Midrasch zu Tehillim 40:78

Rabbi Yudan and Rabbi Eliezer, Rabbi Yudan said: “I am a rose [ḥavatzelet] [of Sharon, a lily [shoshana] of the valleys],” is it not a ḥavatzelet and is it not a shoshana?⁵Is ḥavatzelet not the same as shoshana? Although generally translated differently, as rose and lily, the midrash assumes that the ḥavatzelet and shoshana are the same flower. Rather, as long as it is small, [the verse] calls it ḥavatzelet, when it grows larger, it calls it shoshana. “Rose [ḥavatzelet],” why is it called ḥavatzelet? Because it is shrouded in its shade [ḥavuya betzila].⁶When it is small, its petals are folded around the top of the stalk.
Rabbi Eliezer said: The righteous are likened to the most excellent of species and to the most excellent of that species; the most excellent of the species, like a lily, the most excellent of that species, a lily of the valley. Not like the mountain lily, which quickly withers, but like the lily of the valley that remains moist. The wicked are likened to the vilest of species and the vilest of that species; the vilest of the species, “like chaff before the wind” (Psalms 83:14). If you say like chaff of the valley, that has moisture in it; rather, “it will be pursued like the chaff of mountains before the wind” (Isaiah 17:13).
Rabbi Abba bar Kahana said: The congregation of Israel said before the Holy One blessed be He: 'I am as I am, yet I am beloved. I am sunk in the depths⁷In Hebrew, imkei, related to the word valleys [amakim] that appears in the verse. of troubles, but when the Holy One blessed be He will extricate me from the troubles, I will blossom good deeds like a lily and will sing songs before Him. That is what is written: “Lord, in their trouble they turned to You” (Isaiah 26:16).
Rabbi Aḥa said: The congregation of Israel said: When You intensify Your gaze at me,⁸You discover my shortcomings and transgressions and punish me. I blossom good deeds like a lily and sing songs. That is what is written: “A song of ascents. From the depths I call to You, Lord” (Psalms 130:1).
The Rabbis say: The congregation of Israel said it. The congregation of Israel said: I am as I am, yet I am beloved. I am situated in the depths of Gehenna, but when the Holy One blessed be He will rescue me from its depths—that is what is written: “He raised me from the pit of destruction” (Psalms 40:3)—I will blossom good deeds and sing songs before Him. That is what is written: “He placed a new song in my mouth” (Psalms 40:4).
The opinion of the Rabbis corresponds with what Rabbi Elazar HaModa’i said: The princes of the nations are destined in the future to come to denounce Israel before the Holy One blessed be He, and say: ‘These engaged in idol worship and those engaged in idol worship, these engaged in forbidden sexual relations and those engaged in forbidden sexual relations, these shed blood and those shed blood; why are these descending to Gehenna and those are not descending?’⁹Why are the gentiles descending to Gehenna while the Jews are not? The Holy One blessed be He responds to them and says: ‘If that is so, all the peoples will descend with their gods to Gehenna.’ That is what is written: “For all the peoples will walk, each in the name of its god, [but we will walk in the name of the Lord our God forever and ever]” (Micah 4:5).
Rabbi Reuven said: Had this matter not been written, it would have been impossible to say it: As it were, “for the Lord will judge [nishpat]¹⁰This is the reflexive [nifal] conjugation, indicating, as it were, that God will be judged. in fire” (Isaiah 66:16). Shofet¹¹This conjugation is the standard way of expressing that God will judge. is not written here, but rather nishpat. This is what David said, inspired by the Divine Spirit: “Even if I were to walk through the valley of the shadow of death, I will fear no evil, for You are with me [your rod and your staff they will comfort me]” (Psalms 23:4).
Another matter, “your rod,” this is the suffering, “and your staff,” this is Torah. “They will comfort me…” Is it perhaps without suffering? The verse states: “Only [Akh].”¹²The term akh is always understood to be a restrictive term. Here, it indicates that not everyone will merit Torah, and therefore goodness and kindness, as in the continuation of the verse; only those who have experienced suffering will experience these blessings. Is it perhaps in this world? The verse states: “May only [akh] goodness and kindness pursue me all the days of my life, and I will dwell in the House of the Lord forever [le’orekh yamim]” (Psalms 23:6).¹³Le’orekh yamim is expounded to mean a world where the day is infinitely long [yom shekulo arokh]. Thus, the goodness and kindness will be experienced in the World to Come.

Rabbi Yudan and Rabbi Eliezer, Rabbi Yudan said: “I am a rose [ḥavatzelet] [of Sharon, a lily [shoshana] of the valleys],” is it not a ḥavatzelet and is it not a shoshana?⁵Is ḥavatzelet not the same as shoshana? Although generally translated differently, as rose and lily, the midrash assumes that the ḥavatzelet and shoshana are the same flower. Rather, as long as it is small, [the verse] calls it ḥavatzelet, when it grows larger, it calls it shoshana. “Rose [ḥavatzelet],” why is it called ḥavatzelet? Because it is shrouded in its shade [ḥavuya betzila].⁶When it is small, its petals are folded around the top of the stalk.
Rabbi Eliezer said: The righteous are likened to the most excellent of species and to the most excellent of that species; the most excellent of the species, like a lily, the most excellent of that species, a lily of the valley. Not like the mountain lily, which quickly withers, but like the lily of the valley that remains moist. The wicked are likened to the vilest of species and the vilest of that species; the vilest of the species, “like chaff before the wind” (Psalms 83:14). If you say like chaff of the valley, that has moisture in it; rather, “it will be pursued like the chaff of mountains before the wind” (Isaiah 17:13).
Rabbi Abba bar Kahana said: The congregation of Israel said before the Holy One blessed be He: 'I am as I am, yet I am beloved. I am sunk in the depths⁷In Hebrew, imkei, related to the word valleys [amakim] that appears in the verse. of troubles, but when the Holy One blessed be He will extricate me from the troubles, I will blossom good deeds like a lily and will sing songs before Him. That is what is written: “Lord, in their trouble they turned to You” (Isaiah 26:16).
Rabbi Aḥa said: The congregation of Israel said: When You intensify Your gaze at me,⁸You discover my shortcomings and transgressions and punish me. I blossom good deeds like a lily and sing songs. That is what is written: “A song of ascents. From the depths I call to You, Lord” (Psalms 130:1).
The Rabbis say: The congregation of Israel said it. The congregation of Israel said: I am as I am, yet I am beloved. I am situated in the depths of Gehenna, but when the Holy One blessed be He will rescue me from its depths—that is what is written: “He raised me from the pit of destruction” (Psalms 40:3)—I will blossom good deeds and sing songs before Him. That is what is written: “He placed a new song in my mouth” (Psalms 40:4).
The opinion of the Rabbis corresponds with what Rabbi Elazar HaModa’i said: The princes of the nations are destined in the future to come to denounce Israel before the Holy One blessed be He, and say: ‘These engaged in idol worship and those engaged in idol worship, these engaged in forbidden sexual relations and those engaged in forbidden sexual relations, these shed blood and those shed blood; why are these descending to Gehenna and those are not descending?’⁹Why are the gentiles descending to Gehenna while the Jews are not? The Holy One blessed be He responds to them and says: ‘If that is so, all the peoples will descend with their gods to Gehenna.’ That is what is written: “For all the peoples will walk, each in the name of its god, [but we will walk in the name of the Lord our God forever and ever]” (Micah 4:5).
Rabbi Reuven said: Had this matter not been written, it would have been impossible to say it: As it were, “for the Lord will judge [nishpat]¹⁰This is the reflexive [nifal] conjugation, indicating, as it were, that God will be judged. in fire” (Isaiah 66:16). Shofet¹¹This conjugation is the standard way of expressing that God will judge. is not written here, but rather nishpat. This is what David said, inspired by the Divine Spirit: “Even if I were to walk through the valley of the shadow of death, I will fear no evil, for You are with me [your rod and your staff they will comfort me]” (Psalms 23:4).
Another matter, “your rod,” this is the suffering, “and your staff,” this is Torah. “They will comfort me…” Is it perhaps without suffering? The verse states: “Only [Akh].”¹²The term akh is always understood to be a restrictive term. Here, it indicates that not everyone will merit Torah, and therefore goodness and kindness, as in the continuation of the verse; only those who have experienced suffering will experience these blessings. Is it perhaps in this world? The verse states: “May only [akh] goodness and kindness pursue me all the days of my life, and I will dwell in the House of the Lord forever [le’orekh yamim]” (Psalms 23:6).¹³Le’orekh yamim is expounded to mean a world where the day is infinitely long [yom shekulo arokh]. Thus, the goodness and kindness will be experienced in the World to Come.

Rabbi Abba bar Kahana began: “Tremble [rigzu] and do not sin…” (Psalms 4:5). David said before the Holy One, blessed be He: ‘How long will they be provoking [mitragzim] me, and saying: Does he not have flawed lineage? Does he not descend from Ruth the Moavite?’ ‘“…Say in your heart, on your bed…” (Psalms 4:5) – you also, do you not descend from two sisters?²⁵⁸You also have lineage that could be considered questionable, as Jacob married two sisters, Leah and Rachel. This would later be prohibited by the Torah. This is stated by David as a response to the elders of Judah, who had been taunting him due to his lineage. You, see what are your roots! “…and be silent, Sela” (Psalms 4:5). Tamar, too, whom Judah your grandfather took as a wife, is that not flawed lineage?²⁵⁹Judah married Tamar, who had previously been his daughter-in-law. This relationship too would later be prohibited by the Torah. And she was the daughter of Shem ben Noah.²⁶⁰The Sages identify him with Malkitzedek king of Shalem, who was a priest, and the Torah severely punishes the daughter of a priest who engages in licentiousness. Consequently, the lineage of her children Peretz and Zeraḥ were compromised by her act of having relations with Judah. What, do you have pedigree?’
Rabbi Yaakov bar Aviya said: Confront [argiz] your evil inclination and you will not sin. The Rabbis said: Anger your evil inclination and you will not sin.
“These are the generations of Peretz: Peretz begot Ḥetzron” (Ruth 4:18).
“These [eleh] are the generations of Peretz.” Rabbi Abba said: Anywhere that eleh is stated, it rejects what preceded it; ve’eleh, it adds to what preceded it. Bereshit Rabba 12 until “informed him that Ishmael repented,” end of quote>.
“Ḥetzron begot Ram and Ram begot Aminadav” (Ruth 4:19).
“Ḥetzron begot Ram.” But wasn’t Yeraḥme’el a previous son, [as it is stated:] “the sons of Ḥetzron who were born to him: Yeraḥme’el, Ram, and Keluvi” (I Chronicles 2:9)? Rather, he married a Canaanite woman in order to exalt himself [lehitater] through her, as it is written: “Yeraḥme’el had another wife, and her name was Atara” (I Chronicles 2:26).²⁶¹Since Yeraḥme’el married a Canaanite woman, the line of kingship did not come through him.
“Aminadav begot Naḥshon and Naḥshon begot Salma. Salmon begot Boaz and Boaz begot Oved” (Ruth 4:20–21).
“Ram begot Aminadav…and [Naḥshon begot…] Salmon.” To this point, they were the ladder for the princes;²⁶²Of the tribes. from this point on they were ladders to kings.²⁶³The name Salma, or Salmon, is similar to sulam, ladder. It appears in two different forms in these verses to allude to the change in status of the family: To this point, its members were tribal princes; from Boaz, Salmon’s son, the family was moving toward establishing the Israelite monarchy (Midrash HaMevoar). Rabbi Yitzḥak began: “Then [az] I said, behold, I have entered” (Psalms 40:8). I should have sung a song when I came.²⁶⁴When I was accepted into the congregation. Az means nothing other than song, as it is stated: “Then [az] Moses sang” (Exodus 15:1). I was included in “shall not enter,” and [yet] I entered.²⁶⁵David is cited as saying that he was assumed to be included within the prohibition against a Moavite convert entering the congregation, as he was a descendant of Ruth, but he was able to enter the congregation because of the acceptance of the halakha that this prohibition applies only to male converts.
“Oved begot Yishai and Yishai begot David” (Ruth 4:22).
“In the scroll of a book it is written about me” (Psalms 40:8). “In the scroll” – “whom You commanded that they should not enter into Your congregation” (Lamentations 1:10). “Of a book” – “An Ammonite and a Moavite shall not enter [into the assembly of the Lord]” (Deuteronomy 23:4). Not only did I enter, but in a scroll and a book it is written about me. In the scroll: Peretz, Ḥetzron, Ram, Aminadav, Naḥshon, Oved, Yishai, David.²⁶⁶The reference is to the verses in Ruth 4:18–22. In a book – “the Lord said: Arise, anoint him; for this is he” (I Samuel 16:12). Rabbi Huna says: It is written: “The Lord has provided me another [aḥer] offspring” (Genesis 4:25), an offspring that comes from another [aḥer] place, and who is this? It is the messianic king.²⁶⁷The messianic king is a descendant of David, and thus David is alluded to in the Torah itself.
Rabbi Berekhya and Rabbi Simon [said]: This is analogous to a king who would pass from place to place and a pearl fell from [the crown] on his head. The king and his entire entourage stopped there, and passersby would say: ‘What is the nature [of the stay] of the king and his entourage here?’ They saw and said: ‘A pearl fell from upon his head.’ What did he do? He piled up the dirt, and brought sifters, and sifted one pile but did not find it; the second, but did not find it; and the third, and he found it. They said: ‘The king found his pearl.’ So too, the Holy One blessed be He said to Abraham: “Go for yourself [lekha]” (Genesis 12:1) – It was you [lekha] that I was anticipating. What need was there to delineate the lineage: “Shem, Arpakhshad, Shelaḥ, Ever, Peleg… Naḥor, Teraḥ” (I Chronicles 1:24–26)? It was only for you. “Abram is [hu] Abraham” (I Chronicles 1:27)²⁶⁸It was he [hu] that God was anticipating, and for whom all the previous generations were listed. – “and You found his heart faithful before You” (Nehemiah 9:8). So too, the Holy One blessed be He said to David: ‘What need was there for Me to delineate the lineage: Peretz, Ḥetzron, Ram, Aminadav, Naḥshon, Oved, Yishai? Was it not for you?’ – “I have found David My servant” (Psalms 89:21).

This is the animal that you shall eat: This is what the verse stated (Psalms 40:9), "To do Your will, my God, have I desired; and your Torah is in my innards." Happy is Israel, as He gave a commandment for each and every one [of their] limbs, as there are two hundred and forty-eight limbs in a man. And therefore we say every day, "Blessed are You, Lord, our God, King of the World, who has created man with wisdom, and created in him many holes and many channels." The numerical equivalent of many channels (chalulim, chalulim) is two hundred and forty-eight - that is like the tally of limbs in a man. In the head, do not round the corner of your heads" (Leviticus 19:27). On the flesh, "A gash for a soul you shall not place into your flesh" (Leviticus 19:28). And also the commandment of circumcision, as it is stated (Genesis 17:11), "And you shall circumcise the flesh of your foreskin." And further that He sealed his name, which is Sha-dai, into the Children of Israel - the shin in the noses, the dalet in the hand and the yod in the circumcision. The shin in the noses, so that they not accept nor derive benefit from that which is stolen; the dalet in the hand, so that the give and take (buying and selling) of a man be with propriety and not with theft; and the yod in the circumcision, so that a man not sin, etc."

And his eyes were dim. Why did his vision become impaired? The Holy One, blessed be He, foresaw that Isaac would desire to bless Esau, and He decreed, therefore, that his sight should become weak so that when Jacob approached him for the blessing, Isaac would not realize that he was conferring the blessing upon Jacob. David proclaimed: Many things hast Thou done, O Lord, my God, even Thy wondrous works and Thy thoughts toward us. There is none to be compared unto Thee (Ps. 40:6). That is, all Thy wondrous works and Thy thoughts toward us are in our behalf.

(Prov. 31:21): SHE IS NOT AFRAID FOR HER HOUSEHOLD BECAUSE OF SNOW, FOR ALL HER HOUSEHOLD ARE DRESSED TWOFOLD²²ShNYM. The usual voweling for this word is shanim, which means “SCARLET,” but here the voweling, shenayim, which means “TWOFOLD,” better fits the sense of the midrash. Hezekiah said: The judgment of the wicked in Gehinnom <lasts> twelve months,²³Tanh., Deut. 4:15; PRK 10:4; also above, Gen. 1:33. The judgment saying alone also occurs in ‘Eduy. 2:10, where it is attributed to R. Aqiba, and in ySanh. 10:3 (29b), where it is attributed to Judah b. R. Hezekiah and Rabbi. six months in the heat and six months in the cold. At first the Holy One has a cold²⁴Hikkukh. The word generally means “itch.” For this translation, see Jastrow, s.v. HYKWK. enter them, and they say: Is this the Gehinnom of the Holy One? Then after that he brings them to the snow, where they say: Is this the cold of the Holy One? At first they say: Ah (wah), <from pleasure>, but in the end they say: Oh (way), <from pain>.²⁵For this interpretation, see Buber, ad loc., n. 45. That is what David said (in Ps. 40:3): AND HE RAISED ME UP FROM THE PIT OF DESOLATION, FROM THE MIRY MUD (HYWN), <i.e.,> from a place where they say: Oh (WH), ah (WY). So where do they resign themselves <to their punishment>? R. Judah [Berabbi] says: In the snow. This is <the meaning of> what is written (in Ps. 68:15 [14]): WHEN THE ALMIGHTY SCATTERED KINGS THERE, IT SNOWED IN ZALMON.²⁶Zalmon, which means “darkness,” is a name for Gehinnom. Their Zalmon is the snow. Can this also <apply to> Israel? Scripture teaches (in Prov. 31:21): <BECAUSE OF SNOW,> FOR ALL HER HOUSEHOLD ARE DRESSED TWOFOLD (i.e., Israel is clothed in scriptural pairs): Circumcision (of the foreskin) and uncovering (the corona), tassels and tefillin (i.e., phylacteries), (Deut. 15:14:) PROVIDE LIBERALLY (literally: PROVIDE PROVIDE for the redeemed slave) and (Deut. 15:10): GIVE LIBERALLY (literally: GIVE GIVE to the poor Israelite), (Deut. 15:11:) YOU SHALL SURELY OPEN UP (literally: OPEN UP OPEN UP to the poor and needy) and (Deut. 14:22:) YOU SHALL SURELY TITHE (literally: TITHE TITHE). For that reason Moses warned Israel (in Deut. 14:22): YOU SHALL TITHE TITHE.

(Exodus, Ibid.) "working wonders": It is not written "worked wonders," but "working wonders" — in time to come, viz. (Jeremiah 16:14) "Therefore, behold, days are coming, says the L rd, when it will no more be said 'As the L rd lives, who brought up the children of Israel from the land of Egypt,' but etc." Variantly: "working wonders": He wrought wonders for us and He does so in each generation, viz. (Psalms 139:14) "I shall thank You, for I have been wondrously wrought," and (Ibid. 40:6) "Many things) have You done — You, O L rd, my G d, etc." Variantly: "working wonders" with the fathers, and destined to work them with the sons, viz. (Michah 7:15) "As in the days when you went forth from the land of Egypt, I shall show him wonders." I will show him what I did not show the fathers. The miracles and the mighty acts that I am destined to perform for the sons are greater than those which I wrought for the fathers. And thus is it written (Psalms 22:18) "He works wonders" (as opposed to the singular "wonder" here), and (I Chronicles 16:36) "Blessed is the L rd, the G d of Israel, from world to world."

Another interpretation [(of Exod. 15:1): THEN (az) SANG MOSES….] This text is related (to Ps. 40:2 [1]): I WAITED PATIENTLY FOR THE LORD…. R. Pinhas ben Hama the Priest said: If you waited patiently and he did not come, continue to wait. David said (in Ps. 27:14): WAIT FOR THE LORD; [BE STRONG AND LET YOUR HEART TAKE COURAGE! O WAIT FOR THE LORD]. If he came, your expectation was right. If not, continue to WAIT FOR THE LORD. David said (in Ps. 40:2 [1]): I WAITED PATIENTLY FOR THE LORD. Because of the waiting, (ibid., cont.:) HE INCLINED TOWARD ME AND HEARD MY CRY. (Exod. 2:24:) AND GOD HEARD THEIR MOANING…. (Ps. 40:3 [2]:) AND HE RAISED ME UP FROM THE PIT OF DESOLATION, FROM THE MIRY CLAY…, <i.e.,> from the clay of bricks. (Ibid.:) AND HE SET MY FEET UPON A ROCK, in that he gave me the booty of Egypt and the booty of the sea. {(Ibid., cont.:) HE ESTABLISHED MY STEPS.} (Ps. 40:4 [3]:) AND HE HAS PUT A NEW SONG IN MY MOUTH. (Exod. 15:1) THEN (az) SANG MOSES. What is the meaning of (az)? With an az the Holy One made the dry land into sea for the generation of Enosh. It is so stated (in Gen. 4:26): THEN (az) THERE WAS PROFANATION IN CALLING <OTHER GODS> BY THE NAME OF THE LORD.³¹The verse is consistently understood in this sense throughout Rabbinic literature. Thus the wickedness resulting in the flood had its beginning in the generation of Enosh. But for us he made the sea into dry land. With az we praised him.³²The midrash is alluding here to Exod. 15:1: THEN (az) SANG MOSES…. See above, Gen. 1:32; below, Lev. 6:14.

Another interpretation [(of Exod. 15:1): THEN (az) SANG MOSES….] This text is related (to Ps. 40:2 [1]): I WAITED PATIENTLY FOR THE LORD…. R. Pinhas ben Hama the Priest said: If you waited patiently and he did not come, continue to wait. David said (in Ps. 27:14): WAIT FOR THE LORD; [BE STRONG AND LET YOUR HEART TAKE COURAGE! O WAIT FOR THE LORD]. If he came, your expectation was right. If not, continue to WAIT FOR THE LORD. David said (in Ps. 40:2 [1]): I WAITED PATIENTLY FOR THE LORD. Because of the waiting, (ibid., cont.:) HE INCLINED TOWARD ME AND HEARD MY CRY. (Exod. 2:24:) AND GOD HEARD THEIR MOANING…. (Ps. 40:3 [2]:) AND HE RAISED ME UP FROM THE PIT OF DESOLATION, FROM THE MIRY CLAY…, <i.e.,> from the clay of bricks. (Ibid.:) AND HE SET MY FEET UPON A ROCK, in that he gave me the booty of Egypt and the booty of the sea. {(Ibid., cont.:) HE ESTABLISHED MY STEPS.} (Ps. 40:4 [3]:) AND HE HAS PUT A NEW SONG IN MY MOUTH. (Exod. 15:1) THEN (az) SANG MOSES. What is the meaning of (az)? With an az the Holy One made the dry land into sea for the generation of Enosh. It is so stated (in Gen. 4:26): THEN (az) THERE WAS PROFANATION IN CALLING <OTHER GODS> BY THE NAME OF THE LORD.³¹The verse is consistently understood in this sense throughout Rabbinic literature. Thus the wickedness resulting in the flood had its beginning in the generation of Enosh. But for us he made the sea into dry land. With az we praised him.³²The midrash is alluding here to Exod. 15:1: THEN (az) SANG MOSES…. See above, Gen. 1:32; below, Lev. 6:14.

Another interpretation [(of Exod. 15:1): THEN (az) SANG MOSES….] This text is related (to Ps. 40:2 [1]): I WAITED PATIENTLY FOR THE LORD…. R. Pinhas ben Hama the Priest said: If you waited patiently and he did not come, continue to wait. David said (in Ps. 27:14): WAIT FOR THE LORD; [BE STRONG AND LET YOUR HEART TAKE COURAGE! O WAIT FOR THE LORD]. If he came, your expectation was right. If not, continue to WAIT FOR THE LORD. David said (in Ps. 40:2 [1]): I WAITED PATIENTLY FOR THE LORD. Because of the waiting, (ibid., cont.:) HE INCLINED TOWARD ME AND HEARD MY CRY. (Exod. 2:24:) AND GOD HEARD THEIR MOANING…. (Ps. 40:3 [2]:) AND HE RAISED ME UP FROM THE PIT OF DESOLATION, FROM THE MIRY CLAY…, <i.e.,> from the clay of bricks. (Ibid.:) AND HE SET MY FEET UPON A ROCK, in that he gave me the booty of Egypt and the booty of the sea. {(Ibid., cont.:) HE ESTABLISHED MY STEPS.} (Ps. 40:4 [3]:) AND HE HAS PUT A NEW SONG IN MY MOUTH. (Exod. 15:1) THEN (az) SANG MOSES. What is the meaning of (az)? With an az the Holy One made the dry land into sea for the generation of Enosh. It is so stated (in Gen. 4:26): THEN (az) THERE WAS PROFANATION IN CALLING <OTHER GODS> BY THE NAME OF THE LORD.³¹The verse is consistently understood in this sense throughout Rabbinic literature. Thus the wickedness resulting in the flood had its beginning in the generation of Enosh. But for us he made the sea into dry land. With az we praised him.³²The midrash is alluding here to Exod. 15:1: THEN (az) SANG MOSES…. See above, Gen. 1:32; below, Lev. 6:14.

A certain Cuthean (i.e., a Samaritan) came and questioned R. Meir. He said to him: Do you not say that indeed your ancestor Jacob is truthful, since it is written (in Micah 7:20): YOU GIVE TRUTHFULNESS TO JACOB …? <The Cuthean> said to him: He separated out the tribe of Levi <as a tithe> for the tribes, <i.e.,> one out of ten. Should he not have separated out <a tithe> from two more <tribes>? He said to him: You have said that there were twelve, but I say that there were fourteen, as stated (in Gen. 48:5): EPHRAIM AND MANASSEH SHALL BE MINE LIKE REUBEN AND SIMEON. He said to him: So here there is support for it. You have added standing grain. Have you added water? He said to him: Do you not admit that there are four matriarchs? [Take away from them the four firstborn (of Jacob's four wives),] since the firstborn is not tithed. Why? Because he is holy, and something holy does not redeem for use something <else that is> holy. He said to him: It is good for your people that you are among them. (Prov. 6:20:) AND DO NOT FORSAKE THE TORAH OF YOUR MOTHER (immekha), <i.e.,> your people (ummatekha). That is what David said (in Ps. 40:9 [8]): TO CARRY OUT YOUR WILL, MY GOD, IS MY DESIRE, <FOR YOUR TORAH IS WITHIN MY BELLY>. R. Aha [bar Ulla] said: Is there Torah within the belly? And is it not so written (in Jer. 31:33): AND UPON THEIR HEART (not their belly) I WILL WRITE IT? It is simply that David said: May a curse come upon me, if something goes down into my belly, except when it is tithed. This is what is written (in I Chron. 27:25): AND OVER THE TREASURIES OF THE KING WAS AZMAVETH BEN {AZRIEL} [ADIEL]. AND OVER THE TREASURIES IN THE COUNTRY, {IN THE VINEYARDS, IN THE MOUNTAINS,} [IN THE CITIES, IN THE VILLAGES,] AND IN THE TOWERS WAS {JOHANAN} [JONATHAN] BEN UZZIAH.³²In other words, David was concerned enough about tithes to appoint overseers. For that reason Moses warned Israel (in Deut. 14:22): YOU SHALL SURELY TITHE.

(Deut. 14:22:) “You shall surely tithe.” This is related to the verse (in Prov. 31:21), “She is not afraid for her household because of snow, for all her household are dressed in scarlet,”¹³The usual voweling for this word is shanim, which means “SCARLET,” but here the voweling, shenayim, which means “TWOFOLD,”might better fit the sense of the midrash. Hezekiah said, “The judgment of the wicked in Gehinnom [lasts] twelve months,¹⁴PRK 10:4; also above, Gen. 1:33. The judgment saying alone also occurs in ‘Eduy. 2:10, where it is attributed to R. Aqiba, and in ySanh. 10:3 (29b), where it is attributed to Judah b. R. Hezekiah and Rabbi. six months in the heat and six months in the cold.” At first the Holy One, blessed be He, has them come into the sun, and they say, “Is this the Gehinnom of the Holy One, blessed be He?” Then after that He brings them to the snow, where they say, “Is this the cold of the Holy One, blessed be He?” At first they say, “Ah (wah),” [from pleasure], but in the end they say, “Oy (way),” [from pain].¹⁵For this interpretation, see Buber, ad loc., n. 45. That is what David said (in Ps. 40:3), “And He raised me up from the pit of desolation, from the miry mud (hywn),” [i.e.,] from a place where they say, “Oy, oy (way, way).” So where do they resign themselves [to their punishment]? R. Judah bar Rabbi says, “In the snow. This is [the meaning of] what is written (in Ps. 68:15), ‘When the Almighty scattered kings there, it snowed in Zalmon.’¹⁶Zalmon, which means “darkness,” is a name for Gehinnom. Their darkness (zalmavet) is the snow.” Can this also [apply to] Israel? Scripture teaches (in Prov. 31:21), “[because of snow,] for all her household are dressed in scarlet (shanim),” [meaning] twofold, twofold (shenayim, shenayim, i.e., Israel is clothed in scriptural pairs): circumcision (of the foreskin) and uncovering (the corona); tassels and tefillin (i.e., phylacteries); (in Deut. 15:14,) “Provide liberally (literally, provide, provide” [for the redeemed slave)]; (in Deut. 15:10,) “Give liberally (literally, give, give)” [to the poor Israelite]; (in Deut. 15:11,) “You shall surely open up (literally, open up, open up)” [to the poor and needy]; and (in Deut. 14:22,) “You shall surely tithe (literally, tithe, tithe).” For that reason Moses warned Israel (in Deut. 14:22), “You shall tithe, tithe.”

Another explanation (of Deut. 14:22), “You shall tithe, tithe.” This is related to the verse (in Is. 24:5), “And the earth was distorted under its inhabitants, because they transgressed Torahs;¹⁷Torot. Such a literal translation is required by the midrash. In the biblical context the word denotes something more general, such as teachings. they violated a statute; [they broke an eternal covenant].” R. Isaac said, “You have already been false to it, and [so] it is distorted for you. It [may] show you standing grain, but it does not show you a shock of sheaves. It [may] show you [a shock of sheaves, but it does not show you a threshing floor]. It [may] show you a threshing floor, but it does not show you a winnowed heap. Why [not]? (Ibid.:) ‘Because they transgressed Torahs; they violated statutes,’ in that they did transgress two Torahs, the written Torah and the oral Torah; (ibid.) ‘they violated a statute,’ the statute of tithes; (ibid.) ‘they broke an eternal covenant,’ an ancestral covenant.” For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.” (Prov. 6:20:) “My child, keep your father's commandments, [and do not forsake the Torah of your mother].” R. Huna said, “Our earliest ancestors separated out terumot and tithes.” Abraham separated out the great terumah, as stated (in Gen. 14:22), “[Then Abram said unto the king of Sodom,] ‘I have lifted up my hand unto the Lord, God most high.’” A lifting up is nothing but a terumah (rt.: rwm), as you say (in Numb. 18:26), “[Now you shall speak unto the Levites and say unto them, ‘When you receive tithes from the Children of Israel, the tithe that I have given you as your portion,] you shall lift (rt.: rwm) out of it a terumah of the Lord, [a tithe from the tithe].’” Isaac separated out the second tithe, as stated (in Gen. 26:12), “So Isaac sowed on that land and reaped in that year a hundredfold, [for the Lord had blessed him]”; R. Eiba bar Kahana said, “Is it not true that a blessing does not rest on what is measured, on what is weighed, or on what is counted? So why did he measure them? In order to tithe them. This is what is written (ibid.), ‘for the Lord had blessed him.’”¹⁸See Deut. 14:24, which mentions a blessing in the context of the second tithe; therefore, perhaps the blessing of Gen. 26:12 would have been the result of Isaac’s second tithe. Jacob separated out the first tithe, as stated (in Gen. 28:22), “and of all that You give me, I will surely set aside a tithe for You.” A certain Cuthean (i.e., a Samaritan) came and questioned R. Meir. He said to him, “Do you not say that indeed your ancestor Jacob is truthful?” He said [back] to him, “Yes, as it is written (in Micah 7:20), ‘You give truthfulness to Jacob.’” [The Cuthean] said to him, “He separated out the tribe of Levi [as a tithe] for the tribes, [i.e.,] one out of ten. Should he not have separated out [a tithe] from two more [tribes]?” R. Meir said to him, “You have said that there were twelve, but I say that there were fourteen, as stated (in Gen. 48:5), ‘Ephraim and Manasseh shall be mine like Reuben and Simeon.’” He said to him, “So here you are supporting me. You have added flour. Have you added water?” He said to him, “Do you not admit that there are four matriarchs that had four first-borns? Take away from [the fourteen] the four firstborn (of Jacob's four wives), since the firstborn is not tithed. Why? Because he is holy, and something holy does not redeem for use something [else that is] holy.” He said to him, ‘It is good for your people that you are among them.” Hence it is written (Prov. 6:20), “and do not forsake the Torah of your mother (immekha),” [i.e.,] your people (ummatekha). That is what David said (in Ps. 40:9), “To carry out Your will, my God, is my desire, [for Your Torah is within my belly].” R. Aha bar Ulla said, “Is there Torah within the belly? And is it not so written (in Jer. 31:33), ‘and upon their heart (not their belly) I will write it?’ It is simply that David said, ‘May [a curse] come upon me, if something goes down into my belly, except when it is tithed.’ This is what is written (in I Chron. 27:25), ‘And over the treasuries of the king was Azmaveth ben Adiel; and over the treasuries in the country in the cities, in the villages, and in the towers was Jonathan ben Uzziah.’”¹⁹In other words, David was concerned enough about tithes to appoint overseers. For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.”

Israel spake before the Holy One, blessed be He: Sovereign of the worlds! Thou didst complete the heavens and the earth with reference to being made, created, and called into existence; let not Thy mercy and loving-kindness be withheld, for if Thou withholdest Thy mercy and loving-kindness we are unable to exist, because the world rests upon Thy mercy and loving-kindness, as it is said, "For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee… saith the Lord that hath mercy on thee" (Isa. 54:10); and it says (elsewhere), "Remember, O Lord, thy tender mercies and thy loving-kindnesses; for they have been ever of old" (Ps. 25:6).

(Gen. 5:1:) THIS IS THE BOOK…. What did the Holy One do to Adam? He cast a sleep upon him and showed him Noah and all the unblemished, Abraham and all the proselytes, Isaac and all who sacrifice burnt offerings, Jacob and all tent dwellers, Moses and all the humble, Aaron and all the priests, Joshua and all the community leaders, David and all the kings, [Solomon and all the Judges]. Then, when he had seen them all, he awakened from his sleep. The Holy One said to him: Have you seen [these? By your life], all these righteous [are] coming forth from you. When he had told him this, his spirit was at rest. David said: Sovereign of the World, you have written me into the book of the first Adam, as stated (in Ps. 40:8 [7]): THEN SAID I: LO, I HAVE COME. IN THE SCROLL OF THE BOOK IT IS WRITTEN CONCERNING ME. Therefore I must utter a song to you, since it is stated: THEN SAID I. Now THEN can only be A SONG [according to what is stated (in Exod. 15:1): MOSES SANG THEN].⁹⁵THEN is understood as the object of the verb SANG. < David > therefore praises⁹⁶Gk.: kalos. him (in Ps. 40:6 [5]): YOU HAVE DONE MANY THINGS, O LORD MY GOD. When should we utter a song to you? In the world to come, as stated (in Ps. 98:1): A PSALM. O SING TO THE LORD A NEW SONG.

(Gen. 5:1:) THIS IS THE BOOK…. What did the Holy One do to Adam? He cast a sleep upon him and showed him Noah and all the unblemished, Abraham and all the proselytes, Isaac and all who sacrifice burnt offerings, Jacob and all tent dwellers, Moses and all the humble, Aaron and all the priests, Joshua and all the community leaders, David and all the kings, [Solomon and all the Judges]. Then, when he had seen them all, he awakened from his sleep. The Holy One said to him: Have you seen [these? By your life], all these righteous [are] coming forth from you. When he had told him this, his spirit was at rest. David said: Sovereign of the World, you have written me into the book of the first Adam, as stated (in Ps. 40:8 [7]): THEN SAID I: LO, I HAVE COME. IN THE SCROLL OF THE BOOK IT IS WRITTEN CONCERNING ME. Therefore I must utter a song to you, since it is stated: THEN SAID I. Now THEN can only be A SONG [according to what is stated (in Exod. 15:1): MOSES SANG THEN].⁹⁵THEN is understood as the object of the verb SANG. < David > therefore praises⁹⁶Gk.: kalos. him (in Ps. 40:6 [5]): YOU HAVE DONE MANY THINGS, O LORD MY GOD. When should we utter a song to you? In the world to come, as stated (in Ps. 98:1): A PSALM. O SING TO THE LORD A NEW SONG.

(Gen. 6:5:) AND THE LORD SAW THAT HUMAN EVIL HAD BECOME GREAT ON THE EARTH. Let our master instruct us: How great is the judgment against the wicked in Gehinnom? Thus have our masters taught (in 'Eduy. 2:10): THE SENTENCE of the wicked in Gehinnom IS TWELVE MONTHS. These < words> are from the Mishnah.⁹⁷See ySanh. 10:3 (29b); PRK 10:4. Where is it shown from Scripture? Where it is written (in Is. 66:23): AND IT SHALL COME TO PASS WHENEVER A MONTH < FALLS > IN ITS MONTH, i.e., from that month to the same month < in the following year >. Ergo: twelve months. Thus it is stated (in Esth. 3:7): FROM DAY TO DAY AND FROM MONTH TO MONTH < EQUALS > [TWELVE MONTHS]. How were they judged? By fire and by snow, since it is stated (in Prov. 31:21): SHE IS NOT AFRAID FOR HER HOUSEHOLD BECAUSE OF SNOW. This is Gehinnom.⁹⁸Perhaps because Mount Zalmon, a name which means “darkness” and can designate Gehinnom, is a place of snow in Ps. 68:15 [14]. Cf. M. Pss. 68:9. Now they take that < wicked one > out of the snow and cast him into the midst of the fire. David said (in Ps. 40:3 [2]): AND HE RAISED ME UP FROM THE PIT OF DESOLATION, FROM THE MIRY MUD. And why is it called by the name MIRY MUD (YWN)? Because when they take them and cast them into the fire, they cry: Vay (WY). Then after that they cast them into the snow, and they cry: Vay. Its name is therefore called MUD (YWN), a place where they say: Vay, vay (WY)! And where do they deliver their souls? Hezekiah the son of R. Hiyya said:⁹⁹See M. Prov. 21. In the midst of the snow, as stated (in Ps. 68:15 [14]): IT SNOWS IN ZALMON. And what basis is there for you to compare the sentencing of the wicked to Gehinnom with the sentencing of the generation of the flood?¹⁰⁰See Gen. R. 28:8; 33:7; Lam. R. 1:14 (40); Seder ‘Olam R. 4. < The basis is > that, just as the judgment of the former is to fire and to snow, [so the judgment of the latter was to fire and snow. Where is it shown that it was to fire?] Where it is stated (in Job 6:17): THROUGH ITS HEAT THEY ARE OBLITERATED FROM THEIR PLACE. And where is it shown that it was to snow? Where it is stated (in Gen. 7:12): AND THERE WAS RAIN UPON THE EARTH. And why so? Because by the measure with which a person measures one will measure out for him.¹⁰¹Sot. 1:7; TSot. 3:1; Matthew 7:2 // Luke 6:38; cf. Gal. 6:7. See what is written (in Gen. 6:2):¹⁰²See Gen. R. 26:5; Lev. R. 33:9. THE SONS OF GOD SAW THE HUMAN DAUGHTERS: These were the virgins. (Ibid., cont.:) THAT THEY WERE FAIR: These were the unmarried. (Ibid., cont.:) THEY TOOK WIVES FOR THEMSELVES: These were the married. (Ibid., cont.:) WHOMEVER THEY CHOSE, even including males and cattle. R. Huna said in the name of R. Idi: The verdict against the generation of the flood was not sealed until they wrote gamika¹⁰³The word is Greek. {i.e., marriage contracts} for males and cattle. For that reason the waters came over them in the form of a woman. Thus it is stated (in Job 6:18): THE WAYS OF THEIR COURSE¹⁰⁴These words may also denote ways of living. TURN ASIDE. Now TURN ASIDE must imply a woman, since it is stated (in Ruth 3:8): < NOW IT CAME TO PASS IN THE MIDDLE OF THE NIGHT > THAT THE MAN WAS STARTLED. SO TURNED HE ASIDE, AND HERE WAS A WOMAN. And WAYS < can > only < denote > {a woman} [women], since it is stated (in Gen. 18:11): THE WAY OF WOMEN < HAD CEASED FOR SARAH >. So also THEIR COURSE (derekh), since it is stated (in Gen. 31:35): FOR THE PERIOD (derekh) WOMEN IS UPON ME. Hence one may say: In the manner that they sinned retribution was exacted from them. You know yourself that it is so. See what is written (in Gen. 7:11): ON THAT DAY ALL THE SPRINGS OF THE GREAT ABYSS BURST FORTH. What is the meaning of GREAT? < That > the Holy One said: Just as they have sinned greatly, so I have exacted retribution from them greatly. Where is it shown? From what they read on the matter (in Gen. 6:5): AND THE LORD SAW THAT < HUMAN EVIL > HAD BECOME GREAT….

"Happy is the man who makes the Eternal his trust" (Tehillim 40:5) - this is Yosef. "And does not turn to the proud" (ibid.) - since he said to the chief of drinks, "remember me... and mention me..." (Bereishit 40:14), two years [in jail] were added for him. "Happy is the man who makes the Eternal his trust" - Rabbi Yudan said, many myriads of proud ones who "pursue deceit" (Tehillim 40:5) - woe to him and to one who trusts in him. "Dreams come with much brooding" (Kohelet 5:2) - Paroh said, "Whose existence is dependent on whom? Me on my god, or my god on me?" He said to him, "You are dependent on your god: behold it is written "And it was at the end [of two years, and Paroh dreamed that he was standing on the Nile,]" (Bereishit 41:1)". "For from the jailhouse one can come to rule" (Kohelet 4:14) - this is Yosef, who came from the jail of paroh and came to rule - "And Paroh sent [for Yosef]..." (Genesis 41:14). "And even in his kingship can come to poverty" (Kohelet 14:4) - in the kingship of Yosef was born the poverty of Potifar. Another take, "And it was at the end" (Bereishit 41:1) - "I saw all life which walks under the sun" (Kohelet 4:15) - this is Yosef. "they were with the second son" (ibid.) these are the two years that were added for him. And why were two years added for him? So that Paroh could dream and he could grow great by means of this dream, as it says "And it was at the end of two years of days." (Bereishit 41:1)