Midrash sobre II Samuel 19:46

(Lev. 9:1) “And it came to pass on the eighth day….” This text is related to [the verse] (in Eccl. 8:5), “Whoever observes a commandment shall not know anything evil.” Who is this?¹Cf. Tanh. (Buber), Gen. 2:4. Aaron, of whom it is said (in Lev. 8:33, 35), “And you (i.e., you and your sons) shall not go out from the door of the tent of meeting for seven days […]. And you shall remain at the door of the tent of meeting day and night for seven days.” Moses said to them, “Observe mourning for seven days, before it comes to you.” (Lev. 8:35, cont.) “And you shall observe the charge of the Lord.” Moses said to them, “Observe the charge of the Lord, for so did the Holy One, blessed be He, observe seven days of mourning before He brought the flood.” Where is it shown that He mourned [before the flood]? Where it is stated (in Gen. 6:6), “Then the Lord regretted that He had made humanity on the earth, and He was grieving in his heart.” [The expression] “He was grieving” can only mean, He mourned. For so it says concerning David (in II Sam. 19:3), “And the victory [on that day] was turned into mourning for all the people because [on that day they heard it being said,] ‘The king was grieving over his son.’”²Tanh. (Buber), Gen. 2:4; Gen. R. 27:4. So also Ezra said to Israel when they were weeping, each one for his brother and each one for his child (in Neh. 8:10), “Go, eat choice foods and drink sweet drinks…. Do not be grieving, for the joy of the Lord is your strength.” It is therefore stated (in Gen. 6:6), “and He was grieving in his heart.” At that time the Holy One, blessed be He, observed the seven days of mourning, before He brought the flood. Thus it is stated (in Gen. 7:10), “And it came to pass after seven days [that the waters of the flood came upon the earth].” And so Moses was saying to Aaron the priest and to his sons, “Just as the Holy One, blessed be He, mourned over His world before He brought the flood, so [you are to] observe the [required] mourning before it touches (i.e., harms) you.” So they observed [the mourning], but they did not know for what reason they were observing it. Why? (Eccl. 8:5:) “Whoever observes a commandment shall not know anything evil.” (Eccl. 8:5, cont.:) “And a wise heart shall know [there is] a time of judgment.” This is Moses, to whom the Holy One, blessed be He, had already said (in Exod. 29:43), “And there I will meet with the Children of Israel, and there shall be sanctification³This translation leaves in doubt who or what is sanctified. A more traditional translation would read, “It (i.e., the door of the Tabernacle) shall be sanctified.” through My glory.” [In other words,] I (the Holy One, blessed be He,) will be sanctified there through My glory. Now Moses ministered during the seven days of priestly ordination, but he was afraid, saying, “Perhaps divine judgment will strike him (i.e., Aaron).” Thus it is stated (ibid.), “and there shall be sanctification through My glory.” Still he did not act, but said to Aaron, “Observe seven days of mourning.” [Aaron] said to him, “Why?” [Moses] said to him, “For so the Holy One, blessed be He, has told me – (in Lev. 8:35) “for so I have been commanded.” When they had observed the seven days of mourning and [when] the eighth day had come, Nadab and Abihu went in to make an offering (rt.: qrb). Divine judgment struck them, and they were destroyed by fire. It is so stated (in Lev. 10:2), “So fire came forth from before the Lord and consumed them, so that they died before the Lord.” Moses came and said to Aaron (in Lev. 10:3), “This is what the Lord spoke, ‘Through those who are near (rt.: qrb) to Me, I will be sanctified.” Where did he speak? In the Sinai Desert. (Exod. 29:43), “And there I will meet with the Children of Israel, and there shall be sanctification through My glory.” And so did Moses say to Aaron, “The time that He said to me, ‘Through those who are near to Me, I will be sanctified,’ I thought that He would strike me or you. But now I know that they are greater than I and than you.” (Lev 9:3:) “And Aaron was silent” – the thing was consolation for him. Ergo (Eccl. 8:5), “Whoever observes a commandment shall not know anything evil.”

(Lev. 9:1:) AND IT CAME TO PASS ON THE EIGHTH DAY…. This text is related (to Eccl. 8:5): WHOEVER OBSERVES A COMMANDMENT SHALL NOT KNOW ANYTHING EVIL. Who is this?¹Tanh., Lev. 3:1; cf. above, Tanh. (Buber), Gen. 2:4. Aaron, of whom it is said (in Lev. 8:33, 35): AND YOU (i.e., you and your sons) SHALL NOT GO OUT FROM THE DOOR OF THE TENT OF MEETING FOR SEVEN DAYS < …. > AND YOU SHALL REMAIN AT THE DOOR OF THE TENT OF MEETING DAY AND NIGHT FOR SEVEN DAYS. Moses said to them: Observe mourning for seven days. (Ibid., cont.:) AND YOU SHALL OBSERVE THE CHARGE OF THE LORD. Moses said to them: Observe THE CHARGE OF THE LORD, for so did the Holy One observe seven days of mourning before he brought the flood. Where is it shown that he mourned? Where it is stated (in Gen. 6:6): THEN THE LORD REGRETTED THAT HE HAD MADE HUMANITY ON THE EARTH, [AND HE WAS GRIEVING IN HIS HEART]. HE WAS GRIEVING can only mean "he mourned," for so it says concerning David (in II Sam. 19:3): AND THE VICTORY [ON THAT DAY] WAS TURNED INTO MOURNING FOR ALL THE PEOPLE BECAUSE [ON THAT DAY THEY HEARD IT BEING SAID:] THE KING WAS GRIEVING OVER HIS SON.²Above, Tanh. (Buber), Gen. 2:4; Gen. R. 27:4. So also Ezra said to Israel, when they were weeping, each one for his brother and each one for his child (in Neh. 8:10): GO, EAT CHOICE FOODS AND DRINK SWEET DRINKS…. DO NOT BE GRIEVING, FOR THE JOY OF THE LORD IS YOUR STRENGTH. It is therefore stated (in Gen. 6:6): AND HE WAS GRIEVING IN HIS HEART. At that time the Holy One observed the seven days of mourning, before he brought the flood. Thus it is stated (in Gen. 7:10): AND IT CAME TO PASS AFTER SEVEN DAYS [THAT THE WATERS OF THE FLOOD CAME UPON THE EARTH]. And so Moses was saying to Aaron the Priest and to his sons: Just as the Holy One mourned over his world before he brought the flood, so < you are to > observe the < required > mourning before he touches (i.e., harms) you. So they observed < the mourning >, but they did not know for what reason they were observing it. Why? (Eccl. 8:5:) WHOEVER OBSERVES A COMMANDMENT SHALL NOT KNOW ANYTHING EVIL; AND A WISE HEART SHALL KNOW < THERE IS > A TIME OF JUDGMENT.

R. Huna said: "How little does he whom the Lord supports, need to grieve or trouble himself. Saul committed only one sin and was discharged from royalty. David committed two sins, and yet retained it." "Saul committed only one sin." What was it? That of Agag. But did he not commit another sin when he massacred the priests of Nob? Nevertheless only at the incident of Agag it is written (I Sam. 15, 11) I regret that I have set tip Saul as a king. "David committed two sins." What are they? That of Uriah and his numbering of Israel. But there is a third one? That of Bath Sheba? For Bath Sheba he was punished, as it is written (II Sam. 12, 6) For the ewe he shall pay fourfold. What were the four punishments? The death of Bath-Sheba's first child, the death of Amnon, the misfortune of Tamar, and of Absalom. If so, then, was he punished also for numbering Israel? As it is written (II Sam. 24, 15) And the Lord sent a pestilence in Israel from the morning even to the time appointed. In that case he himself was not punished, but in the instances we mentioned, he was personally punished, as R. Juda said in the name of Rab: "For six months David became leprous, and the Sanhedrin separated themselves from him, and the Shechina departed from him, as it is said (Ts. 119, 79) Let those that fear Thee return unto me, and those that knew Thy testimonies, and it is written again (Ib. 51, 14) Restore unto me the gladness of Thy salvation." But has not Rab said that David listened to slander? [Hence he committed more sins?] The former statement is in accordance with the opinion of Samuel who holds that David did not listen to slander. And Rab who holds that David did listen, explains that David had also been punished for it; for R. Juda said in the name of Rab: "At the time when David said unto Mephibosheth (II Sam. 19, 30), Thou and Ziba shall divide the field, a Bath-Kol went forth and said, 'Rechabam and Jeroboam will divide thy Kingdom.' "

Another interpretation (of Gen. 6:9): THESE ARE THE GENERATIONS OF NOAH: What is written on the matter above (in vs. 6)? AND THE LORD REPENTED (wayyinnahem) FOR HAVING MADE THE HUMAN < ON THE EARTH >. R. Judah and R. Nehemiah disagree.¹⁷Gen. R. 27:4. R. Judah says: The Holy One repented, as it were, over having made the human. The Holy One said: If I had created him in the heavens, he would not have sinned, even as the angels do not sin. For that reason THE LORD REPENTED. For what reason? FOR HAVING MADE THE HUMAN ON THE EARTH; for, if he had been in the heavens, he would not have sinned. But R. Nehemiah said: What is the meaning of wayyinnahem (rt.: nhm)? It is a word meaning "comforted" (rt.: nhm). Why so? The Holy One said: I am comforted that I made the human on earth, because if I had made him in the heavens and had had him dwell with the angels, he would have incited them to rebellion, even as he rebelled with the earthly beings. I was, therefore, comforted because I had created him on the earth, as stated: AND THE LORD WAS COMFORTED (wayyinnahem) < FOR HAVING MADE THE HUMAN ON THE EARTH >. R. Aha b. R. Hanina said: When the Holy One saw that his world was ruined, he, as it were, lamented and grieved over it. Similarly you say (in II Sam. 19:3): THE KING IS GRIEVED OVER HIS SON. Thus it says (in Gen. 6:6): AND HE (the LORD) WAS GRIEVED IN HIS HEART. R. Abbahu said: He only lamented over the human heart. Like one who had made something inferior, < the Holy One > knew that he had not made something right, and said: What have I made? So, may the name of the Holy One be blessed, I am the one who put the evil leaven in the dough (according to Gen. 8:21): FOR THE INSTINCT OF ONE'S HEART IS EVIL FROM HIS YOUTH. Thus it says (in Gen. 6:6): AND HE WAS GRIEVED IN HIS HEART, [in the heart] of Adam.

And God almighty give you mercy before the man (Gen. 43:14). Scripture states elsewhere in allusion to this verse: For this let everyone that is godly pray unto Thee in a time when Thou mayest be found (Ps. 32:6). R. Abba maintained: In a time when Thou mayest be found refers to old age. It is essential that a man pray for an old age in which his eyes may see, his mouth may eat, and his feet may walk. Normally, when a man becomes old, his faculties leave him. For example, it is written about Isaac: And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see (Gen. 27:1). And concerning Jacob, Scripture states: Now the eyes of Israel were dim for age, so that he could not see (Gen. 48:10). As to a mouth that could not eat, we find that Barzillai said to David: Can thy servant taste what I eat or what I drink? Can I hear anymore the voice of singing men and singing women? Therefore, then, should thy servant be a burden unto my lord the king? (II Sam. 19:35).

(Fol. 152a) Rabbi said to R. Simon b. Chalafta: "Why were we not permitted to see you on the festival day, as my ancestors were accustomed to receive thy ancestors?' Whereupon he answered: "The hillocks became mountainous. Those that were intimate and friendly, have become estranged, two have become three." And when the doors on the streets will be locked, while the sound of the mill becometh dull, and man riseth up at the voice of the bird, and all the daughters of song are brought low (Ecc. 12, 4). And when the doors on the streets will be locked, refers to the organs of the extremities; While the sound of the mill becometh dull, i.e., when the stomach fails to grind; And man riseth up at the voice of the bird, i.e., when man becomes so weak that even the sound of the bird's voice disturbs his sleep; And all the daughters of song are brought low, i.e., when even the loud voices of the singers and song-stresses seem to him but as a whisper. Barzilai, the Giladite, also said the same unto David (II Sam. 19, 36.) I am eighty years this day: can I discern between good and evil? From this, we learn that the mind of a very old man changes [and cannot distinguish]. Or can thy servant taste what I eat or what I drink? (Ib.) From this, we learn that the lips of the old become lax (to taste). Or can I listen yet to the voice of the singers and songstresses? From this, we learn that an aged ear can barely hear. Rab said: "Barzilai, the Giladite, was a liar; for there was a male servant at the house of Rabbi, who was ninety-two years old, and would taste all the dishes [prepared for the house]." Raba said: "Barzilai, the Giladite, was excessively profligate, and whoever is excessively profligate becomes old rapidly."

"And God regretted that he made man on earth" (Bereishit 6:6). Rabbi Yehuda and Rabbi Neḥemia [each interpreted this]. Rabbi Yehuda says, "[God said] that I regret that I created man below [on earth] since if I had created him above [in heaven] he would not have rebelled against Me." Rabbi Neḥemia says, "[God said] that I am consoled that I created man below [on earth] since if I had created him above [in heaven], then just as he incited the lower worlds against Me, so too he would incite the upper worlds against Me." Rabbi Aivu says "[God said] that I regret that I created the evil inclination, since if I had not created it, he would not have rebelled against Me." Rabbi Levi says "[God said] that I am consoled that I made man and placed him on the earth [where he eventually dies]." "And He was sad to His heart". Rabbi Berekhia says "There is an allegory to a prince who built a palace by way of an architect. He saw the palace and it was not pleasing to him. At whom should he be angry? Not at the architect?! So too, 'and He was sad to His heart.'" Rabbi Asi says "There is an allegory to a prince who did business by way of a middleman and he lost money. At whom should he complain? Not at the middleman?! So too, 'and He was sad to His heart.'" Once, an apikores asked Rabbi Yehoshua ben Korḥa, "Don't you say that the Holy One blessed is He sees the future?" Rabbi Yehoshua replied "Indeed." The apikores retorted "But isn't it written 'and He was sad on His heart'?!" [i.e. Didn't God know that He would later regret the decision?] Rabbi Yehoshua said "Has a male child ever been born to you?" He said "Indeed". Rabbi Yehoshua asked "What did you do [when your son was born]?" He said "I was happy and made everyone happy". Rabbi Yehoshua said "But didn't you know that your son will die in the end?" He said "At the time of joy I am joyous; at the time of mourning I am mournful". Rabbi Yehoshua said "So too is the work [of creation] before the Holy One blessed is He." As Rabbi Yehoshua ben Levi says "The Holy One blessed is He mourned over the world for seven days before the Flood came". What is the reason [for comparing sadness to mourning]? It says "and He was sad to His heart" and there is no sadness without mourning, as it says "[The king] was sad about his son" (I Shmuel 19:3).

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

[(Numb. 7:48:) ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM. R. Joshua of Sikhnin said in the name of R. Levi:] This text is related (to Eccl. 8:4–5): FOR A KING's WORD IS SUPREME…. WHOEVER OBSERVES A COMMANDMENT SHALL NOT KNOW ANYTHING EVIL. And so it says (in II Sam. 23:3–4): THE GOD OF ISRAEL HAS SPOKEN; THE ROCK OF ISRAEL HAS SAID TO ME: ONE WHO RULES OVER A PERSON, WHO RULES RIGHTEOUSLY {IN} THE FEAR OF GOD, <IS LIKE THE LIGHT OF MORNING…. > Who is this? This is the one who rules over his <evil> drive.¹³⁶See above, Gen. 5:6. And who was this? this was Joseph, the father of {Manasseh} [Ephraim], the father of the father of Joshua ben Nun. What is written about him (in Gen. 39:7–8)? AND IT CAME TO PASS AFTER THESE THINGS THAT HIS MASTER'S WIFE CAST HER EYES UPON JOSEPH…. BUT HE REFUSED…. The Holy One said to him: You did not heed her. By your life I am making you king over Egypt. Then they all shall obey you, as stated (in Gen. 41:55): THEN PHARAOH SAID {UNTO} [TO] ALL EGYPT: GO UNTO JOSEPH. It also says (in vs. 40): YOU SHALL BE OVER MY HOUSE, and the children of my palace¹³⁷Lat.: praetorium; Gk.: praitorion. shall do nothing without your consent. So it says (in Gen. 42:6): NOW JOSEPH WAS THE GOVERNOR OVER THE LAND. Because he governed his <evil> drive, he became governor over the land. (Gen. 39:2:) AND HE WAS A SUCCESSFUL MAN. It was only necessary to say "righteous man." Why did <Moses> write SUCCESSFUL MAN? The Holy One said to <Joseph>: You achieved what the first Adam did not achieve.¹³⁸I.e., unlike Adam, Joseph resisted temptation and overcame his evil drive. SUCCESSFUL (rt.: TsLH) simply means achievement. Thus it is stated (in II Sam. 19:18): AND THEY CROSSED (rt.: TsLH) THE JORDAN AHEAD OF THE KING.¹³⁹The context is the successful return of King David to Jerusalem after his forces had achieved the defeat of Absalom. Cf. also Gen. R. 86:4. The Holy One said to him: No sacrifice by an individual overrides the Sabbath; yet By your life, the sacrifice by your son (Ephraim) will override the Sabbath, because of the good work (mitswah) that you did (in resisting temptation). Ergo (in Numb. 7:48): ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM, ELISHAMA BEN AMMIHUD. R. Azariah said: The Holy One said to him, <i.e.> to Joseph, you have kept commandment (mitswah) (from Exod. 20:13 = Deut. 5:17:) YOU SHALL NOT COMMIT ADULTERY. So you have fulfilled the Torah before I gave it. No tribe shall come between your two sons. Instead (according to Numb. 7:48) Ephraim <shall bring an offering> on the seventh day; and (according to Numb. 7:54) Manasseh, on the eighth day.

Rabbi José said: There are seven doors to Gehinnom. Absalom entered as far as the fifth door, and David heard (thereof), and began to weep, to lament, and to mourn, and he called Absalom! My son! five times, My son, my son, my son! "And the king was much moved, and he went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!" (2 Sam. 18:33). And they brought him back from the five doors of Gehinnom, and he began to praise and laud and to glorify his Creator, saying: "Shew me a token for good; that they which hate me may see it, and be ashamed: because thou, Lord, hast helped me, and comforted me" (Ps. 86:17). "Thou hast helped me" out of the war of Absalom, and "thou hast comforted me" in my mourning for him.

AND JOSEPH WAS OF BEAUTIFUL FORM, etc. R. Isaac commented: Throw a stick into the air and it falls back to its source. Thus, because it is written, But Rachel was of beautful form, etc. (ib. XXIX, 17), therefore we read, AND JOSEPH WAS OF BEAUTIFUL FORM, etc. [Cf. supra, LIII, 15.]

R. Akiva says: "doing" (i.e., an action) is mentioned in respect to head, and "doing" is mentioned in respect to nails. Just as the "doing" in respect to head (i.e., shaving) makes her unsightly, so, the "doing" in respect to nails (must be something that) makes her unsightly (viz., letting them grow long.) A proof for this: (II Samuel 19:25) "And Mefibosheth the son of Saul came down towards the king. He had not done his feet and he had not done (i.e., trimmed) his mustache."