Midrash for Deuteronomy 3:25

(Deut. 26:16:) “This day the Lord your God is commanding you to perform.” This text is related (to Ps. 95:6), “Come, let us bow down and bend, let us kneel before the Lord our Maker!” But is not bending included in bowing down; and bowing down in bowing? So what does the instruction mean by “let us bow down and bend and kneel down?” Moses simply foresaw that the Temple was going to be destroyed and that the firstfruits were going to cease. He arose and arranged for Israel to pray three times on every day, because prayer is more pleasing to the Holy One, blessed be He, than all of the good works and all of the sacrifices. It is so written (Ps. 141:2), “Take my prayer as an offering of incense, my upraised hands as an evening sacrifice.” And when it was decreed for Moses not to enter the land in spite of all of his good works, he began to pray, and he said (in Deut. 3:25), “Please let me cross over and see [the good land].” The Holy One, blessed be He, said to him (in vss. 26-27), “Enough from you; do not ever speak unto Me on this matter again. Go up to the top of Pisgah.” It is therefore stated (in 26:16), “[This day] the Lord your God is commanding you to perform….”¹I.e., to obey the command to go up to the top of Pisgah. Although the midrash understands the performance in reference to this one command, the simple understanding of the biblical text is that it is speaking about performing statutes and ordinances. What is written above the matter (in vs. 15)? “Look down from Your holy dwelling, [from the heavens and bless Your people].” R. Abbahu said in the name of R. Jose bar Hanina, “How spoiled and how great a pretext are given to those who perform the commandments [for doing so]: If someone has business with the empire, there are times when he gives some money, until they have him reach the king. When he does reach the king, he has doubts whether he will fulfill his request or not. The Holy One, blessed be He, however, is not like that. Rather when one goes down into his field [and] sees a [grape] cluster that has ripened early, a fig that has ripened early, a pomegranate that has ripened early, he puts it in a basket, goes to Jerusalem and enters and stands in the [Temple] courtyard; he [then] asks mercy for himself, for Israel, and for the land of Israel. Thus it is stated (in Deut. 26:15), ‘Look down from your holy dwelling, [from the heavens and bless your people].’ And not only that, but he would say, “I am not moving from here until You perform my requirements this day,’ as it is written next to it (in vs. 16), ‘This day the Lord your God is commanding you to perform.’” Resh Laqish said, “A heavenly voice (bat qol) comes forth and says, ‘You shall do it again on this day in the coming year.’ [He is] like one who gives fresh fruit to his friend, and [the friend] says to him, ‘Would that you would do this again, and give me some next year.’” R. Hiya bar Abba said, “How spoiled are those who perform the commandments in front of the Holy One, blessed be He. As the Holy One blessed be He, enacts a decree and the righteous ones annul it. As it is stated (Eccl. 8:4), ‘Inasmuch as a king’s command is authoritative, and who can say to him, “What are you doing.”’ Who is it [that can say it]? (Eccl. 8:5:) ‘One who obeys commandments will not know a bad thing,’ he can object to the Holy One, blessed be He.” And so with David, he said (II Sam. 23:3), “The God of Israel said, the Rock of Israel spoke about me, ‘He that rules over men must be righteous, ruling in the fear of God.”¹See Moed Katan 16b, where this verse is explained as saying that the righteous one rules over God. [(Deut. 26:16:) “This day the Lord your God is commanding you to perform…].” What is the meaning of this day? Had the Holy One, blessed be He, not given a command to Israel until now? And was not this the fortieth year (since they left Egypt), as stated (in Deut. 1:3), “And it came to pass in the fortieth year….” Then what is the meaning of the words, “this day?” Simply that Moses spoke to Israel as follows, “On each and every day, let the Torah be dear to you, as if you had received it this day from Mount Sinai.” Moreover, it is written in another place (i.e., in Deut. 4:9), “make them known to your children….” Then it is written (in vs. 10), “The day that you stood before the Lord [your God at Horeb].” (Deut. 26:16, cont.:) “These statutes,” these are the midrashic commentaries; “and these ordinances,” these are the court decisions. Another interpretation (of Deut. 26:16), “these statutes and these ordinances: [They are meant] to include light and heavy [commandments], inferences from analogy, and fine points of scribal exegesis. (Deut. 26:16, cont.:) “So you are to be diligent in doing them.” R. Johanan said, “When anyone performs a single commandment truthfully, Scripture ascribes it to him as if it had been given [to him] from Mount Sinai, as stated (Deut. 26:16), ‘So you are to be diligent in doing.’” Then what is the meaning of (in Lev. 25:18), “and you shall do (which can also be read as, make) them?” Rather, anyone that observes the Torah and does it truthfully, it as if he arranged it and gave it from Mount Sinai. And R. Johanan also said, “Anyone who does [what is written in] the Torah truthfully, Scripture ascribes it to him as if he had made himself; as stated (in Deut. 4:14), ‘At that time the Lord commanded me to impart [to you laws and rules to make you do].’ It does not say, ‘to do them,’ but “to make you, do them.’ From here [we learn] that Scripture ascribes it to him as if he made and created himself.” (Deut. 26:16, cont.:) “With all your heart.” Behold Scripture warns Israel and says to them, “When you pray to the Holy One, blessed be He, you shall not have two hearts, one in the presence of the Holy One, blessed be He, and one for something else.”²See Ben Sira 1:28 (25).

(Deut. 26:1:) AND IT SHALL COME TO PASS THAT WHEN YOU COME INTO THE LAND, <….> (vs. 16:) THIS DAY THE LORD YOUR GOD IS COMMANDING YOU TO PERFORM….¹In the midrash the parashah actually begins with vs. 16, but the additional verse at the beginning adapts the parashah to the traditional yearly cycle of readings. Note also that verse 16 is translated to fit the context of the midrash. This text is related (to Ps. 95:6): COME, LET US BOW DOWN AND WORSHIP, LET US KNEEL <BEFORE THE LORD OUR MAKER>! Now what does the instruction mean by LET US BOW DOWN AND WORSHIP?²Tanh., Deut. 7:1. Moses simply foresaw that the Temple was going to be destroyed and that the firstfruits were going to cease. He arose and arranged for Israel to pray three times on every day, because prayer is more pleasing to the Holy One than a hundred good works. When it was decreed for him not to enter the land, he began to pray, and he said (in Deut. 3:25): PLEASE LET ME CROSS OVER AND SEE <THE GOOD LAND>. The Holy One said to him (in vss. 26–27:): ENOUGH FROM YOU! DO NOT EVER SPEAK UNTO ME ON THIS MATTER AGAIN. GO UP TO THE TOP OF PISGAH. It is therefore stated (in 26:16): <THIS DAY> THE LORD YOUR GOD IS COMMANDING YOU TO PERFORM….³I.e., to obey the command to go up to the top of Pisgah. Although the midrash understands the performance in reference to this one command, the biblical text is speaking about performing statutes and ordinances.

(Deut. 3:23:) “I besought the Lord.” This text is related (to Job 9:22), “It is all one; therefore, I say, ‘He destroys the innocent and the wicked.’” Moses said, “Master of the world, everything is equal before you. There is one determination for the righteous and for the wicked.” Similarly also Solomon says (in Eccl. 9:2), “Since everything [happens] to everyone, the same lot [falls] to the righteous and to the wicked, [to the good, to the clean and to the unclean, to the one who sacrifices and to the one who does not sacrifice; as it is with the good, so it is with the sinner; the one who takes an oath is like one who fears an oath].” (Eccl. 9:2:) “To the righteous” refers to Noah.¹Lev. R. 20:1; Eccl. R. 9:2:1; PRK 26:1; cf. Tanh., Lev. 6:1; above, Lev. 6:1. R. Phinehas [said] in the name of R. Johanan, [who spoke] in the name of R. Eliezer the son of R. Jose the Galilean, “When Noah came out of the ark, the lion bit him and maimed him so that he became unfit to offer sacrifice; so his son Shem offered sacrifice in his place.” (Eccl. 9:2, cont.:) “And to the wicked” refers to Pharaoh Necho. When he wanted to sit on Solomon's throne [and] did not know its mechanism,²Gk.: manganon. a lion which was on the throne³I Kings 10:19-20 = II Chron. 9:18-19. bit him and maimed him. The former died with a limp, and the latter died with a limp. (Eccl. 9:2, cont.:) “To the good” refers to Moses, as stated (in Exod. 2:2), “And when she saw that he was good,” in that he was born circumcised.⁴Sot. 12a; Exod. R. 1:20. (Eccl. 9:2, cont.:) “To the clean” refers to Aaron, who would cleanse the sins of Israel. (Eccl. 9:2, cont.:) “And to the unclean,” refers to the spies. The one group (i.e., the spies) uttered slander against the land of Israel, while the other (i.e., Moses and Aaron) uttered praise for the land of Israel; [still] the former did not enter [the land], nor did the latter enter it. (Eccl. 9:2, cont.:) “To the one who sacrifices” refers to Josiah, as stated (in II Chron. 35:7), “Then Josiah donated to the lay people a flock of lambs and kids, all for Passover sacrifices.” (Eccl. 9:2, cont.:) “And to the one who does not sacrifice” refers to Ahab, who abolished the sacrifices from upon the altar, since this is what is written (in II Chron. 18:2), “where Ahab slaughtered sheep and cattle for him (i.e., for Jehoshaphat).” “For him” he slaughtered, but for sacrifices he did not slaughter. [Nevertheless] the former died by arrows, as written (in II Chron. 35:23), “Then the archers shot King Josiah,”⁵Cf. yQid. 1:7 (61a); Ta‘an 23b; MQ 28b; Sanh. 48b. and the latter died by arrows, as written (in I Kings 22:34 = II Chron. 18:33), “But a certain man drew his bow at random and struck the king of Israel….” (Eccl. 9:2, cont.:) “As it is for the good refers to David, of whom it is stated (in I Sam. 16:12), “And they sent and they brought him, and he was ruddy with beautiful eyes and a good appearance.” (Eccl. 9:2, cont.:) “So it is with the sinner” refers to Nebuchadnezzar, of whom it is written (in Dan. 4:24), “atone for your sinning through righteousness.” The former built the Temple and reigned forty years. The latter destroyed the Temple and reigned forty years. (Eccl. 9:2, cont.:) “The one who takes an oath (without keeping it)” refers to Zedekiah, of whom it is written (in II Chron. 36:13), “And he also rebelled against Nebuchadnezzar who had made him take an oath by God.” What was his rebellion?⁶Ned. 65a. Zedekiah discovered Nebuchadnezzar as he was eating a live rabbit. Nebuchadnezzar said to Zedekiah, “Swear to me that you will not reveal it.” He swore to him. In the end he was inwardly sorry, and he had his oath absolved. When the other kings heard [what Nebuchadnezzar did], they disparaged him. [Moreover] they were saying against him, “Be aware of who is ruling the earth, one who eats live rabbit!” When Nebuchadnezzar heard [what they were saying], he sent to have the Sanhedrin⁷Gk.: Synedrion. and Zedekiah come to him. He said to them, “Have you seen what Zedekiah has done to me; did he not swear to me?” [Zedekiah] said to him, “I had my oath absolved.” He (Nebuchadnezzar) said to the Sanhedrin, “Can an oath be absolved?” They said to him, “One absolves [an oath, if there is] danger to one's life.” He said to them, “When?” They said to him, “On the same day.” He said to them, “In the presence of him [to whom the oath was sworn] or not in his presence?” They said to him, “In his presence.” He said to them, “And what was the reason you did not say [so] to Zedekiah?” Immediately (in the words of Lam. 2:10), “The elders of the Daughters of Zion sit on the ground in silence.” R. Isaac said, “[This teaches that] they removed the pillows and cushions from beneath them.” (Eccl. 9:2, cont.:) “Like one who fears an oath.” This refers to Samson, [as stated (in Jud. 15:12),] “then Samson said to them, ‘Swear to me that you yourselves will not attack me.’” From here [we know] that he feared an oath. [The former died with his eyes gouged out, and the latter died with his eyes gouged out.] The former died with his eyes gouged out according to what is stated (in II Kings 25:7 = Jer. 39:7 = Jer. 52:11), “then he put out Zedekiah's eyes.” This was one of seven who were like the first Adam [in one feature.⁸Cf. Sot. 10a. In the case of] Zedekiah [it was] because of his eyes. So they thrust iron lances⁹Gk.: logchai. into his eyes, but his eyes were not put out until they slaughtered his children before his eyes, and then they put out his eyes. It is so stated (II Kings 25:7), “And they slaughtered the children of Zedekiah before his eyes and then he put out Zedekiah's eyes.” Samson also [died with his eyes gouged out, as stated (in Jud. 16:21), “] “So the Philistines seized him and gouged out his eyes.” Another interpretation (of Eccl. 9:2), “Since everything [happens] to everyone.” Moses said in front of the Holy One, blessed be He, “Master of the world, everything is the same for You; You destroy (according to Job 9:22) ‘the innocent and the wicked.’ The spies provoked You with anger by slandering the land, as stated (in Numbers 13:32), ‘And they put out slander against the land,’ while I have served your children forty years in the wilderness. [Yet] the same lot is [in store] for me as for them.” A parable: To what is the matter comparable? To a king who wanted to take a wife. He sent emissaries¹⁰Shulahin. The word represents the Hebrew concept behind the Greek and Latin words translated “apostles” and denotes people having the ancient equivalent of a power of attorney. to see whether she was beautiful or not. They went to see her. [Then] they came [back] and said to him, “We have seen her and there is no one more desolate and ugly than she.” When her sponsor heard, he said, “My Lord, there is no one in the world more beautiful than she.” He came to marry her. The father of the young woman said to the king's emissaries, “I swear by the life of the king that not one of you shall come to [the wedding feast], seeing that you humiliated her before the king.” When the sponsor came to enter, he said to him, “You also may not come in.” The sponsor said to him, “I did not see her and [yet] I told the king that there was no one more beautiful than she, while those said, ‘There is no one more ugly than she.’ And now allow me [to enter] and I shall see whether [she is] like my report or like their report.” Similarly Moses said to the Holy One, blessed be He, “My master, the spies uttered slander, [in describing the land (in Numb. 13:32) as] ‘a land that eats up its inhabitants.’ I, however, have not seen it, but I have praised it before Your children (in Deut. 8:7), ‘For the Lord your God is bringing you unto a good land.’ And now I shall see whether [it is] like my report or like their report.” Thus it is stated (in Deut. 3:25), “Please let me cross over and see the good land […].” He said to him (in Deut. 3:27), “For you shall not cross over [this Jordan].” Moshe said to him, “If so, everything is the same for You. You destroy (in accordance with Job 9:22) ‘the innocent and the wicked.’”

R’ Abahu opened and said ‘“Those who dwelt in its shade shall return…” (Hoshea 14:8) This refers to the converts who come and take shelter in the shade of the Holy One. “…they shall revive [like] corn…” (ibid.) They will become primary, just as Israel as it says “…Corn [will give strength to] young men, and new wine will cause maids to speak.” (Zechariah 9:17) “…and blossom like the vine…” (Hoshea 14:8) As it says “You uprooted a vine from Egypt; You drove out nations and planted it.” (Tehillim 80:9)’ Another explanation. “…they shall revive [like] corn…” (Hoshea 14:8) in their Talmudic learning, “…and blossom like the vine…” (ibid.) in their aggadic learning. “; it (fragrance) will recall the wine of Lebanon.” (ibid.) The Holy One said ‘the names of converts are beloved to Me like idolatrous wine which was offered before Me on the altar.’ And why is its name Lebanon? Because of the verse “…this good mountain and the Lebanon.” (Devarim 3:25) R’ Shimon bar Yochai taught: why is it called Lebanon, because it bleaches out (malbin) the sins of Israel like snow, as it says “…If your sins prove to be like crimson, they will become white as snow; if they prove to be as red as crimson dye, they shall become as wool.” (Yeshayahu 1:18) R’ Teviyumi said ‘because all hearts (levavot) rejoice in it, as it says “The fairest of branches, the joy of the entire earth- Mount Zion…” (Tehillim 48:3) The Rabbis say ‘because “…and My eyes and My heart (libi) shall be there at all times.” (Melachim I 9:3)

Another interpretation (of Eccl. 9:2): SINCE EVERYTHING <HAPPENS> TO EVERYONE, THE SAME LOT <FALLS> TO THE RIGHTEOUS AND TO THE WICKED. Moses said [to the Holy One: Sovereign of the Universe,] everything is the same for you; (according to Job 9:22) {YOU DESTROY} [HE DESTROYS] THE INNOCENT AND THE WICKED. The spies provoked you with anger by slandering the land, while I have served your children forty years in the wilderness. Is the same lot [in store] for me as for them? A parable: To what is the matter comparable? To a king who wanted to take a wife. He sent emissaries¹²Shulahin. The word represents the Hebrew concept behind the Greek and Latin words translated “apostles” and denotes people having the ancient equivalent of a power of attorney. to see whether she was beautiful or not. They went to see her. <Then> they came <back> and said to him: We have seen her and there is no one more desolate and ugly than she. When her sponsor heard, he said: My Lord, there is no one in the world more beautiful than she. He came to take her. The father of the young woman said to the king's emissaries: I swear that none of you shall come to <the wedding feast>, seeing that you humiliated her before the king. When the sponsor came to enter, he said to him: You also may not come in. The sponsor said to him: Did I not see her and tell the king that there was no one more beautiful than she, while those said: There is no one more ugly than she? And now I shall see whether <she is> like my report or like their report. Similarly Moses said to the Holy One: Sovereign of the World, the spies uttered slander, <in describing the land (in Numb. 13:32) as> A LAND THAT EATS UP ITS INHABITANTS. I, however, have not seen it, but I have praised it before your children (in Deut. 8:7): FOR THE LORD YOUR GOD IS BRINGING YOU UNTO A GOOD LAND…. And now I shall see whether <it is> like my report or like their report. Thus it is stated (in Deut. 3:25): PLEASE LET ME CROSS OVER AND SEE THE GOOD LAND. He said to him (in Deut. 3:27): <GO UP TO THE TOP OF PISGAH …,> FOR YOU SHALL NOT CROSS OVER <THIS JORDAN>. He said to him: If so, everything is the same for you. (In accordance with Job 9:22) HE DESTROYS THE INNOCENT AND THE WICKED.

“Your nose is like the tower of Lebanon,” just as the nose is located at the highest part of a person, so the Temple is located at the highest part of the world. Just as the nose has much jewelry suspended from it,³⁴Although people generally do not suspend much jewelry from their nose, it was customary to include one’s most beautiful jewel in a nose ring (Yefei Kol). Alternatively, the term nose [af] in this instance includes the area up to the forehead, from which people would suspend various types of chains and jewelry (Matnot Kehuna). so do priesthood, Levitical status, and kingship descend from Jacob. “Like the tower of Lebanon,”³⁵Many commentaries (see, e.g., Matnot Kehuna) assert that the text should read: “Like the tower of Lebanon,” this is the Temple, as it is stated… as it is stated: “This good mountain and the Lebanon” (Deuteronomy 3:25). Rabbi Tavyomi said: Because it whitens [malbin] the iniquities of Israel like snow, as it is stated: “If your sins will be like scarlet they will become white as snow” (Isaiah 1:18). Rabbi Shimon ben Yoḥai says: Because all the hearts [levavot] rejoice there, as it is stated: “Beautiful in its view, joy of all the land” (Psalms 48:3). The Rabbis say: [It is so called] because of [what is stated]: “My eyes and My heart [libi] will be there for all days” (I Kings 9:3).
“Overlooking Damascus,” Rabbi Yoḥanan said: Jerusalem is destined to reach until the gates of Damascus, as it is stated: “A prophecy, the word of the Lord: Ḥadrakh [and Damascus]” (Zechariah 9:1). What is Ḥadrakh? Rabbi Yehuda and Rabbi Neḥamya, Rabbi Yehuda said: There is a place that is called Ḥadrakh. Rabbi Yosei ben Durmaskit said to him: By the Temple service, I am from Damascus and there is a place there named Ḥadrakh. Rabbi Neḥemya said: This is the messianic king who is sharp [ḥad] and gentle [rakh]; sharp to the nations and gentle to Israel.
Another matter, Ḥadrakh, this is the messianic king who is destined to guide [lehadrikh] all mankind in repentance before the Holy One blessed be He. “Damascus is His resting place” (Zechariah 9:1). Is Damascus His resting place? But is His resting place not the Temple, as it is stated: “This is My resting place forever” (Psalms 132:14)? He said to him: Jerusalem is destined to expand on all its sides until it reaches the gates of Damascus, and all the exiles will come and rest under its auspices, to realize what is stated: “Damascus is His resting place,” His resting place will reach Damascus.
How does Rabbi Yoḥanan realize: “The city will be rebuilt on its mound” (Jeremiah 30:18)?³⁶This verse implies that it will be rebuilt upon its original location, but will not expand significantly beyond its original location. Like a fig tree that is narrow below and wide above, so Jerusalem is destined to expand on all its sides, and all the exiles will come and rest under its auspices, to realize what is stated: “For you will spread right and left” (Isaiah 54:3). This is lengthwise; from where is it derived [that it will expand] widthwise? The verse states: “From the Tower of Ḥananel to the winepresses of the king” (Zechariah 14:10). Rabbi Zakkai the Great said: Until the pits of Rifa,³⁷Some assert that the correct reading is “the pits of Jaffa” (see Etz Yosef). In any event, the reference is to a location on the Mediterranean coastline in the land of Israel. until the winepresses that the King of kings, the Holy One blessed be He, dug out;³⁸This is a reference to the oceans. that is lengthwise and widthwise. From where is upward [that it will expand] derived? The verse states: “The side-chambers widened and wound about higher and higher” (Ezekiel 41:7). It is taught: Jerusalem is destined to expand and ascend and reach the Throne of Glory, until you will say: “The place is crowded for me” (Isaiah 49:20).³⁹Even when Jerusalem expands so greatly in all directions, it will still be crowded due to all the exiles who will return there. Rabbi Yosei ben Rabbi Yirmeya said: We have still not learned the praise of Jerusalem. From where do you learn its praise? From its walls, as it is stated: “I will be for it, the utterance of the Lord, a wall of fire all around” (Zechariah 2:9).

Abba Sikra, the leader of the rebels in Jerusalem, was the son of R. Jochanan b. Zakkai's sister. The latter sent word to the former: "Come in secrecy unto me." When he came, R. Jochanan said to him: "How long are you going to commit these things which cause death unto the entire population?" His nephew answered him: "What can I do, should I say a word against them, they will execute me?" "Find a way," said R. Jochanan to him, "so that I should be able to get out of this town and try to see the enemy. Perhaps there will he a little help." His nephew then advised him and said: Feign sickness and let the people come in and visit you as a sick person. Procure something that causes a bad odor and leave it with thee over night, and let the Rabbis announce that you have died. Your disciples shall then enter to carry you, but none else shall enter, so that they should not thereby feel that you are light in weight, and understand that you are alive, for a live person weighs less than a dead one." He did so. R. Elazar entered on one side and R. Joshua on another, and began to carry him away. When they came to the gates, [and waited to take the body out for burial,] the watchmen wanted to stick their spears into the body. Whereupon Abba Sikra said to him: "The Romans will say: 'Their own Rabbi have they pierced with spears.' " They then wanted to throw him over the gate. Whereupon he again said to them: "The Romans will say, 'Their own Rabbi have they thrown over the gate.'" Consequently they opened the gate for the [dead body] and they left… . When R. Jochanan b. Zakkai appeared before Vespasian, he said: "Peace unto thee king, peace unto the king." The latter said to him: "You deserve twice execution; firstly, because I am no king and you are calling me king. Secondly, had it been true that I am king, why have you not come unto me until now?" R. Jochanan then said to him: "As to your statement, that you are no king, (Ib. b) I claim that you are a king, for had you not been a king then Jerusalem would not have been surrendered into your hands, for it is written (Is. 10,34) And the Lebanan shall fall by [means of] a mighty (Adir), and mighty refers to no one else but a king, as it is written (Jer. 30, 21) And the Leader [Adir] shall be of themselves. And Lebanan refers to none else but the Temple, as it is said (Deut. 3, 25) This goodly mountain and the Lebanan. As to your question; that if you were a king why then did I not come to you before; I will answer that the rebels who are among us prevented me from doing so." Vespasian then said to him: "If there is a barrel full of honey and a serpent is around it, is it not proper to break the barrel on account of the serpent?" R. Jochanan remained silent. R. Joseph and other authorities say R. Akiba applied the following passage to this incident (Is. 44, 25) That turneth the wise backward, and maketh their knowledge foolish. Why, he should have said to him: "The proper thing is to take a pincer and remove the serpent from the barrel and kill it, but the barrel should be left alone." While they were so discussing a courier that was dispatched from Rome came and said: "Arise, because the Kaiser died and the nobles of Rome decided to put you at the head of them." Vespasian was then putting on his shoes. One shoe he had on and was about to put on the other. He could not place his foot into it, nor pull off the one he had on. Whereupon R. Jochanan said to him: "Do not worry, it is because you received good tidings that this occurred to you, for it is written (Pr. 15, 30) And good report giveth marrow to the bones." "What is the remedy for it?" R. Jochanan advised him that a man with whom he was not satisfied should come and pass before him, as it is written (Ib. 17, 22) But a depressed spirit dieth up the bones. He did so, thus enabling him to put on the shoes. He again said to him: "Since you are so wise, why didn't you come to me until now?" Whereupon R. Jochanan replied: "Didn't I give you an excuse for it?" "But did I not tell you what you should have done," remarked Vespasian… . Vespasian then said to R. Jochanan b. Zakkai: "I will leave the city and I will send another one; nevertheless, ask some favor from me and I shall try to give it to you." He then said to him: "Give me the city of Jamnia with its sages and also the entire noble family of Rabban Gemaliel and sufficient doctors to cure R. Zaddak from his sickness." R. Joseph, and according to others R. Akiba, applied the following passage (Is. 44, 25) He that turneth the wise backward and maketh their knowledge foolish. He should have asked of Vespasian to leave the entire city. But R. Jochanan thought that perhaps he would not have been able to gain so much, thus even a little would not be saved.

“What was, its name was already called, and it is known that he is man, and neither can he contend with what is mightier than he” (Ecclesiastes 6:10).
“What was, its name was already called” – this is Adam the first man, as it is stated: “The Lord God took the man” (Genesis 2:15), “and it is known that he is man.” This is analogous to a king and a minister who were in a royal carriage and the countrymen sought to say to the king, ‘Sire,’ but they did not know which one he was. What did the king do? He shoved [the minister] out of the carriage and everyone knew that he was the minister. So too, when the Holy One blessed be He created Adam, the first man, the ministering angels were mistaken and sought to say before him: ‘Holy.’²⁷As they say in praise of God (see Isaiah 6:3). What did the Holy One blessed be He do? He brought sleep upon him and they knew that he was man, and He said to him: “For you are dust and you will return to dust” (Genesis 3:19).
Another matter, “what was, its name was already called” – this is Moses, as it is stated: “The Lord called to Moses” (Leviticus 1:1), and it became known to all that this Moses was a prophet when the Holy One blessed be He said to him: “Now, go, and I will send you to Pharaoh [and take My people, the children of Israel, out of Egypt]” (Exodus 3:10). When it came to that incident,²⁸The sin of the Golden Calf. He said: “Go descend [as your people…has been corrupted]” (Exodus 32:7). [Moses] said before Him: ‘Master of the universe, when they are good they are Yours, and when they are bad they are mine? Whether they are good or bad they are Yours.’ This is analogous to a king who has a vineyard and he entrusts it to a sharecropper to toil in it. When it produces superior wine, the king says: ‘How fine is the wine of my vineyard!’ When it produces inferior wine, the king says: ‘How poor is the wine of the vineyard of my sharecropper.’ The sharecropper weeps and cries and says before him: ‘My lord the king, when it produces superior wine it is yours, and when it produces inferior wine it is mine? Whether it is good or bad it is yours.’ So too, Moses said: ‘Whether they are good or bad, they are Yours.’
“And neither can he contend with what is mightier than he.” When he said to Him: “Please, let me cross and see the good land” (Deuteronomy 3:25), the Holy One blessed be He said to him: “Let it suffice you, do not speak to Me anymore about this matter” (Deuteronomy 3:26).
Another matter, “what was” – this is Jeremiah, and it is known to all that he is a prophet, as it is stated: “Before I formed you in the womb I knew you” (Jeremiah 1:5).

Our Rabbis were taught: It was upon the advice of the following three [that Daniel left before the affair of Chananyah, etc.]: The Holy One, praised be He! Daniel himself, and Nebuchadnezzar. The Holy One, praised be He! for the reason that people should not say that they were saved because of Daniel's good deeds. Daniel said: "I shall go away that the verse (Deut. 3, 25) The graven images of their gods shall ye burn with fire, be not fulfilled through me. And Nebuchadnezzar said: "Let Daniel go, in order that people shall not say I have burnt my god in fire." And whence do we know that Nebuchadnezzar worshipped him? It is written (Dan. 2, 46) Then did King Nebuchadnezzar fall upon his face, and he bowed down to Daniel.

... R’ Yochanan said: The world was not worthy to make use of the cedars, for they were not created except for the needs of the Beyt Hamiqdash (the Temple).

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

“The name of one is Pishon…” (Bereshit 2:11) This is Migdal Pishtan and its waters flow abundantly. “…that is the one that encompasses all the land of Havilah…” (ibid.) There was not yet a place called Havilah, and it says that the river encompasses it? That is strange! Rather, “tell the end from the beginning…” (Yeshayahu 46:10) “…where there is gold,” (Bereshit 2:11) gold there certainly was. “And the gold of that land is good…” (Bereshit 2:12) R’ Yitzchak said ‘happy is he in whose house it is, happy is he in whose company it is.’ R’ Abahu said ‘the Holy One gave a great good to His world – a man breaks a gold piece into smaller pieces, and he can buy many things with it.’ Resh Lakish said ‘the world was not fit to use gold, why was it created? For the Holy Temple, as it says “And the gold of that land is good…” like that which it says “…this good mountain and the Lebanon.” (Devarim 3:25) “…there is the crystal and the onyx stone.” (Bereshit 2:12) R’ Ibo said ‘you think this is referring to the crystal of apothecaries? Let another verse clarify it for you “…and its appearance was like the appearance of crystal.” (Bamidbar 11:7) Just as this refers to a precious stone, so too that refers to a precious stone.’

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

(Devarim 3:25) "Let me pass over and see": Is it possible that Moses would ask the L-rd to enter the land? Is it not written (Bamidbar 20:12) "You shall not bring this congregation to the land which I have given them"? An analogy (to resolve this): A king who had two servants decreed upon one of them not to drink wine for thirty days. The servant: What did he decree upon me? That I not drink wine for thirty days? I will not taste it even for a year! Even for two years! Why all this? To weaken the effect of his master's words. The king then decrees the same upon the second servant. His reaction: I cannot live without wine for even one hour! Why all this? To heighten the effect of his master's words. Thus, Moses, to heighten the effect of the L-rd's words besought Him to enter the land — "Let me pass over and see!"

Write this for a memorial in the book, and rehearse it in the ears of Joshua (ibid. 17:14). He was one of the four righteous men who was given a sign. Two of them took cognizance of the sign, and two did not. Jacob and Moses were given signs, but they did not take cognizance of them. Jacob: The Holy One, blessed be He, said to him: And, behold, I am with thee, and will keep thee withersoever thou goest (Gen. 28:15); nevertheless, Then Jacob was greatly afraid (ibid. 32:8). Should a man to whom the Holy One, blessed be He, has given a promise become frightened? However, Jacob said: Perhaps I became unworthy while living with Laban, the sinner, whose home was impure and sinful. Moses was given a sign, but he did not comprehend it, as it is said: Write this for a memorial in the book, and rehearse it in the ears of Joshua. Thus He was saying (to Moses): You shall die, and Joshua will lead Israel into the land. He told him that in this verse, but he failed to take cognizance of it, and so he later pleaded, as it is said: And I besought the Lord at that time … let me go over, I pray thee (Deut. 3:25).

“…and the Lebanon shall fall through a mighty one.” (Yeshayahu 10:34) R’ Yochanan ben Zakkai said to Vespasian ‘peace unto, oh king! Peace unto you, oh king!’ He replied ‘you have made yourself twice-liable for death. First, because you called me king and I am not a king. Second, because if I am a king, then why have you not come to me before now?’ R’ Yochanan said back to him ‘that which you said, that you are not a king – if you are not a king then Jerusalem would not have been handed over to you, as it says “…and the Lebanon shall fall through a mighty one.” A mighty one only refers to a king, as it says “And their prince shall be from them…” (Yirmiyahu 30:21) And Lebanon only refers to the Holy Temple, as it says “…You are as Gilead to me, O head of the Lebanon…” (Yirmiyahu 22:6) and it is written “this good mountain and the Lebanon.” (Devarim 3:25) And why is it called Lebanon? Because it bleaches away (malbin) the sins of Israel.

Pray let me cross over. The word nah indicates that this is a request. the good land that is on the other side of the Jordan. This is what R’ Yehudah meant when he said that the land of Canaan is good, but not the portion of the children of Reuven and Gad (which was on the east side of the Jordan river). this good mountain. This refers to Jerusalem. And the Lebanon. This refers to the Holy Temple, as it says “Open your doors, O Lebanon…” (Zechariah 11:1) There are those who say that the Lebanon refers to the appointing of a king. Pray let me cross over (e’evrah nah) and see. Everything which Moshe requested he did with a language of supplication (nah) - “Please forgive…” (Bamidbar 14:19), “…I beseech you, God, please heal her.” (Bamidbar 12:13) “Pray let me cross over…” (Devarim 3:25) the mountain. This refers to the Holy Temple, as it says “…for the mountain that God desired…” (Tehillim 68:17) Good. This refers to Jerusalem, as it says “…let us be sated with the goodness of Your house…” (Tehillim 65:5) The Lebanon. This refers to the Holy of Holies, as it says “Open your doors, O Lebanon…” (Zechariah 11:1) R’ Simlai expounded: why did Moshe our teacher desire to enter into the land of Israel, did he need to eat its fruits or be sated from its goodness? Rather, this is what Moshe said ‘I gave many commandments to Israel which cannot be fulfilled except in the land. I will go in in order that they all be fulfilled at my hands.’ The Holy One said to him ‘if all you are asking for is to receive the reward for these actions, I will consider it as if you had done all of these commandments, as it says “Therefore, I will allot him a portion in public…” (Yeshayahu 53:12) I will give him his full reward.’ Maybe you will say this is like the latter ones and not the earlier ones? The verse continues “…and with the strong he shall share plunder…” (ibid.) Like Avraham, Yitzchak and Yaakov who were strong in Torah and fulfilling commandments. “…because he poured out his soul to death…” (ibid.) He gave himself over to death, as it says “…if not, erase me now from Your book, which You have written.” (Shemot 32:32) “…and with transgressors he was counted…” (Yeshayahu 53:12) He was counted with the generation that died in the wilderness. “…and he bore the sin of many…” (ibid.) He gained atonement for the sin of the Golden Calf. “…and interceded for the transgressors.” (ibid.) He pleaded for mercy on the behalf of the sinners in Israel that they should repent. Intercession (pegiya) refers to prayer, as its says “And you, pray not on behalf of this people, neither lift up cry nor prayer, and entreat Me not for I will not hear you.” (Yirmiyahu 7:16)