Midrasch zu Tehillim 20:78

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(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."

“Boaz said to her at mealtime: Come here, and eat of the bread, and dip your loaf in the vinegar. She sat beside the reapers and he handed her roasted grain, and she ate, was sated, and there was some left over” (Ruth 2:14).
“Boaz said to her at mealtime: Come here.” Rabbi Yoḥanan interpreted this [verse] with six approaches. [According to one approach, this verse] is referring to David. “Come here [halom],” – draw near to kingship, as halom means nothing other than kingship, as it is written: “[King David came and he sat before the Lord and said: Who am I, my Lord God, and who is my household, that You have brought me to this point [halom]?” (II Samuel 7:18). “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “Lord, do not rebuke me in Your wrath” (Psalms 6:2).¹⁸⁵This verse was stated by David. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as Rav Huna said: Those six months that David was fleeing from Avshalom are not included in the tally,¹⁸⁶Of the years of David’s reign. as he would gain atonement with a female goat like a commoner.¹⁸⁷A commoner brings a female goat as a sin-offering (Leviticus 4:27-28), whereas a king brings a male goat (Leviticus 4:22–23). Thus, Rav Huna is stating that during those six months David did not have the status of a king. “He handed her roasted grain” – the kingship returned to him, as it is stated: “Now I know that the Lord has redeemed His anointed” (Psalms 20:7). “She ate, was sated, and there was some left over” – [David] eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Solomon. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship, as it is stated: “Solomon's provision for one day was thirty kor of fine flour, and sixty kor of meal” (I Kings 5:2). “Dip your loaf in the vinegar” – these are his sullied actions. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as Rabbi Yoḥai bar Ḥanina said: An angel in the image of Solomon descended and sat on his throne, and Solomon would circle among the entrances of Israel¹⁸⁸Seeking charity and say: “I am Kohelet , I was king over Israel in Jerusalem” (Ecclesiastes 1:12). What did one of them do? She gave him a bowl of grits and struck him on his head with a reed, and said to him: ‘Isn’t Solomon sitting on his throne, and [yet] you say: I am Solomon king of Israel?’ “He handed her roasted grain” – the kingship returned to him. “She ate, was sated, and there was some left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Hezekiah. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “Isaiah said: Let them take a cake of figs [and spread it on the rash and he will live]” (Isaiah 38:21).¹⁸⁹The verse is stated regarding Hezekiah. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as it says: “So said Hezekiah: A day of distress and chastisement” (Isaiah 37:3). “He handed her roasted grain” – the kingship returned to him, as it is stated: “He was exalted in the eyes of all nations thereafter” (II Chronicles 32:23). “She ate, was sated, and there was some left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Menashe. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – that he sullied his actions like vinegar due to his evil actions. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as it is written: “The Lord spoke to Menashe and his people, but they would not pay heed. The Lord brought the officers of the army of the king of Assyria against them, and they took Menashe captive in manacles” (II Chronicles 33:10–11). Rabbi Abba bar Kahana said: They were manacles of iron and bronze. Rabbi Levi bar Ḥayyata said: They made a bronze cauldron and kindled a fire beneath it. He was crying: ‘Idol so-and-so, idol so-and-so, rescue me!’ When he saw that they were of no avail to him at all, he said: ‘I remember that my father would read to me: “In your distress [all these things] will find you…For the Lord your God is a merciful God [He will not forsake you]” (Deuteronomy 4:30–31). I will cry to Him. If He answers, that is good; if He does not answer, everything is one, all the gods are the same.’ At that moment, the ministering angels arose and sealed all the supernal windows, and they said before Him: ‘Master of the Universe, a person who placed an idol in the Sanctuary, are You accepting him through repentance?’ He said to them: ‘If I do not accept him through repentance, I would thereby be locking the door before all penitents.’ What did the Holy One blessed be He do? He excavated an opening beneath His throne of glory, in a place that no angel has control. That is what is written: “He prayed to Him, He acceded to his entreaty [vaye’ater] and He heard his supplication” (II Chronicles 33:13). Rabbi Levi said: In Arabia, they call excavation atira. “He handed her roasted grain” – the kingship returned to him, as it is stated: “He returned him to Jerusalem, to his kingdom” (II Chronicles 33:13). With what did He return him? Rabbi Shmuel in the name of Rabbi Aḥa said: He returned him with the wind. This is what is said: He causes the wind to blow. “She ate, was sated, and left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, it is referring to the messianic king. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “He was pained by our transgressions” (Isaiah 53:5). “She sat beside [mitzad] the reapers” – his kingship is destined to be temporarily captured [litzod] from him, as it says: “I will gather all the nations to Jerusalem for the war and the city will be captured” (Zechariah 14:2). “He handed her roasted grain” – it is destined to return to him, as it is stated: “He will smite the land with the rod of his mouth” (Isaiah 11:4). Rabbi Berekhya in the name of Rabbi Levi: Like the initial redeemer, so the ultimate redeemer. Just as the initial redeemer was revealed, and then was again concealed from them, and for how long was he concealed from them, for three months, as it is stated: “They encountered Moses and Aaron” (Exodus 5:20);¹⁹⁰The midrash interprets this as referring to the officers of the Israelites meeting Moses and Aaron after Moses returned from a three-month hiatus in Midyan. See Shemot Rabba 5:19, which similarly states that Moses departed to Midyan, but states that it was for six months. so too, the ultimate redeemer will be revealed to them and concealed from them. How long will he be concealed from them? Rabbi Tanḥuma in the name of the Rabbis: Forty-five days; that is what is written: “From the time the daily offering is abolished…[one thousand two hundred and ninety days]” (Daniel 12:11), and it is written: “Happy is one who waits and it comes [to one thousand three hundred and thirty-five days]”(Daniel 12:12). These extra days, what are they? Rabbi Yitzḥak ben Ketzarta in the name of Rabbi Yona: These are the forty-five days that Israel will gather and eat saltwort; that is what is written: “Who pick saltwort from the bushes.” (Job 30:4).
Where will he lead them?¹⁹¹Where will the messianic king lead the Jewish people? To the Judean Desert, as it is stated: “Behold, I will seduce her and I will lead her to the desert” (Hosea 2:16). [There is] one who says: To the wilderness of Siḥon and Og, as it is stated: “I will yet settle you in tents as in the days of the appointed times” (Hosea 12:10). Anyone who believes in him will live, and one who does not believe in him will go to the nations of the world and they will kill him. Rabbi Yitzḥak bar Maryon said: Ultimately, the Holy One blessed be He will appear to them and rain down manna for them, “and there is nothing new under the sun” (Ecclesiastes 1:9).
Alternatively, “come here,” is referring to Boaz, draw near and “eat of the bread,” this is the bread of the reapers. “Dip your loaf in the vinegar,” as it is the way of reapers to dip their loaves in vinegar. Rabbi Yonatan said: From here it is derived that one takes out sour foods to the threshing floors. “She sat beside the reapers,” she certainly sat alongside them.¹⁹²But not in their midst, for reasons of modesty. “He handed her roasted grain,” a light, small amount, with his two fingers. Rabbi Yitzḥak said: You derive from this one of two matters: Either a blessing rested on the fingers of that righteous man, or that a blessing rested on the innards of that righteous woman. From where? It is from that which is written: “She ate, was sated, and there was some left over.”¹⁹³If he gave her just a pinch of roasted grain, how could she have been sated, with grain to spare? It stands to reason that the blessing rested on the innards of that righteous woman.
Rabbi Yitzḥak bar Maryon said: The verse comes to teach you that if a person performs a mitzva he should perform it wholeheartedly, as had Reuben known that the Holy One blessed be He was dictating in his regard: “Reuben heard and he rescued him from their hands” (Genesis 37:21),¹⁹⁴This verse is stated regarding Reuben saving Joseph from his brothers, who wanted to kill him. he would have taken him to his father on his shoulder. Had Aaron known that the Holy One blessed be He was dictating in his regard: “Behold, he is emerging to meet you” (Exodus 4:14), he would have emerged to meet [Moses] with drums and dancing. Had Boaz known that the Holy One blessed be He was dictating in his regard: “He handed her roasted grain, and she ate, was sated, and there was some left over,” he would have fed her fattened calves. Rabbi Kohen and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: In the past, a person would perform a mitzva and the prophet would write it. Now, when a person performs a mitzva, who writes it? Elijah writes it, and the messianic king, and the Holy One blessed be He affixes a seal for them. That is what is written: “Then those who feared the Lord spoke one with another, [and the Lord heeded, and heard, and a book of remembrance was written before Him]” (Malachi 3:16).

“So it is with a multitude of dreams and vanities and many words; rather, fear God” (Ecclesiastes 5:6).
“So it is with a multitude of dreams and vanities and many words; rather, fear God” – Rabbi said: If you saw harsh dreams or harsh and unnatural visions, or if you fear them, jump to three matters and you will be saved from them, as Rabbi Yudan said in the name of Rabbi Eliezer: There are three matters that abrogate evil decrees, and they are: Prayer, charity, and repentance. All three are in one verse; this is what is written: “My people, upon whom My name is called, will submit, and pray, and seek My countenance, and repent their evil ways; I will hear from the heavens, and forgive their sin and heal their land” (II Chronicles 7:14). “And pray” – this is prayer; “and seek my countenance” – this is charity, as you say: “I will behold your countenance in righteousness” (Psalms 17:15);¹⁵The same Hebrew root, tzedek, or tzedaka, can be translated as either charity or righteousness. “and repent their evil ways” – this is repentance. Then, “I will hear from the heavens…” Rabbi Mona said: Fasting as well, as it is stated: “The Lord will answer you on your day of trouble” (Psalms 20:2).¹⁶From the fact that the verse says, “day,” and not time of trouble, the midrash understands that the reference is to a day of fasting.
Rabbi Ḥiyya and Rabbi Yosei say: A change of name and a change of action, as well. Some say even a change of place, as it is written: “Go for yourself from your land” (Genesis 12:1). A change of name [is derived] from Abraham our patriarch, as it is stated: “Your name will no longer be called Abram, but your name will be Abraham” (Genesis 17:5). Abram cannot beget, Abraham can beget; Sarai cannot bear a child, Sarah can bear a child.¹⁷God changed Abram’s name to Abraham and Sarai’s name to Sarah when they were ninety-nine and eighty-nine years old respectively and bereft of children. In the same context, He promised them that they would have many descendants (see Genesis 17:1–16). The implication is that although Abram and Sarai could not have children, their name changes would enable them to do so. A change in action, from Nineveh, as it is stated: “God saw their actions, [that they turned from their evil way; and God reconsidered the harm that He had said He would do to them, and He did not do it]” (Jonah 3:10).
Rabba bar Meḥseya and Ḥama bar Gurya say: A fast is effective for a dream like fire for tow. Rav Ḥisda said: On that day. Rav Yosef said: Even on Shabbat. Likewise, you find regarding Hezekiah king of Judah; when Hezekiah fell ill, the Holy One blessed be He said to Isaiah: ‘Go say to him: “Set your house in order, as you will die and will not live”’ (Isaiah 38:1). Hezekiah said to Isaiah: ‘Isaiah, the way of the world is that a person who goes to visit the ill says to him: May they have mercy upon you from Heaven, and the doctor goes to him and says: Eat this item and do not eat that item; drink this and do not drink that. Even if he sees him approaching death, he would not say to him: Set your house in order, so he will not be discouraged; yet you say to me: “Set your house in order, as you will die and will not live”? I, too, do not ascribe importance to you and I will not heed your words, and I adopt only what my ancestor¹⁸Solomon said: “So it is with a multitude of dreams and vanities and many words…”’¹⁹Even prophetic dreams can be nullified and thereby rendered vanity, if one fulfills the conclusion of the verse, which states to “fear God.” This can be expressed via prayer, fasting, and repentance (Maharzu).
Immediately, “Hezekiah turned his face to the wall [hakir] [and prayed to the Lord]” (Isaiah 38:2). To which wall did he direct his face? Rabbi Yehoshua ben Levi said: He directed his face to the wall of Raḥav, as it is written: “Because her house was upon the side of [bekir] the wall” (Joshua 2:15). He said before Him: ‘Master of the universe, Raḥav rescued two souls for You and how many souls did You rescue for her?’ It was taught that Rabbi Shimon ben Yoḥai says: Even if her family numbered two hundred people and they cleaved to two hundred [additional] families [through marriage], they were all rescued by her merit. It is not written here, “all her family,” but rather, “they took out all her families” (Joshua 6:23). ‘My ancestors who assembled all the converts to You,²⁰See II Chronicles 2:16. all the more so.’²¹By their merit, You should rescue me.
Rabbi Shmuel bar Naḥman said: It was to the wall of the Shunamite woman that he directed his eyes, as it is written: “Let us make a [small] walled attic” (II Kings 4:10). He said before Him: ‘Master of the universe, this Shunamite woman made one wall for Elisha, and you revived her son; my ancestors who did all this tribute for you,²²This is a reference to the building of the Temple. all the more so.’
Rabbi Huna said in the name of Rabbi Yosei: It was to the walls of his heart that he directed his eyes, as it is stated: “My innards, my innards, I am trembling; the walls of my heart, my heart is murmuring” (Jeremiah 4:19). “His heart”²³This is interpreted as an allusion to the fact that Hezekiah turned to his own heart. is written.²⁴In standard editions of the Bible, it is in fact written “my heart,” not “his heart” as stated in the midrash. He said before him: ‘Master of the universe, I have surveyed the two hundred and forty-eight limbs that You formed in me, and I did not find that I angered You with any of them; all the more so that my life should be granted to me.’²⁵He said: Since it is Your way to forgive those who sin to You, all the more so should You grant me life given that I have not sinned (Etz Yosef).
The Rabbis say: He directed his eyes to the walls of the Temple, as it is written: “By their placing their threshold near My threshold…[with but a wall between Me and them]” (Ezekiel 43:8). He said before Him: ‘Master of the universe, my ancestors were great men, but were unable to pray in the Temple at all times;²⁶As they were married, they would become impure when they would have relations with their wives, and it would then be prohibited for them to enter the Temple. rather they would stand in their houses and pray, with a wall between them and the Temple. I, when I pray, have no wall between me and the Temple;²⁷Hezekiah had not married; see Berakhot 10a. all the more so that my life should be given to me.’
Immediately, “the word of the Lord was to Isaiah” (Isaiah 38:4),²⁸The following verses state: “Go, and say to Hezekiah…thus says the Lord, the God of David your father: I have heard your prayer, I have seen your tears; behold.… I will add to your days fifteen years.” [when] he had not [even] departed from there. Isaiah said before the Holy One blessed be He: ‘Master of the universe, initially, you said this to me and now you say that to me. How can I go and say so?’ [God] said to [Isaiah]: ‘He is humble and will accept it from you. Moreover, what you spoke has not yet become public, as it is written: “It was, Isaiah had not departed…”’ (II Kings 20:4). When Isaiah went to him, [Hezekiah] said to him: ‘Did I not say this to you initially: I do not ascribe importance to you and I will not heed your words; [I adopt] only what my ancestor said: “So it is with a multitude of dreams and vanities…”’

“So it is with a multitude of dreams and vanities and many words; rather, fear God” (Ecclesiastes 5:6).
“So it is with a multitude of dreams and vanities and many words; rather, fear God” – Rabbi said: If you saw harsh dreams or harsh and unnatural visions, or if you fear them, jump to three matters and you will be saved from them, as Rabbi Yudan said in the name of Rabbi Eliezer: There are three matters that abrogate evil decrees, and they are: Prayer, charity, and repentance. All three are in one verse; this is what is written: “My people, upon whom My name is called, will submit, and pray, and seek My countenance, and repent their evil ways; I will hear from the heavens, and forgive their sin and heal their land” (II Chronicles 7:14). “And pray” – this is prayer; “and seek my countenance” – this is charity, as you say: “I will behold your countenance in righteousness” (Psalms 17:15);¹⁵The same Hebrew root, tzedek, or tzedaka, can be translated as either charity or righteousness. “and repent their evil ways” – this is repentance. Then, “I will hear from the heavens…” Rabbi Mona said: Fasting as well, as it is stated: “The Lord will answer you on your day of trouble” (Psalms 20:2).¹⁶From the fact that the verse says, “day,” and not time of trouble, the midrash understands that the reference is to a day of fasting.
Rabbi Ḥiyya and Rabbi Yosei say: A change of name and a change of action, as well. Some say even a change of place, as it is written: “Go for yourself from your land” (Genesis 12:1). A change of name [is derived] from Abraham our patriarch, as it is stated: “Your name will no longer be called Abram, but your name will be Abraham” (Genesis 17:5). Abram cannot beget, Abraham can beget; Sarai cannot bear a child, Sarah can bear a child.¹⁷God changed Abram’s name to Abraham and Sarai’s name to Sarah when they were ninety-nine and eighty-nine years old respectively and bereft of children. In the same context, He promised them that they would have many descendants (see Genesis 17:1–16). The implication is that although Abram and Sarai could not have children, their name changes would enable them to do so. A change in action, from Nineveh, as it is stated: “God saw their actions, [that they turned from their evil way; and God reconsidered the harm that He had said He would do to them, and He did not do it]” (Jonah 3:10).
Rabba bar Meḥseya and Ḥama bar Gurya say: A fast is effective for a dream like fire for tow. Rav Ḥisda said: On that day. Rav Yosef said: Even on Shabbat. Likewise, you find regarding Hezekiah king of Judah; when Hezekiah fell ill, the Holy One blessed be He said to Isaiah: ‘Go say to him: “Set your house in order, as you will die and will not live”’ (Isaiah 38:1). Hezekiah said to Isaiah: ‘Isaiah, the way of the world is that a person who goes to visit the ill says to him: May they have mercy upon you from Heaven, and the doctor goes to him and says: Eat this item and do not eat that item; drink this and do not drink that. Even if he sees him approaching death, he would not say to him: Set your house in order, so he will not be discouraged; yet you say to me: “Set your house in order, as you will die and will not live”? I, too, do not ascribe importance to you and I will not heed your words, and I adopt only what my ancestor¹⁸Solomon said: “So it is with a multitude of dreams and vanities and many words…”’¹⁹Even prophetic dreams can be nullified and thereby rendered vanity, if one fulfills the conclusion of the verse, which states to “fear God.” This can be expressed via prayer, fasting, and repentance (Maharzu).
Immediately, “Hezekiah turned his face to the wall [hakir] [and prayed to the Lord]” (Isaiah 38:2). To which wall did he direct his face? Rabbi Yehoshua ben Levi said: He directed his face to the wall of Raḥav, as it is written: “Because her house was upon the side of [bekir] the wall” (Joshua 2:15). He said before Him: ‘Master of the universe, Raḥav rescued two souls for You and how many souls did You rescue for her?’ It was taught that Rabbi Shimon ben Yoḥai says: Even if her family numbered two hundred people and they cleaved to two hundred [additional] families [through marriage], they were all rescued by her merit. It is not written here, “all her family,” but rather, “they took out all her families” (Joshua 6:23). ‘My ancestors who assembled all the converts to You,²⁰See II Chronicles 2:16. all the more so.’²¹By their merit, You should rescue me.
Rabbi Shmuel bar Naḥman said: It was to the wall of the Shunamite woman that he directed his eyes, as it is written: “Let us make a [small] walled attic” (II Kings 4:10). He said before Him: ‘Master of the universe, this Shunamite woman made one wall for Elisha, and you revived her son; my ancestors who did all this tribute for you,²²This is a reference to the building of the Temple. all the more so.’
Rabbi Huna said in the name of Rabbi Yosei: It was to the walls of his heart that he directed his eyes, as it is stated: “My innards, my innards, I am trembling; the walls of my heart, my heart is murmuring” (Jeremiah 4:19). “His heart”²³This is interpreted as an allusion to the fact that Hezekiah turned to his own heart. is written.²⁴In standard editions of the Bible, it is in fact written “my heart,” not “his heart” as stated in the midrash. He said before him: ‘Master of the universe, I have surveyed the two hundred and forty-eight limbs that You formed in me, and I did not find that I angered You with any of them; all the more so that my life should be granted to me.’²⁵He said: Since it is Your way to forgive those who sin to You, all the more so should You grant me life given that I have not sinned (Etz Yosef).
The Rabbis say: He directed his eyes to the walls of the Temple, as it is written: “By their placing their threshold near My threshold…[with but a wall between Me and them]” (Ezekiel 43:8). He said before Him: ‘Master of the universe, my ancestors were great men, but were unable to pray in the Temple at all times;²⁶As they were married, they would become impure when they would have relations with their wives, and it would then be prohibited for them to enter the Temple. rather they would stand in their houses and pray, with a wall between them and the Temple. I, when I pray, have no wall between me and the Temple;²⁷Hezekiah had not married; see Berakhot 10a. all the more so that my life should be given to me.’
Immediately, “the word of the Lord was to Isaiah” (Isaiah 38:4),²⁸The following verses state: “Go, and say to Hezekiah…thus says the Lord, the God of David your father: I have heard your prayer, I have seen your tears; behold.… I will add to your days fifteen years.” [when] he had not [even] departed from there. Isaiah said before the Holy One blessed be He: ‘Master of the universe, initially, you said this to me and now you say that to me. How can I go and say so?’ [God] said to [Isaiah]: ‘He is humble and will accept it from you. Moreover, what you spoke has not yet become public, as it is written: “It was, Isaiah had not departed…”’ (II Kings 20:4). When Isaiah went to him, [Hezekiah] said to him: ‘Did I not say this to you initially: I do not ascribe importance to you and I will not heed your words; [I adopt] only what my ancestor said: “So it is with a multitude of dreams and vanities…”’

Another matter: “Look from the peak of Amana” – this is Abraham in whose regard it is written: “And he believed in the Lord” (Genesis 15:6). “From the peak of Senir” – this is Isaac. Just as Senir is hostile to plowing [soneh nir], so too, Isaac was subject to an ordeal only once. “And Ḥermon” – this is Jacob. Just as all the good of the Ḥermon is in its lower reaches, so too, priesthood is from Jacob, Levites are from Jacob, kingdom is from Jacob.¹¹⁴Jacob was the last of the patriarchs.
“From the dens of lions” – these are Siḥon and Og; just as the lion is haughty, so Siḥon and Og were haughty and mighty, as there was a distance of only one day’s walk between this one and that one, and this one did not come to the aid of that one, and that one did not come to the aid of this one. “From the mountains of leopards” – these are the Canaanites. Just as this leopard is impudent, so the Canaanites were impudent. That is what is written: “Not a man remained in the Ai [or Beit El who did not come out after Israel]” (Joshua 8:17).
Rabbi Berekhya said in the name of Rabbi Elazar: It would have been fitting for Israel to have sung song over the downfall of Siḥon and Og, and it would have been fitting for Hezekiah to have sung song over the downfall of Sennacherib, as it is written: “But Hezekiah did not reciprocate according to the reward bestowed upon him” (II Chronicles 32:25). “As his heart had grown haughty” (II Chronicles 32:25). You see Hezekiah, a king and a righteous man, and you say “as his heart had grown haughty”? Rather, his heart had grown too haughty to sing a song. Isaiah came to Hezekiah and his associates. He said to them: “Sing to the Lord” (Isaiah 12:5). They said to him: Why? “For He has performed grandeur” (Isaiah 12:5). They said to him: It is already “known throughout the land” (Isaiah 12:5). Rabbi Abba bar Kahana said: Hezekiah said: The Torah in which I engage atones for the [absence of] song.¹¹⁵Hezekiah thought that because he had caused Torah to be known throughout the land, he was above singing songs of praise.
Rabbi Levi said: Hezekiah said: Why do we need to recount the miracles and mighty exploits of the Holy One blessed be He? They are already known from one end of the world to the other. Has the sun not stood in the middle of the sky¹¹⁶See II Kings 20:11. and they [thus] saw the miracles and mighty exploits of the Holy One blessed be He to the end of the world?
Rabbi Yishmael ben Rabbi Yosei says in the name of Rabbi Abba: Pharaoh king of Egypt and Tirhaka king of Kush were already involved in that miracle and came to aid Hezekiah. Sennacherib sensed their presence. What did the wicked Sennacherib do to them? At nightfall he bound them; at midnight, the angel emerged and struck Sennacherib’s troops. That is what is written: “The angel of the Lord emerged and smote the Assyrian camp” (Isaiah 37:36). In the morning, Hezekiah arose early and found them bound. He said: It seems that these came only to aid me. He untied them and they went and related the miracles and mighty exploits of the Holy One blessed be He. That is what is written: “Thus says the Lord: The product of Egypt and the merchandise of Kush” (Isaiah 45:14). “The product of Egypt” – this is Pharaoh king of Egypt; “and the merchandise of Kush” – this is Tirhaka king of Kush. “And the Sabeans, men of stature” (Isaiah 45:14) – these are their armies. “Will pass over to you” (Isaiah 45:14) – this is Hezekiah and his associates. “They will be yours (Isaiah 45:14)” – they are already at peace with you. “They will follow you and pass in chains (Isaiah 45:14)” – in manacles. “They will prostrate themselves to you” (Isaiah 45:14) – this is Jerusalem. “They will pray before you” (Isaiah 45:14) – this is the Temple. What would they say? “There is only God with you; there is none other except for God” (Isaiah 45:14). Isaiah said before the Holy One blessed be He: Master of the universe, “indeed [akhen] You are God who conceals Himself” (Isaiah 45:15). What is “akhen”? Where [ekhan] are You hiding, God? Indeed, You have the dynamism, and You conceal Yourself? [God] said to him: “God of Israel, Savior” (Isaiah 45:15) – I will then take vengeance.
Rabbi Yehoshua ben Levi said: Had Hezekiah recited song over the downfall of Sennacherib, he would have become the messianic king and Sennacherib [would have been] Gog and Magog, but he did not do so. Rather, he said: “Now I know that the Lord has rescued His anointed one.… Some come on chariots [and some on horses but we will make mention of the name of the Lord our God]” (Psalms 20:7–8). What is written thereafter? “Deliver us, Lord. The King will answer us on the day we call” (Psalms 20:10).¹¹⁷These verses are attributed here to Hezekiah, and he refers to a future king as “His anointed one [meshiḥo],” an allusion to the Messiah, in realization that he himself would no longer be able to be the Messiah (Maharzu).

Another matter: “Look from the peak of Amana” – this is Abraham in whose regard it is written: “And he believed in the Lord” (Genesis 15:6). “From the peak of Senir” – this is Isaac. Just as Senir is hostile to plowing [soneh nir], so too, Isaac was subject to an ordeal only once. “And Ḥermon” – this is Jacob. Just as all the good of the Ḥermon is in its lower reaches, so too, priesthood is from Jacob, Levites are from Jacob, kingdom is from Jacob.¹¹⁴Jacob was the last of the patriarchs.
“From the dens of lions” – these are Siḥon and Og; just as the lion is haughty, so Siḥon and Og were haughty and mighty, as there was a distance of only one day’s walk between this one and that one, and this one did not come to the aid of that one, and that one did not come to the aid of this one. “From the mountains of leopards” – these are the Canaanites. Just as this leopard is impudent, so the Canaanites were impudent. That is what is written: “Not a man remained in the Ai [or Beit El who did not come out after Israel]” (Joshua 8:17).
Rabbi Berekhya said in the name of Rabbi Elazar: It would have been fitting for Israel to have sung song over the downfall of Siḥon and Og, and it would have been fitting for Hezekiah to have sung song over the downfall of Sennacherib, as it is written: “But Hezekiah did not reciprocate according to the reward bestowed upon him” (II Chronicles 32:25). “As his heart had grown haughty” (II Chronicles 32:25). You see Hezekiah, a king and a righteous man, and you say “as his heart had grown haughty”? Rather, his heart had grown too haughty to sing a song. Isaiah came to Hezekiah and his associates. He said to them: “Sing to the Lord” (Isaiah 12:5). They said to him: Why? “For He has performed grandeur” (Isaiah 12:5). They said to him: It is already “known throughout the land” (Isaiah 12:5). Rabbi Abba bar Kahana said: Hezekiah said: The Torah in which I engage atones for the [absence of] song.¹¹⁵Hezekiah thought that because he had caused Torah to be known throughout the land, he was above singing songs of praise.
Rabbi Levi said: Hezekiah said: Why do we need to recount the miracles and mighty exploits of the Holy One blessed be He? They are already known from one end of the world to the other. Has the sun not stood in the middle of the sky¹¹⁶See II Kings 20:11. and they [thus] saw the miracles and mighty exploits of the Holy One blessed be He to the end of the world?
Rabbi Yishmael ben Rabbi Yosei says in the name of Rabbi Abba: Pharaoh king of Egypt and Tirhaka king of Kush were already involved in that miracle and came to aid Hezekiah. Sennacherib sensed their presence. What did the wicked Sennacherib do to them? At nightfall he bound them; at midnight, the angel emerged and struck Sennacherib’s troops. That is what is written: “The angel of the Lord emerged and smote the Assyrian camp” (Isaiah 37:36). In the morning, Hezekiah arose early and found them bound. He said: It seems that these came only to aid me. He untied them and they went and related the miracles and mighty exploits of the Holy One blessed be He. That is what is written: “Thus says the Lord: The product of Egypt and the merchandise of Kush” (Isaiah 45:14). “The product of Egypt” – this is Pharaoh king of Egypt; “and the merchandise of Kush” – this is Tirhaka king of Kush. “And the Sabeans, men of stature” (Isaiah 45:14) – these are their armies. “Will pass over to you” (Isaiah 45:14) – this is Hezekiah and his associates. “They will be yours (Isaiah 45:14)” – they are already at peace with you. “They will follow you and pass in chains (Isaiah 45:14)” – in manacles. “They will prostrate themselves to you” (Isaiah 45:14) – this is Jerusalem. “They will pray before you” (Isaiah 45:14) – this is the Temple. What would they say? “There is only God with you; there is none other except for God” (Isaiah 45:14). Isaiah said before the Holy One blessed be He: Master of the universe, “indeed [akhen] You are God who conceals Himself” (Isaiah 45:15). What is “akhen”? Where [ekhan] are You hiding, God? Indeed, You have the dynamism, and You conceal Yourself? [God] said to him: “God of Israel, Savior” (Isaiah 45:15) – I will then take vengeance.
Rabbi Yehoshua ben Levi said: Had Hezekiah recited song over the downfall of Sennacherib, he would have become the messianic king and Sennacherib [would have been] Gog and Magog, but he did not do so. Rather, he said: “Now I know that the Lord has rescued His anointed one.… Some come on chariots [and some on horses but we will make mention of the name of the Lord our God]” (Psalms 20:7–8). What is written thereafter? “Deliver us, Lord. The King will answer us on the day we call” (Psalms 20:10).¹¹⁷These verses are attributed here to Hezekiah, and he refers to a future king as “His anointed one [meshiḥo],” an allusion to the Messiah, in realization that he himself would no longer be able to be the Messiah (Maharzu).

(Lev. 19:2:) “You shall be holy.” This text is related (to Ps. 20:3), “May He send you help from the sanctuary and sustain you from Zion.” From the sanctuary (qdsh) [means] from the holiness (rt.: qdsh) of the works that are in you; and [sustain you] from Zion (mtsywn) [means] [from the marker (tsywn)] of the works that are in you.²⁸M. Pss. 20:5. R. Berekhyah said, “There was a story in our village about a certain spirit who dwelt by the spring.²⁹Lev. R. 24:3. Another spirit came to attack³⁰Lahizdawweg, from the root Zug. The word also has implications of mating. Cf. the Gk.: zeugos, i.e., “a team of beasts,” and then “a married couple.” Cf. also the Latin: conjugium, from jugum. it and sought to get it away from there. There was also there a certain saint whose name was Jose the man of Zaythor. The first spirit appeared to him. It said to him, ‘Rabbi, look at how many years I have been situated here; yet neither at noon nor at night nor during the day have I harmed [any] mortal. But now this spirit has come upon me from another place and wants to get me away from here in order to harm mortals.’ He said to it, ‘What shall we do?’ It said to him, ‘Take your staves and your scythes, and go out against it at the noon hour. Then say, “Ours has won! Ours is winning!” And it will run away.’ They did so and drove it away from there.” They used to say, “They did not move from here until they saw, as it were, a clot of blood floating on the water.” When the sages heard about the matter, they said, “If something which was not created with a need for assistance, needs assistance and support, how much the more so in the case of people.” David, therefore, said (in Ps. 20:3), “May He send you help from the sanctuary.”

(Lev. 19:2:) YOU SHALL BE HOLY. This text is related (to Ps. 20:3 [2]): MAY HE SEND YOU HELP FROM THE SANCTUARY AND SUSTAIN YOU FROM ZION. FROM THE SANCTUARY (QDSh) < means > from the holiness (rt.: QDSh) of the works that are in you; AND [SUSTAIN YOU] FROM ZION (MTsYWN) < means > [from the marker (TsYWN)] of the works that are in you.³⁵Tanh., Lev. 7:9; M. Pss. 20:5. R. Berekhyah said: There was a story in our village about a certain spirit who dwelt by the spring.³⁶Lev. R. 24:3. Another spirit came to attack³⁷Lahizdawweg, from the root Zug. The word also has implications of mating. Cf. the Gk.: zeugos, i.e., “a team of beasts,” and then “a married couple.” Cf. also the Latin: conjugium, from jugum. it and sought to get it away from there. There was also there a certain saint whose name was Jose the man of Zaythor. The first spirit appeared to him. It said to him: Rabbi, look at how many years I have been situated here; yet neither at noon nor at night have I harmed < any > mortal. {Also not during the day.} But now this spirit has come upon me from another place and wants to get me away from here in order to harm mortals. He said to it: What shall we do? It said to him: Take your staves and your scythes, and go out against it at the noon hour. Then say: Ours is winning! Ours is winning! And it will run away. They did so and drove it away from there. They used to say: They did not move from here until they saw, as it were, a clot of blood floating on the water. When the sages heard about the matter, they said: If something which was not created with a need for assistance needs assistance, how much the more so in the case of the children of Adam. David, therefore, said (in Ps. 20:3 [2]): MAY HE SEND YOU HELP FROM THE SANCTUARY.

He giveth power to the faint (Isa. 40:29); to some by means of a chariot and to others with horses (Ps. 20:8), but I lift up my horn through Your name. How do we know that He did so? It is so written: And he divided himself against them, he and his servants by night, and he smote them, and pursued them unto Hobah, which is on the left of Damascus (Gen. 14:15). Our sages maintained: The night divided itself of its own accord, while R. Benjamin held: The Holy One, blessed be He, who knows its hours and its moments, computed the night to the thickness of a single strand of a hair and divided it.¹⁶To indicate the moment for attack. The Holy One, blessed be He, said to Abraham: You slaughtered My enemies from the middle of the night until morning, so be assured I will bring death to the enemies of your descendants from the middle of the night until the morning. I shall exact retribution from them at that time, as it is written: And it came to pass at midnight that the Lord smote all the firstborn in the land of Egypt (Exod. 12:29). Hence Scripture says: And it came to pass in the days of Amraphel.

Furthermore it says: Fear not, thou worm Jacob (Isa. 41:14). Why is Israel compared to a worm? To teach us that just as a worm has only a soft and tender mouth with which to strike at a hard cedar tree, so Israel has only its prayers. Idolaters are likened to a cedar, as Scripture states: Behold, the Assyrian was a cedar in Lebanon (Exod. 31:3). And yea, the Lord breaketh in pieces the cedars in Lebanon (Ps. 29:5). Whenever their enemies overpowered them, the Israelites would become penitent and would plead and pray. Hence it says: I have given to thee one portion above thy brethren which I took out of the hand of the Amorites, with my sword and with my bow (Gen 48:29). Did he actually seize it with his sword and his bow? Has it not already been said: For I trust not in my bow, neither can my sword save me (Ps. 44:7)? This implies that my sword refers to prayer and my bow to beseeching. Scripture says: And this for Judah, and he said: “Hear Lord, the voice of Judah,” etc. (Deut. 33:7). Similarly, David said: Thou comest to me with a sword, and with a spear, and with a javelin; but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast taunted (I Sam. 17:45). It says also: Some trust in chariots, and some in horses, but we will make mention of the name of the Lord his God (Ps. 20:8), and it is said: There is none beside Thee to help, between the mighty and him that hath no strength; help us, O Lord our God; for we rely on Thee, and in Thy name are we come against this multitude. Thou art the Lord our God; let not man prevail against thee (II Chron. 14:10). Concerning Moses it states: And Moses sent messengers from Kadesh unto the king of Edom … how our fathers went down into Egypt, and when we cried unto the Lord, He heard our voice (Num. 20:14–15). He said to them: Ye exalt yourselves because of your fathers’ legacy to you, but the voice is the voice of Jacob, and the hands are the hands of Esau (Gen. 27:40). Thus the verse The children of Israel cried out unto the Lord indicates that they followed the practices of their fathers. After they cried out to Him, the Holy One, blessed be He, revealed Himself to them, as it is said: But from thence ye will seek the Lord thy God; and thou shall find him (Deut. 4:29).

(Fol. 64a) R. Abin the Levite said: "He who forces time will in return be pressed by time; but to him who gives way to time (yielding patiently to circumstances), time will give way. [We know it] from the incident of Rabba and R. Joseph, for R. Joseph was called Sinai (Erudite scholar) and Rabba was called Okar Harim (Dialectician). One of them was wanted [to become the head of an academy] so they sent into Palestine [to in-inquire to which one the office should be offered]: "Sinai or Okar Harim, which one is the better?" Whereupon they were answered that Sinai should be preferred, because all need the possessor of wheat (versed in the Mishnah and the Baraitha). And yet R. Joseph did not accept, for the Chaldeans (soothsayers) foretold unto him, "Thou wilst reign only twelve years." So Rabba became the head and after reigning twenty-two years, R. Joseph became head for twelve and a half years. During all the years in which Rabba was the head, R. Joseph [never conducted himself in any manner of domination]. Not even a barber did he call into his house. Again said R. Abin the Levite: "What is meant by that which is written (Ps. 20, 2) May the Lord answer thee in the day of distress. He should strengthen thee, the God of Jacob; The God of Jacob and not the God of Abraham and Isaac? We infer from this that the owner of the beam must take hold at the thickest part of it [if he desire to remove it successfully]." Further said R. Abin the Levite: "He who enjoys a meal at which a learned man is present is considered as if he were enjoying of Divine Glory, for it is said (Ex. 18, 12.) And Aaron came, with all the elders of Israel, to eat bread with the father-in-law of Moses, before God. Were they then eating before God? Behold it was before Moses that they ate? But we learn from this that whoever partakes of a meal at which a learned man is present, is considered to be enjoying the Divine Glory."

(Numb. 2:2:) [“The Children of Israel shall camp,] each with his standard, under the banners for their fathers' houses….” This text is related (to Ps. 20:6), “Let us shout for joy in your salvation, and in the name of our God let us set up our standards….” “Let us shout for joy in your salvation,” as is stated (in Exod. 14:30), “So the Lord saved.” (Ps. 20:6, cont.:) “And in the name of our God let us set up our standards,” for God has inserted His name]⁴⁵The whole bracketed section which ends here began in section 3 and represents a missing page in Buber’s primary Oxford Ms. among our names⁴⁶E.g., the El (“God”) in “Israel.” and has appointed us standards, as stated (in Numb. 2:2), “each with his standard, under the banners.” The Holy One, blessed be He, cherished Israel with great love,⁴⁷Numb. R. 2:3. in that He appointed them standards like [those of] the ministering angels, so that they would be recognizable, the Children of Reuben by themselves, the Children of Simeon by themselves, [etc.]; but where is it shown that He loved them? Where it is stated (in Cant. 2:4), “He brought me unto the banquet house, and His standard over me is love.” To what is the matter comparable? To a rich person who had a storehouse full of wine. He went in to inspect it and found it to be vinegar. [When] he went to leave the storehouse, he found there one cask of [good] wine. He said this cask is worth as much to me as the full storehouse. Similarly the Holy One, blessed be He, has created seventy nations, but of them all He has found pleasure only in Israel, as stated (in Cant. 2:4), “He brought me unto the banquet house (literally: house of wine [yyn]). [Now] y (yod) plus y (yod), [which] equals twenty, plus n (nun), [which stands for] fifty, results in seventy; and of all those [seventy nations] He loved only Israel. It is so stated (ibid., cont.), “and His standard over me is love.” It also says (in Cant. 6:8-9), “There are sixty queens…. One is My dove, My perfect one.” (Cant. 2:4), “He brought me unto the house of wine.” R. Judah says, “He brought me to the great wine cellar, namely Sinai; and from there He taught me Torah, which is expounded in forty-nine ways to render pure and in forty-nine ways to render impure.⁴⁸Cant. R. 2:4:1. And the numerical count (gematria) of (ibid., cont.) “and His standard (wdglw)” is forty-nine. [Another interpretation (of Cant. 2:4),] “He brought me unto the house of wine. R Hunya said, “In the past whoever pointed his finger at a likeness⁴⁹Gk.: eikonion. of the king was put to death; but when the children go to school and point a finger at the [likenesses of] the Divine Name [in the book], the Holy One, blessed be He, says (ibid., cont.), ‘and His standard (wediglo)⁵⁰The midrash interprets HOUSE OF WINE as the equivalent of “house of the book”; and (according to Numb. R. 2:3 and Cant. R. 2:4:1) wediglo (AND HIS STANDARD) is the equivalent of wegodlo (“and his thumb”). over me is love.’” Even though, when sitting and studying the Torah, [one skips (rt.: dlg)] from precept (halakhah) to precept and from verse to verse, the Holy One, blessed be He, says, “He is dear to Me (literally: over Me), ‘and His standard (rt.: dgl) over me is love,’ [and his skipping (rt.: dlg) over Me is love].” Another interpretation (of Cant. 2:4), “and His standard over me is love.” The Holy One, blessed be He, said, “The nations of the world have standards, but only the standard of Jacob is dear to Me, as stated (ibid.), ‘and His standard over Me is love--.’”

(Numb. 2:2:) <THE CHILDREN OF ISRAEL SHALL CAMP,> EACH WITH HIS STANDARD, UNDER THE BANNERS FOR THEIR FATHERS' HOUSES…. This text is related (to Ps. 20:6 [5]): LET US SHOUT FOR JOY IN YOUR SALVATION, AND IN THE NAME OF OUR GOD LET US SET UP OUR STANDARDS…. Israel said: Lord God, we are shouting for joy IN YOUR SALVATION,⁶⁰Tanh., Numb. 1:10; Numb. 2:2. which you have brought about for us in your name. (Ibid.:) LET US SHOUT FOR JOY IN YOUR SALVATION. Thus it is stated (in Exod. 14:30): SO THE LORD SAVED WYWSh', voweled as (wayyosha') ISRAEL ON THAT DAY.⁶¹Above, Lev. 6:13, 18, and the notes there. The written text (ketiv) reads {WYSh'} SO <THE LORD> WAS SAVED (WYWSh, voweled as wayyiwwasha' in the passive). Israel, as it were, was redeemed; and like them God was redeemed. (Ps. 20:6 [5], cont.:) AND IN THE NAME OF OUR GOD LET US SET UP OUR STANDARDS, for God has inserted his name]⁶²The whole bracketed section which ends here began in section 3 and represents a missing page in Buber’s primary Oxford Ms. among our names⁶³E.g, the El (“God”) in “Israel.” and has appointed us standards, as stated (in Numb. 2:2): EACH WITH HIS STANDARD, UNDER THE BANNERS. The Holy One cherished Israel with great love,⁶⁴Numb. R. 2:3. in that he appointed them standards like <those of> the ministering angels, so that they would be recognizable, the children of Reuben by themselves, the children of Simeon by themselves, <etc>; but where is it shown that he loved them? Where it is stated (in Cant. 2:4): [HE BROUGHT ME UNTO THE BANQUET HOUSE,] AND HIS STANDARD OVER ME IS LOVE. To what is the matter comparable? To a rich person who had a storehouse full of wine. He went in to inspect it and found it to be vinegar. <When> he went to leave the storehouse, he found there one cask of [good] wine. He said this cask is worth as much to me as the full storehouse. Similarly the Holy One has created seventy nations, but of them all he has found pleasure only in Israel, as stated (in Cant. 2:4): HE BROUGHT ME UNTO THE BANQUET HOUSE (literally: HOUSE OF WINE [YYN]). <Now> Y (yod) plus Y (yod), <which> equals twenty, plus N (nun), <which stands for> fifty, results in seventy; and of all those <seventy nations> he loved only Israel. It is so stated (ibid., cont.): AND HIS STANDARD OVER ME IS LOVE. It also says (in Cant. 6:8-9): THERE ARE SIXTY QUEENS…. ONE IS MY DOVE, MY PERFECT ONE.

“On a day of good fortune, enjoy, and on a day of misfortune, see: God made this as well as that; consequently, man cannot find out anything about it” (Ecclesiastes 7:14).
“On a day of good fortune, enjoy” – if a good day befalls you, act upon it immediately.¹¹⁰Thank God with a thanksgiving offering or a thanksgiving banquet. “And on a day of misfortune, see” – see how to repent and be spared from the punishment of Gehenna. Rabbi Yudan [said] in the name of Rabbi Elazar: Three matters nullify evil decrees: Prayer, charity [tzedaka], and repentance, and the three of them are in one verse; that is what is written: “If My people upon whom My name is called humble themselves, and pray, and seek My presence, and repent their evil ways, then I will hear from the heavens, and will forgive their sin, and will heal their land” (II Chronicles 7:14). “And pray,” this is prayer; “seek My presence,” this is charity, as it is said: “I with righteousness [betzedek]¹¹¹The word tzedek, which means righteousness or justice, is from the same root as the word tzedaka, charity. will behold Your presence” (Psalms 17:15); “and repent their evil ways,” this is repentance; “then I will hear from the heavens.” Rabbi Mana said: Fast, as well, as it is written: The Lord will answer you on a day of affliction” (Psalms 20:2).

Another interpretation (of Numb. 2:2), “Each with his standard, under the banners.” This text is related (to Cant. 2:4), “He brought me unto the banquet house, [and His standard (dgl) over me is love].” What is the meaning of “He brought me unto the banquet house?”⁶⁸Numb. R. 2:3. The midrash is seeking the connection between BANQUET HOUSE and HIS STANDARD. When the Holy One, blessed be He, was revealed upon mount Sinai, there descended with Him twenty-two thousand chariots of angels, as stated (in Ps. 68:18), “The chariots of God are two myriads, thousands for a doubling.”⁶⁹The midrash interprets these words to mean: TWO MYRIADS (of 10,000 each) PLUS A THOUSAND DOUBLED for a total of 22,000. Now they all were arranged by standards (rt.: dgl). It is therefore stated (in Cant. 5:10), “the most prominent (rt.: dgl) of ten thousand.” When Israel saw them, as they were arrayed by standards (rt.: dgl), they yearned for standards. They said, “O that we might be arrayed with standards like them!” It is therefore stated (in Cant. 2:4), “He brought me unto the banquet house, [and His standard (dgl) over me is love].” The banquet house (literally: house of wine) is Mount Sinai, on which Torah was given, since [Torah] is compared to wine, as stated (in Prov. 9:5, where wisdom is saying), “and drink of the wine I have mixed.” Ergo (in Cant. 2:4), “He brought me unto the house of wine,” namely to Sinai. (Ibid., cont.,) “And His standard over me is love.” They said, “O that He may raise the standard of love over me!” And so it says (in Ps. 20:6), “Let us shout for joy in Your salvation, and in the name of our God let us set up our standards.” The Holy One, blessed be He, said to them, “Do you yearn for standards? By your life, I will fulfill your petition.” It is so stated (ibid., cont.), “may the Lord fulfill all your petitions.” Immediately the Holy One, blessed be He, made known His love to Israel and said to Moses, “Go and make those standards like the ones for which they have yearned. (Numb. 2:2:) “Each with his standard, under the banners […the Children of Israel shall camp,] at a distance.” What is the meaning of “at a distance?”⁷⁰Cf. Numb. R. 2:9. At a distance of a mil.⁷¹Lat.: mille. The Holy One, blessed be He, said, “Israel shall be at a distance of two thousand cubits from the ark,” as stated (in Josh. 3:4), “Yet there shall be a distance between you and it of about two thousand cubits.” But Moses and Aaron shall be near to it, as stated (in Numb. 3:38), “Those who camped before the tabernacle, in front before the tent of meeting to the East, were Moses, Aaron, and his children….” The Holy One, blessed be He, said, “If I become angry with My children, they will mediate between Me and My children.” For that reason they are near it, but the tribes (according to Numb. 2:2) shall camp around the tent of meeting at a distance. Another interpretation (of Numb. 2:2-3), “Each with his standard, under the banners […] Now those who camp in front to the East.” You find that in every place Judah is first.⁷²Numb. R. 2:10. [It is] first in the case of standards, as stated (in Numb. 2:3), “Now those who camp in front to the East shall be [those under] the standard of the camp of Judah.” So much for camping. Where is it shown for traveling? Where it is stated (in Numb. 10:14), “And [in first place traveled] the camp standard of [the Children of] Judah.” Where is it shown for sacrifices? Where it is stated (in Numb. 7:12), “And the one who offered […] on the first day was Nahshon ben Amminadab of the tribe of Judah.” Where is it shown for warfare? Where it is written (in Jud. 1:1-2), “Who shall be the first to go up for us against the Canaanites to fight against them? Then the Lord said, ‘Let Judah go up.’” And also, when the herald [of messianic age] comes, Judah shall receive the good news first, as stated (in Nahum 2:1), “Behold over the mountains the feet of the herald announcing peace; celebrate your festivals, O Judah, fulfill your vows.” The Holy One, blessed be He, said to them, “In this world you yearned for standards and I fulfilled your petition; but in the future to come, by virtue of the banners, I shall redeem you; and in the merit of the forefathers, that are called mountains, I shall leap over (rt.: dlg) the end, as stated (in Cant. 2:8), ‘The voice of my beloved! Here he comes, leaping over the mountains….’”

[(Numb. 2:2:) EACH WITH HIS STANDARD, UNDER THE BANNERS.] This text is related (to Cant. 2:4): HE BROUGHT ME UNTO THE BANQUET HOUSE, [AND HIS STANDARD (DGL) OVER ME IS LOVE]. What is the meaning of HE BROUGHT ME UNTO THE BANQUET HOUSE?⁸⁸Tanh., Numb. 1:14; Numb. R. 2:3. The midrash is seeking the connection between BANQUET HOUSE and HIS STANDARD. When the Holy One was revealed upon Mount Sinai, there descended with him twenty-two thousand chariots of angels, as stated (in Ps. 68:18): THE CHARIOTS OF GOD ARE TWO MYRIADS, THOUSANDS FOR A DOUBLING.⁸⁹The midrash interprets these words to mean: TWO MYRIADS (of 10,000 each) PLUS A THOUSAND DOUBLED for a total of 22,000. Now they all were arranged by standards (rt.: DGL). It is therefore stated (in Cant. 5:10): <MY BELOVED IS BRIGHT AND RUDDY,> THE MOST PROMINENT (rt.: DGL) OF TEN THOUSAND. When Israel saw them, as they were arrayed by standards (rt.: DGL), they yearned for standards. They said: O that we might be arrayed with standards like them! It is therefore stated (in Cant. 2:4): HE BROUGHT ME UNTO THE BANQUET HOUSE, [AND HIS STANDARD (DGL) OVER ME IS LOVE]. THE BANQUET HOUSE (literally: HOUSE OF WINE) is Mount Sinai, on which Torah was given, [since <Torah> is compared to wine], as stated (in Prov. 9:5, where wisdom is saying): AND DRINK OF THE WINE I HAVE MIXED. Ergo (in Cant. 2:4): HE BROUGHT ME UNTO THE HOUSE OF WINE, namely to Sinai. (Ibid., cont.:) AND HIS STANDARD OVER ME IS LOVE. They said: O that he may raise the standard of love over me! And so it says (in Ps. 20:6 [5]): LET US SHOUT FOR JOY IN YOUR SALVATION, AND IN THE NAME OF OUR GOD LET US SET UP OUR STANDARDS. The Holy One said to them: Do you yearn for standards? By your life, I will fulfill your petition. It is so stated (ibid., cont.): MAY THE LORD FULFILL ALL YOUR PETITIONS. Immediately the Holy One made known his love to Israel and said to Moses: Go and make those standards like the ones for which they have yearned.

The Holy One, blessed be He, declared unto Israel: In this world you fear sins, but in the world-to-come, where there is no evil inclination, you will tremble with joy over the benefactions reserved for you, as is said: Afterward shall the children of Israel return, and seek the Lord their God, and David their king, and shall come trembling unto the Lord and to His goodness in the end of days (Hos. 3:5). What is the meaning of His goodness? It refers to the Holy Temple, as it is said: That goodly hill country and the Lebanon (Deut. 3:25). The blessing comes from Zion, as is said: The Lord shall bless thee out of Zion, and thou shalt see the goodness of Jerusalem (Ps. 128:5). Dew is blessed from Zion, as is said: Like the dew of Herman, that cometh down the mountains of Zion (ibid. 133:3). Help comes from Zion, as it is said: Send forth thy help from the sanctuary, and support thee out of Zion (ibid. 20:3). Salvation comes from Zion, as it is said: Oh, that the salvation of Israel were come out of Zion (ibid. 14:7). The Holy One, blessed be He, said: In the world-to-come I shall bless you out of Zion, as it is said: The Lord blessed thee out of Zion; even He that made heaven and earth (ibid. 134:3). And I shall bless Zion, as is said: The Lord bless thee, O habitation of righteousness, O holy mountain (Jer. 31:22). Amen.

So our father Abraham was still afraid when he had killed the kings.⁹¹Cf. Gen. R. 44:4. He was bewildered and said: Perhaps I have neglected the commandments of the Holy One, which he commanded the children of Noah. (Gen. 9:6:) WHOEVER SHEDS HUMAN BLOOD, < BY A HUMAN WILL HIS BLOOD BE SHED >. Now I have killed all those multitudes.⁹²Gk.: ochlos. The Holy One said to him (in Gen. 15:1): FEAR NOT, ABRAM. Rather I must give you a great reward because you have uprooted thorns. It is so stated (in Is. 33:12): AND THE PEOPLE SHALL BECOME BURNINGS OF LIME; THORNS CUT DOWN THAT ARE BURNED IN THE FIRE. It is therefore stated: FEAR NOT, ABRAM. The Holy One said to Israel: In this world you are anxious over sins, but in the world to come, in which there is no evil drive (yetser hara), you will be anxious over the good that I have ordained for you. Thus it is stated (in Hos. 3:5): {AND} AFTERWARD THE CHILDREN OF ISRAEL SHALL RETURN AND {SERVE} [SEEK] THE LORD THEIR GOD AND DAVID THEIR KING, AND THEY SHALL BE ANXIOUS FOR THE LORD AND FOR HIS GOODNESS (TWV). What is the meaning of HIS GOODNESS? This refers to the Holy Temple, as < the term > is used (in Deut. 3:15): THIS GOOD (TWV) HILL AND LEBANON. Salvation is from Zion, as stated (in Ps. 14:7): OH THAT THE SALVATION OF ISRAEL WOULD COME OUT OF ZION! The blessing is from Zion, as stated (in Ps. 133:3): LIKE THE DEW OF HERMON WHICH COMES DOWN UPON THE HILLS OF ZION, < FOR THERE THE LORD HAS COMMANDED THE BLESSING >…. Help is from Zion, as stated (in Ps. 20:3 [2]): MAY HE SEND YOUR HELP FROM THE SANCTUARY AND SUSTAIN YOU FROM ZION. The Holy One said: In the world to come also I will bless Israel from Zion, for so David has said (in Ps. 134:3): THE LORD WILL BLESS YOU FROM ZION.

What is the sense of “I am with him in his affliction?” (Psalms 91:15)... Rabbi Judan said: “It can be compared to a pregnant woman who was angry at her mother, and when she went into labor, her mother went upstairs while she remained crying downstairs. As her mother heard her crying downstairs, she cried upstairs. Her neighbors said to her, “What is the matter, that you are screaming. Are you giving birth with her?” She said to them, “My daughter is in pain. How can I stand her screaming? I am screaming because my daughter’s pain is my pain.” Similarly when the Temple was destroyed, there was a wailing that went out in the whole world… The ministering angels said to God, “Does this befit you? Does it not say, “Glory and majesty are before God, strength and gladness in God’s place?” (Psalms 96:6) God said to them, “Has my house not been destroyed and my children have been carried off in chains. Shouldn’t I be in pain? This is the meaning of, “I am with him in his affliction.”

Another explanation. “May He send your aid from His sanctuary, and may He support you from Zion.” (Psalms 20:3) R’ Levi said: all the good and blessings and consolation which the Holy One will give to Israel in the future only come from Zion. Salvation is from Zion, as it says “O that the salvation of Israel would come out of Zion…” (Psalms 14:7) Might is from Zion, as it says “The staff of your might the Lord will send from Zion…” (Psalms 110:2) Blessing is from Zion, as it says “May the Lord bless you from Zion…” (Psalms 134:3) The shofar’s blast is from Zion, as it says “Sound a shofar in Zion…” (Yoel 2:1) Dew, blessing and life are from Zion, as it says “As the dew of Hermon which runs down on the mountains of Zion, for there the Lord commanded the blessing, life forever.” (Psalms 133:3) Torah is from Zion, as it says “…for out of Zion shall the Torah come forth…” (Isaiah 2:3) Help and assistance are from Zion, as it says “May He send your aid from His sanctuary…” from the sanctity of the acts which you have done “…and may He support you from Zion,” (Psalms 20:3) from the distinguished actions which you have done. The Holy One said to Moshe: go and tell Israel ‘my son, just as I am separate, so too you be separate. Just as I am holy, so too you be holy.’ This is what is written “You shall be holy…” (Leviticus 19:2)

Another explanation. “May He send your aid from His sanctuary, and may He support you from Zion.” (Psalms 20:3) R’ Levi said: all the good and blessings and consolation which the Holy One will give to Israel in the future only come from Zion. Salvation is from Zion, as it says “O that the salvation of Israel would come out of Zion…” (Psalms 14:7) Might is from Zion, as it says “The staff of your might the Lord will send from Zion…” (Psalms 110:2) Blessing is from Zion, as it says “May the Lord bless you from Zion…” (Psalms 134:3) The shofar’s blast is from Zion, as it says “Sound a shofar in Zion…” (Yoel 2:1) Dew, blessing and life are from Zion, as it says “As the dew of Hermon which runs down on the mountains of Zion, for there the Lord commanded the blessing, life forever.” (Psalms 133:3) Torah is from Zion, as it says “…for out of Zion shall the Torah come forth…” (Isaiah 2:3) Help and assistance are from Zion, as it says “May He send your aid from His sanctuary…” from the sanctity of the acts which you have done “…and may He support you from Zion,” (Psalms 20:3) from the distinguished actions which you have done. The Holy One said to Moshe: go and tell Israel ‘my son, just as I am separate, so too you be separate. Just as I am holy, so too you be holy.’ This is what is written “You shall be holy…” (Leviticus 19:2)

Isaac said to his father Abraham: O my father! Bind for me my two hands, and my two feet, so that I do not curse thee; for instance, a word may issue from the mouth because of the violence and dread of death, and I shall be found to have slighted the precept, "Honour thy father" (Ex. 20:12). He bound his two hands and his two feet, and bound him upon the top of the altar, and he strengthened his two arms and his two knees upon him, and put the fire and wood in order, and he stretched forth his hand and took the knife. Like a high priest he brought near his meal offering, and his drink offering; and the Holy One, blessed be He, was sitting and beholding the father binding with all (his) heart and the son bound with all (his) heart. And the ministering angels cried aloud and wept, as it is said, "Behold, the Erelim cry without; the angels of peace weep bitterly" (Isa. 33:7). The ministering angels said before the Holy One, blessed be He: Sovereign of all the worlds! Thou art called merciful and compassionate, whose mercy is upon all His works; have mercy upon Isaac, for he is a human being, and the son of a human being, and is bound before Thee like an animal. "O Lord, Thou preservest man and beast"; as it is said, "Thy righteousness is like the mighty mountains; thy judgments are like a great deep: O Lord, thou preservest man and beast" (Ps. 36:6).

... Teach us oh, teacher: A court which sanctified the month, but not at Eintav with witnesses, is it sanctified? R’ Abahu said in the name of R’ Chiya the great: if a court sanctified the month without witnesses, it is sanctified, as it says “…which you shall designate in their appointed time.” (Leviticus 23:4) This means whether it is with witnesses or without. Whether witnesses saw it or not it is sanctified, as it says ‘which you shall designate.’ And why did the court intercalate a month into the calendar at Eintav? Because this was the meeting place for the court. Therefore on Rosh HaShana which fell out on Shabbat the shofar is not blown anywhere except at Eintav, in the place where the court sat and intercalated the years and months. The Holy One said: Zion is the meeting place for the whole world, as it says “…for out of Zion shall the Torah come forth, and the word of the Lord from Jerusalem.” (Isaiah 2:3) Therefore when I redeem Zion and her exiles, as it says “Zion shall be redeemed through justice and her penitent through righteousness,” (Isaiah 1:27) they will come and blow the shofar within her. From where do we learn this? From how the prophet finished his words “Sound a shofar in Zion…” (Yoel 2:15). This is how R’ Tanchuma opened in the name of the House of R’ Aba: “The fairest of branches (nof) , the joy of the entire earth- Mount Zion, by the north side, the city of a great king.” (Psalms 48:3) What does nof mean? A bride (kloninfe). Another explanation. ‘The fairest of branches’ R’ Chanina bar Pappa said: The most beautiful in her branches, like the fig whose roots are in the land, rising up with her branches going out in every direction, she is beautiful. This is why Jerusalem is called the fairest of branches, because in the future she will be so “And it became wider and it wound higher and higher…” (Ezekiel 41:7) Another explanation. ‘The fairest of branches’ R’ Berachia said: The one who is beautiful through the waving (hanafat) of her omer offering. R’ Yitzchak said: The one who is beautiful because in the future she will wave away the nations of the world. R’ Levi said: the fairest of branches (nof) because everyone beautifies her, praises her and waves (manifim) to her. “Tyre, you said, 'I am the perfection of beauty.'” (Ezekiel 27:3) but everyone praises and says ‘how beautiful’ to Jerusalem “Is this the city that was called the perfection of beauty, the joy of all the earth?” (Lamentations 2:15) Another explanation. ‘The fairest of branches’ R’ Levi said: her branches are beautiful through the circling of the altar. Another explanation. ‘The fairest of branches, the joy of the entire earth’ R’ Yochanan said: there was a dome of accounting outside of Jerusalem, and they would take their accounts to do them outside of Jerusalem under that dome outside of the city limits. Within the city they would eat, drink and be joyful. Another explanation. ‘The fairest of branches, the joy of the entire earth’ Through the dew which comes out from there and causes the grains to wave (m’nafef), gives blessing and makes all the land rejoice. ‘The fairest of branches, the joy of the entire earth’ R’ Yonatan of Bet Guvrin went into Jerusalem with merchandise in his hands and no one was around. He said: and this is the joy of the entire earth?! He hadn’t finished saying this before he sold everything that was in his hands. “…Mount Zion, by the north side…” (Psalms 48:3) And is Zion located in the north, isn’t it actually in the south? What is ‘the north side’? That her sacrifices were offered “…on the northern side of the altar…” (Leviticus 1:11) And what does “…the city of a great king…” (Psalms 48:3) mean? The city of the Great King. Another explanation. ‘The fairest of branches, the joy of the entire earth’ R’ Levi said: joy comes from Zion, “…and they shall come to Zion with song, with joy of days of yore shall be upon their heads…” (Isaiah 35:10) The blessing comes from there, “Like the dew of Hermon, that comes down upon the mountains of Zion; for there the Lord commanded the blessing, even life forever.” (Psalms 133:3) The Torah comes from Zion “…from out of Zion comes the Torah…” (Isaiah 2:3) Help comes to Israel out Zion, “Send forth your help from the sanctuary, and support you out of Zion.” (Psalms 20:3) Life comes from Zion, “…for there the Lord commanded the blessing, even life forever.” (Psalms 133:3) Salvation comes from Zion, as it says “Oh that the salvation of Israel were come out of Zion!” (Psalms 14:7) And the shofar blast which will bring near the redemption of Israel comes out of Zion “Blow the shofar in Zion, and sound an alarm in My holy mountain; Let all the inhabitants of the land tremble; For the day of the Lord comes, for it is at hand…” (Yoel 2:15)