Midrash sur Daniel 2:53

(Exodus 19:1) "On the third month of the exodus of the children of Israel from the land of Egypt": We are hereby apprised that we number the months from the exodus from Egypt. This tells me only of months. Whence do I derive (the same for) years? From (Numbers 1:1) "in the second year of their exodus from Egypt." This tells me only of that period (i.e., the general period of the exodus.) Whence do I derive the same for succeeding periods? From (Ibid. 33:38) "in the fortieth year of the exodus of the children of Israel from the land of Egypt in the fifth month" (Av). All this, until they entered Eretz Yisrael. Whence do I derive the same for (the period) after they entered Eretz Yisrael? From (I Kings 6:1) "In the four hundred and eightieth year of the exodus of the children of Israel from the land of Egypt." All this, until the Temple was built. Once the Temple was built, they began to count from (the time of) its building, viz. (II Chronicles 8:1) "And it was, at the end of forty years of Solomon's building of the Temple of the L rd, etc." If they did not merit numbering from its building they numbered from its destruction, viz. (Ezekiel 40:1) "in the fourteenth year after the city was smitten." If they did not merit numbering for themselves, they numbered for others, viz. (Daniel 2:1) "And in the second year of the reign of Nevuchadnezzar, etc.", and (Chaggai 1:15) "In the second year of the reign of King Darius." And it is written (Song of Songs 1:8) "If you do not know, you fairest among the women, etc." and (Devarim 28:47-48) "Because you would not serve the L rd your G d … you will serve your foes, etc."

Befitting is (the ascription of) "greatness" to the Lord. And thus did David say (I Chronicles 29:11) "To you, O Lord, is [befitting the ascription of] greatness, might, splendor, triumph, and majesty." A king of flesh and blood enters a province, and all praise him as "strong" — when he is weak; as "rich" — when he is poor; as "wise" — when he is foolish; as "merciful" — when he is cruel; as "trusty" — when he is not. He is lacking in all of these (fine) attributes — All men are flattering him. But it is not so with Him who spoke and brought the world into being. He is more than He is praised for being. I shall sing to the Lord, who is might, as it is written — (Devarim 10:17) "the God who is great and mighty and awesome," (Psalms 24:8) "the Lord, mighty and strong, the Lord, strong in war," (Isaiah 42;13) "The Lord as a mighty one shall go forth. As a man of war, He will stir up wrath. He will shout; He will scream. He will overpower His foes," (Jeremiah 10:14) "There is none like You, O Lord. Great are You and great is Your name in strength." I shall sing to the Lord, who is rich, as it is written — (Devarim 10:19) "To the Lord your God belong the heavens, etc.", (Psalms 24:1) "To the Lord belongs the earth and its fullness, etc.", (Ibid. 95:5) "His is the sea and He has made it," (Chaggai 2:8) "Mine is the silver and Mine is the gold," (Ezekiel 18:4) "All of the souls are Mine. The soul of the father and the soul of the son alike are Mine." I shall sing to the Lord, who is wise, as it is written — (Mishlei 2:6) "For the Lord shall give wisdom. From His mouth are knowledge and understanding", (Daniel 2:21) "He gives wisdom to the wise, and knowledge to the knowers of understanding". (Jeremiah 10:7) "Who will not fear You, King of the nations? For among all the sages of the nations and in all of their kingdoms, there is none like You." I shall sing to the Lord, for He is merciful, as it is written — (Exodus 34:6) "Hashem, Hashem, the G d who is merciful and gracious", (Devarim 4:31) "For a merciful G d is the L rd your G d", (Psalms 25:6) "Remember Your mercies, Hashem, etc.", (Ibid. 145:8) "Good is the Lord to all, and His mercies are on all his works", (Daniel 9:9) "To the Lord our God is mercy and forgiveness." I shall sing to the Lord, who is a Judge, as it is written — (Devarim 1:17) "… for the judgment is God's", (Psalms 82:1) "G d stands in the assembly of the almighty. In the midst of the judges shall He judge," (Devarim 32:4) "The Rock, perfect is His work, for all of His ways are just." I shall sing to the Lord, who is trusty, as it is written — (Ibid. 7:9) "the trusty G d, etc." (Ibid. 32:4) "… a G d of trust, without wrong, etc." I shall sing to the Lord, who is comely, who is glorious, who is exalted, whose like does not exist — (Psalms 89:7) "For who in the heavens can be compared to the Lord, can be likened to the Lord among the sons of the mighty"? (Ibid. 8) "God greatly dreaded in the great council of the holy, held in awe by all around Him"

“…who reigned from India to Kush, one hundred and twenty-seven provinces.” Rabbi Eliezer in the name of Rabbi Ḥanina: Are there not two hundred and fifty-two provinces in the world? David ruled over them all; that is what is written: “David’s renown went out to all the lands” (I Chronicles 14:17). Solomon ruled over them all; that is what is written: “Solomon ruled over all the kingdoms...” (I Kings 5:1). Aḥav ruled over them all; that is what is written: “As the Lord your God lives, there is no nation or kingdom [to where my lord did not send to seek you]” (I Kings 18:10). Does a person take an oath about a place that he does not rule? Additionally, from here: “He counted the young princes of the dominions, and they were two hundred and thirty-two…” (I Kings 20:15). Where were the rest?⁸Earlier it was said that there were two hundred and fifty-two provinces, and here there are representatives of only two hundred and thirty-two dominions. Rabbi Levi and the Rabbis: Rabbi Levi said: They ceased to exist in the famine during the days of Eliyahu. The Rabbis said that Ben Haddad came and took them. That is what is written: “Ben Haddad king of Aram gathered his entire army, and thirty-two kings were with him, and horses and chariots; he went and besieged Samaria, and waged war against it” (I Kings 20:1). We need twenty, and you say thirty-two? Rather, there were provinces that were intractable, and he would take two [young princes] from them as hostages in his charge.
Rabbi Berekhya and the Rabbis [related to the verse: “He pierced my kidneys with the contents of his quiver [benei ashpato]” (Lamentations 3:13)]. Rabbi Berekhya said: These were the captives [benei ukaifi] and the hostages [benei emuryai].⁹These were the “contents of his quiver,” with which God pierced Israel’s kidneys. The Rabbis said: Benei ukaifi – as they were subjugated with manacles [arkof], and benei emuryai – as they were substitutes [temurot] for their fathers. And so it says: “And the hostages [benei hataaruvot]” (II Kings 14:14), they were guarantees [me’uravot] for their fathers.
Nebuchadnezzar ruled over them all; that is what is written: “Everywhere the sons of man, the beasts of the field, and the birds of the heavens dwell, [He has given into your hand and set your rule over them all]” (Daniel 2:38). Cyrus ruled over them all; that is what is written: “The Lord…has given me all the kingdoms of the earth” (Ezra 1:2). Darius ruled over them all; that is what is written: “Then King Darius wrote to all the peoples, [the nations, and the [speakers of different] languages that reside in the entire earth]” (Daniel 6:26). Aḥashverosh ruled over half of them. Why over half of them? Rabbi Huna in the name of Rabbi Aḥa and the Rabbis, Rabbi Huna in the name of Rabbi Aḥa: The Holy One blessed be He said to him: You divided my kingdom, as you said: “He is the God, who is in Jerusalem” (Ezra 1:3); by your life, I am going to divide your kingdom. The Rabbis say: The Holy One blessed be He said to him: You split My house, as you said: “Its height shall be sixty cubits¹⁰The height of the Sanctuary in Solomon’s Temple was one hundred and twenty cubits. and its width sixty cubits” (Ezra 6:3); by your life, I am going to split your kingdom.
Let it say one hundred and twenty-six, for what reason does the verse state “one hundred and twenty-seven provinces”? Rather, this is what the Holy One, blessed be He, said to him: You added one ascent [aliya]¹¹Aliya means both second floor and ascent. to My house from your own, as you said: “Any among you from His entire people, may his God be with him, and he may ascend” (Ezra 1:3); I, too, will provide you with an additional ascent from my own, so he added one province to the tally; that is what is written: “One hundred and twenty-seven provinces.”

Rabbi Yehudah Bar Simon opened with (Daniel 2:22): "He reveals the deep and secret. He knows what is in the darkness, and the light dwells with Him." "He reveals the deep"--this is Hell, as it says (Proverbs 9:18): "He does not know there are spirits there," and it says (Isaiah 30:33): "deep and large". "And secret"--this is Paradise, as it says (Isaiah 4:6): "for a cover and refuge from storm and rain," and it says (Psalms 31:21): "You hide them in the cover of Your presence." Alternatively, "he reveals the deep and secret"--these are the acts of the wicked, as it says (Isaiah 29:15): "Woe to the ones who seek deep from God to make their counsel secret." "And secret"--these are the acts of the wicked, as the verse states. "He knows what is in the dark"--these are the acts of the wicked, as it says in Isaiah: "Their acts are in the dark." "The light dwells with Him"--these are the acts of the righteous, as it is written (Proverbs 4:18): "The path of the righteous is like the light at dawn," and it says (Psalms 97:11): "Light is sown for the righteous." Rabbi Abba Srungia said: "The light dwells with Him"--this is the Messiah, as it says (Isaiah 60:1): "Arise, shine, for your light has come." Rabbi Yehudah Bar Simon said: From the beginning of the creation of the world, "he revealed the dark and secret". "In the beginning God created the heavens," but it is not explained. Where is it explained? Here (Isaiah 40:22): "He stretches out the heavens like a curtain." "And the land," but it is not explained. Where is it explained? Here (Job 37:6): "For He says to the snow: 'Fall on the earth.'" and (Job 38:38) "When the dust runs into a mass, and the clods cleave together." "And God said: 'Let there be light,'" and it is not explained. Where is it explained? (Psalms 104:2) "You cover Yourself with light like a garment."

And it came to pass in the days of Ahasuerus. R. Levi said: "He was the brother of a head and the coeval associate of a head. The brother of a head, i.e., the brother of Nebuchadnezzar, the wicked, who was called head, as it is said (Dan. 2, 38) Thou art the godhead. And the coeval associate of a head — what Nebuchadnezzar had done, he had intended to do. Nebuchadnezzar had killed, he had intended to kill; Nebuchadnezzar had destroyed; he had the intention, and so reads the passage (Ezra 4, 1) In the beginning of the reign of Ahasuerus, they wrote slanders on the inhabitants of Judea and Jerusalem." Samuel said: "[Ahasuerus has the meaning of black i.e.] in his days the faces of the Jews were black as the bottoms of pots." R. Chanina said: "[Ahasuerus has the meaning of 'woe to his head' (Ach rosh). Whoever mentioned his name said 'Woe to his head.' " R. Jochanan said: "[It has the meaning of 'poor' (rosh)] His taxes were so heavy that men became poor, as it is said (Est. 9, 1) And King Ahasuerus imposed a tribute upon his land." (Ib. 1)

The nobles – Rabbi Elazar said: The nobles are the king’s two legions, as the king is not called Augustus (i.e. emperor) until they call him that first, and these are they. Rabbi Yitzḥak said: The Decumanians and the Augustans [legions].²²These are clearly Latin terms and presumably based on Roman units that were close to the emperor. Some have suggested that these are the Praetorian Guards, transplanted here to a Babylonian/Persian context. It was they who counseled Nebuchadnezzar and he went up and destroyed the Temple. The Holy One blessed be He destroyed them utterly and established others in their stead, and these were they. Rabbi Yuda son of Rabbi Simon said in the name of Rabbi Elazar: They were the capable and the literate; Rav Huna said: Those possessing reason and their deputies; Rabbi Yitzḥak said: Those possessing reason were his counselors; that is what you say: “Then Daniel responded with counsel and discretion” (Daniel 2:14).

...And in Jonah it is written, "I would rather die than live." Jonah was the son of the woman of Zarfat. He had already died once, and knew that he would have rest, and Elijah did not die. And so he said, "am I not better than my ancestors?"

In the days of R. Samuel b. Nachmeni the world was visited by famine and pestilence, and the sages said: "What shall we pray for? Shall we pray both to cease? This is impossible! We shall therefore pray for the abatement of the pestilence, and we shall put up with the famine." Whereupon R. Samuel b. Nachmeni said to them: "Nay, let us pray for relief from the famine; for if the Merciful One will give bread, he will surely give it to the living; as it is written (Ps. l45, 16) Thou openest thy hand and satisfiest the desire of every living thing [consequently the pestilence will have to cease]." Whence do we know that to pray for two things at one time is not proper? From the following passage (Ezra. 8, 23) So we fasted and besought our God for this, — for this, implies that there must have been some other infliction, [nevertheless only one thing was prayed for]. In the days of R. Zera the government issued an edict [detrimental to the interests of the Jews]. Another edict was passed that no fast-days should be kept. R. Zera then said to the people: "Let us take a fast-day upon ourselves now, and when the government shall have rescinded its decree, we will then fast." And they asked him: "Whence dost thou infer that this would be just as good?" "I know it," answered he, "from the following passage (Dan. 10, 12) And he said unto me: Fear not, Daniel for from the first day that thou didst set thy heart to obtain understanding, and to fast before thy God. were thy words heard."

“The yoke of my transgressions is preserved in His hand, becoming entangled, coming upon my neck, sapping my strength. The Lord delivered me into the hands of those against whom I cannot stand” (Lamentations 1:14).
“The yoke of my transgressions is preserved [niskad] in His hand,” I was calm [seduka] regarding my iniquities. I believed that He would pardon me for all my iniquities when I heard that my promissory note was ripped on high.¹⁵⁹When God said to Moses that He pardoned the people for the sin of the Golden Calf, they thought they were entirely pardoned, but in fact God had merely agreed not to annihilate them completely, but rather to punish them incrementally.
Another matter, niskad is written with a shin.¹⁶⁰The word niskad is written with a sin rather than a samech. A sin can also be read as a shin when it is not vocalized, as it is the same letter. Thus, the word can be read nishkad. The Holy One blessed be He strove [shakad] to find how to bring the calamity upon me. He said: If I exile them during the season of Tevet,¹⁶¹Winter. they will suffer from cold and die. Rather, I will exile them during the season of Tamuz,¹⁶²Summer. as even if they sleep in the streets and squares, not one of them will be harmed.
Another matter, niskad, He strove [shakad] to find how to bring the calamity upon me. He said: If I exile them during the season of Tevet, there are no grapes on the vine and no figs on the fig tree. Rather, I will exile them during the season of Tamuz, when there are grapes on the vine, figs on the fig tree, and even the leaves do not wither.
Another matter, niskad, He strove [shakad] to find how to bring evil upon me. He said: If I exile them through the wilderness, they will die of starvation. Rather, I will exile them through Armenis, where there are cities and districts, and food and drink are found there.
Another matter, niskad, I was calm [sekuda] regarding my iniquities. I believed that He would pardon me for all my iniquities. However, “becoming entangled [yistargu],” He brought alternating [serigot] rulers upon me]. He brought them upon me in pairs: Babylon and the Chaldeans, Media and Persia, Greece and Macedonia, Edom and Ishmael. He brought them upon me, alternating: Babylon was harsh, Media was moderate; Greece was harsh, Edom was moderate; the Chaldeans were harsh, Persia was moderate; Macedonia was harsh, and Ishmael was moderate. Likewise, “some of the kingdom will be strong, and some of it will be brittle” (Daniel 2:42). Despite all these I did not deny my God; rather, “coming [alu] upon my neck.”¹⁶³This is expounded as though it were written ulo, His yoke, such that the verse would read: “His yoke is upon my neck.” And [Israel] declares the unity of His name twice daily and says: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4).

There was an incident involving Doeg ben Yosef who died and left a young son to his mother. She would measure him in handbreadths and donate his weight in gold to the Temple¹⁸²Literally, to Heaven. each and every year. When the siege encircled Jerusalem, his mother slaughterd him with her own hands and ate him: Jeremiah was lamenting before the Omnipresent and saying: “Shall women eat their fruit, the infants of their nurturing?” (Lamentations 2:20). The Divine Spirit responded to him: “Shall the priest and the prophet be slain in the Temple of the Lord?” (Lamentations 2:20). This is Zekharya ben Yehoyada.¹⁸³See Eikha Rabba, Prologue, 23.
Another matter, “for these I weep,” Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: For the departure of intelligence and for the departure of the Divine Presence. Is it possible that Zedekiah saw others plucking out his eyes and he did not have the intelligence to smash his head against the wall until his soul departed, but he rather caused his sons to be slaughtered before his eyes?¹⁸⁴Nebuchadnezzar had Zedekiah’s sons slaughtered before his eyes, and then had Zedekiah’s eyes blinded (II Kings 25:7). According to the Sages, they first inserted iron rods into his eyes but had not yet blinded him; they finished blinding him only after he saw his sons slaughtered (Tanḥuma, Vaetḥanan 1). The midrash here asks why Zedekiah did not kill himself to spare himself this torture. Rather, regarding that moment it is stated: “The heart of the king and the heart of the princes will fail…” (Jeremiah 4:9). Rabbi Neḥemya said: For the departure of priesthood and kingship. That is what is written: “These are the two anointed men who attend the Lord of all the land” (Zechariah 4:14); these are Aaron and David. Aaron is demanding his priesthood and David is demanding his kingdom.
Rabbi Yehoshua ben Levi said: For dereliction in the study of Torah.¹⁸⁵This opinions interprets the verse “for these I weep” to mean due to these sins, namely the dereliction in the study of Torah. That is what is written: “These are the statutes and the ordinances” (Deuteronomy 12:1).¹⁸⁶This verse is stated regarding the Torah. The word “these” in Lamentations is thus connected to the words of Torah, referred to as “these” in Deuteronomy. Rabbi Shmuel bar Naḥmani said: For idol worship. That is what is written: “These are your gods, Israel” (Exodus 32:4). Zavdi ben Levi said: For the abrogation of the offerings. That is what is written: “These you shall perform to the Lord on your appointed days” (Numbers 29:39). The Rabbis said: For the abrogation of the [non-priestly] watches.¹⁸⁷The reference is to the groups of Israelites, corresponding to the twenty-four priestly watches, who would spend the week in prayer and Torah study so that the Temple service would be pleasing to God; see Taanit 26a. What benefit does the world have from the watches? On Monday they would fast on behalf of the seafarers. On Tuesday they would fast on behalf of the wayfarers. On Wednesday they would fast on behalf of the children, so that diphtheria would not afflict their mouths and cause them to die. On Thursday they would fast on behalf of the pregnant women, that they would not miscarry, and on behalf of the nursing women, that their children should not die. But is it not so that one may not fast on behalf of two matters simultaneously, as it is written: “We fasted and we requested from our God about this”? (Ezra 8:23). And a verse in Daniel says: “For them to request mercy from before the God of heaven regarding this secret” (Daniel 2:18), and not regarding two.¹⁸⁸Both verses mention requesting from God regarding “this,” in singular. Rather, it is like that which Rabbi Ḥiyya bar Abba said: For drought and exile one fasts for both of them simultaneously.¹⁸⁹They are related, because due to famine people wander from their homes in search of food. Similarly, miscarriage and the death of infants are closely enough related that one can pray regarding both simultaneously. However, one does not fast on the day before Shabbat or on the day following Shabbat, in deference to Shabbat.
“My eye, my eye sheds water.” Rabbi Levi said: This is analogous to a doctor who had pain in one eye. He said: ‘Let my eye weep for my eye.’ So too, Israel is called the eye of the Holy One blessed be He. That is what is written: “For the eye of man and all the tribes of Israel is toward the Lord” (Zechariah 9:1). As it were, the Holy One blessed be He said: ‘Let My eye weep for My eye.’
“For a comforter, restorer of my soul, has grown distant from me.” What is the name of the messianic king? Rabbi Abba bar Kahana said: The Lord is his name, as it is stated: “This is his name that they will call him: The Lord is our righteousness” (Jeremiah 23:6). As Rabbi Yehoshua ben Levi said: It is good for a province when its name is like that of its king, and the name of its king is like that of its God. It is good for a province when its name is like that of its king, as it is written: “The name of the city from that day shall be: The Lord is there” (Ezekiel 48:35). The name of its king like the name of its God, as it is stated: “This is his name that they will call him: The Lord is our righteousness” (Jeremiah 23:6).
Rabbi Yehoshua ben Levi said: His name is Tzemaḥ, as it is stated: “Behold a man, Tzemaḥ is his name, and he will sprout [yitzmaḥ]” (Zechariah 6:12). Rabbi Yudan said: Menaḥem is his name, as it is stated: “For a comforter [menaḥem]…has grown distant from me.” Rabbi Ḥanina said: And they do not disagree; the numerical value of this equals the numerical value of that, Menaḥem equals Tzemaḥ.¹⁹⁰Menaḥem: mem – 40, nun – 50, ḥet – 8, mem – 40 = 138. Tzemaḥ: tzadi – 90, mem – 40, ḥet – 8 = 138. The following supports that [statement] of Rabbi Yudan in the name of Rabbi Aivu: There was an incident involving a certain person who was plowing. One of his oxen lowed. A certain Arab passed near him and said to him: ‘What are you?’ He said to him: ‘I am a Jew.’ He said to him: ‘Unharness your ox, untie your plow.’ He said to him: ‘Why?’ He said to him: ‘The Temple of the Jews is destroyed.’¹⁹¹Therefore, you should mourn rather than work your field. He said to him: ‘How do you know?’ He said to him: ‘I know it from the lowing of your ox.’ While he was still conversing with him, it lowed again. He said to him: ‘Harness your ox, tie your plow, as the redeemer of the Jews was born.’ He said to him: ‘What is his name?’ He said to him: ‘His name is Menaḥem.’ ‘What is his father’s name?’ He said to him: ‘Hezekiah.’ He said to him: ‘Where do they live?’ He said to him: ‘In Birat Arva, that is in Bethlehem of Judah.’ That man sold his oxen, sold his plow, and became a seller of felt garments for children. He would enter a city and leave a city, enter a province and leave a province, until he arrived there.
All of the women of the village came to purchase from him, but the mother of a certain child did not purchase from him. He said to her: ‘Why are you not purchasing children’s garments of felt?’ She said to him: ‘Because my child has a harsh fate.’ He said to her: ‘Why?’ She said to him: ‘Because upon his arrival, the Temple was destroyed.’¹⁹²The Temple was destroyed on the day he was born. He said to her: ‘We rely on the Master of the universe that upon his arrival it was destroyed and upon his arrival it will be rebuilt.’ He said to her: ‘Take one of these felt garments for your child, I will come some time later to your house and collect your payment.’ She took it and she went. Some time later that man said: ‘I will go and see how that child is doing.’ He came to her, he said to her: ‘How is the child doing?’ She said to him: ‘Did I not say to you that he has a harsh fate? Even upon his arrival there was a foreboding omen. Since that time, winds and storms carried him away.’ He said to her: ‘Did I not tell you that upon his arrival it was destroyed and upon his arrival it will be rebuilt?’¹⁹³He was carried away by the wind because he is destined to serve a purpose in a supernatural manner, and bring about the building of the Temple.
Rabbi Avun said: Why must I learn this from Arabs, is it not an explicit verse? As it is written: “The Lebanon will fall by a mighty one” (Isaiah 10:34), and it is written immediately thereafter: “A branch will emerge from the trunk of Yishai and a shoot will sprout from his roots” (Isaiah 11:1).
The school of Rabbi Sheila said: Shilo is the name of Messiah, as it is stated: “Until Shilo will come” (Genesis 49:10); Sheila is written.¹⁹⁴The word Shilo in the verse is spelled with a heh at the end rather than a vav, such that it can also be read Sheila. This was stated by Rabbi Sheila’s students, who felt that if their generation was worthy, their mentor would be the messiah (Etz Yosef). The school of Rabbi Ḥanina said: Ḥanina is his name, as it is stated: “As I will not grant you clemency [ḥanina]” (Jeremiah 16:13). The school of Rabbi Yanai said: Yinon is his name, as it is written: “May his name be praised [yinon] as long as the sun shines” (Psalms 72:17). Rabbi Beivai of Sanegurya said: His name is Nehira, as it is stated: “Light [nehora] rests with Him” (Daniel 2:22), nehira is written. Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Shmuel ben Rabbi Yitzḥak: If the messianic king is from the living, his name is David, and if he is from the dead, his name is David. Rabbi Tanḥuma said: I will say his source: “He increases deliverance to His king, shows kindness to His anointed, [to David and to his descendants, eternally]” (Psalms 18:51). “And to David” is not written here, but rather “to David and his descendants.”¹⁹⁵The verse says: To His anointed [meshiḥo], to David, identifying David as the messiah.
“My children have become desolate, because the enemy has prevailed.” Rabbi Aivu said: Like that shell of the gourd; the more [the shell] grows, the smaller [the fruit] is.¹⁹⁶The greater the percentage of the total fruit is shell, the smaller the edible fruit is (Arukh). The point is that the greater the success of the enemy, the greater the desolation of Israel. Rabbi Yehuda ben Rabbi Simon said: Like this pig; the more that its offspring grow, the smaller it gets.¹⁹⁷Its energy is sapped by nursing its young (Matnot Kehuna).

There was an incident involving Doeg ben Yosef who died and left a young son to his mother. She would measure him in handbreadths and donate his weight in gold to the Temple¹⁸²Literally, to Heaven. each and every year. When the siege encircled Jerusalem, his mother slaughterd him with her own hands and ate him: Jeremiah was lamenting before the Omnipresent and saying: “Shall women eat their fruit, the infants of their nurturing?” (Lamentations 2:20). The Divine Spirit responded to him: “Shall the priest and the prophet be slain in the Temple of the Lord?” (Lamentations 2:20). This is Zekharya ben Yehoyada.¹⁸³See Eikha Rabba, Prologue, 23.
Another matter, “for these I weep,” Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: For the departure of intelligence and for the departure of the Divine Presence. Is it possible that Zedekiah saw others plucking out his eyes and he did not have the intelligence to smash his head against the wall until his soul departed, but he rather caused his sons to be slaughtered before his eyes?¹⁸⁴Nebuchadnezzar had Zedekiah’s sons slaughtered before his eyes, and then had Zedekiah’s eyes blinded (II Kings 25:7). According to the Sages, they first inserted iron rods into his eyes but had not yet blinded him; they finished blinding him only after he saw his sons slaughtered (Tanḥuma, Vaetḥanan 1). The midrash here asks why Zedekiah did not kill himself to spare himself this torture. Rather, regarding that moment it is stated: “The heart of the king and the heart of the princes will fail…” (Jeremiah 4:9). Rabbi Neḥemya said: For the departure of priesthood and kingship. That is what is written: “These are the two anointed men who attend the Lord of all the land” (Zechariah 4:14); these are Aaron and David. Aaron is demanding his priesthood and David is demanding his kingdom.
Rabbi Yehoshua ben Levi said: For dereliction in the study of Torah.¹⁸⁵This opinions interprets the verse “for these I weep” to mean due to these sins, namely the dereliction in the study of Torah. That is what is written: “These are the statutes and the ordinances” (Deuteronomy 12:1).¹⁸⁶This verse is stated regarding the Torah. The word “these” in Lamentations is thus connected to the words of Torah, referred to as “these” in Deuteronomy. Rabbi Shmuel bar Naḥmani said: For idol worship. That is what is written: “These are your gods, Israel” (Exodus 32:4). Zavdi ben Levi said: For the abrogation of the offerings. That is what is written: “These you shall perform to the Lord on your appointed days” (Numbers 29:39). The Rabbis said: For the abrogation of the [non-priestly] watches.¹⁸⁷The reference is to the groups of Israelites, corresponding to the twenty-four priestly watches, who would spend the week in prayer and Torah study so that the Temple service would be pleasing to God; see Taanit 26a. What benefit does the world have from the watches? On Monday they would fast on behalf of the seafarers. On Tuesday they would fast on behalf of the wayfarers. On Wednesday they would fast on behalf of the children, so that diphtheria would not afflict their mouths and cause them to die. On Thursday they would fast on behalf of the pregnant women, that they would not miscarry, and on behalf of the nursing women, that their children should not die. But is it not so that one may not fast on behalf of two matters simultaneously, as it is written: “We fasted and we requested from our God about this”? (Ezra 8:23). And a verse in Daniel says: “For them to request mercy from before the God of heaven regarding this secret” (Daniel 2:18), and not regarding two.¹⁸⁸Both verses mention requesting from God regarding “this,” in singular. Rather, it is like that which Rabbi Ḥiyya bar Abba said: For drought and exile one fasts for both of them simultaneously.¹⁸⁹They are related, because due to famine people wander from their homes in search of food. Similarly, miscarriage and the death of infants are closely enough related that one can pray regarding both simultaneously. However, one does not fast on the day before Shabbat or on the day following Shabbat, in deference to Shabbat.
“My eye, my eye sheds water.” Rabbi Levi said: This is analogous to a doctor who had pain in one eye. He said: ‘Let my eye weep for my eye.’ So too, Israel is called the eye of the Holy One blessed be He. That is what is written: “For the eye of man and all the tribes of Israel is toward the Lord” (Zechariah 9:1). As it were, the Holy One blessed be He said: ‘Let My eye weep for My eye.’
“For a comforter, restorer of my soul, has grown distant from me.” What is the name of the messianic king? Rabbi Abba bar Kahana said: The Lord is his name, as it is stated: “This is his name that they will call him: The Lord is our righteousness” (Jeremiah 23:6). As Rabbi Yehoshua ben Levi said: It is good for a province when its name is like that of its king, and the name of its king is like that of its God. It is good for a province when its name is like that of its king, as it is written: “The name of the city from that day shall be: The Lord is there” (Ezekiel 48:35). The name of its king like the name of its God, as it is stated: “This is his name that they will call him: The Lord is our righteousness” (Jeremiah 23:6).
Rabbi Yehoshua ben Levi said: His name is Tzemaḥ, as it is stated: “Behold a man, Tzemaḥ is his name, and he will sprout [yitzmaḥ]” (Zechariah 6:12). Rabbi Yudan said: Menaḥem is his name, as it is stated: “For a comforter [menaḥem]…has grown distant from me.” Rabbi Ḥanina said: And they do not disagree; the numerical value of this equals the numerical value of that, Menaḥem equals Tzemaḥ.¹⁹⁰Menaḥem: mem – 40, nun – 50, ḥet – 8, mem – 40 = 138. Tzemaḥ: tzadi – 90, mem – 40, ḥet – 8 = 138. The following supports that [statement] of Rabbi Yudan in the name of Rabbi Aivu: There was an incident involving a certain person who was plowing. One of his oxen lowed. A certain Arab passed near him and said to him: ‘What are you?’ He said to him: ‘I am a Jew.’ He said to him: ‘Unharness your ox, untie your plow.’ He said to him: ‘Why?’ He said to him: ‘The Temple of the Jews is destroyed.’¹⁹¹Therefore, you should mourn rather than work your field. He said to him: ‘How do you know?’ He said to him: ‘I know it from the lowing of your ox.’ While he was still conversing with him, it lowed again. He said to him: ‘Harness your ox, tie your plow, as the redeemer of the Jews was born.’ He said to him: ‘What is his name?’ He said to him: ‘His name is Menaḥem.’ ‘What is his father’s name?’ He said to him: ‘Hezekiah.’ He said to him: ‘Where do they live?’ He said to him: ‘In Birat Arva, that is in Bethlehem of Judah.’ That man sold his oxen, sold his plow, and became a seller of felt garments for children. He would enter a city and leave a city, enter a province and leave a province, until he arrived there.
All of the women of the village came to purchase from him, but the mother of a certain child did not purchase from him. He said to her: ‘Why are you not purchasing children’s garments of felt?’ She said to him: ‘Because my child has a harsh fate.’ He said to her: ‘Why?’ She said to him: ‘Because upon his arrival, the Temple was destroyed.’¹⁹²The Temple was destroyed on the day he was born. He said to her: ‘We rely on the Master of the universe that upon his arrival it was destroyed and upon his arrival it will be rebuilt.’ He said to her: ‘Take one of these felt garments for your child, I will come some time later to your house and collect your payment.’ She took it and she went. Some time later that man said: ‘I will go and see how that child is doing.’ He came to her, he said to her: ‘How is the child doing?’ She said to him: ‘Did I not say to you that he has a harsh fate? Even upon his arrival there was a foreboding omen. Since that time, winds and storms carried him away.’ He said to her: ‘Did I not tell you that upon his arrival it was destroyed and upon his arrival it will be rebuilt?’¹⁹³He was carried away by the wind because he is destined to serve a purpose in a supernatural manner, and bring about the building of the Temple.
Rabbi Avun said: Why must I learn this from Arabs, is it not an explicit verse? As it is written: “The Lebanon will fall by a mighty one” (Isaiah 10:34), and it is written immediately thereafter: “A branch will emerge from the trunk of Yishai and a shoot will sprout from his roots” (Isaiah 11:1).
The school of Rabbi Sheila said: Shilo is the name of Messiah, as it is stated: “Until Shilo will come” (Genesis 49:10); Sheila is written.¹⁹⁴The word Shilo in the verse is spelled with a heh at the end rather than a vav, such that it can also be read Sheila. This was stated by Rabbi Sheila’s students, who felt that if their generation was worthy, their mentor would be the messiah (Etz Yosef). The school of Rabbi Ḥanina said: Ḥanina is his name, as it is stated: “As I will not grant you clemency [ḥanina]” (Jeremiah 16:13). The school of Rabbi Yanai said: Yinon is his name, as it is written: “May his name be praised [yinon] as long as the sun shines” (Psalms 72:17). Rabbi Beivai of Sanegurya said: His name is Nehira, as it is stated: “Light [nehora] rests with Him” (Daniel 2:22), nehira is written. Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Shmuel ben Rabbi Yitzḥak: If the messianic king is from the living, his name is David, and if he is from the dead, his name is David. Rabbi Tanḥuma said: I will say his source: “He increases deliverance to His king, shows kindness to His anointed, [to David and to his descendants, eternally]” (Psalms 18:51). “And to David” is not written here, but rather “to David and his descendants.”¹⁹⁵The verse says: To His anointed [meshiḥo], to David, identifying David as the messiah.
“My children have become desolate, because the enemy has prevailed.” Rabbi Aivu said: Like that shell of the gourd; the more [the shell] grows, the smaller [the fruit] is.¹⁹⁶The greater the percentage of the total fruit is shell, the smaller the edible fruit is (Arukh). The point is that the greater the success of the enemy, the greater the desolation of Israel. Rabbi Yehuda ben Rabbi Simon said: Like this pig; the more that its offspring grow, the smaller it gets.¹⁹⁷Its energy is sapped by nursing its young (Matnot Kehuna).

And, behold, there came up out of the river seven kine … and it came to pass in the morning that his spirit was troubled (Gen. 41:2–8). In this verse the word “troubled” is written vatipa’em, and in the verse relating to Nebuchadnezzar, And Nebuchadnezzar was troubled (Dan. 2:1), it is written vattitpa’em. Pharaoh recalled his dream, but did not know its explanation, and therefore was troubled only once. Nebuchadnezzar, however, forgot the dream and its explanation, and therefore was troubled twice.²The use of the hithpael form of the word “troubled” in the quotation about Nebuchadnezzar contains a doubled tav, thus indicating two troubles, while the niphal form in the verse about Pharaoh contains one tav, signifying one trouble. That is why it is written about Him: Nebuchadnezzar dreamed dreams (ibid.). R. Yannai said: He actually had two dreams; one related to an image and the other to a tree. Then the king commanded to call the magicians, and the astrologers, and the sorcerers (ibid., v. 2). Written without the tav, the magicians are those who inquire of the bones of the dead; the astrologers are those who examine the planetary constellations (for their answer). This is so because the root of the word asafim (astrologers”) means “to compel,” as it is said: Hear this, O ye that would oppress the needy (hashe’afim) (Amos 8:4); and the sorcerers are those who diminish the power of the heavenly and earthly courts.

And he hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge (Exod. 35:31). Wisdom is mentioned, despite the fact that he had been endowed previously with wisdom, to teach us that the Holy One, blessed be He, does not grant wisdom to anyone unless he already possesses some wisdom. A lady asked R. Yosé the son of Halafta: “What is meant by He giveth wisdom to the wise (Dan. 2:21)? Should not the verse say ‘He giveth wisdom to the fool’?” He replied: “My daughter, if two men came to you to borrow money, one of them being poor and the other rich, to whom would you lend the money?” She answered: “I would lend the money to the rich man, of course.” “Why?” he asked. And she replied: “If the rich man should suffer a loss, he would still have sufficient money to repay me, but if the poor man lost my money, how could he possibly repay me?” He said to her: “Let your ears hear what your lips have said. If the Holy One, blessed be He, gave wisdom to fools, they would still sit in privies, in filthy alleys, and in bathhouses, and would not put the wisdom to use. Hence the Holy One, blessed be He, gives wisdom to the wise, who sit in the chambers of the elders, in synagogues, and in house of study, and they utilize that wisdom.” Therefore it is written: He hath filled him with wisdom (Exod. 35:35).

(Numb. 8:2:) “When you set up the lamps.” This text is related (to Is. 42:21), “The Lord was delighted because of His [servant's] righteousness to magnify and glorify Torah.” The Holy One, blessed be He, said to Moses, It was not because I need your light that I am telling you to light a lamp.³Below Numb. 3:5; Numb. R. 15:2. Rather [I am doing so] in order to have you acquire merit (by fulfilling a commandment).” It is likewise written, (in Dan. 2:22), “and the light dwells within Him”; and [similarly] it says (in Ps. 139:12), “Even darkness is not dark to You; for night shines as the day, and darkness becomes like the light.” [Scripture says these things] to inform you that He does not need the lamps of flesh and blood. You yourself know [this truth]. When a person builds a house and makes windows within [his house], he makes windows narrow on the outside and broad on the inside, so that the light will enter from the outside and shine on the inside. But when Solomon built the Temple, he did not make the windows like that.⁴See above Exod. 8:5; PRK 21:5; Lev. R. 31:7. Rather they were narrow on the inside and broad on the outside so that the light would go out from the Temple and shine outside. It is so stated (in I Kings 6:4), “And for the house he made windows broad and narrow.”⁵Literally: CLEAR and CLOSED. While the Hebrew is obscure the translation here follows the Targum in order to fit the midrashic context. [This text] is to inform you that He is all light and that He has no need for its light. So why did He command you [to set up the lamps]? In order to have you acquire merit (by fulfilling a commandment). It is therefore stated (in Numb. 8:2), “When you set up the lamps.”⁶Beha‘aloteka et-hanerot. These words can also mean, IN ELEVATING YOU WITH THE LAMPS. Ergo (in Is. 42:21), “The Lord was delighted because of His [servant's] righteousness.” The Holy One, blessed be He, said to Israel, “Be careful to light lamps for My sake, and I will shine a great light for you in the future to come.” It is so stated (in Is. 60:3), “And nations shall walk by your light, even kings by the brightness of your rising.”

Another interpretation (of Numb. 8:2): [WHEN YOU SET UP THE LAMPS.] This text is related (to Is. 42:21): THE LORD WAS DELIGHTED BECAUSE OF HIS <SERVANT'S> RIGHTEOUSNESS TO MAGNIFY AND GLORIFY TORAH. The Holy One, as it were, said to Moses: Say to Israel: It was not because I need your light that I am telling you to light a lamp.⁶Below Numb. 3:7; Tanh. Numb. 3:2; Numb. R. 15:2. Rather <I am doing so> in order to have you acquire merit (by fulfilling a commandment), and so it says (in Is. 42:21): THE LORD WAS DELIGHTED BECAUSE OF HIS <SERVANT'S> RIGHTEOUSNESS. It is written about him, as it were, (in Dan. 2:22): HE KNOWS WHAT IS IN THE DARKNESS, AND THE LIGHT DWELLS WITHIN HIM; and similarly it says (in Ps. 139:12): EVEN DARKNESS IS NOT DARK TO YOU; [FOR NIGHT SHINES AS THE {LIGHT} [DAY], AND DARKNESS BECOMES LIKE THE LIGHT]. <Scripture says these things> to inform you that I do not need you. You yourself know <this truth>. Come and see. When a person builds a house and makes windows within [his house], he wants the light to enter. <So> he makes windows narrow on the outside and broad on the inside. Why? So that the light will enter from the outside and shine on the inside. But when Solomon built the Temple, he did not make the windows like that.⁷See above Exod. 8:5; PRK 21:5; Lev. R. 31:7. Rather they were narrow on the inside and broad on the outside so that the light would go out from the Temple and shine outside. It is so stated (in I Kings 6:4): AND FOR THE HOUSE HE MADE WINDOWS BROAD AND NARROW.⁸Literally: CLEAR and CLOSED. While the Hebrew is obscure the translation here follows the Targum in order to fit the midrashic context. <This text> is to inform you that all light is his and that he has no need for some of your <light>. So why did I command you <to set up the lamps>? In order to have you acquire merit (by fulfilling a commandment). It is therefore stated (in Numb. 8:2): WHEN YOU SET UP THE LAMPS.⁹Beha‘aloteka et-hanerot. These words can also mean: IN ELEVATING YOU WITH THE LAMPS. Ergo (in Is. 42:21): THE LORD WAS DELIGHTED BECAUSE OF HIS <SERVANT'S> RIGHTEOUSNESS. And not only that, but if you are careful to light lamps for my sake, I will shine a great light for you in the world to come, as stated (in Is. 60:1, 3): ARISE SHINE FOR YOUR LIGHT IS COME [….] AND NATIONS SHALL WALK BY YOUR LIGHT, EVEN KINGS BY THE BRIGHTNESS OF YOUR RISING.

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And there is none other (aharan) (Dan. 2:11). It should have been written “there is no Aaron” (aharon). While the Temple stood, a man could go to one of Aaron’s descendants to consult the Urim and Thummin for answers to their questions, but now there is no Temple and no Urim and Thummin to consult.

Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions (ibid., v. 17). Why? So that they might pray with him, as it is said: That they might ask mercy of the God of heaven concerning this secret; that Daniel and his companions should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a vision if the night. Then Daniel blessed the God of heaven (ibid., vv. 18–19). The Holy One, blessed be He, declared: “Prophecy is restricted in this world to certain chosen ones, but in the world-to-come the gift of prophecy will be possessed by all men,” as is said: And it shall come to pass afterward, that I will pour out My spirit upon all flesh; and your sons and daughters shall prophesy; your old men shall dream dreams; your young men shall see visions (Joel 3:1).

We are taught in a Baraitha that R. Jose says: "Woe to the human beings who see and know not what they see; who stand and know not upon what they stand." Upon what does the earth stand? Upon the pillars, as it is said (Job 9, 6) Who shaketh the earth loose out of her place; The pillars stand upon the waters, as it is said (Ps. 136, 6) Who stretched out the earth above the waters; the waters upon the mountains, as it is said (Ib. 104, 6) Above the mountains stood the waters; the mountains upon the wind, as it is said (Amos 4. 13) He that wind, the wind upon the storm, as it is said (Ps. 148, 8) Stormy wind, fulfilled his word; the storm is suspended upon the supbort of the Holy One, praised be He! as it is said (Deut. 33, 27) And underneath are the everlasting arms. The sages however say: "The world stands upon twelve pillars, as it said (Ib. 32, 8) He set the bounds of the tribe according to the number of the sons of Israel." According to others, it stands upon seven pillars, as it is said (Prov. 9, 1) She had hewn out her seven pillars. R. Elazor b. Shamna says: "Upon one pillar, whose name is Zaddik (Righteous), as it is said (Ib. 10, 25) But the righteous (Zaddik) is an everlasting foundation." R. Juda said: "There are two firmaments, as it is said (Deut. 10, 14) Behold, to the Lord thy God belong the heavens and the heavens of the heavens." Resh Lakish said: "They are seven, viz.: Vilon (Curtain), Rakia (Expanse), Shchakim (Clouds), Zbul (Entertainment place), Maon (Dwelling), Machon (Residence), Araboth. Vilon serves no purpose whatever save that the luminaries enter through it in the morning and leave through it in the evening, by which means it renews daily the work of creation, as it is said (Is. 40, 22) … that stretched out the heavens as a curtain, and spreadeth them out as a tent to dwell in. Rakia is that in which the sun and moon, the stars and constellations are set, as it is said (Gen. 1, 17) And God set them in the expansion of the heavens. Shehakim is that in which the millstones stand and grind manna for the righteous, as it is said (Ps. 78, 23) Then He ordained the skies from above, and the doors of heaven He opened and He let rain upon them manna to eat, and the corn of heaven gave He unto them. Zbul is that in which the heavenly Jerusalem and the Temple, and the altar are built there, where Michael the great [Arch-Angel] prince stands and offers sacrifices daily, as it is said (I Kings 8, 13) I have surely built Thee a house of habitation, a place for Thee to dwell in for ever, and whence do we know that the same is called Shamayim? It is said (Is. 63, 15) Look down from heaven (Misha-mayim) and behold, from the habitation (Zbul) of Thy Holiness, Maon is that in which are companies of ministering angels, who utter songs during the night and are silent during the day for the sake of the glory of Israel, as it is said (Ps. 42, 9) In the day time, the Lord will command His kindness, and in the night His songs shall be with me. (Resh Lakish said: "Whoever studies the Torah during the night time, the Holy One, praised be He! will stretch over him the thread of grace for the future world, which is compared unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." According to others Resh Lakish said: "Whoever studies the Torah in this world which is likened unto night, the Holy One, praised be He! will stretch over him the thread of grace in the world to come which is likened unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." R. Levi said: "Whoever interrupts his study of the Torah, and occupies himself with idle talk will, as a punishment, be fed with hot coals, as it is said (Job 30, 4) Who crops off mallows by the bushes, and have brumbush roots as their bread." And whence do we know that Maon refers to Heaven.? It is said (Deut. 26, 15) Look down from Thy habitation (Maon) of Thy holiness from the heavens. Machon is that in which are the treasures of snow and hail, and the upper chamber (store) of harmful dews and the upper chamber (store) of the raiins, and the chamber of the whirlwind and of the storm, and the retreat of noisome vabor; and their doors are made of fire, as it is said (Deut. 28, 12) The Lord will open unto thee His good treasure. Are then these treasures in Heaven? Behold, they are on the earth, for it is written (Ps. 148, 7) Praise the Lord from the earth, ye sea-monsters and all deeps; fire and hail; snow and vapor; the storm wind, that fulfill His word, hence everything exists on the earth? Said R. Juda in the name of Rab: "Originally they were situated in Heaven, but David prayed for them and caused them to be brought down, on the earth." He entreated Him: "Sovereign of the Universe! (Ib. 5, 5) For thou art not a God, that hath pleasure in wickedness; evil cannot abide with Thee, i.e., Thou art a righteous God! O God! and therefore evil cannot abide with Thee. And whence do we know that the Maon refers to heaven, it is said (I Kings 8, 43) Mayest Thou listen in Heaven, the place of Thy dwelling (Maon). Araboth is that place in which dwell righteousness. Justice and grace; the treasures of life, the treasures of blessing, and the souls of the righteous, as well as the spirits and souls which are about to be created, also the dew with which the Holy One, praised be He! will revive the dead. That there dwell righteousness and justice, we find in the following passage (Ps. 89, 15) Righteousness and justice are the prop of Thy throne. That there is grace, we infer from the following passage (Is. 59, 17) And He put on righteousness as a coat of mail. That the treasures of peace exist there, we infer from the following passage (Judges 6, 24) And He called it (the altar) Adonay-Shalom (the eternal of peace). That the treasures of life exist there we infer from the following passage (Ps. 36, 10) For with Thee is the source of life. That the treasures of blessing exist there, we infer from the following passage (I Sam. 25, 20) Yet will the soul of my lord, be bound in the bound of life with the Lord thy God. That the spirits and souls which are about to be created abide there, we infer from the following passage (Is. 57, 16) When the spirit from before Me is overwhelmed, and the souls which I have made. That there exists the dew with which the Holy One, praised be He! will survive the dead, we infer from the following passage (Ps. 68, 10) Rain of beneficience didst thou pour down, O God! There also are celestials and seraphim, and holy being and ministering angels and the Divine throne of glory, and the King, the living God, the high and exalted, sitting over them among the clouds, as it is said (Ib. ib. 5) Exalt Him who rideth upon the heavens; the everlasting is His name. And whence do we know that Araboth refers to heaven? A. Abahu said: "We infer from the similar words, Richiba, Richiba; it is written here, 'Exalt him who rideth (Rdchab) upon the heavens, and it is also written (Deut. 33, 26) Who rideth (Rochab) to help thee upon the heavens." And darkness and cloud and thick darkness surround Him, as it is said (Ps. 18, 12) He made darkness his hiding place, etc. Now is there darkness in the presence of the Lord? Is it not written (Dan. 2, 22) He is that revealeth what is deep and secret: He knoweth what is in the darkness, and the light dwelleth with Him? This presents no difficulty. (Fol. 13) The one refers to that which is within, the other to that which is without. R. Acha b. Jacob said: "There still is another firmament above the heads of the Holy being, for it is said (Ez. 1, 22) And the likeness of a vault was ever the head of the living creatures, shining like the glitter of the living crystal. So far hast thou permission to speak. Thenceforth thou hast not permission to speak. For thus it is written in the book of Ben Sira: "Search not into that which is concealed from thee; that which is hidden from thee do not try to penetrate; consider only that which thou hast permission. Thou must have nothing to do with mysteries."

“He wore away my flesh and my skin, broke my bones” (Lamentations 3:4).
“He wore away my flesh” – this is the community. “And my skin” – this is the Sanhedrin; just as the skin protects the flesh, so the Sanhedrin protects the community. “Broke my bones [atzmotai]” – my mighty ones [itzumai], people who were like mighty warriors [benei haatzumim].
“He built against me and surrounded me with gall and hardship” (Lamentations 3:5).
“He built against me and surrounded me with gall [rosh]” – this is Nebuchadnezzar, as it is written in his regard: “You are the head [reisha] of gold” (Daniel 2:38). “And hardship” – this is Nevuzaradan. Alternatively: “Gall” – this is Vespasian; “and hardship” – this is Trajan.
“He settled me in darkness, like those long dead” (Lamentations 3:6).
“He settled me in darkness, like those long dead” – Rabbi Shmuel said: Four are considered as dead: A blind person, as it is stated: “He settled me in darkness, like those long dead.” A leper, as it is stated: “Let her not be like a corpse” (Numbers 12:12).¹⁰Aaron said this in reference to Miriam, who was afflicted with leprosy, when he asked Moses to pray on her behalf. One who does not have children, as it is written regarding Rachel: “Give me children, and if not, I am dead” (Genesis 30:1). And one who has become impoverished, as it is stated: “All the men [seeking your life] have died” (Exodus 4:19). Were they, in fact, dead? Rather, they had become impoverished.¹¹The Sages identified the men seeking Moses’s life as Datan and Aviram (see Avoda Zara 5a). They were not yet dead, as they later participated in Koraḥ’s uprising (see Numbers 16:1–2).

Another explanation as to why Jacob did not want to buried in Egypt. He was afraid that the Egyptians might use him as an object of idolatrous worship. Just as punishment is exacted from the worshipper of an idol, so is it exacted from the (idol) which is worshipped, as it is written: And against all the gods of Egypt will I execute judgment (Exod. 12:12). Similarly, you find that after Daniel interpreted Nebuchadnezzar’s dream: Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an offering and sweet odors unto him (Dan. 2:46). Daniel would not allow it. And why not? For just as the idolaters would be punished, so too would he be. You find this illustrated in what is written about Hiram, king of Tyre. After he proclaimed himself a god: Because thy heart is lifted up, and thou hast said: I am a god (Ezek. 28:2). The Holy One, blessed be He, said to him: Art thou wiser than Daniel? (ibid., v. 3). When Nebuchadnezzar decreed that offerings should be brought to him, he (Daniel) would not permit it, yet you call yourself a god. And so it is written there: I have cast thee to the ground, I have laid thee before kings, that they may gaze upon thee (ibid., v. 17).

“To subdue under his feet all the prisoners of the earth” (Lamentations 3:34).
“To subdue under his feet…” – this is Nebuchadnezzar, in whose regard it is written: “[And everywhere] the sons of man, the beasts of the field, and the birds of the heavens dwell, He has given them into your hand and set your rule over all of them; you are the head of gold” (Daniel 2:38).

(Gen. 41:8:) < AND IT CAME TO PASS IN THE MORNING > THAT HIS SPIRIT WAS TROUBLED (rt.: P'M), in that it was beating against him like a gong (rt.: P'M). Another interpretation (of Gen. 41:8): THAT HIS SPIRIT WAS TROUBLED. It is written of Nebuchadnezzar (in Dan. 2:1): HIS SPIRIT WAS DEEPLY TROUBLED; and it is written of Pharaoh (in Gen. 41:8): THAT HIS SPIRIT WAS TROUBLED.¹³Tanh., Gen. 10:2; Gen. R. 89:5. Why? Pharaoh knew the dream but did not know its interpretation; therefore, he was confused by one confusion. But Nebuchadnezzar knew neither the dream nor its interpretation; therefore, < he was confused > by two confusions. Thus it is stated (in Dan. 2:1): NEBUCHADNEZZAR DREAMED DREAMS. R. Hiyya said: He dreamed one dream. Then why does it say: DREAMS (in the plural)? Because he had forgotten the dream. R. Jannay says: He dreamed two dreams, one of an image (in Dan. 2:31-35) and one of a tree (in Dan. 4:7-14).

THE CREATION ON THE SECOND DAY
ON the second day the Holy One, blessed be He, created the firmament, the angels, fire for flesh and blood, and the fire of Gehinnom. Were not heaven and earth created on the first day, as it is said, "In the beginning God created the heaven and the earth" (Gen. 1:1)? Which firmament was created on the second day? Rabbi Eliezer said: || It was the firmament which is above the heads of the four Chajjôth (living creatures), (as it is said), "And over the head of the Chajjôth there was the likeness of a firmament, like the colour of the terrible crystal" (Ezek. 1:22). What is the meaning of (the expression), "like the colour of the terrible crystal"? It means like precious stones and pearls; it illuminates all the heavens like a lamp which is illuminating the whole house and like the sun which is shining with maximum intensity at noonday, as it is said, "The light dwelleth with him" (Dan. 2:22); and like this in the future will the righteous shed light, as it is said, "And they that be wise shall shine as the brightness of the firmament" (Dan. 12:3). Were it not for that firmament the world would be engulfed by the waters above it and below it; but (the firmament) divides the waters (above) from the waters (below), as it is said, "And God said, Let there be a firmament in the midst of the waters, (and let it divide the waters from the waters)" (Gen. 1:6), it illuminates between the waters above and the waters below.

(Numb. 8:2:) “When you set up the lamps.” This text is related (to Ps. 18:29), “For You light up my lamp.” Israel said to the Holy One, blessed be He, “Master of the world, are You saying that we should give light before You?¹¹Numb. R. 15:5; Exod. R. 36:2. [But] You are the light of the world and the light [dwells] with You, as it is written (in Dan. 2:22), ‘He reveals the deep and secret things, He knows what is in the darkness, and the light dwells within Him.’ And [now] You are saying (in Numb. 8:2 cont.), ‘let the seven lamps give their light in front of the menorah.’” Ergo (in Ps. 18:29, “For You light up my lamp.” The Holy One, blessed be He, said to them, “It is not because I need [your light]. Rather it is so that you may give light to Me just as I have given light to you in order to exalt you in the presence of all the nations; so that they will say, ‘See how Israel is giving light to the One who gives light to everyone!’” To what is the matter comparable? To a sighted person and a blind person who were walking on a road (... as in Tanchuma, Tetzaveh 4). The Holy One, blessed be He, was leading them and giving them light, as stated (in Exod. 13:21), “And the Lord went before them by day [in a pillar of cloud to guide them on the way and by night in a pillar of fire to give them light].” When the tabernacle was set up, the Holy One, blessed be He, called to Moses and said to him, “Tell them to give Me light.” It is so stated (in Numb. 8:2), “Speak unto Aaron […], ‘When you set up [the lamps].’” Israel said to the Holy One, blessed be He, (in Ps. 18:29), “’For You light up my lamp.’ And [now] You say that we are to give You light?” The Holy One, blessed be He, said to them, “It was in order to exalt (lehaalot) you that I told you to give light to Me, just as I had given light to you on the way.” It is therefore stated (in Numb. 8:2), “When you set up (beha'alotekha) [the lamps].”

(Gen. 41:8:) < AND IT CAME TO PASS IN THE MORNING > THAT HIS SPIRIT WAS TROUBLED (rt.: P'M), in that it was beating against him like a gong (rt.: P'M). Another interpretation (of Gen. 41:8): THAT HIS SPIRIT WAS TROUBLED. It is written of Nebuchadnezzar (in Dan. 2:1): HIS SPIRIT WAS DEEPLY TROUBLED; and it is written of Pharaoh (in Gen. 41:8): THAT HIS SPIRIT WAS TROUBLED.¹³Tanh., Gen. 10:2; Gen. R. 89:5. Why? Pharaoh knew the dream but did not know its interpretation; therefore, he was confused by one confusion. But Nebuchadnezzar knew neither the dream nor its interpretation; therefore, < he was confused > by two confusions. Thus it is stated (in Dan. 2:1): NEBUCHADNEZZAR DREAMED DREAMS. R. Hiyya said: He dreamed one dream. Then why does it say: DREAMS (in the plural)? Because he had forgotten the dream. R. Jannay says: He dreamed two dreams, one of an image (in Dan. 2:31-35) and one of a tree (in Dan. 4:7-14).

(Dan. 2:1:) NEBUCHADNEZZAR DREAMED DREAMS. ALSO HIS SPIRIT WAS DEEPLY TROUBLED, and his sleep was confused. Why? Because the dream was of himself in that it showed him his kingdom. For that reason (ibid.): AND HE SUFFERED SLEEPLESSNESS.

(Dan. 2:2:) SO THE KING SAID TO SUMMON THE DIVINERS, THE ENCHANTERS, AND THE SORCERERS. What were the diviners (HRTWMYM)? R. Simon said: (HRTMYM) is written < here > (defectively without the W). These are the ones who consult the bones (TYMY) of the dead. ¹⁴Rashi on Gen. 41:8 has a more ingenuous etymology: “Those who are aroused (rt.: HR[YM]) through the bones (TMY) of the dead (M[TYM]).” THE ENCHANTERS. What are the enchanters ('ShPYM)? These are the ones who push fortune. So this word is nothing but a word of duress. Thus it is stated (in Amos 8:4): HEAR THIS, YOU WHO OPPRESS (Sh'PYM) THE NEEDY. (Dan. 2:2:) AND THE SORCERERS are actually sorcerers.

(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.

(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.

(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.

(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.

(Fol. 35b) All the Divine names found in the Torah in connection with Abraham, are holy, except that of (Gen. 18, 3) And he said, my Lord, if now I have found favor in Thy sight, [which was addressed to an angel]. Chanina, the nephew of R. Joshua, and R. Elazar b. Azaria in the name of Elazar the Modite, say that even this name, too, is holy. In accordance with whose opinion will be that which was said in the name of R. Juda b. Rab that hospitality is considered greater than the reception of the glory of the Shechina? It is in accordance with these two. Furthermore, all the names found in connection with Lot, are common, except (Ib. 19, 18-19) Oh, not so, my Lord; Thy servant hath found grace in Thy eyes, and Thou hast magnified Thy kindness, etc., and who but God can save? Again, all names in connection with Nab'oth are holy; those in connection with Micha (Jud. 17) are common. R. Elazar, however, said that the names with Nab'oth are holy, but those with Micha are partly holy and partly common, namely of Aleph, Lamed (Lord) is a common and of Yud, Hay (God) is holy, except (Ib. 18, 31) which, though beginning with Aleph-Lamed is nevertheless holy. All the names in connection with the Vale of Benjamin (Ib. 20) are according to R. Eliezer, common, and according to R. Joshua, they are holy. R. Eliezer said to him. The passage He promiseth and doth not fulfil [How can it be holy when He has not fulfilled His promise?] Said R. Joshua: "He has fulfilled His promise, but the people there did not understand what was said to them"; a proof to this you find in the fact that after they had comprehended it, they conquered, as it reads (Ib. 20, 28) And Phineas, the son of Elazar, … the son of Aaron, stood, etc. The name Shlomah wherever mentioned in Solomon's Songs is holy (Son. 1, 1) A song to whom peace belongs; except (Ib. 8, 12) My vineyard, which is mine, is before me; Thou, O Solomon, shalt have the thousands. According to others, the following (Ib. 3, 7) Behold, it is the litter of Solomon, is also common. Wherever in Daniel the word king is mentioned, it is common except (Dan. 2, 37) Thou, O king, art a king of kings, unto whom the God of heaven hath given the kingdom, the power, and the strength, and the glory. According to others also (Ib. 4, 16) My Lord … . for those who hate thee; for, to whom did Daniel address this? Surely not to Nebuchadnezzar, because by so doing he would curse Israel who hated him; hence he must have addressed it to God. The first Tanna, however, maintains that enemies exist only to Israel, but other nations have no enemies.

Another interpretation (of Numb. 13:2) “Send men.” What is written above the matter (in Numb. 12:1)? “And Miriam spoke to Aaron about Moses.” And afterwards, (in Numb. 12:2), “Send men.” This text is related (to Is. 44:18), “They neither know nor understand; for their eyes are stuck shut so that they cannot see […].” What is the reason for saying, “Send men,” after the episode of Miriam (in Numb. 12:1ff.)?¹¹Numb. R. 16:6. It is simply that it was anticipated by the Holy One, blessed be He, that they would come and utter evil speech against the land.¹²Sot. 34a. The Holy One, blessed be He, had said that they should not [be able to] say, “We did not know what the penalty for evil speech was.” For that reason the Holy One, blessed be He, put this [story] next to the one [in which Miriam was afflicted with leprosy, because she had spoken slander against her brother. [This was] so that everyone would know the punishment for evil speech. [It was a warning] so that if they came to speak slander, they would consider what happened to Miriam; but even so, they did not desire to learn. It is therefore stated (in Is. 44:18), “They neither know nor understand.” Therefore the Holy One, blessed be He, wrote [about] the sending out of the spies after the episode of Miriam. Ergo (in Is. 44:18), “They neither know nor understand; for their eyes are stuck shut so that they cannot see….” Another interpretation (of Numb. 13:2), “Send men for yourself”: Even though the Holy One, blessed be He, had said to Moses, “Send men for yourself,” it was not [the wish] of the Holy One, blessed be He, for them to go.¹³See Numb. R. 16:7. Why? Because the Holy One, blessed be He, had already told them [about] the superiority of the Land of Israel. It is so stated (in Deut. 8:7), “For the Lord your God is bringing you unto a good land.” Moreover, while they had been in Egypt, he had said to them (in Exod. 3:8), “I have come down to deliver them out of the hand of the Egyptians [and to bring them up out of that land unto a good and spacious land].” And Scripture states (in Exod. 13:21), “And the Lord went in front of them by day.” So what is the point of [saying] (in Numb. 13:2), “Send men?” It is simply that they wanted these words. When they reached [Israel's] borders, Moses had said to them (in Deut. 1:21), “See, the Lord your God has set the land before you, go and possess….” At that time Israel approached Moses, as stated (in vs. 22), “Then you all drew near unto me [and said, ‘Let us send men ahead of us to explore the land for us’].” This is what Ezra¹⁴See Sanh. 93b, which also alludes to the book of Nehemiah under the name of Ezra. said (in Neh. 9:17), “So they refused to listen and were unmindful of Your] wonders.” Now it says (in Numb. 10:33), “and the ark of the covenant of the Lord traveled ahead of them […].” And [yet] they said (in Deut. 1:22), “Let us send men ahead of us to explore the land for us.” [It is simply] that they did not believe. And similarly David said (in Ps. 78:10), “and they refused to follow His Torah.” R. Joshua says, “To what were they comparable? To a king who secured for his son a beautiful wife, the daughter of good and wealthy parents. The king said to him, ‘I have secured you a beautiful wife, the daughter of good and wealthy parents. There is no one like her in the whole world.’ The son said to him, ‘Let me go to see her,’ for he did not trust his father. Immediately the situation became ever more difficult for his father and it was bad for him. His father said, ‘What shall I do? If I say to him, “I am not showing her to you,” then he will say, “She is ugly.”’ For that reason he did not want to show her. Finally he said to him, ‘Look at her, so that you may know that I have not deceived you. But because you did not trust me, I swear that you shall not see her in your house. Instead I am giving her to your son.’ Now similarly did the Holy One, blessed be He, say to Israel, ‘The land is good,’ but they did not believe [Him]. They said (in Deut. 1:22), ‘Let us send men ahead of us.’ The Holy One, blessed be He, said, ‘If I prevent them, they will say, “The land is no good. For that reason He has not shown it to us.” Rather, they will only see it, for I swear that not one of them shall enter within it, but rather [only] their children.’ Thus it is stated (in Numb. 14:23, 31), ‘Surely they shall not see the land […]. But it is your children, who you said would be carried off, who will go….’’’ When they said to Moses (in Deut. 1:22), “Let us send men ahead of us,” Moses began to wonder. He said, “It is impossible for me to do something before I consult with the Holy One, blessed be He.” He went and consulted. He said to him, “Your children want thus and so.” The Holy One, blessed be He, said to him, “This is not the first time for them. While they were in Egypt, they jeered at Me, as stated (in Hos. 7:16), ‘this was their derision in the land of Egypt.’ They are accustomed to such [behavior]. I do not need this; as see, it is written (in Dan. 2:22), ‘He knows what is in the darkness, [and the light dwells with Him]’; I know what they are saying. But if you want, you yourself, ‘Send men for yourself.’” Where is it shown? Where it is written (in Numb. 13:16), “These are the names of the men whom Moses sent to spy out the land.”

(Numb. 8:2:) WHEN YOU SET UP THE LAMPS. This text is related (to Ps. 18:29 [28]): FOR YOU LIGHT UP MY LAMP; <THE LORD MY GOD LIGHTS UP MY DARKNESS>…. Israel said to the Holy One: Sovereign of the World, are you saying that we should give light before you?¹⁴Tanh. Numb. 3:4; Numb. R. 15:5; Exod. R. 36:2. You are the light of the world and the light [dwells] with you, as it is written (in Dan. 2:22): HE REVEALS THE DEEP AND SECRET THINGS, HE KNOWS WHAT IS IN THE DARKNESS, AND THE LIGHT DWELLS WITHIN HIM. Now you are saying (in Numb. 8:2 cont.): LET <THE SEVEN LAMPS GIVE THEIR LIGHT IN FRONT OF THE MENORAH. Ergo (in Ps. 18:29 [28]): FOR YOU LIGHT UP MY LAMP. The Holy One said to them: It is not because I have need of your light. Rather it is so that you may give light to me just as I have given light to you in order to exalt you in the presence of all the nations. Then they say: See how Israel is giving light to the one who gives light to everyone! To what is the matter comparable? To a sighted person and a blind person who were walking on a road. The sighted person said to the blind person: Come and I will support you. So he supported him as he walked. When they entered the city and came into the house, the sighted person said to the blind person: Go out and light this lamp for me in order to give me light. The blind person said to him: When I was on the road you supported me until I entered the house, and you accompanied me. But now you are saying to me: Go out and light this lamp for me in order to give me light! The sighted person said to him: <It was> so that you would not be under obligation to me for accompanying you on the road. I therefore said to you: Light <this lamp> for me. Now the sighted person is the Holy One, as stated (in Zech. 4:10 cf. II Chron. 16:9): <THESE SEVEN> ARE THE EYES OF THE LORD. THEY ROAM AROUND ALL THE EARTH. And the blind person is Israel, as stated (in Is. 59:10): WE GROPE LIKE BLIND PEOPLE ALONG A WALL. Moreover the Holy One was leading them and giving them light, as stated (in Exod. 13:21): AND THE LORD WENT BEFORE THEM BY DAY <IN A PILLAR OF CLOUD TO GUIDE THEM ON THE WAY AND BY NIGHT IN A PILLAR OF FIRE TO GIVE THEM LIGHT>…. When the tabernacle was set up, the Holy One called to Moses and said to him: Tell them to give me light. It is so stated (in Numb. 8:2): SPEAK UNTO the children of Israel <…>: WHEN YOU SET UP <THE LAMPS>…, Israel said to the Holy One (in Ps. 18:29 [28]): FOR YOU LIGHT UP MY LAMP. Now you say that we are to give you light. The Holy one said to them: It was in order to exalt you that I told you to give light to me, just as I had given light to you. It is therefore stated (in Numb. 8:2): WHEN YOU SET UP <THE LAMPS>.

(Exod. 18:1:) NOW JETHRO PRIEST OF MIDIAN, <…>, HEARD. He was a priest for idolatry.¹⁷Mekhilta de Rabbi Ishmael, Amaleq, 3. (Exod. 18:9:) AND JETHRO REJOICED (rt.: YHD), in that he professed (YHD) the name of the Holy One. Another interpretation (of Exod. 18:9:) AND JETHRO REJOICED (rt.: YHD). <It was> that he became a Jew (rt.: YHD). (Vs. 10:) SO JETHRO SAID: BLESSED BE THE LORD. Jethro said: I did not leave a deity alone without serving him, but I have found no deity like the God of Israel. (Vs. 11:) NOW I KNOW THE LORD IS GREATER THAN ALL GODS. Four children of Adam said four things. If someone else had said them, they would have laughed at them.¹⁸Eccl. R. 3:11:1. And who were they? Moses, Jethro, Solomon, and Nebuchadnezzar. Moses said (in Deut 32:4): THE ROCK!—HIS WORK IS PERFECT, [BECAUSE ALL HIS WAYS ARE JUSTICE]. [If someone else had said it, they would have laughed at him, saying: From where does this one know the ways of the Holy One? However,] because it is written (in Ps. 103:7): HE MADE HIS WAYS KNOWN TO MOSES, it is therefore stated (in Deut. 32:4): THE ROCK!—HIS WORK IS PERFECT, BECAUSE ALL HIS WAYS ARE JUSTICE. Then Solomon said (in Eccl. 3:11): HE HAS MADE EVERYTHING BEAUTIFUL IN ITS TIME. If someone else had said it, they would have laughed at him, saying: Who has made known to this one what is beautiful and what is not beautiful? But, <in the case of> Solomon, whose table lacked nothing, he knew what was beautiful. R. Jose bar Hanina said: Solomon's table did not even lack bitter herbs¹⁹Tanh., Exod. 5:7, and Codex Vaticanus Ebr. 34 read “ice” here. of Tammuz nor melopepones {i.e., radish and lettuce}²⁰The Greek word means “melons.” of Tishri. Nebuchadnezzar said (in Dan. 4:32 [35]): ALL THE INHABITANTS OF THE EARTH ARE OF NO ACCOUNT. If another had said it, they would have laughed at him: Over what does this man rule? He does not even rule over a gnat. But in the case of Nebuchadnezzar it was fitting for him to say so, since it is stated concerning him (in Dan. 2:38): AND [INTO YOUR HAND HE HAS GIVEN] THE CHILDREN OF ADAM, [THE WILD BEASTS OF THE FIELD, AND THE FOWL OF HEAVEN,] WHEREVER THEY MAY DWELL; [AND HE HAS HAD YOU RULE OVER ALL OF THEM]. Jethro said (in Exod. 18:11): NOW I KNOW THE LORD IS GREATER THAN ALL GODS, because among all his gods he did not see one as great as the Lord. (Ibid., cont.:) YES, BY THE THING WHICH <THE EGYPTIANS> PLOTTED AGAINST THEM.²¹PRK 11:5. R. Eleazar said: By that with which the Egyptians intended to destroy Israel, <i.e.,> by water, by that they were destroyed. So they were drowned in the midst of the sea.

Another reason why Jacob did not want to be buried in Egypt was lest they produce idolatry through him; for, just as punishment is exacted from the worshipers of idolatry, so is punishment exacted from the idolatry itself, as stated (in Exod. 12:12): AND ON ALL THE GODS OF EGYPT I WILL EXECUTE JUDGMENTS; I AM THE LORD. And so you find with Daniel when he interpreted the dream for Nebuchadnezzar. What is written (in Dan. 2:46)? THEN NEBUCHADNEZZAR FELL ON HIS FACE, PAID HOMAGE TO DANIEL, AND SAID TO OFFER HIM GRAIN AND INCENSE. But Daniel did not want it. He said: Just as punishment is exacted from the worshipers of idolatry, so is punishment exacted from it (the idolatry). And so you find in the case of Hiram, when he made himself a god, what is written of him (in Ezek. 28:2)? BECAUSE YOUR HEART IS PROUD, YOU HAVE SAID: I AM A GOD. The Holy One said to him (in vs. 3): SEE, YOU ARE WISER THAN DANIEL. When Nebuchadnezzar wanted to sacrifice to him, he did not want it; but you have made yourself a god. What is your end (according to Ezek. 28:17)? I HAVE CAST YOU {UNTO} [UPON] THE GROUND….

R. Levi stated: He then took the list of gods and began to read: The god of Edom, the god of Moab, the god of Sidon, etc. And he said to them: “I have read the entire list, but the name of your God is not upon it.” R. Levi said: This may be compared to a priest who had a foolish servant. On one occasion, after the priest had left the city, his servant went to the cemetery to seek him. He inquired of the men loitering about: “Have you seen my master here?” They replied: “Isn’t your master a priest?” Indeed, he replied. “Fool,” they said, “who has ever seen a priest in a cemetery?”⁷Priests are not permitted to enter cemeteries (Lev. 21:1 and the halakhic codes). Moses and Aaron likewise rebuked Pharaoh, saying: “Fool, these gods that you mentioned are all dead, but the Lord, the true God, is a living God, the King of the Universe.” Pharaoh asked them: “Is He young or old? How many cities has He captured? How many provinces has He humbled? How long has He been King?” They replied: “The strength and power of our God permeates the world. He was before the world was created, and He will be at the end of all worlds. He fashioned you and placed within you the breath of life.” “What else has He done?” he asked. They replied: He stretched forth the heavens and the earth and His voice heweth out flames of fire (Ps. 29:7); He rends the mountains and breaketh in pieces the rocks (I Kings 19:11); His bow is of fire; His arrows are flames; His spear is a torch; His shield is of the clouds; His sword is lighning; He formeth mountains and hills; covereth the mountains with the grass; the heavens with clouds; He bringeth down rain and dew, cạuseth plants to grow and fruits to ripen; He afflicteth the beasts; He formeth the embryo in the womb of the mother and bringeth it forth into the light of the world. He removeth kings and setteth up kings (Dan. 2:21). He said to them: “You have been speaking falsehood from the start! For I am the lord of the world, and I created myself and the Nile, as is written: The Nile is mine, I made it (Ezek. 29:3).” At that moment he gathered all the wise men of Egypt, and said to them: “Perhaps you have heard about the god of these?” They said to him: “We have heard that he is the son of wise men and the son of early kings.” The Holy One, blessed be He said: They call themselves wise men, but Me (they call) a son of wise men! By your life, I will destroy you for your wisdom, as is written: All the wisdom of Pharaoh’s advisers, their plans are foolish. How can you say to Pharaoh, “I am a son of wise men, I am the son of early kings? (Isa. 19:11). See what is written of them: The wisdom of his wise men and the understanding of his discerning men will be hidden (ibid. 29:14). He (Pharaoh) answered them (Moses and Aaron): “I do not understand what you are saying. Who is God that I should harken to His voice? (Exod. 5:2).” The Holy One, blessed be He responded: Evil one! Who is God? you asked. (With) who (mi) you will be plagued. Mi equals fifty in gematria.⁸Mem = 40, yod = 10. These are the fifty plagues which the Holy One, blessed be He, brought upon the Egyptians in Egypt. What does Scripture say regarding Egypt? The sorcerers said to Pharaoh: “This is the finger of God” (ibid. 8:15), and regarding the sea, what does (Scripture) say? Israel saw the great hand (ibid. 14:31). How many plagues did they suffer with a finger? Ten plagues. Calculate the five fingers on a great hand; each one corresponds to ten, hence fifty. Another interpretation: mi (“who”), switch the letters of mi (mem-yod)and you spell yam (yod-mem, “sea”); the Red Sea will inform you who God is. By your life! With your own mouth you will exclaim: ‘The Lord is righteous.’ You have said: I will not send, but tomorrow you will take hold of each of them by the hand and say: Go in peace, take even thy sheep and thy cattle, and the Egyptians were urgent upon the people, to send them out of the land in haste (ibid. 12:33). And thus it is said: And it came to pass, when Pharaoh had let the people go (ibid. 13:17).

After that, entered ר and said before Him: "Master of the world! You should make Your world through me, for through me is said (Psalm 119:160) 'The beginning¹ראש beginning with a ר of Your word is truth,' and also I am at the start of Your name called Merciful²רחום beginning with a ר as well as healing.³רפואה beginning with a ר" The Holy Blessed One responded and said to it, "No." It said "why?" He said to it: "Since through you Israel will in the future begin to worship idolatry, as is written (Numbers 14:4) 'Let us appoint a head⁴ראש beginning with a ר and return to Egypt.'" And why is idolatry called a "head?" As is written (Daniel 2:38) "The form of the head was of gold.' Also, ר is in evil⁵רע beginning with a ר and the beginning of wickedness⁶רשע beginning with a ר. Immediately it left from before His presence with a disappointed soul.

... Another explanation. “And all the work that king Solomon had wrought in the house of the Lord was finished.” (Melachim I 7:51) What does ‘all the work’ mean? It was built by itself, rising and floating up – thus it does not say when the house was built, but rather “And the house, when it was in building…” (Melachim I 6:7) “…was built of stone finished at the quarry (masa)…” (ibid.) What does ‘finished at the quarry’ (masa nivne) mean? R’ Brechia said: the stone picked itself up (nosah atzma), rose up and was built by itself. This is what Shlomo said in his song “I have surely built You a house to dwell in…” (Melachim I 8:13) He says ‘I have surely built’, meaning ‘I built a building and the stones rose up and flew into place themselves’. If you are shocked that the Holy One would do such a thing for a single righteous person, “And a stone was brought and placed on the mouth of the pit…” (Daniel 6:18) And where did they get a rock in Bavel? Our Rabbis said that it rolled all the way from the land of Israel and came in an instant. So if the Holy One did such a thing for flesh and blood, are you surprised that He would do so for the building of a house to the Holy One?

Another interpretation (of Numb. 8:2), “When you set up [the lamps]”: This text is related (to Ps. 139:12), “Even darkness is not dark to You; for night shines as the day, and darkness becomes like the light.” Yet You are saying to us (in Numb. 8:2), “When you set up the lamps!”¹Numb. R. 15:8. To what is the matter comparable? To a king who had a friend. The king said to him, “You should know that I am dining with you; so make ready for me.” His friend went [and] prepared a commoner's²Gk.: idiotes. couch [and] a commoner's³Gk.: idiotes. table. When the king arrived, attendants came with him. They set around menorahs of gold before him on either side. When his friend saw all the splendor, he felt ashamed and concealed everything that he had prepared, because everything was [of the type used by] commoners. The king said to him, “What is this? Did I not tell you that I was dining with you? Why did you prepare nothing for me?” His friend said to him, “My lord king, when I saw all this splendor that came with you, I felt ashamed and concealed everything that I had prepared for you, as it consisted of commoner's utensils.” The king said to him, “By your life, I am rejecting all my utensils which I have brought with me, and out of love for you I only wish to use yours.” So it was with the Holy One, blessed be He. He is all light, as stated (in Dan. 2:22), “and the light dwells within Him.” When he says to Israel, “Prepare a menorah and lamps for Me,” what is written there (in Exod. 25:8, 31)? “And let them make Me a sanctuary and I shall dwell within them; And you shall make a menorah of pure gold.” When they had done so, immediately the Divine Presence arrived. What is written there (in Exod. 40:35)? “Now Moses could not enter the tent of meeting… [because the glory of the Lord filled the tabernacle].” Immediately He called to Moses, as stated (in Lev. 1:1), “Then [the Lord] called unto Moses.” And it is written (in Numb. 7:89), “When Moses went into the tent of meeting to speak with Him.” But what did He say unto him (in Numb. 8:2)? “When you set up the lamps.” Israel said (in Ps. 43:3), “Send out Your light and Your truth; they will lead me”. Great is the light of the Holy One, blessed be He!⁴Numb. R. 15:9. The sun and the moon give light to the world, but from where do they derive their light? They snatch some sparks of celestial light. It is so stated (in Hab. 3:11), “[Sun and moon remain on high;] they go for the light of Your arrows, for the brightness of Your shining spear.” Great is the celestial light, of which only one part in a hundred has been given to mortals. It is so stated (in Dan. 2:22), “He knows what⁵MH read as M’H which means “a hundred.” is in the darkness, and the light [dwells with Him].” Therefore [the Holy One, blessed be He, says,] “I made sun and moon so that they would give you light, as stated (in Gen. 1:17), “God set them in the firmament of the heavens to give light upon the earth.” (Numb. 8:2:) “[Let the seven lamps] give their light in front of the menorah.” (David) [Solomon] said (in Prov. 16:15), “In the light of the king's face there is life.”⁶Numb. R. 15:9. R. Jacob bar Jose said, “Joy was withheld from the wicked and given to the righteous, to Israel, because the Holy One, blessed be He, was obliged to dwell among flesh and blood in the light. Thus he said to them (in Numb. 8:2), ‘[Let the seven lamps] give their light in front of the menorah.’” R. Levi said, “A pure menorah descended from the heavens.⁷Numb. R. 15:9. Because the Holy One, blessed be He, said to Moses (in Exod. 25:31), ‘And you shall make a menorah of pure gold.’ He said to Him, ‘How shall we make [it]?’ He said to him (ibid. cont.), ‘Of hammered work shall the menorah be made.’ Nevertheless Moses had difficulty; for when he descended, he had forgotten its construction.⁸See Above, Lev. 3:33; Tanh., Lev. 3:8; Mekhilta deRabbi Ishmael, Piska 2; PRK 15; PR 15:21; 20:4; Exod. R. 15:28. He went up and said, ‘Master of the world, I have forgotten [it].’ He said to him (in Exod. 25:40), ‘Observe and make [it].’ Thus He took a pattern of fire and showed him its construction,⁹See Men. 29a Bar.; Sifre Numb. 8:4 (61); Numb. R. 15:4, 10. but it was still difficult for Moses. The Holy One, blessed be He, said to him, ‘Go to Bezalel and he will make it.’ [So] Moses went down to talk to Bezalel, [and] he made it immediately. Moses began to wonder and say, ‘In my case, how many times did the Holy One, blessed be He, show it to me; yet I had difficulty in making it. Now without seeing it, you have made it from your own knowledge. Bezalel (btsl'l), were you perhaps standing in (b) the shadow (tsl) of God ('l) when the Holy One, blessed be He, showed it to me and said (in Exod. 25:31), “And you shall make”?’ Therefore when the Temple was destroyed, the menorah was stored away.” Now this was one of the five things that were stored away: the ark, the menorah, the fire, the holy spirit, and the cherubim.¹⁰Therefore, these five things were lacking from the Second Temple. See Syr. Baruch 6:4–10; TYoma2:15; TSot. 13:1; yTa‘an. 2:1 (65a); yHor. 3:3(2) (47c); Yoma 21b; Hor. 12a; ARN, A, 41. When the Holy One, blessed be He, returns in his mercy to build His house and His Temple, He will restore them to their place and cause Jerusalem to rejoice. Thus it is stated (in Is. 35:1-2), “The desert and the arid land shall be glad, and the wilderness shall rejoice and blossom like a crocus. It shall blossom abundantly and be glad.”¹¹These five expressions of gladness in these verses correspond to the five things that will be restored in the new temple.

“Place me as a seal upon your heart, as a seal upon your arm, for love is as intense as death, jealousy is as cruel as the grave; its sparks are the sparks of fire, a great conflagration” (Song of Songs 8:6).
“Place me as a seal” – Rabbi Meir said: Israel said before the Holy One blessed be He: ‘Master of the universe, do what You thought in Your heart to do to us,’ as Rabbi Yoḥanan said in the name of Rabbi Eliezer, son of Rabbi Yosei HaGelili: When Israel stood before Mount Sinai and said: “We will perform and we will heed” (Exodus 24:7), at that moment the Holy One blessed be He called the Angel of Death and said to him: ‘Even though I appointed you chief executioner for the whole world, you are to have no involvement with this nation.’ That is what is written: “It was when you heard the voice from the midst of the darkness” (Deuteronomy 5:20). Is there darkness On High? But is it not written: “The light rests with Him” (Daniel 2:22)? What then is “from the midst of the darkness”? This is the Angel of Death, who is called darkness. And it is stated: “The tablets were the work of God and the script was the script of God, engraved [ḥarut] upon the tablets” (Exodus 32:16) – do not read it as engraved [ḥarut], but rather as freedom [ḥerut]. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda said: Freedom from the Angel of Death. Rabbi Neḥemya said: Freedom from the [gentile] kingdoms. And the Rabbis say: Freedom from suffering.

Another interpretation (of Exod. 27:20): CLEAR OIL OF <BEATEN> OLIVES. You find that whoever is put in the darkness sees whatever is in the light, and whoever is put in the light does not see whatever is in the darkness.¹⁷Tanh., Exod. 8:8. However, the Holy One sees whatever is in the darkness and whatever is in the light. Daniel said (in Dan. 2:22): HE REVEALS THE DEEP AND SECRET THINGS; HE KNOWS WHAT IS IN THE DARKNESS, AND THE LIGHT DWELLS WITH HIM. R. Judah bar Il'ay said: The sun is put in the midst of his bosom, as stated (in Ps. 19:5 [4]): HE PLACED IN THEM (i.e., in the heavens) A TENT FOR THE SUN.¹⁸Cf. M. Pss. 19:11; PRK 29:1 (supplement 2:1). At the summer solstice (June 21) it goes forth from the midst of his bosom to ripen the fruit, but the world cannot withstand it. Why? Because it is <too> strong on account of its light. The Holy One said. Since you cannot look at <this light that is>¹⁹The bracketed words follow the parallel text of Tanh., Exod. 8:8. a <mere> creation of mine, do I have need for a light of yours?²⁰See below, Numb. 2:34. Then why did I tell you <to set up the menorah>? For the world to come.

Another interpretation (of Exod. 25:3): AND THIS IS THE PRIESTLY SHARE…: [GOLD, SILVER, AND BRONZE]. GOLD corresponds to the kingdom of Babylon, concerning which is written (in Dan. 2:38): YOU (Nebuchadnezzar) ARE THE HEAD OF GOLD.²¹Tanh., Exod. 7:7; cf. Exod. R. 35:5; above, 3:15. SILVER: This denotes the kingdom of Media, concerning which is written (in Esth. 3:9): THREE THOUSAND TALENTS OF SILVER.²²The money was to be Haman’s payment into the treasury of the king of the Persians and Medes. AND BRONZE: This denotes the kingdom of Greece, which was the least of them all. (Exod. 25:5:) REDDENED (rt.: 'DM) RAM SKINS. This denotes the kingdom of Edom, as stated (in Gen. 25:25): THE FIRST (i.e., Esau) CAME FORTH RUDDY (rt: 'DM).²³See also above, Gen. 8:4. The Holy One said: Although you have seen these four kingdoms exalting over you, by your life, I am producing salvation for you out of the midst of slavery. What is written next (in Exod. 25:6)? OIL FOR LIGHTING (ma'or). What is the meaning of LIGHTING? This denotes the Messianic (Mashiah) King, as stated (in Ps. 132:17): THERE I WILL MAKE A HORN SPROUT FOR DAVID; [I HAVE PREPARED A LAMP FOR MY ANOINTED ONE (Mashiah)].²⁴Below, 8:6. When Daniel saw these [four] kingdoms, he was afraid. It is so stated (in Dan. 7:15): AS FOR ME, DANIEL, MY SPIRIT WAS DISTURBED <WITHIN ME; AND THE VISION OF MY HEAD ALARMED ME>. What did Daniel see? It is simply that, when Nebuchadnezzar saw the dream, Daniel came and interpreted it for him. He said to him (in Dan. 2:38): YOU (Nebuchadnezzar) ARE THE HEAD OF GOLD. (Dan. 2:32:) <THE HEAD OF THAT STATUE WAS OF FINE GOLD;> ITS BREAST AND ITS ARMS WERE OF SILVER. This <silver> denotes the kingdom of Babylon.²⁵Cf. the Oxford MS, marked, “Michael 577, no. 155”; Codex Vaticanus, Ebr., 34; and the parallels in Tanh., Exod. 7:7 and Exod. R. 35:5. They all read here, “Kingdom of Media,” and identify the other kingdoms to fit this rendering. (Dan. 2:39:) BUT ANOTHER KINGDOM SHALL ARISE AFTER YOU, INFERIOR TO YOU. (Dan. 2:32:) ITS BELLY AND ITS THIGHS WERE OF BRONZE. This denotes the kingdom of Media. (Dan. 2:39, cont.:) THEN YET A THIRD KINGDOM, ONE OF BRONZE, WHICH SHALL RULE OVER THE WHOLE EARTH. (Dan. 2:33:) ITS LEGS WERE OF IRON. This denotes the kingdom of Greece. (Dan. 2:40, 42:) BUT THE FOURTH KINGDOM SHALL BE AS STRONG AS IRON<….> {AND ITS} [THE] FEET²⁶The Masoretic Text renders, “AND THE TOES OF THE FEET.” WERE PARTLY {OF} IRON AND PARTLY {OF} CLAY. This is Edom. Why was it likened to iron and clay? Our masters have said: This wicked kingdom is going to use clay coinage.

Another interpretation (of Exod. 25:3): AND THIS IS THE PRIESTLY SHARE…: [GOLD, SILVER, AND BRONZE]. GOLD corresponds to the kingdom of Babylon, concerning which is written (in Dan. 2:38): YOU (Nebuchadnezzar) ARE THE HEAD OF GOLD.²¹Tanh., Exod. 7:7; cf. Exod. R. 35:5; above, 3:15. SILVER: This denotes the kingdom of Media, concerning which is written (in Esth. 3:9): THREE THOUSAND TALENTS OF SILVER.²²The money was to be Haman’s payment into the treasury of the king of the Persians and Medes. AND BRONZE: This denotes the kingdom of Greece, which was the least of them all. (Exod. 25:5:) REDDENED (rt.: 'DM) RAM SKINS. This denotes the kingdom of Edom, as stated (in Gen. 25:25): THE FIRST (i.e., Esau) CAME FORTH RUDDY (rt: 'DM).²³See also above, Gen. 8:4. The Holy One said: Although you have seen these four kingdoms exalting over you, by your life, I am producing salvation for you out of the midst of slavery. What is written next (in Exod. 25:6)? OIL FOR LIGHTING (ma'or). What is the meaning of LIGHTING? This denotes the Messianic (Mashiah) King, as stated (in Ps. 132:17): THERE I WILL MAKE A HORN SPROUT FOR DAVID; [I HAVE PREPARED A LAMP FOR MY ANOINTED ONE (Mashiah)].²⁴Below, 8:6. When Daniel saw these [four] kingdoms, he was afraid. It is so stated (in Dan. 7:15): AS FOR ME, DANIEL, MY SPIRIT WAS DISTURBED <WITHIN ME; AND THE VISION OF MY HEAD ALARMED ME>. What did Daniel see? It is simply that, when Nebuchadnezzar saw the dream, Daniel came and interpreted it for him. He said to him (in Dan. 2:38): YOU (Nebuchadnezzar) ARE THE HEAD OF GOLD. (Dan. 2:32:) <THE HEAD OF THAT STATUE WAS OF FINE GOLD;> ITS BREAST AND ITS ARMS WERE OF SILVER. This <silver> denotes the kingdom of Babylon.²⁵Cf. the Oxford MS, marked, “Michael 577, no. 155”; Codex Vaticanus, Ebr., 34; and the parallels in Tanh., Exod. 7:7 and Exod. R. 35:5. They all read here, “Kingdom of Media,” and identify the other kingdoms to fit this rendering. (Dan. 2:39:) BUT ANOTHER KINGDOM SHALL ARISE AFTER YOU, INFERIOR TO YOU. (Dan. 2:32:) ITS BELLY AND ITS THIGHS WERE OF BRONZE. This denotes the kingdom of Media. (Dan. 2:39, cont.:) THEN YET A THIRD KINGDOM, ONE OF BRONZE, WHICH SHALL RULE OVER THE WHOLE EARTH. (Dan. 2:33:) ITS LEGS WERE OF IRON. This denotes the kingdom of Greece. (Dan. 2:40, 42:) BUT THE FOURTH KINGDOM SHALL BE AS STRONG AS IRON<….> {AND ITS} [THE] FEET²⁶The Masoretic Text renders, “AND THE TOES OF THE FEET.” WERE PARTLY {OF} IRON AND PARTLY {OF} CLAY. This is Edom. Why was it likened to iron and clay? Our masters have said: This wicked kingdom is going to use clay coinage.

Another interpretation (of Exod. 25:3): AND THIS IS THE PRIESTLY SHARE…: [GOLD, SILVER, AND BRONZE]. GOLD corresponds to the kingdom of Babylon, concerning which is written (in Dan. 2:38): YOU (Nebuchadnezzar) ARE THE HEAD OF GOLD.²¹Tanh., Exod. 7:7; cf. Exod. R. 35:5; above, 3:15. SILVER: This denotes the kingdom of Media, concerning which is written (in Esth. 3:9): THREE THOUSAND TALENTS OF SILVER.²²The money was to be Haman’s payment into the treasury of the king of the Persians and Medes. AND BRONZE: This denotes the kingdom of Greece, which was the least of them all. (Exod. 25:5:) REDDENED (rt.: 'DM) RAM SKINS. This denotes the kingdom of Edom, as stated (in Gen. 25:25): THE FIRST (i.e., Esau) CAME FORTH RUDDY (rt: 'DM).²³See also above, Gen. 8:4. The Holy One said: Although you have seen these four kingdoms exalting over you, by your life, I am producing salvation for you out of the midst of slavery. What is written next (in Exod. 25:6)? OIL FOR LIGHTING (ma'or). What is the meaning of LIGHTING? This denotes the Messianic (Mashiah) King, as stated (in Ps. 132:17): THERE I WILL MAKE A HORN SPROUT FOR DAVID; [I HAVE PREPARED A LAMP FOR MY ANOINTED ONE (Mashiah)].²⁴Below, 8:6. When Daniel saw these [four] kingdoms, he was afraid. It is so stated (in Dan. 7:15): AS FOR ME, DANIEL, MY SPIRIT WAS DISTURBED <WITHIN ME; AND THE VISION OF MY HEAD ALARMED ME>. What did Daniel see? It is simply that, when Nebuchadnezzar saw the dream, Daniel came and interpreted it for him. He said to him (in Dan. 2:38): YOU (Nebuchadnezzar) ARE THE HEAD OF GOLD. (Dan. 2:32:) <THE HEAD OF THAT STATUE WAS OF FINE GOLD;> ITS BREAST AND ITS ARMS WERE OF SILVER. This <silver> denotes the kingdom of Babylon.²⁵Cf. the Oxford MS, marked, “Michael 577, no. 155”; Codex Vaticanus, Ebr., 34; and the parallels in Tanh., Exod. 7:7 and Exod. R. 35:5. They all read here, “Kingdom of Media,” and identify the other kingdoms to fit this rendering. (Dan. 2:39:) BUT ANOTHER KINGDOM SHALL ARISE AFTER YOU, INFERIOR TO YOU. (Dan. 2:32:) ITS BELLY AND ITS THIGHS WERE OF BRONZE. This denotes the kingdom of Media. (Dan. 2:39, cont.:) THEN YET A THIRD KINGDOM, ONE OF BRONZE, WHICH SHALL RULE OVER THE WHOLE EARTH. (Dan. 2:33:) ITS LEGS WERE OF IRON. This denotes the kingdom of Greece. (Dan. 2:40, 42:) BUT THE FOURTH KINGDOM SHALL BE AS STRONG AS IRON<….> {AND ITS} [THE] FEET²⁶The Masoretic Text renders, “AND THE TOES OF THE FEET.” WERE PARTLY {OF} IRON AND PARTLY {OF} CLAY. This is Edom. Why was it likened to iron and clay? Our masters have said: This wicked kingdom is going to use clay coinage.

Another interpretation (of Exod. 25:3): AND THIS IS THE PRIESTLY SHARE…: [GOLD, SILVER, AND BRONZE]. GOLD corresponds to the kingdom of Babylon, concerning which is written (in Dan. 2:38): YOU (Nebuchadnezzar) ARE THE HEAD OF GOLD.²¹Tanh., Exod. 7:7; cf. Exod. R. 35:5; above, 3:15. SILVER: This denotes the kingdom of Media, concerning which is written (in Esth. 3:9): THREE THOUSAND TALENTS OF SILVER.²²The money was to be Haman’s payment into the treasury of the king of the Persians and Medes. AND BRONZE: This denotes the kingdom of Greece, which was the least of them all. (Exod. 25:5:) REDDENED (rt.: 'DM) RAM SKINS. This denotes the kingdom of Edom, as stated (in Gen. 25:25): THE FIRST (i.e., Esau) CAME FORTH RUDDY (rt: 'DM).²³See also above, Gen. 8:4. The Holy One said: Although you have seen these four kingdoms exalting over you, by your life, I am producing salvation for you out of the midst of slavery. What is written next (in Exod. 25:6)? OIL FOR LIGHTING (ma'or). What is the meaning of LIGHTING? This denotes the Messianic (Mashiah) King, as stated (in Ps. 132:17): THERE I WILL MAKE A HORN SPROUT FOR DAVID; [I HAVE PREPARED A LAMP FOR MY ANOINTED ONE (Mashiah)].²⁴Below, 8:6. When Daniel saw these [four] kingdoms, he was afraid. It is so stated (in Dan. 7:15): AS FOR ME, DANIEL, MY SPIRIT WAS DISTURBED <WITHIN ME; AND THE VISION OF MY HEAD ALARMED ME>. What did Daniel see? It is simply that, when Nebuchadnezzar saw the dream, Daniel came and interpreted it for him. He said to him (in Dan. 2:38): YOU (Nebuchadnezzar) ARE THE HEAD OF GOLD. (Dan. 2:32:) <THE HEAD OF THAT STATUE WAS OF FINE GOLD;> ITS BREAST AND ITS ARMS WERE OF SILVER. This <silver> denotes the kingdom of Babylon.²⁵Cf. the Oxford MS, marked, “Michael 577, no. 155”; Codex Vaticanus, Ebr., 34; and the parallels in Tanh., Exod. 7:7 and Exod. R. 35:5. They all read here, “Kingdom of Media,” and identify the other kingdoms to fit this rendering. (Dan. 2:39:) BUT ANOTHER KINGDOM SHALL ARISE AFTER YOU, INFERIOR TO YOU. (Dan. 2:32:) ITS BELLY AND ITS THIGHS WERE OF BRONZE. This denotes the kingdom of Media. (Dan. 2:39, cont.:) THEN YET A THIRD KINGDOM, ONE OF BRONZE, WHICH SHALL RULE OVER THE WHOLE EARTH. (Dan. 2:33:) ITS LEGS WERE OF IRON. This denotes the kingdom of Greece. (Dan. 2:40, 42:) BUT THE FOURTH KINGDOM SHALL BE AS STRONG AS IRON<….> {AND ITS} [THE] FEET²⁶The Masoretic Text renders, “AND THE TOES OF THE FEET.” WERE PARTLY {OF} IRON AND PARTLY {OF} CLAY. This is Edom. Why was it likened to iron and clay? Our masters have said: This wicked kingdom is going to use clay coinage.

Another interpretation (of Exod. 25:3): AND THIS IS THE PRIESTLY SHARE…: [GOLD, SILVER, AND BRONZE]. GOLD corresponds to the kingdom of Babylon, concerning which is written (in Dan. 2:38): YOU (Nebuchadnezzar) ARE THE HEAD OF GOLD.²¹Tanh., Exod. 7:7; cf. Exod. R. 35:5; above, 3:15. SILVER: This denotes the kingdom of Media, concerning which is written (in Esth. 3:9): THREE THOUSAND TALENTS OF SILVER.²²The money was to be Haman’s payment into the treasury of the king of the Persians and Medes. AND BRONZE: This denotes the kingdom of Greece, which was the least of them all. (Exod. 25:5:) REDDENED (rt.: 'DM) RAM SKINS. This denotes the kingdom of Edom, as stated (in Gen. 25:25): THE FIRST (i.e., Esau) CAME FORTH RUDDY (rt: 'DM).²³See also above, Gen. 8:4. The Holy One said: Although you have seen these four kingdoms exalting over you, by your life, I am producing salvation for you out of the midst of slavery. What is written next (in Exod. 25:6)? OIL FOR LIGHTING (ma'or). What is the meaning of LIGHTING? This denotes the Messianic (Mashiah) King, as stated (in Ps. 132:17): THERE I WILL MAKE A HORN SPROUT FOR DAVID; [I HAVE PREPARED A LAMP FOR MY ANOINTED ONE (Mashiah)].²⁴Below, 8:6. When Daniel saw these [four] kingdoms, he was afraid. It is so stated (in Dan. 7:15): AS FOR ME, DANIEL, MY SPIRIT WAS DISTURBED <WITHIN ME; AND THE VISION OF MY HEAD ALARMED ME>. What did Daniel see? It is simply that, when Nebuchadnezzar saw the dream, Daniel came and interpreted it for him. He said to him (in Dan. 2:38): YOU (Nebuchadnezzar) ARE THE HEAD OF GOLD. (Dan. 2:32:) <THE HEAD OF THAT STATUE WAS OF FINE GOLD;> ITS BREAST AND ITS ARMS WERE OF SILVER. This <silver> denotes the kingdom of Babylon.²⁵Cf. the Oxford MS, marked, “Michael 577, no. 155”; Codex Vaticanus, Ebr., 34; and the parallels in Tanh., Exod. 7:7 and Exod. R. 35:5. They all read here, “Kingdom of Media,” and identify the other kingdoms to fit this rendering. (Dan. 2:39:) BUT ANOTHER KINGDOM SHALL ARISE AFTER YOU, INFERIOR TO YOU. (Dan. 2:32:) ITS BELLY AND ITS THIGHS WERE OF BRONZE. This denotes the kingdom of Media. (Dan. 2:39, cont.:) THEN YET A THIRD KINGDOM, ONE OF BRONZE, WHICH SHALL RULE OVER THE WHOLE EARTH. (Dan. 2:33:) ITS LEGS WERE OF IRON. This denotes the kingdom of Greece. (Dan. 2:40, 42:) BUT THE FOURTH KINGDOM SHALL BE AS STRONG AS IRON<….> {AND ITS} [THE] FEET²⁶The Masoretic Text renders, “AND THE TOES OF THE FEET.” WERE PARTLY {OF} IRON AND PARTLY {OF} CLAY. This is Edom. Why was it likened to iron and clay? Our masters have said: This wicked kingdom is going to use clay coinage.

Another interpretation: Why was it likened to iron and clay? Just as iron is hard, so is this wicked kingdom hard. And why is it like clay? Because the Holy One is going to break it like clay, as stated (in Is. 30:14): HE SHALL BREAK IT AS A POTTER'S VESSEL IS BROKEN…. Now < Daniel > had seen the Messianic King, as stated (in Dan. 2:34): YOU LOOKED ON UNTIL A STONE WAS CUT OUT WITHOUT THE USE OF HANDS…. Resh Laqish said: This <stone> is the Messianic King. (Ibid., cont.:) THEN IT STRUCK THE STATUE ON ITS FEET, <i.e., struck> all the kingdoms, which were set in the statue. Now by virtue of what is the Messianic King likened to a stone (even)? By virtue of Jacob, < of whom >²⁷“Of whom” is the reading in Tanh., Exod. 7:7. it is stated (in Gen. 49:24): FROM THERE <COMES> THE SHEPHERD, THE ROCK (even) OF ISRAEL²⁸In the biblical context these words would naturally refer to the Holy One, but the midrash understands them as an allusion to Jacob, as does Rashi, ad loc. So also below, 9:12. (Dan. 2:45:) < BECAUSE YOU SAW> THAT A ROCK (even) WAS CUT FROM THE MOUNTAIN, so that it consumes the whole world, as stated (in Is. 11:4): AND HE SHALL SMITE THE EARTH WITH THE ROD OF HIS MOUTH. In that hour Israel shall dwell in tranquillity and security, as stated (in Ezek. 28:26:) AND THEY SHALL DWELL ON IT (their own soil) IN SECURITY.

Another interpretation: Why was it likened to iron and clay? Just as iron is hard, so is this wicked kingdom hard. And why is it like clay? Because the Holy One is going to break it like clay, as stated (in Is. 30:14): HE SHALL BREAK IT AS A POTTER'S VESSEL IS BROKEN…. Now < Daniel > had seen the Messianic King, as stated (in Dan. 2:34): YOU LOOKED ON UNTIL A STONE WAS CUT OUT WITHOUT THE USE OF HANDS…. Resh Laqish said: This <stone> is the Messianic King. (Ibid., cont.:) THEN IT STRUCK THE STATUE ON ITS FEET, <i.e., struck> all the kingdoms, which were set in the statue. Now by virtue of what is the Messianic King likened to a stone (even)? By virtue of Jacob, < of whom >²⁷“Of whom” is the reading in Tanh., Exod. 7:7. it is stated (in Gen. 49:24): FROM THERE <COMES> THE SHEPHERD, THE ROCK (even) OF ISRAEL²⁸In the biblical context these words would naturally refer to the Holy One, but the midrash understands them as an allusion to Jacob, as does Rashi, ad loc. So also below, 9:12. (Dan. 2:45:) < BECAUSE YOU SAW> THAT A ROCK (even) WAS CUT FROM THE MOUNTAIN, so that it consumes the whole world, as stated (in Is. 11:4): AND HE SHALL SMITE THE EARTH WITH THE ROD OF HIS MOUTH. In that hour Israel shall dwell in tranquillity and security, as stated (in Ezek. 28:26:) AND THEY SHALL DWELL ON IT (their own soil) IN SECURITY.

This is the offering which ye shall take of them: gold, etc. (Exod. 25:3). The gold corresponds to the kingdom of Babylon, as it is written concerning her: Thou art the head of gold (Gen. 2:38); the silver corresponds to the kingdom of Media, as is written: And I will pay ten thousand talents of silver (Est. 3:9); and the brass corresponds to the kingdom of Greece, which was the least (powerful) of all. And rams’ skins dyed red corresponds to the kingdom of Edom, for it is said: And the first came forth ruddy (Gen. 25:25).¹⁰A play on words, linking Esau who was born ruddy (adom) with Edom. The Holy One, blessed be He, said: Even though you suffered because of the four arrogant kingdoms that attacked you, I will bring salvation unto you from the midst of servitude. As it is written: The oil for the light, (Exod. 25:6). This refers to the Messiah, as it is said: There will I make a horn to shoot up unto David, there have I ordered a lamp for Mine anointed (Ps. 132:17).

Daniel beheld the four kingdoms and was dismayed, as it is written: As for me Daniel, my spirit was pained in me (Dan. 7:15). What did Daniel see when Nebuchadnezzar revealed his dream? He told him: In the great dream you witnessed, Its head was of fine gold—this alludes to you; Its breasts and its arms of silver, to the kingdom of Media. After thee shall rise another kingdom that will be inferior to thee; And its thighs of brass refers to the kingdom of Greece. And another third king of brass, which shall bear rule over all the earth. And its legs of iron, its feet part of iron and part of clay refers to the fourth kingdom, Edom; the fourth kingdom shall be as strong as iron (Dan. 2:33, 39–40). I will rule the entire world with the power of iron, as it is said: Beateth down all things (ibid.). Why is it compared to both iron and clay? Our sages said: Because in the future it will use a clay coin!¹¹Possibly an allusion to the continual debasing of Roman coinage during the Empire, or a reference to the gradual collapse of the Roman Empire at the time of the compiling of this Midrash. Another comment on why it is compared to iron and clay. In the future it will be like iron and clay, for just as iron is hard, that kingdom will be hard, and just as clay is easy to break, so it will be broken. And he shall break it as a potter’s vessel is broken, breaking it in pieces without sparing; so that there shall not be found among the pieces thereof a sherd to take fire from the hearth, or to take water out of the cistern (Isa. 30:14).

Daniel beheld the four kingdoms and was dismayed, as it is written: As for me Daniel, my spirit was pained in me (Dan. 7:15). What did Daniel see when Nebuchadnezzar revealed his dream? He told him: In the great dream you witnessed, Its head was of fine gold—this alludes to you; Its breasts and its arms of silver, to the kingdom of Media. After thee shall rise another kingdom that will be inferior to thee; And its thighs of brass refers to the kingdom of Greece. And another third king of brass, which shall bear rule over all the earth. And its legs of iron, its feet part of iron and part of clay refers to the fourth kingdom, Edom; the fourth kingdom shall be as strong as iron (Dan. 2:33, 39–40). I will rule the entire world with the power of iron, as it is said: Beateth down all things (ibid.). Why is it compared to both iron and clay? Our sages said: Because in the future it will use a clay coin!¹¹Possibly an allusion to the continual debasing of Roman coinage during the Empire, or a reference to the gradual collapse of the Roman Empire at the time of the compiling of this Midrash. Another comment on why it is compared to iron and clay. In the future it will be like iron and clay, for just as iron is hard, that kingdom will be hard, and just as clay is easy to break, so it will be broken. And he shall break it as a potter’s vessel is broken, breaking it in pieces without sparing; so that there shall not be found among the pieces thereof a sherd to take fire from the hearth, or to take water out of the cistern (Isa. 30:14).

Daniel beheld the four kingdoms and was dismayed, as it is written: As for me Daniel, my spirit was pained in me (Dan. 7:15). What did Daniel see when Nebuchadnezzar revealed his dream? He told him: In the great dream you witnessed, Its head was of fine gold—this alludes to you; Its breasts and its arms of silver, to the kingdom of Media. After thee shall rise another kingdom that will be inferior to thee; And its thighs of brass refers to the kingdom of Greece. And another third king of brass, which shall bear rule over all the earth. And its legs of iron, its feet part of iron and part of clay refers to the fourth kingdom, Edom; the fourth kingdom shall be as strong as iron (Dan. 2:33, 39–40). I will rule the entire world with the power of iron, as it is said: Beateth down all things (ibid.). Why is it compared to both iron and clay? Our sages said: Because in the future it will use a clay coin!¹¹Possibly an allusion to the continual debasing of Roman coinage during the Empire, or a reference to the gradual collapse of the Roman Empire at the time of the compiling of this Midrash. Another comment on why it is compared to iron and clay. In the future it will be like iron and clay, for just as iron is hard, that kingdom will be hard, and just as clay is easy to break, so it will be broken. And he shall break it as a potter’s vessel is broken, breaking it in pieces without sparing; so that there shall not be found among the pieces thereof a sherd to take fire from the hearth, or to take water out of the cistern (Isa. 30:14).

He (Daniel) saw the coming of the Messiah (in his vision), as Daniel said: Thou sawest till that a stone was cut out without hands, which smote the image upon its feet that were of iron and clay, and broke them in pieces (Dan. 2:34). R. Simeon the son of Lakish contended: This verse refers to the Messiah. Smote the image alludes to all the kingdoms that serve idols. Why is the rule of the Messiah likened to stone? It is likened to stone because of the Torah in which Israel labors, as it is said: The two tables of the testimony, tables of stone, written with the finger of God (Exod. 31:18). Another explanation as to why it is likened to a stone. It is because of the merit of Jacob, concerning whom it is written: From thence, from the Shepherd, the Stone of Israel (Gen. 49:24).

Another matter, “all the rivers,” all the Torah that a person studies is only in the heart. “Yet the sea is not full” – but the heart is not full and the soul is never sated, as it is stated: “But the soul is not filled” (Ecclesiastes 6:7). You might say that from the moment that a person expresses his learning to another, it will never return to him; the verse [therefore] states: “They go there again,” as it is written: “These matters that I am commanding you today shall be upon your heart” (Deuteronomy 6:6).
A certain noblewoman asked Rabbi Yosei bar Ḥalafta, she said to him: ‘What is that which is stated: “He granted wisdom to the wise [and knowledge to those with understanding” (Daniel 2:21)? The verse should have said: “He granted wisdom to the unwise, and knowledge to those without understanding.”’ He said to her a parable: ‘If two people come to you to borrow money from you, one of them wealthy and one of them poor, to which of them would you lend, to the wealthy one or the poor one?’ She said to him: ‘To the wealthy one.’ He said to her: ‘Why?’ She said to him: ‘Because if the wealthy man were to lose my money, he has [funds] with which to repay, but if the poor person were to lose my money, with what would he repay me?’ He said to her: ‘Don’t your ears hear what you utter with your mouth? Had the Holy One blessed be He granted wisdom to the foolish, they would be sitting and pontificating in its regard in bathrooms, theaters, and bathhouses. Rather, the Holy One blessed be He granted wisdom to the wise, and they sit and pontificate in its regard in synagogues and study halls. That is, “He granted wisdom to the wise, and knowledge to those with understanding.”’

Another explanation. He is likened to stone because it destroyed a heart of stone, as it is written: And I will remove the stony heart out of their flesh, and will give them a heart of flesh (Ezek. 36:21). Which smote the image (Dan. 2:34) indicates that He will put an end to all the nations, as is said: And he shall smite the land with the rod of His mouth (Isa. 11:4). At that time Israel will dwell in ease and security in the world, as it is stated: And they shall dwell safely therein, and shall build houses, and plant vineyards therein; yea, they shall dwell safely (Ezek. 28:26).

Nebuchadnezzar said: And all the inhabitants of the earth are reputed as nothing; and He doeth according to His will in the hosts of heaven, and among the inhabitants of the earth; and none can stay His hand, nor say unto Him: What doest thou? (Dan. 4:32). If anyone else had said this, they would have ridiculed him, saying: “How does this wicked one know this?” But it was fitting for him to say it, since it is written about him: And wheresoever the children of men, the beasts of the field, and the fowls of heaven dwell, hath He given them into thy hand, and hath made thee to rule over them all (ibid. 2:38). Jethro said: Now I know that the Lord is greater than all gods; yea, for by the things they planned to do evil (they were destroyed) against them (Exod. 18:11). This may be compared to the man who loaded his ass, only to have the load fall upon him. This happened to the Egyptians. They intended to destroy the Israelites in the water, and they themselves were drowned in the water. Thus it is written: For by the thing they planned to do evil against them.

Another matter, “all the rivers go to the sea,” all the converts enter only into Israel. “Yet the sea is not full,” and Israel’s number is never lacking,⁴⁵Their number is not filled out by the converts, and they will not be lacking for numbers without converts. as it is stated: “Who has counted the dust of Jacob” (Numbers 23:10). Perhaps you will say that anyone who does not convert in this world will convert in the World to Come; the verse states: “Behold, they may gather together [gor yagur]” (Isaiah 54:15),⁴⁶The reference is to converts [gerim], who can gather together now, but not in the future. but from then on “but not by Me [efes meoti]” (Isaiah 54:15) – stop from being with Me [hafsek me’iti]. Who is with Me? He “who gathers to You” (Isaiah 54:15) in this world “will fall in with You” (Isaiah 54:15) in the World to Come. Rabbi Yoḥanan said: Moreover, in the place where one converts, from there he takes his portion, as it is stated: “It will be that in the tribe where the stranger resides, [there you shall give him his inheritance, said the Lord God]” (Ezekiel 47:23).

“It was contemptible in his eyes to lay hands on Mordekhai alone, for they had told him of Mordekhai’s people; Haman sought to destroy all the Jews that were in the whole kingdom of Aḥashverosh, the people of Mordekhai” (Esther 3:6).
“It was contemptible [vayyivez] in his eyes to lay hands on Mordekhai alone” – contemptible one son of contemptible one. It is written there: “Esau showed contempt [vayyivez] to the birthright” (Genesis 25:34), and here it is written: “It was contemptible in his eyes.”
“Haman sought to destroy all the Jews” – Rabbi Shimon ben Yosei ben Lakonya said: In this world, Israel was likened to rocks, as it is stated: “For from the top of rocks I will see them” (Numbers 23:9); “look to the rock from which you were quarried” (Isaiah 51:1). They were likened to stones, as it is stated: “From the shepherd of the stone of Israel” (Genesis 49:24); “the stone that the builders rejected” (Psalms 118:22). The nations of the world were likened to pottery; that is what is written: “He will break it as a potter’s jug is broken” (Isaiah 30:14). If a boulder falls on a clay pot, woe to the pot; if the pot falls on a boulder, woe to the pot; one way or the other, woe to the pot. So it is regarding anyone who confronts them [the Jews]; he will receive his just deserts from them. And so it says in Nebuchadnezzar’s dream: “That a stone was hewn from the mountain, not with hands, and it crushed the iron, the bronze, the clay”¹⁰The stone will destroy the image made of the different materials, each representing an empire that will be destroyed. (Daniel 2:45).
Rabbi Ḥiyya bar Yannai said: If the royal purple is sold in the marketplace, woe to the buyer and woe to the seller. Likewise, Israel is the royal purple in which the Holy One blessed be He glories; that is what is written: “My servant Israel, that I glory in you” (Isaiah 49:3); if they are sold, woe to the seller and woe to the buyer.
To what is the wicked Haman comparable? To a bird that made a nest on the seashore and the sea swept away its nest, and it said: ‘I will not move from here until the sea becomes dry land and the dry land becomes sea.’ What did it do? It would take water from the sea in its mouth and pour it on the land, and would take dirt from the land and cast it into the sea. Its fellow came and stood alongside it and said to it: ‘Luckless and unfortunate one! Ultimately, what can you accomplish?’ So said the Holy One blessed be He to the wicked Haman: ‘World class fool! I said I would destroy them, so to speak, and could not, as it is stated: “He said He would destroy them, were it not for Moses, His chosen one, who stood before Him in the breach to turn back His wrath from destruction” (Psalms 106:23), and you said “to destroy, to kill, and to eliminate” (Esther 3:13) [them]. By your life, your head will be severed instead of their heads, as they are destined for deliverance and you for hanging.’

Pure olive oil beaten for the light (Exod. 27:20). You find that a person standing in the dark can observe what is transpiring in a lighted place. However, anyone standing in a lighted place is unable to observe what is happening in the dark. The Holy One, blessed be He, however, can see in the dark or in the light, as it is said: He knoweth what is in the darkness, etc. (Dan. 2:22).

[(Numb. 13:2:) YOU YOURSELF SEND MEN.] When they said to Moses (in Deut. 1:22): LET US SEND MEN <AHEAD OF US>, Moses began to wonder. He said: It is impossible for me to do something before I consult with the Holy One. He went and consulted. He said to him: Your children want thus and so. The Holy One said to him: This is not the first time for them. While they were in Egypt, they jeered at me, as stated (in Hos. 7:16): THIS WAS THEIR DERISION IN THE LAND OF EGYPT. They are accustomed to such <behavior>, needless to say.¹⁸Cf. Numb. R. 16:8: “I have no need to test them.” Thus it is stated (in Dan. 2:22): HE KNOWS WHAT IS IN THE DARKNESS, <AND THE LIGHT DWELLS WITH HIM>. The Holy One said to Moses: I know what they are [saying]; but if you want, [YOU YOURSELF] SEND [MEN on your] own. Where is it shown? Where it is written (in Numb. 13:16): THESE ARE THE NAMES OF THE MEN WHOM MOSES SENT TO SPY OUT THE LAND.

Another interpretation (of Gen. 42:1): THEN JACOB SAW THAT THERE WAS GRAIN IN EGYPT…. This text is related (to Job 32:9): IT IS NOT THE MANY WHO ARE WISE, THE ELDERS WHO UNDERSTAND JUDGMENT. Not everyone who is engaged in the Torah becomes wise, but (according to Job 32:8) SURELY IT IS THE SPIRIT IN A PERSON. Who stated this verse? Elihu stated it. When? In the hour that Job's friends were rebuking him and he was answering them. When Job had dismissed them, Elihu saw that they were unable to answer him, as stated (in Job 32:5): BUT WHEN ELIHU SAW THAT THERE WAS NO ANSWER…. At that time he said to them (in vs. 9): IT IS NOT THE MANY WHO ARE WISE, nor does everyone who is engaged in the Torah become wise; but (according to Job 32:8) SURELY IT IS THE SPIRIT IN A PERSON. < There is no wisdom > unless the Holy One has put a spirit within him for him to be habitual in his study, as stated (in Job 32:8): SURELY IT IS THE SPIRIT IN A PERSON. A matron²³Lat.: matrona. queried R. Jose ben Halafta.²⁴Eccl.R. 1:7:5. She said to him: Is it not true that all the glory of the Holy One consists in his giving wisdom to the wise? It is so stated (in Dan. 2:20-21): < LET THE NAME OF THE LORD BE BLESSED FOR EVER AND EVER, FOR WISDOM AND MIGHT ARE HIS >…. HE GIVES WISDOM TO THE WISE. Should it not rather have said: "He gives wisdom to the foolish"? He said to her: Do you have jewels?²⁵Gk.: kosmion (“ornament” in Patristic Greek). She said to him: Yes. He said to her: If someone comes to borrow your jewels, would you lend them to him? She said to him: If he were someone hikanos²⁶The Greek word means “sufficient” or “competent.” {i.e., someone wise}, I would lend him my jewels. He said to her. You would only lend your jewels to someone hikanos; should the Holy One give wisdom to the foolish? < Daniel > therefore said (in Dan. 2:21): HE GIVES WISDOM TO THE WISE. Elihu said: < The Holy One > does not give to everyone who asks. Ergo (in Job 32:9): IT IS NOT THE MANY WHO ARE WISE. [But (in vs. 8): SURELY IT IS THE SPIRIT IN A PERSON.

Another interpretation (of Gen. 42:1): THEN JACOB SAW THAT THERE WAS GRAIN IN EGYPT…. This text is related (to Job 32:9): IT IS NOT THE MANY WHO ARE WISE, THE ELDERS WHO UNDERSTAND JUDGMENT. Not everyone who is engaged in the Torah becomes wise, but (according to Job 32:8) SURELY IT IS THE SPIRIT IN A PERSON. Who stated this verse? Elihu stated it. When? In the hour that Job's friends were rebuking him and he was answering them. When Job had dismissed them, Elihu saw that they were unable to answer him, as stated (in Job 32:5): BUT WHEN ELIHU SAW THAT THERE WAS NO ANSWER…. At that time he said to them (in vs. 9): IT IS NOT THE MANY WHO ARE WISE, nor does everyone who is engaged in the Torah become wise; but (according to Job 32:8) SURELY IT IS THE SPIRIT IN A PERSON. < There is no wisdom > unless the Holy One has put a spirit within him for him to be habitual in his study, as stated (in Job 32:8): SURELY IT IS THE SPIRIT IN A PERSON. A matron²³Lat.: matrona. queried R. Jose ben Halafta.²⁴Eccl.R. 1:7:5. She said to him: Is it not true that all the glory of the Holy One consists in his giving wisdom to the wise? It is so stated (in Dan. 2:20-21): < LET THE NAME OF THE LORD BE BLESSED FOR EVER AND EVER, FOR WISDOM AND MIGHT ARE HIS >…. HE GIVES WISDOM TO THE WISE. Should it not rather have said: "He gives wisdom to the foolish"? He said to her: Do you have jewels?²⁵Gk.: kosmion (“ornament” in Patristic Greek). She said to him: Yes. He said to her: If someone comes to borrow your jewels, would you lend them to him? She said to him: If he were someone hikanos²⁶The Greek word means “sufficient” or “competent.” {i.e., someone wise}, I would lend him my jewels. He said to her. You would only lend your jewels to someone hikanos; should the Holy One give wisdom to the foolish? < Daniel > therefore said (in Dan. 2:21): HE GIVES WISDOM TO THE WISE. Elihu said: < The Holy One > does not give to everyone who asks. Ergo (in Job 32:9): IT IS NOT THE MANY WHO ARE WISE. [But (in vs. 8): SURELY IT IS THE SPIRIT IN A PERSON.

(Numb. 8:2:) WHEN YOU SET UP <THE LAMPS>. This text is related (to Ps. 139:12): EVEN DARKNESS IS NOT DARK TO YOU; [FOR NIGHT SHINES AS THE DAY, AND DARKNESS BECOMES LIKE THE LIGHT]. But you are saying to us (in Numb. 8:2): WHEN YOU SET UP THE LAMPS!²⁰Tanh. Numb. 3:6; Numb. R. 15:8. To what is the matter comparable? To a king who had a friend. The king said to him: You should know that I am dining with you; so make ready for me. His friend went <and> prepared a commoner's²¹Gk.: idiotes. coach, a commoner's lamp (menorah), <and> a commoner's²²Gk.: idiotes. table. When the king arrived, attendants came with him. They set around²³The Buber text reads SWBQYN, but the translation follows parallel texts and manuscripts and reads SBB as the verb root here. menorahs of gold before him on either side. When his friend saw all the splendor, he felt ashamed and concealed everything that he had prepared, because everything was <of the type used by> commoners. The king said to him: What is this? Did I not tell you that I was dining with you? Why did you prepare nothing for me? His friend said to him: My Lord King when I saw all this splendor that came with you, I felt ashamed and concealed everything that I had prepared for you, because it consisted of commoner's utensils. The king said to him: By your life I am rejecting all my utensils which I have brought with me, and out of love for you I only wish to use yours. So it was with the Holy One. He is all light, as stated (in Dan. 2:22): AND THE LIGHT DWELLS WITHIN HIM. When he says to Israel: Prepare a menorah and lamps for me, what is written there (in Exod. 25:8, 31)? AND LET THEM MAKE ME A SANCTUARY <…>, AND MAKE A MENORAH OF PURE GOLD. When they had done so, the Divine presence arrived. What is written there (in Exod. 40:35)? NOW MOSES COULD NOT ENTER THE TENT OF MEETING …, <BECAUSE THE GLORY OF THE LORD FILLED THE TABERNACLE>. Immediately he called to Moses, {<as stated (in Lev. 1:1): THEN <THE LORD> CALLED UNTO MOSES.} (Numb. 7:89:) WHEN MOSES WENT INTO THE TENT OF MEETING TO SPEAK WITH HIM. But what did he say unto him? (Numb. 8:2:) WHEN YOU SET UP <THE LAMPS>. By your life out of regard for you I am rejecting everything <of mine> and using yours. (Numb. 8:2:) WHEN YOU SET UP THE LAMPS.

(Lev. 22:27:) “When a bull or a sheep or a goat.” This text is related] (to Eccl. 3:15), “That which is has already happened.” R. Judah and R. Nehemiah [differ].⁴⁸PRK 9:4; Lev. R. 27:4; Eccl. R. 3:15 (1). R. Judah says, “If someone says to you that if the first Adam had not sinned, he would have remained alive forever, you say to him, ‘Look at Elijah. Since he did not sin, he has remained alive forever.’ (Ibid., cont.:) ‘And that which is to be has already happened.’ If someone says to you that the Holy One, blessed be He, will be raising the dead, say to him, ‘Look, He has already done so through Elijah, through Elisha, and through Ezekiel.’” [But] Rabbi Nehemiah says, “If someone says to you that the whole world was water within water, you say to him, ‘The ocean is all water within water.’ (Ibid., cont.:) ‘And that which is to be has already happened.’ If someone says to you that the Holy One, blessed be He, is going to make the sea into dry ground, say to him, ‘He has already done so in the days of Moses, as stated (in Exod. 14:29), “But the Children of Israel went through the sea on dry ground, and the waters were a wall for them to the right and to the left.”’” [Moreover,] R. Aha said in the name of R. Samuel bar Nahman, “Everything that the Holy One, blessed be He, is going to do in the world to come He has already anticipated and partly done at the hands of the righteous in this world. In the future, the Holy One, blessed be He, is going to raise the dead; He has already done so at the hands of Elijah, at the hands of Elisha, and at the hands of Ezekiel. In the future, He is going to make the sea into dry ground; He has already done so (ibid.), “But the Children of Israel went through the sea on dry ground.” In the future, He is going to open the eyes of the blind; He has already done so, as stated (in II Kings 6:17), ‘so the Lord opened the eyes of the servant [and he saw].’ In the future, the Holy One, blessed be He, is going to going visit barren women; He has already done so through Abraham and Sarah, as stated (in Gen. 21:1), ‘Then the Lord visited Sarah […].’ The Holy One, blessed be He, said, (in Is. 49:23), ‘Kings shall be your guardians [… they shall bow down before you, nose to the ground, and lick the dust of your feet].’ It has already happened at the hands of Daniel, when the wicked Nebuchadnezzar bowed down to Daniel, as stated (in Dan. 2:46), ‘Then king Nebuchadnezzar fell on his face, [paid homage to Daniel].’” This is what Scripture stated (in Eccl. 3:15, cont.), “then God seeks the pursued.” R. Huna said in the name of R. Joseph, “In the future, the Holy One, blessed be He, is going to claim the blood of the pursued from the hand of those who pursue them.⁴⁹Lev. R. 27:5. When a righteous person pursues a righteous person, God seeks the pursued. When a wicked person pursues a wicked person and when a wicked person pursues a righteous person, then God seeks the pursued. It comes out that you will say that even when a righteous person pursues a wicked person, in any case, then God seeks the pursued.”⁵⁰Cf. PR 48:2. You know that this is so. Note that Abel was pursued by Cain; and therefore (in Gen. 4:4), “and the Lord paid heed unto Abel and unto his offering.” Noah was pursued by his generation, but (according to Gen. 6:8), “Noah found favor in the eyes of the Lord.” Abraham was pursued by Nimrod; and it is written (Neh. 9:7) “You are the Lord, the God who chose Abraham […].” Isaac was pursued by the Philistines; and it is written (Gen. 26:28), “And [they] said, ‘We see plainly that the Lord has been with you […].’” Jacob was pursued by Esau; and it is written (Ps. 135:4) “For the Lord has chosen Jacob for Himself.” Joseph was pursued by his brothers; and it is written (Gen. 39:2) “And the Lord was with Joseph […].” Moses was pursued by Pharaoh; and it is written (Ps. 106:23), “therefore He said He would destroy them, had not Moses His chosen [stood in the breach before Him…].” Israel is being pursued by the nations of the world; and it is written (Deut. 7:6), “the Lord your God has chosen you […].” R. Judah bar Simon said in the name of R. Nehoray, “Here also (in the case of sacrificial animals), the bull is pursued by the lion; the sheep is pursued by the wolf; the goat is pursued by the leopard. The Holy One, blessed be He, said, ‘You shall not bring me a sacrifice from the pursuer but from the pursued.’ [Thus it is stated] (Lev. 22:27), ‘When a bull or a sheep or a goat […].’”

(Fol. 55a) R. Jochanan said: "Three things God Himself proclaimeth: Famine, plenty and a good chief of the community. Famine, as it is written (II Kings 8. 7.)' The Lord hath called for a famine; Plenty, as it is written (Ezek. 36, 29.) And I will call for corn and increase it; A good chief of the community, as it is written (Ex. 31, 2.) Behold, I have called by name, Bezalel." R. Isaac said: "A chief of a community is not to be appointed unless the community be consulted first; as it is written (Ex. 35, 30.) And Moses said to the children of Israel, behold God hath called by name Bezalel. i.e., The Holy One, praised be He! said thus to Moses, 'Moses! is Bezalel worthy enough for you?' 'Sovereign of the universe,' replied Moses, 'if he is worthy in thine eyes, then he certainly is worthy enough for me.' Then said God to him: 'Consult then, the children of Israel.' Moses thereupon went and said thus to the children of Israel: 'Is Bezalel worthy of you?' They said, 'If he is worthy for the Holy One, praised be He! and for thee, then he is surely worthy enough for us.' " R. Samuel b. Nachmeini in the name of R. Jonathan said: "The name Bezalel was given to him because of his wisdom; for when the Holy One, praised be He! said unto Moses, ' Go, tell Bezalel to erect for me a Mishkan, ark and vessels.' Moses went and told it to him in the reverse order — make ark, vessels and a Mishkan. [Upon hearing the order] Bezalel said: 'Moses, our teacher, the custom of the world is that a man first builds a house and then brings into it vessels, and thou sayest to me I should first make the ark, and then the Mishkan; where shall I put the vessels if I make them first? Perhaps the Holy One, praised be He! said first Mishkan and then the ark and the vessels?' Thereupon Moses said to him: 'Perhaps in the shadow of God hast thou been that thou knowest.'" [Thus Bezalel means — Bezal (in the shadow), El (of God)]. R. Juda said in the name of Rab: "Bezalel knew how to arrange the letters with which heaven and earth were created, for it is written here (Ex. 35, 31.) And He hath filled him with the spirit of God, in wisdom (Chachma) in uderstanding (Bithbuna), and in knowledge, and it is written (Pr. 3, 19.) The Lord hath founded the earth through wisdom (Chachma); He hath established the heavens through understanding (Tebuna). And it is further written By His knowledge were the depths split open." R. Jochanan said: "The Holy One, praised be He! doth not give wisdom to a man unless he possesses some; as it is said (Dan. 2, 21.) Who giveth wisdom unto the wise, and knowledge to those who possess understanding." When R. Tachalifa of the west (Palesine) heard this he went and related it to R. Abuhu, whereupon the latter replied: "What you infer from that passage, we derive from another; it is written (Ex. 31, 6.) And in the heart of all that are wise-hearted have I put wisdom."

Another interpretation (of Numb. 8:2): WHEN YOU SET UP THE LAMPS. Israel said (in Ps. 43:3): SEND OUT YOUR LIGHT AND YOUR TRUTH; THEY WILL LEAD ME. Great is the light of the Holy One!²⁴Tanh. Numb. 3:6 cont.; Numb. R. 15:9. The sun and the moon give Light to the world, but from where do they derive their light? They snatch some sparks of celestial light. It is so stated (in Hab. 3:11): <SUN AND MOON REMAIN ON HIGH.> THEY GO FOR THE LIGHT OF YOUR ARROWS, FOR THE BRIGHTNESS OF YOUR SHINING SPEAR. Great is the celestial light, of which only one part in a hundred has been given to mortals. It is so stated (in Dan. 2:22): HE KNOWS WHAT²⁵MH read as M’H which means “a hundred.” IS IN THE DARKNESS, <AND THE LIGHT DWELLS WITH HIM>. Therefore <the Holy One says:> I made Sun and Moon so that they would give you light, as stated (in Gen. 1:17): GOD SET THEM IN THE FIRMAMENT OF THE HEAVENS TO GIVE LIGHT UPON THE EARTH.

Two tablets of stone (Deuteronomy 10:1): Corresponding to a groom and bride; corresponding to two ushers/benefactors; corresponding to heaven and earth; corresponding to two scribes; corresponding to two Torahs, the written Torah and the oral Torah; corresponding to two worlds, this world and the world to come, as it is stated, "two tablets". Rabbi Chanina said, "It is written 'tablets,' that neither was bigger than the other, but rather both of them were equal; and the carving of both was as one (at the same time)." Another interpretation: "Tablets (luchot) of stone," that anyone who does not make his life (lechayav) like this stone, does not merit words of Torah. Another interpretation: "Tablets of stone," because the majority of the deaths prescribed in the Torah are by stoning. Another interpretation: "Tablets of stone," in the merit of Yaakov, of whom it is stated (Genesis 49:24), "from there, the shepherd, the stone of Israel." Another interpretation: "Tablets of stone," in the merit of the Temple, as it is stated (Isaiah 28:16), "Behold, I will found in Zion stone." And Reish Lakish says, "In the merit of Moshe who was called a stone, as it is stated (Daniel 2:34), 'as a stone was hewed out [...].'" "Like the first ones" (Deuteronomy 10:1). As the first ones were given with a voice of voices, so were the second ones. As the first ones were given with six hundred thousand, so were the second ones. But behold, it is written (Exodus 34:3), "And no one may go up with you." But rather, the Holy Blessed One brought out six hundred thousand from Moshe our teacher at that time. As so is it written in the Book of Chronicles (I Chronicles 23:17), "The sons of Rechavya were very numerous (literally, above)." And our rabbis expounded, "Above six hundred thousand." "And come up to Me on the mountain; and make an ark of wood" (Deuteronomy 10:1). But Moshe did not do this, but rather he made an ark of wood, and afterwards went up the mountain and took the tablets, as it is stated (Deuteronomy 10:3-4), "I made an ark of acacia wood [...] and I went up the mountain [...]. And He wrote on the tablets."

“He made everything beautiful in its time; the world, too, He has placed in their heart, but so that man will not discover the work that God has performed from beginning to end” (Ecclesiastes 3:11).
“He made everything beautiful in its time.” Rabbi Tanḥhuma said: The world was created at its appointed time; it was not fit to have been created earlier, but at its proper time it was created, as it is stated: “He made everything beautiful in its time.” Rabbi Abbahu said: From here [it is derived] that the Holy One blessed be He created worlds and destroyed them, created worlds and destroyed them, until he created this [world], and said: ‘These please Me and those did not please Me.’ Rabbi Elazar says: This opening is open to the depths,³⁷The following is a clear proof to what Rabbi Abbahu stated above (Maharzu). as it is stated: “God saw everything that He made, and, behold, it was very good” (Genesis 1:31).
Had another said: “He made everything beautiful in its time,” I would say: This one, who never ate a piece of bread in his life, says: “He made everything beautiful in its time”? However, Solomon, because it is written in his regard: “Solomon’s provision for one day was thirty kor of choice flour…” (I Kings 5:2), for him it is appropriate to say: “He made everything beautiful in its time.”³⁸Others who did not experience luxury might be easily impressed; if Solomon, who lived a life of incredible luxury, praised all that God created, that is a more significant compliment.
Another matter, had another said: “Vanity of vanities, said Kohelet…” (Ecclesiastes 1:2), I would have said: This one, who never acquired even two perutot worth [of property] in his life, he ridicules all the property in the world and says: “Vanity of vanities”? However, this one, Solomon, of whom it is written: “The king made the silver in Jerusalem as stones…” (I Kings 10:27), but they were not stolen, as they were ten cubit stones and eight cubit stones. The weights during the reign of Solomon were made of gold, as it is stated: “None of silver, as it was not considered anything during the reign of Solomon” (I Kings 10:21), for him it is appropriate to say: “Vanity of vanities.” Why did he say: “Vanity of vanities”? He saw the world and what would ultimately occur.
Had another said: “All residents of the earth are considered as nothing” (Daniel 4:32),³⁹This was stated by Nebuchadnezzar in praise of God. I would have said: Is it appropriate for this one, who has never had dominion over two flies to say: “All residents of the earth are considered as nothing”? It is more [significant now that] it was [stated by] the wicked Nebuchadnezzar, who had dominion over the entire world, as it is stated: “I have given him all the beasts of the field, as well” (Jeremiah 28:14) to serve him. [This is also evident] from what is written [regarding Nebuchadnezzar]: “Everywhere the sons of man, the beasts of the field, and the birds of the heavens dwell, He has given into your hand and established your rule over all of them” (Daniel 2:38). For this one it is appropriate to say: “All residents of the earth are considered as nothing.”
Had another of the wise men of the nations of the world said the verse: “Now I know that the Lord is greater than all gods” (Exodus 18:11), I would have said: This one, who does not know the nature of idol worship, says: “Now I know that the Lord is greater than all gods”? However, it is Yitro who said: “Now I know that the Lord is greater [than all gods],” [although] he engaged in many forms of idol worship, as Rabbi Yishmael taught: Reuel, who is Yitro, did not leave any form of idol worship in the world that he did not seek and serve, as it is written: “Woe unto us. Who will deliver us from the hand of these mighty gods? These are the gods [that smote the Egyptians]” (I Samuel 4:8).⁴⁰This verse was stated by the Philistines when preparing to face the Israelites in battle, upon realizing that the ark of the covenant was brought to the Israelite camp. Thus, it is not immediately clear what this verse adds to the midrash, and there are some commentaries who suggest it should be removed. Some suggest that this verse is offered as a contrast to Jethro. The Philistines recognized God and His power, yet assumed that He was just one of many gods, and therefore perhaps other gods to deliver them from Him. Jethro, on the other hand, repudiated all other gods (Matnot Kehuna). [Yitro] then said: “[Now I know that the Lord is greater] than all gods,” and ultimately converted and conceded to the Holy One blessed be He; for him it is appropriate to say: “Now I know that the Lord is greater than all gods…” – He repented before the Holy One blessed be He, and He accepted him and established him [as a model] for Israel for the generations.
Had a prophet and wise man arisen and said: “The Rock, His actions are perfect [for all His ways are justice]” (Deuteronomy 32:4) other than Moses our master, [one might have said that he does not really know God’s ways. But in the case of Moses] because it is written in his regard: “He informed Moses of His ways, the children of Israel of His feats” (Psalms 103:7), for this one it is appropriate to say: “The Rock, [His actions] are perfect.”
Had another person come and rebuked Israel, I would have said: Shall a person who ate and drank from them and derived benefit from them, rebuke them? Rather, Moses, in whose regard it is written: “I have not taken one donkey from them” (Numbers 16:15), for this one it is appropriate to rebuke Israel. That is what is written: “These are the words that Moses spoke to all of Israel beyond the Jordan…” (Deuteronomy 1:1).⁴¹All the places mentioned in the continuation of this verse are allusions to events for which Moses reprimanded the children of Israel.

Another matter, “He made everything beautiful in its time” – Rabbi Bon stated two approaches regarding the following. Rabbi Bon said: Abraham was worthy to have been created before Adam, the first man, but the Holy One blessed be He said: If I create Abraham first, if he sins, there will be no one to come to make amends after him. Rather, I will create Adam, and if he sins, Abraham will come after him and make amends.⁴²This is based on the verse: “He made everything beautiful in its time.” Rabbi Bon said another [source for this idea]: It is written: “The greatest man among the giants” (Joshua 14:15).⁴³This is interpreted as a reference to Abraham. Abraham was worthy to have been created first, as it is stated: “The greatest man among the giants.” Why is he called “greatest”? It is because he was worthy to have been created first, but the Holy One blessed be He said: If I create Abraham first, if he sins, there will be no one to come after him to make amends. Rather, I will create Adam, the first man, and if he sins, Abraham will come and make amends after him.
Rabbi Abba bar Kahana said: Some cite a parable; to what is this matter analogous? [It is analogous] to one who had a substantial beam in his residence, in his house. Where would he place it? Would he not place it in the middle of the great hall, so that it would be able to support the beams in front of it and the beams that are behind it? So too, why did the Holy One blessed be He create Abraham our patriarch in the middle? So that he could provide support for the generations that preceded him and the generations that succeeded him. Rabbi Levi said: One brings a proper wife into the house of an improper wife, but one does not bring an improper wife into the house of a proper wife.⁴⁴Similarly, Abraham was created after Adam in order to have a positive impact on the world that Adam had previously tarnished. Had Abraham been created first, Adam would have negated the positive impact that Abraham made on the world.
Rabbi Yehuda ben Rabbi Simon said: Adam the first man was worthy to have had the Torah given through him, as it is stated: “This is the book of the generations of Adam. [On the day that God created man, in the likeness of God He made him]” (Genesis 5:1).⁴⁵The midrash interprets the “book” in the verse as a reference to the Torah. The Holy One blessed be He said: Adam is my handiwork, will I not give him the Torah so that he may toil in it? Then He said: If six mitzvot were given him and he was unable to keep them and observe them, were I to give him six hundred and thirteen mitzvot – two hundred and forty-eight positive commandments and three hundred and sixty-five prohibitions – all the more so will he not keep them. That is why it is written: “He said to Adam [la’adam]” (Job 28:28) – not Adam [lo adam], I will not give them to Adam. To whom will I give them? I will give them to his descendants.
Rabbi Yaakov of Kefar Ḥanan said: Adam the first man was worthy of having twelve tribes emerge from him, as it is written: “This [zeh] is the book of the generations of Adam” (Genesis 5:1) – zayin – seven, heh –five, twelve tribes, this is the numerical value of “zeh is the book of the generations of Adam.” The Holy One blessed be He said: Adam is My handiwork, will I not give him twelve tribes? He then said: If I gave him two sons and one rose and killed his brother, had I given him twelve sons, all the more so. That is why it written: “He said to Adam [la’adam]” (Job 28:28), not Adam [lo adam], I will not give them to Adam. To whom will I give them? I will give them to Jacob the righteous.
Rabbi Yitzḥak said: At the time when they departed from Egypt, The Israelites were worthy for the Torah to have been given to them immediately, but the Holy One blessed be He said: The radiance of My children has not yet come; they have emerged from the enslavement of mortar and bricks and cannot receive the Torah immediately. To what is this matter comparable? [It is comparable] to a king whose son arose from his illness and they said to him: ‘Let your son go to his academy.’ He said: ‘The radiance of my son has not yet come; rather, let him be indulged for two or three months with food and drink and recover, and then he will go to his academy.’ So too, the Holy One blessed be He said: ‘The radiance of my children has not yet come, they have emerged from the enslavement of mortar and bricks, and I will give them the Torah? Rather, let My children be indulged for two or three months with manna, a spring, and quails, and then I will give them the Torah.’ When? In the third month.
Rabbi Beivai, Rabbi Aivu, and Rabbi Huna said in the name of Rabbi Yitzḥak bar Maryon: At the time when they departed from Egypt, the Israelites were worthy to enter the Land immediately, but the trees were ancient, from the days of Noah. The Holy One blessed be He said: Shall I bring the Israelites into a wasteland? Rather, I will take them on a circuitous path through the wilderness for forty years so that the Canaanites will rise and chop down the old ones and plant new ones, so [the Israelites] would enter the land and find it filled with blessings.
Rabbi says: Even for matters of transgression it is “beautiful in its time.”⁴⁶“He made everything beautiful in its time” alludes to the fact that even the effect of a transgression is influenced by its timing.

As to His wisdom: The Lord by wisdom founded the earth (Prov. 3:19); With Him is wisdom and might (Job 12:13); With Him is strength and sound wisdom (ibid., v. 16); For the Lord giveth wisdom; out of His mouth cometh knowledge and discernment (ibid. 2:6). It likewise says: He giveth wisdom unto the wise, and knowledge to them that know understanding (Dan. 2:21), and Forasmuch as among all the wise men of the nations, and in all their royalty, there is none like unto Thee (Jer. 10:7).

Ten kings ruled from one end of the world to the other. The first king was the Holy One, blessed be He, who rules in heaven and on earth, and it was His intention to raise up kings on earth, as it is said, "And he changeth the times and the seasons; he removeth kings, and setteth up kings" (Dan. 2:21).

The sixth king was Nebuchadnezzar, who ruled from one end of the world to the other. Moreover, he ruled over the beasts of the field and the birds of heaven, and they could not open their mouth except by the permission of Nebuchadnezzar, || as it is said, "And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand" (Dan. 2:88).

The sixth king was Nebuchadnezzar, who ruled from one end of the world to the other. Moreover, he ruled over the beasts of the field and the birds of heaven, and they could not open their mouth except by the permission of Nebuchadnezzar, || as it is said, "And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand" (Dan. 2:88).

The ninth king is King || Messiah, who, in the future, will rule from one end of the world to the other, as it is said, "He shall have dominion also from sea to sea" (Ps. 72:8); and another Scripture text says, "And the stone that smote the image became a great mountain, and filled the whole earth" (Dan. 2:35).

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

[Another interpretation of (Lev. 22:27): WHEN A BULL OR A SHEEP OR A GOAT < IS BORN… >. This text is related] (to Eccl. 3:15): THAT WHICH IS HAS ALREADY HAPPENED. R. Judah and R. Nehemiah differ.⁵⁷Tanh., Lev. 8:9; PRK 9:4; Lev. R. 27:4; Eccl. R. 3:15 (1). R. Judah says: If someone says to you that, if the first Adam had not sinned, he would have remained alive forever, you say to him: Look at Elijah. {Did he sin?} [Since he did not sin,] he has remained alive forever. (Ibid., cont.:) AND THAT WHICH IS TO BE HAS ALREADY HAPPENED. If someone says to you that the Holy One will be raising the dead, say to him: Look, he has already done so through Elijah, through Elisha, and through Ezekiel. [But Rabbi Nehemiah says: If someone says to you that the Holy One is going to make the sea into dry ground, say to him: He has already done so in the days of Moses, as stated (in Exod. 14:29): BUT THE CHILDREN OF ISRAEL WENT THROUGH THE SEA ON DRY GROUND, AND THE WATERS WERE A WALL FOR THEM TO THE RIGHT AND TO THE LEFT.] Moreover, R. Aha said in the name of R. Samuel bar Nahman: Everything that the Holy One is going to do in the world to come he has already anticipated and partly done at the hands of the righteous in this world. The Holy One said: I am going to raise the dead. I have already done so at the hands of Elijah, at the hands of Elisha, and at the hands of Ezekiel. The Holy One said: I am going to make the sea into dry ground. I have already done so (ibid.): BUT THE CHILDREN OF ISRAEL WENT THROUGH THE SEA ON DRY GROUND. The Holy One said: I am going to open the eyes of the blind. It has already happened, as stated (in II Kings 6:17): < THEN ELISHA PRAYED AND SAID: LORD, PLEASE OPEN HIS EYES AND LET HIM SEE. > SO THE LORD OPENED THE EYES OF THE SERVANT < AND HE SAW >. The Holy One said: I am going visit barren women. It has already happened, as stated (in Gen. 21:1): THEN THE LORD VISITED SARAH…. The Holy One said: [I am going to make kings bow down to you, as stated] (in Is. 49:23): KINGS SHALL BE YOUR GUARDIANS…. < THEY SHALL BOW DOWN BEFORE YOU, NOSE TO THE GROUND, AND LICK THE DUST OF YOUR FEET. > It has already happened at the hands of Daniel, when Nebuchadnezzar bowed down to Daniel, as stated (in Dan. 2:46): < THEN KING NEBUCHADNEZZAR FELL ON HIS FACE, > PAID HOMAGE TO DANIEL, < AND SAID… >.

(Exodus 12:13) "And the blood shall be for you as a sign": for you as a sign, and not for Me as a sign; for you as a sign, and not for others as a sign. "on the houses": What is the intent of this? Is it not already written (Ibid. 7) "on the lintel of the houses where they shall eat it"? This tells me only of the houses in which they eat it. Whence do I derive (the same for) the houses in which they sleep? From (here) "the houses where you are" — in any event. "and I shall see the blood": R. Yishmael was wont to say: Isn't everything revealed to Him, viz. (Daniel 2:22) "He knows what is in the darkness, and light dwells with Him," and (Psalms 139:12) "Darkness, too, is not dark for You." What, then, is the intent of "And I shall see the blood"? In reward for the mitzvah that you do, I shall reveal Myself with compassion to you, as it is written (Ibid.) "ufasachti upon you," "pesichah" connoting life, as in (Isaiah 31:5) "As birds that fly, so will the L rd of hosts shield Jerusalem, shielding and saving, paseach and rescuing." Variantly: "And I shall see the blood": I shall see the "blood" of the binding of Isaac, as it is written (Genesis 22:14) "And Abraham called the name of the place 'The L rd will see.'" And elsewhere it is written (I Chronicles 21:15) "But as he was about to destroy, the L rd saw and He repented Himself of the evil." What did He see? The blood of the binding of Isaac.

(Exod. 12:2:) THIS MONTH SHALL BE FOR YOU THE HEAD⁵⁶R’Sh. In the biblical context this word would normally be translated BEGINNING, but the midrash requires the translation HEAD. OF THE MONTHS; IT SHALL BE THE FIRST (R'ShWN) OF THE MONTHS OF THE YEAR FOR YOU. > The Holy One said to Israel: In this month you shall be redeemed.⁵⁷PRK 5:18; PR 15:25; Exod. R. 15:1. They said to him: You have said that we are being redeemed, but are we going to be enslaved another time? He said to them: Up to now you have had a HEAD (R'Sh) and a FIRST (R'ShWN). HEAD signifies the kingdom of Babylon.⁵⁸See below, 7:6. Thus it is stated (in Dan. 2:38): YOU ARE THE HEAD OF GOLD. This refers to Nebuchadnezzar. FIRST signifies Esau, as stated (in Gen. 25:25): THE FIRST (i.e., Esau) CAME FORTH RUDDY. These are the ones who are going to be enslaved by you.

Even these seven. What is indicated by the phrase even these seven? The word seven is explained by what is written concerning the King Messiah: Who hath despised the day of small things? … even these seven (Zech. 4:10). That is why it is said: Who art thou, O great mountain. Scripture states elsewhere concerning him: But with righteousness shall he judge the poor (Isa. 11:4), and he shall bring forth the top stone with shoutings of “Grace, grace, unto it” (Zech. 4:7). After that it is written: And then was the iron, the clay, the brass … broken in pieces together … and the stone that smote the image became a great mountain, and filled the whole earth (Dan. 2:35). Thus it is said: Who art thou, O great mountain? From whence shall he come? He shall come by way of the mountain path, as is said: How beautiful upon the mountains are the feet of the messenger of good tidings (Isa. 52:7). At that time, Israel will look upwards and say: I will life up mine eyes unto the mountains: From whence shall my help come? My help cometh from the Lord, who made heaven and earth (Ps. 121:1). Amen, and so may it be.

“Catch foxes for us, little foxes that ruin the vineyards, as our vineyards are in bloom” (Song of Songs 2:15).
“Catch foxes for us.” When [God] analogizes the kingdoms, He analogizes them only to fire; that is what is written: “I will direct My attention against them; they have emerged from the fire, but fire will consume them” (Ezekiel 15:7). But when He analogizes the Egyptians, he analogizes them with something that is consumed by fire. That is what is written: “It dwindled and extinguished like flax” (Isaiah 43:17). When He analogizes the kingdoms, He analogizes them only to silver and gold, is that not what is written: “That image, its head was of fine gold” (Daniel 2:32). When He analogizes the Egyptians, He analogizes them only to lead, as it is stated: “They sank like lead” (Exodus 15:10).
When He analogizes the kingdoms, he analogizes them only to cedars, is that not what is written: “Behold, Assyria is a cedar in Lebanon” (Ezekiel 31:3); and it is written: “The tree that you saw that grew [and was strong, whose height reached to heaven]” (Daniel 4:17); and it is written: “I destroyed the Emorite from before them, [whose height was like the height of cedars]” (Amos 2:9). When He analogizes the Egyptians, He analogizes them only to straw, as it is stated: “He will consume them like straw” (Exodus 15:7).
When He analogizes the kingdoms, He analogizes them only to beasts, as it is stated: “Four great beasts arose from the sea, each different from the other” (Daniel 7:3); and it is written: “The first was like a lion” (Daniel 7:4). When He analogizes the Egyptians, He analogizes them only to foxes, as it is stated: “Catch [eḥezu] foxes for us.”¹³⁵The verse is interpreted by the midrash to mean: “Foxes would catch us.” Thus, the Egyptians are compared to foxes. [The Egyptians] monitored them to cast them into the Nile.
Rabbi Elazar ben Rabbi Shimon said: The Egyptians were cunning; therefore He likens them to foxes. Just as the fox looks behind itself, so the Egyptians would look to their end and say: ‘How shall we destroy them? [If] we destroy them in fire, is it not already stated: “For the Lord will judge with fire”? (Isaiah 66:16). [If] we destroy them by the sword, is it not written: “And with His sword all flesh”? (Isaiah 66:16). Rather, let us destroy them in water, as the Holy One blessed be He has already taken an oath that He will never again bring a flood to the world, as it is written: “For this is for Me like the waters of Noah; [as I took an oath that the waters of Noah would no longer pass over the earth]”’ (Isaiah 54:9). The Holy One blessed be He said to them: ‘By your lives, I will drag each and every one of you to his own flood,’ as it is stated: “They will be hurled [yagiruhu] to the sword [ḥarev]; they will be a portion for the foxes [shualim]” (Psalms 63:11).“They will be hurled to the sword [ḥarev],” these are the wicked, who will be dragged to the dry seabed.¹³⁶The midrash interprets the verse to mean: He will entice [yegareh] them with dry land [ḥorev], into the waters of the sea [sha’al yam]. “They will be a portion for the foxes,” let this portion be designated for the foxes.¹³⁷The Egyptians. Rabbi Berekhya said: The first instance of foxes [shualim] is written full and the second defective;¹³⁸The first instance is written with a vav, and the second is written without a vav. However, it should be noted that traditionally the text appears with both words missing the vav. the foxes [shualim] will descend to the seabed [shaal yam].¹³⁹The first appearance of the word includes the vav so that it must be read shualim¸ whereas the second time it does not include the vav so that it may be read shaalim, or sha’al yam.

“What has been, already is, and what will be has already been; and God seeks the pursued” (Ecclesiastes 3:15).
“What has been, already is” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: If a person says to you: Is it possible that the entire world was water [and the world’s water was gathered] into water?⁶⁵God gathered the water that covered the land into the oceans (see Genesis 1:9); but how is that possible given that there was already water in the oceans? Say to him: ‘It “already is.”’ The ocean is entirely water in water.⁶⁶Even though it is full of water, rivers stream into it and it does not overflow.
“And what will be has already been…” – if a person will say to you: ‘Is it possible that the Holy One blessed be He is destined to transform sea into dry land?’ Say to him: ‘It “has already been.”’ Did He did not do so by means of Moses, as it is stated: “The children of Israel went on dry land” (Exodus 14:29), and it is written: “Now raise your staff…” (Exodus 14:16), and it is written: “And the children of Israel will come into the sea on dry land” (Exodus 14:16).
If a person will say to you: ‘Is it possible that had Adam, the first man, not sinned, he would have lived and endured forever?’ Say to him: ‘It “already is,”’ – Elijah, may he be remembered for good, who never sinned, lives and endures. “And what will be has already been” – if a person will say to you: ‘Is it possible that the Holy One blessed be He is destined to revive the dead?’ Say to him: ‘It “has already been,”’ He already revived the dead by means of Elijah, by means of Elisha, and by means of Ezekiel.
Rabbi Aḥa [said] in the name of Rabbi Ḥalafta: Everything that the Holy One blessed be He is destined to perform and to innovate in His world in the future, He has already performed partially by means of a prophet in this world. It is I⁶⁷This phrase, and the coming phrases, are stated from the perspective of God. who am destined to turn the sea into dry land; I have already done so in this world, [as it is stated]: “Now raise your staff…” (Exodus 14:16), It is I who am destined to remember the barren; I have already remembered by means of Abraham, as it is stated: “God remembered Sarah…” (Genesis 21:1).⁶⁸God informed Sarah of this fact through a prophecy granted to Abraham (Maharzu). It is I who am destined to revive the dead; I have already revived by means of Elijah, Elisha, and Ezekiel. It is I who am destined to cause kings to prostrate themselves to you; I have already done it for you by means of Daniel, as Nebuchadnezzar prostrated himself to Daniel, as it is stated: “Then King Nebuchadnezzar fell on his face, and he prostrated himself to Daniel” (Daniel 2:46). It is I who am destined to open the eyes of the blind in the future; I have already done so by means of Elisha, as it is stated: “The Lord opened the eyes of the lad” (II Kings 6:17).
“And God seeks the pursued” – Rabbi Huna said in the name of Rabbi Yosei: God will always seek [to save] the pursued. You find a righteous man pursuing a righteous man; “and God seeks the pursued.” A wicked man pursuing a righteous man; “and God seeks the pursued.” A wicked man pursuing a wicked man; “and God seeks the pursued.” God seeks the pursued in any circumstance.
Rabbi Yehuda ben Rabbi Simon, in the name of Rabbi Yosei ben Rabbi Nehorai: The Holy One blessed be He always seeks the blood of the pursued from the pursuers.⁶⁹He holds the pursuers accountable for their actions, and He grants favor to the pursued. Know that it is so; Abel was pursued by Cain, and the Holy One blessed be He chose only Abel, as it is stated: “The Lord turned to Abel and to his offering” (Genesis 4:4). Noah was pursued by the members of his generation, and the Holy One blessed be He chose only Noah, as it is stated: “For you I have seen righteous before Me” (Genesis 7:1). Abraham was pursued by Nimrod, and the Holy One blessed be He chose Abraham, as it is stated: “You are the Lord God who chose Abram” (Nehemiah 9:7). Isaac was pursued by the Philistines, and the Holy One blessed be He chose Isaac, as it is stated: “They said: We have seen that the Lord has been with you” (Genesis 26:28). Jacob was pursued by Esau, and the Holy One blessed be He chose Jacob, as it is stated: “For the Lord has chosen Jacob for Himself, Israel as His treasure” (Psalms 135:4). Joseph was pursued by his brothers, and the Holy One blessed be He chose Joseph, as it is stated: “He established it as testimony for Joseph when he went out over the land of Egypt” (Psalms 81:6).
Moses was pursued by Pharaoh, and the Holy One blessed be He chose Moses, as it is stated: “Were it not for Moses, His chosen, who stood in the breach before Him” (Psalms 106:23). David was pursued by Saul, and the Holy One blessed be He chose David, as it is stated: “He chose David His servant and took him from the sheepfolds” (Psalms 78:70). Saul was pursued by the Philistines, and the Holy One blessed be He chose Saul, as it is stated: “Have you seen the one whom the Lord has chosen?” (I Samuel 10:24). Israel was pursued by the nations, and the Holy One blessed be He chose Israel, as it is stated: “[For you are a holy people to the Lord your God; the Lord your God] has chosen you as a treasured people” (Deuteronomy 7:6). Rabbi Elazar ben Rabbi Yosei ben Zimra said: The same is true regarding offerings. The Holy One blessed be He said: A bull is pursued by a lion, a goat by a leopard, a sheep by a wolf; do not sacrifice the pursuers before Me, but rather the pursued, as it is stated: “A bull, a sheep, or a goat…[it shall be accepted as a fire offering before the Lord]” (Leviticus 22:27).

2 (Is. 42:21) “The Lord was delighted because of His [servant's] righteousness to magnify and glorify Torah”: The Holy One, blessed be He, said to Moses, It was not because I need your light that I am telling you to light a lamp. Rather [I am doing so] in order to have you acquire merit (by fulfilling a commandment).” It is likewise written, (in Dan. 2:22), “and the light dwells within Him”; and [similarly] it says (in Ps. 139:12), “Even darkness is not dark to You; for night shines as the day, and darkness becomes like the light.” [Scripture says these things] to inform you that He does not need the lamps of flesh and blood. You yourself know [this truth]. When a person builds a house and makes windows within [his house], he makes windows narrow on the outside and broad on the inside, so that the light will enter from the outside and shine on the inside. But when Solomon built the Temple, he did not make the windows like that.¹See above Exod. 8:5; PRK 21:5; Lev. R. 31:7. Rather they were narrow on the inside and broad on the outside so that the light would go out from the Temple and shine outside. It is so stated (in I Kings 6:4), “And for the house he made windows broad and narrow.”²Literally: CLEAR and CLOSED. While the Hebrew is obscure the translation here follows the Targum in order to fit the midrashic context. [This text] is to inform you that He is all light and that He has no need for its light. So why did He command you [to set up the lamps]? In order to have you acquire merit (by fulfilling a commandment). It is therefore stated (in Numb. 8:2), “When you set up the lamps.”³Beha‘aloteka et-hanerot. These words can also mean, IN ELEVATING YOU WITH THE LAMPS. Ergo (in Is. 42:21), “The Lord was delighted because of His [servant's] righteousness.” The Holy One, blessed be He, said to Israel, “Be careful to light lamps for My sake, and I will shine a great light for you in the future to come.” It is so stated (in Is. 60:3), “And nations shall walk by your light, even kings by the brightness of your rising.”

5 (Numb. 8:2) “When you set up the lamps”: This text is related (to Ps. 18:29), “For You light up my lamp.” Israel said to the Holy One, blessed be He, “Master of the world, are You saying that we should give light before You?⁶Exod. R. 36:2. [But] You are the light of the world and the light [dwells] with You, as it is written (in Dan. 2:22), ‘[He reveals the deep and secret things, He knows what is in the darkness,] and the light dwells within Him.’ And [now] You are saying (in Numb. 8:2 cont.), ‘[let the seven lamps give their light] in front of the menorah.’” Ergo (in Ps. 18:29, “For You light up my lamp.” The Holy One, blessed be He, said to them, “It is not because I need [your light]. Rather it is so that you may give light to Me just as I have given light to you in order to exalt you in the presence of all the nations; so that they will say, ‘See how Israel is giving light to the One who gives light to everyone!’” To what is the matter comparable? To a sighted person and a blind person who were walking on a road. The sighted one said to the blind one, “When we enter into the house, go ahead and light this lamp and make light for me.” The blind one said to him, “In your goodness – when I was on the road, you supported me; until we entered the house you guided me; and now you say to me, ‘Light this lamp and make light for me?’” The sighted one said to him, “So that you do not owe me a favor for my guiding you on the road – hence I said to you, ‘Make light for me.’” Thus this sighted one is the Holy One, blessed be He, as stated (Zachariah 4:10), “the eyes of the Lord, ranging over the whole earth.” And the blind one is Israel, as stated (Isaiah 59:10), “We grope, like blind men along a wall.” The Holy One, blessed be He, was leading them and giving them light, as stated (in Exod. 13:21), “And the Lord went before them by day [in a pillar of cloud to guide them on the way and by night in a pillar of fire to give them light].” When the tabernacle was set up, the Holy One, blessed be He, called to Moses and said to him, “Tell them to give Me light.” It is so stated (in Numb. 8:2), “When you set up [the lamps]” - in order to exalt (lehaalot) you.

Another interpretation, "at your setting up" (Numbers 8:2). This is what the verse says (Psalms 139:12) "Darkness is not dark for You; night is as light as day; darkness and light are the same". And to us He says "at your setting up" -- to what is the matter similar? To a king who had a loved one. The king said, "know that I will eat with you, so go and prepare for me". The loved one went and prepared an ordinary couch, an ordinary lamp [menora], an ordinary table. When the king came, he brought his assistants around him and a golden lamp before him. When the loved one saw all the glory of the king, he became ashamed and hid all he had prepared for the king, since they all were ordinary. The king said to him, "Did I not tell you I would eat with you? Why have you prepared nothing for me?" The loved one said to him, "I saw all the glory that you came with, and I was ashamed and hid all I had prepared for you, for they were all ordinary things." The king said to him, "By your life [I swear] that I will ruin all my things that I brought with me, and for the sake of your love I will not use anything except your possessions!" And so, the Holy Blessed One is entirely light, as it is said (Daniel 2:22) "And light dwells with Him", and God says to Israel "Prepare for me a menorah and lights". Why is written there (Exodus 25:8) "And they will make me a Mikdash and I will dwell in their midst", (Exodus 25:31) "And make Me a menorah of pure gold"? So when you make it, the Shechina comes. Why is it written there (Exodus 40:35) "And Moshe was not able to enter the Tent of Meeting", immediately [God] called to Moshe (Numbers 7:89) "When Moshe went into the Tent of Meeting to speak with Him, he would her the Voice speaking". What would it speak to him? "At your setting up of the lights".

9 Israel said (in Ps. 43:3), “Send out Your light and Your truth; they will lead me.” Great is the light of the Holy One, blessed be He! The sun and the moon give light to the world, but from where do they derive their light? They snatch some sparks of celestial light. It is so stated (in Hab. 3:11), “[Sun and moon remain on high;] they go for the light of Your arrows, for the brightness of Your shining spear.” Great is the celestial light, of which only one part in a hundred has been given to mortals. It is so stated (in Dan. 2:22), “He knows what¹⁰MH read as M’H which means “a hundred.” is in the darkness, and the light [dwells with Him].” Therefore [the Holy One, blessed be He, says,] “I made sun and moon so that they would give you light, as stated (in Gen. 1:17), “God set them in the firmament of the heavens to give light upon the earth.” (Numb. 8:2:) “Let the seven lamps give their light in front of the menorah”: (David) [Solomon] said (in Prov. 16:15), “In the light of the king's face there is life.” R. Jacob bar Jose said, “Joy was withheld from the wicked and given to Israel, because the Holy One, blessed be He, was obliged to dwell among flesh and blood in the light. Thus he said to them (in Numb. 8:2), ‘[Let the seven lamps] give their light in front of the menorah.’”

8 When they said to Moses (in Deut. 1:22), “Let us send men ahead of us,” Moses began to wonder. He said, “It is impossible for me to do something before I consult with the Holy One, blessed be He.” He went and consulted. He said to him, “Your children want thus and so.” The Holy One, blessed be He, said to him, “This is not the first time for them. While they were in Egypt, they jeered at Me, as stated (in Hos. 7:16), ‘this was their derision in the land of Egypt.’ They are accustomed to such [behavior]. I do not need to test them; as see, it is written (in Dan. 2:22), ‘He knows what is in the darkness, and the light dwells with Him’; I know what they are [saying]. But if you want, you yourself, ‘Send men for yourself.’” Where is it shown? Where it is written (in Numb. 13:16), “These are the names of the men whom Moses sent to spy out the land.”

And the Lord came down to see the city (Gen. 11:5). Was it necessary for Him to descend to see it? Is not everything patent and revealed to Him, as it is said: He knoweth what is in the darkness, and the light dwelleth with Him (Dan. 2:22)? He descended in order to teach men never to render a decision against another man or to testify concerning any matter unless he has witnessed it.

"For, lo, thine enemies, O Lord" (Ps. 92:9); Israel said: Sovereign of all worlds! Thou hast placed all our enemies over us (to afflict us with) a heavy yoke on our backs, but we know that they are doomed to destruction, as it is said, "O Lord, for, lo, thine enemies shall perish" (ibid.). And all || idolaters, for they and their works are iniquity, shall be scattered like chaff before the wind.

Rabbi Avin began: “He changes the times and the seasons” (Daniel 2:21) – Rabbi Yirmeya said to Israel: Had you been worthy, you would have been sitting in Jerusalem and drinking the clean, sweet Shiloaḥ waters. Now that you have not been worthy, you are exiled to Babylon and drinking the murky, rancid waters of the Euphrates. That is what is written: “Now, what is there for you on the way to Egypt, to drink water of Shiḥor? And what is there for you on the way to Assyria, to drink water of the River?” (Jeremiah 2:18).⁵⁴The reference is to the Euphrates River, which the exiles would have crossed on their way to Babylon or to Assyria. Had you been worthy, you would have been sitting in Jerusalem and reciting songs and psalms before the Holy One blessed be He; now that you have not been worthy, you are exiled to Babylon and reciting lamentations and wailing; that is: “By the rivers of Babylon, [there we sat and also wept]” (Psalms 137:1), eikha.

... In the hour that Shlomo built the Holy Temple, the whole world was filled with the fragrance of spices. In the end he saw that it would be destroyed and he wept, saying ‘this fragrance was all for naught!’ The Holy One said to him ‘do not be distressed, I will build it as an eternal construction “…between my breasts he shall lie.” (Shir HaShirim 1:13)’ Thus it says “His jaws are like a bed of spice…” (Shir HaShirim 5:13)

(Zech. 4:7, cont.:) FOR HE SHALL BRING FORTH THE CORNERSTONE. This is the stone of Jacob, about which it is stated (in Gen. 28:18): THEN JACOB AROSE EARLY IN THE MORNING, TOOK THE STONE < WHICH HE HAD PUT UNDER HIS HEAD, SET IT UP AS A PILLAR >…. And so Daniel has stated (in Dan. 2:34): YOU LOOKED ON UNTIL A STONE WAS CUT OUT WITH[OUT] HANDS < AND SMOTE THE IMAGE >…. It is also written (in vs. 35): THEN < THE IRON, THE CLAY, THE BRASS, THE SILVER, AND THE GOLD > WERE BROKEN IN PIECES (INTO ONE < MASS >) [TOGETHER]… [AND THE STONE WHICH SMOTE THE IMAGE BECAME A GREAT MOUNTAIN]. Now what is [A GREAT] MOUNTAIN? (Zech. 4:7): WHO ARE YOU, O GREAT MOUNTAIN? And from where does it come? By way of the mountains, as stated (in Is. 52:7): HOW BEAUTIFUL UPON THE MOUNTAINS ARE THE FEET OF THE ONE BRINGING GOOD TIDINGS. In that hour Israel shall look and say (with Ps. 121:1f.): I WILL LIFT UP EYES MY UNTO THE MOUNTAINS. < FROM WHERE WILL MY HELP COME? > MY HELP COMES FROM THE LORD….

"and you shall not go out, a man from the door of his house: We are hereby taught that once permission has been given to "the destroyer" to destroy, he does not distinguish between the righteous and the wicked. As it is written (Isaiah 26:20) "Go, My people, enter your chambers and close your door behind you. Hide but a little moment, until the wrath passes," and (Ezekiel 21:8) "Behold, I am (coming) upon you, and I will draw My sword from its sheath, and I will cut of from you (both) righteous and wicked." And it is written (Exodus 33:22) "And it shall be, when My glory passes by … and I shall cover you with My palm until I have passed." Variantly: (Exodus 12:22) "And you, do not go out, a man from the door of his house until morning" — to teach you that when you take to the road, enter (the house) in "ki tov" (i.e., in the morning) and leave in "ki tov" (from Genesis 1:4 "And G d saw the light ki tov" ("that it was good"). And thus do you find with the forefathers, that they deported themselves with circumspection (in this regard), viz.: (Genesis 22:3) "And Abraham arose early in the morning," (Ibid. 28:18) "And Jacob arose early in the morning," (Exodus 34:4) "And Moses arose early in the morning," (I Samuel 15:12) "And Samuel arose early in the morning to meet Saul." Now does this not follow a fortiori, viz.: If the fathers and the prophets, who were on the way to do the will of Him who spoke and brought the world into being, conducted themselves with such circumspection, how much more so (should) others (do so)! And thus is it written (of this natural order) ((Psalms 104:20-21) "You bring on darkness and it becomes night. In it stir all the beasts of the forest. The lions roar for prey, etc." (28) "You give it (food) to them and they gather it in, etc." — (22) "When the sun rises, they return" (to their lairs) — after which (23) "Man goes out to his work, to his labor, until the evening." (Exodus 12:23) "And the L rd will pass through to smite Egypt": as a king, who passes from place to place. "and he will see the blood": (see above on 12:13). "and the L rd will skip over the blood": Now does this not follow a fortiori, viz.: If of the blood (on the door) of the Pesach of Egypt, the less "formidable," which obtains only for a circumscribed time, and which did not obtain (both) in the daytime and at night, (but only at night), and which does not obtain for future generations, it is written (Ibid.) "and He will not permit the destroyer, etc.", then (the mitzvah of) mezuzah, the more formidable, containing (in Scripture) ten citations (of the name of the L rd), and which obtains (both) in the daytime and at night, and which obtains for all generations, how much more so should He not permit the destroyer, etc."! But why is this not the case? Our sins have prevented it. As it is written (Isaiah 59:2) "But your transgressions have separated between you and your G d, and your sins have hidden His face from you against hearing."

(Numb. 19:2:) <A RED HEIFER WITHOUT BLEMISH, IN WHICH THERE IS NO DEFECT, ON WHICH THERE HAS BEEN NO YOKE>. (Ibid.:) HEIFER. This is Egypt, as stated (in Jer. 46:20): EGYPT IS A VERY BEAUTIFUL YOUNG COW.¹³²PRK 4:9; PR 14:15. (Numb. 19:2:) RED. This is Babylon, as stated (in Dan. 2:38): YOU ARE THE HEAD OF <RED> GOLD. (Numb. 19:2, cont.:) WITHOUT BLEMISH (temimah). This is Media, of which R. Hiyya bar Abba has said: The kings of Media are blameless (temimim); and the Holy One had nothing against them, for they only served the idols which they had received from their ancestors. (Numb. 19:2, cont.:) IN WHICH THERE IS NO DEFECT. This is Greece. When Alexander of Macedon saw Simeon the Just, he stood on his feet and said: Blessed is the God of Simeon the Just. The people of his palace¹³³Lat.: palatium; Gk.: palation. said to him: Do you stand in the presence of a Jew? He said to them: When I go down to battle, I see his image, and I am victorious.

The Holy One demands satisfaction for the blood of the pursued at the hands of the pursuers. Abel was pursued by Cain and the Holy One chose Abel... Noah was pursued by his generation, and the Holy one chose Noah. Abraham was pursued by Nimrod, and the Holy One chose Abraham. Isaac was pursued by the Philistines, and the Holy One chose Isaac. Jacob was pursued by Esau, and the Holy One chose Jacob. Joseph was pursued by his brothers, the Holy One chose Joseph.

Rabbi Ishmael said: In the future the children of Ishmael will do fifteen things in the land (of Israel) in the latter days, and they are: They will measure the land with ropes; they will change a cemetery into a resting-place for sheep (and) a dunghill; they will measure with them and from them upon the tops of the mountains; falsehood will multiply and truth will be hidden; the statutes will be removed far from Israel; sins will be multiplied in Israel; worm-crimson will be in the wool, and he will cover with insects paper and pen; he will hew down the rock of the kingdom, and they will rebuild the desolated cities and sweep the ways; and they will plant gardens and parks, and fence in the broken walls of the Temple; and they will build a building in the Holy Place; and two brothers will arise over them, princes at the end; and in their days the Branch, the Son of David, will arise, as it is said, || "And in the days of those kings shall the God of heaven set up a kingdom, which shall never be destroyed" (Dan. 2:44).

Rabbi Yehuda opened in the name of Rabbi Shimon ben Pazi, "'Listen my son and take my words' (Proverbs 4:10). Many takings have I commanded you in order to give you merit. I said to you (Numbers 19:2), 'and you will take to you a pure red cow.' [Was it] maybe for My sake? But rather it was for your sake, to purify you, as it is written (Numbers 19:19), 'And the pure one will sprinkle on the impure one.' I said to you (Exodus 25:2), 'and they shall take an offering for Me' in order that I will dwell among you: 'And make for Me a sanctuary' (Ibid., verse 8). As if it were possible, the Holy One, blessed be He, said, 'take Me and I will dwell among you' - it does not say, 'and they shall take an offering,' but rather, 'and they shall take (for) Me:' they are taking Me. I said to you (Leviticus 24:2), 'and they shall take to you pure olive oil.' And do I need your light - behold, it is written (Daniel 2:22), 'and light dwells with Him?' But rather to give you merit and to atone for your souls which is compared to a candle, as it is stated (Proverbs 20:27), 'The candle of God is the soul of a man, it searches all of the chambers of the innards.' And now that I have said to you, 'And you shall take for yourselves on the first day,' it is to give you merit, so that I will bring down the rain for you. Hence Moshe warned Israel, 'And you shall take for yourselves on the first day.'"

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

Rabbi Avina said two [things]; Rabbi Berakhiah said two [things]; and the Rabbis said two [things]. Rabbi Avina said, "This sphere of the sun is only one of My servants; but at the time that it goes out to the world, there is not one creature that is able to nourish his eyes from it. This is [the understanding of] that which is written (Daniel 7:10), 'A river of fire streamed forth before Him; [thousands upon thousands served Him; myriads upon myriads attended Him].' So do I need your light?" Rabbi Acha said, "'The Lord desires His [servant’s] vindication, that he may magnify and glorify [His] Teaching' (Isaiah 42:21) - I only [created] [commanded] (the lighting of the menorah) to give you merit." Rabbi Avina said [this] other [teaching], "This lighting is [just] one of the derivatives of the fire above, and its light brightens from the beginning of the world until the end of the world. So do I need your light?" Rabbi Acha said, "'The Lord desires His [servant’s] vindication'" - as before. Rabbi Berakhiah said, "This pupil of the eye - a man does not see through the white in it but rather only through the black. The Holy One, blessed be He says, 'Have I not created light for you from the darkness; so do I need your light?'" Rabbi Acha said, "The Lord desires His [servant’s] vindication, that he may." Rabbi Berakhiah said [this] other [teaching], "'And the earth was chaos and void' (Genesis 1:2). What is written after it? 'And God said, "Let there be light" (Genesis 1:3), and there was light.' The Holy One, blessed be He, said, 'Have I not created light for you from the darkness; so do I need your light?'" Rabbi Acha said, etc. The Rabbis said two [things]: "The Holy One, blessed be He, said to the fetus, 'All those nine months that you were in the innards of your mother, I made light for you; so do I need your light?'" And the Rabbis said [this] other [teaching], "'He reveals deep and hidden things, knows what is in the darkness, and light dwells with Him' (Daniel 2:22). The Holy One, blessed be He, said, 'Light dwells with Me, so do I need your light?'"

THE DEATH OF SARAH AND THE STORY OF ISAAC AND REBECCA
SIX (people) were called by their names before they were created, and they are: Isaac, Ishmael, Moses, Solomon, Josiah, and King Messiah.

Rabbi Jehudah said: Rebecca was barren for twenty years. After twenty years (Isaac) took Rebecca and went (with her) to Mount Moriah, to the place where he had been bound, and he prayed on her behalf concerning the conception of the womb; and the Holy One, blessed be He, was entreated of him, as it is said, "And Isaac intreated the Lord" (ibid. xxv. 21). The children were contending with one another within her womb like mighty warriors, as it is said, "And the children struggled together within her" (ibid. 22). The time of her confinement came round, and her soul was nigh unto death owing to her pains. And she went to pray in the place whither she and Isaac had gone, as it is said, "And she went to inquire of the Lord" (ibid.). What did the Holy One, blessed be He, do? Jacob took hold of the heels of Esau to make him fall, as it is said, "And after that came forth his brother, and his hand had hold on Esau's heel" (ibid. 26). Hence thou mayest learn that the descendants of Esau will not fall until a remnant || from Jacob will come and cut off the feet of the children of Esau from the mountain of Seir, as it is said, "Forasmuch as thou sawest that a stone was cut out of the mountain without hands" (Dan. 2:45). Another Scripture text says, "Vengeance is mine, and a recompence, at the time when their foot shall slide" (Deut. 32:35).

Rabbi Jehudah said: Rebecca was barren for twenty years. After twenty years (Isaac) took Rebecca and went (with her) to Mount Moriah, to the place where he had been bound, and he prayed on her behalf concerning the conception of the womb; and the Holy One, blessed be He, was entreated of him, as it is said, "And Isaac intreated the Lord" (ibid. xxv. 21). The children were contending with one another within her womb like mighty warriors, as it is said, "And the children struggled together within her" (ibid. 22). The time of her confinement came round, and her soul was nigh unto death owing to her pains. And she went to pray in the place whither she and Isaac had gone, as it is said, "And she went to inquire of the Lord" (ibid.). What did the Holy One, blessed be He, do? Jacob took hold of the heels of Esau to make him fall, as it is said, "And after that came forth his brother, and his hand had hold on Esau's heel" (ibid. 26). Hence thou mayest learn that the descendants of Esau will not fall until a remnant || from Jacob will come and cut off the feet of the children of Esau from the mountain of Seir, as it is said, "Forasmuch as thou sawest that a stone was cut out of the mountain without hands" (Dan. 2:45). Another Scripture text says, "Vengeance is mine, and a recompence, at the time when their foot shall slide" (Deut. 32:35).

And he was there with the Lord forty days and forty nights (Exod. 34:28). How did Moses know when it was day? When the Holy One, blessed be He, taught him the Written Law he knew it was the day time, and when He taught him the Oral Law, the Mishnah and the Talmud, he was aware that it was night time. This was so because day and night are alike in the presence of the Holy One, blessed be He, as is said: And the light dwelleth with Him (Dan. 2:22). And as it is also written elsewhere: Even the darkness is not too dark for Thee, but the night shineth as the day; the darkness even as the light (Ps. 139:12). In what other way did he distinguish between night and day? When he beheld the constellations kneeling and bowing (descending), he realized that it was day, and when he saw the sun bowing, he knew that it was night, as it is written: The host of heave worship Thee (Neh. 9:6).

“And her days to give birth were completed…” (Genesis 25:24) Below they were lacking, here they were full. Below where the word twins is written full, with the letter aleph, Peretz and Zerach were both righteous. Here it is written without an aleph, Yaakov was righteous and Esau was wicked. “And the first one emerged ruddy…” (Genesis 25:25) R’ Chaggai said in the name of R’ Yitzchak: in the merit of “And you shall take for yourselves on the first day…” (Leviticus 23:40) I will be revealed to you first, as it says “I am first and I am last” (Isaiah 44:6) and I will exact retribution on your behalf from the first who is Esau, as it is written “And the first one emerged” and I will build the first for you, which is the Holy Temple of which it is written “As a Throne of Glory, exalted from the beginning…” (Jeremiah 17:12) and I will bring for you the first who is the King Messiah of whom it is written “The first one to Zion, behold, behold them…” (Isaiah 41:27)

And to teach that we count (the years) from the exodus from Egypt, it being written "in the second year after their going out from the land of Egypt." When they came to the land, they began to count (shemitah, etc.) from their coming, as it is written (Vayikra 25:2) "When you come to the land, etc." When the Temple was built, they began to count from its building, viz. (I Kings 9:10) "And it was at the end of twenty years from Solomon's building, etc." When the Temple was destroyed, they began to count from its destruction, viz. (Ezekiel 40:1) "… in the fourteenth year of the city's being smitten." When the captivity intensified, they began to count from the captivity, viz. (Daniel 2:1) "And in the second year of the reign of Nevuchadnezzar, etc.", and (Chaggai 1:1) "And in the second year of King Darius, etc." And just as they counted for years, so they counted for months (e.g., [Shemot 19:1]) "In the third month of the exodus of the children of Israel from the land of Egypt."