: 'This is your reward.'

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

"Far be it from You." R' Yudan said, "It is far from You"; "It is outside for You." R' Aha said, "Halila" "Halila" twice. There is a desecration of the name of Heaven in the matter. R' Aba said, It does not say "to do this thing"; rather, it says "to do a thing like this." Not it, nor anything like it, nor anything less than it. R' Levi said, Two individuals said the same thing, Avraham and Iyov. Avraham: "Far be it from You to do such a thing, to bring death upon the innocent as well as the guilty" Iyov: "It is all one; therefore I say, 'He destroys the blameless and the guilty.'" Avraham received a reward for it, and Iyov was punished for it. Avraham spoke well-ripened thoughts; Iyov spoke hastily and angrily: "It is all one; therefore I say, 'He destroys the blameless and the guilty.'" R' Hiyya bar Aba said, There is a confusion of questions here. Avraham said,"Far be it from You to do such a thing, to bring death upon the innocent as well as the guilty," and the Holy One Blessed be He says, "so that innocent and guilty fare alike." Would He suspend [judgment] against the wicked for the sake of the righteous? Oh that they were righteous, but they are only righteous men of an inferior quality, as R' Yohanan said, All tzaddikim mentioned in connection with S'dom are written "tzaddikam." This is the opinion of R' Yohanan, as R' Yohanan said, "So our elders and all the inhabitants of our country instructed us" -- it is written "z'kananu" -- uncultured old men, i.e., shameful old men. R' Yehoshua ben Levi said, Annex my deeds and they will increase the total to 50. R' Yehuda ben R' Simon said, Aren't You the Righteous One of the world? Annex Your deeds and they will increase the total to 50. R' Yehuda ben R' Simon said, This is what Avraham said to Him: With a flesh-and-blood king, one can take an appeal from a duke's decision to a provincial governor, and from a provincial governor to a military governor. But with You, because there is no one to take an appeal to, won't You do justice? R' Yehuda ben R' Simon said, When You sought to judge Your world, You gave it over to two, Remus and Romulus, so that if one of them wanted to do something, the other could stay the first one's hand. But You, with respect to Whom there is no one to stay Your hand, won't You do justice? R' Ada said, You swore that You would not bring a flood to the world, and now You are weaseling out of the oath -- a flood of water You are not bringing, but a flood of fire You are bringing. If so, You have not fulfilled Your oath. R' Levi said, ...

Another explanation. “Now they brought the Tabernacle…” (Exodus 39:33) This is what is written “Go out, O daughters of Zion, and gaze upon King Solomon, upon the crown with which his mother crowned him on the day of his nuptials and on the day of the joy of his heart.” (Song of Songs 3:11) When was this verse said? On the day that the Tabernacle was erected, when there was great joy in Israel because the Holy One dwelled among them. ‘Daughters of Zion’ (bnot tzion), meaning children who are distinguishable (metuzyanin) by the idolators through their dedication to me. Just as a marker (tziyun) can be identified by pointing, so too Israel can be identified by pointing and thus they are ‘daughters of Zion’ – who are distinguishable (metuzyanin). ‘upon King Solomon’ Upon the King to whom peace (shalom) belongs, who is the King, King of Kings the Holy One blessed be He. ‘upon the crown with which his mother crowned him’ This refers to the Tabernacle. Why did they called it a crown? Just as a crown is decorated, so too the Tabernacle was decorated, as it says “…and an embroiderer with blue, purple, and crimson wool, and linen and [of] weavers, those who do every [manner of] work, and master weavers.” (Exodus 25:35) This is the crown with which his mother crowned him. R’ Yitzchak said: I went over all of the Scriptures, and I did not find anywhere that Batsheva made a crown for Shlomo. R’ Shimon bar Yochai asked R’ Elazar bar R’ Yosi: is it possible that you heard from your father what is this crown with which his mother crowned him? He replied: Yes. It is like a king who had an only daughter. He loved her too much and would call her ‘my daughter.’ He kept loving her until he called her ‘my sister’ and until he called her ‘my mother.’ So too, at first the Holy One call Israel daughter, as it says “Hearken, daughter, and see, and incline your ear, and forget your people and your father's house.” (Psalms 45:11) He kept loving them to the point of calling them ‘my sister,’ as it says “…Open for me, my sister, my beloved, my dove, my perfect one, for my head is full of dew, my locks with the drops of the night.” (Song of Songs 5:2) He did not cease to love them to the point of calling them ‘my mother,’ (imi) as it says “Hearken to Me, My people, and My nation (u’lumi), bend your ears to Me, when Torah shall emanate from Me, and My judgment shall be for the light of the peoples, I will give them rest.” (Isaiah 51:4) R’ Shimon bar Yochai stood up and kissed him on his head. ‘on the day of his nuptials’ This was at Sinai. ‘on the day of the joy of his heart’ This is in Jerusalem... Another explanation: On the day of his wedding, in the tabernacle. On the day of his heart's joy, in the Holy Temple. So too David said, "The fairest of branches, the joy of the entire earth- Mount Zion, by the north side, the city of a great king." (Tehillim 48:3) R' Yochanan be Elazar said: There was once a peddler who went to Jerusalem to sell his wares, he went and sat there and made no sales. He said: this is the place about which they say 'joy of the entire earth?!' After one hour he had sold his entire stock. He said 'the fairest of branches, the joy of the entire earth.' R' Yochanan said: there was a chamber of accounting outside of Jerusalem, and anyone who wanted to think about such things would go there. Why? In order that they shouldn't do their calculations in Jerusalem and be troubled by them, because she is called 'joy of the entire earth.' And why all this praise? Because she was 'the city of a great king.' Once she was destroyed, rejoicing passed and the joy of all the earth was exiled. What does the language of ar'va (passed on) mean? It was darkened, obscured, as it says "...it was evening and it was morning, one day." (Bereshit 1:5) In this world the joy of all the earth has ceased, and when the Holy One rebuilds Jerusalem He will return all the joy to her, as it says "For the Lord shall console Zion, He shall console all its ruins, and He shall make its desert like a paradise and its wasteland like the garden of the Lord; joy and happiness shall be found therein, thanksgiving and a voice of song." (Yeshayahu 51:3)

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

..."Until he comes to Shiloh" - the one to whom the kingdom is his (shelo); "and to him will be a gathering of peoples" - the one to whom the nations of the world will stream, as it is stated (Isaiah 11:10), "the stock of Jesse that has remained standing shall become a standard to peoples—nations shall seek his counsel"...