Midrasch zu Tehillim 60:78

RABBI ELIEZER AND THE TORAH
THE following befell Rabbi Eliezer, son of Hyrḳanos. His father had many ploughmen who were ploughing arable ground, whereas he was ploughing a stony plot; he sat down and wept. His father said to him: O my son! Why dost thou weep? Art thou perchance distressed because thou dost plough a stony plot? In the past thou hast ploughed a stony plot, now behold thou shalt plough with us arable soil. He sat down on the arable ground and wept. His father said to him: But why dost thou weep? Art thou perchance distressed because thou art ploughing the arable land? He replied to him: No. (Hyrḳanos) said to him: Why dost thou weep? He answered him: I weep only because I desire to learn Torah. (Hyrḳanos) said to him: Verily thou art twenty-eight years old—yet dost thou desire to learn Torah? Nay, go, take thee a wife and beget sons and thou wilt take them to the school. He fasted two weeks not tasting || anything, until Elijah— may he be remembered for good—appeared to him and said to him: Son of Hyrḳanos! Why dost thou weep? He replied to him: Because I desire to learn Torah. (Elijah) said to him: If thou desirest to learn Torah get thee up to Jerusalem to Rabban Jochanan ben Ẓakkai. He arose and went up to Jerusalem to R. Jochanan ben Ẓakkai and sat down and wept. (R. Jochanan) said to him: Why dost thou weep? He answered him: Because I wish to learn Torah. (R. Jochanan) said to him: Whose son art thou? But he did not tell him.

“Gone from the daughter of Zion is all her splendor. Her princes are like deer that have not found pasture; they went powerless before the pursuer” (Lamentations 1:6)
“Gone from the daughter [mibat] of Zion.” Min bat is written. Rabbi Aḥa said: We have one fine portion; that is the Holy One blessed be He, as it is written in His regard: “The Lord is my lot [menat ḥelki] and my portion” (Psalms 16:5). “All its splendor,” this is the Holy One blessed be He, as it is stated: “You are clothed in glory and splendor” (Psalms 104:1).¹¹⁹Thus, when the children were exiled (Lamentations 1:5), God was exiled too, as it were, as implied in Lamentations 1:6. Alternatively, “all its splendor,” this is the Sanhedrin, as it is written: “Might and splendor are her garments” (Proverbs 31:25).¹²⁰This is stated regarding the Torah. Since it is the Sanhedrin who interpret the Torah and translates it into practical terms, they are the ones who clothe Torah in glory and splendor. The term splendor in Lamentations can therefore also be interpreted as referring to the Sanhedrin. Alternatively, “all its splendor [hadarah],” these are Torah scholars, as it is written: “You shall rise before the aged and honor [vehadarta] the presence of a sage” (Leviticus 19:32). Alternatively, “all its splendor,” these are the priestly watches, as it is written: “Praising with the splendor of holiness” (II Chronicles 20:21).
Alternatively, “all its splendor,” these are the children. Rabbi Yehuda said: Come and see how dear children are before the Holy One blessed be He. The Sanhedrin was exiled, but the Divine Presence was not exiled with them. The priestly watches were exiled, but the Divine Presence was not exiled with them. When the children were exiled, the Divine Presence was exiled with them. That is what is written: “Her infants are led into captivity before the adversary.” Immediately, “gone from the daughter of Zion is all her splendor.”
“Her princes are like deer [that have not found pasture].”¹²¹Pasture is typically associated with sheep, not deer. Rabbi Yehuda said: When they are soft they are likened to sheep, as it is stated: “The sheep will graze as in their pasture” (Isaiah 5:17). When they are rigid they are likened to deer, as it is stated: “Her princes are like deer.”
Rabbi Simon in the name of Rabbi Shimon bar Abba and Rabbi Shimon ben Lakish in the name of Rabbi Yehoshua [said]: Just as these deer turn their faces away from one another during a heat wave,¹²²They race directly to a water source with no consideration for any other deer. so too the prominent among Israel would see a matter of transgression and would turn their faces away from it. The Holy One blessed be He said to them: ‘A time will come when I will do so to you.’
“They went powerless before the pursuer.” Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: When Israel performs the will of the Omnipresent, they add strength to the power on high, just as it says: “With God we will triumph” (Psalms 60:14). When Israel does not perform the will of the Omnipresent, they, as it were, exhaust the great power on high, as it is written: “You abandoned the Rock that begot you” (Deuteronomy 32:18). Rabbi Yehuda ben Rabbi Simon [said] in the name of Rabbi Levi ben Rabbi Tarfon: When Israel performs the will of the Holy One blessed be He, they add strength to the power on high, just as it says: “Now, please, let the power of the Lord be great” (Numbers 14:17). When Israel does not perform the will of the Holy One blessed be He, they, as it were, exhaust the great power on high, and they, too, go “powerless before the pursuer.”
Rabbi Huna, Rabbi Aḥa, and Rabbi Simon in the name of Rabbi Shimon ben Lakish, and the Rabbis in the name of Rabbi Ḥanina: A person would say to his counterpart in Jerusalem: ‘Read one Bible column to me,’ and he would say to him: ‘I do not have the strength.’ ‘Teach me one chapter of Mishna,” and he would say to him: ‘I do not have the strength.’ The Holy One blessed be He said to them: ‘A time will come and I will do so to you.’
“They went powerless before the pursuer [rodef].” Rabbi Aḥa said: Just as Israel was exiled only by a full-fledged pursuer, so, they will be redeemed only with a full-fledged redeemer, as it is written: “A redeemer [goel] will come to Zion” (Isaiah 59:20), it is written full.¹²³The Hebrew word is written with a vav, just as the word rodef in the verse in Lamentations is written with a vav, despite the fact that both could have been written without the vav.

“The Lord demolished and had no compassion for all the abodes of Jacob; He destroyed, in His ire, the strongholds of the daughter of Judah. He brought them to the ground; He profaned a kingdom and its princes” (Lamentations 2:2).
“The Lord demolished and had no compassion for all the abodes of Jacob.” Rabbi Pinḥas said in the name of Rabbi Hoshaya: There were four hundred and eighty synagogues in Jerusalem. From where [is that derived]? “Filled with [mele’ati] justice” (Isaiah 1:21), meleti³¹The word is written without the alef, such that its numerical value is 480: mem–40, lamed–30, tav–400, yod–ten = 480. However, it should be noted that the word does appear with an alef in extant versions of the book of Isaiah. It is possible that the Sages of the midrash had the word without an alef in their editions (Yefe Anaf). Alternatively, since the alef is not pronounced, it is as though it was written without the alef (Midrash HaMevoar). is written. Each one of them had a school and an academy, a school for Bible and an academy for Mishna.
Another matter, “the Lord demolished and had no compassion for all the abodes [neot] of Jacob,” all the pleasant ones [neotav] of Jacob, like Rabbi Yishmael, Rabban Gamliel, Rabbi Yeshevav, Rabbi Yehuda ben Bava, Rabbi Ḥutzpit the disseminator, Rabbi Yehuda the baker, Rabbi Ḥananya ben Teradyon, Rabbi Akiva, ben Azai, and Rabbi Tarfon. Some remove Rabbi Tarfon and insert Rabbi Elazar Ḥarsena.
Rabbi Yoḥanan would expound sixty aspects of “the Lord demolished and had no compassion.” Rabbi [Yehuda HaNasi] would expound twenty-four aspects. It is not that Rabbi Yoḥanan was superior to Rabbi [Yehuda HaNasi], but rather, since Rabbi [Yehuda HaNasi] was close to the destruction of the Temple, he would remember, expound, cry, and be consoled.³²He would mourn the destruction of the Temple in a more personal way, and the elder Sages with him had personal memories of the Temple and they would all cry. Rabbi Yehuda HaNasi would then cease expounding the ways in which God did not have compassion, and would share words of consolation (Etz Yosef).
Rabbi Yoḥanan said: Rabbi [Yehuda HaNasi] would expound: “A star will arise from Jacob” (Numbers 24:17), do not read it as star [kokhav], but rather as fraudulent [kozav]. Rabbi Akiva, when he would look at that bar Koziva,³³Shimon bar Kokhva. he would say: ‘This is the messianic king.’ Rabbi Yoḥanan ben Torata said to him: ‘Akiva, grass will grow in your cheeks and he still will not have come.’ Rabbi Yoḥanan said: “The voice is the voice of Jacob [and the hands are the hands of Esau]” (Genesis 27:22), “the voice”—the emperor Hadrian killed eight hundred million people in Beitar.³⁴Thus, “the voice of Jacob” cried out due to the massacre committed by “the hands of Esau” in Beitar (Etz Yosef). Eighty thousand sounders of horns were laying siege to Beitar. Bar Koziva was there, and he had two hundred thousand men with severed fingers.³⁵He would test the courage and commitment of prospective recruits by having them bite off a finger. The Sages sent to him: ‘Until when will you cause Israel to be blemished?’ He said to them: ‘How then can they be tested?’ They said to him: ‘Anyone who does not uproot a Lebanese cedar, let him not be written on your military roster.’³⁶Their strength could be tested by whether or not they could uproot a cedar with their bare hands. He had two hundred thousand of these and two hundred thousand of those. When they would go out to war they would say:³⁷To God. ‘Do not help and do not hinder.’ That is what is written: “Is it not You, God, who had abandoned us, You, God, who would not go out with our armies?” (Psalms 60:12). What would ben Koziva do? He would catch a catapult stone on one of his knees and propel it and kill several of their people.³⁸When the enemy would catapult stones, he would kick them with his knee back to them, and not only would he not be injured, but he would kill several enemy soldiers. This was a demonstration of his incredible strength. It was due to this that Rabbi Akiva said that.³⁹That is why Rabbi Akiva thought he would be the messianic king.
For three and a half years, the emperor Hadrian surrounded Beitar. Rabbi Elazar Hamoda'i was there, engaged in his sackcloth and his fasting. Each and every day, he would pray and say: ‘Master of the universe, do not sit in judgment today.’ Ultimately, [Hadrian] made up his mind to return.⁴⁰Hadrian decided to return to Rome. A certain Cuthite came and found him and said to him: ‘My lord, every day that this chicken wallows in the ashes,⁴¹As long as Rabbi Elazar Hamoda’i continues fasting and wearing sackcloth, which is generally also be accompanied by placing ashes on oneself. you will not conquer it. But wait for me, as I will arrange for you to conquer it today.’ Immediately, he entered through the sewer system of the city. He found Rabbi Elazar, who was standing and praying. He made himself look as though he was whispering into the ear of Rabbi Elazar Hamoda'i. They went and told bar Koziva: ‘Your uncle, Rabbi Elazar, seeks to yield the city to Hadrian.’⁴²The Cuthites were enemies of the Jews, and therefore it looked suspicious for the Cuthite to be whispering into Rabbi Elazar’s ear. He sent and had that Cuthite brought [to him]. He said to him: ‘What did you say to him?’ He said to him: ‘If I tell you, the emperor will kill me.⁴³Literally, “that man.” If I do not tell you, you will kill me. But it is preferable that I have myself killed than having the secrets of the empire revealed.’
Ben Koziva thought that he⁴⁴Rabbi Elazar Hamoda’i. wanted to yield the city. When Rabbi Elazar concluded his prayer, he sent and had him brought. He said to him: ‘What did that Cuthite say to you?’ He said to him: ‘I do not know what he whispered in my ear, and I did not hear anything from him, as I was standing in prayer and I do not know what he was saying.’ Ben Koziva was filled with rage. He gave him one kick with his foot and killed him. A Divine Voice emerged and said: “Woe to the worthless shepherd who abandons the flock; a sword upon his arm and upon his right eye” (Zechariah 11:17). It said to him: ‘You paralyzed the arm of Israel and blinded their right eye; therefore, the arm of this man “will wither and his right eye will go blind”’ (Zechariah 11:17). Immediately, the iniquities caused Beitar to be captured. Ben Koziva was killed and they brought his head to Hadrian. He said: ‘Who killed this one?’ A certain Gontite⁴⁵According to most commentaries, this is another name for the Cuthites. Some interpret the word to mean soldier. said: ‘I killed this one.’ He said: ‘Go and bring him to me.’⁴⁶Hadrian asked for the rest of ben Koziva’s body to be brought to him. He went to bring him, and he found a serpent wrapped around his neck. [Hadrian] said to him: ‘Had his God not killed him, who could have overcome him?’ He applied to him the verse: “If not that their Rock had sold them” (Deuteronomy 32:30).
They were killing them until the horse was submerged in blood until its nostrils. The blood would roll boulders [weighing] forty se’a and would flow four mil into the sea. And lest you say it is proximate to the sea, it is a distance of four mil from the sea. Hadrian had a large vineyard eighteen mil by eighteen mil, like the distance between Tiberias and Tzippori. He surrounded it with a fence of the slain of Beitar.⁴⁷This was to fertilize the vineyard with the flesh and blood. He did not issue a decree [allowing the dead] to be buried, until a certain [new] emperor arose and issued a decree in their regard, and they buried them. Rabbi Huna said: The day that the slain of Beitar were brought to burial, [the blessing]: Who is good and does good, was instituted.⁴⁸The Sages added this blessing to Grace after Meals. Who is good, because they did not decompose, Who does good, because they were brought to burial.
Beitar existed for fifty-two years after the destruction of the Temple. Why was it destroyed? Because they kindled lamps over the destruction of the Temple.⁴⁹Kindling lamps was a sign of celebration. Why did they kindle them? They said: The ruling aristocracy of Jerusalem would sit in the center of the city, and when one of them would ascend to pray,⁵⁰When a resident of Beitar would ascend to Jerusalem to pray at the Temple. one of them would say to him: ‘Do you wish to become a member of the ruling aristocracy?’ He would say: ‘No.’ ‘Do you wish to become a local governor?’ He would say to him: ‘No.’ [The aristocrat] would say to him: ‘I heard that you have an estate; do you wish to sell it to me?’ He would say to him: ‘I do not intend to do so.’ He would write and send his bill of sale to a member of his household: ‘If so and so comes, do not allow him to enter the estate because he sold it to me.’⁵¹After offering the resident of Beitar an elevated status or a position of authority so that he would agree to sell his estate, and being rebuffed nevertheless, the corrupt aristocrats would take matters into their own hands and write false documents of sale on behalf of the Beitar resident. That man would say: ‘If only that man’s leg would have been broken and he would not have ascended to that corner.’⁵²The resident of Beitar whose estate was taken would say: ‘If only I had not come to pray at the Temple.’ That is what is written: “They hunted [tzadu] our steps [from walking in our squares]” (Lamentations 4:18); may the roads be desolate [tzadya] of [people] walking to those plazas.⁵³The people of Beitar hoped that people would stop traveling to the Temple. “Our end approaches” (Lamentations 4:18); the end of that Temple,⁵⁴They hoped that the Temple would be destroyed. “our days are filled” (Lamentations 4:18); the days of that Temple. They, too, their good did not last, as it is written: “One who rejoices at calamity will not be absolved” (Proverbs 17:5).
Rabbi Yoḥanan said: Three hundred babies’ brains were found on a single rock, and three hundred baskets of phylacteries boxes were found in Beitar, each and every one of them holding three se’a. When you arrive at a tally, you find that there were three hundred se’a.⁵⁵Each basket held three hundred se’a, for a total of nine hundred se’a.
Rabban Gamliel said: There were five hundred elementary schools in Beitar, and the smallest among them had no fewer than three hundred children. They would say: ‘If our enemies come against us, we will emerge and stab them with these quills.’ When the iniquities were the cause and the enemies came, they wrapped each and every one of them in his scroll and they burned them, and I am the only one of them who survived. He applied to himself the verse: “My eye distressed my soul…” (Lamentations 3:51).
There were two brothers in Kefar Ḥaruva and they would not allow a Roman to pass there whom they did not kill. They said: ‘The entire objective of the matter is to take Hadrian’s crown and place it on Shimon’s head.’⁵⁶The reference is to Shimon bar Kokhva. The Romans came, and when they went out [to fight them], a certain elder encountered them and said to them: ‘May the Creator come to your aid against them.’ They said to him: ‘Let Him not help and let Him not hinder.’ Immediately, their iniquities were the cause and they were killed. [The Roman soldiers] brought their heads to Hadrian. He said: ‘Who killed these?’ A certain Gontite⁵⁷According to most commentaries, this is another name for the Cuthites. Some interpret the word to mean soldier. said to him: ‘I killed them.’ He said to him: ‘Go bring me their bodies.’ He went and found a serpent wrapped around their necks. [Hadrian] said: ‘Had their God not killed them, who could have overcome them?’ He applied to them the verse: “If not that their Rock had sold them” (Deuteronomy 32:30).
There were two cedars on the Mount of Olives, and beneath one of them there were four stores of sellers of ritually pure items. From one [store], they would take out forty se’a of fledglings each month, which would supply pairs of birds for Israel.⁵⁸In some instances, one who is ritually impure must sacrifice a pair of birds as part of his purification process; see, e.g., Leviticus 15:29. Mount Shimon would produce three hundred barrels.⁵⁹Many commentaries suggest that the text should read: Three hundred barrels of wine (see, e.g., Yefe Enayim). Why were they destroyed? If you say it was because of the prostitutes, but was there not only one young woman there and they expelled her? Rabbi Huna said: It is because they would play ball on Shabbat.
There were ten thousand towns on the King’s Mountain. Rabbi Elazar ben Ḥarsom owned one thousand of them. Corresponding to them, he had one thousand ships at sea. Three of those towns, Kavul, Shiḥin, and Magdela, their taxes would be taken up to Jerusalem.⁶⁰Many commentaries assert that the text should read: Taken up to Jerusalem in a wagon (see, e.g., Yefe Enayim). This is an indication that the load was heavy. Why were they destroyed? Kavul, due to strife; Shiḥin, due to sorcery; Magdela, due to prostitution.
There were three towns in the south that would produce twice the number of those who departed from Egypt, and they were: Kefar Bish, Kefar Shaḥalayim, and Kefar Dikhrin. Kefar Bish, why was its name called Kefar Bish?⁶¹This name literally means “bad village.” Because they did not receive guests. Kefar Shaḥalayim, why was its name called Kefar Shaḥalayim?⁶²Shaḥalayim means cress. Because they would produce numerous children, like cress.⁶³Cress is an edible herb that grows quickly. Kefar Dikhrin, why was its name called Kefar Dikhrin?⁶⁴Dikhrin means males in Aramaic. Because every woman there would give birth to male [dikhrin] children. Any woman who wished to bear a female would go outside the town and bear a female. Any other woman who wished to bear a male son, would go there and bear a male. But now, when you attempt to plant six hundred thousand reeds there, the space will not suffice.⁶⁵How could there have been twice that number of people in these towns? Rabbi Yoḥanan said: The Land of Israel has contracted.
Rav Huna said: There were three hundred stores of sellers of ritually pure items in Magdela of the Dyers, and three hundred stores of weavers of curtains in Kefar Nimra. Rabbi Yirmeya said in the name of Rabbi Ḥiya bar Abba: There were eighty brothers who were priests, who married eighty sisters who were daughters of priests on one night in Gufna, not including brothers not to sisters, not including sisters not to brothers, not including Levites, and not including Israelites.⁶⁶Eighty pairs of brothers who were priests married eighty pairs of sisters who were the daughters of priests on one night, and this tally did not include marriages between priestly families in which a single son married a single daughter, and did not include weddings of those who were not priests. The fact that so many weddings occurred on one night indicates how large the population must have been.
Eighty thousand young priests were killed over the blood of Zekharya.⁶⁷Zekharya was a priest and prophet who rebuked the Judean aristocracy for their idolatrous practices and was killed on the Temple Mount; see II Chronicles 24:20–22. Rabbi Yudan asked Rabbi Aḥa: ‘Where did they kill Zekharya, in the Israelite courtyard or the women’s courtyard?’ He said to him: ‘Neither in the Israelite courtyard nor in the women’s courtyard, but rather in the priestly courtyard.’ They did not treat his blood like the blood of a gazelle nor like the blood of a deer. There it is written: “Any man from the children of Israel, or from the strangers who resides among them, who shall hunt game of a beast…he shall [pour out its blood and] cover it with dirt” (Leviticus 17:13). However, here it is written: “For its blood was within it; on a bare rock it placed it. It did not pour it on the ground to cover it with dirt” (Ezekiel 24:7). Why to that extent? “To arouse fury to take vengeance, I placed its blood upon the bare rock that it not be covered” (Ezekiel 24:8).
Israel performed seven transgressions on that day: They killed a priest, a prophet, and a judge, they spilled innocent blood, they desecrated the Name, they impurified the Temple courtyard, and it was Shabbat and Yom Kippur. When Nevuzaradan ascended, he saw that the blood of Zekharya was boiling. He said to them: ‘What is this?’ They said to him: ‘It is the blood of bulls and sheep.’ He brought bulls and sheep but [their blood] was not similar. He said to them: ‘If you tell me, fine. But if not, I will comb the flesh of these people with a comb of iron,’ but they did not tell him. When he said this to them,⁶⁸When he continued to threaten them after realizing that the blood was clearly not the blood of bulls and sheep. they said to him: ‘Why should we conceal it from you? We had a prophet, a priest, who would reprimand us in the name of Heaven, [saying] ‘Accept [my words],’ but we did not accept it from him. Rather, we rose against him and killed him.’ He said to them: ‘I will assuage it.’ He brought the Great Sanhedrin and slaughtered them onto it, but it did not rest.⁶⁹He slaughtered the members of the Great Sanhedrin over the blood of Zekharya but the blood continued to boil. He slaughtered the lesser Sanhedrin onto it, but it did not rest. He brought young priests and slaughtered them onto it, but it did not rest. He slaughtered schoolchildren onto it, but it did not rest. He said to it: ‘Zekharya, I have eliminated the best of your people. Is it your will that all of them will be eliminated?’ Immediately, it rested. That wicked one contemplated repentance, and said: ‘One who eliminates a single Israelite soul, it is written in his regard: “Whoever sheds the blood of man, his blood will be spilled by man” (Genesis 9:6), this man who eliminated many souls, all the more so.’ Immediately, the Holy One blessed be He became filled with mercy for them, and He intimated to the blood, and it was absorbed in its place.
Eighty thousand young priests breached the armies of Nebuchadnezzar with gold shields in their hands.⁷⁰They escaped the siege imposed by the Babylonian army. They went to the Ishmaelites, who took out salty foods and inflated wineskins. They said to [the Ishmaelites]: ‘Let us drink first.’ They said to them: ‘Eat first and then you will drink.’ After they ate, each and every one of them took the wineskin, placed it in his mouth, and the wind entered his stomach and burst it. That is what is written: “A prophecy of Arabia: In the forest in Arabia you will stay the night, caravans of Dedanites. Bring water to the thirsty. The inhabitants of the land of Teima greeted the wanderer with his bread [for they wandered due to swords, due to the drawn sword and to the bent bow]” (Isaiah 21:13–15). The one who is located “in the forest” of Lebanon “will stay the night.”⁷¹The Israelites, particularly the priests, who ordinarily spend time in the “forest of Lebanon,” i.e. the Temple, would stay the night amongst the Arabs. But “caravans of the Dedanites,” is it the way of cousins to act this way?⁷²The Dedanites are identified as the Ishmaelites, who are cousins [benei Dedanaya] of the Israelites. Is this what their Father⁷³God. did to your ancestor? What is written regarding your ancestor? “God opened her eyes and she saw a well of water. She went and filled the skin with water, and gave the lad to drink” (Genesis 21:19). But you did not fulfill: “Bring water to the thirsty.” Was it because it was good for them that they came to you? “For they wandered due to swords” (Isaiah 21:15), it is due to the sword of Nebuchadnezzar that they wandered.
“Due to a drawn [netusha] sword” (Isaiah 21:15), it is because they did not observe their Sabbatical Years properly, just as it is said: “But the seventh, you shall leave it fallow and relinquish it [untashtah]” (Exodus 23:11). “And to the bent [derukha] bow” (Isaiah 21:15), it is because they did not observe Shabbat properly, just as it is said: “In those days I saw in Judah some treading [dorekhim] winepresses on the Shabbat” (Nehemiah 13:15). “And due to the rigor of the war” (Isaiah 21:15), because they did not engage in the give and take of the war of Torah, of which it is written: “Therefore, it is said in the book of the Wars of the Lord” (Numbers 21:14).
Rabbi Yoḥanan said: From Giveton to Antipatris there were six hundred thousand cities, the smallest of which was Beit Shemesh. That is what is written: “He smote among the men of Beit Shemesh…[and He smote of the people seventy men and fifty thousand men]” (I Samuel 6:19).⁷⁴This demonstrates that this area was very well populated. Now, there are not even one hundred reeds there. Rabbi Yoḥanan said: Its priestly watch was the smallest of the priestly watches and would produce eighty thousand young priests.
How many attacks did Hadrian launch? Two amora’im, one said fifty-two and one said fifty-four. Rabbi Yoḥanan said: Happy is he who saw the downfall of Tadmor. Why? Because it played a role in two destructions.⁷⁵The destructions of the two Temples. Rabbi Yudan said: In the first destruction it provided eighty thousand archers and in the second it provided forty thousand archers. Rav Huna said: In the latter destruction they were like the first.

“He severed in his enflamed wrath all the horn of Israel; He retracted His right hand from before the enemy. He burned in Jacob like flaming fire, consuming all around” (Lamentations 2:3).
“He severed in his enflamed wrath all the horn of Israel.” There are ten horns: the horn of Abraham, the horn of Isaac, the horn of Joseph, the horn of Moses, the horn of Torah, the horn of priesthood, the horn of Levites, the horn of prophecy, the horn of the Temple, the horn of Israel, and some say, the horn of the Messiah.
The horn [keren] of Abraham, as it is stated: “My beloved had a vineyard in a fruitful corner [keren]” (Isaiah 5:1).⁷⁷The Sages identify the term “beloved” in the verse as referring to Abraham. See, similarly, Eikha Rabba Prologue 24; Eikha Rabba 1:1. The horn of Isaac, as it is stated: “Caught in the thicket by its horns” (Genesis 22:13). The horn of Joseph, as it is stated: “His horns are the horns of aurochs” (Deuteronomy 33:17). The horn of Moses, as it is written: “The skin of his face was radiant [karan]” (Exodus 34:29). The horn of Torah, as it is written: “Rays [karnayim] from His hand to him” (Habakkuk 3:4). The horn of priesthood, as it is written: “His horn is raised high in honor” (Psalms 112:9).⁷⁸This verse refers to honor [kavod], a term used particularly in regard to priests; see, e.g., Exodus 28:2, 40 (Maharzu). The horn of the Levites, as it is stated: “All of these were sons of Heiman, the king's seer in matters of God, to raise the horn” (I Chronicles 25:5).⁷⁹The reference is to a family of Levites. The horn of prophecy, as it is written: “My horn is exalted in the Lord” (I Samuel 2:1). The horn of the Temple, as it is written: “From the horns of the aurochs; answer me (Psalms 22:22).⁸⁰The midrash elsewhere (Midrash Tehillim 102) relates that David prayed to God that He save him from an auroch, and promised to build the Temple in return (Maharzu). The horn of Israel, as it is stated: “He raised a horn for His people” (Psalms 148:14). And some say the horn of the Messiah, as it is stated: “Exalt the horn of His anointed one” (I Samuel 2:10).⁸¹The word Messiah [mashiaḥ] literally means “anointed one.”
All of them were placed on the heads of the Israelites, and when they sinned they were taken from them. That is what is written: “He severed in His enflamed wrath all the horn of Israel.” They were given to the nations of the world. That is what is written: “Concerning the ten horns that were on its head, and the other that arose, and before which three fell” (Daniel 7:20), and it is written thereafter: “And the ten horns: From this kingdom, ten kings will arise, and another will arise after them, and he will be different from the earlier ones, and he will subdue three kings” (Daniel 7:24). When Israel repents, the Holy One blessed be He will restore them to their place. That is what is written: “All the horns of the wicked I will sever, while the horns of the righteous shall be raised” (Psalms 75:11). The horns that the Righteous One of the world severed, when will He restore them to their place? When the Holy One blessed be He exalts the horn of His anointed one, as it is written: “He will give strength to His king and exalt the glory of His anointed one” (I Samuel 2:10).
“He retracted His right hand from before the enemy.” Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: When iniquities were the cause and the enemies entered Jerusalem, they took the mighty of Israel and bound their hands behind them. The Holy One blessed be He said: ‘I wrote in the Torah: “I will be with him in distress” (Psalms 91:15), and now My children are wallowing in distress and I am in comfort?’ As it were, “He retracted His right hand.”⁸²The Hebrew phrase in the verse, usually translated “He retracted His right hand,” can also be translated “He put His right hand behind Him.” God does not respond to the atrocities and indignities committed by the enemy to His people, as though His hands are tied behind His back.
Ultimately He revealed it to Daniel. That is what is written: “But you, go to the end” (Daniel 12:13). [Daniel] said to Him: ‘To give an accounting?’ The Holy One blessed be He said to him: “And rest” (Daniel 12:13). He said to Him: ‘Will I rest forever?’ He said to him: “You will stand” (Daniel 12:13). He said to Him: ‘With whom, with the righteous or with the wicked?’ He said: “To your fate” (Daniel 12:13), with the righteous. He said to Him: ‘“At the end of days [hayamim]” (Daniel 12:13),⁸³This is when all the dead, righteous and wicked, will arise for judgment. or at the end of the right hand [hayamin]?’⁸⁴This is when God will reveal His right hand and bring salvation to the righteous. He said to him: ‘To the end of the right hand; that right hand that is subjugated. I put an end to My right hand.⁸⁵I put an end to the restrictions on My right hand. When I redeem My children, I will have redeemed My right hand.’ That is what David said: “So that Your beloved ones be saved, deliver Your right hand and answer me” (Psalms 60:7).

Raba said: "You will not find a young scholar who decides questions in Law, yet is not of the tribe of Levi or Isaachar." Levi, concerning whom it is written (Ib.) They {the tribe of Levi) shall teach thy ordinances unto Jacob; and Issachar, concerning whom it is written (I Chr. 12, 32) And of the children of Issachar, those who had understanding of the times. But why not the tribe of Juda also, concerning whom it is written (Ps. 60, 9) Juda is my lawgiver? We refer to a scholar whose final decision should agree with the adopted practice [this belongs only to the descendants of Levi and Issachar].

(Deut. 2:2-4:) “Then the Lord spoke unto me, saying, ‘You have had enough of going about this mountain; turn north. Now charge the people, saying, “You are passing through the territory of your kindred, the children of Esau, who dwell in Seir.”’” This text is related (to Ps. 60:1), “To the director: With a shushan eduth; a mikhtam of David, for instruction.” When? (According to vs. 2,) “When he had struggled with Aram-Naharaim and Aram-Zobah, and Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.”⁵See Gen. R. 74:15. Now was it not already stated (in I Kings 11:16), “For Joab and all Israel stayed there six months, until he had annihilated every male in Edom?” And yet it repeats afterwards (here in Ps. 60:2, cont.), “Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.” This text is related (to Is. 50:8), “My Vindicator is at hand; who will contend with me; let us stand together […].” The Holy One, blessed be He, gave Torah to Israel, so that through it they would attain vindication before all peoples. You find that Joab was head of the Sanhedrin,⁶Gk.: Synedrion. as stated (in II Sam. 23:8), “These are the names of the warriors whom David had: one who sits in the seat of wisdom.”⁷These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See above, Tanh. (Buber), Gen. 4:12, and the note there; also Tanh. (Buber), Numb. 10:9: Cf. MQ 16b, for an interpretation that identifies this sage with David himself. This was Joab. But David was wiser than all, since it is stated (in II Sam. 14:20 with reference to David), “my lord is as wise as the wisdom of an angel of God.” Still, they only acted on something in accord with the Sanhedrin, as stated (in Ps. 60:1), “To the director: with the shushan eduth (i.e., lily of witness).” “Shushan” refers to the Sanhedrin, since it is stated (in Cant. 7:3), “fenced in with the lilies (shoshanim).” “Witness (eduth)” [is mentioned] because of the Torah, which is called a witness.⁸For this interpretation, see William G. Braude, The Midrash on Psalms (“Yale Judaica Series,” 13; New Haven: Yale, 1959), vol. 2, p. 477, n. 2 on Ps. 60, who explains that wheat symbolizes Torah and lilies represent the sages. Thus SHUSHAN EDUTH, “Lily of Witness,” alludes to the sages in the Sanhedrin, who teach from their knowledge of the Witness or Torah. See also above, Tanh. (Buber), Exod 9:1; Numb. 1:4, and the notes there. “Mikhtam” refers to David, who became (a king [melekh]) [humble (makh)] and called himself, poor; innocent (tam), because he walked in innocence with his Creator. When? (According to Ps. 60:2,) “When he had struggled with Aram-Naharaim.” What does that mean? When Joab went to fight with Aram-Naharaim, they came out towards him. They said to him, “You are one of the Children of Jacob, but we are from the Children of Laban. Now here is their confirmed agreement, as written (in Gen. 31:52), ‘This mound is a witness, [and the pillar⁹Matstsebah. Cf. Braude, ibid., n. 1 to Ps. 60, who suggests that the mikhtam of Ps. 60:1 may denote a pillar. is a witness that […] you will not pass beyond this mound and this pillar towards me with evil intent].’” When Joab heard that, he returned to David. He said to him, “What do you say to that? Here is our ancestor Jacob's sworn agreement.” They immediately convened a Sanhedrin, (in the words of Ps. 60:1) “a shushan eduth (i.e., lily of witness) […] [for instruction].” They instructed him and said, “It really was so, but they transgressed it first. Did Balaam the Wicked not say like this (in Numb. 23:7), ‘It is from Aram that Balak has brought me, the king of Moab…?’ Moreover, did not Cushan-Rishathaim (of Aram-Naharaim) enslave us, as stated (in Jud. 3:8), ‘and the children of Israel served Cushan-Rishathaim eight years?’ [Thus] they have committed two wicked acts against us.” When the court had so instructed him, he immediately turned back against them and slew them, as stated (in Ps. 60:2), “When he had struggled with Aram-Naharaim and Aram-Zobah, and Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.” But did he not make war with Aram (i.e., Syria)? [So] shat is the meaning of “and smote Edom?” It should have said "and he smote Aram," not “Edom.”¹⁰In Hebrew block letters “Aram” and “Edom” look almost identical. It is simply that when Joab came to fight with Aram, the children of Edom stood up to him and said to him, “Did not the Holy One, blessed be He, say to you (in Deut. 2:5), ‘Do not engage them in battle, for I will not give you of their land so much as a foot can tread on?’ Joab answered them, “Did he not say this to us (in vs. 4), ‘You are passing through the territory of your kindred, the children of Esau?’ Allow us to pass to our land! [But they did not want to do so.] Joab said to [his army], “If we eradicate Edom now, we shall find nothing to eat or drink on our return. Instead let us leave them alone until we have smitten Aram, and then we shall turn back against them.” It is therefore stated (in Ps. 60:2), “[When he had struggled with Aram-Naharaim and Aram-Zobah,] and Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.” The Holy One, blessed be He, said, “What benefit is it for you that you smite Edom little by little?” [As we also find that] Abishai ben Zuriyah killed eighteen thousand, “and (in II Sam. 8:14), all the Edomites became vassals of David.” When the time comes, I will destroy and eradicate it, as stated (in Obad. 1:19-21), “They shall take possession of the Negeb and the Mountain of Esau…. They shall possess the Ephraimite country and the district of Samaria…. And the exiles in this army of the Children of Israel…. For saviors shall go up on Mount Zion to judge the Mountain of Esau.” At that time (ibid., cont.), “the kingdom shall belong to the Lord.”

(Deut. 2:2–4:) THEN THE LORD SPOKE UNTO ME, SAYING: YOU HAVE HAD ENOUGH OF GOING ABOUT THIS HILL COUNTRY. <TURN NORTH. > NOW CHARGE THE PEOPLE, SAYING: <YOU ARE PASSING THROUGH THE TERRITORY OF YOUR KINDRED, THE CHILDREN OF ESAU, WHO DWELL IN SEIR. THOUGH THEY WILL BE AFRAID OF YOU, YOU ARE TO BE VERY WARY.> This text is related (to Ps. 60:1): TO THE DIRECTOR: ACCORDING TO SHUSHAN EDUTH; A MIKHTAM OF DAVID; FOR INSTRUCTION. When? (According to vs. 2) WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM AND ARAM-ZOBAH.³Tanh., Deut. 1:3; see Gen. R. 74:15. Now was it not already stated (in I Kings 11:15–16): [AND HE (Joab) SMOTE EVERY MALE IN EDOM;] FOR JOAB <AND ALL ISRAEL> STAYED THERE SIX MONTHS, <UNTIL HE HAD ANNIHILATED EVERY MALE IN EDOM>? Still it says next (here in Ps. 60:2, cont.): JOAB RETURNED AND SMOTE <TWELVE THOUSAND> EDOMITES IN THE VALLEY OF SALT. This text is related (to Is. 50:8): MY VINDICATOR IS AT HAND. WHO WILL CONTEND WITH ME? LET US STAND TOGETHER…. The Holy One gave Torah to Israel, so that through it they would attain vindication before all peoples. You find that Joab was head of the Sanhedrin,⁴Gk.: Synedrion. as stated (in II Sam. 23:8) {AND} THESE ARE THE NAMES OF THE WARRIORS WHOM DAVID HAD: ONE WHO SITS IN THE SEAT OF WISDOM.⁵These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See above, Tanh. (Buber), Gen. 4:12, and the note there; also Tanh. (Buber), Numb. 10:9.: Cf. MQ 16b, for an interpretation that identifies this sage with David himself. This was Joab; but David was wiser than all, since it is stated (in II Sam. 14:20 with reference to David): MY LORD IS AS WISE [AS THE WISDOM OF AN ANGEL OF GOD.] Still, they only acted on something in accord with the Sanhedrin, as stated (in Ps. 60:1): TO THE DIRECTOR: ACCORDING TO SHUSHAN EDUTH (i.e., LILY OF WITNESS); A MIKHTAM OF DAVID. SHUSHAN EDUTH refers to the Sanhedrin, since it is stated (in Cant. 7:3): <YOUR BELLY IS A HEAP OF WHEAT> FENCED IN WITH THE LILIES (shoshanim). WITNESS (EDUTH) <is mentioned> because of the Torah, which is called a witness.⁶For this interpretation, see William G. Braude, The Midrash on Psalms (“Yale Judaica Series,” 13; New Haven: Yale, 1959), vol. 2, p. 477, n. 2 on Ps. 60, who explains that wheat symbolizes Torah and lilies represent the sages. Thus SHUSHAN EDUTH, “Lily of Witness,” alludes to the sages in the Sanhedrin, who teach from their knowledge of the Witness or Torah. See also above, Tanh. (Buber), Exod 9:1; Numb. 1:4, and the notes there. MIKHTAM refers to David, who made himself humble (Makh) and innocent (tam), because he walked in innocence with his Creator. When? (According to Ps. 60:2) WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM. What does that mean? When Joab went to fight with ARAM-NAHARAIM, they came out toward him. They said to him: You are one of the children of Jacob, but we are from the children of Laban. Now here is their confirmed agreement, as written (in Gen. 31:52): THIS MOUND IS A WITNESS, <AND THE PILLAR⁷Matstsebah. Cf. Braude, ibid., n. 1 to Ps. 60, who suggests that the mikhtam of Ps. 60:1 may denote a pillar. IS A WITNESS THAT I WILL NOT PASS BEYOND THIS MOUND AND THIS PILLAR UNTO YOU WITH EVIL INTENT>. When Joab heard <that>, he returned to David. He said to him: What do you say to that? Here is our ancestor Jacob's sworn agreement. They immediately convened a Sanhedrin, (in the words of Ps. 60:1) A SHUSHAN EDUTH (i.e., LILY OF WITNESS) < … > [FOR INSTRUCTION]. They instructed him and said: It really was so, but they transgressed it first. Why did Balaam the Wicked transgress it? Does it not say so (in Numb. 23:7): IT IS FROM ARAM THAT BALAK HAS BROUGHT ME, THE KING OF MOAB <FROM THE HILLS OF THE EAST> …? Moreover, did not Cushan-rishathaim (of Aram-naharaim) enslave us, as stated (in Jud. 3:8): AND THE CHILDREN OF ISRAEL SERVED CUSHAN-RISHATHAIM EIGHT YEARS? <Thus> they have committed two wicked acts against us. When the court had so {thanked} [instructed] him, he immediately turned back against them and slew them, as stated (in Ps. 60:2): WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM <AND ARAM-ZOBAH, JOAB RETURNED AND SMOTE EDOM, TWELVE THOUSAND, IN THE VALLEY OF SALT>. Did he not make war with Aram (i.e., Syria)? What is the meaning of AND SMOTE EDOM? It should have said "Aram" and not EDOM.⁸In Hebrew block letters “Aram” and “Edom” look almost identical. It is simply that when Joab came to fight with Aram, the children of Edom stood up to him and said to him: Did not the Holy One say to you (in Deut. 2:5): DO NOT ENGAGE THEM IN BATTLE? Joab answered them: Did he not say this to us (in vs. 4): YOU ARE PASSING THROUGH THE TERRITORY OF YOUR KINDRED, THE CHILDREN OF ESAU? Allow us to pass! But they did not want to <do so>. Joab said to them: If we eradicate Edom now, we shall find nothing to eat or drink on our return. Instead let us leave them alone until we have smitten Aram, and then we shall turn back against them. It is therefore stated (in Ps. 60:2 [1]): <WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM <AND ARAM-ZOBAH,> JOAB RETURNED AND SMOTE EDOM, TWELVE THOUSAND, IN THE VALLEY OF SALT>. The Holy One said: You are to eradicate Edom little by little. When the time comes, I will destroy and eradicate it, as stated (in Obad. vs. 19): {HE SHALL TAKE POSSESSION OF THE NEGEB AND THE MOUNTAIN} [THE NEGEB SHALL TAKE POSSESSION OF THE MOUNTAIN OF] <ESAU>…. It also says (in vs. 20): AND THE EXILES IN THIS ARMY <OF THE CHILDREN OF ISRAEL>…. And it says (in vs. 21): FOR SAVIORS SHALL GO UP ON MOUNT ZION TO JUDGE THE MOUNTAIN OF ESAU. At that time (ibid., cont.): THE KINGDOM SHALL BELONG TO THE LORD.

(Deut. 2:2-4:) “Then the Lord spoke unto me, saying, ‘You have had enough of going about this mountain; turn north. Now charge the people, saying, “You are passing through the territory of your kindred, the children of Esau, who dwell in Seir.”’” This text is related (to Ps. 60:1), “To the director: With a shushan eduth; a mikhtam of David, for instruction.” When? (According to vs. 2,) “When he had struggled with Aram-Naharaim and Aram-Zobah, and Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.”⁵See Gen. R. 74:15. Now was it not already stated (in I Kings 11:16), “For Joab and all Israel stayed there six months, until he had annihilated every male in Edom?” And yet it repeats afterwards (here in Ps. 60:2, cont.), “Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.” This text is related (to Is. 50:8), “My Vindicator is at hand; who will contend with me; let us stand together […].” The Holy One, blessed be He, gave Torah to Israel, so that through it they would attain vindication before all peoples. You find that Joab was head of the Sanhedrin,⁶Gk.: Synedrion. as stated (in II Sam. 23:8), “These are the names of the warriors whom David had: one who sits in the seat of wisdom.”⁷These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See above, Tanh. (Buber), Gen. 4:12, and the note there; also Tanh. (Buber), Numb. 10:9: Cf. MQ 16b, for an interpretation that identifies this sage with David himself. This was Joab. But David was wiser than all, since it is stated (in II Sam. 14:20 with reference to David), “my lord is as wise as the wisdom of an angel of God.” Still, they only acted on something in accord with the Sanhedrin, as stated (in Ps. 60:1), “To the director: with the shushan eduth (i.e., lily of witness).” “Shushan” refers to the Sanhedrin, since it is stated (in Cant. 7:3), “fenced in with the lilies (shoshanim).” “Witness (eduth)” [is mentioned] because of the Torah, which is called a witness.⁸For this interpretation, see William G. Braude, The Midrash on Psalms (“Yale Judaica Series,” 13; New Haven: Yale, 1959), vol. 2, p. 477, n. 2 on Ps. 60, who explains that wheat symbolizes Torah and lilies represent the sages. Thus SHUSHAN EDUTH, “Lily of Witness,” alludes to the sages in the Sanhedrin, who teach from their knowledge of the Witness or Torah. See also above, Tanh. (Buber), Exod 9:1; Numb. 1:4, and the notes there. “Mikhtam” refers to David, who became (a king [melekh]) [humble (makh)] and called himself, poor; innocent (tam), because he walked in innocence with his Creator. When? (According to Ps. 60:2,) “When he had struggled with Aram-Naharaim.” What does that mean? When Joab went to fight with Aram-Naharaim, they came out towards him. They said to him, “You are one of the Children of Jacob, but we are from the Children of Laban. Now here is their confirmed agreement, as written (in Gen. 31:52), ‘This mound is a witness, [and the pillar⁹Matstsebah. Cf. Braude, ibid., n. 1 to Ps. 60, who suggests that the mikhtam of Ps. 60:1 may denote a pillar. is a witness that […] you will not pass beyond this mound and this pillar towards me with evil intent].’” When Joab heard that, he returned to David. He said to him, “What do you say to that? Here is our ancestor Jacob's sworn agreement.” They immediately convened a Sanhedrin, (in the words of Ps. 60:1) “a shushan eduth (i.e., lily of witness) […] [for instruction].” They instructed him and said, “It really was so, but they transgressed it first. Did Balaam the Wicked not say like this (in Numb. 23:7), ‘It is from Aram that Balak has brought me, the king of Moab…?’ Moreover, did not Cushan-Rishathaim (of Aram-Naharaim) enslave us, as stated (in Jud. 3:8), ‘and the children of Israel served Cushan-Rishathaim eight years?’ [Thus] they have committed two wicked acts against us.” When the court had so instructed him, he immediately turned back against them and slew them, as stated (in Ps. 60:2), “When he had struggled with Aram-Naharaim and Aram-Zobah, and Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.” But did he not make war with Aram (i.e., Syria)? [So] shat is the meaning of “and smote Edom?” It should have said "and he smote Aram," not “Edom.”¹⁰In Hebrew block letters “Aram” and “Edom” look almost identical. It is simply that when Joab came to fight with Aram, the children of Edom stood up to him and said to him, “Did not the Holy One, blessed be He, say to you (in Deut. 2:5), ‘Do not engage them in battle, for I will not give you of their land so much as a foot can tread on?’ Joab answered them, “Did he not say this to us (in vs. 4), ‘You are passing through the territory of your kindred, the children of Esau?’ Allow us to pass to our land! [But they did not want to do so.] Joab said to [his army], “If we eradicate Edom now, we shall find nothing to eat or drink on our return. Instead let us leave them alone until we have smitten Aram, and then we shall turn back against them.” It is therefore stated (in Ps. 60:2), “[When he had struggled with Aram-Naharaim and Aram-Zobah,] and Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.” The Holy One, blessed be He, said, “What benefit is it for you that you smite Edom little by little?” [As we also find that] Abishai ben Zuriyah killed eighteen thousand, “and (in II Sam. 8:14), all the Edomites became vassals of David.” When the time comes, I will destroy and eradicate it, as stated (in Obad. 1:19-21), “They shall take possession of the Negeb and the Mountain of Esau…. They shall possess the Ephraimite country and the district of Samaria…. And the exiles in this army of the Children of Israel…. For saviors shall go up on Mount Zion to judge the Mountain of Esau.” At that time (ibid., cont.), “the kingdom shall belong to the Lord.”

(Deut. 2:2–4:) THEN THE LORD SPOKE UNTO ME, SAYING: YOU HAVE HAD ENOUGH OF GOING ABOUT THIS HILL COUNTRY. <TURN NORTH. > NOW CHARGE THE PEOPLE, SAYING: <YOU ARE PASSING THROUGH THE TERRITORY OF YOUR KINDRED, THE CHILDREN OF ESAU, WHO DWELL IN SEIR. THOUGH THEY WILL BE AFRAID OF YOU, YOU ARE TO BE VERY WARY.> This text is related (to Ps. 60:1): TO THE DIRECTOR: ACCORDING TO SHUSHAN EDUTH; A MIKHTAM OF DAVID; FOR INSTRUCTION. When? (According to vs. 2) WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM AND ARAM-ZOBAH.³Tanh., Deut. 1:3; see Gen. R. 74:15. Now was it not already stated (in I Kings 11:15–16): [AND HE (Joab) SMOTE EVERY MALE IN EDOM;] FOR JOAB <AND ALL ISRAEL> STAYED THERE SIX MONTHS, <UNTIL HE HAD ANNIHILATED EVERY MALE IN EDOM>? Still it says next (here in Ps. 60:2, cont.): JOAB RETURNED AND SMOTE <TWELVE THOUSAND> EDOMITES IN THE VALLEY OF SALT. This text is related (to Is. 50:8): MY VINDICATOR IS AT HAND. WHO WILL CONTEND WITH ME? LET US STAND TOGETHER…. The Holy One gave Torah to Israel, so that through it they would attain vindication before all peoples. You find that Joab was head of the Sanhedrin,⁴Gk.: Synedrion. as stated (in II Sam. 23:8) {AND} THESE ARE THE NAMES OF THE WARRIORS WHOM DAVID HAD: ONE WHO SITS IN THE SEAT OF WISDOM.⁵These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See above, Tanh. (Buber), Gen. 4:12, and the note there; also Tanh. (Buber), Numb. 10:9.: Cf. MQ 16b, for an interpretation that identifies this sage with David himself. This was Joab; but David was wiser than all, since it is stated (in II Sam. 14:20 with reference to David): MY LORD IS AS WISE [AS THE WISDOM OF AN ANGEL OF GOD.] Still, they only acted on something in accord with the Sanhedrin, as stated (in Ps. 60:1): TO THE DIRECTOR: ACCORDING TO SHUSHAN EDUTH (i.e., LILY OF WITNESS); A MIKHTAM OF DAVID. SHUSHAN EDUTH refers to the Sanhedrin, since it is stated (in Cant. 7:3): <YOUR BELLY IS A HEAP OF WHEAT> FENCED IN WITH THE LILIES (shoshanim). WITNESS (EDUTH) <is mentioned> because of the Torah, which is called a witness.⁶For this interpretation, see William G. Braude, The Midrash on Psalms (“Yale Judaica Series,” 13; New Haven: Yale, 1959), vol. 2, p. 477, n. 2 on Ps. 60, who explains that wheat symbolizes Torah and lilies represent the sages. Thus SHUSHAN EDUTH, “Lily of Witness,” alludes to the sages in the Sanhedrin, who teach from their knowledge of the Witness or Torah. See also above, Tanh. (Buber), Exod 9:1; Numb. 1:4, and the notes there. MIKHTAM refers to David, who made himself humble (Makh) and innocent (tam), because he walked in innocence with his Creator. When? (According to Ps. 60:2) WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM. What does that mean? When Joab went to fight with ARAM-NAHARAIM, they came out toward him. They said to him: You are one of the children of Jacob, but we are from the children of Laban. Now here is their confirmed agreement, as written (in Gen. 31:52): THIS MOUND IS A WITNESS, <AND THE PILLAR⁷Matstsebah. Cf. Braude, ibid., n. 1 to Ps. 60, who suggests that the mikhtam of Ps. 60:1 may denote a pillar. IS A WITNESS THAT I WILL NOT PASS BEYOND THIS MOUND AND THIS PILLAR UNTO YOU WITH EVIL INTENT>. When Joab heard <that>, he returned to David. He said to him: What do you say to that? Here is our ancestor Jacob's sworn agreement. They immediately convened a Sanhedrin, (in the words of Ps. 60:1) A SHUSHAN EDUTH (i.e., LILY OF WITNESS) < … > [FOR INSTRUCTION]. They instructed him and said: It really was so, but they transgressed it first. Why did Balaam the Wicked transgress it? Does it not say so (in Numb. 23:7): IT IS FROM ARAM THAT BALAK HAS BROUGHT ME, THE KING OF MOAB <FROM THE HILLS OF THE EAST> …? Moreover, did not Cushan-rishathaim (of Aram-naharaim) enslave us, as stated (in Jud. 3:8): AND THE CHILDREN OF ISRAEL SERVED CUSHAN-RISHATHAIM EIGHT YEARS? <Thus> they have committed two wicked acts against us. When the court had so {thanked} [instructed] him, he immediately turned back against them and slew them, as stated (in Ps. 60:2): WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM <AND ARAM-ZOBAH, JOAB RETURNED AND SMOTE EDOM, TWELVE THOUSAND, IN THE VALLEY OF SALT>. Did he not make war with Aram (i.e., Syria)? What is the meaning of AND SMOTE EDOM? It should have said "Aram" and not EDOM.⁸In Hebrew block letters “Aram” and “Edom” look almost identical. It is simply that when Joab came to fight with Aram, the children of Edom stood up to him and said to him: Did not the Holy One say to you (in Deut. 2:5): DO NOT ENGAGE THEM IN BATTLE? Joab answered them: Did he not say this to us (in vs. 4): YOU ARE PASSING THROUGH THE TERRITORY OF YOUR KINDRED, THE CHILDREN OF ESAU? Allow us to pass! But they did not want to <do so>. Joab said to them: If we eradicate Edom now, we shall find nothing to eat or drink on our return. Instead let us leave them alone until we have smitten Aram, and then we shall turn back against them. It is therefore stated (in Ps. 60:2 [1]): <WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM <AND ARAM-ZOBAH,> JOAB RETURNED AND SMOTE EDOM, TWELVE THOUSAND, IN THE VALLEY OF SALT>. The Holy One said: You are to eradicate Edom little by little. When the time comes, I will destroy and eradicate it, as stated (in Obad. vs. 19): {HE SHALL TAKE POSSESSION OF THE NEGEB AND THE MOUNTAIN} [THE NEGEB SHALL TAKE POSSESSION OF THE MOUNTAIN OF] <ESAU>…. It also says (in vs. 20): AND THE EXILES IN THIS ARMY <OF THE CHILDREN OF ISRAEL>…. And it says (in vs. 21): FOR SAVIORS SHALL GO UP ON MOUNT ZION TO JUDGE THE MOUNTAIN OF ESAU. At that time (ibid., cont.): THE KINGDOM SHALL BELONG TO THE LORD.

And he went toward Haran. This is one of the four occasions on which the earth contracted itself. The first occasion was at the time of Abraham: He divided himself against them at night (Gen. 14:15). It occurred again for Eliezer, as it is said: And I came this day unto the fountain (ibid. 24:42). And once again in the days of Jacob,⁴Reading Jacob instead of David. as it is said, When he strove with Aram-naharaim and with Aram-zobah (Ps. 60:2). And this is what is meant by: And Jacob went out from Beer-sheba (Gen. 28:10). Similarly, it occurred at the time about which David said: Thou hast made the land to shake, Thou hast cleft it; heal the branches thereof; for it tottereth (Ps. 60:4). This verse teaches us that the Holy One, blessed be He, also contracted the earth for Joab, Abishai, and the army (when they pursued Abner).⁵He had led the revolt against David.

And he went toward Haran. This is one of the four occasions on which the earth contracted itself. The first occasion was at the time of Abraham: He divided himself against them at night (Gen. 14:15). It occurred again for Eliezer, as it is said: And I came this day unto the fountain (ibid. 24:42). And once again in the days of Jacob,⁴Reading Jacob instead of David. as it is said, When he strove with Aram-naharaim and with Aram-zobah (Ps. 60:2). And this is what is meant by: And Jacob went out from Beer-sheba (Gen. 28:10). Similarly, it occurred at the time about which David said: Thou hast made the land to shake, Thou hast cleft it; heal the branches thereof; for it tottereth (Ps. 60:4). This verse teaches us that the Holy One, blessed be He, also contracted the earth for Joab, Abishai, and the army (when they pursued Abner).⁵He had led the revolt against David.

(Lev. 19:2:) “You shall be holy.”⁷Tanh., Gen. 1:7. See what is written (in Josh. 24:19), “for He is a holy God (in the plural).”⁸The words, HOLY and GOD, are both plural in the Hebrew. What is the meaning of this verse? It provides an opening for the heretics (minim), in that it seems to them like two powers.⁹See Alan F. Segal, Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism (“Studies in Judaism in Late Antiquity,” 25; Leiden: Brill, 1977), p. 121. The heretics asked R. Simlay, “What is the meaning of ‘for He is a holy God?’¹⁰See Tanh. (Buber), Gen. 1:7; and the parallels listed there. Do you not say that He is one power? See from this verse, that there are [at least] two powers.” He said to them, “You idiots! Had it said, ‘[for] they are holy,’ you would have spoken [well. But] it is written, ‘[for] He (in the singular).’” And [regarding] that which it says, “holy God (in the plural),” R. Berekhyah said in the name of R. Abba, “What is the meaning of ‘He is a holy [God] (with holy in the plural)?’ That He is holy in all categories of holiness.” How? R. Aha bar Hanina said, “His speech is in holiness, as stated (in Ps. 60:8), ‘God spoke in His holiness (i.e., in the holy place, the Temple).’ His way is in holiness, as stated (in Ps. 77:14), ‘Your way, O God, is in holiness (i.e., in the holy place).’ He is seen in holiness, as stated (in Ps. 63:3), ‘So I have beheld You in holiness, (i.e., in the holy place).’ His praise¹¹Gk.: kalos (“beautifully”). is in holiness, as stated (in Exod. 15:11), ‘Who is like You, glorious in holiness?’ The uncovering of His arm is in holiness, as stated (in Is. 52:10), ‘The Lord has uncovered His arm of holiness.’” Ergo (in Josh. 24:19) “He is a holy God (with holy in the plural),” because He is holy in all categories of holiness.

[Another interpretation (of Lev. 19:2:) SPEAK UNTO THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL,] < AND SAY UNTO THEM: > YOU SHALL BE HOLY, BECAUSE I< , THE LORD YOUR GOD, > AM HOLY. The Holy One said to them: Be holy just as I am holy in every respect.¹¹Tanh., Gen. 1:7; Lev. 7:4; above, Gen. 1:7. See what is written (in Josh. 24:19): FOR HE IS A HOLY GOD (in the plural).¹²The words, HOLY and GOD, are both plural in the Hebrew. What is the meaning of FOR HE IS A HOLY GOD (in the plural)? This verse < provides > an opening for the heretics (minim), in that he seems like two powers.¹³Alan F. Segal, Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism (“Studies in Judaism in Late Antiquity,” 25; Leiden: Brill, 1977), p. 121. The heretics asked R. Simlay: What is the meaning of FOR HE IS HOLY GOD?¹⁴See above, Tanh. (Buber), Gen. 1:7; and the parallels listed there. Do you not say that he is one power? See, here are < at least > two powers. He said to them: You idiots! [See what is written: FOR HE IS A HOLY GOD (in the plural). You would say: They are < at least > two powers, [for why are GOD and HOLY plural?] R. Berekhyah said in the name of R. Abba: What is the meaning of HE IS A HOLY < GOD > (with HOLY in the plural)? That he is holy in all categories of holiness. How? R. Aha bar Hanina said: His speech is in holiness, as stated (in Ps. 60:8 [6]): GOD SPOKE IN HIS HOLINESS (i.e., in the Holy Place, the Temple). His way is in holiness, as stated (in Ps. 77:14 [13]): YOUR WAY, O GOD, IS IN HOLINESS (i.e., in the Holy Place). He is seen in holiness, as stated (in Ps. 63:3 [2]): SO I HAVE BEHELD YOU IN HOLINESS, (i.e., in the Holy Place). His praise¹⁵Gk.: kalos (“beautifully”). is in holiness, as stated (in Exod. 15:11): WHO IS LIKE YOU, GLORIOUS IN HOLINESS? The uncovering of his arm is in holiness, as stated (in Is. 52:10): THE LORD HAS UNCOVERED < HIS ARM OF HOLINESS >. Ergo (in Josh. 24:19) HE IS A HOLY GOD (with HOLY in the plural), because he is holy in all categories of holiness.

(Numb. 16:1:) “[Korah who is] the son of Izhar [who is] the son of Kohath [who is] the son of Levi betook himself.” But there is not written "the son of Jacob" [or] "the son of Israel."¹⁸Numb. R. 18:5; cf.Gen. R. 98:5. This text is related (to Gen. 49:6), “Let not my soul come into their council,” i.e., that of the spies; “and let not my glory be joined with their congregation,” i.e., that of Korah. Jacob said to the Holy One, blessed be He, “Master of the world, with reference to the spies and with reference to the dissension of Korah, let not my name be mentioned [in connection with] those evil men, who are going to cause provocation. So when should my name (Israel) be joined upon them? When they are joined together to stand on the dais (as Levitical singers), as stated (I Chron. 6:[17,] 22–23) ‘[These are the ones whom David put in charge of song in the house of the Lord….] The son of Assir [who is] the son of Ebiasaph [who is] the son of Korah [who is] the son of Izhar [who is] the son of Kohath [who is] the son of Levi [who is] the son of Israel.’” (Numb. 16:1, cont.:) “Along with Dathan and Abiram.” From here the sages said, “Woe to the wicked one, [and] woe to his neighbor.”¹⁹Numb. R. 18:5, cont.; see Neg. 12:6; Sifra to Lev.14:40 (157: Metsora‘, pereq 4); ARN, A, 9; cf. ARN, B, 16; Numb.R. 3:12; Suk. 56b; above, Numb.1:13. As see that Dathan and Abiram were destroyed by the dissent of Korah, because they were neighbors of Korah. As he was dwelling to the south (of the tabernacle), as stated (in Numb. 3:29), “The families of the Children of Kohath were to camp along the side of the tabernacle to the south.” The standard of Reuben was near them, as stated (in Numb. 2:10), “The standard of the camp of Reuben shall be to the south.” However, the standard of Judah was in the east, and with him were Issachar and Zebulun, as stated (in Numb. 2:3), “Now these camping in front to the east shall be the standard of the camp of Judah.” And near them were Moses, Aaron, and his children, as written (in Numb. 3:38), “Those who camped before the tabernacle, in front before the tent of meeting to the east, were Moses, Aaron, and his children.” Because these were near the Torah, they were therefore worthy to be Torah scholars, as written (in Ps. 60:9), “Judah is my lawgiver.”²⁰Mehoqeq. Most translations render the word as scepter, since kingship was what Judah actually attained. And it is [also] written (in I Chron. 12:33), “And from the Children of Issachar, those who had an understanding of the times.” And it is [also] written (in Jud. 5:14), “and from Zebulon those who wield the scribal pen.” But Dathan and Abiram, who were neighbors to Korah – the one responsible for the dissent – were struck with him and perished from the world. (Numb. 16:19:) “And Korah gathered [the whole community] against them.” He said to them (in Numb. 16:3), “’You have gone too far, for all the congregation are holy, every one of them.’²¹Numb. R. 18:6. Moreover, every one of them heard on Sinai (in Exod. 20:2 = Deut. 5:6), ‘I am the Lord your God.’ (Numb. 16:3, cont.:) ‘So why do you elevate yourselves?’” Immediately Moses trembled, because it was already the fourth transgression on their hands. It is comparable to a king's son who had transgressed against his father. Now his friend effected a reconciliation with him once,²²Rt.: PSY. See the Gk.: peithein, peisai in the aorist. twice, and three times. When he transgressed a fourth time, the king's friend became discouraged. He said, “How many times shall I bother the king?” So also [it was with] Moses towards Israel. They had sinned with the calf, and (according to Exod. 32:11) “Moses implored.” In the case of the murmurers, (according to Numb. 11:2) “Moses prayed.” In the case of the spies, (according to Numb. 14:13), “Moses said unto the Lord, when the Egyptians hear [what happened].” [So] in the case of Korah's dissension, he became discouraged. He said, “How often can I bother the Omnipresent?” Therefore (in Numb. 16:4), “When Moses heard this, he fell on his face.”

Because of a hen and a rooster, Tura Malka was destroyed. For there was a custom that when a bride and a groom were taken out for a wedding that the people would greet them with a hen and a rooster, the idea being that they should multiply like fowl. One day it happened [when such a procession took place] that a troop of Roman [soldiers] passed by and took away from them the hen and the rooster. The people befell the army and began to beat them. The troops went and informed the kaiser, saying: "The Judaeans have rebelled against thee." Whereupon he came and invaded Israel. There was among the Israelites a certain Bar Deroma who was so strong that he would jump a mile and kill in that jump whatever was in his way. The Roman kaiser, realizing his danger because of that man, took his crown, placed it on the ground and said: "Sovereign of the entire Universe, if it is your desire [to destroy my army] pray do not deliver me and my kingdom into the hands of one man." At that moment the mouth of Bar Deroma caused his own downfall, for he quoted (Ps. 60, 12) Hast not Thou, O God, cast us off? and Thou goest. not forth, O God, with our hosts. But David also said so [nevertheless it did not cause any trouble?] Nay, David merely said it wonderingly. It happened thus that he went into a privy when a serpent came, and his stomach dropped [from fright,] causing his death. The Roman king then said: "Since such a miracle happened unto me, I shall leave them alone this time." He left them and went away. The Judaeans, upon being informed that the king left them, made a grand feast. They ate, drank, and illuminated all Jerusalem so that inscription of any kind could be read at a distance of a mile. The king then said: "The Judaeans are mocking me." This caused him to return and invade them once more. R. Assi said: "Three hundred thousand Roman soldiers armed with swords entered Ture Malka and killed for three days and three nights in succession. The turmoil was so great that in the other part of the city dances and feasts were taking place at the same time, and they did not know of each other."

The minim questioned {R. Ishmael} [R. Simlay].¹⁸yBer. 9:1 (12d); Gen. R. 8:9; Deut. R. 2:13; Tanh., Lev. 7:4. They said to him: How many deities created the world? He said to them: Let us, me and you, inquire of the Torah. They said to him: See, it written (in Josh. 24:19): FOR … HOLY GODS.¹⁹While “God” in the Bible is commonly plural, here the adjective “holy” is plural as well. He said to them: Read the rest of the verse, < where > "they" is not used but HE.²⁰Thus the text reads literally: FOR HE IS HOLY GODS. R. Berekhyah said in the name of R. Abba the Edomite: Why is HOLY plural (in Josh. 24:19)? Because he is holy in all categories of holiness. R. Aha bar Hanina said: In regard to the Holy One, his way is in holiness; he processes in holiness; he is seen in holiness; his speech is in holiness; the uncovering of his arm is in holiness; [he is beautiful and glorious in holiness]. His way is in holiness. Where is it shown? Where it is stated (in Ps. 77:14): YOUR WAY, O GOD, IS IN HOLINESS (i.e., in the Holy Place, the Temple). He processes is in holiness. Where is it shown? Where it is stated (in Ps. 68:25): THE PROCESSIONS OF MY GOD, MY KING, ARE IN HOLINESS. He is seen in holiness, as stated (in Ps. 63:3): SO I HAVE BEHELD YOU IN HOLINESS (i.e., in the Holy Place). His speech is in holiness, as stated (in Ps. 60:8): GOD SPOKE IN HIS HOLINESS (Holy Place). The uncovering of his arm is in holiness. Where is it shown? Where it is stated (in Is. 52:10: THE LORD HAS UNCOVERED HIS ARM OF HOLINESS. He is beautiful and glorious in holiness. Where is it shown? Where it is stated (in Exod. 15:11): WHO IS LIKE YOU AMONG THE GODS, O LORD, < GLORIOUS IN HOLINESS >? Hence < the plurals > (in Josh. 24:19): FOR HE IS HOLY GODS, in < the sense > that he is holy in all types of holinesses. < The minim > said to him: But he caused to be written (in Gen. 1:1): IN THE BEGINNING GOD (in the plural) CREATED. He said to them: < The plural form of > "created" is not written here, but CREATED < in the singular to agree with the singular subject >.

(Numb. 16:1, cont.:) ALONG WITH DATHAN AND ABIRAM. From here they derived the saying: Woe to the wicked one, <and> woe to his neighbor.¹⁹Tanh., Numb.5:4, cont.; Numb.R. 18:5, cont.; see Neg. 12:6; Sifra to Lev.14:40 (157: Metsora‘, pereq 4); ARN, A, 9; cf. ARN, B, 16; Numb.R. 3:12; Suk. 56b; above, Numb.1:13. <What is> good for a righteous person is good for his neighbor. Because Dathan and Abiram were neighbors of Korah, who was dwelling to the south (of the Tabernacle), as stated (in Numb. 3:29): THE FAMILIES OF THE CHILDREN OF KOHATH WERE TO CAMP < ALONG THE SIDE OF THE TABERNACLE TO THE SOUTH>. The standard of Reuben was near them, [as stated] (in Numb. 2:10): THE STANDARD OF THE CAMP OF REUBEN SHALL BE TO THE SOUTH. However, the standard of Judah was in the east, and with him were Issachar and Zebulun, [as stated] (in Numb. 2:3): NOW THESE CAMPING IN FRONT TO THE EAST SHALL BE <THOSE UNDER> THE STANDARD OF THE CAMP OF JUDAH. And near them were Moses, Aaron, and his children, [as stated (in Numb. 3:38): THOSE WHO CAMPED BEFORE THE TABERNACLE, IN FRONT BEFORE THE TENT OF MEETING TO THE EAST, WERE MOSES, AARON, AND HIS CHILDREN.] Because these were near the Torah, they were therefore worthy to be Torah scholars, as written (in Ps. 60:9 [7]): JUDAH IS MY LAWGIVER.²⁰Mehoqeq. Most translations render the word as scepter, since kingship was what Judah actually attained. [It is also written] (in I Chron. 12:33 [32]): AND FROM THE CHILDREN OF ISSACHAR, THOSE WHO HAD AN UNDERSTANDING OF THE TIMES. [And it is written] (in Jud. 5:14): AND FROM ZEBULON THOSE WHO WIELD THE SCRIBAL PEN. But because Dathan and Abiram were neighbors to Korah, a master of dissension, they received <their due> and perished from the world.

R. Juda said in the name of Rab: "They wanted to count one king more; and the appearance of his father's face came and spread itself before them, but they did not care. And then a fire from heaven came and charred the benches on which they were sitting, still they did not care. Then a heavenly voice said to them (Prov. 22, 29) 'Seest thou a man that is diligent in His work. He shall stand before kings, but He shall not stand before mean men. He built My house first and then his house; but not only this, he has built My house during seven years and his house during thirteen years. Should he have such [bad] luck?' And still they did not care. Then came another heavenly voice (Job 34, 33) Shall His recompense be as thou wilt? For thou loathest it; so that thou must choose, and not I." However, those who interpret the Torah metaphorically, say that all of them have a share in the world to come, as it is said (Ps. 60, 9) Gilead is mine, and Manasseh is mine; Ephraim also is the defence of my head, Judah is my sceptre, Moab is my washpot; upon Edom do I cast my shoe; i.e., Gilead is mine, refers to Achab, who fell in Ramoth Gilead. Manasseh — literally, Ephraim the stronghold of my head, refers to Jeroboam, who was a descendant of the tribe of Ephraim; Juda are my chiefs, refers to Achitophel (Fol. 105) who was of the tribe of Juda. Moab my washpot, refers to Gechazi, who was beaten because of the business of washing. Upon Edom do I cast my shoe, refers to Doeg, the Edomite. Philistia, cry aloud because of me. The ministering angels said before the Holy One, praised be He!: "Sovereign of the Universe, if David, who has killed the Philistines, would come before Thee and would complain about that which Doeg and Achitophel shared in the world to come, what wilst Thou say to him?" And he answered: "It is for Me to make them friends."

(Lev. 17:3-4:) “If any single person from the House of Israel slaughters […]. And does not bring it unto the entrance of the tent of meeting.” Isaiah has said (in Is. 66:3), “One who slaughters the bull slays a human.” Whenever anyone steals his comrade's bull and slaughters it, it is as if he slays its owner. Another interpretation of “One who slaughters (shohet) the bull slays a human”: (Zev. 14:4:) Before the tabernacle was set up, all high places (bamot) were permitted and the service was with the firstborn; but since the tabernacle has been set up, the high places have been forbidden, and the service is with the priests. The Holy One, blessed be He, said, “Whoever sacrifices a bull apart from the tent of meeting is like one who slays a person, it is as though he has taken (shohet) a life. Thus it is stated (in Lev. 17:4), ‘bloodguilt shall be imputed to that man; he has shed blood.’ So whoever slaughters (shohet) at the tabernacle honors me, as stated (in Ps. 50:23), ‘Whoever sacrifices a thank offering honors Me.’ Now what reward shall I repay to him? When I bring salvation to Israel, he will have the right to see it, as stated (ibid., cont.), ‘and to the one who sets his way aright I will show the salvation of God.’” R. Abbahu said, “All salvation that comes to Israel is of the Holy One, blessed be He, as stated (in Ps. 91:15-16), ‘I will be with him in distress … and show him My salvation.’” Israel said, “Master of the world, inasmuch as you said, ‘I will be with him in distress,’ (in the words of Ps. 60:7), ‘save with Your right hand and answer me.’” [Thus] if You answer us, salvation is Yours, as stated (in Ps. 80:3) “come to save us”; such that Your right hand not be behind, as stated (Lamentations 2:3), “He placed His right hand behind.” R. Berekhyah the Priest beRabbi said, “See what is written (in Zech. 9:9), ‘Rejoice greatly, O daughter of Zion […]; behold your king comes to you righteous and saved.’⁷⁷A more traditional translation would read: VICTORIOUS AND TRIUMPHANT. [The active voice,] ‘saving’ is not written here, but [the passive] ‘saved.’⁷⁸Thus implying that God himself was saved. See Exod. R. 30:24, which interprets this verse and Ps. 91:15 to imply that even apart from good deeds, salvation comes for its own sake. And so it [says] (in Is. 62:11), ‘Say to the daughter of Zion, “Behold, your salvation is coming.”’ ‘Your savior’ is not written here, but ‘your salvation.’ He, as it were, is saved.” R. Meir said, (concerning Exod. 14:30), “’So the Lord saved (wywsh', voweled as wayyosha') Israel on that day’: the written text (ketiv) [reads] ‘so [the Lord] was saved (wywsh', voweled as wayyiwwasha').’ As it were, He was saved [on that day] with Israel.”⁷⁹Above, 6:13; below, Numb. 1:10; and the notes in both places. R. Ammi said, “Moses praised the congregation of Israel (in Deut. 33:29), ‘Fortunate are you, O Israel; who is like you, a people saved through the Lord.’ ‘A people the Lord saved’ is not written here, but ‘a people saved through the Lord.’ It is comparable to a person who had a seah of wheat for a second tithe. What does he do? He gives coins to redeem it. So [it was] in the case of Israel. Through what were they redeemed? Through the Holy One, blessed be He, as it were, ‘a people saved through the Lord.’” The Holy One, blessed be He, said to Israel, “In this world you are saved by means of flesh and blood: In Egypt by means of Moses and Aaron; in the days of Sisera by means of Barak and Deborah; among the Midianites by means of Shamgar ben Anath, as stated (Jud. 3:31), ‘and he also saved Israel’⁸⁰According to Jud. 3:31, Shamgar delivered Israel, not from Midianites, but from Philistines.; and likewise through the Judges. But because they were flesh and blood, you again became enslaved. However, in the world to come, I myself will redeem you, and you will never again be enslaved. Thus it is stated (in Is. 45:17), ‘Israel has been saved by the Lord with an everlasting salvation.’”⁸¹Cf. above, Exod. 5:17; M. Pss. 31:2; 50:3; Mekhilta de Rabbi Ishmael, Shirata 1; Mekhilta d’Rabbi Simeon b. Johay, pp. 72, 78.

The Holy One, blessed be He, declared unto him: Inasmuch as you have said: “I will not take a thread,” I shall absolve your sons of the sins they commit at the altar around which a crimson thread will be encircled. As we have learned, the altar was encircled with a crimson thread. Furthermore, in reward for declaring: “I will not take a thread,” I will give your sons the precept of the purple fringes (on their prayer shawls). And since you said: “Nor a shoe-latchet,” I will give thy children the precepts of yebamah and halitzah: And loose his shoe from off his foot (Deut. 25:9).²²Yebamah is the law requiring a brother to marry his deceased brother’s wife when there has been no issue. Halitzah is the ceremony of throwing a shoe at the brother-in-law which releases him from marrying the widow. In reward for saying: “Nor a shoe-latchet,” I will issue your sons the decree to eat the paschal lamb, of which it is written: And thus shall ye eat it; with your loins girded, your shoes on your feet … it is the Lord’s passover (Exod. 12:11). Furthermore, I will exact retribution from Esau through it, as it is said: Upon Edom do I cast my shoe (Ps. 60:10). Likewise, I shall praise your children with that word, as it is said: How beautiful are thy steps in shoes (Song 7:2). Since you rejected the reward sought by ordinary men, your reward shall be multiplied in this world and in the world-to-come.

... “Moab is my washbasin…” (Tehillim 60:10) When Israel entered into their land in order to inherit it, the Holy One forbid them to conquer these three nations, as it says “Do not distress the Moabites…” (Devarim 2:9) So too regarding Edom it is written “You shall not provoke them…” (Devarim 2:5) From where do we learn that they were not to conquer the land of the Pelishtim? Because it is written “God did not lead them [by] way of the land of the Philistines for it was near…” (Shemot 12:17) The oath which Avraham swore to Avimelech was still near in time, “And now, swear to me here by God, that you will not lie to me or to my son or to my grandson…” (Bereshit 21:23) His grandson was still alive. In the future the Holy One will permit Israel to conquer all three, as it says “And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.” (Yeshayahu 11:14) And it is translated as ‘they will join shoulder to shoulder as one to wipe out the Phillistines.’ Therefore it says “…Philistia, join me…” (Tehillim 60:10), Edom and Moav are their occupation as it says “Moab is my washbasin; on Edom I will throw my lock…” (ibid.)

... “Moab is my washbasin…” (Tehillim 60:10) When Israel entered into their land in order to inherit it, the Holy One forbid them to conquer these three nations, as it says “Do not distress the Moabites…” (Devarim 2:9) So too regarding Edom it is written “You shall not provoke them…” (Devarim 2:5) From where do we learn that they were not to conquer the land of the Pelishtim? Because it is written “God did not lead them [by] way of the land of the Philistines for it was near…” (Shemot 12:17) The oath which Avraham swore to Avimelech was still near in time, “And now, swear to me here by God, that you will not lie to me or to my son or to my grandson…” (Bereshit 21:23) His grandson was still alive. In the future the Holy One will permit Israel to conquer all three, as it says “And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.” (Yeshayahu 11:14) And it is translated as ‘they will join shoulder to shoulder as one to wipe out the Phillistines.’ Therefore it says “…Philistia, join me…” (Tehillim 60:10), Edom and Moav are their occupation as it says “Moab is my washbasin; on Edom I will throw my lock…” (ibid.)

(Gen. 19:1:) IN THE EVENING. What is the meaning of IN THE EVENING? That the Sodomites were dark like the night.⁵⁷See below, 4:21. Another interpretation: IN THE EVENING (ba'erev). The evening of Sodom had arrived.⁵⁸The midrash understands ba‘erev (“in the evening”) as two words, ‘erev (“evening”) and ba (“has come”). See Gen. R. 50:3. (Ibid., cont.:) AND LOT WAS SITTING AT THE GATE OF SODOM, as he had learned from the practice of Abraham. What is written here (in Gen. 18:2) about Abraham? WHEN HE SAW THEM HE RAN < FROM > THE DOOR OF HIS TENT TO MEET THEM < AND BOWED DOWN TO THE EARTH >. Solomon has said in (Prov. 22:6): TRAIN A CHILD IN THE WAY HE SHOULD GO. Because Lot had grown up in Abraham's house, he had acquired < Abraham's > moral standards. < Thus > (in Gen. 19:1, cont.): AND HE BOWED DOWN WITH HIS FACE TO THE GROUND. Just as Abraham had done, he brought them into his house. What is written (in vss. 4-5)? BEFORE THEY LAY DOWN … AND THEY CALLED UNTO LOT … < BRING THEM OUT UNTO US THAT WE MAY KNOW THEM >. The angels began to be astonished, saying: The matter has reached us! Now < there is > much on the subject < that is being passed over > merely in order not to bother you. What did they finally do? One of them rescued Lot, and one of them destroyed Sodom.⁵⁹See Gen. R. 50:2. Now perhaps you will say: He destroyed it with one of his hands. No, < it was > merely with one finger, which is one of five on the hand. Thus it is stated (in Job 28:9): HE PUT OUT HIS HAND BAHALLAMISH.⁶⁰The midrash has interpreted bahallamish (“against the hard rock”) as bahamishi (“with the fifth”). In the world to come the Holy One will heal it (i.e., Sodom);⁶¹So below, 4:22; Exod R. 15:21. and Israel will divide it up, as stated (in Ps. 60:8ff. [6ff.]): I WILL DISTRIBUTE SHECHEM < AND MEASURE OUT THE VALLEY OF SUCCOTH>….⁶²So below, 4:22. Cf. PRK 29(suppl. 2):3. According to Gen. R. 42:5, the valley of Succoth is identified with the valley of Siddim at the Dead Sea (Gen. 14:3).

Another interpretation: You have stated (in Gen. 14:23): < NOT > SO MUCH AS A THREAD OR A SANDAL STRAP. I am exalting your children, as stated (in Cant. 7:2 [1]): HOW BEAUTIFUL ARE YOUR FEET IN SANDALS. Another interpretation: < NOT > SO MUCH AS A THREAD. I am exalting your children with a thread, as stated (in Cant. 4:3): [YOUR LIPS ARE] LIKE A SCARLET THREAD. Another interpretation: You have stated: < NOT > SO MUCH AS A THREAD OR A SANDAL STRAP. By virtue of this I am punishing your enemies, as stated (in Ps. 60:10 [8]): UPON EDOM WILL I CAST MY SHOE. You have refused a reward of flesh and blood. See what a reward is prepared for you with me. Thus it is stated (in Gen. 15:1): YOUR REWARD SHALL BE VERY GREAT.

The men of Jabesh-Gilead showed (loving-kindness) to Saul and his sons. (God said,) I will also give you and your sons your reward in the future; for when the Holy One, blessed be He, in the future will gather Israel from the four corners of the world, the first whom He will gather, will be the half-tribe of Manasseh, as it is said, "Gilead is mine, and Manasseh is mine" (Ps. 60:7). Afterwards (will He gather in) Ephraim, as it is said, "Ephraim is the defence of mine head" (ibid.). Afterwards Judah (will be gathered in), as it is said, "Judah is my sceptre" (ibid.).

"Gilead is mine," refers to Ahab, king of Israel, who died in Ramoth-Gilead; "and Manasseh is mine," is to be taken literally; "Ephraim is the defence of mine head," refers to Jeroboam; "Judah || is my sceptre," points to Ahithophel; "Moab is my washpot" (Ps. 60:8), means Gehazi; "upon Edom will I cast my shoe" (ibid.), refers to Doeg; "Philistia, shout thou because of me" (ibid.). The Holy One, blessed be He, said: It is for Me to search for merit on their behalf, and to make them friendly towards one another.

(Lev. 17:3–4:) IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL SLAUGHTERS…, AND DOES NOT BRING IT UNTO THE ENTRANCE OF THE TENT OF MEETING < TO OFFER IT AS A SACRIFICE >…, < BLOODGUILT SHALL BE IMPUTED TO THAT PERSON >. Isaiah has said (in Is. 66:3): ONE WHO SLAUGHTERS THE BULL SLAYS A HUMAN. Whenever anyone steals his comrade's bull and slaughters it, it is as if he slays its owner.⁹³Tanh., Lev. 6:12. Another interpretation of ONE WHO SLAUGHTERS (shohet) THE BULL SLAYS A HUMAN. (Zev. 14:4:) BEFORE THE TABERNACLE WAS SET UP, ALL {THE CATTLE} [HIGH PLACES] WERE PERMITTED < …; > BUT SINCE THE TABERNACLE HAS BEEN SET UP, [THE HIGH PLACES HAVE BEEN FORBIDDEN.] The Holy One said: Whoever sacrifices a bull apart from the Tent of Meeting is like one who slays a person. [It is as though he has taken (shohet) a life.] Thus it is stated (in Lev. 17:4): BLOODGUILT SHALL BE IMPUTED [TO THAT PERSON: HE HAS SHED BLOOD]. So whoever slaughters (shohet) at the Tabernacle [honors me, as stated (in Ps. 50:23): WHOEVER SACRIFICES A THANK OFFERING] HONORS ME. Now what reward shall I repay to him? When I bring salvation to Israel, he will have the right to see it, as stated (ibid., cont.): AND TO THE ONE WHO SETS HIS WAY ARIGHT I WILL SHOW THE SALVATION OF GOD. R. Abbahu said: All salvation that comes to Israel is of the Holy One, as stated (in Ps. 91:15–16): I WILL BE WITH HIM IN DISTRESS […, AND SHOW HIM MY SALVATION]. Sovereign of the World, inasmuch as you said, I WILL BE WITH HIM IN DISTRESS, he is saved, as it were; < therefore > (in the words of Ps. 60:7 [5]), SAVE WITH YOUR RIGHT HAND AND ANSWER ME. Thus if you answer us, salvation is yours, as stated (in Ps. 80:2–3 [1–2]) < GIVE EAR, O SHEPHERD OF ISRAEL,… > AND COME TO SAVE US. R. Berekhyah the Priest [Berabbi] said: See what is written (in Zech. 9:9): REJOICE GREATLY, O DAUGHTER OF ZION…; BEHOLD YOUR KING COMES TO YOU RIGHTEOUS AND SAVED.⁹⁴A more traditional translation would read: VICTORIOUS AND TRIUMPHANT. < The active voice, > "saving" is not written here, but < the passive > SAVED.⁹⁵Thus implying that God himself was saved. See Exod. R. 30:24, which interprets this verse and Ps. 91:15 to imply that even apart from good deeds, salvation comes for its own sake. And so it [says] (in Is. 62:11): SAY TO THE DAUGHTER OF ZION: BEHOLD, YOUR SALVATION IS COMING. "Your savior" is not written here, but YOUR SALVATION. [He, as it were, was saved.] R. Meir said: (concerning Exod. 14:30): SO THE LORD SAVED (WYWSh', voweled as wayyosha') < ISRAEL > ON THAT DAY: The written text (ketiv) < reads > SO < THE LORD > WAS SAVED (WYWSh', voweled as wayyiwwasha') < ON THAT DAY WITH ISRAEL>.⁹⁶Above, 6:13; below, Numb. 1:10; and the notes in both places. When Israel, as it were, was redeemed, < the Holy One > was redeemed. R. Meir said: Moses praised the congregation of Israel (in Deut. 33:29): BLESSED ARE YOU, O ISRAEL! WHO IS LIKE YOU, A PEOPLE [SAVED THROUGH THE LORD]. "A people the Lord saved" is not written here, but A PEOPLE SAVED THROUGH THE LORD. It is comparable to a person who had a seah of wheat for a second tithe. What does he do? He gives coins to redeem it. So < it was > in the case of Israel. Through what were they redeemed? Through the Holy One, as it were: A PEOPLE SAVED THROUGH THE LORD. The Holy One said to Israel: In this world you are saved by means of flesh and blood: in Egypt by means of Moses and Aaron, in the days of Sisera by means of Barak and Deborah; among the Midianites by means of Shamgar ben Anath,⁹⁷According to Jud. 3:31, Shamgar delivered Israel, not from Midianites, but from Philistines. and so on through the Judges. [But because they were flesh and blood, you again became enslaved]. However, in the world to come, I myself will redeem you, and you will never again be enslaved. Thus it is stated (in Is. 45:17): ISRAEL HAS BEEN SAVED BY THE LORD WITH AN EVERLASTING SALVATION.⁹⁸Cf. above, Exod. 5:17; M. Pss. 31:2; 50:3; Mekhilta de Rabbi Ishmael, Shirata 1; Mekhilta d’Rabbi Simeon b. Johay, pp. 72, 78.

5 (Numb. 16:1) “[Korah who is] the son of Izhar [who is] the son of Kohath [who is] the son of Levi betook himself”: But why is it not written "the son of Jacob" [or] "the son of Israel?"¹³ Cf.Gen. R. 98:5. This text is related (to Gen. 49:6), “Let not my soul come into their council,” i.e., that of the spies; “and let not my glory be joined with their congregation,” i.e., that of Korah. Jacob said to the Holy One, blessed be He, “Master of the world, with reference to the spies and with reference to the dissension of Korah, let not my name be mentioned [in connection with] those evil men, who are going to cause provocation. So when should my name (Israel) be joined upon them? When they are joined together to stand on the dais (as Levitical singers), as stated (I Chron. 6:[17,] 22–23) ‘[These are the ones whom David put in charge of song in the house of the Lord….] The son of Assir [who is] the son of Ebiasaph [who is] the son of Korah [who is] the son of Izhar [who is] the son of Kohath [who is] the son of Levi [who is] the son of Israel.’” (Numb. 16:1, cont.) “Along with Dathan and Abiram”: From here the sages said, “Woe to the wicked one, [and] woe to his neighbor.”¹⁴See Neg. 12:6; Sifra to Lev.14:40 (157: Metsora‘, pereq 4); ARN, A, 9; cf. ARN, B, 16; Numb.R. 3:12; Suk. 56b; above, Numb.1:13. Dathan and Abiram [were destroyed by the dissent of Korah], because they were neighbors of Korah. As he was dwelling to the south (of the tabernacle), as stated (in Numb. 3:29), “The families of the Children of Kohath were to camp along the side of the tabernacle to the south.” The standard of Reuben was near them, as stated (in Numb. 2:10), “The standard of the camp of Reuben shall be to the south.” However, the standard of Judah was in the east, and with him were Issachar and Zebulun, as stated (in Numb. 2:3), “Now these camping in front to the east shall be the standard of the camp of Judah.” And near them were Moses and Aaron, as written (in Numb. 3:38), “Those who camped before the tabernacle, in front before the tent of meeting to the east, were Moses, Aaron, and his children.” Because these were near the Torah, they were therefore worthy to be Torah scholars, as written (in Ps. 60:9), “Judah is my lawgiver.”¹⁵Mehoqeq. Most translations render the word as scepter, since kingship was what Judah actually attained. And it is [also] written (in I Chron. 12:33), “And from the Children of Issachar, those who had an understanding of the times.” And it is [also] written (in Jud. 5:14), “and from Zebulon those who wield the scribal pen.” But Dathan and Abiram, who were neighbors to Korah – the one responsible for the dissent – were struck with him and perished from the world.

(Numb. 7:48:) “On the seventh day it was the prince of the Children of Ephraim.” This text is related (to Ps. 60:9), “Gilead is Mine and Manasseh is Mine; Ephraim also is My chief stronghold; Judah is My scepter.” Resh Laqish said, “If the idolaters should say to you that the Holy One, blessed be He, does not enliven the dead, say to them, ‘See here, Elijah bears witness that I enlivened the dead through his hand.’¹¹⁰Cf. Numb. R. 14:1. Ergo (in Ps. 60:9), ‘Gilead is mine,’ as Elijah was of the inhabitants of Gilead. (Ibid., cont.:) ‘And Manasseh is Mine.’ If they should say to you that the Holy One, blessed be He, does not receive repentant sinners, say to them, ‘See here, Manasseh bears witness that I received him through repentance, since it is stated (in II Chron. 33:13), “When he (i.e., Manasseh) prayed unto him, He (i.e., the Holy One, blessed be He,) granted his request, heard his [entreaty,] and restored him to Jerusalem and to his kingdom […].”’ Ergo (in Ps. 60:9), ‘and Manasseh is Mine.’ (Ibid., cont.:) ‘Ephraim also is My chief stronghold.’ And if they say to you that the Holy One, blessed be He, does not attend to (pqd) barren women, say to them, ‘See here, Elkanah of Mount Ephraim bears witness that I attended to (pqd) his wife Hannah, as stated (in I Sam. 2:21), “For the Lord visited (pqd) hannah; [so she conceived and bore three sons and two daughters].”’ (Ibid., cont.:) ‘Judah is my scepter.’ If they say to you that the Holy One, blessed be He, does not rescue from the fire, say to them, ‘See here, Hananiah and his friends bear witness that I rescued them from the fire, as stated (in Dan. 1:6), “Now among those from the Children of Judah were Daniel, Hananiah, Mishael, and Azariah.”’ Ergo (in Ps. 60:9), ‘Judah is my scepter.’” Another interpretation (of Ps. 60:9), “Gilead is Mine”: If someone says to you, “Why did Elijah build an altar up on Mount Carmel and sacrifice on it, when the Temple existed at that time? For Moses has said (in Lev. 17:3–4), ‘If any single person from the house of Israel slaughters [an ox, a lamb or a goat in the camp]…, And does not bring it unto the entrance of the tent of meeting [to offer a sacrifice to the Lord before the Tabernacle of the Lord, blood guilt shall be imputed to that person],’” say to him, “Everything that Elijah did, he did for the name of the Holy One, blessed be He, and by divine command.¹¹¹yTa‘an. 2:8 (65d); Lev. R. 22:9. It is so stated (in I Kings 18:36), ‘And it came to pass at the time of the offering of the oblation (minhah), the prophet Elijah drew near and said […, and that I have done all these things at Your bidding].’” Ergo (in Ps. 60:9), “Gilead is Mine.” (Ibid., cont.:) “And Manasseh is Mine.” If someone says to you, “Why did Gideon sacrifice in a high place (bamah); see here, it was forbidden because there was Shiloh in existence?” [In answer to this question,] R. Abba bar Lahana said, “Gideon did seven [unlawful] things:¹¹²yMeg. 1:14 (or 12) (72c); Zev. 14:6; M. Sam. 13; see Tem. 28b-29a. (1) He sacrificed a bull which had been worshipped, (2) a bull which had been set aside (for idolatry), (3) he built an altar, (4) he cut wood [for it] from the asherah, (5) he sacrificed at night, (6) without the high priest, and (7) he was among idol-serving priests. Yet whatever he did, he did by divine command. It is so stated (in Jud. 6:25-26), ‘And it came to pass during that night that the Lord said to him, “Take the bull ox that belongs to your father […]”’” Ergo (in Ps. 60:9), “and Manasseh is Mine.” (Ibid., cont.:) “Judah is my scepter.” If someone says to you, “See here, David transgressed against a negative commandment,”¹¹³Buber, n. 147, suggests that the allusion is to the Bathsheba incident (II Sam. 11). This interpretation is suggested by citation of Ps. 51:15 which follows, since according to the introduction of this Psalm, David wrote it when Nathan came to him to condemn him for the Bathsheba affair. Cf. also Numb. R. 14:1, which alludes in this context to David building an altar and offering sacrifices on a high place (II Sam. 24:18-25 // I Chron. 21:18-26). the Holy One, blessed be He, said, “Say to him, ‘David taught the penitents, like a scribe teaching children.’” It is so stated (in Ps. 51:15), “Let me teach transgressors your ways and the sinners shall return unto You.” Ergo (in Ps. 60:9), “Judah is My scepter. (Ibid.:) “Ephraim also is My chief stronghold.” If someone says to you, “Why did Joshua profane the Sabbath in Jericho,” say to him, “He acted on divine command.” It is so stated (in Joshua 6:2), “Then the Lord said unto Joshua, ‘See, I have given Jericho into your hand […].’” It is also written (in vss. 3-4), “So you shall go around the city […]; thus shall you do for six days. And seven priests […]; but on the seventh day you shall go around the city seven times, [and the priests shall blow on the shofars].’” And how is it shown that it was on the Sabbath? In that there are never seven days without a Sabbath.¹¹⁴See yShab. 1:3 or 8 (4ab); Gen. R. 14:10; Seder Olam Rabbah 11. Ergo, “Ephraim also is My chief stronghold.” Now Joshua did yet another thing on his own initiative, which was not told to him. When Jericho was conquered, it was Sabbath. He said, “All of the Sabbath is holy, so whatever we conquer on the Sabbath will be holy to the Lord, as stated (in Josh. 6:19), “But all the silver and gold, and vessels of bronze and iron, are holy to the Lord […].” R. Berekhyah the Priest Berabbi said, “He treated it like a city condemned (for idolatry), and in the case of a city condemned (for idolatry) it is forbidden [to derive] benefit [from it]. Thus it is stated (in Deut. 13:17), ‘and you shall burn with fire the city with all its plunder, wholly for the Lord your God.’” R. Judah bar Shallum the Levite said, “[Joshua] taught Israel what the Holy One, blessed be He, said to Israel (in Numb. 15:20), ‘You shall set aside the first of your dough [as a hallah offering].’ Joshua said, ‘In as much as we conquered it first, we shall dedicate all its booty to the most high.’ The Holy One, blessed be He, said, ‘In as much as you have done so, see, your offering is supporting your tribe and overriding the Sabbath.’ Thus it is stated (in Numb. 7:48), ‘On the seventh day it was the prince of the Children of Ephraim (who made the offering).’” This text is related (to Eccl. 8:4–5), “For a king's word is supreme […]. Whoever observes a commandment shall not know anything evil.” And so it says (in II Sam. 23:3), “The God of Israel has spoken; the Rock of Israel has said to me, ‘One who governs over a person, who governs righteously the fear of God.” And who is the one who governs over his [evil] drive.¹¹⁵See above, Gen. 5:6. One who does the will of the Omnipresent. And who is this? This was Joseph, the father of [Ephraim], the father of the father of Joshua ben Nun. What is written about him (in Gen. 39:7–8)? “And it came to pass after these things that his master's wife cast her eyes upon Joseph […]. But he refused […].” The Holy One, blessed be He, said to him, “You did not heed her. By your life, I am making you king over Egypt. Then they all shall obey you, as stated (in Gen. 41:55), “then Pharaoh said to all Egypt, ‘Go unto Joseph.’” It also says (in vs. 40), “You shall be over my house,” and the children of my palace¹¹⁶Lat.: praetorium; Gk.: praitorion. shall do nothing without your consent. So it says (in Gen. 42:6), “Now Joseph was the governor over the land.” Because he governed his [evil] drive, he became governor over the land. (Gen. 39:2:) “And he was a successful man. It was only necessary to say "righteous man." Why is “successful man,” written? The Holy One, blessed be He, said to [Joseph], “You achieved what the first Adam did not achieve.”¹¹⁷I.e., unlike Adam, Joseph resisted temptation and overcame his evil drive. Successful (rt.: tslh) simply means achievement. Thus it is stated (in II Sam. 19:18), “and they crossed (rt.: tslh) the Jordan ahead of the king.”¹¹⁸The context is the successful return of King David to Jerusalem after his forces had achieved the defeat of Absalom. Cf. also Gen. R. 86:4. The Holy One, blessed be He, said to him, “No sacrifice by an individual overrides the Sabbath; yet by your life, the sacrifice by your son (Ephraim) will override the Sabbath, because of the good work (mitswah) that you did (in resisting temptation).” Ergo (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim, Elishama ben Ammihud.” R. Azariah said, “The Holy One, blessed be He, said to him, [i.e.] to Joseph, ‘You have kept the commandment (mitswah) (from Exod. 20:13 = Deut. 5:17), of “You shall not commit adultery.” So you have fulfilled the Torah before I gave it. By your life, no tribe shall come between your two sons with a sacrifice. Instead (according to Numb. 7:48) Ephraim [shall bring an offering] on the seventh day; and (according to Numb. 7:54) Manasseh, on the eighth day.’” R. Meir and R. Joshua ben Qorhah were interpreting the names, “Elishama [means], he (Joseph) heeded (shama') my God (Eli), and he did not heed his mistress. Ben Ammihud (‘MYHWD) means, His glory (HWDW) was with me (‘MY) and not with another. Similarly also in the case of (Numb. 7:54), Gamaliel ben Pedahzur [prince of the Children of Manasseh, means that] Joseph said, God (El) has recompensed (gamal) my people with a good recompense (gemulim).’ Ben pedahzur (pdhtswr) means, the Rock (tswr) redeemed (pdh) me from my distress of the prison. And so is it written (according to Ps. 18:21), ‘The Lord rewarded me according to my righteousness; according to the purity of my hands…’” R. Samuel bar Abba said, “What is the meaning of ‘according to the purity of my hands?’ According to the purity of my hands, because I was pure through good works.”¹¹⁹yTa’an. 3:12 (or 10) (67a). (Ps. 18:21:) “The Lord rewarded me.” How? When someone is poor, he trusts in the Holy One, blessed be He; but when he [becomes] wealthy, he trusts in his wealth and has no fear of [God]. However, when Joseph was a slave, he feared the Lord. When his mistress enticed him with words, he said to her (in Gen. 39:9), “then how shall I do this great evil and sin against God?” Also when he became king he added [to his] fear [of the Holy One, blessed be He], as stated (in Gen. 42:18), “And Joseph said to them on the third day, ‘Do this and live, for I fear God.’” And when his brothers came down to him a second time (according to Gen. 43:16), “When Joseph saw Benjamin with them, [he said… ‘Slaughter and prepare (wehakhen) an animal, for the men will eat with me at noon].’”¹²⁰Because this verse uses the word, wehakhen, and because the same word also occurs in Exod. 16:5, it is assumed that the conditions of Exod. 16:5 apply here to Gen. 43:16. Now surely it is not customary for kings to prepare [food] one day ahead for the next. R. Johanan said, “It was the Sabbath, as stated (in Gen 42:16, ‘and prepare.’ And prepare only means [preparation for] the Sabbath, as stated (in Exod. 16:5), ‘And it shall come to pass on the sixth day, that when they prepare.’”¹²¹Mekhilta deRabbi Ishmael, Beshallah, 1; Numb. R. 14:2; TDER 24 (or 26), p. 131. The Holy One, blessed be He, said to him, “You have kept the Sabbath before it was given. By your life, I will have the son of your son offer [his sacrifice] on the Sabbath day, as stated (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim.”

(Numb. 7:48:) ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM. This text is related (to Ps. 60:9 [7]): GILEAD IS MINE AND MANASSEH IS MINE; EPHRAIM ALSO IS MY CHIEF STRONGHOLD; JUDAH IS MY SCEPTER. Resh Laqish said: If the heretics (minim) should say to you that the Holy One does not enliven the dead, say to them: See here, Elijah (of Gilead) [bears witness] that he has enlivened the dead [through his hand].¹³⁰Tanh., Numb. 2:28; cf. Numb. R. 14:1. Ergo (in Ps. 60:9 [7]): GILEAD IS MINE. (Ibid., cont.:) AND MANASSEH IS MINE. If the heretics should say to you that the Holy One does not receive repentant sinners, say to them: See here, Manasseh bears witness that I received him through repentance, since it is stated (in II Chron. 33:13): WHEN HE (i.e., Manasseh) PRAYED UNTO HIM, HE (i.e., the Holy One) GRANTED HIS REQUEST, [HEARD HIS ENTREATY,] AND RESTORED HIM TO JERUSALEM AND TO HIS KINGDOM. Ergo (in Ps. 60:9 [7]): AND MANASSEH IS MINE. (Ibid., cont.:) EPHRAIM ALSO IS MY CHIEF STRONGHOLD. If the heretics say to you that the Holy One does not attend to (PQD) barren women, [say to them:] See here, Elkanah [of Mount Ephraim] bears witness that I attended to (PQD) his wife Hannah, as stated (in I Sam. 2:21): FOR THE LORD VISITED (PQD) HANNAH; <SO SHE CONCEIVED AND BORE THREE SONS AND TWO DAUGHTERS>. Ergo (in Ps. 60:9 [7]): EPHRAIM ALSO IS MY CHIEF STRONGHOLD …. (Ibid., cont.:) JUDAH IS MY SCEPTER. If someone says to you that the Holy One does not rescue from the fire, see here, Hananiah and his friends bear witness that I rescued them from the fire, as stated (in Dan. 1:6): NOW AMONG THOSE FROM THE CHILDREN OF JUDAH WERE [DANIEL, HANANIAH, MISHAEL, AND AZARIAH]. Ergo (in Ps. 60:9 [7]): JUDAH IS MY SCEPTER.

R’ Elazar said: the whole Torah hangs on judgment. That is why the Holy One gave the laws of justice after the Ten Commandments - because people cross the line of justice, are punished and this teaches the whole world. Sodom was not overturned until it crossed the line of justice, as it says “…pride, abundance of bread, and careless ease…“ (Ezekiel 16:49) Even Jerusalem was not exiled until she crossed the line of justice, as it says “…the orphan they do not judge, and the quarrel of the widow does not come to them.” (Isaiah 1:23) And why did the Holy One give the crown to Yehudah? He is not the sole mighty one from among his brothers, are not Shimon, Levi and the others mighty as well? Rather, it was because he gave true judgment to Tamar, therefore he was made judge of the world. This is like a judge before whom an orphan’s judgment comes and he finds in her favor. So too Yehudah – Tamar’s judgment that she should be burned came before him, and he found in her merit because he found merit in her. How? Yitzchak and Yaakov were sitting there, and all his brothers were covering for him. Yehudah acknowledged Gd (HaMakom) and spoke the truth of the matter, saying “She is more in the right than I…” (Bereshit 38:26) and the Holy One made him prince. So Ben Zoma used to say and explain: if you were ashamed in this world, you will not be ashamed of the Holy One, who is a consuming fire, in the coming world. Why? Because the shame of this world is nothing other than the shame of one’s standing in the coming world, as it says “For this let every pious man pray to You…” (Tehillim 32:6)

... Teach us oh, teacher: once the Ninth of Av has ended, is everything permitted? R’ Chiyah the Great taught like this: once the Ninth of Av has ended, one is permitted to do anything. Why? Because it is like the case of a person whose dead is laid out before him, who is forbidden to eat meat or drink wine. Once the dead is buried, the mourner is permitted to do so. So to on the Ninth of Av one is a mourner – once the day has ended one is permitted to do anything. Even though we are permitted, we must always have a sigh in our hearts until the Holy One returns to her. The Holy One said to them: by your lives! I burnt her, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) I will build her, as it says “Yet again will I rebuild you, then you shall be built, O virgin of Israel…” (Jeremiah 31:3) Zion said to Him: Behold, I have been sitting thus for many years! I have counted the days from old and I have not been redeemed, therefore I have despaired. She said that my master has abandoned me. And from where do we learn that Zion said this? From that which is written regarding it “And Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Isaiah 49:14) ... Another explanation. “And Zion said, ‘The Lord has forsaken me…” (Isaiah 49:14) What is written before this? “Sing, O heavens, and rejoice, O earth, and mountains burst out in song, for the Lord has consoled His people, and He shall have mercy on His poor.” (Isaiah 49:13) Once Zion saw that the prophet recalled His people and His poor, but did not mention Zion or Jerusalem she said ‘the Lord has forsaken me, and the Lord has forgotten me.’ Immediately the Holy One replied and said to her: just as it is impossible for a woman to forget her sucking child, so to I am not able to forget you, “Shall a woman forget her sucking child, from having mercy on the child of her womb?” (Isaiah 49:15) She said to Him: Master of the world! How is that possible? There is no end to the evils I have done! I caused Your Holy Temple to be destroyed and I killed the prophets. R’ Berachia the Kohen said in the name of Rebbe: the Holy One said to her, I will forget your evil but I will not forget your good. “…These too shall forget, but I will not forget you.” (ibid.) I have forgotten “"These are your gods, O Israel…” (Exodus32:4) but “I am the Lord, your God…” (Exodus 20:2) I will not forget.

Another interpretation (of Ps. 60:9 [7]): GILEAD IS MINE. Suppose someone says to you: Why did Elijah build an altar up on Mount Carmel and sacrifice on it, when the Temple existed at that time? For Moses has said (in Lev. 17:3–4): IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL SLAUGHTERS AN OX, A LAMB <OR A GOAT IN THE CAMP> …, AND DOES NOT BRING IT UNTO THE ENTRANCE OF THE TENT OF MEETING [TO OFFER A SACRIFICE TO THE LORD BEFORE THE TABERNACLE OF THE LORD, BLOOD GUILT SHALL BE IMPUTED TO THAT PERSON ….: Say to him: What Elijah did, he did for the name of the Holy One and by divine command.¹³¹yTa‘an. 2:8 (65d); Lev. R. 22:9. It is so stated (in I Kings 18:36): AND IT CAME TO PASS (ABOUT) [AT] THE TIME OF THE OFFERING OF THE OBLATION (minhah), [THE PROPHET ELIJAH DREW NEAR <AND SAID> …, AND THAT I HAVE DONE ALL THESE THINGS AT YOUR BIDDING]. Ergo (in Ps. 60:9 [7]): GILEAD IS MINE. (Ibid., cont.:) AND MANASSEH IS MINE. Suppose someone says to you: See here, Gideon sacrificed in a high place, and it was forbidden because here was Shiloh in existence. Now R. Abba bar Kahana said: Gideon did seven <unlawful> things:¹³²yMeg. 1:14 (or 12) (72c); Zev. 14:6; M. Sam. 13; see Tem. 28b-29a. (1) He sacrificed a bull which had been worshipped, (2) a bull which had been set aside (for idolatry), (3) He built an altar, (4) he cut wood <for it> from the Asherah, (5) he sacrificed at night, (6) without a priest, and (7) he was among idol-serving priests; yet whatever he did, he did by divine command. It is so stated (in Jud. 6:25): AND IT CAME TO PASS DURING THAT NIGHT THAT THE LORD SAID TO HIM: TAKE THE BULL OX <THAT BELONGS TO YOUR FATHER> [….: Ergo (in Ps. 60:9 [7]): [GILEAD] IS MINE. [(Ibid., cont.:) AND] MANASSEH [IS MINE]. (Ibid., cont.:) [JUDAH IS MY SCEPTER.] Suppose someone says to you: See here, David transgressed against <something> you should not do.¹³³Buber, n. 147, suggests that the allusion is to the Bathsheba incident (II Sam. 11). This interpretation is suggested by citation of Ps. 51:15 [13] which follows, since according to the introduction of this Psalm, David wrote it when Nathan came to him to condemn him for the Bathsheba affair. Cf. also Numb. R. 14:1, which alludes in this context to David building an altar and offering sacrifices on a high place (II Sam. 24:18-25 // I Chron. 21:18-26). The Holy One said: Teach the tribes¹³⁴Cf. the parallel in Tanh., Numb. 2:28: “Say to him: David taught the tribes….”. like a scribe teaching children. It is so stated (in Ps. 51:15 [13]): LET ME TEACH TRANSGRESSORS YOUR WAYS AND THE SINNERS SHALL RETURN UNTO YOU. Ergo (in Ps. 60:9 [7]): JUDAH IS MY SCEPTER. (Ibid.:) EPHRAIM ALSO IS MY CHIEF STRONGHOLD. If someone says to you: Why did Joshua profane the Sabbath in Jericho, say to him: He acted on divine command. It is so stated (in Joshua 6:2): THEN THE LORD SAID UNTO JOSHUA: SEE, I HAVE GIVEN JERICHO INTO YOUR HAND. It is also written (in vss. 3–4): SO YOU SHALL GO AROUND THE CITY…. THUS SHALL YOU DO FOR SIX DAYS WITH SEVEN PRIESTS…. BUT ON THE SEVENTH DAY YOU SHALL GO AROUND THE CITY SEVEN TIMES, AND THE PRIESTS SHALL BLOW ON THE SHOPHARS. And how is it shown that it was on the Sabbath? In that there are never seven days without a Sabbath.¹³⁵See yShab. 1:3 or 8 (4ab); Gen. R. 14:10; Seder Olam Rabbah 11. Now Joshua did yet another thing with <divine> concent, which is not told about him. When Jericho was conquered, it was Sabbath. He said: All of the Sabbath is holy, so whatever we conquer on the Sabbath will be holy to the Lord, as stated (in Josh. 6:19): BUT ALL THE SILVER AND GOLD, AND {ALL} [VESSELS OF] BRONZE AND IRON, ARE HOLY TO THE LORD…. R. Berekhyah the Priest [Berabbi] said: He treated it like a city condemned (for idolatry), and in the case of a city condemned (for idolatry) it is forbidden <to derive> benefit <from it>. Thus it is stated (in Deut. 13:17 [16]): AND YOU SHALL BURN WITH FIRE THE CITY {AND} [WITH] ALL ITS PLUNDER AS A WHOLE BURNT OFFERING TO THE LORD YOUR GOD. R. Judah bar Shallum the Levite said. <Joshua> taught Israel what the Holy One said to Israel (in Numb. 15:20): [YOU SHALL SET ASIDE] THE FIRST OF YOUR DOUGH [AS A HALLAH OFFERING.] Joshua said: In as much as we conquered it first, we shall make it a hallah to the Holy One. We shall dedicate all its booty to the Most High. The Holy One said: In as much as you have done so, see, your offering is supporting your tribe and overriding the Sabbath. Thus it is stated (in Numb. 7:48): ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM (who made the offering).

When David reigned, he desired to enter the land of the Philistines, but he was unable (to do so) because of the power of the sign of the covenant oath of || Isaac, until he had taken from them the sign of the covenant of Isaac's oath, as it is said, "And David took the bridle of the cubit out of the hand of the Philistines" (2 Sam. 8:1), as it is written, "So the Philistines were subdued, and they came no more within the border of Israel" (1 Sam. 7:13).

When David reigned, he wished to come into the land of Edom, but he was unable on account of the power of the covenant of Jacob's oath until he had broken that pillar. Concerning this, Solomon said: "And break in pieces their pillars" (Ex. 23:24). Afterwards he conquered the land of Edom, as it is said, "David smote also Hadadezer the son of Rehob, king of Zobah, as he went to recover his dominion at the river" (2 Sam. 8:3).

(Gen. 22:1, cont.:) THAT GOD TESTED (rt.: NSH) ABRAHAM. This text is related (to Ps. 60:6 [4]): YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS) IN ORDER FOR THEM TO FLEE (rt.: NWS)¹⁴⁸A more traditional translation reads: YOU HAVE GIVEN THOSE WHO FEAR YOU A BANNER (NS) THAT IT MIGHT BE DISPLAYED. < ON ACCOUNT OF TRUTH. SELAH >.¹⁴⁹Gen. R. 55:1. < The passage refers to > a flight (rt.: NWS) through which Israel has been delivered from the judgment of Gehinnom. {Another interpretation: A TRIAL (NS) IN ORDER FOR THEM TO FLEE (rt.: NWS)} ON ACCOUNT OF TRUTH. SELAH. < The reason is > in order to grant < Israel > a reward in truth, as stated (in Is. 61:8): AND I WILL GIVE THEM THEIR RECOMPENSE IN TRUTH. The wicked, however, have no flight, as stated (in Job 11:20): BUT THE EYES OF THE WICKED FAIL; AND RETREAT IS CUT OFF FROM THEM. (Ps. 60:6 [4]:) YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS).¹⁵⁰Cf. Tanh., Gen. 4:21. Come and see the difference between the early < ancestors > and those who came later! The early ones were tested (rt.: NSH) at the hands of the Holy One, as stated (in Gen. 22:1): THAT GOD TESTED (NSH) ABRAHAM. So also with the people of the wilderness generation (according to Exod. 16:4): SO THAT I MAY TEST < THE PEOPLE > AS TO WHETHER THEY SHALL WALK IN MY TORAH OR NOT. It also says this (in Deut. 8:16): IN ORDER TO HUMBLE YOU [AND IN ORDER] TO TEST YOU…. Those who came later, however, were tested at the hands of the nations, as stated (in Jud. 3:1): NOW THESE ARE THE NATIONS WHICH THE LORD LEFT TO TEST ISRAEL. Ergo (in Ps. 60:6 [4]): YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS) IN ORDER FOR THEM TO FLEE (rt.: NWS) ON ACCOUNT OF TRUTH. SELAH. What is the meaning of ON ACCOUNT OF TRUTH. SELAH? < The words refer to > whoever has been tested (rt.: NSH) and withstood trials (rt.: NSH). And so you find in the case of Daniel and his companions, that when they went into exile, the Holy One decreed for them to eat unclean bread. It is so stated (in Ezek. 4:13): SO SHALL THE CHILDREN OF ISRAEL EAT THEIR UNCLEAN BREAD AMONG THE GENTILES WHERE I SHALL BANISH THEM. Nebuchadnezzar arose and fulfilled the oracle. He began by saying: I decree that they eat of my food. Thus it is stated (in Dan. 1:5): AND THE KING APPOINTED FOR THEM < A DAILY PORTION OF THE KING'S FOOD >…. Daniel did not accept it. Instead he said: Although the Holy One has decreed for us to eat unclean bread, he wants to test us. We, however, will do our part; and the Holy One will do his. He began to say [to the captain of the guards (in Dan. 1:12f.): If you please], PRAY, TEST (NS) YOUR SERVANTS FOR TEN DAYS, [AND GIVE US SOME LEGUMES TO EAT AND WATER TO DRINK. THEN LET OUR APPEARANCE AND THE APPEARANCE OF THE CHILDREN WHO EAT THE KING'S FOOD BE LOOKED AT IN YOUR PRESENCE, AND DEAL WITH YOUR SERVANTS ACCORDING TO WHAT YOU SEE]. He said to them: But are you able to stand the test (rt.: NSH) for ten days without eating bread or drinking wine? They said to him: Yes, because we are of the children of that person who withstood the test of ten trials from God. His merit will stand by us. Thus it is stated (in Dan. 1:12): PRAY, TEST (NS) YOUR SERVANTS. Has not the king already found us ten times better than the magicians? By whose merit? By the merit of Abraham, who withstood the test of ten trials.¹⁵¹On Daniel and the merit of Abraham, see Ber. 7b. Concerning Abraham’s ten trials, opinions differ as to which events they included, but the tradition is old. See Jubilees 19:8; Avot 5:3. See also above, 3:4; below, section 46; M.Pss. 18:25. For listings, see ARN, A, 33; ARN, B, 36; PRE 26. Once they had withstood their trial (rt.: NSH), what is written (in Dan. 1:9, 14-15): THEN GOD GRANTED DANIEL [MERCY AND COMPASSION BEFORE THE CHIEF OF THE EUNUCHS…. SO HE HEEDED THEM IN THIS MATTER AND TESTED (rt.: NSH) THEM FOR TEN DAYS. THEN AT THE END OF TEN DAYS, THEIR APPEARANCE WAS SEEN TO BE BETTER AND THEIR FLESH FATTER THAN ALL THE CHILDREN WHO HAD EATEN THE KING'S FOOD]. Ergo (in Ps. 60:6 [4]): YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS) IN ORDER TO HAVE A MIRACLE OCCUR (rt.: NWS).¹⁵²This translation better fits the interpretation here than a more traditional rendering. In Ps. 60:6 [4] what is the meaning of (NS)? < That > you have made them great. It is just as it is stated (in Is. 30:17): AND LIKE A BANNER (NS)¹⁵³This is the usual interpretation of NS in the verse. Just as A Banner UPON A HILL implies greatness, so has the Holy One made Israel great. UPON A HILL. So why did the Holy One test (NSH) them? In order to make them great. In order not to give the nations of the world a pretext for saying: He has made them great, but he did not test them. So they endured their test. Therefore (in Gen. 22:1): NOW IT CAME TO PASS AFTER THESE THINGS, [THAT GOD TESTED ABRAHAM].

HAMAN
"THERE was a certain Jew in Shushan, the capital, whose name was Mordecai" (Esth. 2:5). Rabbi Shema'iah said: Was there then no other Jew in Shushan, the capital, except Mordecai alone? Lo! it is written, "And the Jews that were in Shushan" (Esth. 9:15). But because he was a Jew, and a direct descendant of the patriarchs and also of the royal seed, and he was engaged in (the study of) the Torah all his days, and he was not defiled by any forbidden food in his mouth, therefore was his name called "a Jew."

And it came to pass after these things, that God tested [nisah] Avraham (Gen. 21:1). It is written, “You have given a nes (flag, banner) to those who fear You, that it may be displayed [lehithnoses] because of truth [koshet], selah” (Ps. 60:6): this means, trial after trial, greatness after greatness, in order to test them in the world and exalt them in the world like a ship’s flag. And why all this? ‘Because of truth, selah’: so that the attribute of justice [din] may be verified [titkashet] in the world. Thus, if one says: ‘Whom God wishes to enrich, God enriches; to impoverish, God impoverishes; whom God desires God makes into a king; when God wished, God made Avraham wealthy, and when God wished God made him a king!’ Then you can answer that person and say, ‘Can you do what Avraham did?’ And the person would ask: 'What did he do?' and you say: "Avraham was a hundred years old, when his son Itzchak was born to him" (Gen. 21:5); yet after all this pain it was said to him: "Take, please, your son, your only son" (22:2), yet he did not refuse. This is ‘You have given a flag to those who fear You, that it may be displayed’.