Midrasch zu Tehillim 86:78

"In the beginning God created..." Rabbi Tanchuma opened [with the verse (Psalms 86:10),] "For You are great, and you perform wonders...." Rabbi Tanchum said: with a pouch, if you puncture a hole in its side with a pin, all its air comes out of it. Whereas the person is made with all kinds of hollows and holes, and his air does not leave his body. Who could make such a thing? "....You, God, alone."[the second half of the verse] When were the angels created? Rabbi Yochanan said: the angels were created on the second day. Just as it says (in Psalms 104:4), "He sets the rafters of the upper chambers in the water..." [creating the sky in the upper waters which God does on the second day] and then it is written, "He makes the winds his messengers (or, 'his angels')." Rabbi Chanina said: the angels were created on the fifth day, where it is written "and let the bird fly (ye-ofef) across the earth," and (in Isaiah 6:2) it is written, "and with two [wings] he (the Seraphic angel) would fly (ye-ofef)." Rabbi Luliana bar Tavrin said in the name of Rabbi Yitzchak: whether according to the opinion of Rabbi Chanina, or whether according to the opinion of Rabbi Yochanan, all agree that they were not created on the first day - so that they could not say that the angl Michael stretched out the south end of the sky and Gabriel the north end, and the Holy One, Blessed be He, measured out the middle. Rather, (as it says in Isaiah 44:24), "I am God who makes all, and who alone stretches out the heavens...with only Myself (me-iti)" 'Mi iti' (who, with me) is written, meaning, "WHO partnered WITH ME in the creation of the world?!?" Another interpretation: "For You are great and You do wonders..." It is the way of the world that a king of flesh and blood is praised in the land, and the great men of the land are praised with him, for they carry his burden with him. But the Holy One, Blessed be He, is not like this. Rather, He alone created the world. He alone is praised in the world. He alone is glorified in his world. Rabbi Tanchuma said: "For you are great and You do wonders..." Why? Because, "...You, God, alone." You, alone, created the world.

Befitting is (the ascription of) "greatness" to the Lord. And thus did David say (I Chronicles 29:11) "To you, O Lord, is [befitting the ascription of] greatness, might, splendor, triumph, and majesty." A king of flesh and blood enters a province, and all praise him as "strong" — when he is weak; as "rich" — when he is poor; as "wise" — when he is foolish; as "merciful" — when he is cruel; as "trusty" — when he is not. He is lacking in all of these (fine) attributes — All men are flattering him. But it is not so with Him who spoke and brought the world into being. He is more than He is praised for being. I shall sing to the Lord, who is might, as it is written — (Devarim 10:17) "the God who is great and mighty and awesome," (Psalms 24:8) "the Lord, mighty and strong, the Lord, strong in war," (Isaiah 42;13) "The Lord as a mighty one shall go forth. As a man of war, He will stir up wrath. He will shout; He will scream. He will overpower His foes," (Jeremiah 10:14) "There is none like You, O Lord. Great are You and great is Your name in strength." I shall sing to the Lord, who is rich, as it is written — (Devarim 10:19) "To the Lord your God belong the heavens, etc.", (Psalms 24:1) "To the Lord belongs the earth and its fullness, etc.", (Ibid. 95:5) "His is the sea and He has made it," (Chaggai 2:8) "Mine is the silver and Mine is the gold," (Ezekiel 18:4) "All of the souls are Mine. The soul of the father and the soul of the son alike are Mine." I shall sing to the Lord, who is wise, as it is written — (Mishlei 2:6) "For the Lord shall give wisdom. From His mouth are knowledge and understanding", (Daniel 2:21) "He gives wisdom to the wise, and knowledge to the knowers of understanding". (Jeremiah 10:7) "Who will not fear You, King of the nations? For among all the sages of the nations and in all of their kingdoms, there is none like You." I shall sing to the Lord, for He is merciful, as it is written — (Exodus 34:6) "Hashem, Hashem, the G d who is merciful and gracious", (Devarim 4:31) "For a merciful G d is the L rd your G d", (Psalms 25:6) "Remember Your mercies, Hashem, etc.", (Ibid. 145:8) "Good is the Lord to all, and His mercies are on all his works", (Daniel 9:9) "To the Lord our God is mercy and forgiveness." I shall sing to the Lord, who is a Judge, as it is written — (Devarim 1:17) "… for the judgment is God's", (Psalms 82:1) "G d stands in the assembly of the almighty. In the midst of the judges shall He judge," (Devarim 32:4) "The Rock, perfect is His work, for all of His ways are just." I shall sing to the Lord, who is trusty, as it is written — (Ibid. 7:9) "the trusty G d, etc." (Ibid. 32:4) "… a G d of trust, without wrong, etc." I shall sing to the Lord, who is comely, who is glorious, who is exalted, whose like does not exist — (Psalms 89:7) "For who in the heavens can be compared to the Lord, can be likened to the Lord among the sons of the mighty"? (Ibid. 8) "God greatly dreaded in the great council of the holy, held in awe by all around Him"

(Fol. 30a) The following question was asked of R. Tanchum of Noy: "Is it permissible to extinguish the light on the Sabbath for the sake of a sick person?" He began his answer by saying: "O thou King Solomon! Where is thy wisdom and where is thy understanding? Not only do the words contradict your father's words but [they are at variance with] thine own utterances also. Thy father David said (Ps. 116, 17.) Not the dead can praise the Lord, and thou sayest (Ecc. 4, 2.) Thereupon praise I the dead that are already dead, and again thou sayest (Ib. 9., 4.) For a living dog fareth better than a dead lion. But this is not difficult to explain. When David said. Not the dead can praise the Lord, he meant thus: 'A man should always occupy himself with the study of the Torah and meritorious deeds before he dies; for, as soon as he dies, he becomes free from the obligation of [studying] the Torah and [fulfilling] meritorious deeds and the Holy One, praised be He! accepts no praise of him.' This is what R. Jochanan said: 'What is meant by the passage (Ps. 88, 61.) Free among the dead, i.e., as soon as a man dies he is freed from the obligation of [studying] the Torah and [fulfilling] meritorious deeds, And when Solomon says (Ecc. 4. 2.) Thereupon praise I the dead that are already dead, he refers to the time when Israel sinned in the deserts. Moses stood up before the Holy One, praised be He! and offered many prayers and supplications unto Him but was not answered. However, as soon as he said (Ex 32, 13.) Remember Abraham, Isaac and Israel, Thy servants, he was forthwith answered. Now, did not Solomon say properly Thereupon praise I the dead that are already dead." It may be explained in another way also. The usage of the world is that if a mortal prince issue a decree, it is doubtful whether it will be complied with or not; even if it be complied with while the prince lives it may not be complied with when he is dead. But Moses, our teacher, has issued many decrees and established many ordinances and they endure forever and ever. Now did not Solomon say properly (Ecc. 4, 2.) Thereupon praise I the dead that are already dead! The passage, Thereupon praise I the dead, etc., may also be explained in another way, as R. Juda said in the name of Rab; for R. Juda in the name of Rab said: "What is meant by the passage (Ps. 86, 17.) Display on me a sign for good that those who hate me may see it. Thus said David before the Holy One, praised be He! 'Sovereign of the universe, forgive me this sin [of Bath Sheba].' Thou art forgiven.' answered the Lord. David then said to the Lord: 'Show me a sign while I live.' Whereupon He answered, 'During thy life I shall not make it known but during the life of Solomon, thy son, I shall make it known.' When Solomon had built the Temple he desired to place the ark in the holy of holies, but the gates had become fastened to each other [and they could not be opened]. Solomon then offered twenty-four prayer-songs but was not answered. He then began the prayer (Ps. 24, 7.) Raise your heads, O ye gates and be raised wide, ye everlasting gates, and let the king of glory enter. Thereupon the gates ran after him and opened their mouths and wanted to swallow him up, saying: Who is the King of glory? (Ib.) Solomon replied. The Lord, strong and mighty (Ib.). He then repeated Raise your heads, O ye gates, and raise up, ye everlasting doors, and let the King of glory enter. Who is the King of glory, the Lord of Hosts, He is the King of glory, Selah (Ib.). Still he was not answered; but as soon as he said O Lord God turn not away the face of thy anointed, remember the pious deeds of David thy servant, (II Chr. 6, 12), he was immediately answered. At that moment the faces of David's enemies turned black like the bottom of a pot and then it was known to all that the Holy One, praised be He! had forgiven David that sin. Therefore, did not Solomon properly say. Thereupon, praise I the dead, etc. This is meant by the passage (I Kings 8, 66.) On the eighth day he dismissed the people; they blessed the king and went unto their tents, glad of heart, because of all the good that the Lord had done for David his servant and for Israel his people, i.e.. And they went unto their tents, meaning they found their wives levitically pure. Joyful, because of having enjoyed the Divine Glory; glad of heart, each man's wife had become pregnant with a male child; because of all the good which God had done unto David his servant, that he forgave him that sin; and Israel his people, for they were forgiven their neglect of the observance of the day of Atonement. And when Solomon said (Ecc. 9, 4.) For a living dog fareth better than a dead lion, he meant that which R. Juda said in the name of Rab; for R. Juda in the name of Rab, said: "What is meant by the passage (Ps. 39, 5.) Let me know, O Lord, my end, and what the measure of my days is, I wish to know when I shall cease to be, i.e., thus said David before the Holy One, praised be He! 'Sovereign of the universe let me know my end.' Whereupon the Lord answered him: 'It has been decreed by me that the time of the death of mortal man shall not be known; And the measures of my days what are they (Ib.), David again asked. 'It is decreed by me answered the Lord,' that the measure of the days of a man shall not be known.' Again David asked: 'I wish to know when I shall cease to be.' The Lord then said to him: 'Thou wilt die on the Sabbath.' 'Let me die rather on the first day of the week,' begged David. 'The first day of the week is the day on which thy son Solomon shall be king, and one kingdom must not encroach on the other even by so much as a hair's breath.' 'Let me then die on the Sabbath eve,' pleaded David. Whereupon the Lord said Far better is a day in thy courts than a thousand (Ps. 84, 11), i.e., 'I like one day in which thou art studying the Torah better than a thousand burnt offerings which Solomon, thy son, will sacrifice before me upon the altar.' (Ib. b) Each Sabbath day he would sit and study. On that Sabbath when he was to die, the angel of death came and stood before him, but was unable to do anything because David never once ceased studying. [Said the angel to himself] What shall I do? There was an orchard in the back of David's house; the angel of death went there and shook the trees. David [hearing the noise] went out to see [the cause of the noise]; as he ascended the ladder the angel caused it to break. David fell down and consequently stopped studying; whereupon the angel of death took his life. It so happened that Solomon sent to ask the following questions in the academy: 'My father died and lies in sun; what shall I do? [Am I allowed to remove him from the sun?] And the dogs of my father's house are hungry, what shall I do?' They answered him: 'Cut up a carrion and place the pieces before the dogs. As to thy father, place a loaf of bread or an infant upon his body and then you may carry it away from the sun.' Did not Solomon, therefore, say properly? For a living dog fareth better than a dead lion. And as to the question, which I have been asked in your presence, I say this: a lamp is called Ner and the soul is called Ner; it is better that a human light (lamp) be extinguished than that God's light (life) be extinguished."

(Deut. 33:2, cont.:) HE ARRIVED ('T')¹⁷Cf. above, Exod. 5:14. The midrash seems to vowel these consonants to mean “beacon.” Thus the whole clause means that the Holy One was a beacon in the midst of HOLY MYRIADS. Similarly Braude and Kapstein, p. 457, note 52; see p. 244, note 64. FROM HOLY MYRIADS.¹⁸Tanh., Deut. 11:5; PRK 31(suppl. 1):16.: <This> teaches that the Holy One is great and his name is to be praised by all his host, because his attributes are not like the attribute of flesh and blood.¹⁹Tanh., Deut. 11:4; PRK 31 (suppl. 1):16. <Consider> the character of flesh and blood. If the king comes out with his household,²⁰Lat.: familia. he is handsome; but among his hosts there are some more handsome than he. He is valiant, but among his hosts there some more valiant than he. In the case of the Holy One, however, there is no one like him among all his myriads. It is so stated (in Ps. 86:8): THERE IS NO ONE LIKE YOU AMONG THE GODS, O LORD. It also says (in Exod. 15:11): WHO IS LIKE YOU AMONG THE GODS, O LORD…?]

(Lev. 10:8-9:) “And the Lord spoke unto Aaron, [saying], ‘Drink no wine or intoxicating liquor.’” Why did He give a commandment concerning wine?¹³Lev. R. 12:1; cf. Numb. R. 10:2; M. Prov. 23. Because anyone who drinks wine will have boils, sores, shame, and reproach come upon him. So the holy spirit cries out (in Prov. 23:29-35), “Who has woe; who has sorrow; who has contentions; who has talk; who has unexplained sores; who has redness of eyes? Those who tarry over wine [….] Do not stare at wine when it is red, [when it gives its color to the cup….] In the end it will bite like a snake; [….] Your eyes will see strange things; [….] You will be like one who lies down in the midst of the sea, [….] They struck me, but I felt no hurt.” (Vs. 29) “Who has woe; who has sorrow” [means,] about whom do they say, “Woe?”; “who has contentions,” [means,] about whom do they say [that he is a master of] quarrels. [(ibid., cont.) “Who has talk, means,] and about whom do they talk? (ibid., cont.) “Who has unexplained sores,” [means,] whom [do they say] has boils on his face? [(ibid., cont.) “Who has redness of eyes ('ayin),” [means,] and about whom do they say that his eyes ('ayin) are bleary and red from wine? About whom do they say all these evils? (Vs. 30) “Those who tarry over wine.” (Vs. 31) “Do not stare at wine when it is red.” Its end is blood. It is fine on the outside and bad on the inside; so never say that it is beautiful on the inside, just as [it appears] on the outside. (According to ibid., cont.,) “When it gives its color ('ayin) to the cup (kos).” [This is the oral text (the qere).] The written text (ketiv) [says] “to the purse (kis).” The drunkard sets his eye on the cup, but the shopkeeper [sets his eye] on the purse. “When it gives its color to the cup.” When one sees his comrade drinking, he says, “Pour one for me to drink.” Then he drinks and defiles himself in dung and urine. (Ibid., cont.) “He/it¹⁴In the Biblical context it is the wine that goes down smoothly. goes down smoothly.” He ends in selling all the objects in his house and all his useful implements. Thus he [is left with] no clothes and no useful implements for the house, so that [he is left] with nothing and the house is empty from [having] everything. “He/it goes down smoothly.” In the end he declares transgressions permissible and makes them something accessible [to all] like a commons. He converses with a woman in the market place where he talks obscenely and says evil things in a drunken state without being ashamed, because he is confused and knows neither what he is saying nor what he is doing. (Prov. 23:32) “In the end it will bite like a snake.” When the snake bites a person, he does not feel it for a time; but after he goes home, [the poison in] the wound permeates him. “In the end it will bite like a snake,” most certainly like a snake. Just as in the case of the snake, [the Holy One, blessed be He,] cursed the land on account of it, as stated (in Gen. 3:17), “cursed is the land because of you”; so in the case of wine, Canaan, who was a third of the world was cursed on account of it, as stated (in Gen. 9:24-25), “Then Noah awoke from his wine…, [And he said, ‘Cursed be Canaan].’”¹⁵As Enoch Zundel explains in his commentary on Tanh., Lev. 3:5, Canaan’s curse comes through his father Ham, upon whom the curse actually fell. Since Ham represented a third of Noah’s sons, a third of the world came from him. So also Numb. R. 10:2. Ergo (in Prov. 23:32), “In the end it will bite like a snake….” (Vs. 33) “Your eyes will see strange things.” See what wine causes one who drinks it! “Your eyes will see strange things” [is a reference to], (Ps. 81:10) “There shall not be a strange god with you.” It causes him to serve idols. So it says (in Is. 28:7), “These also reel with wine and stagger with strong drink.” What is the meaning of these? [These of] which it is spoken (in Exod. 32:4), “These are your gods, O Israel.” Thus it is stated (in Exod. 32:6), “and the people sat down to eat and drink, and rose up to engage in amorous sport.” [It was] because of wine that they said (in Exod. 32:4), “These are your gods, O Israel.” Therefore (in Prov. 23:33), “and your heart will speak deceitful things.” Thus it causes four things: idolatry, uncovering of nakedness, shedding of blood, and evil speech. See how strong wine is! So it is written (in Hab. 2:5), “And moreover, wine betrays an arrogant man.” It is also written (in Prov. 21:24), “An insolent and arrogant one, scorner is his name.” Now “insolent” must mean idolatry. Thus it is stated (in Ps. 119:21), “You rebuke the cursed insolent ones.” Moreover, “insolent ones” must [also] refer to the uncovering of nakedness. Thus it is stated (in Ps. 86:14), “O God, insolent ones have risen up over against me…”; and it says (in Ps. 19:14), “Also keep your servant from insolent ones.” Moreover, when one drinks and transgresses, he sees the whole world as a ship. It is so stated (in Prov. 23:34), “You will be like one who lies down in the midst of the sea.” When he lies down they smite him, but he does not feel it. Thus it is stated (in vs. 35), “They struck me, but I felt no hurt; they beat me, but I did not know it.” So when he is unknowing and unashamed, he uncovers himself. Then afterwards he returns and seeks it (i.e., wine). [Thus it is stated (ibid.),] “when I wake up, I seek it yet again.” See how evil is the end of those who drink wine. [Isaiah said (in Is. 5:11),] “Woe to those who rise early in the morning to pursue strong drink; who remain behind in the evening for wine to inflame them.” The Holy One, blessed be He, said, “Inasmuch as wine causes such [evils], it is right for Me to command the priests not to drink wine when they minister before Me. Ergo (in Lev. 10:9:), “Drink no wine or intoxicating liquor.” Solomon said (in Prov. 23:20), “Do not be among those who imbibe wine.” Do not cause yourself to drink [wine (yyn), which implies] seventy. Then you would face seventy [judges of the Sanhedrin] and fall into the hands of death. Y (= 10) plus y (= 10), for a subtotal of 20, plus n (= 50) results in seventy.¹⁶Cf. Sanh. 38a. So you would face seventy [members of] the Sanhedrin¹⁷Gk.: Synedrion. and cause your own death. See what is written (in Deut. 21:18-19), “If one has a defiant and rebellious son…, his father and mother shall take hold of him [and bring him out unto the elders of his town]….” Then the sentence shall be passed over him; and (in vs. 21) “[All the people of his own town] shall stone him [to death] with stones.” Why? Because he is (according to vs. 20) “a glutton and a drunkard.” So Solomon has said (in Prov. 23:20), “Do not be among those who imbibe wine, who gorge themselves on meat,”¹⁸See also Prov. 23:22, which adds an admonition to obey parents. lest you bring stoning upon yourself, the most weighty of the executions.
R. Judah bar Shallum the Levite said, “In the Hebrew language the name [for wine] is yyn, and in the Aramaic language its name is hmr. By gematria¹⁹Gk.: geometria or grammateis. Gematria is an exegetical method in which an interpretation is reached from the sum of the numerical value of the letters in a word. hmr becomes two hundred and forty-eight, corresponding to the [number of] parts in a human being. The wine enters into each and every limb, so that the body becomes weakened and knowledge becomes confounded. When wine enters, knowledge departs.” And so Eleazar Haqappar has taught, “Wine (yyn), with a numerical value of seventy enters; and secrets (swd), with a numerical value of seventy,²⁰S (= 60), W (= 6), and D (= 4) add up to 70. depart.”²¹Cf. Sanh. 38a, which attributes the teaching to R. Hiyya. Therefore, the high priest was commanded not to drink wine during the time of the service, lest it confound his knowledge; for he preserves the Torah (and preserves the service) and the knowledge. Thus it is stated (in Mal. 2:6), “The true Torah was in his mouth, and no injustice was found on his lips.” It also says (in vs. 7), “For the lips of a priest preserve knowledge.” Therefore the Holy One, blessed be He, commanded Aaron (in Lev. 10:9), “Drink no wine or intoxicating liquor, you and your children as well.” And do [not] think that I may have commanded you [only] for the past in the beginning, at a time when the Temple was standing and you were ministering in it, since it is stated (ibid., cont.), “when you come unto the tent of witness….” [Rather,] you shall also keep yourselves from wine forever, as stated (ibid., cont.), “it shall be a statute forever throughout your generations.” Therefore, keep yourselves from wine, because wine is a sign²²Gk.: semeion. of a curse. In the case of Noah, what is written about him? (In Gen. 9:21), “Then he drank of the wine and became drunk.” Cham entered and saw his nakedness. What did [Noah] say to him? He cursed his son (in vs. 25), “And he said, ‘Cursed be Canaan.’” Therefore (in Lev. 10:9), “Drink no wine or intoxicating liquor.” And so you find that the ten tribes went into exile only from wine.²³Cf. Lev. 5:3; Numb. 10:3. See what [scripture] says (in Amos 6:1), “Woe to those who are at ease in Zion,” because they were dwelling at ease in pleasure palaces. (Ibid., cont.) “and who have confidence in the mountain of Samaria,” because they were dwelling confidently in [Sebaste].²⁴The city built by Herod on the site of old Samaria. (Ibid., cont.:) “The notables of the leading nation, the ones to whom the House of Israel comes.” In what sense? The peoples of the world would sit and talk. They would say, “Who is the mightiest in Israel?” And they would answer, “Samson.” Then again they would say, “Who is the mightiest among the gentiles?” And they would answer, “Goliath,” about whom it is written (in I Sam. 17:4), “his height was six cubits and a span.” Ergo (in Amos 6:1), “The notables of the leading nation, the ones to whom the House of Israel comes.” Then again they would say, “Who is the wealthiest among the peoples of the world?” And they would answer, “Hadrian.” Then, “Who is the wealthiest in Israel?” And they would answer, “Solomon.” And these would agree with those that Solomon was the wealthiest, as stated (in I Kings 10:27), “And the king made silver [in Jerusalem as plentiful as stones].” Come and see, each and every tribe had its own May festival.²⁵Gk. Maioumas. When one wanted to go to his May festival, he would take his herd with him, so that he would eat fatlings from his flock. It is so stated (in Amos 6:4, 6), “and they would eat lambs from the flock…. Those who drink [straight] from the wine bowls….” What is their end? (Amos 6:7) “Therefore they shall now go at the head of the exiles.” Why? Because they had a passion for wine. For this reason he warns Aaron (in Lev. 10:9), “Drink no wine or intoxicating liquor.” Blessed is the one who does not have a passion for wine, for you find such to be the case with the children of Jonadab ben Rechab, in that their ancestor had commanded them, “Do not drink wine, you and your children forever” (Jer. 35:6). But what was his reason for saying, “Do not drink wine, you and your children?” It is simply that he had heard Jeremiah prophesying that the Temple would be destroyed. He said to them, “From now on, (Jer. 35:6-7), ‘Do not drink wine… You shall not build a house, sow seed, plant a vineyard, [or own such things]; but you shall dwell in tents all your days.” Now they had mourned and observed the commandments of their ancestor; but when Jeremiah was prophesying to Israel [and] telling them to repent, they were not doing so. The Holy One, blessed be He, said to Jeremiah, “You are telling them to repent, and they are not doing so. Now in the case of the children of Jonadab ben Rechab, when their ancestor gave them a simple commandment, they observed it; but when I tell Israel to repent, they do not observe [My commandment].” It is so stated (in Jer. 35:14), “The words of Jonadab ben Rechab have been upheld. He commanded his children not to drink wine, and to this day they have not drunk it…. But I spoke to you from early morning to late evening, [and you did not hearken unto me].” What is written there? The Holy One, blessed be He, said to Jeremiah, “Say to them, ‘By your life, whereas you have heeded this commandment, your lineage shall never disappear from before Me, even as it is written (in vs. 19), “Therefore, thus says the Lord [of hosts, the God of Israel], ‘Someone belonging to Jonadab ben Rechab shall not (ever) be cut off [from standing] before Me for ever.’”’” He therefore enlightens them concerning wine (in Lev. 10:9), “Drink no wine or intoxicating liquor.” Isaiah said (in is. 24:11), “There is a cry over wine in the streets; all gladness is obscured.” What is the meaning of “all gladness is obscured (rt.: 'rb)?”²⁶Above, Exod. 11:8. [That ] all gladness has become dark, just as you say (in Gen. 1:5),²⁷Also Gen. 1:8, 13, 19, 23, 31. “and there was evening ('rb).” (Is. 24:11, cont.:) “The joy of the earth has [departed], because Zion has come to an end.” Thus it is written (in Ps. 48:3), “Beauteous landscape, joy of the whole earth, [even Mount Zion].” The Holy One, blessed be He, said to Israel, “In this world wine is a sign of a curse, but in the world to come I will make it into fresh grape juice. Thus it is stated (in Joel 4:18), “And it shall come to pass on that day the mountains shall flow with fresh grape juice….”

(Deut. 33:2, cont.:) “He arrived ('t')¹⁵Cf. above, Exod. 5:14. The midrash seems to vowel these consonants to mean “beacon.” Thus the whole clause means that the Holy One was a beacon in the midst of HOLY MYRIADS. Similarly Braude and Kapstein, p. 457, note 52; see p. 244, note 64. from holy myriads.”¹⁶PRK 31(suppl. 1):16. [This] teaches that the Holy One, blessed be He, is greater and His name is more praised than all His hosts; since His attributes are not like the attribute of flesh and blood.¹⁷PRK 31 (suppl. 1):16. [Consider] the character of flesh and blood. If the king comes out with his retinue,¹⁸Lat.: familia. he is handsome; but among his hosts there are some more handsome than he. He is valiant, but among his hosts there some more valiant than he. In the case of the Holy One, blessed be He, however, there is no one like Him among all His myriads. It is so stated (in Ps. 86:8), “There is no one like You among the powers, O Lord.” It also says (in Exod. 15:11), “Who is like You among the powers, O Lord ]...].” (Deut. 33:2, cont.:) “At His right hand is a fiery law.” [This] teaches that the Torah was given only by the right hand.¹⁹PRK 31 (suppl. 1):17. R. Johanan said, “Whoever wants to be engaged with the Torah should see himself as if he were standing in the fire. It is therefore stated (ibid.), ‘a fiery law.’” (Deut. 33:3:) “Indeed He shows love to the peoples (by letting them rule over Israel).”²⁰PRK 31 (suppl. 1):18; see BB 8a. Moses said to the Holy One, blessed be He, “Master of the world, you have placed two yokes upon Your children, the yoke of Torah and the yoke of enslavement to empires.” The Holy One, blessed be He, said to him, “Whoever is engaged with the Torah is delivered from enslavement to [foreign] kingdoms, [as stated] (in ibid., cont.), “all their holy ones are in Your hand.” (Deut. 33:3, cont.:) “And they are pounded (rt.: tkh)²¹The meaning of this verb is doubtful. This translation follows the interpretation of the midrash. at Your feet.” Rav Joseph taught, “These are the disciples of the sages, who beat (rt.: ktt) their feet from city to city in order to learn Torah and cast off the yoke of the kingdom (government taxes and obligations) from upon them”. Another interpretation (of Deut. 33:3), “and they are pounded at Your feet”: Although they are beaten, they do not move from Your dwellings, but (ibid., end) “they take up (from) Your words,” a great reward; as they take up and bring (discuss) in the war (debate) of the Torah. (Deut. 33:4:) “Moses charged us with Torah, as the inheritance for the Congregation of Jacob.” It is an inheritance for the Congregations of Jacob, for whoever engages in it for its own sake is worthy of the inheritance of Jacob, as stated (in Is. 58:14), “Then you shall take delight in the Lord…, and I will feed you the inheritance of your father Jacob.”

Another interpretation (of Prov. 23:31): HE/IT GOES DOWN SMOOTHLY. In the end he declares transgressions permissible and makes them {a common like something accessible < to all >} [something accessible < to all > like a common]. He converses with a woman in the market place where he talks obscenely and says evil things in a drunken state without being ashamed, because he is confused and knows neither what he is saying nor what he is doing. (Prov. 23:32:) IN THE END IT WILL BITE LIKE A SNAKE. When the snake bites a person, he does not feel it for an time; but after he goes home, < the poison in > the wound permeates him. IN THE END IT WILL BITE LIKE A SNAKE, most certainly like a snake. Just as in the case of the snake, < the Holy One > cursed the land on account of it, as stated (in Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU; so in the case of wine, a third of the world was cursed on account of it, as stated (in Gen. 9:24–25): THEN NOAH AWOKE FROM HIS WINE…, [AND HE SAID: CURSED BE CANAAN].¹⁹As Enoch Zundel explains in his commentary on Tanh., Lev. 3:5, Canaan’s curse comes through his father Ham, upon whom the curse actually fell. Since Ham represented a third of Noah’s sons, a third of the world came from him. So also Numb. R. 10:2. Ergo (in Prov. 23:32): IN THE END IT WILL BITE LIKE A SNAKE…. (Vs. 33:) YOUR EYES WILL SEE STRANGE THINGS. See what wine causes one who drinks it! It causes him to serve idols. So it says (in Is. 28:7): THESE ALSO REEL WITH LIQUOR AND STAGGER WITH STRONG DRINK. What is the meaning of {REEL?} [THESE? < These of > which they spoke] (in Exod. 32:4): THESE ARE YOUR GODS, O ISRAEL. Thus it is stated (in Exod. 32:6): AND THE PEOPLE SAT DOWN TO EAT AND DRINK, AND ROSE UP TO {PLAY} [TO ENGAGE IN AMOROUS SPORT].²⁰See above, Gen. 2:21. < It was > because of wine that they said (in Exod. 32:4) THESE ARE YOUR GODS, O ISRAEL. Therefore (in Prov. 23:33): AND YOUR HEART WILL SPEAK DECEITFUL THINGS. Thus it causes four things: idolatry, uncovering of nakedness, shedding of blood, and evil speech. See how strong wine is! So it is written (in Hab. 2:5): AND MOREOVER, WINE IS TREACHEROUS. It is also written (in Prov. 21:24): A SCORNER AND ARROGANT ONE, INSOLENT IS HIS NAME.²¹In the Masoretic Text SCORNER and INSOLENT are reversed. Now INSOLENT must mean idolatry. Thus it is stated (in Ps. 119:21): YOU REBUKE THE CURSED INSOLENT ONES. Moreover, INSOLENT ONES must < also > refer to the uncovering of nakedness. Thus it is stated (in Ps. 86:14): O GOD, INSOLENT ONES HAVE RISEN UP OVER AGAINST ME….; and it says (in Ps. 19:14 [13]): ALSO KEEP YOUR SERVANT FROM INSOLENT ONES. Moreover, when one drinks and transgresses, he sees the whole world as a ship. It is so stated (in Prov. 23:34): YOU WILL BE LIKE ONE WHO LIES DOWN IN THE MIDST OF THE SEA. When he lies down they smite him, but he does not feel it. Thus it is stated (in vs. 35): THEY STRUCK ME, BUT I FELT NO HURT; THEY BEAT ME, BUT I DID NOT KNOW IT. So when he is unknowing and unashamed, he uncovers himself. Then afterwards he returns and seeks it (i.e., wine). [Thus it is stated] (ibid.): WHEN I WAKE UP, I SEEK IT YET AGAIN.

They said that He is merciful, but He is more than merely merciful, For the Lord thy God is a merciful God (Deut. 4:31); the Lord is full of compassion and gracious (Ps. 103:8); The Lord is good to all (ibid. 145:9); To the Lord our God belong compassion and forgiveness (Dan. 9:9). They said that He is a true judge (but He is more than a judge), for the Judgment is God’s (Deut. 1:17); God standeth in the congregation of God; in the midst of the judges He judgeth (Ps. 82:1). It says also: The Rock, His work is perfect; for all His ways are justice (ibid. 32:4). They said: He is faithful, yet He is more than simply faithful: The faithful God (ibid. 7:9); A God of faithfulness (ibid. 32:4). They said He is praiseworthy, but He is more than merely praiseworthy, as it is said: For who in the skies can be compared unto the Lord? (Ps. 89:7). It also says: A God dreaded in the council of the holy ones (Ps. 98:8); O Lord God of hosts, who is a mighty one like unto thee, O Lord? (ibid., v. 9); O Lord God of hosts, who is like unto thee among the gods, O Lord? (ibid. 86:8). It says likewise: My beloved is white and ruddy, His head is as the most fine gold. His hands are as rods of gold. His legs are as pillars of marble (Song 5:15).

R. Dusthai, of the city of Biri, lectured: "Unto what may be likened the system of David's praver? "Unto a peddler who wanted to sell out his stock little by little. He said before the Holy One, praised be He! (Ps. 19,13-15) 'Sovereign of the Universe, who can guard against errors?' And he was answered, 'They will be forgiven.' (Ib.) 'From secrets (faults) do Thou cleanse me.' 'They will be forgiven.' (Ib.) 'Also from presumptuous sins withhold Thy servants.' 'This will [also] be forgiven.' (Ib.) 'Let them not have dominion over me,' i.e., the Rabbis shall not talk about me. 'This will [also] be allowed to you.' (Ib.) 'Then shall I be blameless,' i.e., my sins shall not be written. And he was answered, 'This is impossible, for, if the Yud which I took away from the name of Sarai complained before me several years, until Joshua came and I added it to his name, as it is said (Num. 13, 16) And Moses called Hoshea; the son of Nun, Joshua, how much more [will there be complaints] if I omit a whole portion of the Torah?' (Ps. 19) Clear from any great transgression, i.e., He said before him: 'Sovereign of the Universe, forgive me the whole sin.' And he was answered, 'It is revealed before Me what Solomon, thy son, will say in his wisdom in the future (Pr. 6, 27-30) Can a man take fire in his bosom, and his clothes not be burnt? Or can one walk upon hot coals, and shall his feet not be scorched? So he that goeth in to his neighbor's wife; whosoever touches her shall not go unpunished.' He then exclaimed, 'If so, then I am lost.' And he was answered: 'Accept affliction upon thyself.' Immediately David accepted affliction upon himself." R. Juda said in the name of Rab: "Six months was David afflicted with leprosy; the Shechina left him, and the Sanhedrin separated themselves from him. He was inflicted with leprosy, as it is written (Ps. 51, 9) Purge me [from sin] with hyssop, etc. The Shechina left him, as it is written (Ib., ib., 14) Restore unto me the gladness of Thy salvation. The Sanhedrin separated themselves from him, as it is written (Ib. 119, 79) Let those that fear Thee return unto me and they that know Thy testimonies. That all this lasted fully six months — when do we learn it? From the following passage (I Kings, 2, 11) And the days that David reigned over Israel were forty years; (Ib. b) In Hebron he reigned thirty-three years over all Israel and Judah. Hence we see that the six months more [which are counted in II Samuel] are not counted [in I Kings], and this was because the six months in which he was inflicted with leprosy were not counted." (Ps. 86, 17) Display on me a sign for good, etc. Thus said David before the Holy One, praised be He! "Sovereign of the universe, forgive me this sin [of Bath Sheba]." "Thou art forgiven," answered the Lord. David then said to the Lord: "Show me a sign while I live." Whereupon He answered, "During thy life I shall not make it known but during the life of Solomon, thy son, I shall make it known." When Solomon had built the Temple he desired to place the ark in the holy of holies, but the gates had become fastened to each other [and they could not be opened]. Solomon then offered twenty-four prayer-songs but was not answered. He then said the prayer (Ps. 24, 9) Raise your heads, O ye gates, and raise up, ye everlasting doors, and let the King of glory enter. Who is the King of glory, the Lord of Hosts, He is the King of glory, Selah (II Chr. 6, l2). Still he was not answered; but as soon as he said O Lord God, turn not away the face of Thy anointed, remember the pious deeds of David Thy servant, he was immediately answered. At that moment the faces of David's enemies turned black like the bottom of a pot and then it was known to all that the Holy One, praised be He! had forgiven David that sin.

When you go out to war, etc. (Deuteronomy 20:1): What is written above the matter? "And the judges shall make a thorough investigation" (Deuteronomy 19:18). From when the judges execute judgement, you [can] go out to war and you will be victorious. And so did David state (Psalms 119:121), "I have done justice and righteousness; do not abandon me to those who would wrong me." And it is [also] written (Psalms 119:122), "Guarantee Your servant’s well-being; do not let the arrogant wrong me." So too is the Holy One, blessed be He, only brought up in the world through judgement, as it is stated (Isaiah 5:16), "And the Lord of hosts is exalted by justice." Rabban Shimon ben Gamliel says (Avot 1:18), "On three things the world stands: On justice, on truth and on peace, as it is said (Zachariah 8:16), 'Judge truth and the justice of peace in your gates.'" Rabbi Yehoshua ben Levi said, "And all of [these things] are dependent upon judgement, as through judgement is peace and truth established." Therefore when Israel is executing judgement, the Holy One, blessed be He, brings down their enemies in front of them, as it is stated (Psalms 81:14-15), "If only My people listens to Me, etc. Quickly I would subdue their enemies, etc." And what are the ways of the Holy One, blessed be He? Righteousness and justice, as it is stated (Genesis 18:19), "and they shall keep the way of the Lord by doing righteousness and justice." Therefore, it is written in the section of judges (Deuteronomy 16:18), "and they shall judge the people with righteous justice"; and afterwards, "When you go to war against your enemies." What is [the meaning of] "against your enemies?" The Holy One, blessed be He, said, "Go forth against them like enemies: In the way that they do not have mercy upon you, so [too], do not have mercy upon them. See what they say: 'Let us wipe them out as a nation; Israel’s name will be mentioned no more.' [It is] that same name that I say (Psalms 106:48), 'Blessed is the Lord (the Name), the Lord of Israel.' Therefore go forth against them like enemies." Israel said, "Master of the world, until when will they stand against us," as it is stated (Psalms 86:14), "O God, arrogant men have risen against me; a band of ruthless men seek my life." He said [back] to them, "Not only against you have they risen, but also against Me, as it is stated (Psalms 2:2), 'Kings of the earth take their stand, and regents intrigue together against the Lord and against His anointed.' Rather see how they are enemies." Therefore, it is written, "When you go out to war against your enemies."

(Gen. 27:30:) AND IT CAME TO PASS, WHEN ISAAC HAD FINISHED BLESSING JACOB, AND < JACOB > HAD JUST GONE OUT, GONE OUT.⁶⁶Such verbal repetition, with the first verb vocalized as an infinitive absolute, is common in biblical Hebrew and generally indicates emphasis. Two departures are recorded here: GONE OUT, GONE OUT. {Isaac said:} Isaac's gateway⁶⁷The Buber text reads “window” (hallon) here, but the word makes little sense. Buber himself suggests this emendation of “gateway” (pilon, from the Gk.: pylon). So Gen. R. 66:5. had two ends, a gate to the north and a gate to the south. Jacob left with the plate⁶⁸Gk.: diskos; Lat.: discus. in his hand. He saw Esau and hid behind the door. One who is in the light does not see {him. He forgets him.} [one who is in the darkness].⁶⁹See Tanh., Gen. 6:11. Ergo: JUST GONE OUT, GONE OUT. < He hid > because, if Esau had seen him, he would have killed him. R. Joshua ben Levi said: At the second hour (8:00 A.M.) he learned Esau had gone in to his father, and at the sixth hour (12:00 M.) he was going out. But, while Jacob was detained [for so long] over all this business, where was Esau during this time? R. Joshua ben Levi said: He was catching game and binding it, but an angel was setting it free and driving it away.⁷⁰See above, 6:10. That is what is stated (in Prov. 12:27): A DECEPTIVE ONE SHALL NOT ROAST HIS GAME, BUT A DILIGENT ONE IS A PERSON OF PRECIOUS WEALTH.⁷¹According to Targum Pseudo-Jonathan, Gen. 27:31, Esau deceived his father by serving him dog meat instead of the venison he had been unable to catch. It was not known to Jacob what miracles were performed for him, for, while he was going out, Esau was coming in. Thus it is stated (in Gen. 27:30): AND < JACOB > HAD JUST GONE OUT, GONE OUT…. Therefore, David has said (in Ps. 86:10): FOR YOU ARE GREAT, AND YOU PERFORM WONDERS (rt.: PL'), YOU GOD BY YOURSELF. You know what miracles and wonders (rt.: PL') you are doing with such a person, but he does not know. This person sleeps upon his bed < and > arises to put on his clothes. Unless they make a search (rt.: PL') for whether there is a snake or a scorpion there, he will cast them off without knowing about them and < so > be delivered from them. Therefore, David has said to him: < It is > for you alone to do wonders (rt.: PL'); < it is incumbent > upon us to be blessing you, as stated (in Ps. 72:18): BLESSED BE THE LORD GOD < OF ISRAEL, WHO ALONE DOES WONDERS (rt.: PL') >. In Egypt you did miracles for us, and we on our part uttered a song by the sea for you (in Exod. 15:1-18). The Holy One said to them: In this world I have performed wonders (rt.: PL') for you and redeemed you from the bondage of Egypt. Thus I am going to redeem you in the world to come from the bondage of Edom (i.e., of Esau) and perform wonders for you. It is so stated (in Micah 7:15): AS IN THE DAYS OF YOUR EXODUS FROM [THE LAND OF EGYPT], I WILL SHOW HIM WONDERS (rt.: PL').

... Another opinion "may my heart be complete in Your laws", this is concerning the law of Pesach and the law of the Red Cow. Why? Because the two of them are similar one to the other, regarding one it is stated "these are the laws of the Pesach" and regarding the other is it stated "these are the laws of the Torah". And you can't know which one is more important than the other. It is like the parable of two distinguished ladies that were walking, and they looked similar. How would you know which one is more distinguished? The one whom the other accompanies to her house and walks after her. So too, regarding Pesach it is written "law" and regarding the Red Cow it is written "law", and which one is more important? The Cow, since Pesach needs it, as it says "And they will take for the ritually impure from the ashes of the burnt sacrifice" (Numbers 19:17)...

“You gates, lift your heads…” (Tehillim 24:7/9) You find that at the time when Shlomo built the Holy temple he wanted to bring the ark into the Holy of Holies, but the gate was too small. It was five cubits long and two and a half cubits wide, while the ark was one and a half cubits long, one and a half wide and one and a half tall. Can’t one and a half cubits fit into two and a half?! Rather, at that moment the gates cleaved to one another. Shlomo said twenty four songs of joy and was not answered, he said ‘you gates lift up your heads’ and was not answered. He tried again and said “You] gates, lift your heads…so that the King of Glory may enter. Who is this King of Glory?” (Tehillim 24:7-8) He was not answered. Once he said “O Lord God, do not turn back the face of Your anointed one; remember the kind deeds of David Your servant,” (Divre HaYamim II 6:42) immediately the gates lifted up their heads, the ark entered and fire descended from heaven. Why did Shlomo suffer all of this? Because he was filled with pride and said “I have surely built You a house to dwell in…” (Melachim I 8:13) Since all of Israel saw this, they immediately said ‘it is certain that the Holy One has given atonement for that sin of David.’ Immediately their expression turned black like the bottom of a pot and they were ashamed. This is what is written “Grant me a sign for good, and let my enemies see [it] and be ashamed, for You, O Lord, have helped me and comforted me.” (Tehillim 86:17) ‘Helped me’ in this world and ‘comforted me’ in the world to come.

Rabbi José said: There are seven doors to Gehinnom. Absalom entered as far as the fifth door, and David heard (thereof), and began to weep, to lament, and to mourn, and he called Absalom! My son! five times, My son, my son, my son! "And the king was much moved, and he went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!" (2 Sam. 18:33). And they brought him back from the five doors of Gehinnom, and he began to praise and laud and to glorify his Creator, saying: "Shew me a token for good; that they which hate me may see it, and be ashamed: because thou, Lord, hast helped me, and comforted me" (Ps. 86:17). "Thou hast helped me" out of the war of Absalom, and "thou hast comforted me" in my mourning for him.