Midrasch zu Tehillim 36:78

(Deut. 29:9:) “You are standing today.” This text is related (to Prov. 12:7), “The wicked are overturned (rt.: hpk) and are no more, but the house of the righteous shall stand.” Every time that the Holy One, blessed be He, looks at the works of the wicked and turns (rt.: hpk) them over (examines them), there is no recovery for them. He turned over the works of the generation of the flood, and there was no recovery for them, as stated (in Gen. 7:23), “And he wiped out all living things.” He turned over the works of the Sodomites, and there was no recovery for them, as stated (in Gen. 19:25), “And he overturned those cities.” He turned over the works of the Egyptians, and there was no recovery for them, as stated (in Exod. 14:28), “and not so much as one of them remained.” He turned over the works of Babylon, and there was no recovery for them, as stated (in Is. 14:22), “and from Babylon i will cut off name, remnant, offspring, and posterity.” Moreover, David has said about all of them (in Ps. 36:13), “There the evildoers have fallen; they are thrust down and cannot rise.” When Israel falls, however, it stands up [again], as stated (in Micah 7:8), “Rejoice not over me, O my enemy; when I fall, I shall arise….” It also says (in Mal. 3:6), “For I the Lord do not change; [and you, O Children of Jacob, are not destroyed (rt.: klh).” R. Hanina bar Pappa said, “The Holy One, blessed be He, said, ‘I have never smitten a people and [restored] them, but (according to Mal. 3:6), “you Children of Jacob are not destroyed,”’ This is as stated (in Deut. 32:23), ‘I will use up (rt.: klh) My arrows on them,’ [meaning that] My arrows are used up (rt.: klh) but they are not destroyed (rt.: klh).” And so has the assembly of Israel said (in Lam. 3:12), “He has bent his bow; he has set me as a target for the arrow.” To what is the matter comparable? To a warrior who raises up the [target] post and shoots the arrows at them. The arrows are used up (rt.: klh), but the post stands. So it is also with Israel. Every time that afflictions came upon them, the afflictions ended, and they were standing in their place. Ergo it is stated (in Prov. 12:7), “The wicked are overturned and are no more.” Hezekiah the son of R. Hiyya said, “Why is this parashah next to the parashah about curses (i.e., Deut. 27:11-28:69)?¹Rashi on Deut. 29:12. Because Israel heard a hundred curses less two in this parashah, apart from the forty-nine which are uttered in the priestly Torah (i.e., in Leviticus). They immediately turned green in the face and said, ‘Who can withstand these [curses]?’ Moses called them immediately (in Deut. 29:1) and pacified them with [the words from Deut. 29:9].” What is written above the matter (in Deut. 29:1-2, 6)? “Then Moses summoned all of Israel [and said unto them, ‘You have seen all that the Lord did before your eyes in the land of Egypt,] …. The great trials [which your eyes saw, the signs, and those great wonders]. When you came unto this place, [Sihon king of Heshbon and Og king of Bashan came out to engage us in battle; but we defeated them].” And you did not heed My voice, and you uttered words before Me for which you deserved destruction. Still I did not wreak destruction upon you, when it is stated (in Ps. 106:7), “When our ancestors were in Egypt, they did not consider Your wondrous works….” And not only that, but they said of the calf (in Exod. 32:4), “This is your god, O Israel.” Now if you should say, “For what reason did the [other] nations deserve destruction, while we are remaining alive?” It is because when afflictions come upon them, they kick against them and do not mention the name of the Holy One, blessed be He, as stated (in Ps. 79:6), “Pour out your wrath upon the nations that have not known you, [upon the kingdoms that do not invoke Your name].” In the case of Israel, however, when afflictions come upon them, they make submit and pray, as stated (in Ps. 116:3-4), “I found trouble and sorrow, but I shall invoke the name of the Lord.” Therefore the Holy One, blessed be He, said, “Even though these maledictions come upon you, they [themselves] stand you up; and so it says (in Deut. 8:16), ‘in order to humble you and in order to test you, [so as to benefit you in the end].’” Thus did Moses say to Israel, “Even though afflictions come upon you, you have a standing.” It is therefore stated (in Deut. 29:9), “You are standing today, all of you.” Another interpretation (of Deut. 29:9), “You are standing (nizavim) today”: Why did Moshe make them into a pillar (mazevah)²A type of altar generally used for idolatry, but always forbidden by the Torah. See Deut. 16:22.? Because they would [change] from one opinion to another opinion: from the opinion of Moshe to the opinion of Joshua; from the opinion of Joshua to the opinion of the elders. And Joshua also made them into a pillar, as stated (in Josh. 24:1), “Joshua assembled all the tribes of Israel at Schechem, [and he summoned Israel’s elders and commanders, magistrates and officers; and they presented (yityazvu) themselves].” And Samuel – since they [changed] from his opinion to the opinion of the kings – also made them into a pillar, as stated (in I Sam. 12:7), “And now stand (hityazvu) and I will judge you.” Another interpretation (of Deut. 29:9), “You are standing today”: Just as today (literally: the day) sometimes darkens and sometimes lightens, so it is with you. Although you have darkness, the Holy One, blessed be He, is going to shine on you with light eternal, as stated (in Is. 60:19), “for the Lord shall be your everlasting light.” When? When you all become one group, as stated (in Deut. 4:4), “are all alive today.” According to universal custom, if one takes a group of reeds, will he be able to break them at one stroke! But if he takes them one by one, even an infant can break them. So also you find that Israel was not redeemed until they became one group, as stated (in Jer. 50:4), “’In those days and at that time,’ says the Lord,’ the children of Israel, they and the children of Judah, shall come together.’” When they are united, they shall welcome the face of the Divine Presence.

(Deut. 29:9 [10]:) YOU ARE STANDING TODAY, ALL OF YOU <BEFORE THE LORD>…. This text is related (to Prov. 12:7): THE WICKED ARE OVERTURNED (rt.: HPK) AND ARE NO MORE, BUT THE HOUSE OF THE RIGHTEOUS SHALL STAND. {….} Every time that the Holy One looks at the works of the wicked and turns (rt.: HPK) against them, there is no recovery for them.¹Tanh., Deut. 8:1. He overturned the works of the generation of the flood, and there was no recovery for them. What is written concerning them (in Gen. 7:23)? AND HE WIPED OUT ALL LIVING THINGS. He overturned the works of the Sodomites, and there was no recovery for them, as stated (in Gen. 19:25): AND HE OVERTURNED THOSE CITIES. He overturned the works of the Egyptians, and there was no recovery for them, as stated (in Exod. 14:28): AND NOT SO MUCH AS ONE OF THEM REMAINED. He overturned the works of Babylon, and there was no recovery for them, as stated (in Is. 14:22): AND FROM BABYLON I WILL CUT OFF NAME, REMNANT, OFFSPRING, AND POSTERITY…. Moreover, David has said about all of them (in Ps. 36:13 [12]): THERE THE EVILDOERS HAVE FALLEN; THEY ARE THRUST DOWN AND CANNOT RISE. When Israel falls, however, it stands up <again>, as stated (in Micah 7:8): REJOICE NOT OVER ME, O MY ENEMY; WHEN I FALL, I SHALL ARISE…. It also says (in Mal. 3:6): FOR I THE LORD DO NOT CHANGE; AND YOU, O CHILDREN OF JACOB, ARE NOT DESTROYED (rt.: KLH). R. Hanina bar Pappa said: The Holy One said: I have never smitten a people and restored them, but you children of Jacob are not destroyed, as stated (in Deut. 32:23): I WILL USE UP (rt.: KLH) MY ARROWS ON THEM. My arrows are used up (rt.: KLH) but they are not destroyed (rt.: KLH). And so has the assembly of Israel said (in Lam. 3:12): HE HAS BENT HIS BOW; HE HAS SET ME AS A TARGET FOR THE ARROW. To what is the matter comparable? To a warrior who raises up the <target> post and shoots the arrows at them (sic). The arrows are used up (rt.: KLH), but the post stands. So it is also with Israel. Every time that afflictions came upon them, the afflictions ended, and they were standing in their place. Ergo it is stated (in Prov. 12:7): THE WICKED ARE OVERTURNED AND ARE NO MORE. [….]

(Numb. 1:1) “Then the Lord spoke unto Moses in the Sinai desert.” This text is related (to Ps. 36:7), “Your righteousness is like the mighty mountains; Your judgments are like the great deep.” The righteousness that You bring into the world is proclaimed upon these mountains. (Ibid., cont.) [But] “your judgments are like the great deep.” A judgment which You execute for the world is like the great deep. As the deep is in a secret [place], Your judgments are also in secret. How so? When Jerusalem was destroyed, it was destroyed on the ninth of Ab; but when it was shown to Ezekiel, it seemed to be on the twentieth. Why? So as not to publicize¹Gk.: parresiazesthai. it. However, when He came to magnify Israel, He did publicize [on which day], in which place, in which month, in which year, in which era.²Gk. hupateia (“consulship”). On which day? (Numb. 1:1) “On the first of the month.” In which place? (Ibid.) “In the Sinai desert.” In which month? (Ibid.) “In the second month.” In which year? (Ibid.) “In the second year.” In which era? (Ibid.) “After their Exodus from the land of Egypt.” What did He say to them? (Numb. 1:2) “Count the heads of all of the congregation of the Children of Israel.”

(Numb. 1:1:) THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT, IN THE TENT OF MEETING. This text is related (to Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS; YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. R. Meir said: <The passage> is speaking allegorically about the righteous in their dwelling, and it is speaking allegorically about the wicked in their dwelling.¹Above, in Tanh. (Buber), Gen. 2:8; Lev. 8:7; Gen. R. 33:1; Lev. R. 27:1; Numb. R. 1:1; PRK 9:1; Tanh., Lev. 8:5 (some texts); cf. Tanh., Numb. 1:1. It is speaking allegorically about the righteous <in their dwelling> (in Ezek. 34:14): I WILL FEED THEM IN A GOOD PASTURE, {AND IN A PASTURE OF OIL} [AND UPON THE MOUNTAINS OF THE LOFTY ONE OF ISRAEL] SHALL BE THEIR FOLD. It speaks allegorically about the wicked <in their dwelling> (in Ezek. 31:15): THUS SAYS THE LORD {GOD}: IN THE DAY THAT HE WENT DOWN TO SHEOL, I CAUSED HIM TO MOURN; I COVERED HIM WITH THE DEEP. With what are the wicked covered, when they go down to Gehinnom?²Above, Exod. 3:2; Tanh., Exod. 3:2. WITH THE DEEP. Hezekiah bar Hiyya said: In the case of a vat, with what does one cover it? With a lid of clay, since <the vessel itself > is <made> of clay. For that reason one covers it with a lid of clay. Similarly in the case of the wicked, it is written of them (in Is. 29:15): AND THEIR WORKS ARE IN DARKNESS. For that reason they are darkened before the Holy One.³See above, Gen. 1:19. So he brings them down to Sheol, which is darkness, and covers them with the deep, which is darkness, as stated (in Gen. 1:2): WITH DARKNESS UPON THE FACE OF THE DEEP.

We are taught concerning the passage (Lev. 1, 2) From the cattle, this means to include such men who are like cattle. From here it is inferred that it is permissible to accept sacrifices from Jewish apostates, that they may repent, but not from a convert, who practices idolatrous libation, and who profanes the Sabbath pubicly. (Ib. b) Is this a general rule that whenever the word cattle is mentioned that it refers to an objectionable thing? Behold it is written (Ps. 36, 7) Man and beast Thou preservest, O Lord; and R. Juda said in the name of Rabbi: "This refers to men who are devoid of wisdom and who make themselves like beasts [hence it is a praise?]. There it is written 'man and beast,' but here it is written, 'beast' alone. And wherever it is written man and beast do you say that it means for improvement (perfection)? Behold it is written (Jer. 21, 27) And I will sow the house of Israel and the house of Juda with the seed of man and with the seed of beast. [Hence beast refers to a disadvantage?] There it is different, for the passage makes a separation between the seed of man and the seed of beast."

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS (literally: MOUNTAINS OF GOD). The righteousness which the Holy One brings into the world is proclaimed upon these mountains. (Ibid., cont.:) YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. A judgment which you execute for the world is like the great deep. As the deep is in a secret <place>, your judgments are also in secret. How so? When Jerusalem was destroyed, it was destroyed on the ninth of Ab; but when it was shown to Ezekiel, it seemed to be on the tenth.⁴Cf. Tanh., Numb. 1:1, and Numb. R. 1:1 according to which the Ezekiel dating was the twentieth; but neither dating is to be found in Ezekiel. Why? So as not to publicize⁵Gk.: parresiazesthai. it. However, when he came to magnify Israel, he did publicize [on which day], in which place, in which month, in which year {in the second year}, in which era.⁶Gk. hupateia (“consulship”). {The abyss.} [On which day? (Numb. 1:1:) ON THE FIRST OF THE MONTH. In which place? (Ibid.:) IN THE SINAI DESERT. In which month? (Ibid.:) IN THE SECOND MONTH. In which year? (Ibid.:) IN THE SECOND YEAR. In which era?] (Ibid.:) AFTER THEIR EXODUS FROM THE LAND OF EGYPT, SAYING. What did he say to them? (Numb. 1:2:) TAKE A CENSUS.

We are taught in a Baraitha that R. Jose says: "Woe to the human beings who see and know not what they see; who stand and know not upon what they stand." Upon what does the earth stand? Upon the pillars, as it is said (Job 9, 6) Who shaketh the earth loose out of her place; The pillars stand upon the waters, as it is said (Ps. 136, 6) Who stretched out the earth above the waters; the waters upon the mountains, as it is said (Ib. 104, 6) Above the mountains stood the waters; the mountains upon the wind, as it is said (Amos 4. 13) He that wind, the wind upon the storm, as it is said (Ps. 148, 8) Stormy wind, fulfilled his word; the storm is suspended upon the supbort of the Holy One, praised be He! as it is said (Deut. 33, 27) And underneath are the everlasting arms. The sages however say: "The world stands upon twelve pillars, as it said (Ib. 32, 8) He set the bounds of the tribe according to the number of the sons of Israel." According to others, it stands upon seven pillars, as it is said (Prov. 9, 1) She had hewn out her seven pillars. R. Elazor b. Shamna says: "Upon one pillar, whose name is Zaddik (Righteous), as it is said (Ib. 10, 25) But the righteous (Zaddik) is an everlasting foundation." R. Juda said: "There are two firmaments, as it is said (Deut. 10, 14) Behold, to the Lord thy God belong the heavens and the heavens of the heavens." Resh Lakish said: "They are seven, viz.: Vilon (Curtain), Rakia (Expanse), Shchakim (Clouds), Zbul (Entertainment place), Maon (Dwelling), Machon (Residence), Araboth. Vilon serves no purpose whatever save that the luminaries enter through it in the morning and leave through it in the evening, by which means it renews daily the work of creation, as it is said (Is. 40, 22) … that stretched out the heavens as a curtain, and spreadeth them out as a tent to dwell in. Rakia is that in which the sun and moon, the stars and constellations are set, as it is said (Gen. 1, 17) And God set them in the expansion of the heavens. Shehakim is that in which the millstones stand and grind manna for the righteous, as it is said (Ps. 78, 23) Then He ordained the skies from above, and the doors of heaven He opened and He let rain upon them manna to eat, and the corn of heaven gave He unto them. Zbul is that in which the heavenly Jerusalem and the Temple, and the altar are built there, where Michael the great [Arch-Angel] prince stands and offers sacrifices daily, as it is said (I Kings 8, 13) I have surely built Thee a house of habitation, a place for Thee to dwell in for ever, and whence do we know that the same is called Shamayim? It is said (Is. 63, 15) Look down from heaven (Misha-mayim) and behold, from the habitation (Zbul) of Thy Holiness, Maon is that in which are companies of ministering angels, who utter songs during the night and are silent during the day for the sake of the glory of Israel, as it is said (Ps. 42, 9) In the day time, the Lord will command His kindness, and in the night His songs shall be with me. (Resh Lakish said: "Whoever studies the Torah during the night time, the Holy One, praised be He! will stretch over him the thread of grace for the future world, which is compared unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." According to others Resh Lakish said: "Whoever studies the Torah in this world which is likened unto night, the Holy One, praised be He! will stretch over him the thread of grace in the world to come which is likened unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." R. Levi said: "Whoever interrupts his study of the Torah, and occupies himself with idle talk will, as a punishment, be fed with hot coals, as it is said (Job 30, 4) Who crops off mallows by the bushes, and have brumbush roots as their bread." And whence do we know that Maon refers to Heaven.? It is said (Deut. 26, 15) Look down from Thy habitation (Maon) of Thy holiness from the heavens. Machon is that in which are the treasures of snow and hail, and the upper chamber (store) of harmful dews and the upper chamber (store) of the raiins, and the chamber of the whirlwind and of the storm, and the retreat of noisome vabor; and their doors are made of fire, as it is said (Deut. 28, 12) The Lord will open unto thee His good treasure. Are then these treasures in Heaven? Behold, they are on the earth, for it is written (Ps. 148, 7) Praise the Lord from the earth, ye sea-monsters and all deeps; fire and hail; snow and vapor; the storm wind, that fulfill His word, hence everything exists on the earth? Said R. Juda in the name of Rab: "Originally they were situated in Heaven, but David prayed for them and caused them to be brought down, on the earth." He entreated Him: "Sovereign of the Universe! (Ib. 5, 5) For thou art not a God, that hath pleasure in wickedness; evil cannot abide with Thee, i.e., Thou art a righteous God! O God! and therefore evil cannot abide with Thee. And whence do we know that the Maon refers to heaven, it is said (I Kings 8, 43) Mayest Thou listen in Heaven, the place of Thy dwelling (Maon). Araboth is that place in which dwell righteousness. Justice and grace; the treasures of life, the treasures of blessing, and the souls of the righteous, as well as the spirits and souls which are about to be created, also the dew with which the Holy One, praised be He! will revive the dead. That there dwell righteousness and justice, we find in the following passage (Ps. 89, 15) Righteousness and justice are the prop of Thy throne. That there is grace, we infer from the following passage (Is. 59, 17) And He put on righteousness as a coat of mail. That the treasures of peace exist there, we infer from the following passage (Judges 6, 24) And He called it (the altar) Adonay-Shalom (the eternal of peace). That the treasures of life exist there we infer from the following passage (Ps. 36, 10) For with Thee is the source of life. That the treasures of blessing exist there, we infer from the following passage (I Sam. 25, 20) Yet will the soul of my lord, be bound in the bound of life with the Lord thy God. That the spirits and souls which are about to be created abide there, we infer from the following passage (Is. 57, 16) When the spirit from before Me is overwhelmed, and the souls which I have made. That there exists the dew with which the Holy One, praised be He! will survive the dead, we infer from the following passage (Ps. 68, 10) Rain of beneficience didst thou pour down, O God! There also are celestials and seraphim, and holy being and ministering angels and the Divine throne of glory, and the King, the living God, the high and exalted, sitting over them among the clouds, as it is said (Ib. ib. 5) Exalt Him who rideth upon the heavens; the everlasting is His name. And whence do we know that Araboth refers to heaven? A. Abahu said: "We infer from the similar words, Richiba, Richiba; it is written here, 'Exalt him who rideth (Rdchab) upon the heavens, and it is also written (Deut. 33, 26) Who rideth (Rochab) to help thee upon the heavens." And darkness and cloud and thick darkness surround Him, as it is said (Ps. 18, 12) He made darkness his hiding place, etc. Now is there darkness in the presence of the Lord? Is it not written (Dan. 2, 22) He is that revealeth what is deep and secret: He knoweth what is in the darkness, and the light dwelleth with Him? This presents no difficulty. (Fol. 13) The one refers to that which is within, the other to that which is without. R. Acha b. Jacob said: "There still is another firmament above the heads of the Holy being, for it is said (Ez. 1, 22) And the likeness of a vault was ever the head of the living creatures, shining like the glitter of the living crystal. So far hast thou permission to speak. Thenceforth thou hast not permission to speak. For thus it is written in the book of Ben Sira: "Search not into that which is concealed from thee; that which is hidden from thee do not try to penetrate; consider only that which thou hast permission. Thou must have nothing to do with mysteries."

PREMUNDANE CREATION, AND THE WORK OF THE FIRST DAY
R. ELIEZER BEN HYRḲANOS opened (his discourse with the text), "Who can utter the mighty acts of the Lord, or shew forth all his praise?" (Ps. 106:2). Is there any man who can utter the mighty acts of the Holy One, blessed be He, or who can shew forth all His praise? Not even the ministering angels are able to narrate (the Divine praise). But to investigate a part of His mighty deeds with reference to what He has done, and what He will do in the future (is permissible), so that His name should be exalted among His creatures, whom He has created, from one end of the world || to the other, as it is said, "One generation to another shall laud thy works" (Ps. 145:4).

(Fol. 63) R. Juda said: "The comorant (Lev. 11, 17) is that bird which catches fish out of the sea; the hoopoe (Ib.) is that bird which has a double crest." We are also taught in a Baraitha to the same effect: The hoopoe is that bird which has a double crest, and it is the same bird which brought the worm shamir for the [building] of the Temple. R. Jochanan, upon seeing a comorant would recite the following verse (Ps. 36, 7) Thy judgments are like the great deep; and upon seeing an ant he would recite the beginning of that passage, Thy righteousness is like the mighty mountains. R. Juda said: "The gier-eagle (Lev. 11, 17) refers to the bird which produces the sound Sh'rakrak, and why is it called Racham [which means mercy]?" Said R. Jochanan: "Because as soon as the Rahcam (gier-eagle) appears, mercy comes upon the world." Said R. Bibi b. Abaye: "This refers only when it stands upon something and produces the sound Sh'rakrak, and we have a tradition that when she will sit upon the ground and pronounce that sound, then it be a sign for the Messianic period, as it is said (Zech. 10, 8) I will hiss (esh'rka) for them, and gather them." R. Ada b. R. Shimi said unto R. Idai: "Did it not happen that one of them were sitting on a cultivated field making the above sound when a stone fell upon it and pierced its brains [hence the sign is not positive]? "That one was a liar [and was therefore killed]," came the reply.

... …and the Holy One said to Israel, ‘my children – now take from me the cup of consolation.’ They replied to Him ‘Master of the World! You were angry with us and brought us out from within Your house and exiled us among the nations of the world [and that is like a vessel cast aside among the nations of the world] and now you’ve come to appease us?! He said to them, ‘I will give you an allegory, to what is this thing to be likened? To a man who married his sister’s daughter. He grew angry with her and sent her out of his house, and after some days came to appease her. She said to him ‘you were angry with me and threw me out of your house and now you’ve come to appease me?!’ He said to her, ‘you are are my sister’s daughter, maybe you will say in your heart that from the day that you went out of my house [another woman entered in, by your life] even I have not entered my house.’ Thus the Holy One said to Israel, ‘my children, from the day I destroyed My house below I have not gone up and sat in My house above. Rather, I sat in the dew and the rain. If you do not believe me place your hands in My head [and see the dew which is on My head, if it were not an explicit verse it would be impossible to say] as it says “…for my head is full of dew, my locks with the drops of the night.” (Shir HaShirim 5:2) And the Holy One clothed Zion with her strength, in reward for “The Eternal's strength and His vengeance were my salvation…” (Shemot 15:2) which they said at the sea, [and from where do we learn that the Holy One clothes her in her strength?] as it says “Awaken, awaken, put on your strength, O Zion…” (Yeshayahu 52:1)

Our Rabbis were taught: "In three respects is loving kindness greater than charity: Charity is done at the mere sacrifice of money, while loving kindness is performed both with one's money and with one's person; charity is only for the poor, while loving kindness is for both the living and the dead." R. Elazar said: "One who does charity and justice is as if he filled the whole world with kindness; as it is said (Ps. 33, 50) He loveth righteousness and justice; the earth is full of the kindness of the Lord. You might then say that every one who desires [to do charity] is given the opportunity [to do real charity]; it is therefore said (Ib. 36, 8) How precious is Thy kindness O Lord! One may think that even a man who fears God is [given the opportunity]. It is therefore said (Ib. 103, 17) But the kindness of the Lord is from everlasting to everlasting over those that fear Him. Again said R. Elazar: "What is the meaning of the passage (Prov. 31, 26) She openeth her mouth with wisdom, and the law of kindness is on her tongue? Are there then two sets of laws, one of kindness, and one of unkindness? But this means that, if one studies law for its own sake, it becomes a law of kindness; but if one studies the law for his own interest, it becomes a law of unkindness." According to others: "If he studies the law to teach others, it becomes a law of kindness; but if he studies it for himself, it becomes a law of unkindness."

(Lev. 22:26-27:) “And the Lord spoke to Moses, saying, ‘When a bull or a sheep or a goat is born.” This text is related (to Ps. 36:7), “Your righteousness is like the mighty mountains; Your judgments are like the great deep….”²⁷See above, Gen. 2:8; below, Numb. 1:1. “Your righteousness is like the mighty mountains.” These are the righteous ones, in that they have been compared with mountains, where it is stated (in Micah 6:2), “Hear, O mountains, the claim of the Lord.” (Ps. 36:7, cont.:) “And Your judgments are like the great deep.” These are the wicked, since it is stated (in Exod. 15:5), “The depths covered them.” “Your righteousness is like the mighty mountains.” These are the righteous, [for] just as these mountains grow herbs, so the righteous possess good works. (Ibid., cont.:) “And Your judgments are like the great deep.” These are the wicked, [for] just as the deep does not grow herbs, so the wicked do not possess good works. (Ps. 36:7:) “Your righteousness is like the mighty mountains.” Just as the mountains are suitable for sowing and producing fruit; so do the righteous produce fruit, in that they do good for themselves and do good for others.²⁸Lev. 27:1. To what is the matter comparable? To a gold bell with a pearl²⁹Gk.: margarites, margaritis, margaritarion, or margellion. clapper. Similarly the righteous do good for themselves and do good for others. Thus it is stated (in Is. 3:9), “Tell the righteous that [all is] well for them, for they shall eat the fruit of their works.” (Ps. 36:7 cont.:) “And Your judgments are like the great deep.” These are the wicked. Just as the deep is unable to sow and grow fruit, so the wicked do not possess good works and do not grow fruit. Instead they are distressing for themselves and for others. Thus it is stated (in Is. 3:10), “Woe to the bad wicked, as the recompense of his hands will be done to him.” He is bad for himself and bad for others. (Ps. 36:7:) “Your righteousness is like the mighty mountains [and Your judgments are like the great deep].” Transpose the text and interpret it:³⁰See also Gen. R. 33:1; PRK 9:1; M. Pss. 36:5. Your righteousness over your judgments is like the mighty mountains over the great deep. Just as these mountains hold down the deep, so that it does not rise up and inundate the earth, so the works of the righteous hold back the divine retributions, so that they will not come into the world. (Ps. 36:7:) “Your righteousness is like the mighty mountains.” Just as these mountains have no end, so there is no end to the reward of the righteous in the world to come. (Ibid., cont.:) “Your judgments are like the great deep.” Just as the deep has no limit, so there is no limit to the divine retributions of the wicked in the world to come. (Ps. 36:7:) “Your righteousness is like the mighty mountains (literally, mountains of God); [Your judgments are like the great deep].” R. Ishmael and R. Aqiva [differ]. R. Ishmael says, “Since the righteous (rt.: tsdq) carry out the Torah, which was given from the mountains of God, the Holy One, blessed be He, treats them with a charity (rt.: tsdq) like the mountains of God. But since the wicked do not carry out the Torah, which was given from the mountains of God, the Holy One, blessed be He, deals strictly with them, even unto the great deep.” R. Aqiva says, “The Holy One, blessed be He, is as strict with the former as with the latter. From the righteous he collects in this world for a few evil deeds which they have committed, in order to render them full payment in the world to come; while he gives prosperity in abundance to the wicked and pays them in this world for the few good deeds that they have done, in order to punish them in the world to come.” R. Meir says, “[Scripture] has spoken metaphorically of the righteous in their abode, and it has spoken metaphorically of the wicked in their abode.³¹Above, Gen. 2:8, and the note there. It has spoken metaphorically of the righteous in their abode, even as stated (in Ezek. 34:14), “I will feed them in a good pasture, and upon the mountains of the Lofty One of Israel shall be their fold.” And it has spoken metaphorically of the wicked in their abode, as stated (in Ezek. 31:15), “Thus says the Lord God, ‘In the day that he went down to Sheol, I caused him to mourn (he'evalti); I covered him with the deep.’” The written text is "I led" (hovalti, not “I caused… to mourn [he'evalti]”).³²Gen. R. 33:1; Exod. R. 14:2. So interpreted the verse means: “I led him [into Geihinnom]. R. Judah bar Ammi told a parable, “One does not make a cover for a vat of silver, gold, bronze or iron, but rather of clay, because that is a material of the same sort. Similarly, the Holy One, blessed be He, said, ‘Geihinnom is darkness,’ as stated (in Ps. 35:6), ‘Let their path be darkness and slipperiness, with the angel of the Lord pursuing them.’ Moreover, the deep is darkness, as stated (in Gen. 1:2), ‘with darkness upon the face of the deep.’ And the wicked are darkness, as stated (in Is. 29:15), ‘for their works are in darkness; so they say, “Who sees us and who knows about us?”’ So let darkness come and cover darkness, just as you have said (in Eccl. 6:4), ‘For it comes in vanity and goes in darkness; even its name is covered in darkness.’”

“May the Lord recompense your work, and may your reward be complete from the Lord, God of Israel, under whose wings you have come to take refuge” (Ruth 2:12).
“May the Lord recompense your work, and may your reward be complete [shelema] from the Lord.” Rabbi Ḥasa said.¹⁸¹Many commentaries suggest that a word is missing here, and that it should read as per Yalkut Shimoni Ruth 602: “Rabbi Ḥasa said: Solomon.” Thus, Rabba Ḥasa states that the word shelema alludes to the fact that Solomon [Shelomo] would be one of Ruth’s descendants. “Under whose wings [kenafav] you have come to take refuge.” Rabbi Avun said: We have heard that the land has wings, as it is stated: “From the end of [mikkenaf] the earth we have heard songs” (Isaiah 24:16). There are wings to the sun, as it is stated: “The sun of righteousness will shine for you who fear My name, with healing in its wings” (Malachi 3:20). There are wings for beasts, as it is stated: “The sound of the wings of the beasts” (Ezekiel 3:13). There are wings for cherubs, as it is stated: “For the cherubim spread their wings” (I Kings 8:7).There are wings for seraphs, as it is stated: “The seraphim stood above Him; each had six wings” (Isaiah 6:2). Come and see how great is the power of the righteous, and how great is the power of charity, and how great is the power of those who perform kindness, as they do not take shelter in the shadow of [the wings of] morning,¹⁸²The morning is also described as having wings, as in: “If I take the wings of morning” (Psalms 139:9). not in the shadow of the wings of the land, not in the shadow of the wings of the sun, not in the shadow of the wings of beasts, not in the shadow of the wings of cherubs, and not in the shadow of the wings of seraphs, but rather in the shadow of He who spoke and the world came into being, as it is stated: “How precious is Your kindness, God, and men take shelter in the shadow of Your wings” (Psalms 36:8).

(Ps. 36:7:) “Your righteousness (rt.: tsdq) is like the mighty mountains; [Your judgments are like the great deep].” R. Judah bar Simon said, “The charity (rt.: tsdq) which You did with Noah in the ark was like the mighty mountains.³³Lev. R. 27:1. [Thus it is stated (in Gen. 8:4),] ‘And the ark came to rest in the seventh month on the seventeenth day of the month, upon the mountains of Ararat.’ And the judgments are those which You rendered with [his] generation and carried out strictly with them as far as the great deep. Thus it is stated (in Gen. 7:11), ‘on that day all the springs of the great deep burst forth.’ Moreover, when You remembered him, You did not remember him alone, as stated (in Gen. 8:1), ‘Then God remembered Noah, all the beasts, and all the cattle […].’” When R. Joshua ben Levi went away to Rome, he saw there two marble columns covered with bedding³⁴Gk.: koitai (“beds”). so that they would neither be cracked in the burning heat nor frozen in the cold.³⁵Above, Gen. 2:8; Gen. R. 33:1; PRK 9:1. He [also] saw there a certain pauper with a reed mat under him and a reed mat over him. With reference to the columns, he read (Ps. 36:7), “Your righteousness (i.e., your charity) is like the mighty mountains.” Indeed, when You give, You bestow abundantly. But with reference to the pauper, he read (ibid., cont.), “and Your judgments are like the great deep.” [Indeed,] when You are striking, you deal strictly. What is the meaning of (Ps. 36:7, cont.), “You save man and beast, O Lord.” Alexander of Macedon went off to the king of Qatsia beyond the mountains of darkness.³⁶Lev. R. 27:1; PRK 9:1; Tamid 32ab. He arrived at the province named Carthage, which was entirely [inhabited by] women. They came out to meet him. They said to him, “If you wage war with us and are victorious against us, your name will go forth in the world as one who destroyed [a province of] women; and if we wage war with you and conquer you, your name will go forth in the world for having women wage war with you and conquer you. Then you will never again stand up to [another] kingdom.” When he went away, he wrote over the entrance³⁷Gk.: pylai. gate, “I, King Alexander of Macedon, was a fool until I came to the province of Carthage and learned [to take] counsel from women.” He went to another province named Africa. They came out to meet him with golden apples, with golden pomegranates and with golden bread. He said to them, “Is gold eaten in your land?” They said to him, “Was it not like this for you in your own country, why did you come to us?”³⁸Cf. Tamid 32b: “If you wanted [regular] bread, did you have no bread in your own place to eat that you should have taken [to the road] and come here?” He said to them, “I have not come to see your wealth. Rather I have come to see your laws.” While they were sitting [there], two men came before the king for judgment. One said, “Your majesty, I bought a deserted building from this man; and when I cleaned it out, I found a treasure in it. So I said to him, ‘Take your treasure, because I [only] bought a deserted building. I did not buy a treasure.’” But the other said, “Just as you are afraid of a punishment for robbery, so likewise am I afraid of punishment for robbery; for when I sold you the deserted building, I [also] sold you whatever was in it.” The king summoned one of them. He said to him, “Do you have a son?” He said, “Yes.” He called the other one. He said to him, “Do you have a daughter?” He told him, “Yes.” [The king] said to them, “Let them go and marry one another. Then both of them will use up the treasure.” Now Alexander began to be amazed. The king said to him, “What reason do you have to be amazed? For did I not judge well?” He told him, “Yes.” He said to him, “If this case had arisen in your land, what would you have done about it?” He said to him, “We would have taken the head off of this one and off the other one. Then the treasure would go to the house of the king.” He said to him, “But does the sun shine upon you?” He told him, “Yes.” “And does the rain come down upon you?” He told him, “Yes.” “Are there perhaps [some] sheep and goats in your land?” He told him, “Yes.” He said to him, “[Woe to] that man! It is for the sake of the sheep and the goats that the sun shines for you and that the rain comes down upon you. So it for the sake of the [flocks] that you are saved.” Thus it is written (in Ps. 36:7, cont.), “You save human and beast, O Lord.” For the sake of the beast does the Lord save man. Israel said, “Master of the world, we are like man; [but] save us like beasts,³⁹Unlike humans, cattle are not responsible for what they do wrong. since we are drawn after You like beasts, as stated (in Cant. 1:4), “Draw me after you […].” Where are we drawn after You? To the Garden of Eden, as stated (in Ps. 36:9), “They feast on the abundance of Your house, and You have them drink at the river of Your Edens.” R. Eleazar bar Menahem said, “’Your Eden’ (in the singular) is not written here, but ‘Your Edens,’ because each and every righteous person has an Eden for himself.” (Ps. 36:7, cont.:) “You save human and beast, O Lord.” R. Isaac said, “The ordinance for humanity and the ordinance for the beast are one. An ordinance for humanity is (Lev. 12:3), ‘And on the eighth day the flesh of his foreskin shall be circumcised.’ And an ordinance for the beast is (Lev. 22:27), ‘and from the eighth day on it shall be acceptable.’”

(Ps. 36:7:) “Your righteousness (rt.: tsdq) is like the mighty mountains; [Your judgments are like the great deep].” R. Judah bar Simon said, “The charity (rt.: tsdq) which You did with Noah in the ark was like the mighty mountains.³³Lev. R. 27:1. [Thus it is stated (in Gen. 8:4),] ‘And the ark came to rest in the seventh month on the seventeenth day of the month, upon the mountains of Ararat.’ And the judgments are those which You rendered with [his] generation and carried out strictly with them as far as the great deep. Thus it is stated (in Gen. 7:11), ‘on that day all the springs of the great deep burst forth.’ Moreover, when You remembered him, You did not remember him alone, as stated (in Gen. 8:1), ‘Then God remembered Noah, all the beasts, and all the cattle […].’” When R. Joshua ben Levi went away to Rome, he saw there two marble columns covered with bedding³⁴Gk.: koitai (“beds”). so that they would neither be cracked in the burning heat nor frozen in the cold.³⁵Above, Gen. 2:8; Gen. R. 33:1; PRK 9:1. He [also] saw there a certain pauper with a reed mat under him and a reed mat over him. With reference to the columns, he read (Ps. 36:7), “Your righteousness (i.e., your charity) is like the mighty mountains.” Indeed, when You give, You bestow abundantly. But with reference to the pauper, he read (ibid., cont.), “and Your judgments are like the great deep.” [Indeed,] when You are striking, you deal strictly. What is the meaning of (Ps. 36:7, cont.), “You save man and beast, O Lord.” Alexander of Macedon went off to the king of Qatsia beyond the mountains of darkness.³⁶Lev. R. 27:1; PRK 9:1; Tamid 32ab. He arrived at the province named Carthage, which was entirely [inhabited by] women. They came out to meet him. They said to him, “If you wage war with us and are victorious against us, your name will go forth in the world as one who destroyed [a province of] women; and if we wage war with you and conquer you, your name will go forth in the world for having women wage war with you and conquer you. Then you will never again stand up to [another] kingdom.” When he went away, he wrote over the entrance³⁷Gk.: pylai. gate, “I, King Alexander of Macedon, was a fool until I came to the province of Carthage and learned [to take] counsel from women.” He went to another province named Africa. They came out to meet him with golden apples, with golden pomegranates and with golden bread. He said to them, “Is gold eaten in your land?” They said to him, “Was it not like this for you in your own country, why did you come to us?”³⁸Cf. Tamid 32b: “If you wanted [regular] bread, did you have no bread in your own place to eat that you should have taken [to the road] and come here?” He said to them, “I have not come to see your wealth. Rather I have come to see your laws.” While they were sitting [there], two men came before the king for judgment. One said, “Your majesty, I bought a deserted building from this man; and when I cleaned it out, I found a treasure in it. So I said to him, ‘Take your treasure, because I [only] bought a deserted building. I did not buy a treasure.’” But the other said, “Just as you are afraid of a punishment for robbery, so likewise am I afraid of punishment for robbery; for when I sold you the deserted building, I [also] sold you whatever was in it.” The king summoned one of them. He said to him, “Do you have a son?” He said, “Yes.” He called the other one. He said to him, “Do you have a daughter?” He told him, “Yes.” [The king] said to them, “Let them go and marry one another. Then both of them will use up the treasure.” Now Alexander began to be amazed. The king said to him, “What reason do you have to be amazed? For did I not judge well?” He told him, “Yes.” He said to him, “If this case had arisen in your land, what would you have done about it?” He said to him, “We would have taken the head off of this one and off the other one. Then the treasure would go to the house of the king.” He said to him, “But does the sun shine upon you?” He told him, “Yes.” “And does the rain come down upon you?” He told him, “Yes.” “Are there perhaps [some] sheep and goats in your land?” He told him, “Yes.” He said to him, “[Woe to] that man! It is for the sake of the sheep and the goats that the sun shines for you and that the rain comes down upon you. So it for the sake of the [flocks] that you are saved.” Thus it is written (in Ps. 36:7, cont.), “You save human and beast, O Lord.” For the sake of the beast does the Lord save man. Israel said, “Master of the world, we are like man; [but] save us like beasts,³⁹Unlike humans, cattle are not responsible for what they do wrong. since we are drawn after You like beasts, as stated (in Cant. 1:4), “Draw me after you […].” Where are we drawn after You? To the Garden of Eden, as stated (in Ps. 36:9), “They feast on the abundance of Your house, and You have them drink at the river of Your Edens.” R. Eleazar bar Menahem said, “’Your Eden’ (in the singular) is not written here, but ‘Your Edens,’ because each and every righteous person has an Eden for himself.” (Ps. 36:7, cont.:) “You save human and beast, O Lord.” R. Isaac said, “The ordinance for humanity and the ordinance for the beast are one. An ordinance for humanity is (Lev. 12:3), ‘And on the eighth day the flesh of his foreskin shall be circumcised.’ And an ordinance for the beast is (Lev. 22:27), ‘and from the eighth day on it shall be acceptable.’”

(Lev. 22:27:) WHEN A BULL OR A SHEEP OR A GOAT IS BORN…. This text is related (to Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS; YOUR JUDGMENTS ARE LIKE THE GREAT DEEP.³⁴Tanh., Lev. 8:5; also above, Gen. 2:8; below, Numb. 1:1. < YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS. > These are the righteous ones, in that they have been compared with mountains, where it is stated (in Micah 6:2): HEAR, O MOUNTAINS, THE LAWSUIT OF THE LORD…. (Ps. 36:7 [6], cont.:) AND YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. These are the wicked, since it is stated (in Ps. 136:15): BUT OVERTHREW PHARAOH AND HIS HOST IN THE REED SEA.

[Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS. These are the righteous. Just as these mountains grow herbs, so the righteous possess good works. (Ibid., cont.:) AND YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. These are the wicked. Just as the deep does not grow herbs, so the wicked do not possess good works.]

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS. Just as the mountains are suitable for sowing and producing fruit; so do the righteous produce fruit, in that they do good for themselves and do good for others.³⁵Lev. 27:1. Thus it is stated (in Is. 3:10): TELL THE RIGHTEOUS THAT < ALL IS > WELL FOR THEM, FOR THEY SHALL EAT THE FRUIT OF THEIR WORKS. To what is the matter comparable? To a gold bell with a pearl³⁶Gk.: margarites, margaritis, margaritarion, or margellion. clapper. Similarly the righteous do good for themselves and do good for others. (Ps. 36:7 [6] cont.:) AND YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. These are the wicked. Just as the deep is unable to sow and grow fruit, so the wicked to not possess good works. Instead they are distressing for themselves and for others.

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS < YOUR JUDGMENTS ARE LIKE THE GREAT DEEP >. Transpose the text and interpret it.³⁷See also Gen. R. 33:1; PRK 9:1; M. Pss. 36:5. "Your righteousness over your judgments is like the mighty mountains over the great deep." Thus it is stated (in Ps. 48:11 [10]): YOUR RIGHT HAND IS FULL OF RIGHTEOUSNESS. It is also written (in Deut. 32:41): MY HAND LAYS HOLD ON RIGHTEOUSNESS. Just as these mountains hold down the deep, so that it does not rise up and inundate the earth, so the works of the righteous hold back the divine retributions, so that they will not come into the world.

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS. Just as these mountains have no end, so there is no end to the reward of the righteous in the world to come. (Ibid., cont.:) YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. Just as the deep has no limit, so there is no limit to the divine retributions of the wicked in the world to come.

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS (literally: MOUNTAINS OF GOD); < YOUR JUDGMENTS ARE LIKE THE GREAT DEEP >. R. Ishmael and R. Aqiva < differ > {say}: [R. Ishmael says:] Since the righteous (rt.: TsDQ) carry out the Torah, which was given from THE MOUNTAINS OF GOD, [the Holy One treats them with a charity (rt.: TsDQ) LIKE THE MOUNTAINS OF GOD. But since the wicked do not carry out the Torah, which was given from THE MOUNTAINS OF GOD,] the Holy One deals strictly with them, even unto the great deep. There are a lot of interpretations for this verse, but in order not to be tiresome, < I am stopping here >.³⁸As Buber explains in his note, these words from the copyist explain his omitting the rest of the section. Buber has filled in the following bracketed section from parallel texts, mainly from Tanh., Lev. 8:5. [R. Aqiva says: The Holy One is as strict with the former as with the latter. From the righteous he collects for a few evil works which they have committed in this world, in order to render them full payment in the world to come; while he gives prosperity in abundance to the wicked and pays them for the few good works that they have done in this world, in order to punish them in the world to come. Rabbi Meir says: < Scripture > has spoken metaphorically of the righteous in their abode, and it has spoken metaphorically of the wicked in their abode.³⁹Above, Gen. 2:8, and the note there. It has spoken metaphorically of the righteous in their abode, even as stated (in Ezek. 34:14): I WILL FEED THEM IN A GOOD PASTURE, AND UPON THE MOUNTAINS OF THE LOFTY ONE OF ISRAEL SHALL BE THEIR FOLD. And it has spoken metaphorically of the wicked in their abode, as stated (in Ezek. 31:15): THUS SAYS THE LORD GOD: IN THE DAY THAT HE WENT DOWN TO SHEOL, I CAUSED HIM TO MOURN (he'evalti); I COVERED HIM WITH THE DEEP. The Written Text is "I led" (hovalti) (not I CAUSED… TO MOURN [he'evalti]).⁴⁰Gen. R. 33:1; Exod. R. 14:2. So interpreted the verse means: “I led him < into Gehinnom >. R. Judah bar Ammi told a parable: One does not make a cover for a vat of silver, gold, bronze, iron, [or of lead], but of clay, because that is a material of the same sort. Similarly, the Holy One said: Gehinnom is darkness, as stated (in Ps. 35:6): LET THEIR PATH BE DARKNESS AND SLIPPERINESS, WITH THE ANGEL OF THE LORD PURSUING THEM. Moreover, the deep is darkness, as stated (in Gen. 1:2): WITH DARKNESS UPON THE FACE OF THE DEEP. And the wicked are darkness, as stated (in Is. 29:15): FOR THEIR WORKS ARE IN DARKNESS; SO THEY SAY: WHO SEES US? AND WHO KNOWS ABOUT US? So let darkness come and cover darkness, just as you have said (in Eccl. 6:4): FOR IT COMES IN VANITY AND GOES IN DARKNESS; EVEN ITS NAME IS COVERED IN DARKNESS.]

[(Gen. 8:1:) THEN GOD REMEMBERED NOAH.] This text is related (to Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS (literally: MOUNTAINS OF GOD); < YOUR JUDGMENTS ARE LIKE THE GREAT DEEP; HUMAN AND BEAST YOU DELIVER, O LORD >.²⁸Tanh., Lev. 8:5; Gen. R. 33:1; Exod. R. 14:2; Lev. R. 27:1; Numb. R. 1:1; PRK 9:1. < The passage> is speaking allegorically about the righteous in their dwelling and speaking allegorically about the wicked in their dwelling. It speaks allegorically about the righteous [in their dwelling]. (So in Ezek. 34:14:) I WILL FEED THEM IN A GOOD PASTURE, [AND UPON THE MOUNTAINS OF] < THE LOFTY ONE OF ISRAEL SHALL BE THEIR FOLD >. It speaks allegorically about the wicked [in their dwelling]. (So in Ezek. 31:15:) THUS SAYS THE LORD [GOD]: IN THE DAY THAT HE WENT DOWN TO SHEOL, I CAUSED HIM TO MOURN; [I COVERED HIM WITH THE DEEP]. R. Judah bar Hama said: With what does one cover a vat? With < a lid of > its own kind < of material >. Certainly not with another article of silver or gold! Thus Sheol is darkness, and the deep which covers it is darkness. The wicked also, who are in its midst, are darkness, as stated (in Is. 29:15): AND THEIR WORKS ARE IN DARKNESS. Darkness will come, and darkness will cover < them up >.

[Another interpretation] (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS; < YOUR JUDGMENTS ARE LIKE THE GREAT DEEP >. R. Judah bar Simon said: The righteous act which you did with Noah in the ark was LIKE THE MIGHTY MOUNTAINS.⁴¹Tanh., Lev. 8:6; Lev. R. 27:1. [Thus it is stated] (in Gen. 8:4): AND THE ARK CAME TO REST IN THE SEVENTH MONTH, ON THE SEVENTEENTH DAY OF THE MONTH, UPON THE MOUNTAINS OF ARARAT. And the JUDGMENTS are those which you rendered with his generation and carried out strictly with them as far as THE GREAT DEEP. [Thus it is stated] (in Gen. 7:11): ON THAT DAY ALL THE SPRINGS OF THE GREAT DEEP BURST FORTH. Moreover, when you remembered him, you did not remember him alone, as stated (in Gen. 8:1): THEN GOD REMEMBERED NOAH, ALL THE BEASTS, AND ALL THE CATTLE.

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS. There is a story about R. Joshua bar Levi. When he went up to Rome and entered a certain palace,²⁹Gk.: palation; Lat.: palatium. he saw marble columns there which were covered with carpets³⁰Gk.: tapetes. so that they would not crack in the heat and contract < and break > in the cold. He went out of there and found a certain poor person with a reed mat under him and a reed mat over him. Over the columns he cited (Ps. 36:7 [6]): YOUR RIGHTEOUSNESS (i.e., almsgiving) IS LIKE THE MIGHTY MOUNTAINS. Wherever you give, < you > bestow in abundance. Over the poor person he cited (ibid.): AND YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. Wherever you afflict, you deal strictly.

When R. Joshua ben Levi went away to Rome, he saw there two marble columns covered with bedding⁴²Gk.: koitai (“beds”). so that they would neither be cracked in the burning heat nor frozen in the cold.⁴³Above, Gen. 2:8; Gen. R. 33:1; PRK 9:1. He < also > saw there a certain pauper with a reed mat under him and a reed mat over him. With reference to the columns, he read (Ps. 36:7 [6]): YOUR RIGHTEOUSNESS (i.e., your charity) IS LIKE THE MIGHTY MOUNTAINS. Indeed, when you give, you bestow abundantly. But with reference to the pauper, he read (ibid., cont.): AND YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. [Indeed,] when you are protesting, you deal strictly.

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS: These are the deeds of the righteous. As the mountains are < clearly > visible, so are the deeds of the righteous < clearly > visible, as stated (in Ps. 72:5): < BECAUSE > THEY FEAR YOU, THEY ARE IN THE SUN. (Ps 36:7 [6], cont.:) YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. These are the deeds of the wicked. As the deep is darkness, so are the works of the wicked, as stated (in Is. 29:15): AND THEIR WORKS ARE IN DARKNESS.

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS. As the mountains are sown and bear fruit, so also the works of the righteous bear fruit. Thus it is stated (in Is. 3:10): TELL THE RIGHTEOUS THAT < ALL IS > WELL, FOR THEY SHALL EAT THE FRUIT OF THEIR WORKS. (Ps. 36:7 [6], cont.:) YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. As the deep neither is sown nor bears fruit, so also the works of the wicked do not bear fruit. Thus it is stated (in Is. 3:11): WOE TO THE WICKED; < ALL IS > ILL….³¹Cf. Matthew 7:16-20 // Luke 6:43-44; Matthew 12:33.

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS. R. Simeon bar Johay said:³²M. Pss. 36:5. Just as the mountains hold down the deep so that it does not rise and flood the world, so righteousness holds down divine justice and retribution so that they do not come into the world. YOUR RIGHTEOUSNESS is over your judgments as THE MIGHTY MOUNTAINS are over the great deep.

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS; < YOUR JUDGMENTS ARE LIKE THE GREAT DEEP >. R. Judah bar Simon said: The righteousness (i.e., mercy) which you showed with Noah in the ark caused his ark to rest for him upon the mountains, as stated (in Gen. 8:4): AND THE ARK RESTED [… UPON THE MOUNTAINS OF ARARAT]. YOUR JUDGMENTS are those which you carried out with the generation of the flood. You dealt strictly with them < even > unto the deep, as stated (in Gen. 7:11): ON THAT DAY [ALL THE FOUNTAINS OF THE GREAT DEEP] BURST APART. Then after the retributions, behold {it says} (in Ps. 36:7 [6], end): HUMAN AND BEAST YOU DELIVER, O LORD. When? When (in Gen. 8:1) GOD REMEMBERED NOAH.

Alexander of Macedon went off [to the king of Qatsia] beyond the Mountains of Darkness.⁴⁴Tanh., Lev. 8:6; Lev. R. 27:1; PRK 9:1; Tamid 32ab. He arrived at the province named Carthage, which was entirely < inhabited by > {strange things} [women]. They came out to meet him. They said to him: If you wage war with us and are victorious against us, your name will go forth in the world as one who destroyed [a province of] women; but if we wage war with you and conquer you, your name will go forth in the world for having women wage war with you and conquer you. Then you will never again stand up to < another > kingdom. When he went away, he wrote over the entrance⁴⁵Gk.: pylai. gate: I, King Alexander of Macedon, was a fool until I came to the province of Carthage and learned < to take > counsel from women. He went to another province named Africa. They came out to meet him [with golden apples], with golden pomegranates, and with golden bread. He said to them: Is gold eaten in your land? They said to him: {Did you not have anything to eat} [Was it not like this for you] in your own country, why did you come to us?⁴⁶Cf. Tamid 32b: “If you wanted < regular > bread, did you have no bread in your own place to eat that you should have taken < to the road > and come here? He said to them: I have not come to see your wealth. Rather I have come to see your laws. While they were sitting < there >, two men came before the king for judgment. One said: Your majesty, I bought a deserted building from this man; and when I cleaned it out, I found a treasure in it. So I said to him: Take your treasure, because I < only > bought a deserted building. I did not buy a treasure. But the other said: Just as you are afraid of a punishment for robbery, so likewise am I afraid of punishment for robbery; for when I sold you the deserted building, I sold you whatever was in it from under the ground up to the heavens. The king summoned one of them. He said to him: Do you have a son? He said: < Yes, > I do. He called the other one. He said to him: Do you have a daughter? He told him: Yes. < The king > said to them: {So let them marry} [Let them go and marry] one another. Then both of them will use up the treasure. Now Alexander began to be amazed. The king said to him: What reason do you have to be amazed? For did I not judge well? He told him: Yes. He said to him: If this case had arisen in your land, what would you have done about it? He said to him: We would have killed this one and the other one. Then the treasure would go to the house of the king. He said to him: But does the sun shine upon you? He told him: Yes. And does the rain come down upon you? He told him: Yes. Are there perhaps < some > small cattle in your land? He told him: Yes. He said to him: Woe to that man! It is for the sake of small cattle that the sun shines for you and that the rain comes down upon you. [So it for the sake of the small cattle that you are saved.] Thus it is written (in Ps. 36:7 [6], cont.): HUMAN AND CATTLE YOU SAVE, O LORD. For the sake of the small cattle you are saved.

Israel said: Sovereign of the World, we are human, but you shall save us as cattle,⁴⁷Unlike humans cattle are not responsible for what they do wrong. because we are drawn after you like cattle, as stated (in Cant. 1:4): DRAW ME AFTER YOU. Where are we drawn after you? To the Garden of Eden, as stated (in Ps. 36:9 [8]): THEY FEAST ON THE ABUNDANCE OF YOUR HOUSE, AND YOU HAVE THEM DRINK AT THE RIVER OF YOUR EDENS. R. Eleazar bar Menahem said: "Your Eden" (in the singular) is not written here, but YOUR EDENS, because each and every righteous person has a section in Eden for himself. (Ps. 36:7 [6]:) HUMAN AND CATTLE YOU SAVE, O LORD. R. Isaac said: An ordinance for humanity and an ordinance for cattle [are on a par].⁴⁸Below, 8:17. An ordinance for humanity is (Lev. 12:3): AND ON THE EIGHTH DAY THE FLESH OF HIS FORESKIN SHALL BE CIRCUMCISED. And an ordinance for cattle is (Lev. 22:27): AND FROM THE EIGHTH DAY ON IT SHALL BE ACCEPTABLE….

Israel said: Sovereign of the World, we are human, but you shall save us as cattle,⁴⁷Unlike humans cattle are not responsible for what they do wrong. because we are drawn after you like cattle, as stated (in Cant. 1:4): DRAW ME AFTER YOU. Where are we drawn after you? To the Garden of Eden, as stated (in Ps. 36:9 [8]): THEY FEAST ON THE ABUNDANCE OF YOUR HOUSE, AND YOU HAVE THEM DRINK AT THE RIVER OF YOUR EDENS. R. Eleazar bar Menahem said: "Your Eden" (in the singular) is not written here, but YOUR EDENS, because each and every righteous person has a section in Eden for himself. (Ps. 36:7 [6]:) HUMAN AND CATTLE YOU SAVE, O LORD. R. Isaac said: An ordinance for humanity and an ordinance for cattle [are on a par].⁴⁸Below, 8:17. An ordinance for humanity is (Lev. 12:3): AND ON THE EIGHTH DAY THE FLESH OF HIS FORESKIN SHALL BE CIRCUMCISED. And an ordinance for cattle is (Lev. 22:27): AND FROM THE EIGHTH DAY ON IT SHALL BE ACCEPTABLE….

“Who is she who appears like dawn, fair like the moon, pure like the sun, formidable like banners?” (Song of Songs 6:10)
“Who is she who appears like dawn?” There was an incident in which Rabbi Ḥiyya and Rabbi Shimon ben Ḥalafta were walking in the Arbel Valley in the early morning and they saw the light of dawn breaking. Rabbi Ḥiyya the Great said to Rabbi Shimon bar Ḥalafta: So will the redemption of Israel burst forth, as it is written: “Though I sit in darkness, the Lord is a light for me” (Micah 7:8). Initially it will come little by little, then it will sparkle, then it will increase, and then it will continuously spread. So too, initially, “In those days, Mordekhai was sitting at the king’s gate” (Esther 2:21), then, “Mordekhai emerged from before the king in royal garments” (Esther 8:15), and then: “For the Jews there was light and joy…” (Esther 8:16).
“Like dawn,” if so, just as the dawn has no shade, could it be, perhaps, that the same is true of Israel?³⁴Is it true that they have no protection? The verse states: “Fair like the moon.” If so, just as the light of the moon is not clear, perhaps the same is true of Israel? The verse states: “Pure like the sun,” that is what is written: “Let those who love Him be like the powerfully rising sun” (Judges 5:31). If so, just as the sun beats down, is the same, perhaps, true of Israel? The verse states: “Fair like the moon,” that is what is written: “How precious is Your kindness, God” (Psalms 36:8). If so, just as the moon is at times deficient and at times full, is the same, perhaps, true of Israel? The verse states: “Pure like the sun.” If so, just as the sun serves by day and does not serve by night, is the same, perhaps, true of Israel? The verse states: “Fair like the moon,” just as the moon serves by day and by night, as it is written in its regard: “To rule by day and by night” (Genesis 1:18), so too Israel, they are in this world and they are in the World to Come. If so, just as the sun and the moon do not induce fear, is the same, perhaps, true of Israel? The verse states: “Formidable like banners,” like the banners On High, like Mikhael and his banner, Gavriel and his banner. From where is it derived that they induce fear? As it is stated: “They had backs, and they were tall, and they were fearsome” (Ezekiel 1:18).
Rabbi Yehoshua said: It is like the fear of those below, e.g., dukes, governors, and generals. From where is it derived that they induce fear? It is as it is stated: “Fearsome, terrifying, and strong” (Daniel 7:7). Rabbi Yudan and Rabbi Huna, Rabbi Yudan in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili and Rabbi Huna in the name of Rabbi Elazar HaModa’i: “Like banners [kidgalim],” is not written here, but rather kanidgalot,³⁵ Degalim, in the masculine, would be perceived as an allusion to angels or leaders. Nidgalot, in the feminine, is an allusion to the exile [galut]. like the generation that was sliding toward exile. Which is this? This is the generation of Hezekiah, as it is stated: “A day of distress and rebuke” (Isaiah 37:3). From where is it derived that they induced fear? It is as it is stated: “He was thereafter exalted in the eyes of all the nations” (II Chronicles 32:23).
Rabbi Huna [said] in the name of Rabbi Elazar HaModa’i: “Like banners [kidgalim]” is not written here, but rather kanidgalot, like the generation that would slide toward exile, but would not be exiled. Which is this? This is the generation of the messianic king. That is what is written: “I will gather all the nations to Jerusalem for the war” (Zechariah 14:2). From where is it derived that [the messianic king] will induce fear? As it is stated: “He will strike the world with the rod of his mouth” (Isaiah 11:4). Rabbi Elazar in the name of Rabbi Yosei bar Yirmeya: At that time, Israel will be moving from journey to journey.
Rabbi Yehoshua of Sikhnin says: The congregation of Israel said: ‘The Holy One blessed be He brought me to a wine cellar, this is Sinai; Mikhael and his banner and Gavriel and his banner were there.’ It said: ‘If only we could travel like the supernal array.’ At that time, the Holy One blessed be He said: ‘Since My children desire to be like the banners, they shall encamp by banners,’ as it is stated: “Each at his banner with the insignias by their patrilineal houses, the children of Israel shall encamp” (Numbers 2:2).

(Gen. 29:31:) WHEN THE LORD SAW THAT LEAH WAS HATED. This text is related (to Ps. 145:14): THE LORD UPHOLDS ALL WHO FALL AND RAISES UP ALL WHO ARE BOWED DOWN. {It is not said < in the text > "All who stand upright," but ALL WHO ARE BOWED DOWN. And does he also raise up the wicked?} R. Hiyya said: The behavior of the Holy One is not like the behavior of one who is flesh-and-blood. According to flesh-and-blood behavior, < if > one has a wealthy friend, he clings to him and pines for him; but, as soon as his power (literally: hand) declines and he becomes poor, he laughs at him. With the Holy One, however, things are not like that. As soon as he sees someone whose power is down, he gives him a hand and raises him up. Thus it is stated (ibid.): THE LORD UPHOLDS ALL WHO FALL. It is not said < in the text > "All who stand," but ALL WHO FALL. (Ibid., cont.:) AND RAISES UP ALL WHO ARE BOWED DOWN. Would you say that he also raises up the wicked, if they come to a fall? No, for it is stated (in Ps. 36:13 [12]): THERE THE EVILDOERS HAVE FALLEN; THEY ARE THRUST DOWN AND CANNOT RISE. They have fallen; there is no standing for them. Why? Because it is stated (in Ps. 35:5): < THEY SHALL BE > LIKE CHAFF BEFORE THE WIND WITH THE ANGEL OF THE LORD OVERTHROWING THEM. But those who are righteous (according to Ps. 145:14): THE LORD UPHOLDS. As soon as the Holy One saw that Leah was hated, he said: How am I to make her dear to her husband? Just look, I am raising her up and giving her children first so that she will become loved by her husband. Therefore (according to Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED. Now it also says (in I Chron. 2:18): AND CALEB BEN HEZRON HAD CHILDREN BY AZUBAH, A WIFE, AND BY JERIOTH; AND THESE WERE HER SONS: JESHER, SHOBAB, AND ARDON. R. Berekhyah said: She was his wife.³²The biblical text actually states that Azubah and Jerioth were Caleb’s daughters, but Exod. R. 1:17 explains in the name of R. Johanan, “that in the case of anyone who takes a wife for the sake of heaven above (i.e., for no reason beyond producing children), he is recorded as having given birth to her.” Then why was she called Azubah? Because she was abandoned (azubah) and ugly. The Holy One said: Look, I am giving her children so that she will become beautiful through them. Thus it is stated (ibid.): AND THESE WERE HER SONS: JESHER, SHOBAB, AND ARDON. It is therefore stated (in Ps. 145:14): THE LORD UPHOLDS ALL WHO FALL AND RAISES UP ALL WHO ARE BOWED DOWN.

R. Juda b. Simon lectured: "He who blackens his face (looks bad), through studying the Torah in this world, the Holy One, praised be He! will brighten his appearance in the world to come, as it is said (Son. 5, 15) His aspect is as Lebanon, excellent as the cedars." R. Tanchun b. Chanilai said: "He who undergoes privation for the sake of the words of Torah in this world, the Holy One, praised be He! will satiate him in the world to come, as it is said (Ps. 36, 9) They are abundantly satisfied with the fatness of Thy house; and Thou makest them drink of the river of Thy pleasures." When Abdimi came from Palestine, he said: "In the future, the Holy One, praised be He! will give to every righteous his full measure of reward, as it is said (Ib. 68, 20) Blessed be the Lord, day by day He beareth our burden, even the God who is our salvation, Selah." Abaye said to him: "How is it possible to say so? Is is not said (Is. 40, 12) Who hath measured the waters in the hollow of His hand, and meted out heavens wtih the span?" And he answered: "Why are you not accustomed to study Haggadah? For it was said in the West in the name of Raba b. Mari: 'The Holy One, praised be He! will give in the future every righteous man possession of three hundred and ten worlds, as it is said (Prov. 8, 21) That I may cause those that love me to inherit Yesh (substance). The numerical value of Yesh amounts to three hundred and ten.'"

A parable, to what is the matter like? To a king || who married a woman and made her supreme over all that he had. He said to her: All that I have shall be in thy hands, except this house, which is full of scorpions. A certain old man visited her; he asks, for instance, for vinegar. He said to her: Wilt thou argue that he deals kindly with thee? He deals with me (thus): over all that he possesses has he made me supreme. Thus said he to her: Behold, all that I have is given into thy hands except this house, which is full of scorpions. (The old man) said to her: Is not all the jewellery of the king indeed in this house? But he wishes to marry another woman, and to give them to her. The king is the first man (Adam), the woman is Eve, and the one who asked for vinegar is the serpent; and concerning them (the text) says, "There are the workers of iniquity fallen, they are thrust down, and shall not be able to rise" (Ps. 36:12).

The serpent went and touched the tree, which commenced to cry out, saying: Wicked One! do not touch me! as it is said, "Let not the foot of pride come against me, and let not the hand of the wicked drive me away. There are the workers of iniquity fallen" (Ps. 36:11, 12).

The serpent went and touched the tree, which commenced to cry out, saying: Wicked One! do not touch me! as it is said, "Let not the foot of pride come against me, and let not the hand of the wicked drive me away. There are the workers of iniquity fallen" (Ps. 36:11, 12).

What was the tree, from which Adam and Eve ate? Rabbi Meir said, it was wheat. When a person lacks knowledge people say "That person has not eaten bread made from wheat even a day." Rabbi Shmuel bar Rabbi Yitzhak asked before Rabbi Zeira and said to him "Is it possible that it is wheat?" He said to him, "Yes!" He said to him, "But isn't it written, 'tree'" He said to him, "It rose like the ceders of Lebanon" Rabbi Yaakov Bar Aha said: Rabbi Nechemiah and the Rabbis disagree. Rabbi Nechemiah said, "[When we bless our bread we should say]...'the one who brings bread from the earth', since bread already came from the earth." But the Rabbis say, "'who is bringing bread from the earth' since in the future he will bring bread from the earth, as it is said, 'There will be a abundant grain in the land.' (Psalm 72:16). What does the word lefet mean? Two [scholars] disagree. They are Rabbi Hanina son of Yitzhak and Rabbi Shmuel Bar Ami. One says: lefet means there was no bread and the other says lefet means there will be no bread in the future. Rabbi Jeremiah recited the blessing before Rabbi Zeira as "The one who brings bread from the earth" and he praised him. But does that mean we hold like Rabbi Nehemiah? Rather we say it so we don't mix up the letters.

Another interpretation: "This shall be the law for a leper" - this is what is written (Psalms 36:13), "Who is the man who desires life?" There is a story of a peddler who would go around to towns that were close to Tzippori. He would shout out and say, "Who wants to buy the [potion] of life?" They would [all] cling to him. Rabbi Yannai was sitting and interpreting [texts] in his reception room [and] heard him shouting out, "Who wants to buy the [potion] of life?" [Rabbi Yannai] said, "Come down to here, sell [it] to me." He said [back] to him, "You do not need it and those like you do not [need it]." [Nonetheless,] he made the effort to come and go down to him. He took out a book of Psalms and showed him the verse, "Who is the man who desires life?" [The peddler said,] "What is written after it - 'guard your tongue from evil [...] Turn away from evil and do good' (Psalms 34:14-15)." Rabbi Yannai said, "Shlomo also shouted out and said (Proverbs 21:23), 'He who guards his mouth and his tongue, guards his soul from troubles.'" Rabbi Yannai said "All of my days I was reading this verse and I did not know how to interpret it until this peddler came and made it understood - 'Who is the man who desires life?'" Therefore, Moshe warns Israel and says to them, "This shall be the law for a leper (metsora)" - the law of the one that gives out a bad name (motsee shem) [to another].

According to Rabbi Levi: If all of Israel were to keep Shabbat properly for even a single day, the Messiah ben David would come. Why? because it is equivalent to all of the commandments, as it is said (Ps. 95:7) "for He is our God, and we are the people He tends, the flock in His care. O, if you would but heed His charge this day:"

Vayikra Rabbah 27:5

Vayikra Rabbah 27:5

Rabbi Simeon said: The Holy One, blessed be He, pointed out the altar with a finger to Abraham our father, and said to him: This is the altar. That was the altar whereon Cain and Abel sacrificed; it was the same altar whereon Noah and his sons sacrificed, as it is said, "And Abraham built the altar there" (Gen. 22:9). "And Abraham built an altar there" is not written here, but "And Abraham built the altar there." That was the altar whereon the first ones (of old) had sacrificed.

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).

... R’ Yehoshua of Sachnin said in the name of R’ Levi: “And I placed My words into your mouth…” This refers to the Torah. “…and with the shadow of My hand I covered you…” (Isaiah 51:16) This refers to acts of loving kindness. This comes to teach you that anyone who occupies himself with Torah and acts of kindness merits to take shelter in the shadow of the Holy One. This is what is written “How precious is Your kindness, O God, and the sons of man will take refuge in the shadow of Your wings.” (Psalms 36:8) “…to plant the heavens and to found the earth…” this refers to the offerings, as it says “…and to say to Zion – you are My people.” (Isaiah 51:16) R’ Huna bar Pappa said: we went over all of the Scripture and could not find anywhere that Israel was called Zion. Where did we find it? “…and to say to Zion – you are My people.”