Midrash sobre Daniel 5:31

(2) (Fol. 3b) R. Abahu said: "Cyrus was a worthy king, and therefore were his royal years counted in accordance with those of the kings of Israel [beginning with Nissan]." R. Joseph raised the following question: If this be so, the passages would contradict each other, for it is written (Ezra 6, 15) And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king, etc. This is not difficult to explain; one passage refers to the time prior to his becoming wicked, and the other refers to the time after he had become wicked. R. Cahana raised the following objection: 'How can we assume that Cyrus became wicked? Behold (Fol. 4), it is written (Ib. ib., 9), And that which they have need of both young bullocks, and rams, and lambs, for burnt-offerings to the God of heaven, wheat, salt, wine and oil, according to the word of the priests that are at Jerusalem, let it be given them day by day without fail." Whereupon R. Isaac said to him: "Rabbi, I shall borrow from your own argument; [i.e., I will prove the contrary, from the very passage on which you base your inference]. That they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king, and of his sons, hence he did it for his own benefit." But do you mean to say that if one acts in this way, it is not considered proper? Behold, we are taught in a Baraitha, that if one says: "This dollar shall go for charity in order that my son shall remain alive, or that I shall merit the reward of the future world," he is considered perfectly righteous. This is not difficult to explain. The latter deals with an Israelite, and the former with an idolator. And if you please, I will say that although there is no difference between an Israelite and a nonIsraelite, it can be proved from the following passage that Cyrus became wicked (Ib. ib., 4) With three rows of great stones, and a row of new timber, etc. For what purpose did he order it to be constructed in this way; viz., with timber? Was it not for the purpose that he entertained the thought: In case Israel will rebel against me, I shall put the Temple on fire. But has it not so been done also by Solomon? Behold, it is written (I Kings 6, 36) Of three rows of hewn stone and one row of cedar beams! Solomon inserted the wood in the upper part, where it could not be affected; but Cyrus set it in the lower part, which could he put on fire; Solomon also inserted it inside, while Cyrus inserted it outside the wall. And if you please, I say that Solomon covered the wood with cement, hence it became harmless; but Cyrus did not cover it with cement.

[(Exod. 27:20:) AND YOU SHALL COMMAND….] This text is related (to Cant. 7:6 [5]): YOUR HEAD UPON YOU IS LIKE CARMEL, <AND THE LOCKS (dallah) OF YOUR HEAD (rosh) ARE LIKE PURPLE>. The poor (dallim) and the needy (rashim) who are among you are as dear to me as Daniel.⁸See Tanh., Exod. 8:6; Lev. R. 31:4; Cant. R. 7:6:1, all of which cite Dan. 5:29: AND THEY CLOTHED DANIEL IN PURPLE. [(Ibid., cont.:) A KING IS CAPTIVATED BY THE TRESSES (rehatim).] The Holy One, as it were, said to them: I am bound <by an oath>⁹The added words appear in all the parallel versions except Yalqut Shim’oni, Cant., 992. to be among you. By virtue of what? By virtue of the races that Abraham ran for me, as stated (in Gen. 18:6–7): ABRAHAM HASTENED TO THE TENT <…> THEN ABRAHAM RAN UNTO THE HERD.¹⁰On the three races of Abraham, see above, Tanh. (Buber), Gen. 4:5, and the note there. Ergo (in Cant. 7:6 [5]): A KING IS CAPTIVATED BY THE TRESSES (rehatim).¹¹The root of rehatim (i.e., RHT) can mean “run.” R. Levi said: By virtue of Jacob, of whom it is written (in Gen. 30:38): < AND HE SET UP THE RODS WHICH HE HAD PEELED> IN THE TROUGHS (rehatim), IN THE WATER RECEPTACLES.

“For the dream comes with much concern; and a fool's voice with many words” (Ecclesiastes 5:2).
“For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the generation of the Flood were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – due to the many words that they expressed from their mouths, and said: “What is the Almighty that we should serve Him…” (Job 21:15).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the generation of the Dispersion were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: “And we will make a name for ourselves…” (Genesis 11:4).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the Sodomites were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: Let the convention of passersby be forgotten from among us;¹Let us not allow the welcoming of guests or the performance of kindness to passersby. that is what is written: “And it forgets that a foot may crush it or a beast of the field trample it” (Job 39:15).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the Egyptians were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: “Who is the Lord that I should heed His voice…” (Exodus 5:2).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Sisera were due to the many evil concerns in which he engaged. “And a fool's voice with many words” – as it is stated: “He oppressed the children of Israel…” (Judges 4:3).
Another matter: “For the dream comes with much concern,” all the pain and suffering that the Holy One blessed be He brought upon Sennacherib were due to the many evil concerns in which he engaged. “And a fool's voice with many words” – because he cursed and blasphemed, as it is stated: “Who among the gods of all these lands rescued their land [from my hand, that the Lord will rescue Jerusalem from my hand?”] (Isaiah 36:20).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the tribes of Judah and Benjamin were due to the many evil concerns in which they engaged, as it is stated: “They denied the Lord” (Jeremiah 5:12).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Nebuchadnezzar were due to the many evil concerns in which he engaged, as it is stated: “Who is the god who will deliver you from my hands?” (Daniel 3:15).
Another matter “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Belshatzar were due to the many evil concerns in which he engaged, as it is written: “They drank wine and praised the gods of gold and silver…” (Daniel 5:4).
Likewise, you find regarding Pharaoh,²You find a dream that comes with much concern. as it is stated: “It was at the end of two full years [that Pharaoh dreamed]” (Genesis 41:1). Pharaoh said:³This is stated concerning the conclusion of the verse from Ecclesiastes, “and a fool’s voice with many words.” Who watches over whom; is it I over my god or my god over me? Is it not I who watches over my god? That is what is written: “It was at the end of two full years [that Pharaoh dreamed, and behold, he was standing over the Nile].”⁴Pharaoh was standing watch over the Nile, his god.
Likewise you find regarding Aḥashverosh; Rabbi Yehuda ben Rabbi Simon said: All night, Aḥashverosh was seeing Haman standing over him, with his sword drawn in his hand, removing his royal garment from upon him and his crown from upon his head, and seeking to kill him. He would awaken and say: What is this dream? This is a vision.⁵This is a prophetic vision from Heaven (Etz Yosef). Alternatively, this is but a vision, an inconsequential dream (Maharzu). Until when? Until the morning came. The king said: “Who is in the courtyard?” (Esther 6:4). They said to him: “Behold, it is Haman standing in the courtyard” (Esther 6:5). He said: ‘This is the dream’; “for the dream comes with much concern.” “Haman had come to the outer courtyard of the king’s palace, to say to the king to hang Mordekhai on the gallows that he had prepared for him” (Esther 6:4), [for himself] and for his comrades.⁶The verse could have sufficed with “that he had prepared.” “Him” is an allusion to Haman himself and his sons. [Similarly] it is written: “He prepared weapons of death for himself; his arrows will act against pursuers [ledolekim]” (Psalms 7:14).⁷These evildoers prepared weapons, but they themselves will ultimately be killed by them. What is ledolekim? Rabbi [Yehuda HaNasi] said: These are the wicked who cast fire [delek] upon them. Rabbi Yaakov of Kefar Ḥanan said: These are those who ignited the fire in the destruction of the Temple. The Rabbis say: These are the pursuers of Israel, as it is written: “On the mountains they pursued us” (Lamentations 4:19).
“Haman said in his heart” (Esther 6:6) – the wicked are under the control of their heart, as it is stated: “Esau said in his heart” (Genesis 27:41), “Yerovam said in his heart” (I Kings 12:26). However, the righteous, their hearts are under their control, as it is written: “Hannah, she was speaking to her heart” (I Samuel 1:13), “David said to his heart” (I Samuel 27:1), “Daniel resolved in his heart” (Daniel 1:8).⁸Literally: Daniel placed upon his heart. They are similar to their Creator, as it is stated: “The Lord said to His heart” (Genesis 8:21).
Rabbi Levi and the Rabbis: Rabbi Levi said: They think evil in their heart, and I think good in My heart.⁹This is stated from the perspective of God. The wicked plan to do evil to the righteous, but I ensure that the righteous will not be harmed. They think evil in their heart, and I judge them regarding their heart, as it is stated: “Their sword will come into their heart” (Psalms 37:15).
“Haman said in his heart” (Esther 6:6) – immediately, Haman responded and said: “Let them bring a royal garment” (Esther 6:8). He said to [Aḥashverosh]: ‘You have many garments, but [have them bring] the “royal garment,” the one that you wore on the day that you were crowned.’ “And a horse upon which the king has ridden” (Esther 6:8) – he said to [Aḥashverosh]: ‘You have many horses, but [have them bring] the horse upon which you rode on the day you were crowned.’ “And on whose head the royal crown was placed” (Esther 6:8) – when [Haman] mentioned the crown to him, his face contorted. [Aḥashverosh] said: ‘His time has come.’ That is what is written: “For the dream comes with much concern; and a fool's voice with many words.”

“And vessels of diverse kinds” – he brought his vessels and vessels of Elam, and his were more beautiful than those from Elam. He brought his vessels and the Temple vessels, and they were found to be finer and more beautiful than his. [This is comparable] to a woman who had a beautiful maidservant; whenever she would look at her maidservant, her face would change color. So too, whenever the Temple vessels would be shown with his vessels, his vessels would change and appear like lead. Rabbi Taḥlifa bar bar Ḥana said: [“Vessels of diverse kinds”] – vessels whose form changes after a few days.¹³Meaning that were extremely fragile and frequently broke (Etz Yosef). Rabbi Shmuel bar Rav Naḥman: Vessels that destroy those who use them while they [those using the vessels] persist in their corruption. Who caused Belshatzar’s foundations to be undermined, was it not because he used the Temple vessels? That is what is written: “Belshatzar said, as he tasted the wine, to bring the gold and silver vessels that Nebuchadnezzar his father had removed…” (Daniel 5:2). What is written? “During that night, Belshatzar the Chaldean king was killed” (Daniel 5:30).

“And vessels of diverse kinds” – he brought his vessels and vessels of Elam, and his were more beautiful than those from Elam. He brought his vessels and the Temple vessels, and they were found to be finer and more beautiful than his. [This is comparable] to a woman who had a beautiful maidservant; whenever she would look at her maidservant, her face would change color. So too, whenever the Temple vessels would be shown with his vessels, his vessels would change and appear like lead. Rabbi Taḥlifa bar bar Ḥana said: [“Vessels of diverse kinds”] – vessels whose form changes after a few days.¹³Meaning that were extremely fragile and frequently broke (Etz Yosef). Rabbi Shmuel bar Rav Naḥman: Vessels that destroy those who use them while they [those using the vessels] persist in their corruption. Who caused Belshatzar’s foundations to be undermined, was it not because he used the Temple vessels? That is what is written: “Belshatzar said, as he tasted the wine, to bring the gold and silver vessels that Nebuchadnezzar his father had removed…” (Daniel 5:2). What is written? “During that night, Belshatzar the Chaldean king was killed” (Daniel 5:30).

“And abundant royal wine.” Later it is written: “[King Belshazzar made a great banquet for his thousand nobles,] and before the thousand he drank wine” (Daniel 5:1); however, here it is written: “And abundant royal wine, in keeping with the king’s bounty [keyad hamelekh],” – like the number of goblets in the hand of the king [beyad hamelekh].¹⁴Aḥashverosh, in contrast to Belshatzar, allowed his nobles to drink as much as he did.

Mar Zutra (according to others Mar Ukba), said: "Originally the Torah was given to Israel in Hebrew characters and in the Hebrew language; then it was given again to Israel, in Ezra's time, in Assyrian characters and in the Aramaic language; finally the Assyrian characters and the Hebrew language were selected for Israel, and the Hebrew characters and the Aramaic language were left to the Hedyotim (ordinary class)." Who are meant by Hedyotim? R. Chisda said: "The Samaritans." What is meant by Hebrew characters? R. Chisda said: "The Libunah characters." We are taught in a Baraitha: R. Jose says: "Ezra was worthy that the Torah should be given through him, had not Moses preceded him." Concerning Moses it says (Ex. 19, 3) And Moses went up unto God. And concerning Ezra it says (Ezra 7, 6) This Ezra went up. Just as the term Aliya (went up) used here [concerning Moses] refers to receiving the Torah, so also does the term Aliya, used there [in connection with Ezra] refer to the Torah. Concerning Moses it is said — (Deut. 4, 14) And me the Lord commanded at that time to teach you statutes and ordinances. And concerning Ezra it says (Ezra 7, 10) For Ezra had directed his heart to inquire unto the law of the Lord and to do it, and to teach in Israel statutes and ordinances. Although the Torah was not given through him, its characters were nevertheless changed through him, as it is said (Fol. 22) (Ib. 4, 7) And the writing of the letter was written in Aramaic, and interpreted in Aramaic. And it is also written (Dan. 5, 8) They were not able to read the writing, nor to make its interpretation. Hence it was a new character that the Aramaic people could not read. (Deut. 17, 18) He shall write for himself (Mishnah) a copy of this Law. This signifies a change in the character of the writing in the future. And why are they called Assyrian? We are taught in another Baraitha: Rabbi says: "In the Asshurith character the Torah was given to Israel in the very beginning, but after they had sinned it was forgotten by them; and after they had repented, it was returned to them, as it is said (Zech. 9, 12) Return to the stronghold, ye prisoners of hope; even to-day do I declare that I will render double unto thee. And why is it named Asshurith? Because it is praiseworthy in character." R. Simon b. Elazar, however, said in the name of R. Eliezer b. Prata, quoting R. Elazar the Modai, that the characters were not changed at all, as it is said (Esther 8, 9) And to the Jews according to their writing, and according to their language, i.e. Just as their language was not changed, so also was their character not changed. But if so, then what is the meaning of "He shall write (Mishnah) a copy of this Law, [which signifies a change in the future]? This refers to the two copies of the Holy Scrolls which a king has to write; one of which is kept in his treasury and another with which he goes out and comes in. The one with which he goes out and comes in should be in a miniature form attached to his arm, as it is said (Ps. 16, 8) I have always set the Lord before me. But he who maintains that the character of the writing was not changed at all, what does he infer from the passage just cited? He uses it for that which was said by R. Chana b. Bizna in the name of R. Simon the pious: "He who prays should always imagine that the Shechinah is opposite him, for it is said, I have always set the Lord before me.

Rav began: “Woe! He gives drink to his neighbor, amplifies your wrath, and intoxicates him, so that you may look upon their nakedness” (Habakkuk 2:15). “Woe! He gives drink” – that is Nebuchadnezzar; “his neighbor” – that is Zedekiah. The Holy One blessed be He said to him [Nebuchadnezzar]: ‘Wicked one, is he not a king like you? Is he not a shepherd like you?’ “Amplifies your wrath” – ‘why are you leveling accusations against him in your wrath?’ He [Nebuchadnezzar] said to him [Zedekiah]: ‘Had you rebelled against me and not rebelled against your God, your God would have stood beside you. Had you rebelled against your God and not rebelled against me, I would have stood beside you. However, you rebelled against your God and rebelled against me,’– that is what is written: “He also rebelled against King Nebuchadnezzar, who had administered an oath to him by God” (II Chronicles 36:13). Upon what did he administer the oath? Rabbi Yosei son of Rabbi Ḥanina said: He administered the oath on the horns of the inner altar. What would that wicked one [Nebuchadnezzar] do to him [Zedekiah]? He would feed him warm barley bread and give him wine from the winepress to drink. Why did he do so? He did so to empty his bowels; that is what is written: “So that you may look upon their nakedness.”
Rabbi Ḥanina bar Yitzḥak said: Your honor and the honor of your ancestors: You became royalty only because your grandfather respected his grandfather; that is what is written: “At that time Merodakh Baladan, son of Baladan, king of Babylon, sent scrolls and a gift to Hezekiah; he had heard that he had become ill and recovered” (Isaiah 39:1). They said: Merodakh Baladan was a sun worshipper, and he was accustomed to eat at the sixth hour and sleep until the ninth hour. On that day, when the sphere of the sun reversed its course during the days of Hezekiah, he slept until the ninth hour and awakened at the fourth hour. Once he awoke from his sleep, he sought to kill all his servants. He said to them: ‘You allowed me to sleep the entire day and the entire night.’ They said to him: ‘No, rather, the sphere of the sun reversed its course.’
He said to them: ‘Is there a god who is greater than my god, who is capable of reversing it?’ They said to him: ‘Hezekiah’s God is greater than your god.’ Immediately he arose and sent [letters]: Peace to Hezekiah, peace to the God of Hezekiah, and peace to Jerusalem. Once the letters and messengers were on their way, he was calmed and he said: ‘I have honored Hezekiah only because of his God, and I offered salutations to Hezekiah, who is flesh and blood, before [I offered] salutations to his God?’ Immediately, he arose from his throne and took three steps, and sent messengers to recall the letters and wrote other scrolls: Peace to the great God of Hezekiah, peace to Hezekiah, and peace to Jerusalem. The Holy One blessed be He said to him: You arose from your throne and took three steps for the glory of My name; by your life, I will establish from you three kings, who will rule the entire world from one end to the other end, and these are they – Nebuchadnezzar, Evil Merodakh, and Belshatzar. That is why The Holy One blessed be He said [to Zedekiah, the last king of Judah]: ‘Your honor and your honored grandfather and father became kings only because he [Merodakh Baladan] honored this king’s grandfather [Hizkiyyahu], and you are dishonoring him?’
“You are sated with more shame than glory; you too, drink and be exposed! The cup in the right hand of the Lord shall come around to you, and disgrace upon your glory” (Habakkuk 2:16). “More shame than glory” – Zedekiah my son is being dishonored in the manner that anyone is dishonored, but you [Nebuchadnezzar], “disgrace [kikalon] upon your glory” – vomiting [ki] above and shame [kalon] below. Rabbi Yirmeya in the name of Rabbi Shmuel bar Rav said: When the two commanders of his legions saw that he was vomiting above and being shamed below, they stood him from his throne, removed his crown from upon his head, and removed his royal cloak from upon him; that is what is written: “They removed his honor from him” (Daniel 5:20), and they stood him in his nakedness; the nakedness of shame.
Who were the commanders of his legions? Cyrus and Darius. Rabbi Menaḥem, son-in-law of Rabbi Eliezer bar Avina, said in the name of Rabbi Yaakov bar Avina: The entire household of that wicked one are only judged naked. “You too, drink and be exposed naked” (Habakkuk 2:16), this is Nebuchadnezzar; “you too,” this is Belshatzar, “and be exposed naked,” this is Vashti.

Another matter, “on my bed at nights,” this is the night of Babylon. “I sought the one whom my soul loves,” this is Daniel; “I sought him, but did not find him.” “I will rise now, and circulate in the city, in the streets and in the squares. I will seek the one whom my soul loves,” this is Daniel. “I sought him, but I did not find him.” “The watchmen…found me,” these are the Chaldeans; “the one whom my soul loves,” this is Daniel. Where did he go? One says to a fast; and one says to a feast. The one who says to a fast, as he was pleading for mercy regarding the destruction of the Temple: “Now, our God, heed the prayer of Your servant” (Daniel 9:17). The one who says to a feast; to read the writing of Belshatzar; that is what is written: “Mene mene tekel ufarsin” (Daniel 5:25). Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta, Rabbi Ḥiyya said: Mene: mem, mem, tav, vav, samekh; nun, nun, kof, peh, yod; alef, alef, lamed, resh, nun.⁵The letters were ordered in columns of three and the final word divided into two columns, the result being:
ננקפי
Thus, in order to understand the writing, Daniel had to read each column from top to bottom. This is an allusion to the fact that the message came down from above. Rabbi Shimon ben Ḥalafta said: Yod, tet, tav; yod, tet, tav; alef, dalet, kaf; peh, vav, gimmel, ḥet, mem, tet.⁶This inverts all the letters on the basis of the at bash cipher, in which alef, the first letter of the alphabet, is replaced with tav [at], the last letter; beit is replaced with shin, etc. This is also an allusion to the divine source of the message. The Rabbis say: Alef, nun, mem; alef, nun, mem; lamed, kof, tav; nun, yod, samekh, resh, peh, vav.⁷According to this opinion, the order of the letters in each word was reversed. Rabbi Meir says: In accordance with its plain meaning. Mene mene tekel ufarsin.⁸The words were written as they appear, and not in code. The reason the scholars other than Daniel could not decipher it is because the Hebrew letters were written in the Assyrian script, which was then adopted as the regular Hebrew script, and not in the more familiar ancient Hebrew script. God has counted [mana] the years of your kingdom and it has been completed.⁹Mene is written twice to indicate that God counted at the outset and counted again at present, and the time for the Babylonian kingdom had elapsed. God weighed [tekel]¹⁰Tav in Aramaic replaces the Hebrew shin; therefore tekel is the equivalent of shakal – weighed. on the scale...¹¹He weighed your good deeds and evil deeds and the result is that you do not have the requisite virtue to remain in power. He has divided [paras] your kingdom and given it…¹²He has given it to the Medes and the Persians.
At that moment all Israel assembled near Daniel and said to him: ‘Our master Daniel, all the dire and harsh prophecies that Jeremiah prophesied befell us, and the one positive prophecy that he prophesied in our regard: “For at the completion of seventy years for Babylonia, [I will remember you]” (Jeremiah 29:10), has not yet transpired.’ He said to them: ‘Bring me the book of Isaiah.’ He began reading until he reached this verse: “A prophecy of the wilderness of the sea, like gale force winds in the south” (Isaiah 21:1). If sea, why wilderness, if wilderness, why sea? Rather, these are the four kingdoms that are likened to beasts, as it is written: “And four great beasts” (Daniel 7:3).¹³The reference is to the four kingdoms who would subjugate Israel, of which Babylonia was the first. Rabbi Ḥanina said that Rabbi Yoḥanan said: “Each different from the other” (Daniel 7:3); the damage that each causes is different from the other. If you merit, from the sea; if not, from the forest; just as these beasts, that ascend from the sea, do not cause damage and those that emerge from the forest do cause damage, so too, if you merit, the nations will not rule over you. On a similar note, “the boar from the forest [miyaar] will gnaw at it” (Psalms 80:14). There is a suspended ayin.¹⁴The ayin in the word miyaar is written such that it is small and suspended over the other letters. This is so that the word can be read without the ayin, as river [yeor], or with the ayin, as forest [yaar]. If you merit, it will be from the river [yeor] and if not, from the forest [yaar]. Just as the beast that ascends from the sea does not cause damage, [and that which] emerges from the forest causes damage, so it is.¹⁵With the nations of the world.
“Like sweeping gale force winds in the south” (Isaiah 21:1), Rabbi Levi said: You do not have any windstorm that is as severe as the windstorm that comes from the north and causes the people located in the south to turn white from terror. What is this?¹⁶What is the prophet referring to with this imagery? This is Nebuchadnezzar, who arose from the north and destroyed the Temple that was located in the south. “Coming from the wilderness [from a fearful land]” (Isaiah 21:1). From where did he come? Rabbi Ḥanina said: He came from a desolate path in the wilderness, [as it is stated]: “Coming from the wilderness from a fearful land.”
“A harsh vision was told to me” (Isaiah 21:2). There are ten expressions for prophecy: Vision [ḥazon], prophecy [nevua], preaching [hatafa], speech [dibur], saying [amira], command [tzivui], burden [masa], parable [mashal], poetry [melitza], riddle [ḥida]. Which is the harshest of all? Rabbi Eliezer says: Vision [ḥazon] is the harshest, as it is stated: “A harsh vision [ḥazut] was told to me” (Isaiah 21:2). Rabbi Yoḥanan said: Speech [dibur] is the harshest, as it is stated: “The man, lord of the land, spoke [diber] harshly with us” (Genesis 42:30). The Rabbis say: Burden [masa] is the harshest, in its plain sense: “Like a heavy burden [masa]” (Psalms 38:5).
“The traitor betrays and the plunderer plunders. Ascend [ali], Eilam! Besiege, Media!” (Isaiah 21:2). The trouble of Eilam has already disappeared [nitalem]. “Besiege [tzuri], Media,” the trouble [tzara] of Media has already been created [notzera]. “All its sighing I ended” (Isaiah 21:2); all the sighing caused by Babylon. “Therefore my loins are filled with trembling” (Isaiah 21:3), Rabbi Shimon ben Gamliel said: Because they sensed some of the trouble that the kingdoms would cause, our ancestors became restive. Initially, “…to circumvent the land of Edom, and the soul of the people grew restive” (Numbers 21:4).¹⁷They grew uneasy as they traveled past Edom because they sensed the troubles that Edom, identified as Rome, would cause the Jewish people. Jeremiah said: “We bring our bread at the peril of our lives” (Lamentations 5:9). Daniel said: “I, Daniel, my spirit was distressed” (Daniel 7:15). Isaiah said: “Therefore my loins are filled with trembling” (Isaiah 21:3). We, who are engulfed within their innards for many days, many years, many eras, and many epochs, all the more so.
“Therefore, my loins are filled with trembling; pains have overcome me, like the pains of a woman in childbirth. I am confounded from hearing; I am frightened from seeing” (Isaiah 21:3). “I am confounded from hearing”—the sounds of blasphemies and curses of the wicked; that is what is written: “You have been haughty toward the Lord of heaven: and the vessels of His House…” (Daniel 5:23).
“I am frightened from seeing,” from seeing the tranquility of that wicked one; that is what is written: “King Belshatzar made a great banquet” (Daniel 5:1). What is “great”? Rabbi Ḥama ben Rabbi Ḥanina said: Greater than that of his God. He said to them: ‘Your omer, how was it prepared for sacrifice?’ They said: ‘With thirteen sifters.’ He said to them: ‘But mine is with fourteen sifters.’
“My heart is bewildered” (Isaiah 21:4), this is the court, which erred in the calculation of one day.¹⁸They erred in the calculation of the end of the Babylonian exile, and were therefore bewildered as to why it had not yet ended. Their calculation as to the day of their redemption was incorrect. “Terror [palatzut] has frightened me” (Isaiah 21:4), Rabbi Pinḥas in the name of Rabbi Yehoshua said: You enjoyed my cup [peyali].¹⁹They ate and drank using the Temple vessels. Alternatively, palatzut, the mouth [peh] that spreads words of cynicism [letzut]; alternatively, “terror [palatzut] has frightened me,” because words of cynicism emerged.
“My night of desire, he has transformed into horror” (Isaiah 21:4), the night regarding which my soul was yearning for, for redemption, has been transformed into horror. “Setting the table” (Isaiah 21:5), you set the table,²⁰The midrash merely translated this Hebrew expression into Aramaic. The prophet is describing Belshatzar’s arrogant and elaborate feast in celebration of the fact that Israel, he assumed, would never be redeemed. “kindling the candelabrum” (Isaiah 21:5), you set up the candelabrum, you kindled the lamps.
“Arise princes” (Isaiah 21:5), these are Cyrus and Darius; “anoint the shield” (Isaiah 21:5), receive the kingdom.²¹Belshatzar arrogantly celebrated, but ultimately he was supplanted by Darius the Mede and Cyrus the Persian. Cyrus had said to Darius: ‘Reign before me.’ Darius said to Cyrus: ‘That is not what Daniel articulated: “Your kingdom is divided and given to Media and Persia” (Daniel 5:28), to Media first and to Persia thereafter. You should reign before me.’²²This implies that Media would rule before Persia. According to the extant text of the midrash, this is difficult to understand, as Cyrus the Persian would have been correct in offering Darius the first rule. Apparently the correct version is that Darius offered Cyrus first rule, and Cyrus responded that Darius should rule first based on the order implied in the verse in Daniel (Maharzu). When that wicked one²³Belshatzar. heard, he dispatched and said to his armies: ‘Any nation and kingdom that rebelled against me, we will invade them.’ The Holy One blessed be He said to him: ‘Wicked one, you sent to everyone,²⁴You sent threats to all the nations who rebelled. did you perhaps send to me?²⁵Did you repent your sins in an attempt to revoke the decree that you will be stripped of your kingdom? By your life, the punishment of that man²⁶Belshatzar. will not come from anywhere else, but rather from Me.’ That is what is written: “For it is not from the east or the west…but God is the Judge; He humbles this one and elevates that one” (Psalms 75:7–8), He will humble Belshatzar and elevate Cyrus and Darius.
Cyrus and Darius were Belshatzar’s gatekeepers. When he heard these verses, he said to them: ‘Anyone whom you see here tonight, even if he says to you: I am the king, remove his head.’ It is not the way of kings to situate their lavatories within their halls, but rather outside their halls. His bowels were loose all that night and he went out and they did not notice him. When he entered, they noticed him. They said to him: ‘Who are you?’ He said to them: ‘I am the king.’ They said to him: ‘Is this not what the king commanded, that anyone whom we see here this night, even if he says to you: I am the king, remove his head?’ What did they do? They took a branch from the candelabrum and pierced his brain. That is what is written: “On that night, Belshatzar the Chaldean king was killed (Daniel 5:30).
At what hour was he killed? Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: At the time when sleep begins. Rabbi Shmuel said: When one can distinguish between a wolf and a dog. They do not disagree. The one who says: When sleep begins [says that Belshatzar] was convulsing that entire day, as it was attributed to him as part of his reign.²⁷He was struck at the beginning of the night, but since his reign included the calendar day that began that night, he did not actually die until the beginning of the following night (Matnot Kehuna). Some suggest that the text should read that he was convulsing all night and died in the morning (Rabbi David Luria). The one who says: When one can distinguish between a wolf and a dog [says that] he was dying all that night, as it was attributed to him as part of his reign.²⁸He was struck at the beginning of the night and convulsed into the morning, when there is enough light to recognize the difference between a wolf and a dog (Matnot Kehuna). Rabbi Binyamin ben Levi said: Like the time between one cup and another cup, one kingdom was replaced by another kingdom. That is what is written: “For a cup is in the hand of the Lord with foaming wine…He pours from it. [But the dregs are sucked, drunk by all the wicked of the earth]” (Psalms 75:9).
This is why the prophet mocks and says: “Go down and sit on the dust” (Isaiah 47:1). The punishment fits the crime; just as there: “The elders of the daughter of Zion will sit silently on the ground” (Lamentations 2:10), so here: “Go down and sit on the dust.” Rabbi Ḥunya said: So said Jerusalem to the daughter of Babylon: Old, worn out, repulsive harlot, go down. You consider yourself a virgin; you are old. “Sit on the ground without a chair” (Isaiah 47:1), your meriting that throne is null and void.
What merit did he have?²⁹By what merit did the Babylonian kings rule until that point? “At that time Merodakh Baladan, [son of Baladan, king of Babylon], sent [scrolls and a gift to Hezekiah; he had heard that he had become ill and recovered]” (Isaiah 39:1). They said that Merodakh was a sun worshipper, and he was accustomed to eat at the sixth hour and would sleep until the ninth hour. When the orb of the sun receded in the days of Hezekiah king of Judah,³⁰The sun moved backward ten hours as a sign that Hezekiah would recover from his illness (see II Kings 20:8–11). he slept and arose and found that it was morning. He sought to kill all of his guards. He said to them: ‘You let me sleep all day and all night?’ They said to him: ‘The day receded.’ He said to them: ‘Who was the God who caused it to recede?’ They said: ‘The God of Hezekiah caused it to recede.’ He said to them: ‘Is there a god greater than my god?’ They said to him: ‘The God of Hezekiah is greater than your god.’ He immediately sent scrolls and a gift to Hezekiah. That is what is written: “At that time Merodakh Baladan…sent.”
What did he write in them? Greetings to Hezekiah, greetings to the great God, greetings to Jerusalem. When the letters had been dispatched he reconsidered and said: ‘I acted improperly. I had the greetings to Hezekiah precede those to his God.’ Immediately, he arose from his throne, took three steps, recalled the letters and wrote other letters in their place. He wrote in them: Greetings to the great God of Hezekiah, greetings to Hezekiah, and greetings to Jerusalem. The Holy One blessed be He said: ‘You arose from your throne and took three steps in My honor; by your life, I will establish three cosmopolitan kings from you who will rule from one end of the world to the other.’ These are they: Nebuchadnezzar, Evil Merodakh, and Belshatzar. When they arose and blasphemed, the Holy One blessed be He eliminated any vestige of them from the world, and established others in their stead.
It is written: “Hezekiah rejoiced over them and he showed them his treasure house [beit nekhoto]” (Isaiah 39:2). What is beit nekhoto? Rabbi Imi said: It is the bite [nekhita] that he took from Sennacherib, and the plunder that he plundered from Sennacherib. He showed them a sword swallowing a sword.³¹He showed them weapons, each of which was superior to the one before (Matnot Kehuna). Rabbi Shimon ben Lakish said: He showed them houses adorned with ivory like wax.³²Magnificently carved, as though it had been wax melted and poured into a mold. Alternatively, the ivory was actually softened, like wax, so as to allow for its beautification (Rabbi David Luria). Rabbi Yehuda says: He showed them honey as hard as a rock.³³This was apparently honey of exceptional quality, which was very sweet or which could last for a long time or be transported easily. Rabbi Levi said: With this we go out to war and emerge victorious.³⁴He showed him the Ark in the Holy of Holies, and opened it and showed him the Tablets, and said that in the merit of the Torah, Israel is victorious in battle (Etz Yosef).
It is written: “Take millstones and grind flour” (Isaiah 47:2). Rabbi Yehoshua ben Levi said: All the people grind wheat and you say: “Take millstones and grind flour”? Rather, so said Jerusalem to the daughter of Babylon: ‘Had it not been that they waged war against me from On High, could you have overcome me? Had He not “sent fire into my bones” (Lamentations 1:13), could you have overcome me? It is ground flour that you ground; it is a dead lion that you killed; it is a burnt abode that you burned.’ Another matter, “take millstones and grind flour,” in the past, others would grind for you, now, “take millstones and grind flour.”³⁵This hard labor is representative of the fact that Babylon will fall.
“Expose your braid” (Isaiah 47:2), be stripped of your dignity; this is the king, who is situated behind seven partitions. “Bare a leg [shovel], [expose a thigh to cross rivers]” (Isaiah 47:2), stand exposed to the current [shibolet] of the river.³⁶Instead of crossing on a ferry, you will wade through the river on foot like a poor person (Etz Yosef). “Cross rivers,” in the past you would cross in wagons of silver and gold, and now, “expose a thigh to cross rivers.” “Your nakedness will be exposed” (Isaiah 47:3), the punishment fits the crime. Just as there,³⁷When Babylon exiled Israel. “all who honored her demeaned her because they saw her nakedness” (Lamentations 1:8), so, here,³⁸In the downfall of Babylon. “your nakedness will be exposed.” Rabbi Yehoshua ben Levi said: The Holy One blessed be He said: ‘I am destined to bring punishment upon the daughter of Babylon, and even though Daniel will seek mercy on its behalf, as it is written: “Redeem your sins with charity…” (Daniel 4:24), I will not listen to him.’ Why? “Our Redeemer, the Lord of hosts is His name” (Isaiah 47:4).³⁹Our redemption and the construction of the second Temple are contingent upon the downfall of Babylon.

Another matter, “on my bed at nights,” this is the night of Babylon. “I sought the one whom my soul loves,” this is Daniel; “I sought him, but did not find him.” “I will rise now, and circulate in the city, in the streets and in the squares. I will seek the one whom my soul loves,” this is Daniel. “I sought him, but I did not find him.” “The watchmen…found me,” these are the Chaldeans; “the one whom my soul loves,” this is Daniel. Where did he go? One says to a fast; and one says to a feast. The one who says to a fast, as he was pleading for mercy regarding the destruction of the Temple: “Now, our God, heed the prayer of Your servant” (Daniel 9:17). The one who says to a feast; to read the writing of Belshatzar; that is what is written: “Mene mene tekel ufarsin” (Daniel 5:25). Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta, Rabbi Ḥiyya said: Mene: mem, mem, tav, vav, samekh; nun, nun, kof, peh, yod; alef, alef, lamed, resh, nun.⁵The letters were ordered in columns of three and the final word divided into two columns, the result being:
ננקפי
Thus, in order to understand the writing, Daniel had to read each column from top to bottom. This is an allusion to the fact that the message came down from above. Rabbi Shimon ben Ḥalafta said: Yod, tet, tav; yod, tet, tav; alef, dalet, kaf; peh, vav, gimmel, ḥet, mem, tet.⁶This inverts all the letters on the basis of the at bash cipher, in which alef, the first letter of the alphabet, is replaced with tav [at], the last letter; beit is replaced with shin, etc. This is also an allusion to the divine source of the message. The Rabbis say: Alef, nun, mem; alef, nun, mem; lamed, kof, tav; nun, yod, samekh, resh, peh, vav.⁷According to this opinion, the order of the letters in each word was reversed. Rabbi Meir says: In accordance with its plain meaning. Mene mene tekel ufarsin.⁸The words were written as they appear, and not in code. The reason the scholars other than Daniel could not decipher it is because the Hebrew letters were written in the Assyrian script, which was then adopted as the regular Hebrew script, and not in the more familiar ancient Hebrew script. God has counted [mana] the years of your kingdom and it has been completed.⁹Mene is written twice to indicate that God counted at the outset and counted again at present, and the time for the Babylonian kingdom had elapsed. God weighed [tekel]¹⁰Tav in Aramaic replaces the Hebrew shin; therefore tekel is the equivalent of shakal – weighed. on the scale...¹¹He weighed your good deeds and evil deeds and the result is that you do not have the requisite virtue to remain in power. He has divided [paras] your kingdom and given it…¹²He has given it to the Medes and the Persians.
At that moment all Israel assembled near Daniel and said to him: ‘Our master Daniel, all the dire and harsh prophecies that Jeremiah prophesied befell us, and the one positive prophecy that he prophesied in our regard: “For at the completion of seventy years for Babylonia, [I will remember you]” (Jeremiah 29:10), has not yet transpired.’ He said to them: ‘Bring me the book of Isaiah.’ He began reading until he reached this verse: “A prophecy of the wilderness of the sea, like gale force winds in the south” (Isaiah 21:1). If sea, why wilderness, if wilderness, why sea? Rather, these are the four kingdoms that are likened to beasts, as it is written: “And four great beasts” (Daniel 7:3).¹³The reference is to the four kingdoms who would subjugate Israel, of which Babylonia was the first. Rabbi Ḥanina said that Rabbi Yoḥanan said: “Each different from the other” (Daniel 7:3); the damage that each causes is different from the other. If you merit, from the sea; if not, from the forest; just as these beasts, that ascend from the sea, do not cause damage and those that emerge from the forest do cause damage, so too, if you merit, the nations will not rule over you. On a similar note, “the boar from the forest [miyaar] will gnaw at it” (Psalms 80:14). There is a suspended ayin.¹⁴The ayin in the word miyaar is written such that it is small and suspended over the other letters. This is so that the word can be read without the ayin, as river [yeor], or with the ayin, as forest [yaar]. If you merit, it will be from the river [yeor] and if not, from the forest [yaar]. Just as the beast that ascends from the sea does not cause damage, [and that which] emerges from the forest causes damage, so it is.¹⁵With the nations of the world.
“Like sweeping gale force winds in the south” (Isaiah 21:1), Rabbi Levi said: You do not have any windstorm that is as severe as the windstorm that comes from the north and causes the people located in the south to turn white from terror. What is this?¹⁶What is the prophet referring to with this imagery? This is Nebuchadnezzar, who arose from the north and destroyed the Temple that was located in the south. “Coming from the wilderness [from a fearful land]” (Isaiah 21:1). From where did he come? Rabbi Ḥanina said: He came from a desolate path in the wilderness, [as it is stated]: “Coming from the wilderness from a fearful land.”
“A harsh vision was told to me” (Isaiah 21:2). There are ten expressions for prophecy: Vision [ḥazon], prophecy [nevua], preaching [hatafa], speech [dibur], saying [amira], command [tzivui], burden [masa], parable [mashal], poetry [melitza], riddle [ḥida]. Which is the harshest of all? Rabbi Eliezer says: Vision [ḥazon] is the harshest, as it is stated: “A harsh vision [ḥazut] was told to me” (Isaiah 21:2). Rabbi Yoḥanan said: Speech [dibur] is the harshest, as it is stated: “The man, lord of the land, spoke [diber] harshly with us” (Genesis 42:30). The Rabbis say: Burden [masa] is the harshest, in its plain sense: “Like a heavy burden [masa]” (Psalms 38:5).
“The traitor betrays and the plunderer plunders. Ascend [ali], Eilam! Besiege, Media!” (Isaiah 21:2). The trouble of Eilam has already disappeared [nitalem]. “Besiege [tzuri], Media,” the trouble [tzara] of Media has already been created [notzera]. “All its sighing I ended” (Isaiah 21:2); all the sighing caused by Babylon. “Therefore my loins are filled with trembling” (Isaiah 21:3), Rabbi Shimon ben Gamliel said: Because they sensed some of the trouble that the kingdoms would cause, our ancestors became restive. Initially, “…to circumvent the land of Edom, and the soul of the people grew restive” (Numbers 21:4).¹⁷They grew uneasy as they traveled past Edom because they sensed the troubles that Edom, identified as Rome, would cause the Jewish people. Jeremiah said: “We bring our bread at the peril of our lives” (Lamentations 5:9). Daniel said: “I, Daniel, my spirit was distressed” (Daniel 7:15). Isaiah said: “Therefore my loins are filled with trembling” (Isaiah 21:3). We, who are engulfed within their innards for many days, many years, many eras, and many epochs, all the more so.
“Therefore, my loins are filled with trembling; pains have overcome me, like the pains of a woman in childbirth. I am confounded from hearing; I am frightened from seeing” (Isaiah 21:3). “I am confounded from hearing”—the sounds of blasphemies and curses of the wicked; that is what is written: “You have been haughty toward the Lord of heaven: and the vessels of His House…” (Daniel 5:23).
“I am frightened from seeing,” from seeing the tranquility of that wicked one; that is what is written: “King Belshatzar made a great banquet” (Daniel 5:1). What is “great”? Rabbi Ḥama ben Rabbi Ḥanina said: Greater than that of his God. He said to them: ‘Your omer, how was it prepared for sacrifice?’ They said: ‘With thirteen sifters.’ He said to them: ‘But mine is with fourteen sifters.’
“My heart is bewildered” (Isaiah 21:4), this is the court, which erred in the calculation of one day.¹⁸They erred in the calculation of the end of the Babylonian exile, and were therefore bewildered as to why it had not yet ended. Their calculation as to the day of their redemption was incorrect. “Terror [palatzut] has frightened me” (Isaiah 21:4), Rabbi Pinḥas in the name of Rabbi Yehoshua said: You enjoyed my cup [peyali].¹⁹They ate and drank using the Temple vessels. Alternatively, palatzut, the mouth [peh] that spreads words of cynicism [letzut]; alternatively, “terror [palatzut] has frightened me,” because words of cynicism emerged.
“My night of desire, he has transformed into horror” (Isaiah 21:4), the night regarding which my soul was yearning for, for redemption, has been transformed into horror. “Setting the table” (Isaiah 21:5), you set the table,²⁰The midrash merely translated this Hebrew expression into Aramaic. The prophet is describing Belshatzar’s arrogant and elaborate feast in celebration of the fact that Israel, he assumed, would never be redeemed. “kindling the candelabrum” (Isaiah 21:5), you set up the candelabrum, you kindled the lamps.
“Arise princes” (Isaiah 21:5), these are Cyrus and Darius; “anoint the shield” (Isaiah 21:5), receive the kingdom.²¹Belshatzar arrogantly celebrated, but ultimately he was supplanted by Darius the Mede and Cyrus the Persian. Cyrus had said to Darius: ‘Reign before me.’ Darius said to Cyrus: ‘That is not what Daniel articulated: “Your kingdom is divided and given to Media and Persia” (Daniel 5:28), to Media first and to Persia thereafter. You should reign before me.’²²This implies that Media would rule before Persia. According to the extant text of the midrash, this is difficult to understand, as Cyrus the Persian would have been correct in offering Darius the first rule. Apparently the correct version is that Darius offered Cyrus first rule, and Cyrus responded that Darius should rule first based on the order implied in the verse in Daniel (Maharzu). When that wicked one²³Belshatzar. heard, he dispatched and said to his armies: ‘Any nation and kingdom that rebelled against me, we will invade them.’ The Holy One blessed be He said to him: ‘Wicked one, you sent to everyone,²⁴You sent threats to all the nations who rebelled. did you perhaps send to me?²⁵Did you repent your sins in an attempt to revoke the decree that you will be stripped of your kingdom? By your life, the punishment of that man²⁶Belshatzar. will not come from anywhere else, but rather from Me.’ That is what is written: “For it is not from the east or the west…but God is the Judge; He humbles this one and elevates that one” (Psalms 75:7–8), He will humble Belshatzar and elevate Cyrus and Darius.
Cyrus and Darius were Belshatzar’s gatekeepers. When he heard these verses, he said to them: ‘Anyone whom you see here tonight, even if he says to you: I am the king, remove his head.’ It is not the way of kings to situate their lavatories within their halls, but rather outside their halls. His bowels were loose all that night and he went out and they did not notice him. When he entered, they noticed him. They said to him: ‘Who are you?’ He said to them: ‘I am the king.’ They said to him: ‘Is this not what the king commanded, that anyone whom we see here this night, even if he says to you: I am the king, remove his head?’ What did they do? They took a branch from the candelabrum and pierced his brain. That is what is written: “On that night, Belshatzar the Chaldean king was killed (Daniel 5:30).
At what hour was he killed? Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: At the time when sleep begins. Rabbi Shmuel said: When one can distinguish between a wolf and a dog. They do not disagree. The one who says: When sleep begins [says that Belshatzar] was convulsing that entire day, as it was attributed to him as part of his reign.²⁷He was struck at the beginning of the night, but since his reign included the calendar day that began that night, he did not actually die until the beginning of the following night (Matnot Kehuna). Some suggest that the text should read that he was convulsing all night and died in the morning (Rabbi David Luria). The one who says: When one can distinguish between a wolf and a dog [says that] he was dying all that night, as it was attributed to him as part of his reign.²⁸He was struck at the beginning of the night and convulsed into the morning, when there is enough light to recognize the difference between a wolf and a dog (Matnot Kehuna). Rabbi Binyamin ben Levi said: Like the time between one cup and another cup, one kingdom was replaced by another kingdom. That is what is written: “For a cup is in the hand of the Lord with foaming wine…He pours from it. [But the dregs are sucked, drunk by all the wicked of the earth]” (Psalms 75:9).
This is why the prophet mocks and says: “Go down and sit on the dust” (Isaiah 47:1). The punishment fits the crime; just as there: “The elders of the daughter of Zion will sit silently on the ground” (Lamentations 2:10), so here: “Go down and sit on the dust.” Rabbi Ḥunya said: So said Jerusalem to the daughter of Babylon: Old, worn out, repulsive harlot, go down. You consider yourself a virgin; you are old. “Sit on the ground without a chair” (Isaiah 47:1), your meriting that throne is null and void.
What merit did he have?²⁹By what merit did the Babylonian kings rule until that point? “At that time Merodakh Baladan, [son of Baladan, king of Babylon], sent [scrolls and a gift to Hezekiah; he had heard that he had become ill and recovered]” (Isaiah 39:1). They said that Merodakh was a sun worshipper, and he was accustomed to eat at the sixth hour and would sleep until the ninth hour. When the orb of the sun receded in the days of Hezekiah king of Judah,³⁰The sun moved backward ten hours as a sign that Hezekiah would recover from his illness (see II Kings 20:8–11). he slept and arose and found that it was morning. He sought to kill all of his guards. He said to them: ‘You let me sleep all day and all night?’ They said to him: ‘The day receded.’ He said to them: ‘Who was the God who caused it to recede?’ They said: ‘The God of Hezekiah caused it to recede.’ He said to them: ‘Is there a god greater than my god?’ They said to him: ‘The God of Hezekiah is greater than your god.’ He immediately sent scrolls and a gift to Hezekiah. That is what is written: “At that time Merodakh Baladan…sent.”
What did he write in them? Greetings to Hezekiah, greetings to the great God, greetings to Jerusalem. When the letters had been dispatched he reconsidered and said: ‘I acted improperly. I had the greetings to Hezekiah precede those to his God.’ Immediately, he arose from his throne, took three steps, recalled the letters and wrote other letters in their place. He wrote in them: Greetings to the great God of Hezekiah, greetings to Hezekiah, and greetings to Jerusalem. The Holy One blessed be He said: ‘You arose from your throne and took three steps in My honor; by your life, I will establish three cosmopolitan kings from you who will rule from one end of the world to the other.’ These are they: Nebuchadnezzar, Evil Merodakh, and Belshatzar. When they arose and blasphemed, the Holy One blessed be He eliminated any vestige of them from the world, and established others in their stead.
It is written: “Hezekiah rejoiced over them and he showed them his treasure house [beit nekhoto]” (Isaiah 39:2). What is beit nekhoto? Rabbi Imi said: It is the bite [nekhita] that he took from Sennacherib, and the plunder that he plundered from Sennacherib. He showed them a sword swallowing a sword.³¹He showed them weapons, each of which was superior to the one before (Matnot Kehuna). Rabbi Shimon ben Lakish said: He showed them houses adorned with ivory like wax.³²Magnificently carved, as though it had been wax melted and poured into a mold. Alternatively, the ivory was actually softened, like wax, so as to allow for its beautification (Rabbi David Luria). Rabbi Yehuda says: He showed them honey as hard as a rock.³³This was apparently honey of exceptional quality, which was very sweet or which could last for a long time or be transported easily. Rabbi Levi said: With this we go out to war and emerge victorious.³⁴He showed him the Ark in the Holy of Holies, and opened it and showed him the Tablets, and said that in the merit of the Torah, Israel is victorious in battle (Etz Yosef).
It is written: “Take millstones and grind flour” (Isaiah 47:2). Rabbi Yehoshua ben Levi said: All the people grind wheat and you say: “Take millstones and grind flour”? Rather, so said Jerusalem to the daughter of Babylon: ‘Had it not been that they waged war against me from On High, could you have overcome me? Had He not “sent fire into my bones” (Lamentations 1:13), could you have overcome me? It is ground flour that you ground; it is a dead lion that you killed; it is a burnt abode that you burned.’ Another matter, “take millstones and grind flour,” in the past, others would grind for you, now, “take millstones and grind flour.”³⁵This hard labor is representative of the fact that Babylon will fall.
“Expose your braid” (Isaiah 47:2), be stripped of your dignity; this is the king, who is situated behind seven partitions. “Bare a leg [shovel], [expose a thigh to cross rivers]” (Isaiah 47:2), stand exposed to the current [shibolet] of the river.³⁶Instead of crossing on a ferry, you will wade through the river on foot like a poor person (Etz Yosef). “Cross rivers,” in the past you would cross in wagons of silver and gold, and now, “expose a thigh to cross rivers.” “Your nakedness will be exposed” (Isaiah 47:3), the punishment fits the crime. Just as there,³⁷When Babylon exiled Israel. “all who honored her demeaned her because they saw her nakedness” (Lamentations 1:8), so, here,³⁸In the downfall of Babylon. “your nakedness will be exposed.” Rabbi Yehoshua ben Levi said: The Holy One blessed be He said: ‘I am destined to bring punishment upon the daughter of Babylon, and even though Daniel will seek mercy on its behalf, as it is written: “Redeem your sins with charity…” (Daniel 4:24), I will not listen to him.’ Why? “Our Redeemer, the Lord of hosts is His name” (Isaiah 47:4).³⁹Our redemption and the construction of the second Temple are contingent upon the downfall of Babylon.

Another matter, “on my bed at nights,” this is the night of Babylon. “I sought the one whom my soul loves,” this is Daniel; “I sought him, but did not find him.” “I will rise now, and circulate in the city, in the streets and in the squares. I will seek the one whom my soul loves,” this is Daniel. “I sought him, but I did not find him.” “The watchmen…found me,” these are the Chaldeans; “the one whom my soul loves,” this is Daniel. Where did he go? One says to a fast; and one says to a feast. The one who says to a fast, as he was pleading for mercy regarding the destruction of the Temple: “Now, our God, heed the prayer of Your servant” (Daniel 9:17). The one who says to a feast; to read the writing of Belshatzar; that is what is written: “Mene mene tekel ufarsin” (Daniel 5:25). Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta, Rabbi Ḥiyya said: Mene: mem, mem, tav, vav, samekh; nun, nun, kof, peh, yod; alef, alef, lamed, resh, nun.⁵The letters were ordered in columns of three and the final word divided into two columns, the result being:
ננקפי
Thus, in order to understand the writing, Daniel had to read each column from top to bottom. This is an allusion to the fact that the message came down from above. Rabbi Shimon ben Ḥalafta said: Yod, tet, tav; yod, tet, tav; alef, dalet, kaf; peh, vav, gimmel, ḥet, mem, tet.⁶This inverts all the letters on the basis of the at bash cipher, in which alef, the first letter of the alphabet, is replaced with tav [at], the last letter; beit is replaced with shin, etc. This is also an allusion to the divine source of the message. The Rabbis say: Alef, nun, mem; alef, nun, mem; lamed, kof, tav; nun, yod, samekh, resh, peh, vav.⁷According to this opinion, the order of the letters in each word was reversed. Rabbi Meir says: In accordance with its plain meaning. Mene mene tekel ufarsin.⁸The words were written as they appear, and not in code. The reason the scholars other than Daniel could not decipher it is because the Hebrew letters were written in the Assyrian script, which was then adopted as the regular Hebrew script, and not in the more familiar ancient Hebrew script. God has counted [mana] the years of your kingdom and it has been completed.⁹Mene is written twice to indicate that God counted at the outset and counted again at present, and the time for the Babylonian kingdom had elapsed. God weighed [tekel]¹⁰Tav in Aramaic replaces the Hebrew shin; therefore tekel is the equivalent of shakal – weighed. on the scale...¹¹He weighed your good deeds and evil deeds and the result is that you do not have the requisite virtue to remain in power. He has divided [paras] your kingdom and given it…¹²He has given it to the Medes and the Persians.
At that moment all Israel assembled near Daniel and said to him: ‘Our master Daniel, all the dire and harsh prophecies that Jeremiah prophesied befell us, and the one positive prophecy that he prophesied in our regard: “For at the completion of seventy years for Babylonia, [I will remember you]” (Jeremiah 29:10), has not yet transpired.’ He said to them: ‘Bring me the book of Isaiah.’ He began reading until he reached this verse: “A prophecy of the wilderness of the sea, like gale force winds in the south” (Isaiah 21:1). If sea, why wilderness, if wilderness, why sea? Rather, these are the four kingdoms that are likened to beasts, as it is written: “And four great beasts” (Daniel 7:3).¹³The reference is to the four kingdoms who would subjugate Israel, of which Babylonia was the first. Rabbi Ḥanina said that Rabbi Yoḥanan said: “Each different from the other” (Daniel 7:3); the damage that each causes is different from the other. If you merit, from the sea; if not, from the forest; just as these beasts, that ascend from the sea, do not cause damage and those that emerge from the forest do cause damage, so too, if you merit, the nations will not rule over you. On a similar note, “the boar from the forest [miyaar] will gnaw at it” (Psalms 80:14). There is a suspended ayin.¹⁴The ayin in the word miyaar is written such that it is small and suspended over the other letters. This is so that the word can be read without the ayin, as river [yeor], or with the ayin, as forest [yaar]. If you merit, it will be from the river [yeor] and if not, from the forest [yaar]. Just as the beast that ascends from the sea does not cause damage, [and that which] emerges from the forest causes damage, so it is.¹⁵With the nations of the world.
“Like sweeping gale force winds in the south” (Isaiah 21:1), Rabbi Levi said: You do not have any windstorm that is as severe as the windstorm that comes from the north and causes the people located in the south to turn white from terror. What is this?¹⁶What is the prophet referring to with this imagery? This is Nebuchadnezzar, who arose from the north and destroyed the Temple that was located in the south. “Coming from the wilderness [from a fearful land]” (Isaiah 21:1). From where did he come? Rabbi Ḥanina said: He came from a desolate path in the wilderness, [as it is stated]: “Coming from the wilderness from a fearful land.”
“A harsh vision was told to me” (Isaiah 21:2). There are ten expressions for prophecy: Vision [ḥazon], prophecy [nevua], preaching [hatafa], speech [dibur], saying [amira], command [tzivui], burden [masa], parable [mashal], poetry [melitza], riddle [ḥida]. Which is the harshest of all? Rabbi Eliezer says: Vision [ḥazon] is the harshest, as it is stated: “A harsh vision [ḥazut] was told to me” (Isaiah 21:2). Rabbi Yoḥanan said: Speech [dibur] is the harshest, as it is stated: “The man, lord of the land, spoke [diber] harshly with us” (Genesis 42:30). The Rabbis say: Burden [masa] is the harshest, in its plain sense: “Like a heavy burden [masa]” (Psalms 38:5).
“The traitor betrays and the plunderer plunders. Ascend [ali], Eilam! Besiege, Media!” (Isaiah 21:2). The trouble of Eilam has already disappeared [nitalem]. “Besiege [tzuri], Media,” the trouble [tzara] of Media has already been created [notzera]. “All its sighing I ended” (Isaiah 21:2); all the sighing caused by Babylon. “Therefore my loins are filled with trembling” (Isaiah 21:3), Rabbi Shimon ben Gamliel said: Because they sensed some of the trouble that the kingdoms would cause, our ancestors became restive. Initially, “…to circumvent the land of Edom, and the soul of the people grew restive” (Numbers 21:4).¹⁷They grew uneasy as they traveled past Edom because they sensed the troubles that Edom, identified as Rome, would cause the Jewish people. Jeremiah said: “We bring our bread at the peril of our lives” (Lamentations 5:9). Daniel said: “I, Daniel, my spirit was distressed” (Daniel 7:15). Isaiah said: “Therefore my loins are filled with trembling” (Isaiah 21:3). We, who are engulfed within their innards for many days, many years, many eras, and many epochs, all the more so.
“Therefore, my loins are filled with trembling; pains have overcome me, like the pains of a woman in childbirth. I am confounded from hearing; I am frightened from seeing” (Isaiah 21:3). “I am confounded from hearing”—the sounds of blasphemies and curses of the wicked; that is what is written: “You have been haughty toward the Lord of heaven: and the vessels of His House…” (Daniel 5:23).
“I am frightened from seeing,” from seeing the tranquility of that wicked one; that is what is written: “King Belshatzar made a great banquet” (Daniel 5:1). What is “great”? Rabbi Ḥama ben Rabbi Ḥanina said: Greater than that of his God. He said to them: ‘Your omer, how was it prepared for sacrifice?’ They said: ‘With thirteen sifters.’ He said to them: ‘But mine is with fourteen sifters.’
“My heart is bewildered” (Isaiah 21:4), this is the court, which erred in the calculation of one day.¹⁸They erred in the calculation of the end of the Babylonian exile, and were therefore bewildered as to why it had not yet ended. Their calculation as to the day of their redemption was incorrect. “Terror [palatzut] has frightened me” (Isaiah 21:4), Rabbi Pinḥas in the name of Rabbi Yehoshua said: You enjoyed my cup [peyali].¹⁹They ate and drank using the Temple vessels. Alternatively, palatzut, the mouth [peh] that spreads words of cynicism [letzut]; alternatively, “terror [palatzut] has frightened me,” because words of cynicism emerged.
“My night of desire, he has transformed into horror” (Isaiah 21:4), the night regarding which my soul was yearning for, for redemption, has been transformed into horror. “Setting the table” (Isaiah 21:5), you set the table,²⁰The midrash merely translated this Hebrew expression into Aramaic. The prophet is describing Belshatzar’s arrogant and elaborate feast in celebration of the fact that Israel, he assumed, would never be redeemed. “kindling the candelabrum” (Isaiah 21:5), you set up the candelabrum, you kindled the lamps.
“Arise princes” (Isaiah 21:5), these are Cyrus and Darius; “anoint the shield” (Isaiah 21:5), receive the kingdom.²¹Belshatzar arrogantly celebrated, but ultimately he was supplanted by Darius the Mede and Cyrus the Persian. Cyrus had said to Darius: ‘Reign before me.’ Darius said to Cyrus: ‘That is not what Daniel articulated: “Your kingdom is divided and given to Media and Persia” (Daniel 5:28), to Media first and to Persia thereafter. You should reign before me.’²²This implies that Media would rule before Persia. According to the extant text of the midrash, this is difficult to understand, as Cyrus the Persian would have been correct in offering Darius the first rule. Apparently the correct version is that Darius offered Cyrus first rule, and Cyrus responded that Darius should rule first based on the order implied in the verse in Daniel (Maharzu). When that wicked one²³Belshatzar. heard, he dispatched and said to his armies: ‘Any nation and kingdom that rebelled against me, we will invade them.’ The Holy One blessed be He said to him: ‘Wicked one, you sent to everyone,²⁴You sent threats to all the nations who rebelled. did you perhaps send to me?²⁵Did you repent your sins in an attempt to revoke the decree that you will be stripped of your kingdom? By your life, the punishment of that man²⁶Belshatzar. will not come from anywhere else, but rather from Me.’ That is what is written: “For it is not from the east or the west…but God is the Judge; He humbles this one and elevates that one” (Psalms 75:7–8), He will humble Belshatzar and elevate Cyrus and Darius.
Cyrus and Darius were Belshatzar’s gatekeepers. When he heard these verses, he said to them: ‘Anyone whom you see here tonight, even if he says to you: I am the king, remove his head.’ It is not the way of kings to situate their lavatories within their halls, but rather outside their halls. His bowels were loose all that night and he went out and they did not notice him. When he entered, they noticed him. They said to him: ‘Who are you?’ He said to them: ‘I am the king.’ They said to him: ‘Is this not what the king commanded, that anyone whom we see here this night, even if he says to you: I am the king, remove his head?’ What did they do? They took a branch from the candelabrum and pierced his brain. That is what is written: “On that night, Belshatzar the Chaldean king was killed (Daniel 5:30).
At what hour was he killed? Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: At the time when sleep begins. Rabbi Shmuel said: When one can distinguish between a wolf and a dog. They do not disagree. The one who says: When sleep begins [says that Belshatzar] was convulsing that entire day, as it was attributed to him as part of his reign.²⁷He was struck at the beginning of the night, but since his reign included the calendar day that began that night, he did not actually die until the beginning of the following night (Matnot Kehuna). Some suggest that the text should read that he was convulsing all night and died in the morning (Rabbi David Luria). The one who says: When one can distinguish between a wolf and a dog [says that] he was dying all that night, as it was attributed to him as part of his reign.²⁸He was struck at the beginning of the night and convulsed into the morning, when there is enough light to recognize the difference between a wolf and a dog (Matnot Kehuna). Rabbi Binyamin ben Levi said: Like the time between one cup and another cup, one kingdom was replaced by another kingdom. That is what is written: “For a cup is in the hand of the Lord with foaming wine…He pours from it. [But the dregs are sucked, drunk by all the wicked of the earth]” (Psalms 75:9).
This is why the prophet mocks and says: “Go down and sit on the dust” (Isaiah 47:1). The punishment fits the crime; just as there: “The elders of the daughter of Zion will sit silently on the ground” (Lamentations 2:10), so here: “Go down and sit on the dust.” Rabbi Ḥunya said: So said Jerusalem to the daughter of Babylon: Old, worn out, repulsive harlot, go down. You consider yourself a virgin; you are old. “Sit on the ground without a chair” (Isaiah 47:1), your meriting that throne is null and void.
What merit did he have?²⁹By what merit did the Babylonian kings rule until that point? “At that time Merodakh Baladan, [son of Baladan, king of Babylon], sent [scrolls and a gift to Hezekiah; he had heard that he had become ill and recovered]” (Isaiah 39:1). They said that Merodakh was a sun worshipper, and he was accustomed to eat at the sixth hour and would sleep until the ninth hour. When the orb of the sun receded in the days of Hezekiah king of Judah,³⁰The sun moved backward ten hours as a sign that Hezekiah would recover from his illness (see II Kings 20:8–11). he slept and arose and found that it was morning. He sought to kill all of his guards. He said to them: ‘You let me sleep all day and all night?’ They said to him: ‘The day receded.’ He said to them: ‘Who was the God who caused it to recede?’ They said: ‘The God of Hezekiah caused it to recede.’ He said to them: ‘Is there a god greater than my god?’ They said to him: ‘The God of Hezekiah is greater than your god.’ He immediately sent scrolls and a gift to Hezekiah. That is what is written: “At that time Merodakh Baladan…sent.”
What did he write in them? Greetings to Hezekiah, greetings to the great God, greetings to Jerusalem. When the letters had been dispatched he reconsidered and said: ‘I acted improperly. I had the greetings to Hezekiah precede those to his God.’ Immediately, he arose from his throne, took three steps, recalled the letters and wrote other letters in their place. He wrote in them: Greetings to the great God of Hezekiah, greetings to Hezekiah, and greetings to Jerusalem. The Holy One blessed be He said: ‘You arose from your throne and took three steps in My honor; by your life, I will establish three cosmopolitan kings from you who will rule from one end of the world to the other.’ These are they: Nebuchadnezzar, Evil Merodakh, and Belshatzar. When they arose and blasphemed, the Holy One blessed be He eliminated any vestige of them from the world, and established others in their stead.
It is written: “Hezekiah rejoiced over them and he showed them his treasure house [beit nekhoto]” (Isaiah 39:2). What is beit nekhoto? Rabbi Imi said: It is the bite [nekhita] that he took from Sennacherib, and the plunder that he plundered from Sennacherib. He showed them a sword swallowing a sword.³¹He showed them weapons, each of which was superior to the one before (Matnot Kehuna). Rabbi Shimon ben Lakish said: He showed them houses adorned with ivory like wax.³²Magnificently carved, as though it had been wax melted and poured into a mold. Alternatively, the ivory was actually softened, like wax, so as to allow for its beautification (Rabbi David Luria). Rabbi Yehuda says: He showed them honey as hard as a rock.³³This was apparently honey of exceptional quality, which was very sweet or which could last for a long time or be transported easily. Rabbi Levi said: With this we go out to war and emerge victorious.³⁴He showed him the Ark in the Holy of Holies, and opened it and showed him the Tablets, and said that in the merit of the Torah, Israel is victorious in battle (Etz Yosef).
It is written: “Take millstones and grind flour” (Isaiah 47:2). Rabbi Yehoshua ben Levi said: All the people grind wheat and you say: “Take millstones and grind flour”? Rather, so said Jerusalem to the daughter of Babylon: ‘Had it not been that they waged war against me from On High, could you have overcome me? Had He not “sent fire into my bones” (Lamentations 1:13), could you have overcome me? It is ground flour that you ground; it is a dead lion that you killed; it is a burnt abode that you burned.’ Another matter, “take millstones and grind flour,” in the past, others would grind for you, now, “take millstones and grind flour.”³⁵This hard labor is representative of the fact that Babylon will fall.
“Expose your braid” (Isaiah 47:2), be stripped of your dignity; this is the king, who is situated behind seven partitions. “Bare a leg [shovel], [expose a thigh to cross rivers]” (Isaiah 47:2), stand exposed to the current [shibolet] of the river.³⁶Instead of crossing on a ferry, you will wade through the river on foot like a poor person (Etz Yosef). “Cross rivers,” in the past you would cross in wagons of silver and gold, and now, “expose a thigh to cross rivers.” “Your nakedness will be exposed” (Isaiah 47:3), the punishment fits the crime. Just as there,³⁷When Babylon exiled Israel. “all who honored her demeaned her because they saw her nakedness” (Lamentations 1:8), so, here,³⁸In the downfall of Babylon. “your nakedness will be exposed.” Rabbi Yehoshua ben Levi said: The Holy One blessed be He said: ‘I am destined to bring punishment upon the daughter of Babylon, and even though Daniel will seek mercy on its behalf, as it is written: “Redeem your sins with charity…” (Daniel 4:24), I will not listen to him.’ Why? “Our Redeemer, the Lord of hosts is His name” (Isaiah 47:4).³⁹Our redemption and the construction of the second Temple are contingent upon the downfall of Babylon.

Another matter, “on my bed at nights,” this is the night of Babylon. “I sought the one whom my soul loves,” this is Daniel; “I sought him, but did not find him.” “I will rise now, and circulate in the city, in the streets and in the squares. I will seek the one whom my soul loves,” this is Daniel. “I sought him, but I did not find him.” “The watchmen…found me,” these are the Chaldeans; “the one whom my soul loves,” this is Daniel. Where did he go? One says to a fast; and one says to a feast. The one who says to a fast, as he was pleading for mercy regarding the destruction of the Temple: “Now, our God, heed the prayer of Your servant” (Daniel 9:17). The one who says to a feast; to read the writing of Belshatzar; that is what is written: “Mene mene tekel ufarsin” (Daniel 5:25). Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta, Rabbi Ḥiyya said: Mene: mem, mem, tav, vav, samekh; nun, nun, kof, peh, yod; alef, alef, lamed, resh, nun.⁵The letters were ordered in columns of three and the final word divided into two columns, the result being:
ננקפי
Thus, in order to understand the writing, Daniel had to read each column from top to bottom. This is an allusion to the fact that the message came down from above. Rabbi Shimon ben Ḥalafta said: Yod, tet, tav; yod, tet, tav; alef, dalet, kaf; peh, vav, gimmel, ḥet, mem, tet.⁶This inverts all the letters on the basis of the at bash cipher, in which alef, the first letter of the alphabet, is replaced with tav [at], the last letter; beit is replaced with shin, etc. This is also an allusion to the divine source of the message. The Rabbis say: Alef, nun, mem; alef, nun, mem; lamed, kof, tav; nun, yod, samekh, resh, peh, vav.⁷According to this opinion, the order of the letters in each word was reversed. Rabbi Meir says: In accordance with its plain meaning. Mene mene tekel ufarsin.⁸The words were written as they appear, and not in code. The reason the scholars other than Daniel could not decipher it is because the Hebrew letters were written in the Assyrian script, which was then adopted as the regular Hebrew script, and not in the more familiar ancient Hebrew script. God has counted [mana] the years of your kingdom and it has been completed.⁹Mene is written twice to indicate that God counted at the outset and counted again at present, and the time for the Babylonian kingdom had elapsed. God weighed [tekel]¹⁰Tav in Aramaic replaces the Hebrew shin; therefore tekel is the equivalent of shakal – weighed. on the scale...¹¹He weighed your good deeds and evil deeds and the result is that you do not have the requisite virtue to remain in power. He has divided [paras] your kingdom and given it…¹²He has given it to the Medes and the Persians.
At that moment all Israel assembled near Daniel and said to him: ‘Our master Daniel, all the dire and harsh prophecies that Jeremiah prophesied befell us, and the one positive prophecy that he prophesied in our regard: “For at the completion of seventy years for Babylonia, [I will remember you]” (Jeremiah 29:10), has not yet transpired.’ He said to them: ‘Bring me the book of Isaiah.’ He began reading until he reached this verse: “A prophecy of the wilderness of the sea, like gale force winds in the south” (Isaiah 21:1). If sea, why wilderness, if wilderness, why sea? Rather, these are the four kingdoms that are likened to beasts, as it is written: “And four great beasts” (Daniel 7:3).¹³The reference is to the four kingdoms who would subjugate Israel, of which Babylonia was the first. Rabbi Ḥanina said that Rabbi Yoḥanan said: “Each different from the other” (Daniel 7:3); the damage that each causes is different from the other. If you merit, from the sea; if not, from the forest; just as these beasts, that ascend from the sea, do not cause damage and those that emerge from the forest do cause damage, so too, if you merit, the nations will not rule over you. On a similar note, “the boar from the forest [miyaar] will gnaw at it” (Psalms 80:14). There is a suspended ayin.¹⁴The ayin in the word miyaar is written such that it is small and suspended over the other letters. This is so that the word can be read without the ayin, as river [yeor], or with the ayin, as forest [yaar]. If you merit, it will be from the river [yeor] and if not, from the forest [yaar]. Just as the beast that ascends from the sea does not cause damage, [and that which] emerges from the forest causes damage, so it is.¹⁵With the nations of the world.
“Like sweeping gale force winds in the south” (Isaiah 21:1), Rabbi Levi said: You do not have any windstorm that is as severe as the windstorm that comes from the north and causes the people located in the south to turn white from terror. What is this?¹⁶What is the prophet referring to with this imagery? This is Nebuchadnezzar, who arose from the north and destroyed the Temple that was located in the south. “Coming from the wilderness [from a fearful land]” (Isaiah 21:1). From where did he come? Rabbi Ḥanina said: He came from a desolate path in the wilderness, [as it is stated]: “Coming from the wilderness from a fearful land.”
“A harsh vision was told to me” (Isaiah 21:2). There are ten expressions for prophecy: Vision [ḥazon], prophecy [nevua], preaching [hatafa], speech [dibur], saying [amira], command [tzivui], burden [masa], parable [mashal], poetry [melitza], riddle [ḥida]. Which is the harshest of all? Rabbi Eliezer says: Vision [ḥazon] is the harshest, as it is stated: “A harsh vision [ḥazut] was told to me” (Isaiah 21:2). Rabbi Yoḥanan said: Speech [dibur] is the harshest, as it is stated: “The man, lord of the land, spoke [diber] harshly with us” (Genesis 42:30). The Rabbis say: Burden [masa] is the harshest, in its plain sense: “Like a heavy burden [masa]” (Psalms 38:5).
“The traitor betrays and the plunderer plunders. Ascend [ali], Eilam! Besiege, Media!” (Isaiah 21:2). The trouble of Eilam has already disappeared [nitalem]. “Besiege [tzuri], Media,” the trouble [tzara] of Media has already been created [notzera]. “All its sighing I ended” (Isaiah 21:2); all the sighing caused by Babylon. “Therefore my loins are filled with trembling” (Isaiah 21:3), Rabbi Shimon ben Gamliel said: Because they sensed some of the trouble that the kingdoms would cause, our ancestors became restive. Initially, “…to circumvent the land of Edom, and the soul of the people grew restive” (Numbers 21:4).¹⁷They grew uneasy as they traveled past Edom because they sensed the troubles that Edom, identified as Rome, would cause the Jewish people. Jeremiah said: “We bring our bread at the peril of our lives” (Lamentations 5:9). Daniel said: “I, Daniel, my spirit was distressed” (Daniel 7:15). Isaiah said: “Therefore my loins are filled with trembling” (Isaiah 21:3). We, who are engulfed within their innards for many days, many years, many eras, and many epochs, all the more so.
“Therefore, my loins are filled with trembling; pains have overcome me, like the pains of a woman in childbirth. I am confounded from hearing; I am frightened from seeing” (Isaiah 21:3). “I am confounded from hearing”—the sounds of blasphemies and curses of the wicked; that is what is written: “You have been haughty toward the Lord of heaven: and the vessels of His House…” (Daniel 5:23).
“I am frightened from seeing,” from seeing the tranquility of that wicked one; that is what is written: “King Belshatzar made a great banquet” (Daniel 5:1). What is “great”? Rabbi Ḥama ben Rabbi Ḥanina said: Greater than that of his God. He said to them: ‘Your omer, how was it prepared for sacrifice?’ They said: ‘With thirteen sifters.’ He said to them: ‘But mine is with fourteen sifters.’
“My heart is bewildered” (Isaiah 21:4), this is the court, which erred in the calculation of one day.¹⁸They erred in the calculation of the end of the Babylonian exile, and were therefore bewildered as to why it had not yet ended. Their calculation as to the day of their redemption was incorrect. “Terror [palatzut] has frightened me” (Isaiah 21:4), Rabbi Pinḥas in the name of Rabbi Yehoshua said: You enjoyed my cup [peyali].¹⁹They ate and drank using the Temple vessels. Alternatively, palatzut, the mouth [peh] that spreads words of cynicism [letzut]; alternatively, “terror [palatzut] has frightened me,” because words of cynicism emerged.
“My night of desire, he has transformed into horror” (Isaiah 21:4), the night regarding which my soul was yearning for, for redemption, has been transformed into horror. “Setting the table” (Isaiah 21:5), you set the table,²⁰The midrash merely translated this Hebrew expression into Aramaic. The prophet is describing Belshatzar’s arrogant and elaborate feast in celebration of the fact that Israel, he assumed, would never be redeemed. “kindling the candelabrum” (Isaiah 21:5), you set up the candelabrum, you kindled the lamps.
“Arise princes” (Isaiah 21:5), these are Cyrus and Darius; “anoint the shield” (Isaiah 21:5), receive the kingdom.²¹Belshatzar arrogantly celebrated, but ultimately he was supplanted by Darius the Mede and Cyrus the Persian. Cyrus had said to Darius: ‘Reign before me.’ Darius said to Cyrus: ‘That is not what Daniel articulated: “Your kingdom is divided and given to Media and Persia” (Daniel 5:28), to Media first and to Persia thereafter. You should reign before me.’²²This implies that Media would rule before Persia. According to the extant text of the midrash, this is difficult to understand, as Cyrus the Persian would have been correct in offering Darius the first rule. Apparently the correct version is that Darius offered Cyrus first rule, and Cyrus responded that Darius should rule first based on the order implied in the verse in Daniel (Maharzu). When that wicked one²³Belshatzar. heard, he dispatched and said to his armies: ‘Any nation and kingdom that rebelled against me, we will invade them.’ The Holy One blessed be He said to him: ‘Wicked one, you sent to everyone,²⁴You sent threats to all the nations who rebelled. did you perhaps send to me?²⁵Did you repent your sins in an attempt to revoke the decree that you will be stripped of your kingdom? By your life, the punishment of that man²⁶Belshatzar. will not come from anywhere else, but rather from Me.’ That is what is written: “For it is not from the east or the west…but God is the Judge; He humbles this one and elevates that one” (Psalms 75:7–8), He will humble Belshatzar and elevate Cyrus and Darius.
Cyrus and Darius were Belshatzar’s gatekeepers. When he heard these verses, he said to them: ‘Anyone whom you see here tonight, even if he says to you: I am the king, remove his head.’ It is not the way of kings to situate their lavatories within their halls, but rather outside their halls. His bowels were loose all that night and he went out and they did not notice him. When he entered, they noticed him. They said to him: ‘Who are you?’ He said to them: ‘I am the king.’ They said to him: ‘Is this not what the king commanded, that anyone whom we see here this night, even if he says to you: I am the king, remove his head?’ What did they do? They took a branch from the candelabrum and pierced his brain. That is what is written: “On that night, Belshatzar the Chaldean king was killed (Daniel 5:30).
At what hour was he killed? Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: At the time when sleep begins. Rabbi Shmuel said: When one can distinguish between a wolf and a dog. They do not disagree. The one who says: When sleep begins [says that Belshatzar] was convulsing that entire day, as it was attributed to him as part of his reign.²⁷He was struck at the beginning of the night, but since his reign included the calendar day that began that night, he did not actually die until the beginning of the following night (Matnot Kehuna). Some suggest that the text should read that he was convulsing all night and died in the morning (Rabbi David Luria). The one who says: When one can distinguish between a wolf and a dog [says that] he was dying all that night, as it was attributed to him as part of his reign.²⁸He was struck at the beginning of the night and convulsed into the morning, when there is enough light to recognize the difference between a wolf and a dog (Matnot Kehuna). Rabbi Binyamin ben Levi said: Like the time between one cup and another cup, one kingdom was replaced by another kingdom. That is what is written: “For a cup is in the hand of the Lord with foaming wine…He pours from it. [But the dregs are sucked, drunk by all the wicked of the earth]” (Psalms 75:9).
This is why the prophet mocks and says: “Go down and sit on the dust” (Isaiah 47:1). The punishment fits the crime; just as there: “The elders of the daughter of Zion will sit silently on the ground” (Lamentations 2:10), so here: “Go down and sit on the dust.” Rabbi Ḥunya said: So said Jerusalem to the daughter of Babylon: Old, worn out, repulsive harlot, go down. You consider yourself a virgin; you are old. “Sit on the ground without a chair” (Isaiah 47:1), your meriting that throne is null and void.
What merit did he have?²⁹By what merit did the Babylonian kings rule until that point? “At that time Merodakh Baladan, [son of Baladan, king of Babylon], sent [scrolls and a gift to Hezekiah; he had heard that he had become ill and recovered]” (Isaiah 39:1). They said that Merodakh was a sun worshipper, and he was accustomed to eat at the sixth hour and would sleep until the ninth hour. When the orb of the sun receded in the days of Hezekiah king of Judah,³⁰The sun moved backward ten hours as a sign that Hezekiah would recover from his illness (see II Kings 20:8–11). he slept and arose and found that it was morning. He sought to kill all of his guards. He said to them: ‘You let me sleep all day and all night?’ They said to him: ‘The day receded.’ He said to them: ‘Who was the God who caused it to recede?’ They said: ‘The God of Hezekiah caused it to recede.’ He said to them: ‘Is there a god greater than my god?’ They said to him: ‘The God of Hezekiah is greater than your god.’ He immediately sent scrolls and a gift to Hezekiah. That is what is written: “At that time Merodakh Baladan…sent.”
What did he write in them? Greetings to Hezekiah, greetings to the great God, greetings to Jerusalem. When the letters had been dispatched he reconsidered and said: ‘I acted improperly. I had the greetings to Hezekiah precede those to his God.’ Immediately, he arose from his throne, took three steps, recalled the letters and wrote other letters in their place. He wrote in them: Greetings to the great God of Hezekiah, greetings to Hezekiah, and greetings to Jerusalem. The Holy One blessed be He said: ‘You arose from your throne and took three steps in My honor; by your life, I will establish three cosmopolitan kings from you who will rule from one end of the world to the other.’ These are they: Nebuchadnezzar, Evil Merodakh, and Belshatzar. When they arose and blasphemed, the Holy One blessed be He eliminated any vestige of them from the world, and established others in their stead.
It is written: “Hezekiah rejoiced over them and he showed them his treasure house [beit nekhoto]” (Isaiah 39:2). What is beit nekhoto? Rabbi Imi said: It is the bite [nekhita] that he took from Sennacherib, and the plunder that he plundered from Sennacherib. He showed them a sword swallowing a sword.³¹He showed them weapons, each of which was superior to the one before (Matnot Kehuna). Rabbi Shimon ben Lakish said: He showed them houses adorned with ivory like wax.³²Magnificently carved, as though it had been wax melted and poured into a mold. Alternatively, the ivory was actually softened, like wax, so as to allow for its beautification (Rabbi David Luria). Rabbi Yehuda says: He showed them honey as hard as a rock.³³This was apparently honey of exceptional quality, which was very sweet or which could last for a long time or be transported easily. Rabbi Levi said: With this we go out to war and emerge victorious.³⁴He showed him the Ark in the Holy of Holies, and opened it and showed him the Tablets, and said that in the merit of the Torah, Israel is victorious in battle (Etz Yosef).
It is written: “Take millstones and grind flour” (Isaiah 47:2). Rabbi Yehoshua ben Levi said: All the people grind wheat and you say: “Take millstones and grind flour”? Rather, so said Jerusalem to the daughter of Babylon: ‘Had it not been that they waged war against me from On High, could you have overcome me? Had He not “sent fire into my bones” (Lamentations 1:13), could you have overcome me? It is ground flour that you ground; it is a dead lion that you killed; it is a burnt abode that you burned.’ Another matter, “take millstones and grind flour,” in the past, others would grind for you, now, “take millstones and grind flour.”³⁵This hard labor is representative of the fact that Babylon will fall.
“Expose your braid” (Isaiah 47:2), be stripped of your dignity; this is the king, who is situated behind seven partitions. “Bare a leg [shovel], [expose a thigh to cross rivers]” (Isaiah 47:2), stand exposed to the current [shibolet] of the river.³⁶Instead of crossing on a ferry, you will wade through the river on foot like a poor person (Etz Yosef). “Cross rivers,” in the past you would cross in wagons of silver and gold, and now, “expose a thigh to cross rivers.” “Your nakedness will be exposed” (Isaiah 47:3), the punishment fits the crime. Just as there,³⁷When Babylon exiled Israel. “all who honored her demeaned her because they saw her nakedness” (Lamentations 1:8), so, here,³⁸In the downfall of Babylon. “your nakedness will be exposed.” Rabbi Yehoshua ben Levi said: The Holy One blessed be He said: ‘I am destined to bring punishment upon the daughter of Babylon, and even though Daniel will seek mercy on its behalf, as it is written: “Redeem your sins with charity…” (Daniel 4:24), I will not listen to him.’ Why? “Our Redeemer, the Lord of hosts is His name” (Isaiah 47:4).³⁹Our redemption and the construction of the second Temple are contingent upon the downfall of Babylon.

Another matter, “on my bed at nights,” this is the night of Babylon. “I sought the one whom my soul loves,” this is Daniel; “I sought him, but did not find him.” “I will rise now, and circulate in the city, in the streets and in the squares. I will seek the one whom my soul loves,” this is Daniel. “I sought him, but I did not find him.” “The watchmen…found me,” these are the Chaldeans; “the one whom my soul loves,” this is Daniel. Where did he go? One says to a fast; and one says to a feast. The one who says to a fast, as he was pleading for mercy regarding the destruction of the Temple: “Now, our God, heed the prayer of Your servant” (Daniel 9:17). The one who says to a feast; to read the writing of Belshatzar; that is what is written: “Mene mene tekel ufarsin” (Daniel 5:25). Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta, Rabbi Ḥiyya said: Mene: mem, mem, tav, vav, samekh; nun, nun, kof, peh, yod; alef, alef, lamed, resh, nun.⁵The letters were ordered in columns of three and the final word divided into two columns, the result being:
ננקפי
Thus, in order to understand the writing, Daniel had to read each column from top to bottom. This is an allusion to the fact that the message came down from above. Rabbi Shimon ben Ḥalafta said: Yod, tet, tav; yod, tet, tav; alef, dalet, kaf; peh, vav, gimmel, ḥet, mem, tet.⁶This inverts all the letters on the basis of the at bash cipher, in which alef, the first letter of the alphabet, is replaced with tav [at], the last letter; beit is replaced with shin, etc. This is also an allusion to the divine source of the message. The Rabbis say: Alef, nun, mem; alef, nun, mem; lamed, kof, tav; nun, yod, samekh, resh, peh, vav.⁷According to this opinion, the order of the letters in each word was reversed. Rabbi Meir says: In accordance with its plain meaning. Mene mene tekel ufarsin.⁸The words were written as they appear, and not in code. The reason the scholars other than Daniel could not decipher it is because the Hebrew letters were written in the Assyrian script, which was then adopted as the regular Hebrew script, and not in the more familiar ancient Hebrew script. God has counted [mana] the years of your kingdom and it has been completed.⁹Mene is written twice to indicate that God counted at the outset and counted again at present, and the time for the Babylonian kingdom had elapsed. God weighed [tekel]¹⁰Tav in Aramaic replaces the Hebrew shin; therefore tekel is the equivalent of shakal – weighed. on the scale...¹¹He weighed your good deeds and evil deeds and the result is that you do not have the requisite virtue to remain in power. He has divided [paras] your kingdom and given it…¹²He has given it to the Medes and the Persians.
At that moment all Israel assembled near Daniel and said to him: ‘Our master Daniel, all the dire and harsh prophecies that Jeremiah prophesied befell us, and the one positive prophecy that he prophesied in our regard: “For at the completion of seventy years for Babylonia, [I will remember you]” (Jeremiah 29:10), has not yet transpired.’ He said to them: ‘Bring me the book of Isaiah.’ He began reading until he reached this verse: “A prophecy of the wilderness of the sea, like gale force winds in the south” (Isaiah 21:1). If sea, why wilderness, if wilderness, why sea? Rather, these are the four kingdoms that are likened to beasts, as it is written: “And four great beasts” (Daniel 7:3).¹³The reference is to the four kingdoms who would subjugate Israel, of which Babylonia was the first. Rabbi Ḥanina said that Rabbi Yoḥanan said: “Each different from the other” (Daniel 7:3); the damage that each causes is different from the other. If you merit, from the sea; if not, from the forest; just as these beasts, that ascend from the sea, do not cause damage and those that emerge from the forest do cause damage, so too, if you merit, the nations will not rule over you. On a similar note, “the boar from the forest [miyaar] will gnaw at it” (Psalms 80:14). There is a suspended ayin.¹⁴The ayin in the word miyaar is written such that it is small and suspended over the other letters. This is so that the word can be read without the ayin, as river [yeor], or with the ayin, as forest [yaar]. If you merit, it will be from the river [yeor] and if not, from the forest [yaar]. Just as the beast that ascends from the sea does not cause damage, [and that which] emerges from the forest causes damage, so it is.¹⁵With the nations of the world.
“Like sweeping gale force winds in the south” (Isaiah 21:1), Rabbi Levi said: You do not have any windstorm that is as severe as the windstorm that comes from the north and causes the people located in the south to turn white from terror. What is this?¹⁶What is the prophet referring to with this imagery? This is Nebuchadnezzar, who arose from the north and destroyed the Temple that was located in the south. “Coming from the wilderness [from a fearful land]” (Isaiah 21:1). From where did he come? Rabbi Ḥanina said: He came from a desolate path in the wilderness, [as it is stated]: “Coming from the wilderness from a fearful land.”
“A harsh vision was told to me” (Isaiah 21:2). There are ten expressions for prophecy: Vision [ḥazon], prophecy [nevua], preaching [hatafa], speech [dibur], saying [amira], command [tzivui], burden [masa], parable [mashal], poetry [melitza], riddle [ḥida]. Which is the harshest of all? Rabbi Eliezer says: Vision [ḥazon] is the harshest, as it is stated: “A harsh vision [ḥazut] was told to me” (Isaiah 21:2). Rabbi Yoḥanan said: Speech [dibur] is the harshest, as it is stated: “The man, lord of the land, spoke [diber] harshly with us” (Genesis 42:30). The Rabbis say: Burden [masa] is the harshest, in its plain sense: “Like a heavy burden [masa]” (Psalms 38:5).
“The traitor betrays and the plunderer plunders. Ascend [ali], Eilam! Besiege, Media!” (Isaiah 21:2). The trouble of Eilam has already disappeared [nitalem]. “Besiege [tzuri], Media,” the trouble [tzara] of Media has already been created [notzera]. “All its sighing I ended” (Isaiah 21:2); all the sighing caused by Babylon. “Therefore my loins are filled with trembling” (Isaiah 21:3), Rabbi Shimon ben Gamliel said: Because they sensed some of the trouble that the kingdoms would cause, our ancestors became restive. Initially, “…to circumvent the land of Edom, and the soul of the people grew restive” (Numbers 21:4).¹⁷They grew uneasy as they traveled past Edom because they sensed the troubles that Edom, identified as Rome, would cause the Jewish people. Jeremiah said: “We bring our bread at the peril of our lives” (Lamentations 5:9). Daniel said: “I, Daniel, my spirit was distressed” (Daniel 7:15). Isaiah said: “Therefore my loins are filled with trembling” (Isaiah 21:3). We, who are engulfed within their innards for many days, many years, many eras, and many epochs, all the more so.
“Therefore, my loins are filled with trembling; pains have overcome me, like the pains of a woman in childbirth. I am confounded from hearing; I am frightened from seeing” (Isaiah 21:3). “I am confounded from hearing”—the sounds of blasphemies and curses of the wicked; that is what is written: “You have been haughty toward the Lord of heaven: and the vessels of His House…” (Daniel 5:23).
“I am frightened from seeing,” from seeing the tranquility of that wicked one; that is what is written: “King Belshatzar made a great banquet” (Daniel 5:1). What is “great”? Rabbi Ḥama ben Rabbi Ḥanina said: Greater than that of his God. He said to them: ‘Your omer, how was it prepared for sacrifice?’ They said: ‘With thirteen sifters.’ He said to them: ‘But mine is with fourteen sifters.’
“My heart is bewildered” (Isaiah 21:4), this is the court, which erred in the calculation of one day.¹⁸They erred in the calculation of the end of the Babylonian exile, and were therefore bewildered as to why it had not yet ended. Their calculation as to the day of their redemption was incorrect. “Terror [palatzut] has frightened me” (Isaiah 21:4), Rabbi Pinḥas in the name of Rabbi Yehoshua said: You enjoyed my cup [peyali].¹⁹They ate and drank using the Temple vessels. Alternatively, palatzut, the mouth [peh] that spreads words of cynicism [letzut]; alternatively, “terror [palatzut] has frightened me,” because words of cynicism emerged.
“My night of desire, he has transformed into horror” (Isaiah 21:4), the night regarding which my soul was yearning for, for redemption, has been transformed into horror. “Setting the table” (Isaiah 21:5), you set the table,²⁰The midrash merely translated this Hebrew expression into Aramaic. The prophet is describing Belshatzar’s arrogant and elaborate feast in celebration of the fact that Israel, he assumed, would never be redeemed. “kindling the candelabrum” (Isaiah 21:5), you set up the candelabrum, you kindled the lamps.
“Arise princes” (Isaiah 21:5), these are Cyrus and Darius; “anoint the shield” (Isaiah 21:5), receive the kingdom.²¹Belshatzar arrogantly celebrated, but ultimately he was supplanted by Darius the Mede and Cyrus the Persian. Cyrus had said to Darius: ‘Reign before me.’ Darius said to Cyrus: ‘That is not what Daniel articulated: “Your kingdom is divided and given to Media and Persia” (Daniel 5:28), to Media first and to Persia thereafter. You should reign before me.’²²This implies that Media would rule before Persia. According to the extant text of the midrash, this is difficult to understand, as Cyrus the Persian would have been correct in offering Darius the first rule. Apparently the correct version is that Darius offered Cyrus first rule, and Cyrus responded that Darius should rule first based on the order implied in the verse in Daniel (Maharzu). When that wicked one²³Belshatzar. heard, he dispatched and said to his armies: ‘Any nation and kingdom that rebelled against me, we will invade them.’ The Holy One blessed be He said to him: ‘Wicked one, you sent to everyone,²⁴You sent threats to all the nations who rebelled. did you perhaps send to me?²⁵Did you repent your sins in an attempt to revoke the decree that you will be stripped of your kingdom? By your life, the punishment of that man²⁶Belshatzar. will not come from anywhere else, but rather from Me.’ That is what is written: “For it is not from the east or the west…but God is the Judge; He humbles this one and elevates that one” (Psalms 75:7–8), He will humble Belshatzar and elevate Cyrus and Darius.
Cyrus and Darius were Belshatzar’s gatekeepers. When he heard these verses, he said to them: ‘Anyone whom you see here tonight, even if he says to you: I am the king, remove his head.’ It is not the way of kings to situate their lavatories within their halls, but rather outside their halls. His bowels were loose all that night and he went out and they did not notice him. When he entered, they noticed him. They said to him: ‘Who are you?’ He said to them: ‘I am the king.’ They said to him: ‘Is this not what the king commanded, that anyone whom we see here this night, even if he says to you: I am the king, remove his head?’ What did they do? They took a branch from the candelabrum and pierced his brain. That is what is written: “On that night, Belshatzar the Chaldean king was killed (Daniel 5:30).
At what hour was he killed? Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: At the time when sleep begins. Rabbi Shmuel said: When one can distinguish between a wolf and a dog. They do not disagree. The one who says: When sleep begins [says that Belshatzar] was convulsing that entire day, as it was attributed to him as part of his reign.²⁷He was struck at the beginning of the night, but since his reign included the calendar day that began that night, he did not actually die until the beginning of the following night (Matnot Kehuna). Some suggest that the text should read that he was convulsing all night and died in the morning (Rabbi David Luria). The one who says: When one can distinguish between a wolf and a dog [says that] he was dying all that night, as it was attributed to him as part of his reign.²⁸He was struck at the beginning of the night and convulsed into the morning, when there is enough light to recognize the difference between a wolf and a dog (Matnot Kehuna). Rabbi Binyamin ben Levi said: Like the time between one cup and another cup, one kingdom was replaced by another kingdom. That is what is written: “For a cup is in the hand of the Lord with foaming wine…He pours from it. [But the dregs are sucked, drunk by all the wicked of the earth]” (Psalms 75:9).
This is why the prophet mocks and says: “Go down and sit on the dust” (Isaiah 47:1). The punishment fits the crime; just as there: “The elders of the daughter of Zion will sit silently on the ground” (Lamentations 2:10), so here: “Go down and sit on the dust.” Rabbi Ḥunya said: So said Jerusalem to the daughter of Babylon: Old, worn out, repulsive harlot, go down. You consider yourself a virgin; you are old. “Sit on the ground without a chair” (Isaiah 47:1), your meriting that throne is null and void.
What merit did he have?²⁹By what merit did the Babylonian kings rule until that point? “At that time Merodakh Baladan, [son of Baladan, king of Babylon], sent [scrolls and a gift to Hezekiah; he had heard that he had become ill and recovered]” (Isaiah 39:1). They said that Merodakh was a sun worshipper, and he was accustomed to eat at the sixth hour and would sleep until the ninth hour. When the orb of the sun receded in the days of Hezekiah king of Judah,³⁰The sun moved backward ten hours as a sign that Hezekiah would recover from his illness (see II Kings 20:8–11). he slept and arose and found that it was morning. He sought to kill all of his guards. He said to them: ‘You let me sleep all day and all night?’ They said to him: ‘The day receded.’ He said to them: ‘Who was the God who caused it to recede?’ They said: ‘The God of Hezekiah caused it to recede.’ He said to them: ‘Is there a god greater than my god?’ They said to him: ‘The God of Hezekiah is greater than your god.’ He immediately sent scrolls and a gift to Hezekiah. That is what is written: “At that time Merodakh Baladan…sent.”
What did he write in them? Greetings to Hezekiah, greetings to the great God, greetings to Jerusalem. When the letters had been dispatched he reconsidered and said: ‘I acted improperly. I had the greetings to Hezekiah precede those to his God.’ Immediately, he arose from his throne, took three steps, recalled the letters and wrote other letters in their place. He wrote in them: Greetings to the great God of Hezekiah, greetings to Hezekiah, and greetings to Jerusalem. The Holy One blessed be He said: ‘You arose from your throne and took three steps in My honor; by your life, I will establish three cosmopolitan kings from you who will rule from one end of the world to the other.’ These are they: Nebuchadnezzar, Evil Merodakh, and Belshatzar. When they arose and blasphemed, the Holy One blessed be He eliminated any vestige of them from the world, and established others in their stead.
It is written: “Hezekiah rejoiced over them and he showed them his treasure house [beit nekhoto]” (Isaiah 39:2). What is beit nekhoto? Rabbi Imi said: It is the bite [nekhita] that he took from Sennacherib, and the plunder that he plundered from Sennacherib. He showed them a sword swallowing a sword.³¹He showed them weapons, each of which was superior to the one before (Matnot Kehuna). Rabbi Shimon ben Lakish said: He showed them houses adorned with ivory like wax.³²Magnificently carved, as though it had been wax melted and poured into a mold. Alternatively, the ivory was actually softened, like wax, so as to allow for its beautification (Rabbi David Luria). Rabbi Yehuda says: He showed them honey as hard as a rock.³³This was apparently honey of exceptional quality, which was very sweet or which could last for a long time or be transported easily. Rabbi Levi said: With this we go out to war and emerge victorious.³⁴He showed him the Ark in the Holy of Holies, and opened it and showed him the Tablets, and said that in the merit of the Torah, Israel is victorious in battle (Etz Yosef).
It is written: “Take millstones and grind flour” (Isaiah 47:2). Rabbi Yehoshua ben Levi said: All the people grind wheat and you say: “Take millstones and grind flour”? Rather, so said Jerusalem to the daughter of Babylon: ‘Had it not been that they waged war against me from On High, could you have overcome me? Had He not “sent fire into my bones” (Lamentations 1:13), could you have overcome me? It is ground flour that you ground; it is a dead lion that you killed; it is a burnt abode that you burned.’ Another matter, “take millstones and grind flour,” in the past, others would grind for you, now, “take millstones and grind flour.”³⁵This hard labor is representative of the fact that Babylon will fall.
“Expose your braid” (Isaiah 47:2), be stripped of your dignity; this is the king, who is situated behind seven partitions. “Bare a leg [shovel], [expose a thigh to cross rivers]” (Isaiah 47:2), stand exposed to the current [shibolet] of the river.³⁶Instead of crossing on a ferry, you will wade through the river on foot like a poor person (Etz Yosef). “Cross rivers,” in the past you would cross in wagons of silver and gold, and now, “expose a thigh to cross rivers.” “Your nakedness will be exposed” (Isaiah 47:3), the punishment fits the crime. Just as there,³⁷When Babylon exiled Israel. “all who honored her demeaned her because they saw her nakedness” (Lamentations 1:8), so, here,³⁸In the downfall of Babylon. “your nakedness will be exposed.” Rabbi Yehoshua ben Levi said: The Holy One blessed be He said: ‘I am destined to bring punishment upon the daughter of Babylon, and even though Daniel will seek mercy on its behalf, as it is written: “Redeem your sins with charity…” (Daniel 4:24), I will not listen to him.’ Why? “Our Redeemer, the Lord of hosts is His name” (Isaiah 47:4).³⁹Our redemption and the construction of the second Temple are contingent upon the downfall of Babylon.

“The seven princes of Persia and Media” – Rav and Shmuel, Rav said: Scripture is referring to the kingdom of Aḥashverosh, and Shmuel said: Scripture is referring to the kingdom of Belshatzar. According to Rav, who said the kingdom of Aḥashverosh, it works out well. According to Shmuel, who said the kingdom of Belshatzar, how were they [still in power after] all those years? Rabbi Huna said: It was because they [these seven princes] did not make use of the Temple vessels [when Belshatzar did]; that is what is written: “Belshatzar, as he tasted the wine, [said to bring the golden and silver vessels which Nebuchadnezzar his father had taken out of the Temple which was in Jerusalem, that the king and his lords, his consorts and his concubines, might drink from them.]” (Daniel 5:2), and as a result: “On that night, Belshatzar the Chaldean king was killed” (Daniel 5:30).

“The seven princes of Persia and Media” – Rav and Shmuel, Rav said: Scripture is referring to the kingdom of Aḥashverosh, and Shmuel said: Scripture is referring to the kingdom of Belshatzar. According to Rav, who said the kingdom of Aḥashverosh, it works out well. According to Shmuel, who said the kingdom of Belshatzar, how were they [still in power after] all those years? Rabbi Huna said: It was because they [these seven princes] did not make use of the Temple vessels [when Belshatzar did]; that is what is written: “Belshatzar, as he tasted the wine, [said to bring the golden and silver vessels which Nebuchadnezzar his father had taken out of the Temple which was in Jerusalem, that the king and his lords, his consorts and his concubines, might drink from them.]” (Daniel 5:2), and as a result: “On that night, Belshatzar the Chaldean king was killed” (Daniel 5:30).

(Dan. 2:2, cont.:) TO TELL THE KING HIS DREAMS. SO THEY CAME AND STOOD BEFORE THE KING. They all came lest one of them have an advantage. He began to speak with them, as stated (in Dan. 2:3-4): AND THE KING SAID: I HAVE DREAMED A DREAM, AND MY SPIRIT IS DEEPLY TROUBLED TO KNOW THE DREAM. THEN THE CHALDEANS SPOKE TO THE KING IN ARAMAIC: O KING, LIVE FOR EVER! TELL YOUR SERVANTS THE DREAM, AND {ITS INTERPRETATION WILL BE DECLARED} [WE WILL DECLARE ITS INTERPRETATION].¹⁵Buber’s Oxford MS for this section has many differences from the MT of Daniel. Where such differences occur, Buber as usual has added the Masoretic Text in square brackets. Most of these variants, however, are not noted in the translation because they are only orthographic and do not affect the translation. Nebuchadnezzar said to them: I know the dream. If I tell it to you, you may tell me words of falsehood when you say: This is its interpretation. Instead, you tell the dream, and < then > I will know that you are telling me its < true > interpretation. Thus it is stated (in Dan. 2:6-7): {THEREFORE, TELL ME THE DREAM AND I WILL KNOW THAT YOU SHALL DECLARE ITS INTERPRETATION.} [BUT IF YOU DECLARE THE DREAM AND ITS INTERPRETATION], < THEN YOU SHALL RECEIVE GIFTS, PRESENTS, AND GREAT HONOR >…. THEY ANSWERED HIM A SECOND TIME AND SAID {TO THE KING}: LET THE KING TELL THE DREAM TO HIS SERVANTS, AND WE WILL DECLARE {ITS} [THE] INTERPRETATION. Nebuchadnezzar said to them: Just as I tell you to tell me, and you tell me to tell [you]; so you think that you will converse with me until noon and go away. (Dan. 2:9:) THAT, IF YOU DO NOT MAKE THE DREAM KNOWN TO ME, THERE IS BUT ONE VERDICT FOR YOU. I am putting forth one keleusis¹⁶The Greek word means “command.” {i.e., your decree} concerning you, that you shall be killed. (Dan. 2:9, cont.:) FOR YOU HAVE DECIDED TO TELL ME SOMETHING FALSE AND CORRUPT. You have come in to speak deceitful words before me UNTIL (according to Dan. 2:9, cont.) CIRCUMSTANCES CHANGE. (Dan. 2:10-11:) THE CHALDEANS ANSWERED THE KING AND SAID: THERE IS NOT A PERSON ON THE EARTH WHO CAN DECLARE THE KING'S MATTER BECAUSE NO GREAT AND POWERFUL KING HAS ASKED A THING LIKE THIS OF ANY DIVINER, ENCHANTER, OR CHALDEAN. ALSO THE THING THAT THE KING IS ASKING IS DIFFICULT, AND THERE IS NO ONE ELSE WHO WILL DECLARE IT BEFORE THE KING, EXCEPT THE GODS, WHOSE DWELLING IS NOT WITH HUMAN FLESH. While the Sanctuary was standing, when someone wanted an oracle, he would ask through Urim and Thummim. While the eternal God dwelt with human flesh, when someone wanted an oracle, he would speak to him. < The king said > : Go and ask him. They said: His < dwelling > (according to vs. 11, end) IS NOT WITH HUMAN FLESH. (Vs. 11, beginning:) ALSO THE THING THAT THE KING IS ASKING IS DIFFICULT (rt.: YQR). Prophecy is necessary, but nothing is so difficult (rt.: YQR) as prophecy, even as you say (in I Sam. 3:1): AND THE WORD OF THE LORD WAS RARE (YQR)…. (Vs. 11, cont.:) AND THERE IS NO ONE ELSE WHO WILL DECLARE IT BEFORE THE KING. ELSE ('HRN) is < actually > Aaron ('HRN). They said to him: If you had had one of the children of the children of Aaron, he would have wrapped himself in Urim and Thummim and told you < the dream >. (Dan. 2:12:) WHEREUPON THE KING BECAME ANGRY AND VERY FURIOUS. He was filled with wrath over them. He said to them: And so the Sanctuary was beautiful; yet you gave me counsel to destroy it. Immediately (we read in vs. 12, cont.): AND HE SAID TO DESTROY ALL THE SAGES OF BABYLON. A command¹⁷Gk.: keleusis. went out to this effect, as stated (in vs. 13): THEN THE DECREE WENT OUT THAT THE SAGES WERE TO BE KILLED. ALSO DANIEL AND HIS FRIENDS WERE ABOUT (rt.: B'') TO BE KILLED. R. Jose b. R. Hanina said: < The text really means >: It was required (rt.: B'') for Daniel and his friends to be killed. Daniel began saying to Arioch (in vs. 15): WHY IS THE DECREE FROM THE KING SO URGENT? THEN ARIOCH INFORMED DANIEL OF THE MATTER. Daniel said to him: I will reveal the matter to him. THEN (in Dan. 2:25) ARIOCH HASTILY BROUGHT DANIEL IN BEFORE THE KING. Nebuchadnezzar said to him (in vs. 26): ARE YOU ABLE TO MAKE KNOWN TO ME THE DREAM WHICH I SAW AND ITS INTERPRETATION? Daniel answered him immediately and explained to him. But his son Belshazzar said to Daniel, (on a later occasion) when he came before him to explain to him what the hand had written (in Dan. 5:5)—At that time he said to him (in Dan. 5:13): ARE YOU DANIEL, THE ONE WHO COMES FROM THE CHILDREN OF THE CAPTIVITY OF JUDAH < WHOM MY FATHER THE KING BROUGHT FROM JUDAH >? R. Jose therefore explains that Nebuchadnezzar also had said this to him: ARE YOU DANIEL? Did he not recognize him when he said to him: ARE YOU DANIEL? It is simply that he said to him: Do you have power to tell me this thing? He said to him: Yes. He said to him: When? he said to him: Not < after > thirty days nor < after > twenty days. Just wait one night for me. (Dan. 2:17:) THEN DANIEL WENT TO HIS HOUSE AND MADE THE MATTER KNOWN TO HANANIAH, MISHAEL, AND AZARIAH, so that they would pray with him, as stated (in vs. 18): IN ORDER TO SEEK MERCY FROM BEFORE THE GOD < OF HEAVEN >…. (Vs. 19:) THEN THE MYSTERY WAS REVEALED TO DANIEL IN A NIGHT VISION. THEN DANIEL BLESSED THE GOD OF HEAVEN. In this world prophecy belongs to one in a thousand, but in the world to come prophecy will belong to everyone. It is so stated (in Joel 3:1 [2:28]): AND IT SHALL COME TO PASS AFTERWARD THAT I WILL POUR OUT MY SPIRIT UPON ALL FLESH SO THAT YOUR SONS AND YOUR DAUGHTERS SHALL PROPHESY….¹⁸See Acts 2:17.

(Dan. 2:2, cont.:) TO TELL THE KING HIS DREAMS. SO THEY CAME AND STOOD BEFORE THE KING. They all came lest one of them have an advantage. He began to speak with them, as stated (in Dan. 2:3-4): AND THE KING SAID: I HAVE DREAMED A DREAM, AND MY SPIRIT IS DEEPLY TROUBLED TO KNOW THE DREAM. THEN THE CHALDEANS SPOKE TO THE KING IN ARAMAIC: O KING, LIVE FOR EVER! TELL YOUR SERVANTS THE DREAM, AND {ITS INTERPRETATION WILL BE DECLARED} [WE WILL DECLARE ITS INTERPRETATION].¹⁵Buber’s Oxford MS for this section has many differences from the MT of Daniel. Where such differences occur, Buber as usual has added the Masoretic Text in square brackets. Most of these variants, however, are not noted in the translation because they are only orthographic and do not affect the translation. Nebuchadnezzar said to them: I know the dream. If I tell it to you, you may tell me words of falsehood when you say: This is its interpretation. Instead, you tell the dream, and < then > I will know that you are telling me its < true > interpretation. Thus it is stated (in Dan. 2:6-7): {THEREFORE, TELL ME THE DREAM AND I WILL KNOW THAT YOU SHALL DECLARE ITS INTERPRETATION.} [BUT IF YOU DECLARE THE DREAM AND ITS INTERPRETATION], < THEN YOU SHALL RECEIVE GIFTS, PRESENTS, AND GREAT HONOR >…. THEY ANSWERED HIM A SECOND TIME AND SAID {TO THE KING}: LET THE KING TELL THE DREAM TO HIS SERVANTS, AND WE WILL DECLARE {ITS} [THE] INTERPRETATION. Nebuchadnezzar said to them: Just as I tell you to tell me, and you tell me to tell [you]; so you think that you will converse with me until noon and go away. (Dan. 2:9:) THAT, IF YOU DO NOT MAKE THE DREAM KNOWN TO ME, THERE IS BUT ONE VERDICT FOR YOU. I am putting forth one keleusis¹⁶The Greek word means “command.” {i.e., your decree} concerning you, that you shall be killed. (Dan. 2:9, cont.:) FOR YOU HAVE DECIDED TO TELL ME SOMETHING FALSE AND CORRUPT. You have come in to speak deceitful words before me UNTIL (according to Dan. 2:9, cont.) CIRCUMSTANCES CHANGE. (Dan. 2:10-11:) THE CHALDEANS ANSWERED THE KING AND SAID: THERE IS NOT A PERSON ON THE EARTH WHO CAN DECLARE THE KING'S MATTER BECAUSE NO GREAT AND POWERFUL KING HAS ASKED A THING LIKE THIS OF ANY DIVINER, ENCHANTER, OR CHALDEAN. ALSO THE THING THAT THE KING IS ASKING IS DIFFICULT, AND THERE IS NO ONE ELSE WHO WILL DECLARE IT BEFORE THE KING, EXCEPT THE GODS, WHOSE DWELLING IS NOT WITH HUMAN FLESH. While the Sanctuary was standing, when someone wanted an oracle, he would ask through Urim and Thummim. While the eternal God dwelt with human flesh, when someone wanted an oracle, he would speak to him. < The king said > : Go and ask him. They said: His < dwelling > (according to vs. 11, end) IS NOT WITH HUMAN FLESH. (Vs. 11, beginning:) ALSO THE THING THAT THE KING IS ASKING IS DIFFICULT (rt.: YQR). Prophecy is necessary, but nothing is so difficult (rt.: YQR) as prophecy, even as you say (in I Sam. 3:1): AND THE WORD OF THE LORD WAS RARE (YQR)…. (Vs. 11, cont.:) AND THERE IS NO ONE ELSE WHO WILL DECLARE IT BEFORE THE KING. ELSE ('HRN) is < actually > Aaron ('HRN). They said to him: If you had had one of the children of the children of Aaron, he would have wrapped himself in Urim and Thummim and told you < the dream >. (Dan. 2:12:) WHEREUPON THE KING BECAME ANGRY AND VERY FURIOUS. He was filled with wrath over them. He said to them: And so the Sanctuary was beautiful; yet you gave me counsel to destroy it. Immediately (we read in vs. 12, cont.): AND HE SAID TO DESTROY ALL THE SAGES OF BABYLON. A command¹⁷Gk.: keleusis. went out to this effect, as stated (in vs. 13): THEN THE DECREE WENT OUT THAT THE SAGES WERE TO BE KILLED. ALSO DANIEL AND HIS FRIENDS WERE ABOUT (rt.: B'') TO BE KILLED. R. Jose b. R. Hanina said: < The text really means >: It was required (rt.: B'') for Daniel and his friends to be killed. Daniel began saying to Arioch (in vs. 15): WHY IS THE DECREE FROM THE KING SO URGENT? THEN ARIOCH INFORMED DANIEL OF THE MATTER. Daniel said to him: I will reveal the matter to him. THEN (in Dan. 2:25) ARIOCH HASTILY BROUGHT DANIEL IN BEFORE THE KING. Nebuchadnezzar said to him (in vs. 26): ARE YOU ABLE TO MAKE KNOWN TO ME THE DREAM WHICH I SAW AND ITS INTERPRETATION? Daniel answered him immediately and explained to him. But his son Belshazzar said to Daniel, (on a later occasion) when he came before him to explain to him what the hand had written (in Dan. 5:5)—At that time he said to him (in Dan. 5:13): ARE YOU DANIEL, THE ONE WHO COMES FROM THE CHILDREN OF THE CAPTIVITY OF JUDAH < WHOM MY FATHER THE KING BROUGHT FROM JUDAH >? R. Jose therefore explains that Nebuchadnezzar also had said this to him: ARE YOU DANIEL? Did he not recognize him when he said to him: ARE YOU DANIEL? It is simply that he said to him: Do you have power to tell me this thing? He said to him: Yes. He said to him: When? he said to him: Not < after > thirty days nor < after > twenty days. Just wait one night for me. (Dan. 2:17:) THEN DANIEL WENT TO HIS HOUSE AND MADE THE MATTER KNOWN TO HANANIAH, MISHAEL, AND AZARIAH, so that they would pray with him, as stated (in vs. 18): IN ORDER TO SEEK MERCY FROM BEFORE THE GOD < OF HEAVEN >…. (Vs. 19:) THEN THE MYSTERY WAS REVEALED TO DANIEL IN A NIGHT VISION. THEN DANIEL BLESSED THE GOD OF HEAVEN. In this world prophecy belongs to one in a thousand, but in the world to come prophecy will belong to everyone. It is so stated (in Joel 3:1 [2:28]): AND IT SHALL COME TO PASS AFTERWARD THAT I WILL POUR OUT MY SPIRIT UPON ALL FLESH SO THAT YOUR SONS AND YOUR DAUGHTERS SHALL PROPHESY….¹⁸See Acts 2:17.

Rabbi Azarya began: “Do not see wine in its redness, for one who sets his eye on the cup will walk the straight path” (Proverbs 23:31). Rabbi Azarya said: “Do not see wine in its redness [yitadam]” – as he will lust [yitav] for menstrual blood [dam] and for the blood of discharge [ziva]. “For one who directs his eye to the cup [kos]” – kis is written, a euphemism;¹This is a euphemism for licentiousness. that is what you say: “We will have one purse [kis] for all of us” (Proverbs 1:14). “Will walk the straight path”²The midrash understands this phrase in the verse to be ironic. – ultimately his wife says: I have seen like a red rose, and he does not separate from her. Rabbi Asi said: If he is a Torah scholar, he will ultimately purify the ritually impure, and impurify the ritually pure.
Alternatively, “do not see wine in its redness” – it will certainly cause him to flush. “For one who sets his eye on the cup” – he fixes his eyes on the cup and the storekeeper fixes his eye on the purse. “Will walk the straight path [bemeisharim]” – ultimately, he will render his house a plain [meishra].³Meaning it will be empty. He says: Whatever this bronze cup does an earthenware cup does, and he sells it and drinks wine with its proceeds. Whatever this bronze pot does an earthenware pot does, and he sells it and drinks wine with its proceeds. Rabbi Yitzḥak bar Raddifa said in the name of Rabbi Ami: Ultimately, he will sell all the vessels in his house and drink wine with [what he gets for] them.
Rabbi Aḥa said: There was an incident involving a certain person who sold all the vessels in his house and drank wine with [what he got for] them. His sons said: This father of ours is not leaving us anything. What did they do? They gave him to drink, they lifted him up and carried him, and placed him in a certain cemetery. Some wine merchants passed the gate of the cemetery and heard the angaria [military unit commandeering provisions] was in the city. They unloaded their burden in that cemetery. They said: Let us go and see what is being said in the city. The old man awoke from his slumber and saw a wineskin that had been placed above his head. He untied it and put it in his mouth and drank. He drank until he fell asleep. After three days, his sons said: Should we not go and see how our father is doing? They went and found him and there was a wineskin in his mouth. They said: Here, too, your Creator has not forsaken you. Since you have it from Heaven, we don’t know what we to do with you. They made an arrangement among themselves that each of them [in turn] would provide him with drink on each day.
It is written:⁴These verses relate to the drinker of wine referred to above, and describe the results of drunkenness. “You will be like one lying in the midst of the sea, like one who lies atop a mast” (Proverbs 23:34). You will be like this ship that is becalmed on the high seas.⁵Some understand this to mean: “like a ship that is tossed on the high seas.” “Like one who lies atop a mast,” – like a rooster that sits on a rope and goes constantly to and fro; like a captain who sits atop a mast and goes constantly to and fro. “They struck me, but I did not feel it” (Proverbs 23:35) – they struck him, but he did not feel. “They beat me, but I did not know” – they exploit him, but he is unaware. He drinks five kustin⁶A measure of liquid volume, about a third of a liter. of beer and they say to him: ‘You drank ten kustin.’ If you say that he will awaken from his sleep and forget it, Scripture says [about the drunk]: “When will I awaken? I will continue to seek it” (Ibid.).
]“To whom is there woe? To whom alas? To whom strife? To whom talk? To whom wounds without cause? To whom redness of eyes? To those who linger over wine”] (Proverbs 23:29-30). “To whom is there woe? To whom alas?” Rav Huna said: To one who does not toil in Torah study. “To whom strife?” – to whom disputes? “To whom talk” – to whom prattle? “To whom wounds without cause” – to whom wounds for nothing? “To those who linger over wine” (Proverbs 23:30).
There was an incident involving a certain man who was accustomed to drink twelve kistin of wine every day. One day he drank eleven kistin, and he lay down but sleep would not come. He awoke in the dark and went to the storekeeper. He said to him: ‘Sell me one kista.’ He [the storekeeper] said to him: ‘I will not open for you, because it is dark and I fear the watchmen.’ He directed his eyes and saw a hole in the door. He said to him: ‘Give me from it through the hole, you will position it inside and I will drink it outside.’ He did so for him. He drank and fell asleep before the door. The watchmen passed by him; they thought he was a thief, they struck him and they wounded him. They proclaimed about him: “To whom wounds without cause” – to whom wounds for nothing? “To whom redness of eyes” – to whom eyes red like the sun?
All these befall whom? “Those who linger over wine” – this is one who enters the store first and leaves last. “To those who come to assess the mixture” – to one who hears that this [particular] person has fine wine and pursues him. What is written about him at the end? “Its [wine’s] end is that it bites like a serpent and secretes [poison] like an adder” (Proverbs 23:32). Just as this adder separates between death and life, so wine separated between Adam and Eve, as Rabbi Yehuda ben Rabbi Ilai said: The tree from which Adam the first man ate was a grape [vine]. That is what is written: “Their grapes are grapes of gall, bitter clusters for them” (Deuteronomy 32:32). These brought bitterness to the world.
Alternatively, “and secretes [yafrish] like an adder” – just as this adder separates [mafrish]⁷The verb lehafrish can mean both to secrete and to separate. between death and life, so, wine separated between Noah and his sons for enslavement. That is what is written: “He drank from the wine and was intoxicated and he was exposed inside the tent” (Genesis 9:21), as a result⁸ Subsequently, Noah’s son Ham, father of Canaan, “saw the nakedness of his father.” he [Noah] said: “Cursed is Canaan [a slave of slaves he shall be to his brothers]” (Genesis 9:25).
“And secretes [yafrish] like an adder” – just as this adder separates [mafrish] between death and life, so wine separated between Lot and his daughters for mamzerut.⁹The status of a child born from incest. That is what is written: “They gave their father to drink that night” (Genesis 19:33), as a result he said: “Lot’s two daughters conceived from their father” (Genesis 19:36).
Alternatively, “and secretes like an adder” – just as this adder separates between death and life, so wine separated between Aaron and his sons for death, as it is taught: Rabbi Shimon says: The sons of Aaron died only because they entered the Tent of Meeting intoxicated with wine. Rabbi Pinḥas in the name of Rabbi Levi said: This is comparable to a king who had a loyal member of his household. He found him standing at the entrance of his house, and he decapitated him without saying anything and appointed another member of his household in his stead. We do not know the reason that he killed the first one. It is only from what he commanded the second one and said to him: ‘Do not enter the house’ that we know why he killed the first one. Likewise, “Fire emerged from before the Lord and consumed them” (Leviticus 10:2) – we do not know the reason they died. It is only from what he commanded Aaron and said to him “You shall not drink wine or intoxicating drink” (Leviticus 10:9), that we know that they died only due to the wine.
Alternatively, “and secretes like an adder” – just as this adder separates between death and life, so wine separated between the ten tribes and the tribes of Judah and Benjamin for exile. That is what is written: “Woe! Those who rise early in the morning pursue intoxicating drink; those who tarry late, wine will inflame” (Isaiah 5:11), as a result: “Therefore, My people is exiled for lack of knowledge” (Isaiah 5:13).
Alternatively, “and secretes like an adder” – just as this adder separates between death and life, so wine separated the tribe of Judah and the tribe of Benjamin for exile. That is what is written: “These too erred with wine and strayed with intoxicating drink” (Isaiah 28:7); these and those.¹⁰Not only the ten tribes of Israel but also the tribes of Judah and Benjamin were eventually exiled.
Alternatively, “and secretes like an adder” – just as this adder separates between death and life, so wine separated between kingdom and kingdom for death. That is what is written: “Belshatzar said, as he tasted the wine” (Daniel 5:2), as a result it says: “During that night, Belshatzar the Chaldean king was killed” (Daniel 5:30).
Alternatively, “and secretes like an adder” – just as this adder separates between death and life, so wine separated between Aḥashverosh and Vashti for death. That is what is written: “On the seventh day, when the king was merry with wine” (Esther 1:10) – as a result he became angry and killed her.

Rabbi Azarya began: “Do not see wine in its redness, for one who sets his eye on the cup will walk the straight path” (Proverbs 23:31). Rabbi Azarya said: “Do not see wine in its redness [yitadam]” – as he will lust [yitav] for menstrual blood [dam] and for the blood of discharge [ziva]. “For one who directs his eye to the cup [kos]” – kis is written, a euphemism;¹This is a euphemism for licentiousness. that is what you say: “We will have one purse [kis] for all of us” (Proverbs 1:14). “Will walk the straight path”²The midrash understands this phrase in the verse to be ironic. – ultimately his wife says: I have seen like a red rose, and he does not separate from her. Rabbi Asi said: If he is a Torah scholar, he will ultimately purify the ritually impure, and impurify the ritually pure.
Alternatively, “do not see wine in its redness” – it will certainly cause him to flush. “For one who sets his eye on the cup” – he fixes his eyes on the cup and the storekeeper fixes his eye on the purse. “Will walk the straight path [bemeisharim]” – ultimately, he will render his house a plain [meishra].³Meaning it will be empty. He says: Whatever this bronze cup does an earthenware cup does, and he sells it and drinks wine with its proceeds. Whatever this bronze pot does an earthenware pot does, and he sells it and drinks wine with its proceeds. Rabbi Yitzḥak bar Raddifa said in the name of Rabbi Ami: Ultimately, he will sell all the vessels in his house and drink wine with [what he gets for] them.
Rabbi Aḥa said: There was an incident involving a certain person who sold all the vessels in his house and drank wine with [what he got for] them. His sons said: This father of ours is not leaving us anything. What did they do? They gave him to drink, they lifted him up and carried him, and placed him in a certain cemetery. Some wine merchants passed the gate of the cemetery and heard the angaria [military unit commandeering provisions] was in the city. They unloaded their burden in that cemetery. They said: Let us go and see what is being said in the city. The old man awoke from his slumber and saw a wineskin that had been placed above his head. He untied it and put it in his mouth and drank. He drank until he fell asleep. After three days, his sons said: Should we not go and see how our father is doing? They went and found him and there was a wineskin in his mouth. They said: Here, too, your Creator has not forsaken you. Since you have it from Heaven, we don’t know what we to do with you. They made an arrangement among themselves that each of them [in turn] would provide him with drink on each day.
It is written:⁴These verses relate to the drinker of wine referred to above, and describe the results of drunkenness. “You will be like one lying in the midst of the sea, like one who lies atop a mast” (Proverbs 23:34). You will be like this ship that is becalmed on the high seas.⁵Some understand this to mean: “like a ship that is tossed on the high seas.” “Like one who lies atop a mast,” – like a rooster that sits on a rope and goes constantly to and fro; like a captain who sits atop a mast and goes constantly to and fro. “They struck me, but I did not feel it” (Proverbs 23:35) – they struck him, but he did not feel. “They beat me, but I did not know” – they exploit him, but he is unaware. He drinks five kustin⁶A measure of liquid volume, about a third of a liter. of beer and they say to him: ‘You drank ten kustin.’ If you say that he will awaken from his sleep and forget it, Scripture says [about the drunk]: “When will I awaken? I will continue to seek it” (Ibid.).
]“To whom is there woe? To whom alas? To whom strife? To whom talk? To whom wounds without cause? To whom redness of eyes? To those who linger over wine”] (Proverbs 23:29-30). “To whom is there woe? To whom alas?” Rav Huna said: To one who does not toil in Torah study. “To whom strife?” – to whom disputes? “To whom talk” – to whom prattle? “To whom wounds without cause” – to whom wounds for nothing? “To those who linger over wine” (Proverbs 23:30).
There was an incident involving a certain man who was accustomed to drink twelve kistin of wine every day. One day he drank eleven kistin, and he lay down but sleep would not come. He awoke in the dark and went to the storekeeper. He said to him: ‘Sell me one kista.’ He [the storekeeper] said to him: ‘I will not open for you, because it is dark and I fear the watchmen.’ He directed his eyes and saw a hole in the door. He said to him: ‘Give me from it through the hole, you will position it inside and I will drink it outside.’ He did so for him. He drank and fell asleep before the door. The watchmen passed by him; they thought he was a thief, they struck him and they wounded him. They proclaimed about him: “To whom wounds without cause” – to whom wounds for nothing? “To whom redness of eyes” – to whom eyes red like the sun?
All these befall whom? “Those who linger over wine” – this is one who enters the store first and leaves last. “To those who come to assess the mixture” – to one who hears that this [particular] person has fine wine and pursues him. What is written about him at the end? “Its [wine’s] end is that it bites like a serpent and secretes [poison] like an adder” (Proverbs 23:32). Just as this adder separates between death and life, so wine separated between Adam and Eve, as Rabbi Yehuda ben Rabbi Ilai said: The tree from which Adam the first man ate was a grape [vine]. That is what is written: “Their grapes are grapes of gall, bitter clusters for them” (Deuteronomy 32:32). These brought bitterness to the world.
Alternatively, “and secretes [yafrish] like an adder” – just as this adder separates [mafrish]⁷The verb lehafrish can mean both to secrete and to separate. between death and life, so, wine separated between Noah and his sons for enslavement. That is what is written: “He drank from the wine and was intoxicated and he was exposed inside the tent” (Genesis 9:21), as a result⁸ Subsequently, Noah’s son Ham, father of Canaan, “saw the nakedness of his father.” he [Noah] said: “Cursed is Canaan [a slave of slaves he shall be to his brothers]” (Genesis 9:25).
“And secretes [yafrish] like an adder” – just as this adder separates [mafrish] between death and life, so wine separated between Lot and his daughters for mamzerut.⁹The status of a child born from incest. That is what is written: “They gave their father to drink that night” (Genesis 19:33), as a result he said: “Lot’s two daughters conceived from their father” (Genesis 19:36).
Alternatively, “and secretes like an adder” – just as this adder separates between death and life, so wine separated between Aaron and his sons for death, as it is taught: Rabbi Shimon says: The sons of Aaron died only because they entered the Tent of Meeting intoxicated with wine. Rabbi Pinḥas in the name of Rabbi Levi said: This is comparable to a king who had a loyal member of his household. He found him standing at the entrance of his house, and he decapitated him without saying anything and appointed another member of his household in his stead. We do not know the reason that he killed the first one. It is only from what he commanded the second one and said to him: ‘Do not enter the house’ that we know why he killed the first one. Likewise, “Fire emerged from before the Lord and consumed them” (Leviticus 10:2) – we do not know the reason they died. It is only from what he commanded Aaron and said to him “You shall not drink wine or intoxicating drink” (Leviticus 10:9), that we know that they died only due to the wine.
Alternatively, “and secretes like an adder” – just as this adder separates between death and life, so wine separated between the ten tribes and the tribes of Judah and Benjamin for exile. That is what is written: “Woe! Those who rise early in the morning pursue intoxicating drink; those who tarry late, wine will inflame” (Isaiah 5:11), as a result: “Therefore, My people is exiled for lack of knowledge” (Isaiah 5:13).
Alternatively, “and secretes like an adder” – just as this adder separates between death and life, so wine separated the tribe of Judah and the tribe of Benjamin for exile. That is what is written: “These too erred with wine and strayed with intoxicating drink” (Isaiah 28:7); these and those.¹⁰Not only the ten tribes of Israel but also the tribes of Judah and Benjamin were eventually exiled.
Alternatively, “and secretes like an adder” – just as this adder separates between death and life, so wine separated between kingdom and kingdom for death. That is what is written: “Belshatzar said, as he tasted the wine” (Daniel 5:2), as a result it says: “During that night, Belshatzar the Chaldean king was killed” (Daniel 5:30).
Alternatively, “and secretes like an adder” – just as this adder separates between death and life, so wine separated between Aḥashverosh and Vashti for death. That is what is written: “On the seventh day, when the king was merry with wine” (Esther 1:10) – as a result he became angry and killed her.

The angels of the Holy One, blessed be He, are mighty, but they are not His equal. Proof of the might of His angels is evidenced by the fact that one of them stretched forth his hand from heaven and grasped Ezekiel by a lock of his head, as it is said: And the form of a hand was put forth, and I was taken by a lock of my head (Ezek. 8:3). We learn from another verse that the distance from heaven to earth is no more than the palm of an angel, as it is written: Then was the palm of the hand sent from before me, and this writing was inscribed (Dan. 5:24). This teaches us that there is no limit to His ministering angels; how much more so, then, is there no limit to the Holy One, blessed be He. Therefore it is written: Great is the Lord and highly to be praised, and His greatness is unsearchable (Ps. 145:3). And elsewhere it is said: Yea, My hand hath laid the foundations of the earth, and My right hand hath spread out the heavens, etc. (Isa. 48:13).

And thou shalt command (Exod. 27:20). It is written elsewhere in Scripture: Thy head (roshekh) upon thee is like Carmel, and the hair (dalat) of thy head like the purple; and the king is held captive in the tresses thereof (Song 7:6). The poor (harash) within Israel are equal to Elijah. It is said of him: And Elijah went up to the top (rosh) of Carmel and put his face between his knees (I Kings 18:42). And the hair (dalat) of thy head like the purple signifies that the feeble ones (hadal) in Israel are equal to Daniel, for it is written concerning him: They clothed Daniel with purple (Dan. 5:29). The king is held captive (asur) in the tresses. The Holy One, blessed be He, said to Israel: It is as if I am bound (asur) to you, as though it were possible, by an oath. Because of whose merit am I bound to you? Because of the two times in which Abraham ran before Me, as it is said: And Abraham ran unto the herd (Gen. 18:7), and He ran to meet them from the tent door (ibid., v. 1). Therefore, The king is held captive in the tresses thereof.⁵The King, God, was bound to fulfill His promise because Abraham ran to carry out mitzvot (divine commandments) as the law required.

And thou shalt command (Exod. 27:20). It is written elsewhere in Scripture: Thy head (roshekh) upon thee is like Carmel, and the hair (dalat) of thy head like the purple; and the king is held captive in the tresses thereof (Song 7:6). The poor (harash) within Israel are equal to Elijah. It is said of him: And Elijah went up to the top (rosh) of Carmel and put his face between his knees (I Kings 18:42). And the hair (dalat) of thy head like the purple signifies that the feeble ones (hadal) in Israel are equal to Daniel, for it is written concerning him: They clothed Daniel with purple (Dan. 5:29). The king is held captive (asur) in the tresses. The Holy One, blessed be He, said to Israel: It is as if I am bound (asur) to you, as though it were possible, by an oath. Because of whose merit am I bound to you? Because of the two times in which Abraham ran before Me, as it is said: And Abraham ran unto the herd (Gen. 18:7), and He ran to meet them from the tent door (ibid., v. 1). Therefore, The king is held captive in the tresses thereof.⁵The King, God, was bound to fulfill His promise because Abraham ran to carry out mitzvot (divine commandments) as the law required.

“Your head is upon you like the Carmel, and the locks of your head are like purple wool; the king is bound in the tresses” (Song of Songs 7:6).
“Your head is upon you like the Carmel,” the Holy One blessed be He said to Israel: “Your head [roshekh] is upon you like the Carmel”—the indigent [rashim] among you are as dear to Me as Elijah who climbed Mount Carmel, as it is stated: “Elijah climbed to the peak of the Carmel and he placed his face between his knees” (I Kings 18:42). Why did he place his face between his knees? He said before the Holy One blessed be He: We have no merit, look to the covenant.⁴⁰He put his head between his knees as an allusion to the covenant of circumcision.
“And the locks [dalat] of your head [roshekh] are like purple wool.” The Holy One blessed be He said: The poor [dalim] and the indigent [rashim] in Israel are as dear to me as David, as it is stated: “The feeble among them will on that day be like David” (Zechariah 12:8). Some say like Daniel, about whom it is written: “They clothed Daniel in purple wool” (Daniel 5:29).
“The king is bound in the tresses,” this is the King of kings, the Holy One blessed be He, in whose regard it is written: “The Lord reigns, He is clothed in grandeur” (Psalms 93:1). “Bound in the tresses [barehatim],” as He bound Himself with an oath that He would rest His Divine Presence in the midst of Israel, in the beams [barehatim] of Jacob our patriarch. By whose merit? Rabbi Abba bar Kahana and Rabbi Levi, one said: By the merit of Abraham our patriarch, as it is stated: “Abraham ran⁴¹The Aramaic translation of “ran” is rahat. to the cattle” (Genesis 18:7). And one said: By the merit of Jacob our patriarch, in whose regard it is written: “He displayed the rods [that he had peeled in the troughs [barehatim]]” (Genesis 30:38).
Rabbi Berekhya said: “King,” this is Moses, as it is stated: “He became king in Yeshurun” (Deuteronomy 33:5). “In the tresses [barehatim],” as it was decreed upon him that he would not enter the Land of Israel.⁴²In that sense Moses was “bound” by the decree against him. For what reason? It was due to the water troughs [barehatim] of the waters of contention. That is what is written: “They are the waters of contention” (Numbers 20:13). Rabbi Neḥemya said: “King,” this is Moses, as it is stated: “He became king in Yeshurun” (Deuteronomy 33:5). The Holy One blessed be He said to Moses: ‘I appointed you king over Israel and it is the way of a king to issue decrees and have others fulfill them. Thus, you shall issue decrees upon Israel and they will fulfill them.’ That is what is written: “Command the children of Israel” (Leviticus 24:2).

“How fair you are and how pleasant you are, love, in delights” (Song of Songs 7:7).
“How fair you are and how pleasant you are,” how fair you are in the mitzvot, how pleasant you are in the performance of acts of kindness. “How fair you are” in positive mitzvot “and how pleasant you are” in prohibitions. “How fair you are” in the mitzvot of the house, in the distribution of teruma and tithes, “and how pleasant you are” in the mitzvot of the field, in gleanings, forgotten sheaves, produce in the corner of the field, the tithe given to the poor, and in renunciation of ownership.⁴³During the Sabbatical year one is required to renounce ownership of the produce of one’s field. “How fair you are” in diverse kinds, “and how pleasant you are” in a garment with ritual fringes.⁴⁴The midrash praises Israel for observing the prohibition of “diverse kinds,” which includes various types of forbidden mixtures, one of which is combining wool and linen in a garment. However, it was permitted to affix ritual fringes, which must include wool strings dyed sky-blue, to a linen garment. “How fair you are” in planting, “and how pleasant you are” in orla.⁴⁵In observing the mitzva that prohibits eating or deriving benefit from the fruit that grows on a tree during the first three years after its planting. “How fair you are” in the produce of the fourth year “and how pleasant you are” in circumcision. “How fair you are” in uncovering⁴⁶This is the completion of the act of circumcision, in which the thin membrane underneath the foreskin is removed. “and how pleasant you are” in prayer. “How fair you are” in the reciting of Shema “and how pleasant you are” in mezuza. “How fair you are” in phylacteries “and how pleasant you are” in sukka. “How fair you are” in lulav “and how pleasant you are” in repentance. “How fair you are” in good deeds “and how pleasant you are” in this world. “How fair you are” in the World to Come “and how pleasant you are” in the messianic era.
“Love, in delights,” this is the love of Abraham our patriarch, who excused himself before the king of Sodom.⁴⁷He refused to receive the goods, or earthly delights, offered by the king of Sodom. That is what is written: “Abram said to the king of Sodom: I have raised my hand to the Lord…if so much as a thread to a shoelace, [or if I will take from anything of yours” (Genesis 14:22–23).
Another matter, “love, in delights,” this is the love of Daniel, who excused himself before Belshatzar, as it is stated: “Let your gifts be for you, and your grants [unvazbeyatakh] give to another” (Daniel 5:17). Rabbi Abba bar Kahana said: Nevoz means head. There they would call the governor nevuzbezatakh. Rabbi Berekhya said: Your plunders [bizbuzekha]; you are plunderers sons of plunderers. The parable says: From one who inherited and not from one who plundered.

(Exodus 15:7) "And in the greatness of Your grandeur You break those who rise up against You": You have magnified Your grandeur against those who rise up against You. And who are those? Those who rise up against Your children. It is not written "those who rise up against us," but "those who rise up against You," whereby we are apprised that all who rise up against Israel are rising up, as it were, against the Holy One Blessed be He. Similarly, (Psalms 74:23) "Do not forget the vice of Your foes, the roar of those who rise against You always." Why? (Ibid. 83:4) "They have been subtle in counsel against Your people, etc." (Ibid. 139:21) "Will I not hate Your haters, O L rd, and battle with those who rise up against You?" Why? (Ibid. 22) (For) "I have hated them to the heights of hatred. I have deemed them my (own) enemies." Similarly, (Zechariah 2:12) "for whoever touches you touches the pupil of His eye." R. Yehudah says: It is not written "the pupil of the eye, but "the pupil of His eye" — the "eye" of the Holy One, as it were. Similarly, (Malachi 1:13) "And you say (of an offering) 'What a burden it is!' and you (thereby) sully it." It is actually written "Him," but Scripture here is euphemistic. Similarly, (I Samuel 3:13) "because of his knowing that his sons were blaspheming them and his not censuring them" — a euphemism (for "Me"). Similarly, (Iyyov 7:20) "Why did You make me a target for Yourself and a burden to myself" — a euphemism (for "You"). Similarly (Habakkuk 1:12) "Are You not of yore, O L rd my G d, my Holy one — we shall not die" — a euphemism (for "You"). Similarly, (Jeremiah 2:11) "Has a nation ever exchanged (its) god though they be no god? Yet My people has exchanged its glory" — a euphemism (for "My"). Similarly, (Psalms 106:20) "And they exchanged their glory for the image of an ox, etc." — a euphemism (for "Your"). (Numbers 11:15) "and let me not see my misfortune" — a euphemism (for "their"). Similarly, (II Samuel 20:1) "We have no portion in David … Each man to his tent ("ohalav"), O Israel" — a euphemism (for "god" ["elohav"]). (Ezekiel 8:17) "And, behold, they thrust the branch to their nostrils" — a euphemism (for "My"). (Numbers 12:13) "who leaves his mother's womb" — a euphemism (for "our"). Here, (Zechariah 2:12) likewise, "One who touches him (a Jew) touches the pupil of his eye" — a euphemism (for "G d's") eye. And all who help Israel, help, as it were, the Holy One Blessed be He, viz. (Judges 5:23) "Curse Meroz, said the angel of the L rd. Curse bitterly its dwellers. For they came not to the aid of the L rd, to the aid of the L rd among the warriors." He who rises up against Your children rises up against You. And who were they (who rose up against Him?) (Genesis 14:9) "Kedarlaomer and Tidal king of Goyim, etc." (Ibid. 15) "And he (Avram) deployed against them at night, he and his servants, and he smote them." And thus is it written (Isaiah 41:2-3) "Who roused (the exemplar of) righteousness, (i.e., Avram) from the east, summoned him to His service? … He pursues them. He passes on, unscathed." And thus is it written (Psalms 110:1-5) "This is the word of the L rd to my master (David). Sit at My right hand until I make your foes your footstool. The sceptre of your strength will the L rd send from Zion. Your people will offer themselves on the day of (the gathering of) your army. The L rd has sworn and He will not retract … The L rd is at your right hand, etc." You magnified Yourself greatly against Pharaoh and his army, viz. (Exodus 14:7) "And he (Pharaoh) took six hundred choice chariots, etc." — (Ibid. 15:4) "The chariots of Pharaoh and his host He cast into the sea." And thus Sisra and all his chariots, viz. (Judges 4:13) "And Sisra called up all his chariots" — (Ibid. 5:20) "From the heavens they warred" (against Sisra). Sancheriv and all of his ranks, viz. (Isaiah 37:24) "Through your servants you have blasphemed my L rd, etc.) — (II Chronicles 32:21) "and the L rd sent an angel who annihilated every warrior, etc." Nevuchadnezzar and all his hosts," viz. (Isaiah 14:83) "You said in your hearts: I will climb to the heavens, etc." Nevuchadnezzar said: I will make myself a little cloud and I will live within it, viz. (Ibid. 14) "I will mount the heights of a cloud, etc." The Holy One Blessed be He said: You wished to separate yourself from men. In the end, they will separate themselves from you, viz. (Daniel 4:25-30) "All this befell King Nevuchadnezzar, etc." (Ibid. 8:1-6) "King Belshazzar made a great banquet, etc." About this it is written (Habakkuk 2:15) "Woe unto him who makes his neighbor drink! You pour out your wrath even unto intoxication," and (Ibid. 16) "You will be sated with shame rather than glory." (Daniel 5:30) "That very night King Belshazzar was killed."

“He said: Bring the kerchief that is upon you, and hold it, and she held it. He measured six measures of barley, and placed it on her; and he came to the city” (Ruth 3:15).
“He said: Bring [havi (fem.)] the kerchief that is upon you,” – hava [masc.] is written,²²⁴In the standard version of the book of Ruth, this term is actually written havi, not hava. teaching that he spoke to her in masculine language so no one would sense.²²⁵That a woman was present. “And hold it,” teaching that she girded her loins like a man.²²⁶She was very powerful in her ability to carry so great a burden. “He measured six measures of barley, and placed it on her.” ²²⁷The literal translation is “six barleys” rather than six measures of barley. Rabbi Simon said: Bar Kappara expounded in Tzippori: Is it the way of a king²²⁸Boaz, who was a judge. to marry a woman with six grains of barley? Or is it the way of a woman to carry six se’a? Rabbi Yehuda bar Rabbi Simon said: By virtue of “he measured [vayamod] six barleys and he placed them on her,” she was privileged, and six righteous men emerged from her, and each one of them had six attributes [middot]: David, Hezekiah, Josiah, Ḥananya, Mishael, Azarya,²²⁹Ḥananya, Mishael, and Azarya are counted here as one, because they acted together and displayed the same characteristics (Matnot Kehuna). Daniel, and the messianic king.
David, as it is stated: “Skillful in playing, a mighty man of valor, a man of war, understands matters, a comely person, and the Lord is with him” (I Samuel 16:18). Hezekiah, as it is stated: “For abundant authority and boundless peace on the throne [of David]” (Isaiah 9:6). “He called his name: Wonder, adviser, leader, mighty, eternal father, prince of peace” (Isaiah 9:5). Some say: “For abundant authority [lemarbe hamisra]…,” lemarbe is written without a mem.”²³⁰Actually, it is written with a closed mem, usually found at the end of the word; an allusion to the fact that Hezekiah was disqualified from being the messianic king because he failed to sing God’s praises (Sanhedrin 94a). Josiah, as it is stated: “For he will be like a tree planted by the water, that spreads its roots near the river, [does not see when heat comes, its foliage will be fresh; and will not be anxious in a year of drought, and will not cease from producing fruit]” (Jeremiah 17:8). Ḥananya, Mishael, and Azarya, as it is stated: “Youths in whom there was no blemish, fair in appearance, [skillful in all wisdom, knowledgeable and understanding in thought, with ability to stand in the king's palace, and for him to teach them the writings and the language of the Chaldeans]” (Daniel 1:4). Daniel, as it is stated: “Since surpassing spirit, [knowledge, understanding, interpreting of dreams, declaring of riddles, and solving of problems were found in Daniel]” (Daniel 5:12). The messianic king, as it is stated: “The spirit of the Lord will rest upon him, the spirit of wisdom [and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord]” (Isaiah 11:2).

Another interpretation (of Exod. 7:1) SEE, I HAVE SET YOU AS A GOD TO PHARAOH. The Holy One said: Because he made himself into a god, they informed him that he was nothing in the world. See, I have made you a god over him.⁴⁹Tanh., Exod. 2:9. And where is it shown that Pharaoh made himself into a god? Where it is stated (of Pharaoh in Ezek. 29:3): {BECAUSE HE} [WHO] SAID {THE} [MY] NILE IS MY OWN, AND I MADE MYSELF.⁵⁰A more traditional rendering would be, AND I MADE IT FOR MYSELF. I am the one who created myself. Now this is one of four sons of Adam who made themselves into gods and had sexual relations like women.⁵¹See Enoch Zundel’s commentary, ‘Ets Yosef, on Tanh., Exod. 2:9, which explains that, because the four promoted themselves to divinity, they would have had to bestow largess like a god, who always bestows it to the world as the male bestows it in the female. He gives and she receives. Therefore, “they had sexual relations like women” to show that they were bestowed upon and did not do the bestowing. Three were from the nations of the world, and one was from Israel. They were the following: Hiram, Nebuchadnezzar, Pharaoh, and Joash. Where is it shown of Hiram? Where it is stated (in Ezek. 28:2): SAY TO THE PRINCE OF TYRE: THUS SAYS THE LORD GOD: BECAUSE YOUR HEART IS PROUD, YOU HAVE SAID: I AM A GOD. Because he had made himself into a god, he had sexual relations like women, as stated (in vs. 17): YOU HAVE DEBASED YOUR WISDOM…; <I HAVE CAST YOU UPON THE GROUND; I HAVE GIVEN YOU OVER BEFORE KINGS > TO STARE AT YOU. What is the meaning of TO STARE (R'WH) AT YOU? <That> they would work their "friendship" (as if from R'WT) on you. Where is it shown of Nebuchadnezzar? Where it is stated <of the king of Babylon that he said> (in Is. 14:14): I WILL ASCEND UPON THE HEIGHTS OF A CLOUD; I WILL BECOME LIKE THE MOST HIGH. The Holy One said to him: By your life, (in vs. 15) YOU SHALL ALSO BE BROUGHT DOWN UNTO SHEOL, UNTO THE UTTERMOST PARTS OF THE PIT. What did the Holy one do? He banished him while he was in his kingship and had him eat grass like the cattle. It is so stated (in Dan. 4:22 [25]): AND THEY SHALL FEED YOU GRASS LIKE OXEN…. So, when the cattle and the wild beasts saw him in the likeness of a <female> animal, they had sexual relations with him, as stated (in Hab. 2:17): AND THE VIOLENCE OF THE BEASTS WILL TERRIFY THOSE FEMALES. What is the meaning of TERRIFY THOSE FEMALES (rt.: HTT+N)? <Its meaning > is like what is stated (in Deut. 7:3): YOU SHALL NOT INTERMARRY (rt.: HTN) WITH THEM. So he became a bridegroom (HTN) to all cattle and wild beasts. Where is it shown of Joash? Where it is stated (in II Chron. 24:17): NOW AFTER THE DEATH OF JEHOIADA, THE PRINCES OF JUDAH CAME AND BOWED LOW TO THE KING. What is the meaning of BOWED LOW TO THE KING? That they made him < their > god. Moreover, since he was in agreement, as stated (ibid., cont.): THEN THE KING HEARKENED TO THEM, he had sexual relations like a woman. Thus it is stated (vs. 24): <FOR THE ARMY OF ARAM CAME WITH A FEW MEN….> SO THEY INFLICTED JUDGMENTS ON JOASH. It is just as it says (in Lev. 20:13): IF A MAN LIES WITH A MALE AS ONE LIES WITH A WOMAN, BOTH OF THEM HAVE COMMITTED AN ABOMINATION.⁵²The midrash is arguing that the JUDGMENT inflicted on Joash is this ABOMINATION. Cf. Mekhilta de Rabbi Ishmael, ‘Amaleq 1, which would revowel JUDGMENTS (shefatim) to read “sports” (shipputim). For a similar solution, see Exod. R. 8:2. Pharaoh also made himself into a god and had sexual relations like a woman. It is so stated (in Jer. 44:30): BEHOLD, I AM GIVING PHARAOH HOPHRA, KING OF EGYPT, <INTO THE HANDS OF HIS ENEMIES>. What is the meaning of HOPHRA (rt.: PR')?⁵³Although the Masoretic Text spells HOPHRA with a gutturalized initial H (het), the midrash text spells the name with a simple H (he), which need not be part of the root. That they uncovered (PR') his posterior. He was a pharaoh who had been a male and became a female. Another interpretation of HOPHRA. <Its meaning is> like that used (in the context of Numb. 5:18): AND HE (the priest) SHALL UNCOVER (PR') THE WOMAN'S HEAD. And to which father's house did he belong? (Is. 19:16:) IN THAT DAY {THE LAND OF EGYPT SHALL BE A FESTIVAL….} [EGYPT SHALL BE LIKE WOMEN.] And what was the cause? <It was> because he made himself into a god. Thus it is stated (in Ezek. 29:3): {BECAUSE HE} [WHO] SAID {THE} [MY] NILE IS MY OWN, AND I MADE MYSELF. For that reason the Holy One said to Moses: Because he has made himself into a god, go and become a god over him. It is so stated (in Exod. 7:1): SEE, I HAVE SET YOU AS A GOD TO PHARAOH. Why? (Eccl. 5:7 [8]:) FOR ONE EXALTED PERSON WATCHES ANOTHER FROM ABOVE, AND THERE ARE MORE EXALTED ONES OVER THEM. Ergo, you are a god over him; so make him an arrogant abomination (ShHTs) in the world because he became exalted by himself. And this is what is written (in Job 41:26 [34]): HE BEHOLDS EVERYTHING EXALTED, {AND} HE IS KING OVER ALL THE CHILDREN OF ABOMINABLE ARROGANCE (ShHTs). Does the Holy One not see the lowly? It is also written (in Zech. 4:10): <THESE SEVEN ARE> THE EYES OF THE LORD. THEY ROAM AROUND ALL THE EARTH. And (in Job 41:26 [34]) what is the meaning of HE BEHOLDS EVERYTHING EXALTED? R. Berekhyah said: These are the proud, whose spirit becomes <too> haughty for them, so that they exalt themselves and make themselves into gods. What does the Holy One do to them? He exhibits them to mortals and makes them arrogant abominations (ShHTs) in the world, as stated (in Job 41:26 [34]): HE IS KING OVER ALL THE CHILDREN OF ABOMINABLE ARROGANCE (ShHTs). <There is> Nebuchadnezzar, for example, in that he made him an arrogant abomination (ShHTs), as stated (in Dan. 5:21): HE WAS DRIVEN AWAY FROM HUMANS…. So also was Sennacherib made an arrogant abomination (ShHTs), as stated (II Kings 19:35 = Is. 37:36 // II Chron. 32:21): SO IT CAME TO PASS IN THAT NIGHT THAT THE ANGEL OF THE LORD WENT OUT AND SMOTE <ONE HUNDRED AND EIGHTY FIVE THOUSAND > IN THE CAMP OF ASSYRIA…. Thus the Holy One shows the abominable arrogance (ShHTs) of the proud to every creature. The Holy One has said (in Jer. 23:24): IF SOMEONE HIDES IN SECRET PLACES, SHALL I NOT SEE (rt.: R'H) HIM? SAYS THE LORD. R. Benjamin bar Levi said: If someone goes to handle the Torah and sits by himself, I will exhibit (rt.: R'H) his deed in the world. And so, if someone conceals himself to commit a transgression, I will exhibit (rt.: R'H)his deed to the world. It is so stated (in Jer. 23:24): SHALL I NOT SEE (rt.: R'H) HIM? SAYS THE LORD. DO I NOT FILL THE HEAVENS AND THE EARTH? SAYS THE LORD. What is the meaning of I FILL? R. Hama b. R. Hanina said: The Holy One said: From him (i.e., from his evil works) I will fill the upper and lower worlds. Then I will exhibit (rt.: R'H) him to humankind as an arrogant abomination (ShHTs). Why? Because they (sic) are proud and make themselves into gods. (Job 41:26 [34]:) HE BEHOLDS EVERYTHING EXALTED, {AND} HE IS KING OVER ALL THE CHILDREN OF ABOMINABLE ARROGANCE (ShHTs). Thus he reigns over all those who are proud and makes them arrogant abominations (ShHTs). For that reason, the Holy One said to Moses (in Exod. 7:1): SEE, I HAVE SET YOU AS A GOD TO PHARAOH. Go and exact punishment from him.⁵⁴Exod. R. 8:3. Go and bring the ten plagues (of Exod. 7:14–12:29) upon him. He said to him: How shall I bring the plagues upon him? The Holy One said to him (in Exod. 4:17): AND YOU SHALL TAKE IN YOUR HAND THIS ROD, < WITH WHICH YOU SHALL PERFORM THE SIGNS>. R. Judah bar Ammi said: The rod which he had weighed forty seahs⁵⁵I.e., weighed forty seahs of wheat. and was <made> of sapphire.⁵⁶Gk.: sappheirinon. Moreover ten plagues were inscribed upon it through an acronym,⁵⁷Gk.: notarikon. <i.e.,> DeTsaKh 'aDaSh Be'aHaBh.⁵⁸The acronym stands for the following: Dam (blood), Tsefarde‘im (frogs), Kinnam (gnats), ‘arov (flies), Dever (pestilence), Shehin (boils), Barad (hail), ‘arbeh (locusts), Hoshekh (darkness), and Bekhor (first-born). The Holy One said to him: this rod will bring the plagues upon him. (Exod. 7:1:) SEE, I HAVE SET YOU AS A GOD TO PHARAOH.

(Fol. 62) R. Tarphon was met by a certain man during the season when people laid the figs in layers. While R. Tarphon was eating figs from that garden, the man [seemingly the owner of the garden,] put R. Tarphon into a bag on his shoulder and carried him away with the intention of throwing him into the river. R. Tarphon then whispered through the bag: "Woe unto Tarphon that he is going to be killed by this man." The man overheard it, and the result was that he left him in the bag and ran away. R. Abahu, in the name of R. Chanania b. Gamaliel, said that during the entire life of that righteous man (R. Tarphon) he suffered because of his incident and would say: "Woe unto me that I have made use of the crown of the Torah." For Rabba b. Chanania said in the name of R. Jochanan: "Whoever makes use of the crown of the Torah will be uprooted from the world." This we infer by applying a fortiori deduction. If [king] Belshazzar who made use of the sacred vessels of the Temple, which afterwards became secular, as it is said (Ez. 7, 22) And robbers shall enter into it and profane it; i.e., as soon as it was robbed it became profane (secular), nevertheless Belshazzar was uprooted from this world, as it is written (Dan. 5, 30) It was that night that Belshazzar the Chaldean king was slain, how much more so should it be applied to one who makes use of the crown of the Torah which endures forever." But why felt R. Tarphon sorry because of it, since he ate the figs [when it was legally permitted] during the season when the people lay them in layers? And again why was he attacked by the man? Because thieves used to break in that place during the entire year and would steal grapes from him, and as soon as he found R. Tarphon he thought that he was the thief. If so, then why was R. Tarphon sorry for it? Because R. Tarphon was a very wealthy man and he should have appeased him with some money."

Does God observe only those who are high and not those that are humble? Indeed not! For it is written: They are the eyes of the Lord, that run to and fro through the whole earth (Zech. 4:10). Rather R. Berechiah declared: This verse refers to the arrogant people who call themselves divine. The Holy One, blessed be He, causes them to become an abomination throughout the world, as in the case of Nebuchadnezzar: And he was driven from the sons of men, and his heart was made like the beasts, and his dwelling was with the wild asses; he was fed with grass like oxen, and his body was wet with the dew of heaven; until he knew that God Most High ruleth in the kingdom of man, and that He setteth up over it whomsoever He will (Dan. 5:21).

Another interpretation (of Is. 55:8): FOR MY THOUGHTS ARE NOT < YOUR THOUGHTS >. In the case of Joseph, his brothers sold him to the Midianites, and the Midianites sold him unto the Egyptians. Before Joseph went away, Judah went away to prepare for the final redeemer, i.e., the Messianic King,²³I.e., through a marriage out of which would come the Messianic King. See Gen. R. 85:1. [for out of him would the Messianic King come forth]. "That Judah went" is not written here, but THAT JUDAH WENT AWAY. R. Johanan said: The one going away depends upon the other. The going away of Judah depends upon the going away of Joseph.²⁴Gen. R. 85:2. (Gen. 39:1:) WHEN JOSEPH WAS TAKEN AWAY TO EGYPT < corresponds to > (Gen. 38:1) THAT JUDAH WENT AWAY. Similarly you say on the matter (in Dan. 5:30): IN THAT VERY NIGHT WAS BELSHAZZAR THE CHALDEAN KING SLAIN. What is written next (in Dan. 6:1 [5:31])? AND DARIUS THE MEDE RECEIVED THE KINGDOM. The one destroyer depends upon the other, the destroyer of a house upon the destroyer of a house, the cessation of a kingdom upon the cessation of a kingdom.

An idolater asked Rabban Gamliel, "Why was the Holy One, Blessed be He revealed to Moses in the Burning Bush?" Rabban Gamliel replied to him, "If God had been revealed in a carob tree or a fig tree, you would have asked me the same thing, and I could not send you away without an answer. This teaches you that there is no place in the world devoid of the Shekhinah."

King Belshazzar held a great feast for a thousand of his lords, and drank wine with them. While drinking the wine, Belshazzar commanded that the golden and silver vessels which Nebuchadnezzar, his father, had removed from the Temple in Jerusalem, be brought to him in order that the king and his lords, his consorts and his concubines, might drink from them. They brought him the golden vessels taken from the altar of the Lord, and the king and his lords, his consorts, and his concubines, drank from them. They drank wine, and praised the gods made of gold, of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand and wrote over against the candlestick upon the plaster of the wall of the king’s palace; and the king saw the palm of the hand that wrote. Then the king’s countenance was changed in him, and his thoughts affrighted him; and the joints of his loins were loosed, and his knees smote one against the other (Dan. 5:1–6). Concerning him, it is said: Woe unto him that giveth his neighbor drink, that puttest thy venom thereto, and makest him drunken also, that thou mayest look on their nakedness! Thou art filled with shame instead of glory, drink thou also, and be uncovered; the cup of the Lord’s right hand shall be turned unto thee, and filthiness shall be upon thy glory (Hab. 2:15–16). In that night Belshazzar, the Chaldean king, was slain (Dan. 5:30).

King Belshazzar held a great feast for a thousand of his lords, and drank wine with them. While drinking the wine, Belshazzar commanded that the golden and silver vessels which Nebuchadnezzar, his father, had removed from the Temple in Jerusalem, be brought to him in order that the king and his lords, his consorts and his concubines, might drink from them. They brought him the golden vessels taken from the altar of the Lord, and the king and his lords, his consorts, and his concubines, drank from them. They drank wine, and praised the gods made of gold, of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand and wrote over against the candlestick upon the plaster of the wall of the king’s palace; and the king saw the palm of the hand that wrote. Then the king’s countenance was changed in him, and his thoughts affrighted him; and the joints of his loins were loosed, and his knees smote one against the other (Dan. 5:1–6). Concerning him, it is said: Woe unto him that giveth his neighbor drink, that puttest thy venom thereto, and makest him drunken also, that thou mayest look on their nakedness! Thou art filled with shame instead of glory, drink thou also, and be uncovered; the cup of the Lord’s right hand shall be turned unto thee, and filthiness shall be upon thy glory (Hab. 2:15–16). In that night Belshazzar, the Chaldean king, was slain (Dan. 5:30).

(Exodus 14:22) "And the children of Israel came in the midst of the sea on the dry land": R. Meir perceives it one way; R. Yehudah, another. R. Meir: When the tribes were standing at the sea, each said: I will go first. In the midst of the hue and cry, Benjamin sprang first into the sea, as it is written (Psalms 68:28-29) "There, Benjamin, the young (i.e., the youngest of the tribes) rodem, the princes of Judah rigmatham, the princes of Zevulun, and princes of Naftali. Your G d has commanded your strength. Be strong, O G d, — this (strength which) You have wrought for us!" Read it not "rodem," but "rad yam" ("went down into the sea") — whereupon Judah began to stone them ("rigmatham"), viz. "the princes of Judah rigmatham." An analogy: A king has two sons. He enters the younger son's room at night and says: Wake me at sunrise — and to the older: Wake me in the third hour (of the day). The younger son comes to wake him at sunrise and is prevented from doing so by the older son, saying: He told me: at the third hour — to which the younger counters: He told me at sunrise. Their altercation awakes their father, who says: My sons, both of you acted for my honor — I will not withhold your reward for this. Thus said the Holy One Blessed be He: What reward will accrue to the sons of Benjamin, who went down first into the sea? The reposing of the Shechinah in his portion (i.e., the Temple), as it is written (Genesis 49:27) "Benjamin tears (first), as a wolf," and (Devarim 33:12) "Of Benjamin he said: 'Beloved of the L rd; He will repose securely upon him, etc.'" And what reward accrued to the tribe of Judah, who stoned him? They attained to kingdom, as it is written "The princes of Judah rigmatham," "rigmah" connoting kingdom, as in (Daniel 5:29) "And at Belshazzar's command, they clothed Daniel in purple ('argevana,' like 'rigmah'), placed a golden chain on his neck, and proclaimed that he should rule as one of three in the kingdom." "the princes of Zevulun and the princes of Naftali": Just as the Holy One Blessed be He wrought miracles for the tribe of Judah and Benjamin at the sea, so He wrought miracles for Zevulun and Naftali, through Devorah and Barak, as it is written (Judges 4:6-7) "And she summoned Barak the son of Avinoam of Kedesh Naftali, and said to him: The L rd, the G d of Israel has commanded: Go, ascend Mount Tavor, and take with you ten thousand men of Naftali and Zevulun. And I will draw to you Sisra the commander-in-chief of Yavin, etc." And it is written (Ibid. 5:18) "Zevulun is a people that bared its soul to death, and Naftali on the heights of the field." R. Yehudah perceives it thus: "And the children of Israel came in the midst of the sea": When the tribes were standing at the sea, each of them said: I will not go down first into the sea, viz. (Hoshea 12:1-3) "Ephraim surrounds Me with deceit, and the house of Israel with guile. Because they stood and deliberated, Nachshon the son of Aminadav leaped into the sea. Of him Scripture writes (Psalms 69:2-3 ) "Save me, O G d, for the waters have reached my soul. I am sinking in the slimy depths and I find no foothold. I have come into the watery depths, and the flood sweeps me away." (Ibid. 16) "Let the floodwaters not sweep me away, and let the deep not swallow me, and let the mouth of the pit not close over me." At that time Moses waxed long in prayer — whereupon the L rd said to him: My loved ones are drowning in the sea, and the sea is raging, and the foe is pursuing, and you stand and wax long in prayer? To which Moses replied: L rd of the universe, what can I do? And He said to him (Exodus 14:16) "And you, raise your staff, etc." And what did Moses and Israel say at the sea? (Ibid. 15:18) "The L rd will reign for ever and ever" — to which He responded: He who made Me "King" at the sea, (i.e., the tribe of Judah) him will I make king over Israel."

Another interpretation of "Command the Children of Israel" (Leviticus 24:2): Bar Kapparah opened [his discourse]: "It is You who light my lamp" (Psalms 18:29) - the Holy One, blessed be He, said to Adam, "Your light is in My hands and My light is in your hands." Your light is in My hands, as it is stated (Proverbs 20:27), "The lamp of the Lord is the soul of man"; and My light is in your hands, as it is stated (Leviticus 24:2), "to light a continual lamp." Rather, the Holy One, blessed be He, said, "If you light My lamp, I will certainly light your lamp." This is [the understanding of] "Command the Children of Israel" (Leviticus 24:2). This is [the understanding of] that which is written (Song of Songs 7:6), "Your head (roshekha) upon you is like crimson wool (karmel), the locks of your head are like purple" - the Holy One, blessed be He, said to Israel, "The poor (rashim) among you are as beloved to Me as Eliyahu, when he went up to [Mount] Carmel." This is [the understanding of] "and Elijah climbed to the top of Mount Carmel, crouched on the ground, and put his face between his knees." And why did he put his face between his knees? He said, "Master of the world, if we do not have any merit, look to the covenant of circumcision." "The locks (dalat) of your head are like purple" (Song of Songs 7:6) - the Holy One, blessed be He, said, "The indigent (dalim) among you are beloved to me like David, as it is stated (Zechariah 12:8), 'and the feeblest of them shall be in that day like David.'" And some say, "Like Daniel, as it is stated (Daniel 5:29), 'they clothed Daniel in purple.'" "A king is held captive in the tresses (rehatim)" (Song of Songs 7:6) - the Holy One, blessed be He, bound Himself with an oath that he has His Divine Presence dwell within the boards (rehitin) of Yaakov our father. In whose merit? Rabbi Abba bar Kahana said, "In the merit of Avraham our father, as it is written (Genesis 30:38), 'And Avraham ran (which in Aramaic is rahat) to the cattle.'" Rabbi Levi said, "In the merit of Yaakov, as it is written (Geneis 30:38), 'The rods that he had peeled he set up in the troughs (rehatim).'" Rabbi Berakhiah said, "'A king is held captive in the tresses'" - that is [referring to] Moshe. For about him is it written (Deuteronomy 33:5), 'And he was a king in Yeshurun'; 'in the tresses (rehatim),' as the Holy One, blessed be He, decreed upon him that he would not enter the land. Because of [what]? Because of the troughs of the Waters of Merivah. This is [the understanding of] that which is written (Numbers 20:13) 'These are the waters of Meribah upon which the Children of Israel quarreled.'" Rabbi Yehudah [said], "They compared this to a parable: To what is this thing similar? To a king that made a decree and said, 'Anyone who plucks and eats fruits of the seventh-year [that are forbidden] will be placed upon the [town] platform.' A women of noble lineage came and plucked and ate from fruits of the seventh-year. [So] they began to place her on the platform. She was [then] yelling out, 'I plead with you, my master the king, hang these unripe figs from my neck so that the creatures do not say, "It appears to us that there is a matter of licentiousness or a matter of sorcery with her." Rather from that which they see the unripe figs on my neck, they will know that I am placed [here] on account of them.' So did Moshe say in front of the Holy One, blessed be He. 'Master of the world, write in Your Torah why I am not entering the Land, so that Israel will not say, "It appears to us that Moshe forged the Torah or said something that he was not commanded."' The Holy One, blessed be He, said, 'By your life, I shall write that it was only for the water.'" This is [the understanding of] that which is written (Numbers 27:14), "as you rebelled against My [word] in the Wilderness of Tsin." Rabbi Shimon [said], "They compared this to a parable: To what is this thing similar? To a king, when the king was on the road and his son was with him in a carriage. When they reached a narrow place, the carriage overturned on his son. His eye was blinded, his hand was cut off [and] his foot was broken. When the king would reach that place, he would remember and say, 'His eye was blinded here; his hand was cut off here, his foot was broken here.' So [too] the Holy One, blessed be He, mentions the Waters of Merivah three times in His Torah, meaning to say, 'I killed Moshe here; I killled Aharon here; I killed Miriam here.'" This is [the understanding of] that which is written (Psalms 141: 6), "May their judges slip on the rock, but let my words be heard, for they are sweet." Rav Nachman said, "'A king' - that is [referring to] Moshe, as it is written (Deuteronomy 33:5), 'And he was a king in Yeshurun.' The Holy One, blessed be He, said 'I have appointed you king over Israel. The way of a king is to decree and others observe [his decree]. So [too] shall you decree and Israel observe [it].'" This is [the understanding of] that which is written, "Command the Children of Israel" (Leviticus 24:2).

What is written above the matter? "And the Midianites sold him to Egypt" [and then it interrupts with the story of Yehuda and Tamar:] "And it was at that time." And the reading (narrative) only required it to [immediately] say "And Yosef was taken down to Egypt" (Genesis 39:1) And because of what was this section made proximate to that? Rabbi Elazar and Rabbi Yochanan [answered this]: Rabbi Elazar said, "In order to make one descent proximate to the other descent." Rabbi Yochanan said, "In order to make [one use of the word,] "recognize," proximate to [another use of the word,] "recognize." Rabbi Shmuel bar Nachman said, "In order to make the story of Tamar proximate to the story of Pothiphar's wife; [to tell you that] just as that one (the incident of Tamar) was for the sake of Heaven, so too this one (the incident of Potiphar’s wife) was meant for the sake of Heaven." As Rabbi Yehoshua ben Levi said, "She saw through her astrology that she was destined to raise a child from him (Yosef), but she did not know if [it would be] from her or from her daughter." This is [the meaning of] what is written (Isaiah 47:13), "let the diviners of months inform you from that which will come to you" - Rabbi Eibo said, "'From that' and not 'all that.'" And similar to it is [the sequence of], "and they were not embarrassed. And the snake was sly" (Genesis 2:25-3:1). And the reading (narrative) only required it to [immediately] say "And the Lord God made for Adam and his wife, etc." (Genesis 3:21). Rabbi Yehoshua ben Karcha said, "[It is] to let you know from which sin that evildoer (the snake) jumped upon them: from that which he saw them engaging in 'the way of the world,' he desired them." Rabbi Yaakov of Kefar Chanin said, "[It is] to not begin a [separate] section of the snake." And similar to it is [the sequence of], "and the one who walks in pride, He is able to abase (which are the final words of Nevuchadnetsar). Balshatsar the king […] And Daryavesh the Mede” (Daniel 4:34-5:1, 6:1). And where is Ehvil Merodach (who came between Nevuchadnetsar and Balshatsar)? Rabbi Elazar said, "In order to make [one] evildoer proximate to the other, a destroyer to a destroyer, a proud one to a proud one.” Rabbi Shmuel bar Nachman said, "In order to make the interruption of [one] kingdom proximate to the interruption of [another] kingdom." And similar to it is [the sequence of] "And on that very night, Balshatsar the Chaldean king was killed. Daryevesh the Mede" (Daniel 5:30-6:1). [And yet later], "And in the third year of the rulership of Balshatsar the king" (Daniel 8:1). Rav Huna said, "That they not say they are [just] words of poetry; so that they should all know that he wrote it with holy spirit." Our rabbis said, "In order to weave it into the entire book, that he said it with holy spirit." Here too, it should have said, "And Yosef was taken down to Egypt." And it is written, "And Yehuda went down from his brother": He said, "Let us disperse ourselves, [since] the whole time we are together, the contract is found (matsui) for collection." The Holy One, blessed be He, said to them, "Ten men that are found stealing, are they not all caught when one is caught?" And once they were found with the goblet, they said, "The Lord has found (matsa) the sin of your servants." Rabbi Yitschak said, "Like the one that empties out (mematseh) the barrel and leaves it with its sediments." Our rabbis said, "[Yehuda said], 'Let us take care of ourselves; in the past [Yaakov] was required to get us wives to marry, but now that he is involved in his sackcloth and in his fasting, it is not appropriate that he get us wives to marry.' [The brothers] said to Yehuda, 'Are you not our head? Get up and take care of yourself.' Immediately, ‘And it was at that time.'"

mishneh": This tells me only of mishneh Torah ("the repetition of the Torah," i.e., the book of Devarim). Whence do I derive (that the mitzvah applies also) to the rest of the Torah? From (Ibid. 19) "to heed all the words of this Torah." If so, why is it written "the mishneh of this Torah"? Because it (i.e., the script) is destined to change (viz. Ezra 4:7 and Daniel 5:8).