Midrasch zu Tehillim 58:78

And they mourned with a great and very sore lamentation. We are taught that even the very horses and asses joined in it. On arriving at the Cave of Machpelah, Esau once more protested, and said; Kiryatharbaa the same is Hebron." R. Isaac explained the meaning of the above name is that four pair were to be buried. Adam and Eve, Abraham and Sarah, Isaac and Rebekah. Jacob disposed of his share when he buried Leah in it, and the remaining one belongs to me." But thou didst sell thy share with thy birthright," remonstrated the sons of Jacob. "Nay," rejoined Esau, "that did not include my share in the burial-place." "Indeed it did," they argued, "for our father, just before he died, said (Gen. 1, 5) 'In my grave which I have bought for myself.'" In the land of Canaan, "Where are the title deeds?" demanded Esau. "In Egypt," they replied. "Then let some one go for them immediately. The swift-footed Naphthali concerning whom the passage says (Ib. 49, 21) Naphthali is a hind let loose; he giveth goodly words, started for the records. Hushim, the son of Dan, being deaf, asked what was the cause of the commotion. When he was told that Esau stopped the interment until the deed would be brought from Egypt. "And until Naphthali returns from Egypt my father shall be in disgrace?" remarked he. Thereupon he snatched up a club and smote Esau so hard that his eyes dropped out and fell upon the feet of Jacob, at which Jacob opened his eyes and grimly smiled. This is the meaning of the passage (Ps. 58, 10) The righteous shall rejoice when he sees vengeance; he shall wash his feet in the blood of the wicked. In that moment Rebekah's prophecy was fulfilled (Gen. 27, 45) Why shall I be deprived also of you both in one day? For although they did not both die on the same day, both were nevertheless buried on the same day. Is it then possible that if Joseph would not have attended to the burial of his father, that his brothers would not have done it? Behold the passage says (Gen. 50, 13) And his sons carried him into the land of Canaan, [hence all his children performed the duty?] Indeed they were ready to perform the duty. They said, however, let us leave this task to Joseph because his (Jacob's honor will be greater when he is attended by kings than by ordinary people.

"he is Mine": What is the intent of this? It is written (Devarim 15:19) "the male shall you sanctify to the L rd your G d." (How am I to understand this?) As sanctify it so that you receive reward, or if you sanctify it, it is sanctified, and, if not, it is not sanctified? It is, therefore, written "he is Mine" — in any event. What is the intent, then, of "the male shall you sanctify"? Sanctify it (i.e., dedicate it to the L rd) for the sake of receiving reward. Similarly, (Leviticus 6:5) "And the Cohein shall burn wood upon it every morning, etc." What is the intent of this? Is it not written (Isaiah 40:16) "and (the whole forest of Levanon is not sufficient to burn, etc."? What, then, is the intent of "And the Cohein shall burn wood upon it"? For the sake of receiving reward. Similarly, (Numbers 28:4) "the one lamb shall you offer, etc." What is the intent of this? Is it not written (Isaiah, Ibid.) "nor the beasts thereof sufficient for a burnt-offering"? What, then, is the intent of "The one lamb, etc."? For the sake of receiving reward. Similarly, (Exodus 25:8) "and they shall make for Me a sanctuary, etc." What is the intent of this? Is it not written (Jeremiah 23:24) "Do I not fill heaven and earth?" What, then, is the intent of "And they shall make for Me a sanctuary"? For the sake of receiving reward for making it. Once, the disciples spent a Sabbath in Yavneh, R. Yehoshua not among them. When they returned to him he asked them: "What novelty did you hear in Yavneh?" They answered: "After you, our master" (i.e., there is no one to do so after you). R. Yehoshua: "Who spent the Sabbath there?" They: "R. Elazar b. Azaryah." R. Yehoshua: "Is it possible that R. Elazar b. Azaryah spent the Sabbath there without telling you something novel?" They: He expounded this principle (Devarim 31:12) "Gather the people — the men, the women, and the children." Now do little children know the difference between good and evil? But (He did so) in order to bestow reward upon their bringers, to increase the reward of the doers of His will, as it is written (Isaiah 42:21) "The L rd desires for the sake of His righteousness to magnify Torah and to exalt it." At this, he said to them: "What can be more novel than this? I am seventy years old, and I never merited hearing such a thing until this day! Happy are you, father Abraham, from whose loins Elazar b. Azaryah emerged! The generation is not an orphan in whose midst R. Elazar b. Azaryah resides!" They: Our master, he also expounded this principle: (Jeremiah 23:7) "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, etc.'" To what may this be compared? A man desired children and had a daughter — whereupon (when he made a vow) he vowed upon her life. Thereafter, he had a son, and (in vowing) he left off (vowing by) his daughter and vowed upon the life of his son. R. Shimon b. Yochai says: To what may this be compared? A man was journeying and was accosted by a wolf, from which he was rescued — whereupon he would (always) talk about his encounter with the wolf. He was later accosted by a lion, from which he was rescued — whereupon he left off talking about his encounter with the wolf and spoke about his encounter with the lion. Similarly, (Genesis 29:19) "And he called the name of the place Beth-El." The first name was superseded by the second. Similarly, (Ibid. 17:5) "And your name will no longer be called Avram." The first name was superseded by the second. Similarly, (Ibid. 15) "Sarai, your wife, etc." The first name was superseded by the second. (Ibid. 32:28) "Your name will no longer be called Yaakov but Yisrael." The first name remained and the second was superadded. The name of Yitzchak was not changed, for he was thus (originally) called by the Holy One Blessed be He. There are three who were named by the Holy One Blessed be He — Yitzchak, Shlomoh, and Yoshiyahu. Yitzchak — (Ibid. 17:19) "But Sarah your wife will bear a son for you and you shall call his name Yitzchak." Shlomoh (I Chronicles 22:9) "for Shlomoh will be his name." Yoshiyahu (I Kings 13:2) "A son will be born to the house of David. Yoshiyahu will be his name." Others say: Also Yishmael among the gentiles. We find the names of righteous ones and their deeds to be revealed to the L rd before their creation, viz. (Jeremiah 1:5) "Before I created you in the womb, I knew you." Where do we find (the same for) the names of wicked ones? It is written (Psalms 58:4) "The wicked are estranged from the womb, etc."

Another interpretation (of Numb. 31:2:) “Exact vengeance for the Children of Israel.” This text is related (to Job 36:7), “He does not withdraw His eyes from a righteous person […].” What is the meaning of “He does not withdraw His eyes from a righteous person (literally, withdraw from a righteous person his eyes)?” The Holy One, blessed be He, does not keep back from a righteous person what he wants to see with his eyes.¹³Numb. R. 22:5. [The text] teaches that Moses longed to see vengeance on the Midianites before he died, and [so] he requested from the Holy One, blessed be He, about it, that he should [see it] with his eyes. Thus it is stated concerning him (in Ps. 58:11), “A righteous person will rejoice when he sees vengeance, he will bathe his feet in the blood of the wicked person.” (Ibid.:) “A righteous person will rejoice,” this refers to Moses; “when he sees vengeance,” i.e., vengeance on Midian; “he will bathe his feet in the blood of the wicked person,” i.e., of Balaam. Moses said to Phinehas and the warring men, “I know that Balaam the Wicked is there, as he went to collect his wage. Before the wolf comes to the flock, spread the trap for him. And if you see that that wicked man is doing magic, show him the diadem, upon which it is written (according to Exod. 28:36), ‘holy to the Lord.’ And [when] he shall [then] fall, kill him.” (Numb. 31:8:) “And upon their [other] corpses they killed the kings of Midian,” as they were doing magic with Balaam and flying in the air; so they showed them the diadem and they fell upon their corpses. The sages said “It is written about Joshua (in Josh 1:5), ‘as I was with Moses, so I will be with you.’ So Joshua should have lived a hundred and twenty years like Moshe our teacher. And why were they shortened by ten years? Because at the time that the Holy One, blessed be He, said to Moses (in Numb. 31:2), ‘Exact vengeance for the Children of Israel…,’ even though the announcement of [his] death was [also] announced, he did not say, ‘Tomorrow I will die; what benefit is it to me to exact vengeance from Midian?’ Rather, he showed alacrity in the whole matter, as stated (in Numb. 31:6), ‘And Moses sent them.’ But Joshua did not do like this. When he came to war against thirty-one kings, he said, ‘If I kill them, I will die immediately, as happened to Moshe our teacher.’ What did he do? He began with one and stalled in the war [with the rest], as stated (in Josh. 11:18), ‘Joshua waged war with all those kings over a long period.’ [So] the Holy One, blessed be He, said to him, ‘See that I will shorten your years by ten years.’ David said (about this in Prov. 19:21), ‘Many thoughts are in the heart of a man, [but it is the counsel of the Lord that will stand].’”

(Deut. 25:17:) “Remember what Amalek (Esau's grandson) did to you.” This verse is related (to Ps.109:14), “May the iniquity of his fathers be remembered before the Lord […].” Were the fathers of Esau wicked?¹¹PRK 3:1; cf. 12:4; PR 12:4. In note 16 on PR 12:4, W. G. Braude, Pesikta Rabbati (“Yale Judaica Series”; New Haven; Yale, 1968) p. 221, n. 16, suggests that the verse was understood as referring to Esau, because vs. 17 in the psalm identifies him as one who DID NOT FIND PLEASURE IN A BLESSING. And were they not righteous? His grandfather was Abraham. His father was Isaac. Yet are you saying (in Ps. 109:14), “May the iniquity of his fathers be remembered?” [The verse is] simply [referring to] a sin that he sinned against his fathers.¹²The Hebrew of Ps. 109:14 can also be understood in this sense. And how?¹³Above, Tanh. (Buber), Gen. 6:3; Gen. R. 63:12. You find that Isaac got his vitality from Abraham; yet he lived a hundred and eighty years, while Abraham only lived a hundred and seventy-five years. Why so? So he would not see Esau’s shame. Abraham had [Isaac] when he was a hundred years [old]. (Gen. 25:26-27:) “And Isaac was sixty years old when they were born. And the lads grew.” Both of them went to the elementary school, and both of them were equal until the age of fifteen. R. Levi said, “To what were they comparable? To a myrtle and a thorny plant. As long as they are small, no one [can] distinguish one from the other. After they have grown up, the one gives off its pleasant smell, but the other brings forth its thorns. Thus, so long as Esau and Jacob were small, no one distinguished between them. After they were grown up (in Gen. 25:26, cont.), ’Esau became a skillful hunter, a man of the outdoors; but Jacob was a mild man who stayed in camp.’” And Esau would go out and rob and extort, and people would maledict him. And during the five years [that were withheld from Abraham's life], Esau committed two serious transgressions: He violated a betrothed maiden, and he took a life. The one is what is written about (in Gen. 25:29), “then Esau came from the field, and he was exhausted.” Now field can only be a reference to a betrothed maiden [of whom it is stated (in Deut. 22:25), “If in the field the man finds [a maiden who is betrothed, and the man seizes her and lies with her…].” Moreover, exhausted can only be a reference to a murderer, of whom it is stated (in Jer. 4:31), “woe to me, now; for my life is exhausted before those who kill.” Rabbi Zakkay said, “He also stole, as stated (in Obad. 1:5), ‘If thieves have come to you.’”¹⁴The Midrash, of course, is identifying the Edom of Obadiah with Esau. The Holy One, blessed be He, said, “I had already promised my beloved Abraham (in Gen. 15:15), ‘And you shall go unto your ancestors in peace; [you shall be buried at a good old age].’ But now he would see his grandson go to bad culture and hear what people say about his grandson; [that he was] transgressing sexual prohibitions and shedding blood. He would [then] wonder and say, ‘Are these the stipulations that the Holy One, blessed be He, being fulfilled with me?’ And he would voice a complaint, ‘And this is not “a good old age.”’ What should I do for him?” [So] He gathered him from the world. It is better for the righteous man to be gathered (to his ancestors) in peace, as stated in Ps. 63:4), “For Your steadfast love is better than life.” Behold, he [thus] sinned against his grandfather. He sinned against his father, as he caused his eyes to become dim during his lifetime. Hence they have said, “Whoever produces a wicked son or a wicked disciple causes his [own] eyes to grow dim during his lifetime.” From where [in Scripture] do you learn [this]? A wicked son, from Isaac, as stated (in (Gen. 27:1), “And it came to pass that when Isaac was old [and his eyes were too dim to see].” [In regard to] a wicked disciple, [we learn] from Ahijah, as it is written (in I Kings 14:4), “now Ahijah could not see, because his eyes were dim from old age.” Why? Because he produced a wicked disciple in Jeroboam. [(Ps. 109:14:) “And let not the sin of his mother be blotted out.”] But how had he sinned against his mother? R. Judah, R. Nehemiah, and [our] masters [differ]. R. Judah says, “When he left his mother's belly, he severed her uterus,¹⁵Metrin: Gk.: metra; cf. Lat.: matrix. with the result that she would not bear [any more children]. This is what is written (in Amos 1:11), ‘because he (i.e., Edom, which is Esau) pursued his brother with the sword and repressed his pity (rachamiv),’ as it is written, ‘his uterus (rechemo).’”¹⁶I.e., the womb from which he had been born. The Masoretic text here reads WOMB in the plural. As such, an idiomatic reading of the text would be rendered: BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND REPRESSED HIS PITY. Moreover, R. Berekhyah says, “You should not say [this] in reference to when he had left [his mother's uterus].¹⁷Gen. R. 63:6. Rather, as he was leaving his mother's uterus, his zerta'¹⁸The Aramaic word means “fist” or “hand,” as the bracketed explanation correctly translates. The reason for this rather unusual word here is to play on the word zoru from Ps. 58:4, which he is about to cite. [i.e., fist] was stretched out against him (i.e., against his brother Jacob).” What is the reasoning? (Ps. 58:4:) “The wicked go astray (zoru) from the womb.” R. Nehemiah says, “He was the cause of her not producing twelve tribes.” As Rav Huna has said, “Rebekah was worthy of producing twelve tribes, as stated (in Gen. 25:23), ‘And the Lord said to her, “Two nations are [in your womb].”¹⁹See above, Tanh. (Buber), Gen. 12:16. Here are two. (Ibid., cont.:) “and two peoples.” Here are four. (Ibid., cont.:) “And one people shall be stronger than the other.” Here are six. (Ibid., cont.:) “And the elder shall serve the younger.”’ Here are eight. (Vs. 24:) ‘And behold there were twins in her womb.’ Here are ten. (Vs. 25:) ‘The first came out ruddy.’ That is eleven. (Vs. 26:) ‘And afterward his brother came out.’ Here are twelve.” And there are some who bring this [idea] from here (vs. 22); “and she said, ‘If so, why am I here (zh)?’” By gematria²⁰Gk.: geometria. z (=7) + h (=5) [for a total of] twelve. But [our] masters have said, “He caused her bier to not go forth publicly [to her funeral]. You find that when Rebekah died, they were saying, ‘Who will go before her? Abraham is dead. Isaac's eyes are dim, and he is sitting at home. Jacob has gone to Paddan-Aram. Should Esau the wicked go before her? Then people would say [in Aramaic],²¹Much of this paragraph is in Aramaic. “Cursed be her breasts for suckling this man.”’ What did they do? They brought out her bier at night, so that Esau not go out in front of her, and all say, ‘Cursed are the breasts suckled this evil man.’” R. Jose bar R. Hanina said, “Because they brought out her bier at night, the text only explained about her obliquely. Thus it is written (in Gen. 35:8), ‘Then Rebekah's nurse, Deborah, died [and she was buried under the oak below Bethel] and its name was called Weeping Oak (Allon-Bacuth)],’ as they wept two weepings (bekhiot).”²²Bacuth, of course, means “weeping,” and allon can be understood as a Greek adjective in the neuter that means “other” or “another.” Thus the name can be read as “another weeping” and imply a second weeping. So PRK 3:1; Gen. R. 81:5; cf. Eccl. R. 7:2:3. While Jacob was seated in observance [of mourning] for her nurse, the news about his mother came to him, as stated (to Gen. 35:9), “Now God appeared unto Jacob again […,] and blessed him.” With what blessing did He bless him? He blessed him with the blessing of [consolation given to] mourners.²³The blessing informed Jacob that his mother was dead. The Holy One, blessed be He, said, “Did his father pay him (i.e. Esau) back with evil? Did his mother pay him back with evil? Did his brother pay him back with evil? Did his grandfather pay him back with evil? Did you pay him back with evil? I shall pay him back with evil, as his children destroyed My house. You and I shall rise against him, as stated (Obad. 1:1), “Rise, and we shall rise up against her for war.” Israel said to him, “Master of the world, we cannot [overcome] him.” [So] the Holy One, blessed be He, says to them, “You mention his name below, and I shall blot out his name above, as stated (Ps. 109:15) ‘Let them (the iniquity against his fathers and the sin against his mother) always be before (neged) the Lord.’ Whatever he has done, he has done against (neged) Me.” [Therefore] (ibid., cont.), “and may He have their memory cut off from the earth.” Ergo (in Deut. 25:17), “Remember what Amalek (Esau's grandson) did to you.”

(Deut. 25:17:) REMEMBER WHAT AMALEK (Esau's grandson) DID TO YOU. This verse is related (to Ps. 109:14): MAY THE INIQUITY OF HIS FATHERS BE REMEMBERED BEFORE THE LORD…. Were the fathers of Esau wicked?¹⁵Tanh., Deut. 6:4; PRK 3:1; cf. 12:4; PR 12:4. In note 16 on PR 12:4, W. G. Braude, Pesikta Rabbati (“Yale Judaica Series”; New Haven; Yale, 1968) p. 221, n. 16, suggests that the verse was understood as referring to Esau, because vs. 17 in the psalm identifies him as one who DID NOT FIND PLEASURE IN A BLESSING. And were they not righteous? His grandfather was Abraham. His father was Isaac. Yet are you saying (in Ps. 109:14): MAY THE INIQUITY OF HIS FATHERS BE REMEMBERED! <The verse is> simply <referring to> a sin that he sinned against his fathers.¹⁶The Hebrew of Ps. 109:14 can also be understood in this sense. And how did he sin against his fathers?¹⁷Above, Tanh. (Buber), Gen. 6:3; Gen. R. 63:12. You find that Isaac got his vitality from Abraham; yet he lived a hundred and eighty years, while Abraham <only>¹⁸The “only” is found in the parallel account of Tanh., Deut. 6:4. lived a hundred and seventy-five years.¹⁹The Tanh. parallel adds here: “Why so? Because he did not foresee Esau’s shame.” Rabbi Levi said: During the five years that were withheld from Abraham's life, Esau committed two serious transgressions. He violated a betrothed maiden, and he took a life. The one is what is written about (in Gen. 25:29): THEN ESAU CAME FROM THE FIELD, AND HE WAS EXHAUSTED. Now FIELD can only be a reference to a BETROTHED MAIDEN [of whom it is stated (in Deut. 22:25): IF IN THE FIELD THE MAN FINDS A MAIDEN WHO IS BETROTHED, <AND THE MAN SEIZES HER AND LIES WITH HER….>] Moreover, EXHAUSTED can only be a reference to a murderer, of whom it is stated (in Jer. 4:31): WOE TO ME, NOW! FOR MY LIFE IS EXHAUSTED BEFORE THOSE WHO KILL. Rabbi Zakkay [the Elder] said: He also stole, as stated (in Obad. 5): IF THIEVES HAVE COME TO YOU.²⁰The Midrash, of course, is identifying the Edom of Obadiah with Esau. The Holy One said: I had already promised my beloved Abraham (in Gen. 15:15): YOU SHALL GO UNTO YOUR ANCESTORS IN PEACE; YOU SHALL BE BURIED <AT A GOOD OLD AGE>. But now he would see his grandson, when he was robbing with violence, practicing seduction, and shedding blood. At that time he was a good grandfather; <so> it was better for him as a righteous man to be gathered (to his ancestors) in peace, as stated in Ps. 63:4 [3]): FOR STEADFAST LOVE IS BETTER THAN LIFE. And what sin did he commit against his father? He caused his eyes to become dim during his lifetime. Hence they have said: Whoever produces a wicked son or a wicked disciple causes his eyes to grow dim during his lifetime. A wicked son came from Isaac, as written (in (Gen. 27:1): <AND IT CAME TO PASS THAT WHEN ISAAC WAS OLD> AND HIS EYES WERE TOO DIM TO SEE. [Why? Because he produced Esau the Wicked.] In regard to a wicked disciple, <there was a disciple> from Ahijah the Shilonite, as stated (in I Kings 14:4): NOW AHIJAH {THE SHILONITE} COULD NOT SEE, BECAUSE HIS EYES WERE DIM FROM OLD AGE. Why? Because he produced a wicked disciple in Jeroboam. [(Ps. 109:14:) AND LET NOT THE SIN OF HIS MOTHER BE BLOTTED OUT.] But how had he sinned against his mother? R. Judah, R. Nehemiah, and <our> masters <differ>. R. Judah says: When he left his mother's belly, he severed her uterus²¹Metrin: Gk.: metra; cf. Lat.: matrix. {i.e., placenta}, with the result that she would not bear <any more children>. This is what is written (in Amos 1:11): BECAUSE HE (i.e., Edom, which is Esau) PURSUED HIS BROTHER WITH THE SWORD AND DESTROYED HIS WOMB.²²I.e., the womb from which he had been born. The Masoretic text here reads WOMB in the plural. As such, an idiomatic reading of the text would be rendered: BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND REPRESSED ALL PITY. Moreover, R. Berekhyah says: You should not say <this> in reference to when he had left <his mother's uterus>.²³Gen. R. 63:6. Rather, as he was leaving his mother's uterus, his zerta'²⁴The Aramaic word means “fist” or “hand,” as the bracketed explanation correctly translates. The reason for this rather unusual word here is to play on the word zoru from Ps. 58:4, which he is about to cite. {i.e., fist} was stretched out against him (i.e., against his brother Jacob). What is the reasoning? (Ps. 58:4 [3]:) THE WICKED GO ASTRAY (zoru) FROM THE WOMB. R. Nehemiah says: He was the cause of her not producing twelve tribes, since Rav Huna has said: Rebekah was worthy of producing twelve tribes, as stated (in Gen. 25:23): AND THE LORD SAID TO HER: TWO NATIONS ARE [IN YOUR WOMB.²⁵See above, Tanh. (Buber), Gen. 12:16. Here] are two. (Ibid., cont.:) AND TWO PEOPLES. Here are four. (Ibid., cont.:) AND ONE PEOPLE SHALL BE STRONGER THAN THE OTHER. Here are six. (Ibid., cont.:) AND THE ELDER SHALL SERVE THE YOUNGER. Here are eight. (vs. 24:) AND BEHOLD THERE WERE TWINS IN HER WOMB. Here are ten. (vs. 25:) THE FIRST CAME OUT RUDDY. [Here are eleven.] (vs. 26:) AND AFTERWARD HIS BROTHER CAME OUT. Here are twelve. There are also some who apply a passage to her (from vs. 22): AND SHE SAID: IF SO, WHY AM I HERE (ZH)? By gematria²⁶Gk.: geometria. Z (=7) + H (=5) <for a total of> twelve. But <our> masters have said: He was the cause of her bier not going forth publicly <to her funeral>. You find that when Rebekah died, they were saying: Who will go before her? Abraham is dead. Isaac's eyes are dim, and he is sitting at home. Jacob has gone to Paddan-aram. Should Esau the Wicked go before her? Then people would say <in Aramaic>:²⁷Much of this paragraph is in Aramaic. Cursed be her breasts for suckling this man {i.e., <in Hebrew>: cursed be the breasts that have suckled one like this man}. What did they do? They brought out her bier at night. R. Jose bar Hanina said: Because they brought out her bier at night, the text only explained about her obliquely. Thus it is written (in Gen. 35:8): THEN REBEKAH'S NURSE, DEBORAH, DIED <AND WAS BURIED UNDER THE OAK BELOW BETHEL> [AND ITS NAME WAS CALLED WEEPING OAK (Allon-bacuth)]. What is the meaning of Allon-bacuth? Two weepings.²⁸Bacuth, of course, means “weeping,” and allon can be understood as a Greek adjective in the neuter that means “other” or “another.” Thus the name can be read as “another weeping” and imply a second weeping. So PRK 3:1; Gen. R. 81:5; cf. Eccl. R. 7:2:3. While Jacob was seated in observance of mourning for {his} [her] nurse, the news about his mother came to him. This is related (to Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN […,] AND BLESSED HIM. With what blessing did he bless him? He blessed him with the blessing <of consolation given to> mourners.²⁹The blessing informed Jacob that his mother was dead. The Holy One said: Did his father pay him (i.e. Esau) back with evil? Did his mother pay him back with evil? Did his brother pay him back with evil? Did his grand[father] pay him back with evil? Did you pay him back with evil? So should I pay him back with evil? When you mention his name below, I shall blot out his name above. (Ps. 109:15:) LET THEM (the iniquity against his fathers and the sin against his mother) ALWAYS BE BEFORE THE LORD. Whatever he has done, he has done against me. Thus it is stated (ibid., cont.): AND MAY HE HAVE THEIR MEMORY CUT OFF FROM THE EARTH. [Ergo] (in Deut. 25:17): REMEMBER WHAT AMALEK (Esau's grandson) DID TO YOU.

Another interpretation (of Numb. 31:2:) EXACT VENGEANCE FOR THE CHILDREN OF ISRAEL. This text is related (to Job 36:7): HE DOES NOT WITHDRAW HIS EYES FROM A RIGHTEOUS PERSON. What is the meaning of HE DOES NOT WITHDRAW HIS EYES FROM A RIGHTEOUS PERSON (literally: WITHDRAW FROM A REGHTEOUS PERSON HIS EYES)? The Holy One does not keep back from a righteous person what he wants to see with his eyes.¹⁷Tanh., Numb. 9:4; Numb. R. 22:5. <The text> teaches that Moses longed to see vengeance on the Midianites before he died. Thus it is stated concerning him (in Ps. 58:11 [10]): A RIGHTEOUS PERSON WILL REJOICE WHEN HE SEES VENGEANCE. (Ibid.:) A RIGHTEOUS PERSON WILL REJOICE. This refers to Moses. (Ibid., cont.:) WHEN HE SEES VENGEANCE, i.e., vengeance on Midian. (Ibid., cont.:) HE WILL BATHE HIS FEET IN THE BLOOD OF THE WICKED PERSON, i.e., of Balaam.

R. Ila'a said: "The world would not have been able to exist were it not for the one who restrains himself in strife (keeps silent); as the passage says (Job 26, 7) Hangeth the earth over [for the sake of those who consider themselves as] nothing." R. Abahu said: "For the one who makes himself like nothing, as it is said (Deut. 33, 27) And underneath are the everlasting arms." R. Isaac said: "What is the meaning of the passage (Ps. 58, 2) Do ye indeed speak as a righteous company? Do ye judge with equity the sons of men? i.e., with what shall a man occupy himself in this world? He should make himself dumb. One might think that even to study the Torah one is allowed to make himself dumb; it therefore says, speak as righteous. Perhaps one will think that one is allowed to exalt himself [with the Torah]. The passage therefore says, Judge with equity, the sons of men."

(Exodus 15:7) It is not written "You have destroyed those who rose up against You," but "You will destroy ('taharos') those who rise up against You" — in the future, viz. (Psalms 58:7) "O G d, smash ('haras') their teeth in their mouth." Why? (Ibid. 58:5) "For they do not consider the deeds of the L rd and His handiwork. He will tear them down ('yeharsem') and not rebuild them": He will tear them down in this world and not rebuild them in the world to come.

[(Gen. 19:24:) THEN THE LORD RAINED DOWN UPON SODOM.] This text is related (to Ps. 58:9 [8]): LET THEM BE LIKE A SNAIL (ShBLWL),< WHICH DISSOLVES AND GOES AWAY; LIKE A WOMAN'S STILLBIRTH, THEY HAVE NOT SEEN THE SUN >.⁶⁶Cf. Gen. R. 51:1. [Just as a flood stream (ShBLT) is swept away, so were the people of Sodom swept away. WHICH DISSOLVES AND GOES AWAY], in that the Holy One dissolved them in fire. LIKE A WOMAN'S STILLBIRTH, THEY HAVE NOT SEEN THE SUN, in that the people of Sodom did not see < it any more >, as stated (in Gen. 19:23): THE SUN HAD RISEN OVER THE EARTH < WHEN LOT CAME TO ZOHAR >. What < else > is written there (in vs. 24)? THEN THE LORD RAINED DOWN UPON SODOM < AND UPON GOMORRAH BRIMSTONE AND FIRE >.

Another interpretation (of Ps. 58:9 [8]): What is the meaning of LIKE A SNAIL (ShBLWL)? Just as a flood stream (ShBLT) sweeps away whatever it comes upon, so it is with a rioter⁶⁷Gk.: thorubos (tumult). who rises up in a region. Anyone who is found with him is swept away with him. Thus it is stated: LIKE A SNAIL (ShBLWL). And when he is dead, he no longer sees the sun (cf. ibid., cont.)⁶⁸Jastrow, s.v. toribos, translates the clause, “he faces no more the sun (his body is not exhibited for public honors).” Why? Because he was a rioter.

Many miracles did the Holy One, blessed be He, do for Israel: He killed the firstborn of Egypt - that were compared to animals, as it is stated (Ezekiel 23: 20), "that their flesh is the flesh of donkeys;" He killed the firstborn of the captives; since they said to the captive that was imprisoned in the jail, "Do you want to go out and the Jews will [also] be delivered?" And he would say, "We will not ever leave from here in order that Israel not go out." That is why He judged them with [the Egyptians] - "from the firstborn of Pharaoh... to the firstborn of the captive." (Exodus 12:29) There is a parable about a king who made a joyous occasion for his son and killed his enemies. The king said, "Anyone who caused me joy should come to my son's joyous occasion, and anyone who is hated by me will be killed with the enemies." So [too], God made a joyous occasion for Israel, since He redeemed them - God said, "Anyone who loves My son should come and rejoice with My son." The proper ones of Egypt came and made a Pesach sacrifice with the Jews and went out with them, as it is stated (Exodus 12:38), "And also a mixed multitude went out with them." And all those that wanted Israel not to be redeemed died with the firstborn, as it is stated (Pslams 78:51), "And He smote all the firstborn of Egypt." They all cried out, as it is stated (Exodus 12:39), "and there was a great outcry in Egypt." They all came to kill Pharaoh. At that time, "And the Egyptians pressed upon the people (here read, as about the people)." (Exodus 12:33) And [the Jews at that time] were reciting Hallel; and Pharaoh announced to his warriors, "Come, let us call to Moshe and Aharon." God said to him, "You are releasing my children at night? You will not release my children at night, but rather they will go out [in plain sight,] in the middle of the day." The Jews dispersed into all of Egypt at that time, as it is stated (Ibid. 35), "And the children of Israel did according to the word of Moshe and borrowed from Egypt." And Moshe was busy with the bones of Yosef and the vessels of the Tabernacle that were prepared by Yakov, our father. And hence David said (Pslams 58:11), "The righteous one will rejoice, since he saw vengeance."

Another interpretation (of Numb. 31:2) “Exact vengeance for the Children of Israel.” This text is related (to Job 36:7), “He does not withdraw His eyes from a righteous person […].” What is the meaning of “He does not withdraw His eyes from a righteous person (literally, withdraw from a righteous person his eyes)?” The Holy One, blessed be He, does not keep back from a righteous person what he wants to see with his eyes. [The text] teaches that Moses longed to see vengeance on the Midianites before he died, and [so] he requested from the Holy One, blessed be He, about it, that he should [see it] with his eyes. Thus it is stated concerning Moses (in Ps. 58:11), “A righteous person will rejoice when he sees vengeance,” i.e., vengeance on Midian; “he will bathe his feet in the blood of the wicked person,” i.e., of Balaam. Moses said to Phinehas and the warring men, “I know that Balaam the Wicked is there, as he went to collect his wage. Before the wolf comes to the flock, spread the trap for him. And if you see that that wicked man is doing magic and is flying in the air […], show him the diadem, upon which it is written (according to Exod. 28:36), ‘holy to the Lord.’ And [when] he shall [then] fall, kill him.” (Numb. 31:8) “And upon their [other] corpses they killed the kings of Midian,” as they were doing magic with Balaam and flying in the air; so they showed them the diadem and they fell upon their corpses.

... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)

[The following dialogue, one of many, is reported in the name of R. Yosi ben Halafta, one of the Mishnah’s most prominent sages, and an unnamed Roman woman of rank.] Rabbi Yehudah bar Simon began: "God returns the solitary ones homeward" (Psalms 68:7). A Roman Matron asked Rabbi Yosi ben Halafta, "In how many days did God create the world?" He said, "In six, as it is said, 'Since six days God made...' (Exodus 20:11) "And since then," she asked, "what has God been doing?" "God sits [on the Heavenly Throne] and makes matches: the daughter of this one to that one, the wife [i.e. widow] of this one to that one, the money of this one to that one," responded R. Yosi. "And for merely this you believe in Him!" she said. "Even I can do that. I have many slaves, both male and female. In no time at all, I can match them for marriage." R. Yosi, "Though this may be an easy thing for you to do, for God it is as difficult as splitting the Sea of Reeds." Whereupon, Rabbi Yosi took his leave. What did she do? The Matron lined up a thousand male and a thousand female slaves and said you marry you, and married them all off that night. The next day, one slave had his head bashed in, another had lost an eye, while a third hobbled because of a broken leg. She said to them: "What happened to you?" and they each said to her: "I don't want this one" [with whom you matched me]." Immediately, she sent for and summoned R. Yosi and she said: "There is no God like your God, and your Torah is true, pleasing and praiseworthy. You spoke wisely." He said to her, "Didn't I tell you, if it appears easy in your eyes, it is difficult for the Holy One Blessed Be He like splitting the sea." "What do you think? That The Holy One Blessed Be He, is marrying them against their will but not for their benefit?!?" This is why it states "God returns the solitary ones homeward, and brings out the chained ones with their bindings" (Psalms 58:7) What is binding (Kosharot), Crying (Bechi) and sing (Shirot). The one who wants [their spouse] sings, the one who doesn't want their spouse cries. Rabbi Brekhya said, like this R' Yosi bar Tahlafta responded, "the Holy One Blessed Be He sits and makes ladders, lowers for this and raises for that one, lowers this one raises that one. As it says 'God judges - this one laid low, this one raised (Psalms 75, 8)', there are those who walk to their partner and those whose partner walks to them: Yitzchak's partner came to him, as it says, 'Isaac went out to speak in the field' (Genesis 24, 63) and Yaakov went to his partner, as it says 'Yaakov went out from Be'er Sheva' (Genesis 28, 10)"