Midrash for Isaiah 2:3

(Fol. 21) R. Juda said in the name of Rab: "Truly, this man be remembered for blessing whose name is Joshua b. Gamla, for, were it not for him, Israel would have forgotten the Torah, because in former times the child who had a father was instructed by him; but the one that had no father did not learn the Torah at all. What passage did they interpret [to guide them in their decision]? (Deut. 11, 19) And ye shall teach (Otham) them to your children, i.e., literally (Attem) ye yourselves. It was then ordained that schools with primary teachers should be established in Jerusalem. What verse did they interpret [to guide them in their action]? (Is. 2, 3) ... for out of Zion shall go forth the law, and the word of the Lord out of Jerusalem. Still then the child who had a father was brought to Jerusalem and received instructions; but the one who had no father was not brought to be instructed. It was therefore ordained that [schools with] primary teachers should be established in the capitals of each province; but the children were brought when they were about sixteen or seventeen years of age, and when the lads were rebuked by their teachers, they rebelled and went away. Then came Joshua b. Gamla, who enacted that [schools with primary teachers] should be established in all provinces and small towns, and that the children be sent to school at the age of six or seven years." Rab said to [the schoolmaster] R. Samuel b. Shilath: "Until six years of age take no pupils; from six and upward take [the child] and feed him [with knowledge] as you feed an ox." Rab said again to R. Samuel b. Shilath: "When you must beat a child, do so with a shoe-strap only! if this causes the child to be good, then well and good; if not, leave him in the company of his comrades, [whose steady progress he will see, and this will improve him]."

R. Saffra said that R. Abuhu related When Chanania the son of R. Joshua's brother went into exile, he made leapyears and fixed days for the new moon outside of Palestine. The Rabbis sent two disciples after him, R. Jose b. Kippar and the grandson of R. Zechariah b. Kebutal [to warn him against such an act]. As soon as R. Chanania saw them he said: "For what have ye come here?" "To learn the Torah from you have we come," they replied. He then introduced them [before the public]: "They are the prominent men of this generation whose fathers served in the Temple as we have been taught (in a Mishnah). Zechariah b. Kebutal says, 'Many a time have I read before him in the book of Daniel.'" He began to teach them and of everything he said levitically unclean they said clean; prohibited, they said permitted; so that he began denouncing them, saying, "These men are false and of a wicked nature." "It is too late," said they to him. "What thou hast already built thou canst not destroy; what thou hast already repaired thou canst not break." Thereupon he asked them: "Why have ye said clean of things which I declared unclean, and allowed things which I declared prohibited?" Whereupon they answered him: "Because thou hast made leap years and hast fixed days for the new moon outside of Palestine." He said to them, "Had not R. Akiba b. Joseph made leap years and fixed days for the new moon outside of Palestine?" "R. Akiba was different," they answered him, "because none greater than he was left in Palestine." "Have I left any one bigger than I am in Palestine?" "The kids (young scholars) have grown to be wethers (great scholars) of horns [who are able to measure their intellectual strength with thee], and they sent us unto thee saying thus. 'Go tell him in our names: If he will listen it is well but if not let him be under ban, (Fol. 63b) and warn our exiled brethren that if they will listen it is well, but if not let them ascend the mountain (to make a heathen altar), Achiya will be the builder [of such an altar] and Chanania (of above) shall play violin and let them all deny Eternity and say we have no more a share in the God of Israel.'" Immediately after they finished this message, the people commenced to weep loudly and said, "God forbid such a thing. [Our sincere desire is] to keep on having a share in the God of Israel." And why were the Rabbis so severe in their warning? Because it is said (Is. 2, 3.) Out of Zion shall come forth the Torah and the words of the Lord out of Jerusalem. It could quite be understood had the two disciples declared unclean whatever Chanania declared clean, as this would have been permissible, but how was it that what he declared unclean they declared clean? Have we not taught: "If one sage declared a thing [levitically] unclean another one has no right to declare it clean; if one prohibited a thing, the other one is not permitted to declare it allowed." They did it because the people should not be guided by him.

Another explanation. “May He send your aid from His sanctuary, and may He support you from Zion.” (Psalms 20:3) R’ Levi said: all the good and blessings and consolation which the Holy One will give to Israel in the future only come from Zion. Salvation is from Zion, as it says “O that the salvation of Israel would come out of Zion…” (Psalms 14:7) Might is from Zion, as it says “The staff of your might the Lord will send from Zion…” (Psalms 110:2) Blessing is from Zion, as it says “May the Lord bless you from Zion…” (Psalms 134:3) The shofar’s blast is from Zion, as it says “Sound a shofar in Zion…” (Yoel 2:1) Dew, blessing and life are from Zion, as it says “As the dew of Hermon which runs down on the mountains of Zion, for there the Lord commanded the blessing, life forever.” (Psalms 133:3) Torah is from Zion, as it says “…for out of Zion shall the Torah come forth…” (Isaiah 2:3) Help and assistance are from Zion, as it says “May He send your aid from His sanctuary…” from the sanctity of the acts which you have done “…and may He support you from Zion,” (Psalms 20:3) from the distinguished actions which you have done. The Holy One said to Moshe: go and tell Israel ‘my son, just as I am separate, so too you be separate. Just as I am holy, so too you be holy.’ This is what is written “You shall be holy…” (Leviticus 19:2)

And just as a deer is quicker than any beast or animal, so the fruits of Eretz Yisrael are "quicker" (to come) than those of all the other lands. If so, I might think they are not rich. It is, therefore, written (Devarim 11:9) "a land flowing with milk and honey" — rich as milk and sweet as honey. And thus is it written (Isaiah 5:11) "I will now sing of my Beloved, my Beloved's song of His vineyard. My Beloved had a vineyard in the horn of Ben Shamen": Just as there is nothing higher in a bullock than its horns, so, Eretz Yisrael is higher than all of the other lands. — But perhaps, just as a bullock is defective in the contents of its horns, so, Eretz Yisrael is more "defective" than all of the other lands! It is, therefore, written "in the horn of Ben Shamen": It is fat (shamen, rich, fruitful, productive). Eretz Yisrael, being higher than all (other lands) is superior to all, viz.: (Bamidbar 13:30) "Let us go up and we will inherit it," (Ibid. 13:21) "and they went up and spied out the land," (Ibid. 13:22) "and they went up in the south," (Bereshith 45:25) "and they went up from Egypt." The Temple, in that it is higher than all, is superior to all, viz.: (Devarim 17:8) "then you shall rise and go up" (to the Temple), (Isaiah 2:3) "and many peoples will go and say 'Let us go up to the mountain of the L-rd, to the house of the G-d of Yaakov,'" and (Jeremiah 31:5) "For there is a day when the watchers will call out on the mountain of Ephraim: 'Arise, let us go up to Tzion to (the house of) the L-rd our G-d!'"

… And He said to him ‘go away to the land of Moriah and bring him up there for a burnt offering’ (Bereshit 22:2) What is the land of Moriah? There is a whole bundle of Sages here, each saying their own answer. R’ Yanai says ‘what is Moriah? The place from which awe and fear (morah and yirah) go out to the world,’ “You are feared, O God, from Your Sanctuary…” (Tehillim 68:36) R’ Chiya the elder says ‘the land from which instruction (hora’ah) goes out to the world,’ as it says “…for out of Zion shall the Torah come forth…” (Yeshayahu 2:3) Another explanation: the land from which, in the future, the Holy One will teach that the wicked should descend to gehinnom, as it says “Like sheep, they are destined to the grave; death will devour them, and the upright will rule over them in the morning, and their form will outlast the grave…” From where? “…his dwelling place (zevul).” (Tehillim 49:15) Another explanation of the land of Moriah. R’ Yehoshua ben Levi said ‘the land from which the righteous teach (morim) and make decrees upon the Holy One which He does,’ as it says “…and David and the elders, covered with sackcloth, fell upon their faces. And David said to God, "Did I not say to count the people?…I beg that Your hand be against me and against my father's house, but not against Your people for a plague." (Divre HaYamim I 21:16-17) Another explanation of the land of Moriah. R’ Yehudah bar Padiiya said ‘Moriah - he said to Gd, where is it? He replied – to the land which I will show (mareh) you.’ Another explanation of Moriah. Avraham said to Gd, Master of the World! But am I fit to offer sacrifices? Am I a kohen? Let Shem the High Priest come and receive him from me. The Holy One replied to him – when you arrive at the place I will sanctify you and make you into a kohen. What is the meaning of Moriah? In exchange (temurah) for Shem. His replacement, as it says “He shall not exchange it or offer a substitute for it…” (Vayikra 27:10) Another explanation. What is Moriah? R’ Pinchas said ‘the land in which the master (maruto) of the world dwells,’ as it says “…and My eyes and My heart shall be there at all times.” (Melachim I 9:3) Another explanation. What is Moriah? R’ Shimon bar Yochai said ‘the land which was adorned opposite the altar above “…or cast down… (yaro yireh)” (Shemot 19:13) Another explanation. The land in which the incense is offered – “I will go to the mountain of myrrh (mor)…” (Shir HaShirim 4:6)

... Teach us oh, teacher: A court which sanctified the month, but not at Eintav with witnesses, is it sanctified? R’ Abahu said in the name of R’ Chiya the great: if a court sanctified the month without witnesses, it is sanctified, as it says “…which you shall designate in their appointed time.” (Leviticus 23:4) This means whether it is with witnesses or without. Whether witnesses saw it or not it is sanctified, as it says ‘which you shall designate.’ And why did the court intercalate a month into the calendar at Eintav? Because this was the meeting place for the court. Therefore on Rosh HaShana which fell out on Shabbat the shofar is not blown anywhere except at Eintav, in the place where the court sat and intercalated the years and months. The Holy One said: Zion is the meeting place for the whole world, as it says “…for out of Zion shall the Torah come forth, and the word of the Lord from Jerusalem.” (Isaiah 2:3) Therefore when I redeem Zion and her exiles, as it says “Zion shall be redeemed through justice and her penitent through righteousness,” (Isaiah 1:27) they will come and blow the shofar within her. From where do we learn this? From how the prophet finished his words “Sound a shofar in Zion…” (Yoel 2:15). This is how R’ Tanchuma opened in the name of the House of R’ Aba: “The fairest of branches (nof) , the joy of the entire earth- Mount Zion, by the north side, the city of a great king.” (Psalms 48:3) What does nof mean? A bride (kloninfe). Another explanation. ‘The fairest of branches’ R’ Chanina bar Pappa said: The most beautiful in her branches, like the fig whose roots are in the land, rising up with her branches going out in every direction, she is beautiful. This is why Jerusalem is called the fairest of branches, because in the future she will be so “And it became wider and it wound higher and higher…” (Ezekiel 41:7) Another explanation. ‘The fairest of branches’ R’ Berachia said: The one who is beautiful through the waving (hanafat) of her omer offering. R’ Yitzchak said: The one who is beautiful because in the future she will wave away the nations of the world. R’ Levi said: the fairest of branches (nof) because everyone beautifies her, praises her and waves (manifim) to her. “Tyre, you said, 'I am the perfection of beauty.'” (Ezekiel 27:3) but everyone praises and says ‘how beautiful’ to Jerusalem “Is this the city that was called the perfection of beauty, the joy of all the earth?” (Lamentations 2:15) Another explanation. ‘The fairest of branches’ R’ Levi said: her branches are beautiful through the circling of the altar. Another explanation. ‘The fairest of branches, the joy of the entire earth’ R’ Yochanan said: there was a dome of accounting outside of Jerusalem, and they would take their accounts to do them outside of Jerusalem under that dome outside of the city limits. Within the city they would eat, drink and be joyful. Another explanation. ‘The fairest of branches, the joy of the entire earth’ Through the dew which comes out from there and causes the grains to wave (m’nafef), gives blessing and makes all the land rejoice. ‘The fairest of branches, the joy of the entire earth’ R’ Yonatan of Bet Guvrin went into Jerusalem with merchandise in his hands and no one was around. He said: and this is the joy of the entire earth?! He hadn’t finished saying this before he sold everything that was in his hands. “…Mount Zion, by the north side…” (Psalms 48:3) And is Zion located in the north, isn’t it actually in the south? What is ‘the north side’? That her sacrifices were offered “…on the northern side of the altar…” (Leviticus 1:11) And what does “…the city of a great king…” (Psalms 48:3) mean? The city of the Great King. Another explanation. ‘The fairest of branches, the joy of the entire earth’ R’ Levi said: joy comes from Zion, “…and they shall come to Zion with song, with joy of days of yore shall be upon their heads…” (Isaiah 35:10) The blessing comes from there, “Like the dew of Hermon, that comes down upon the mountains of Zion; for there the Lord commanded the blessing, even life forever.” (Psalms 133:3) The Torah comes from Zion “…from out of Zion comes the Torah…” (Isaiah 2:3) Help comes to Israel out Zion, “Send forth your help from the sanctuary, and support you out of Zion.” (Psalms 20:3) Life comes from Zion, “…for there the Lord commanded the blessing, even life forever.” (Psalms 133:3) Salvation comes from Zion, as it says “Oh that the salvation of Israel were come out of Zion!” (Psalms 14:7) And the shofar blast which will bring near the redemption of Israel comes out of Zion “Blow the shofar in Zion, and sound an alarm in My holy mountain; Let all the inhabitants of the land tremble; For the day of the Lord comes, for it is at hand…” (Yoel 2:15)

(Gen. 22:2, cont.:) GO UNTO THE LAND OF MORIAH. R. Jannay and R. Hiyya differ.¹⁵⁶See also yBer. 4:5 (8c); Ta‘an. 16a. R. Jannay says: What is Moriah? The place from which {light} [religious awe] went forth to the world, as stated (in Ps. 68:36 [35]): YOU ARE AWESOME (mora), O GOD, OUT OF YOUR HOLY PLACES.¹⁵⁷I.e., the Sanctuary, the site of which is generally identified with Mount Moriah. R. Hiyya said: The place from which {the Torah} [instruction (hora'ah)] goes forth to the world, as stated (in Is. 2:3 // Micah 4:2): FOR THE TORAH SHALL COME FORTH OUT OF ZION.

... Another explanation. Why does the verse (Psalms 81:2) mention Yaakov and not all of the forefathers? Our rabbis taught: a man is measured with the measure by which he measures, as it says “In that measure (b’saseah), when they sent them out, it strove with it…” (Isaiah 27:8) A seah with a seah. I only know seah, from where do I learn tirkav and a half tirkav, kab and a half kav, rovah and a half rovah, a tuman and an uchlah? Scripture says “For every victory shout (s’on soein) sounds with clamor…” (Isaiah 9:4) Here there are many measures. I only know about something which comes by measure, from where do I learn little bits that add up to a large amount? Scripture says “…adding one to another to find out the account.” (Ecclesiastes 7:27) This is like a king who had three people that loved him, and sought to build himself a palace. He brought the first one and said to him: I want to build a palace for myself. His love replied to him: I recall that it was a mountain in the beginning. He called to the second love and said to him: I want to build a palace for myself. He replied: I recall that it was a field in the beginning. He called to the third love and said: I want to build a palace for myself. He replied: I recall that it was a palace in the beginning. He said to him: by your life! I will build that palace and call it by your name. So too Avraham, Yitzchak and Yaakov were lovers of the Holy One. Avraham called the Holy Temple ‘mountain,’ as it says “On the mountain, the Lord will be seen.” (Genesis 22:14) Yitzchak called it field, as it says “…the fragrance of my son is like the fragrance of a field…” (Genesis 27:27) Yaakov called it ‘house’ even before it was built, as it says “This is none other than the house of God…” (Genesis 28:17) The Holy One said to him: by your life! You called it a house before it was built and I will call it by your name, as it says “Come, let us go up to the Lord's mount, to the house of the God of Jacob…” (Isaiah 2:3) So too Jeremiah said “So said the Lord: Behold I am returning the captivity of the tents of Jacob…” (Jeremiah 30:18) So too Asaf decorated his words and only recalled the God of Yaakov with a trumpet blast, as it says “…sound the shofar to the God of Jacob.” (Psalms 81:2)

Variantly: "He made him ride on the high places of the earth": This refers to the Temple, which is higher than the rest of the world, viz. (Devarim 17:8) "then you shall arise and go up to the place" (the Temple), and (Isaiah 2:3) "And many peoples will go and say: 'Come, let us go up to the mountain of the L-rd, to the Temple of the G-d of Jacob." "and he ate the shoots of the field": the baskets of bikkurim (the first-fruits). "and He gave him to seek honey from the rock": the oil libations. "Cream from the herd and milk from the flock with fat of lambs and rams of the breed of Bashan and he-goats": the sin-offering, the burnt-offering, peace-offerings, the guilt-offering, the thank-offering, and lower order offerings. "with wheat (as fat as) the fat of kidneys": the meal-offerings. "and the blood of the grape did you drink (as choice) wine": the wine libations.

Variantly: "and between his shoulders does it rest": Just as with an ox, there is nothing higher than its shoulders, so, the Temple is higher than the rest of the world, viz. (Devarim 17:8) "then you shall arise and go up to the place," and (Isaiah 2:3) "Come and let us go up to the mountain of the L-rd." It is not written "Gad from the east and Dan from the west, but (Ibid. 4) "many peoples" (i.e., all go up.) Rebbi says: Of all the boundaries it is written "and the border curved," "and the border descended," but here it is written (Ibid. 15:8) "And the border ascended by the valley of Ben Hinnom to the southern shoulder of the Yevussi, which is Jerusalem."