Midrash sur Daniel 3:27

Another interpretation (of Lev. 6:2), “Command Aaron.” What is the function of Aaron here? Israel was bringing offerings whereas Aaron is mentioned, and Scripture says here, “Command Aaron.” But note, it is written (in Numb. 28:2), “Command the Children of Israel, and say unto them, ‘My offering, My bread,’” but here it says (in Lev. 6:2), “Command Aaron […], ‘This is the Torah of the one who ascends (h'lh).’”⁴The masoretic text vocalizes this word as ha’olah, which means, THE BURNT OFFERING, but the midrash interprets the word as though it were vocalized ha’oleh, which means, “The one who ascends,” with the ascending implying self-exaltation. So also Lev. R. 7:6. The Holy One, blessed be He, said (to warn Aaron and his sons), “Whenever someone raises (rt.: 'lh) himself up, his end is to go in the fire.”⁵M.Ps. 11:5. It is so stated (in Lev. 6:2, cont.), “that is the one which ascends upon the burning place.” The generation of the flood [suffered] because of what they said (in Job 21:15), “What is the Omnipresent that we should serve Him?” For that reason they were sentenced to the fire (of Gehinnom), as stated (Job 6:17), “at the time that they were heated, they were burnt in His heat,” and it is written (Job 22:20), “and the fire consumed their remnant.” And likewise the Sodomites, [as stated] (in Gen. 19:24), “Then the Lord rained down upon Sodom and upon Gomorrah brimstone and fire.” When Pharaoh said (in Exod. 5:2), “Who is the Lord, [that I should heed His voice],” he exalted (rt.: 'lh) himself and said (in Ezek. 29:3), “my Nile is my own and I made it myself.” [He is] therefore (in the words of Lev. 6:2) “upon the burning place.” For so it says (in Ps. 18:14), “The Lord thundered in the heavens,” (Ps. 18:13), "From the illumination in front of Him, His clouds were pierced by hail and coals of fire.” And also when Sennacherib exalted (rt.: 'lh) himself and said (in II Kings 19:23 = Is. 37:24), “it is I who have ascended (rt.: 'lh) the mountain heights to the remotest parts of Lebanon.” And what happened to him? (II Kings 19:35:) “The angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria.” He had blasphemed (according to II Kings 19:23: cf. 18:17–35) through a messenger (mal'akh);⁶The parallel in Is. 37:24 reads “servant” instead of “messenger.” therefore (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21) “the angel (mal'akh) of the Lord went out and smote.” What did he do to him? (Is. 10:16), “And under his glory there shall burn a burning like the burning of fire.” What is the meaning of “under his glory?” That it burned them from within and left alone their clothes on the outside, since a person's glory is his garment.⁷Cf. Sanh. 94a. And why did the Holy One, blessed be He, leave their clothes behind? Because they were descendants of Shem, as stated (in Gen. 10:22), “The sons of Shem are Elam, Asshur (Assyria)….” The Holy One, blessed be He, said, “I am indebted to their father Shem, because he took the garment and covered his father's nakedness, as stated (in Gen. 9:23), “Then Shem and Japheth took the garment… [and they covered their father's nakedness].”⁸Cf. Tanh. (Buber), Gen. 2:21, which interprets the verse to show that Shem took the lead in this act. Therefore, the Holy One, blessed be He, left their clothes alone and burned [only] their body. This is as it is written (Lev. 6:2), “that (i.e. the person who exalts himself) is the one which ascends (ha'oleh) upon the burning place.” And so too Nebuchadnezzar exalted (rt.: 'lh) himself and said (in Is. 14:14), “I will ascend (rt.: 'lh) upon the heights of a cloud; I will become like the Most High (rt.: 'lh).” The Holy One, blessed be He, said to him, “Upon your life, was it not enough that you said in your heart (in vs. 13), “I will ascend (rt.: 'lh) to the heavens; above the stars of God I will set my throne,” but that you should say (in vs. 14), “I will ascend (rt.: 'lh) upon the heights of a cloud, I will become like the Most High (rt.: 'lh)?” And so he (i.e., Nebuchadnezzar) said to Hananiah and his friends (in Dan. 3:15), “’Now who is the God who shall deliver you out of my hand?’ I have burned His house and exiled His people. He did not stand against me in His house; so will He overcome me in my house?” What did he do? He threw them into the fiery furnace. What did the Holy One, blessed be He, do? He gave a sign to the furnace and it became a highway.⁹PLTYA, from the Gk.: plateia. Buber suggests emending to PLNTYH, from the Gk.: planetes, i.e., “planets.” Whoever was designated to be burned was not burned and whoever was not designated to be burned was burned. So the fire went forth and burned half of the peoples. Thus you find, when they assembled for the dedication of the image, at first there were eight peoples, as stated (in Dan. 3:3), “Then the satraps, the prefects, and the governors, the counselors, the treasurers, the judges, the magistrates, and all the provincial officials assembled.” That makes eight peoples; but when they came in to see Hananiah and his friends, there were only four peoples written there (in vs. 27), “The satraps, the prefects, the governors, and the royal companions assembled.” So where were [the other] four peoples?] It is simply that (in vs. 22) “the flame of the fire slew them.” Now Nebuchadnezzar also was burned by the fire, and the fright (i.e., repulsiveness) of [a body disfigured by] burning was put upon him.¹⁰For this interpretation, Jastrow, s.v., ‘immus. Why was all of him not burned? The Holy One, blessed be He, said, “Leave this evil man half of himself so that he may know against Whom he blasphemed.” The Holy One, blessed be He, said to him, “O wicked one, did you not say, ‘I do not want to live with the children of Adam, but (in Is. 14:14), “I will ascend (rt.: 'lh) upon the heights of a cloud?”’ By your life, (according to Dan. 4:22) ‘You shall be driven away from humans and your domicile will be with the wild animals outside.’” Just as He brought the plagues upon Pharaoh and upon Egypt, so did He bring [punishment] upon Nebuchadnezzar. It is so stated (in Dan. 3:32), “The signs and wonders which the most high God has worked for me [it seemed good to me to make known].” This fright of [a body disfigured by] burning fell upon him. Therefore it is stated (in Lev. 6:2), “that is the one which ascends (h'lh) upon the burning place.” (Lev. 6.2) “That is the one which ascends upon the burning place.” This is the kingdom of Edom (Rome), which exalted (rt.: 'lh) itself, as stated (in Obad. 1:4), “Though you make [your abode] as high as the eagle, and though [your nest is set] among the stars,” and will be judged by fire, as stated (in Dan. 7:11), “I looked on until the beast was slain and its body destroyed, given over for burning in the fire.” The Holy One, blessed be He, said (in Obad. 1:18), “The House of Jacob shall be fire, and the House of Joseph a flame, and the house of Esau shall be straw; [… for the Lord has spoken].” And what did he say? Through Moses (in Lev. 6:2), “that is the one which ascends (ha'olah, rt.: 'lh) upon the burning place.” Then after that [Scripture says] (in Obad. 1:21), “Then saviors shall come up on Mount Zion to judge the Mountain of Esau.” Sisera also [was punished by fire] because he blasphemed. Thus it is written about him (in Jud. 4:3), “and he oppressed the Children of Israel with might,” [i.e.] with blasphemies and invectives.¹¹See M. Ps. 2:1, which derives this interpretation of WITH MIGHT (rt.: HZQ) from Mal. 3:13: YOUR WORDS HAVE BEEN MIGHTY (rt.: HZQ) AGAINST ME. See also below, 9:7. He was therefore punished by fire, as stated (in Jud. 5:20), “The stars fought from the heavens; from their courses they fought with Sisera.”¹²See Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army. And in the world to come, when the Holy One, blessed be He, comes to exact retribution from Esau, what [will] Esau do? Wrapped in a prayer shawl like an elder, he comes and takes his seat beside Jacob. It is so stated, (in Obad. 1:4), “and though your nest is set among the stars.” Stars can only mean Israel, since it is stated (in Gen. 15:5), “look toward the heavens and count the stars …; so shall your seed be.” Jacob says to him, “My brother ('hy), you shall not be like me.” Thus it is stated (in Hos. 13:14), “my brother ('hy),¹³The unemended reading below, given in braces, shows that the midrash is reading the he in ‘HY as a het, so that the WHERE of the Masoretic Text cited here is to be interpreted as MY BROTHER. your words¹⁴Devarekha. YOUR WORDS is the translation required by the midrash. In the biblical context devarekha should be rendered, YOUR PLAGUES. are death; my brother ('hy), your descent (qtb) is to Sheol.”¹⁵A traditional translation of the line would read: WHERE IS YOUR PESTILENCE, O SHEOL? Your words are decrees which you decreed over me. You decreed two-edged decrees against me, that I should serve idols. If I had done so, I would have been condemned to death at the hands of Heaven; and if I had not served them, you would have killed me. Ergo (in Hos. 13:14), “my brother, your words are death.” (Ibid., cont.) “My brother ('hy), your descent (qtb) is to Sheol.” [Qtb] is a Hellenistic¹⁶From the Gk. adverb: Hellenisti. word, meaning to descend to Sheol.¹⁷Thus QTB is understood as coming from the Greek, kataba, an aorist imperative meaning, “descend.” When Esau descends to Sheol, Jacob will remain by himself. It is therefore stated (in Zech. 13:8), “And it shall come to pass throughout all the land, says the Lord, that two-thirds in it shall be cut off and die, but one-third shall remain in it.” Now the one-third can only be Israel, since it is stated (in Is. 19:24), “Israel shall be a third.” So Israel – because they made themselves despised and lowly, as stated (Malachi 2:9), “And I also made you despised and lowly” – are avenged and redeemed by fire; as stated (in Zech. 2:9), “And I Myself, says the Lord, will be a wall of fire around it (i.e., around Jerusalem).” When Esau departs from the world, the Holy One, blessed be He, and Israel remain, as stated (in Cant. 6:9), “[Only] one is my dove, my perfect one.” It also says (in Deut. 32:12), “The Lord alone did lead him, and there was no foreign God with Him.”

“I said: I will climb the date palm, I will grasp its branches; and may your breasts now be like clusters of the vine, and the fragrance of your face like apples” (Song of Songs 7:9).
“I said: I will climb the date palm,” I said I would be exalted by the entire nation, but I was exalted only by you.⁵⁹God was exalted only by Ḥananya, Mishael, and Azarya. “I will grasp its branches [sansinav],” its palm branches [sansinaya]. The date palm, even when it does not produce any [fruit], it produces no fewer than three palm branches.⁶⁰Similarly, although the rest of the nation was not prepared to sanctify God’s name by not bowing to the idol, Ḥananya, Mishael, and Azarya were. Avun bar Ḥisdi said: There are places that call palm branches sansinaya.⁶¹This confirms that the unusual term sansinav in the verse means palm branches. That is what is written: “Then these men were bound in cloaks [sarbaleihon]” (Daniel 3:21).⁶²This is another expression of the commitment of Ḥananya, Mishael, and Azarya to sanctifying the name of God – they did so in their special garments of state in order to create more of an impression on the crowd. Rabbi Yudan and Rabbi Huna, Rabbi Yudan said: In their cloaks. Rabbi Huna said: In their garments of state.⁶³Rabbi Yudan and Rabbi Huna disagree about the meaning of the term sarbaleihon.
Rabbi Avdimi of Haifa said: miracles were performed on that day: The furnace rose to the surface;⁶⁴It was originally built into the ground, but it rose so that everyone could see what was happening. the furnace broke; members of four kingdoms were burned; Nebuchadnezzar became half burned; the wind toppled the idol; and Ezekiel revived the dead in the Dura Valley.
From where is it derived that the furnace rose to the surface? Rabbi Yitzḥak said: It is from this verse: “Then King Nebuchadnezzar was astonished and rose in haste, and spoke, saying…I see four unbound men walking in the fire, and no harm comes to them, and the fourth resembles a son of the gods” (Daniel 3:24–25). Rabbi Pinḥas said in the name of Rabbi Reuven: At that moment Mikhael the angel descended and struck him on his mouth. He said to him, ‘Wicked one [produced] from a putrid drop, does [God] have a son? Take back your words.’ He took back his words: “Nebuchadnezzar spoke, saying: Blessed is their God…” (Daniel 3:28), “who sent His son” is not written here, but rather, who sent His angel, and saved His servants, who trusted in Him” (Daniel 3:28). Rabbi Reuven said: They were His servants.⁶⁵Nebuchadnezzar admitted that Ḥananya, Mishael, and Azarya were loyal servants of God. Alternatively, he admitted that the angel was a servant of God rather than a son of God.
From where is it derived that the furnace broke? As it is written: “Then Nebuchadnezzar approached the gate of the burning fiery furnace; he spoke, saying: Shadrakh, Meshakh, and Aved Nego, servants of God Most High” (Daniel 3:26) “burst through and come” is not written here, but rather, “emerge and come” (Daniel 3:26); from here [it is derived] that the furnace broke.
From where is it derived that members of four kingdoms were burned? Rabbi Yitzḥak said: It is written: “King Nebuchadnezzar sent to assemble the satraps, the prefects, the governors, adargezaraya, gedavraya, detavraya, tiftaye” (Daniel 3:2); adargezaraya – treasurers, gedavraya – commanders, detavraya – scholars. Why does he call them detavraya? It is because they break down the matters.⁶⁶Tavar means break in Aramaic. The scholars analyze a topic at hand and arrive at a conclusion. Tiftaye – jesters, why does he call them tiftaye? It is because they arouse [mefatin] the evil inclination of licentiousness. I have ascertained only these; from where is it derived to include ministers, agents, and princes? The verse states: “And all the rulers of the provinces” (Daniel 3:2).
I have ascertained only that these were there when they descended;⁶⁷They were present when Shadrakh, Meshakh, and Aved Nego (Ḥananya, Mishael, and Azarya) descended into the fiery furnace. from where is it derived [that these officials were all present] when they ascended? As it is written: “Aḥashdarpenaya, signaya, upaḥvata, vehadavrei malka assembled” (Daniel 3:27). Aḥashdarpenaya, Rabbi Aḥa and the Rabbis, Rabbi Aḥa said: These are the judges who are suspected [neḥshadim] of perverting [ufonin] justice in favor of any of the parties. The Rabbis say: They favor one party [mehadrin panim] and pervert [ufonin] justice; signaya – scholars; upaḥvata – treasurers, vehadavrei malka – elders and astrologers. “And saw these men” (Daniel 3:27).
From where is it derived that Nebuchadnezzar became half burned? Rabbi Yitzḥak said: From what he said with his own mouth: “It is pleasing for me to relate the signs and the wonders that God Most High has performed with me” (Daniel 3:32). “Performed with me,” performed with my body.
From where is it derived that the wind toppled the idol? Rabbi Yitzḥak said: From this verse: “Bel bows, Nevo collapses” (Isaiah 46:1).
From where is it derived that Ezekiel revived the dead? Rabbi Yitzḥak said: From this verse: “From the four directions, come, wind” (Ezekiel 37:9). Rabbi Pinḥas said: The very wind that toppled the idol was the wind that revived the dead. Rabbi Elazar said: That day was Shabbat and Yom Kippur.
The Rabbis say: Nebuchadnezzar was enticing Daniel very much and saying to him: ‘Will you not prostrate yourself to the idol that is dominant and real?’ He said to him: ‘Come see what it can do, and you will prostrate yourself to it of your own volition.’ What did that wicked one do? He took the frontplate of the High Priest and placed it in its mouth. He assembled all kinds of musicians and they were playing hymns before it, and [the idol] was saying: ‘I am the Lord your God.’ When Daniel saw this, he said to him: ‘Do you not give me permission to ascend and kiss your idol on its mouth?’ He said: ‘Why on its mouth?’ He said to him: ‘Because it is speaking sensible matters.’ Immediately, he granted him permission and he climbed. He adjured the frontplate, saying to it: ‘I am flesh and blood and I am an emissary of the Holy One blessed be He. Make certain that the Name of Heaven will not be desecrated through you. I decree upon you that you follow me.’ He came to kiss [the idol] and took what it had swallowed from its mouth.⁶⁸He took out the High Priest’s frontplate. After he descended, all the types of musicians reassembled and played hymns before it, but it would not do anything. At that moment, the wind toppled the idol. When the nations of the world saw the miracles and the mighty deeds that the Holy One blessed be He had performed on behalf of Ḥananya and his cohorts,⁶⁹Mishael, Azarya, Daniel, and Ezekiel. they took their idols and smashed them and crafted them into bells that they hung on their dogs and on their donkeys. They would ring them and say: ‘Come and see to what we were prostrating ourselves,’ to fulfill what is stated: “Bel kneels, Nevo collapses; their idols were for the beast and for the animal” (Isaiah 46:1).
“And may your breasts now be like clusters of the vine,” this is Peretz and Zeraḥ. Just as it was decreed that Peretz and Zeraḥ would be burned, but they were not burned, so, too, these,⁷⁰Ḥananya, Mishael, and Azarya. it was degreed that they be burned but they were not burned. “And the fragrance of your face like apples,” Rabbi Elazar said: Since it wrote in their regard: “The odor of fire did not cover them,” and it says “and the fragrance of your face like apples,” to what was their odor comparable? To an apple orchard. ⁷¹Rabbi Elazar understands the verse in Daniel to indicate that Ḥananya, Mishael, and Azarya smelled when they emerged from the furnace, but they did not smell like fire. On the basis of the verse here in Song of Songs, he concludes that they emerged smelling like an apple orchard.

Six miracles were performed on that day in behalf of these righteous men. The furnace rose to the surface, it fell asunder, its foundation crumbled, the golden image fell headlong, the leaders of four governments were burned to death, and Ezekiel revived the dead. All but one of these miracles are mentioned in the Mishnah.¹⁶Cf. Sanhedrin 92b. The miracle of the fiery death of four officers is mentioned in the scriptural verse The flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego (ibid., v. 22). How do we know that four officers were consumed? It says further on: And the satraps, the prefects, and the governors, and the king’s ministers, being gathered together (ibid. v. 27). What happened to the sheriff, the treasurer, the counsellor, and the judge referred to in the previous verse? These were the four who were consumed by the flames of the furnace.

R. Eleazar queried: Who spoke this verse? Hananiah, Mishael, and Azariah did when they left the furnace while all the nations gathered about, as it is said: And the satraps, the prefects, and the governors, and the king’s ministers being gathered about (Dan. 3:27). They stood around then and spat upon the Israelites, shouting at them: “You know that your God performs miracles and wonders such as these, yet you are responsible for destroying His house.”¹⁹The behavior of the Israelites, they charged, was responsible for the destruction of Jerusalem and the Temple. They spat upon their faces until the entire bodies were covered with spittle, but Hananiah and his companions lifted their faces and admitted the justice of Divine Judgment, saying: Unto Thee, O Lord, belongeth righteousness, but unto us confusion of face (Dan. 9:7).

[(Dan. 9:7:) WITH YOU, O LORD, THERE IS RIGHTEOUSNESS. R. Eleazar said: Hananiah, Mishael, and Azariah spoke this verse while in the fiery furnace. You find that when Hananiah, Mishael, and Azariah came up from the fiery furnace, all the kings of the peoples of the world assembled.⁴¹See also Sanh. 93a. This is what is written (in Dan. 3:27): THE SATRAPS, THE PREFECTS, THE GOVERNORS, AND THE ROYAL COMPANIONS ASSEMBLED. THEY SAW THOSE MEN…. Then all the peoples of the world said to them: You know that there is power in your God to perform all these miracles for you; yet you have caused him to destroy his house and exile his children. So all the peoples of the world spat before them (literally: into their faces), until they had produced a mass of spittle. Then Hananiah, Mishael, and Azariah raised their faces toward heaven and said (in Dan. 9:7): WITH YOU, O LORD, THERE IS RIGHTEOUSNESS, BUT THERE IS A SHAMEFUL FACE WITH US. R. Joshua bar Nehemiah said: WITH YOU, O LORD, THERE IS RIGHTEOUSNESS, i.e., the righteousness of the judgment; BUT THERE IS A SHAMEFUL FACE WITH US, because we have provoked you so many times with you enduring us.

(Deut. 14:22:) “You shall surely tithe.” This is related to the verse (in Dan. 9:7) “With You, O Lord, there is righteousness, but there is a shameful face with us, to this very day, with the people of Judah [and the inhabitants of Jerusalem, with all Israel].” R. Judah beRabbi Eliezer said,²⁴PRK 10:8; see M. Pss. 101:2. “An idol ('avodah zarah) crossed the sea along with Israel, as stated (in Zech. 10:11), ‘A rival wife (tsarah)²⁵The midrash understands tsarah in this sense, although most biblical translations follow the other meaning of tsarah, i.e., “affliction,” distress,” or the like. So also above, Numb. 4a:7. shall cross in the sea.’ Tsarah can only mean an idolatrous work, since it is stated (in Is. 28:20), ‘And [the molten image was a rival wife] as when one gathers oneself and the bed is too small.’²⁶Most translations render the passage quite differently, but what is given here better fits the sense of the midrash. See Sanh. 103b; Lev. R. 17:7. [Yet] the sea was rent asunder before them.” Ergo (in Dan. 9:7), “With You, O Lord, there is righteousness (zedekah, which also means charity).” R. Judan said, “It is written (in Jud. 1:22), ‘The House of Joseph, for their part, went up against Bethel, and the Lord was with them.’ They were going to serve an idol, yet you say, ‘And the Lord was with them.’ Ergo (in Dan. 9:7), ‘With You, O Lord, there is righteousness (charity).’” R. Judah b. R. Simon said, “There is even greater righteousness (charity) than this. Behold, it states (Jud. 18:27), ‘they took that which Micah had made,’ [i.e.,] the idol images, ‘and the priest that he had,’ [i.e.,] the idolatrous priest, ‘and came to Laish,’ [i.e.,] Bamias, ‘to a people tranquil and unsuspecting.’ They conducted an idolatrous worship, and it brought them success, such that you say, ‘to a people tranquil and unsuspecting?’ And is there greater righteousness (charity) than that.” Ergo (in Dan. 9:7), “With You, O Lord, there is righteousness.”²⁷Cf. M. Pss. 3:3. R. Samuel bar Nahmani said, “You find that on the very day that Israel made the [golden] calf, manna fell. And not only that, but they took some of the manna and offered it to their idols, as stated (in Ezek. 16:19), ‘”Also My bread, which I gave you, fine flour, oil, and honey which I had you eat, you set it before them as a pleasing odor; and so it was,” says the Lord God.’” What is the meaning of “and so it was (wayehi)?” R. Judan said, “It is just as you say, ‘And it came to pass (wayehi) [like this] on the morrow’; nevertheless (in Neh. 9:20), ‘and You did not withhold Your manna from their mouth.’” Ergo (in Dan. 9:7), “With you, O Lord, there is righteousness (charity).” R. Eleazar said that Rabbi said, “Hananiah, Mishael, and Azariah said this verse.” You find that when Hananiah, Mishael, and Azariah came up from the fiery furnace, all the kings of the peoples of the world assembled.²⁸See also Sanh. 93a. This is what is written (in Dan. 3:27), “The satraps, the prefects, the governors, and the royal companions assembled [to look on those men.” Then all these king spit in front of them, and said to them, “You know that there is power in your God to perform all these miracles for you; yet you bow down to an idol, and you have caused Him to destroy His house, burn His chamber and exile you until now?” [They did this] until they had produced a mass of spittle. Then Hananiah, Mishael, and Azariah raised their faces toward above and said (in Dan. 9:7), “’With you, O Lord, there is righteousness,’ that is justification of the verdict; ‘but there is a shameful face with us,’ because we have provoked You so many times with You enduring us.” It is taught in the name of R. Hiya, “By universal custom, if someone has a certain field, he may let it out for a half or a third or a quarter [of its yield]; but it is not like that with the Holy One, blessed be He. He causes the wind to blow, clouds to rise, rains to descend, dews to flourish, plants to grow, and fruits to become plump; yet he only says to separate out one tenth in front of Him.” For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.”

Another explanation: "And it was in the middle of the night" - David said (Psalms 77:7), "I recall my music at night:" The congregation of Israel said, "I recall the breakings, that You broke the enemies for my sake at night." And [the term], 'my music' (niginati) only means breaking, as you would say (Lamentations 3:63), "I am their song." And I [would also] say (Genesis 14:20), "who gave over (migen) your enemies into your hand." Sancheriv came against us - You broke him at night, as it is stated (II Kings 19:35), "And it was on that night and the angel of the Lord came out and he smote in the camp of Assyria." Rabbi Nechemia said, "Come and see the love of the Holy One, blessed be He for Israel; as behold, the ministering angels - who are mighty of strength, doers of His will - the Holy One, blessed be He, made them guardians over Israel. And who are they? Michael and Gavriel, as it is stated (Isaiah 62:6), 'Upon your walls Jerusalem, I have appointed guardians.' And when Sancheriv came, Michael went out and smote them; and Gavriel, from the command of the Holy One, blessed be He, saved Chanania and his friends." Why was it like that? Rather the Holy One, blessed be He, made a condition with them. When? When He wanted to go down to save Avaraham from the fiery pit: Michael and Gavriel said in front of Him, "We will go down to save him." He said [back] to them, "If [even] one of you would go down there to the pit, you would save him, but [since Avraham] went down for My name, then I will go down and save him," as it is stated (Genesis 15:7), "I am the Lord who took you out of the Ur Kasdim (understood here as the fire of Kasdim);" "but I will give you a time [to go down and save others."] When did they go down? "Since you were prepared to save him for My honor, you, Michael [will descend] against the camp of Assyria; and you, Gavriel [will descend] against the camp of Kasdim (the Chaldeans)." When Gavriel went down to save Chanania, Mishael and Azaria, he tore the fire and came out and set aflame all those that had thrown them in, as it is stated (Daniel 3:22), "those men that raised Shadrakh, Meshakh, etc." And some say, "Four nations died there: At first, it is written (Ibid. 3), 'Then were gathered the satraps, the prefects, the governors[, etc.]' and the advisers of the king and, here, four [of them] are lacking, as it states (Ibid. 27), 'And the satraps gathered.'" Hence Chanania said (Psalms 117:1), "Praise the Lord, all nations;" Mishael said (Ibid.), "exalt him all peoples;" and Azaria said (Ibid. 2), "Since His kindness has overwhelmed us;" and the angel said (Ibid.), "'and the truth of the Lord is forever' - what He said to me when I went down to save Avraham is true." And so [too with] Michael, [God] did what He told him, as it is stated (II Kings 19:35), "And it was on that night and the angel of the Lord came out." It was taught, "All of the commanders and the dukes were drinking wine and left their receptacles thrown out. The Holy One, blessed be He, said to Sancheriv, 'You have done yours,' as it is stated (Ibid. 23), 'By the hand of your messengers have you cursed;' 'I too [will act] by the hand of my messenger.'" What did He do to him? "And under his glory there shall be kindled a burning like the burning of fire." (Isaiah 10:16) What is [meant by] "and under his glory?" That He burned his body from the inside and left his clothing on the outside, since the glory of a person is his clothing. And why did He leave his clothing? Rather, since they were the descendants of Shem, as it is stated (Genesis 10:22), "The sons of Shem were Eilam and Ashur (Assyria)." The Holy One, blessed be He, said, "I am indebted to Shem, their father, as he and Yafet took their clothing and covered the nakedness of their father," as it is stated (Genesis 9:23), "And Shem and Yafet took the cloak." Hence, the Holy One, Blessed be He, said to Michael, "Leave their clothing and burn their souls." What is written there? "And they arose in the morning and, behold, dead corpses." This is [the meaning of] that which is written (Psalms 101:8), "In the mornings, I will annihilate the evildoers of the world." And Hizkiyahu and Israel were sitting and saying Hallel (Psalms of praise recited on festivals), as it was the night of Pesach, and they were afraid to say [it] now - Jerusalem was being conquered by his hand. When they woke up early in the morning to stand and read the Shema and to pray, they found their enemies were dead corpses. Hence, the Holy One, blessed be He, said to Yeshaya (Isaiah 8:3), "'and call his name, "quick take booty, fast loot"' and be quick to loot booty; and the [other] one call 'with us is the Power (Imanuel),' to say that I am with him," as it is stated (II Chronicles 32:8), "with him is the forearm of flesh but with us is the Lord, our God." And just like the Holy One, blessed be He, acted in this world by the hand of Michael and Gavriel, so [too] in the future to come, he will act through them, as it is stated (Obadiah 1:21), "And the saviors will come up on Mount Zion to judge the mountain of Esav" - this is [referring to] Michael and Gavriel. And our Holy Rabbi said, "This is Michael by himself, as it is stated (Daniel 12:1), 'And at that time, Michael will stand, the great minister who stands for the children of Your people.'" As he [is the one that] demands the needs of Israel and speaks for them, as it is stated (Zechariah 1:12), "And the angel of the Lord answered and said, 'Lord of hosts, until when when will you not have mercy on Jerusalem?'" And I will [also] say (Daniel 10:21), "and none is being strong with Me except for Michael, your minister." Rabbi Yose said, "To what are Michael and Samael similar? To a defender and a prosecutor standing in court. This one is speaking and that one is speaking. [When] this one finished his words and that one his words, that defender knows that he has won. [Then] he begins to praise the judge, that issues the verdict. That prosecutor [then] requests to add something. The defender [then] says to him, 'Be quiet and let us hear from the judge.' So is it that Michael and Samael stand in front of the Divine Presence; and the Satan [Samael] prosecutes and Michael deliberates on the merit of Israel, and [then] the Satan comes to speak and Michael silences him. Why? As it is stated (Psalms 85:9), 'I will hear what the Power, the Lord, will speak, as He will speak peace about His people.'" This is [the meaning of] "I recall my music at night" - about the miracle of Hizkiyahu. Another explanation: "I recall my music at night" - I recall what you have done for us in Egypt, and the plots (menagnin) that you did to the Egyptians. How is it? At first, when the Holy One, blessed be He, requested to bring plagues upon the Egyptians, He said to bring the plague of the firstborn first, as it is stated (Exodus 4:23), "behold I am killing your son, your firstborn." [Pharaoh] started to say (Exodus 5:2), "Who is the Lord that I should listen to His voice?" The Holy One, blessed be He, said [to Himself], "If I bring the plague of the firstborn first, he will send them [right away], but rather I will bring other plagues upon him (first). And in its heels (beekev zot), I will bring them all," as it is stated, "And the Lord smote every firstborn." Hence David praises (Psalms 90:11), "Who knows the boldness of Your anger" - who knows your plots that You do in the sea, as it is stated (Psalms 77:20), "In the sea is Your way and Your path in the great waters, and Your footsteps (eekvotekha) were not known" - things that you do afterward (beekev), who [can] know?

Rabbi Eliezer said: All the dead will arise at the resurrection of the dead, dressed in their shrouds. Know thou that this is the case. Come and see from (the analogy of) the one who plants (seed) in the earth. He plants naked (seeds) || and they arise covered with many coverings; and the people who descend into the earth dressed (with their garments), will they not rise up dressed (with their garments)? Not only this, but come and see from Chananiah, Mishael, and Azariah, who went down into the fiery furnace dressed in their garments, as it is said, "And the satraps… being gathered together, saw these men, that the fire had no power upon their bodies… neither were their hosen changed" (Dan. 3:27). Learn from Samuel, the prophet, who came up clothed with his robe, as it is said, "And she said, An old man cometh up; and he is covered with a robe" (1 Sam. 28:14).