Midrash sur Samuel 1 2:37

(Gen. 25:19:) THESE ARE THE GENERATIONS OF ISAAC BEN ABRAHAM.¹Except for most of the last section (# 24), Toledot is not found in Buber’s Oxford MS. Buber has filled in the gap mostly from Codex Vaticanus Ebr. 34. This text is related (to Prov. 17:6): GRANDCHILDREN ARE A CROWN FOR ELDERS, AND THE GLORY OF CHILDREN IS THEIR PARENTS.²Cf. Gen. R. 63:2; Tanh., Gen. 6:4. Who caused Abraham to be magnified? Jacob, as stated (in Is. 29:22): THUS SAYS THE LORD UNTO THE HOUSE OF JACOB, WHICH REDEEMED ABRAHAM. Why? Because, if one is meritorious as a Torah scholar together with his son and his grandson, it will never again be cut off from him. Thus it is stated (in Deut. 4:9f.): AND MAKE THEM (the statutes and ordinances) KNOWN TO YOUR CHILDREN AND GRANDCHILDREN AS ON THE DAY THAT YOU STOOD < BEFORE THE LORD YOUR GOD AT HOREB >. Just as the gift of < the > Torah did not become cease on the day it was given; so for one who teaches his son and his grandson Torah, it shall never again depart from him. And so it was when the Holy One saw Abraham was busy with the Torah. Where is it shown? Where it is stated (in Gen. 26:5): BECAUSE ABRAHAM HEEDED MY VOICE < AND KEPT MY CHARGE: MY COMMANDMENTS, MY STATUTES, AND MY LAWS >. It is also written (above, in 18:19): FOR I HAVE KNOWN HIM. Then Jacob arose up and did not move from the Torah, as stated (in Gen. 25:27): BUT JACOB WAS A PERFECT MAN WHO SAT IN THE TENTS (i.e., in the academies).³For this interpretation, see Gen. R. 63:10; Targum Onqelos, Gen. 25:27; PRK 5:7. What stipulation did the Holy One make with them? (According to Josh. 1:8:) < THIS > BOOK OF THE LAW SHALL NOT DEPART < FROM YOUR MOUTH >…. It is also written (in Prov. 10:1): A WISE SON SHALL MAKE A FATHER GLAD. This is Isaac, since it is stated (in Gen. 21:12): FOR IN ISAAC SHALL YOUR SEED BE NAMED. (Prov. 10:1, cont.:) BUT A FOOLISH SON. This is Ishmael. Thus it is written (in Gen. 25:12): NOW THESE ARE THE GENERATIONS OF ISHMAEL BEN ABRAHAM. There are children who suffer disgrace through their parents. Josiah suffered disgrace through his father, as stated (in II Chron. 33:23): FOR AMON INCURRED A LOT OF GUILT. Hezekiah suffered disgrace through < his father > Ahaz, as stated (in Is. 8:16): BIND UP THE TESTIMONY.⁴According to Gen. R. 42:3; Lev. R. 11:7; Ruth R., proem 7; and Esther R., proem 11, this verse alludes to Ahaz, who had seized (ahaz) the synagogues and the academies. There are also parents who suffer disgrace through their children. Eli suffered disgrace through his sons, [as stated (in I Sam. 2:12): NOW ELI'S SONS WERE SCOUNDRELS. And Samuel also suffered disgrace through his sons], as stated (in I Sam. 8:3): BUT HIS SONS DID NOT WALK IN HIS WAYS. It did not, however, turn out in this way for Abraham. Instead he was magnified through Isaac, as stated (in Gen. 25:19, cont.): ABRAHAM SIRED ISAAC. Did he sire no one but Isaac? Now look, it is written {(in Gen. 25:19): THESE ARE THE GENERATIONS OF ISHMAEL.} [(in Gen. 16:15): SO HAGAR BORE A SON TO ABRAM.] And in addition < there are > the sons of Keturah: Zimran and Jokshan, < etc. > (cf. Gen. 25:2). But it does not say that Abraham sired anyone but Isaac, simply because Isaac was righteous. It is therefore stated (in Gen. 25:19): ABRAHAM SIRED ISAAC.

With¹The prefix bet in the first word of the Torah can be translated as “with,” “in,”, “by means of,” etc. the beginning (Gen. 1:1). This is what Scripture means when it says: The Lord with wisdom²“Beginning” and “wisdom” are synonyms for “Torah” in rabbinic literature. See Schechter, Aspects of Rabbinic Theology, p. 129. founded the earth (Prov. 3:19). That is, when the Holy One, blessed be He, was about to create this world, He consulted the Torah³Seven things were created two thousand years before the creation of heaven and earth, and the Torah was one of them. before embarking upon the work of creation, as it is said: Counsel is mine and sound wisdom; I am understanding, power is mine (ibid. 8:14). How was the Torah written? It was written with letters of black fire on a surface of white fire, as is said: His locks are curled and black as a raven (Song 5:11). What is meant by His locks are curled?⁴The word taltalim (“curls”) is read as tille tillim (“heaps upon heaps”). Each letter in the Torah has numerous strokes upon it which, according to tradition, represent heaps upon heaps of laws. Cf. Leviticus Rabbah 19:2, Song of Songs Rabbah 5:11–12. It means that each crowned stroke on the letters of the Torah contains heaps and heaps of law. For example, it is written in the Torah: Profane not My Holy Name (Lev. 22:2); but if you should change the het in the word yehallelu (“profane”) into a heh, the word would read “praise,” and you would thereby destroy the world. Conversely, where it is written Let everything that hath breath praise the Lord (Ps. 150:6), if you should alter the heh in the word tehallel (“praise”) into a het, the word would read “profane,” and you would thereby destroy the world.

Again, in the verse There is none holy as the Lord (I Sam. 2:2), if you alter the preposition kaf (“as”) to read bet (“in”), you would thereby destroy the world.

Why do we recite twenty-four blessings on fast-days? Because that number corresponds to the twenty-four supplications uttered by Solomon as he brought the ark, while fasting, into the innermost part of the Sanctuary (the Holy of Holies). Why do we say nine benedictions on Rosh Hashanah? Rava the son of Hanina stated: To correspond to the nine times that Hannah mentioned the Divine Name in her prayer, commencing with the words and Hannah prayed (I Sam. 2:11).

..."Let not the rich person glorify themselves with their wealth (Yirm 9:22)." This [refers to] Korach the Levite, who had three hundred mules just to carry the load of the keys to his hidden storehouses.  His wealth was so much the more so, wondrous and vast.  Where did he get all this?  It was the money that Yosef had collected in Egypt [in return for distributing the stored grain during the seven years of famine], which had filled three towers. Each tower was a hundred amot [about 180 feet] deep and a hundred amot wide. As soon as Korach found one of these towers, he became proud of his wealth. Another one was found by Antiochus, and the third is hidden for the World to Come. The origin of Korach's dispute was a widow who had a single ewe. When she came to shear it [for the first time], Aharon heard and took the wool. She went to Korach and wept before him, telling him, "This and this has Aharon done to me." Korach came by Aharon and said to him, "What have you done by this widow, to take her wool?" Aharon said to him, "It is mine according to the Torah, for as it says, 'the premier-part of the shearing of your sheep you are to give him' (Dev 18:4)." So Korach took four silver [coins] and gave [them] to her. The days [passed] and the ewe gave birth to its first-born. Aharon heard and took the lamb. She went and wept before Korach. Korach said to Aharon, "What is it for you and for this widow, to take the son of the ewe?" He said to him, "It is mine according to the Torah, for as it says, 'every firstling that is born in your flock and in your herd, the male-one, you are to hallow to ha-Shem your God' (Dev 15:19)." Korach went to him, full of anger. When the widow saw this, she sent and slaughtered the ewe. Aharon heard, and came and book the shankbone, the jawbone, and the rough-stomach. Korach said to him, "What is it for you, by this widow?" He said to him, "They are mine according to the Torah, for as it says, 'the priest is to be given the shankbone, the jawbone, and the rough-stomach' (Dev 18:3)." When the widow saw this, she stood and specially-devoted the meat. Aharon heard and took the meat. Korach said to him, "It wasn't enough, everything that you took from her? Now even the meat?" He said to him, "It is mine according to the Torah, for as it says, 'everything specially-devoted in Israel -- it is for you' (Bam 18:14, Parshat Korach)." He [Korach] said to him [Moshe], "Why have you, son of Amram, established authority over us, and been raised up over us?" Moshe said to him, "Unto the morrow, judgement." In the morning, Korach had gathered to him 250 men with [fire-]pans and smoking-incense. Immediately Moshe stood before the Holy One of Blessing and said, "Multiplier of Universes, is this prophecy you have sent me true?" Ha-Shem replied to him, "It is true. And now you will see what I will do to Korach, and why his name is called Korach. For in his days, there will be made baldness in Israel." Immediately the Holy One of Blessing instructed the ground and it swallowed them [Korach and his followers] up to their navels. Korach cried out and said, "Moshe! Have mercy on us!" Moshe said to them, "'Too much is yours, Sons of Levi!' (Bam 15:7)." Immediately they were swallowed up [by the earth], and the rest were burned up [by fire]. Those that were swallowed [by the earth] reasoned that they would never rise up [again]. Until Hannah came and prophesied for them, as it [the song of Hannah] says, 'ha-Shem brings death and gives life, lowers to Sheol and raises up (Shmuel I 2:6).' But in all this they didn't believe, until the Beit ha-Mikdash destroyed. [For the earth] swallowed the gates of the Beit ha-Mikdash, and they [the gates] came by Korach and he grabbed hold of them. They [Korach and his followers] said, "When these gates rise up, so too we will be brought up with them." [ed. Jellinek: And they were appointed the guardians, or, those who carried out the observances, over the gates until they rise up.] Therefore we say, 'Let not the rich person glorify themselves with their wealth,' for all wealth belongs to the Holy One of Blessing. As it says, 'Mine is the silver and mine is the gold -- the word of ha-Shem, Master of Legions (Hag 2:8). And it says, 'One who pursues righteousness and kindness will find life, righteousness, and honor (Mish 21:21).'

(Fol. 8) Rabba b. b. Ghana, in the name of R. Jochanan, said: "What is the meaning of the passage (Pr. 10, 27) The fear of the Lord increases man's days, but the years of the wicked will be shortened? The fear of the Lord increases the days, alludes to the first Temple, during whose existence of four hundred and ten years there were only eighteen High-priests. And the years of the wicked will be shortened, alludes to the second Temple, which existed four hundred and twenty years, but more than three hundred High-priests succeeded each other during that period. Deduct the forty years during which Simeon the Righteous ministered, and eighty years of Jochanan, the High-priest's, ministry, and ten years of Ishmael b. Favi, and according to others, also the eleven years of R. Eliezer b. Charsum, and computing, you will see that subsequently not even one High priest completed his year. R. Jochanan b. Turtha said: "Why did all of this happen? Because they were appointed to the priesthood through bribery [and not because of their merits], for R. Assi said: 'A Tarkabful of denarim did Martha b. Boethus bring to king Jannai, until she succeeded in making him appoint Joshua b. Gamla [her husband], as the High-priest.'" R. Jochanan b. Turtha said further: "Why was Shiloh destroyed? Because two sins were committed there: adultery and the disgraceful treatment of sacrifices; as it is written (I Sam. 2, 33) Now Eli was very old, and heard that his sons were in the habit of doing unto all Israel, etc.; and although Samuel b. Nachmemi, in the name of R. Jochanan, said: "Whoever says that the children of Eli sinned, errs, because (Ib. b) they only prolonged the confinement bird sacrizces; nevertheless since Scripture censures them in this way [by charging them with sin], we understand that adultery prevailed. Mistreatment of sacrifices, as it is written (Ib. ib., 15) before the fat was … And if the man said unto him: 'Let the fat … for the men despised the offering of the Lord."

(Fol. 8) Rabba b. b. Ghana, in the name of R. Jochanan, said: "What is the meaning of the passage (Pr. 10, 27) The fear of the Lord increases man's days, but the years of the wicked will be shortened? The fear of the Lord increases the days, alludes to the first Temple, during whose existence of four hundred and ten years there were only eighteen High-priests. And the years of the wicked will be shortened, alludes to the second Temple, which existed four hundred and twenty years, but more than three hundred High-priests succeeded each other during that period. Deduct the forty years during which Simeon the Righteous ministered, and eighty years of Jochanan, the High-priest's, ministry, and ten years of Ishmael b. Favi, and according to others, also the eleven years of R. Eliezer b. Charsum, and computing, you will see that subsequently not even one High priest completed his year. R. Jochanan b. Turtha said: "Why did all of this happen? Because they were appointed to the priesthood through bribery [and not because of their merits], for R. Assi said: 'A Tarkabful of denarim did Martha b. Boethus bring to king Jannai, until she succeeded in making him appoint Joshua b. Gamla [her husband], as the High-priest.'" R. Jochanan b. Turtha said further: "Why was Shiloh destroyed? Because two sins were committed there: adultery and the disgraceful treatment of sacrifices; as it is written (I Sam. 2, 33) Now Eli was very old, and heard that his sons were in the habit of doing unto all Israel, etc.; and although Samuel b. Nachmemi, in the name of R. Jochanan, said: "Whoever says that the children of Eli sinned, errs, because (Ib. b) they only prolonged the confinement bird sacrizces; nevertheless since Scripture censures them in this way [by charging them with sin], we understand that adultery prevailed. Mistreatment of sacrifices, as it is written (Ib. ib., 15) before the fat was … And if the man said unto him: 'Let the fat … for the men despised the offering of the Lord."

(Fol. 8) Rabba b. b. Ghana, in the name of R. Jochanan, said: "What is the meaning of the passage (Pr. 10, 27) The fear of the Lord increases man's days, but the years of the wicked will be shortened? The fear of the Lord increases the days, alludes to the first Temple, during whose existence of four hundred and ten years there were only eighteen High-priests. And the years of the wicked will be shortened, alludes to the second Temple, which existed four hundred and twenty years, but more than three hundred High-priests succeeded each other during that period. Deduct the forty years during which Simeon the Righteous ministered, and eighty years of Jochanan, the High-priest's, ministry, and ten years of Ishmael b. Favi, and according to others, also the eleven years of R. Eliezer b. Charsum, and computing, you will see that subsequently not even one High priest completed his year. R. Jochanan b. Turtha said: "Why did all of this happen? Because they were appointed to the priesthood through bribery [and not because of their merits], for R. Assi said: 'A Tarkabful of denarim did Martha b. Boethus bring to king Jannai, until she succeeded in making him appoint Joshua b. Gamla [her husband], as the High-priest.'" R. Jochanan b. Turtha said further: "Why was Shiloh destroyed? Because two sins were committed there: adultery and the disgraceful treatment of sacrifices; as it is written (I Sam. 2, 33) Now Eli was very old, and heard that his sons were in the habit of doing unto all Israel, etc.; and although Samuel b. Nachmemi, in the name of R. Jochanan, said: "Whoever says that the children of Eli sinned, errs, because (Ib. b) they only prolonged the confinement bird sacrizces; nevertheless since Scripture censures them in this way [by charging them with sin], we understand that adultery prevailed. Mistreatment of sacrifices, as it is written (Ib. ib., 15) before the fat was … And if the man said unto him: 'Let the fat … for the men despised the offering of the Lord."

Whence do we know that Sarah, Rachel and Hannah were visited on New Year's Day? R. Elazar said: We infer by comparing the expression, Zechiro, Zechiro (remember) and Pekidah Pekidah (visit) that appear in both places. Concerning the expression Zechira Zechira (remember), it is written of Rachel (Gen. 30, 32) And God remembered (Voyizkor) Rachel; and of Hannah, it is written (I Sam. 1, 19) And God remembered her (Voyizkor); this institutes an analogy between the word remember (Zechira) used in these passages and Zechiro, used in connection with New Year's Day, which is written (Lev. 23, 24) A remembrance (Zichrow) of blowing of cornets. Again, we make an inference from the analogy of Pekido Pekido (visit); it is written concerning Sarah (Gen. 21, 1) And the Lord visited (Pakad) Sarah as He said. Again, it is written concerning Hannah (I Sam. 2, 21) And truly the Lord visited (Pokad) Hannah. By the rule of analogy, all these events took place on the same [New Year's] day. Whence do we know that Joseph was released from prison on New Year's Day? It is written (Ps. 81, 4-5) Blow on the new moon the cornet at the appointed time on the day of our feast; for this is a statute for Israel. And again (Ib.) As a testimony in Joseph did he ordain it, when he went out over the land of Egypt. (Ib. b) On New Year's Day the bondage of our fathers in Egypt ceased. Whence do we know this? We infer it by rule of analogy of the word Sebila mentioned in two places. It is written (Ex. 6, 6) I will bring you out from under the burdens (Sibloth) of the Egyptians; and it is written (Ps. 81, 6) I removed his shoulder from the burden (Seibel); i.e., from the burden of Egypt on the day spoken of in the Psalm. In Nissan they were redeemed, as previously proven. In Tisari we shall again be redeemed. This he deduces by analogy from the word Shofor (cornet), found in the following passages. It is written (Ib.) Blow the cornet on the new moon (i.e., on New Year's Day); and it is written there (Isa. 27, 13) And on that day the great cornet (B'shofor), shall be blown [just as in the former case it means New Year's Day, so does it also in the latter]. R. Joshua says: "In Nissan they [our ancestors] were redeemed, and in Nissan we shall be redeemed in the future." Whence do we infer this? From the following passage (Ex. 12, 42), … this same night is a night of watching unto the Lord; i.e., a night specially designated from the first days of creation for the final redemption of Israel. (Ib.) … For all the children of Israel throughout their generations; i.e., a night looked forward to for the future redemption.

(Furthermore,) the world endures because of those who guard the law, as Hannah stated: For the pillars of the earth are the Lord’s (I Sam. 2:8). Who are the pillars of the earth? They are the guardians of the law, for whose sake alone the world was fashioned, as is said: He hath fashioned the world because of them (ibid.).

(4) R. Joshua, however, says: "Whence do we know that the Patriarchs were born in the month of Nissan? It is said (I Kings 6, 1) In the fourth year, in the month Ziv (glory), which is the second month, etc.; i.e., in that month in which the glorious ones of the earth (the patriarchs) were born. But, how is the passage of Ethanim to be explained? This means that they (the Israelites) were strongly protected by meritorious deeds. But how will the one who holds that the patriarchs were born in Tishri explain the reference to the month of Ziv? He will explain it literally: In the month when the trees are blooming, as R. Juda said: "Whoever takes a walk in the month of Nissan and observes the trees sprouting forth, he should say: 'Blessed art thou who hast made thy world lacking in naught, but hast produced therein goodly creatures and goodly trees wherewith to give delight unto the children of men.'" According to the one who holds that the patriarchs were born in Nissan, they also died in Nissan; and, according to the one who holds that they were born in Tishri, they also died in Tishri; for it is said (Deut. 31, 2) Moses said, I am one hundred and twenty years old to-day. He need not say to-day [if it has no special significance]. We, therefore, infer that to-day implies that just that very day have his days and years been completed. This is to teach that the Holy One, praised be He! grants the righteous the fulfillment of the years of their life to the very month and day; as it is said (Ex. 23, 26) The number of thy days will I make full. (5) Isaac was born on Passover. Whence do we infer this? It is written (Gen. 18, 14) At the next festival I will return to thee, and Sarah will have a son. What festival was it when he said this? Shall I assume that it was Passover, that he referred to Pentecost? Is it possible to bear children after fifty days' gestation? If I assume that it was Pentecost, that he referred to Tishri, then again the question is, Who bears children after five months' gestation? Shall I assume that it was Tabernacles, and that he referred to Passover, the same objection may be made: Is it possible to bear children after: six months of gestation? We have been taught in a Baraitha [in answer to the last objection]; that particular year was a leap year [and, therefore, it makes seven months]. But at all events the objection remains, for we must deduct the days of menstruation; hence less than seven months will remain. Mar Zutra [in answer to this] said that although a child born after nine months' gestation is never born before the ninth month is completed, nevertheless a seven months' child can he born before the seventh month is complete; as it is said (I Sam. 1, 20) And it came to pass, Li't'kufoth Hayamim (when the time was come about); the minimum of T'kufoth are two and the minimum of yamim is also two (i.e., after six months and two days' gestation, child-birth is possible). (6) Whence do we know that Sarah, Rachel and Hannah were visited on New Year's Day? R. Elazar said: We infer by comparing the expression, Zechiro, Zechiro (remember) and Pekidah Pekidah (visit) that appear in both places. Concerning the expression Zechira Zechira (remember), it is written of Rachel (Gen. 30, 32) And God remembered (Voyizkor) Rachel; and of Hannah, it is written (I Sam. 1, 19) And God remembered her (Voyizkor); this institutes an analogy between the word remember (Zechira) used in these passages and Zechiro, used in connection with New Year's Day, which is written (Lev. 23, 24) A remembrance (Zichrow) of blowing of cornets. Again, we make an inference from the analogy of Pekido Pekido (visit); it is written concerning Sarah (Gen. 21, 1) And the Lord visited (Pakad) Sarah as He said. Again, it is written concerning Hannah (I Sam. 2, 21) And truly the Lord visited (Pokad) Hannah. By the rule of analogy, all these events took place on the same [New Year's] day. Whence do we know that Joseph was released from prison on New Year's Day? It is written (Ps. 81, 4-5) Blow on the new moon the cornet at the appointed time on the day of our feast; for this is a statute for Israel. And again (Ib.) As a testimony in Joseph did he ordain it, when he went out over the land of Egypt. (Ib. b) On New Year's Day the bondage of our fathers in Egypt ceased. Whence do we know this? We infer it by rule of analogy of the word Sebila mentioned in two places. It is written (Ex. 6, 6) I will bring you out from under the burdens (Sibloth) of the Egyptians; and it is written (Ps. 81, 6) I removed his shoulder from the burden (Seibel); i.e., from the burden of Egypt on the day spoken of in the Psalm. In Nissan they were redeemed, as previously proven. In Tisari we shall again be redeemed. This he deduces by analogy from the word Shofor (cornet), found in the following passages. It is written (Ib.) Blow the cornet on the new moon (i.e., on New Year's Day); and it is written there (Isa. 27, 13) And on that day the great cornet (B'shofor), shall be blown [just as in the former case it means New Year's Day, so does it also in the latter]. R. Joshua says: "In Nissan they [our ancestors] were redeemed, and in Nissan we shall be redeemed in the future." Whence do we infer this? From the following passage (Ex. 12, 42), … this same night is a night of watching unto the Lord; i.e., a night specially designated from the first days of creation for the final redemption of Israel. (Ib.) … For all the children of Israel throughout their generations; i.e., a night looked forward to for the future redemption.

Hezekiah said: "A man's prayer is not heard unless he considers himself as soft-hearted as flesh, [but not hard like a rock]; for it is said (Is. 66, 23) And it shall come to pass that from one new moon to the other new moon, and that from one Sabbath to the other Sabbath, should all flesh come to prositorious act in this world, it proceeds him in trate themselves before Me, Saith the Lord." R. Zera said: "Concerning flesh it is written (Lev. 13, 18) It is healed but concerning man the word 'healed' is not written." R. Jochanan said: "The word Adam means Aphar (dust), daam blood, and mass gall; Bossor (flesh) means busha (disgrace), scrucha (smell) and Zima (worms). According to others it means: Busha (disgrace) (grace), and Rima (worms), for it for it is written with a Shin. R. Ashi said: "Everyman who possesses haughtiness will wane in reputation, as it is said (Ib. 14, 56) And for a swelling for a rising and the word S'eth (rising) refers to haughtiness, as it is said (Is. 2, 14) And over all the high mountains (nissa'ah) and over all the exalted hills and sapachas (swelling) refers to nothing else but an ill-considered thing, as it is said (I Sam. 2, 36) And he will say, 'Attach me, (Safcheni) I pray thee, unto one of the priestly officers that I may eat all bread.'" R. Joshua b. Levi said: "Come and see how greatly are the humble-spirited considered before the Holy One, praised be He, for at the time the Temple was in existence if a man brought a burnt-offering sacrifice, he received the reward of a burnt-offering, and if one brought a meal-offering he received the reward of a meal-offering, but a man who who possesses a humble spirit is considered by Scripture as if he had brought all kinds of sacrifices, as it is said (Ps. 51, 19) The sacrifice of God is a broken spirit. And not only this but even his prayer is not rejected, as it is said further A broken and contrite heart, O God wilt Thou not despise."

We are taught in a Baraitha: The school of Shammai says: "Three classes of people appear on the day of Judgment: the perfectly righteous, the grossly wicked, and the intermediate class. The sentence of eternal life is promptly written and sealed for the perfectly righteous; the sentence of Gehenna is promptly written and sealed for the grossly wicked; as it is said (Dan. 12, 2) And many of them that sleep in the dust shall awake, some to everlasting life, and some to shame and everlasting contempt. The intermediate class descend to Gehenna (Fol. 17), but they weep and come up again, as it is said (Zech. 13, 9) And I will bring the third part through the fire, and I will refine them as silver is refined, and will try them as gold is tried; and he shall call on My name, and I will answer him. Concerning this last class of men Hannah said (I Sam. 2, 6) The Lord causeth to die and maketh alive. He bringeth down to the grave and bringeth up again." But the school of Hillel says: "And He who abounds in kindness inclines [the scale of justice] towards the side of kindness. Concerning this third class of men David said (Ps. 116, 1) It is lovely to me that the Lord heareth my voice; in fact, David applies to them the entire chapter, including Thou hast delivered my soul from death (Ib. 8)." Jews who sin with their bodies as well as non-Jews who sin with their bodies, descend to Gehenna, and their punishment is to be in Gehenna for a period of twelve months; after that time their bodies are destroyed and their souls burnt, and the winds scatter and turn their ashes under the soles of the feet of the righteous, as we read (Mal. 3223) And ye shall tread down the wicked, for they shall be as ashes under the soles of your feet; but as for heretics, informers, Epicureans (disbelievers) who deny the Torah or resurrection, or who separate themselves from the congregation, or those (rulers) who tyrannize the land of the living, or who sin and cause others to sin, as did Jeroboam, the son of Nebat, and his associates, — they all descend to Gehenna, and are judged there from generation to generation; as it is said (Is. 66, 24) And they shall go forth and look upon the carcasses of the men who have transgressed against Me; for their worm shall not die, neither shall their fire be quenched. Even when Gehenna will be destroyed, they will not be consumed, as it is said (Ps. 49, 15) And their forms wasteth away in the nether world. But, why to that extent? Because they laid their hands on the Temple; as it is said: "From their own dwelling. Mi-zbul; and the word z'bul refers to the Temple, as it is said (I Kings 8, 3) I have indeed built a dwelling place (z'bitl) for Thee. It is said above: Concerning them said Hannah, The Lord causeth to die and maketh alive." R. Isaac b. Abin said: "Their faces are black like the sides of a caldron;" while Raba remarked: "Those who are now the handsomest of the people of Mechuzza will yet be called the children of Gehenna."

(12) We are taught in a Baraitha: The school of Shammai says: "Three classes of people appear on the day of Judgment: the perfectly righteous, the grossly wicked, and the intermediate class. The sentence of eternal life is promptly written and sealed for the perfectly righteous; the sentence of Gehenna is promptly written and sealed for the grossly wicked; as it is said (Dan. 12, 2) And many of them that sleep in the dust shall awake, some to everlasting life, and some to shame and everlasting contempt. The intermediate class descend to Gehenna (Fol. 17), but they weep and come up again, as it is said (Zech. 13, 9) And I will bring the third part through the fire, and I will refine them as silver is refined, and will try them as gold is tried; and he shall call on My name, and I will answer him. Concerning this last class of men Hannah said (I Sam. 2, 6) The Lord causeth to die and maketh alive. He bringeth down to the grave and bringeth up again." But the school of Hillel says: "And He who abounds in kindness inclines [the scale of justice] towards the side of kindness. Concerning this third class of men David said (Ps. 116, 1) It is lovely to me that the Lord heareth my voice; in fact, David applies to them the entire chapter, including Thou hast delivered my soul from death (Ib. 8)." Jews who sin with their bodies as well as non-Jews who sin with their bodies, descend to Gehenna, and their punishment is to be in Gehenna for a period of twelve months; after that time their bodies are destroyed and their souls burnt, and the winds scatter and turn their ashes under the soles of the feet of the righteous, as we read (Mal. 3223) And ye shall tread down the wicked, for they shall be as ashes under the soles of your feet; but as for heretics, informers, Epicureans (disbelievers) who deny the Torah or resurrection, or who separate themselves from the congregation, or those (rulers) who tyrannize the land of the living, or who sin and cause others to sin, as did Jeroboam, the son of Nebat, and his associates, — they all descend to Gehenna, and are judged there from generation to generation; as it is said (Is. 66, 24) And they shall go forth and look upon the carcasses of the men who have transgressed against Me; for their worm shall not die, neither shall their fire be quenched. Even when Gehenna will be destroyed, they will not be consumed, as it is said (Ps. 49, 15) And their forms wasteth away in the nether world. But, why to that extent? Because they laid their hands on the Temple; as it is said: "From their own dwelling. Mi-zbul; and the word z'bul refers to the Temple, as it is said (I Kings 8, 3) I have indeed built a dwelling place (z'bitl) for Thee. It is said above: Concerning them said Hannah, The Lord causeth to die and maketh alive." R. Isaac b. Abin said: "Their faces are black like the sides of a caldron;" while Raba remarked: "Those who are now the handsomest of the people of Mechuzza will yet be called the children of Gehenna."

R. Jochanan said: "Repentance, is a great thing, for it tears (cancels) the [evil] decree against man; as it is said (Isa. 6, 10) Obdurate will remain the heart of this people, … nor hear with their ears, nor understand with their hearts, so that they repent and be healed." R. Papa asked Abayi: "Perhaps these last words have reference only to the time before the [evil] decree has been pronounced?" "It is written," replied the latter, "so that they repented and be healed. Which [is the state of a] thing [that] requires healing? I can only say that such on which judgment had already been pronounced." An objection was raised from the following Baraitha: He who repents during the interval [between New Year's Day and the Day of Atonement] is forgiven, but if he does not repent, even though he offered all the rams of Nebayoth (the best), he will not be forgiven. [Hence no judgment is canceled after it had been decreed.] This is not difficult to explain; the latter case refers to [the sins] of an individual, and the former refers to [those of] a community. An objection was raised from the following Baraitha: (Deut. 11, 12) The eyes of the Lord thy God are always upon it, from the beginning, etc. In some instances the purpose is good, and sometimes it is harmful. How can this be explained? For instance, if Israel on the New Year [when judgment is passed] were found to be grossly wicked, it was decreed as punishment that very little rain fall for them; nevertheless, they later repented. What could be done in such case? The quantity of rain cannot be increased since the decree had already been issued by the Holy One, praised be He! therefore, He causeth the rain to come down at the proper time, whenever it is necessary for the sole benefit of the earth. As for the purpose to do harm. Suppose Israel was found to be perfectly righteous on the New Year; then sufficient rain was decreed them; but if in the end, they sinned, what could be done in such instance? The rain cannot be diminished, since plentiful rain had bean decreed previously. The Holy One, praised be He! however, causeth the rain to come not in the proper season, or on land where rain is not necessary. Now, [according to your opinion that for a community a decree might be changed], then why not annul the former decree, and have the amount of rain increased to its necessary amount? This here case is different, because it is possible to get along with a little amount of rain. Come, listen, from the following (Ps. 107, 23-28) They that go down to the sea in ships, that do business in great waters, these saw the works of the Lord … for He commanded, and raised the stormy wind, … they reeled to and fro, and stagger like a drunken man, … then they cry unto the Lord in their trouble, and He brought them out of their distresses; oh, that men would praise the Lord for his goodness, etc. The Holy One, praised be He! here inserted words [to intimate limitations] like Achin or Rakin to indicate that if they cried [for mercy] before the decree was pronounced only then would they be answered; but if after [the decree], they are not answered. [Hence this statement contradicts the former?] Nay, for those on a ship are also considered as individuals. Come, listen. The proselyte Beluria asked Rabban Gamaliel: "It is written in your Torah (Deut. 17) The Lord who forgiveth no persons and taketh no bribe; and it is also written (Num. 6, 26) May the Lord forgive thee." R. Jose, the priest, attended her (Beluria) and said: "I will tell thee a parable. To what may this [your question] be likened? Unto one [a borrower] who lent money from his neighbor, set a time for its repayment in the presence of the king, and swore by the king's life [to repay it on time]. The time arrived, but he did not pay; and he came to appease the king. Said the king to him: 'I can forgive you only the offence against me, but I cannot forgive you the offence against your neighbor; go and ask him to forgive you.' So also here; in the one place it refers to sins committed by a man against his associate, but in the other it refers to sins committed by a man against the Lord." But when R. Akiba came he explained (Fol. 18) that one passage refers to the time before judgment is rendered, and the other to the time after. [Hence after judgment is rendered no chance is left for reversal of sentence]. Here also refers to an individual judgment. However, as to the sentence pronounced against an individual, the Tanaim differ; for we are taught in a Baraitha: "R. Meir used to say, of two men who fall sick of the same illness, or two who enter a tribunal [for judgment] on similar charges, one may recover, the other may not; one may be acquitted, the other may be condemned. Why should one recover and the other not; and why should one be acquitted but the other condemned? Because the one prayed and was answered, and the other prayed but was not answered. Why should one be answered while the other is not? The one prayed devoutly and was answered, the other did not pray devoutly and therefore was not answered." But R. Eliezer said: "Because one prayed before the decree was pronounced and the other after the decree was pronounced." R. Isaac said: "Prayer is helpful to man after, as well as before, the decree has been pronounced." And an evil decree pronounced against a congregation you say, is subject to canceling [through prayer]? Behold, it is written (Jer. 4, 14) O Jerusalem, wash thine heart from wickedness, etc.; and it is also written (Ib 2, 22) For though thou wash thee with nitre, and take thee much soap, yet would the stain of thine iniquity remain before Me. Shall we not say in the one case it means before, and in the other after the sentence has been pronounced? Nay, both refer [to the time] after the decree has been pronounced. There is no contradiction, for in the latter case it refers to a sentence pronounced with an oath, and in the former case it refers to a sentence pronounced without an oath. As R. Samuel b. Ami, and according to others R. Samuel b. Nachmen, said in the name of R. Jochanan: "Whence do we know that a sentence, pronounced with an oath, cannot be annulled? From the following (I Sam. 3, 14) Therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not he expiated with sacrifice nor offering for ever." Raba, however, said: "This means that through sacrifices merely their sin cannot be expiated, but by [the study of] the Law it may be"; and Abayi said: With sacrifice and offering it cannot be expiated, but by [the study of] the Law, and by deeds of loving kindness, it can"; for he and Rabba [his teacher] were both descendants of the house of Eli [who were sentenced, as above; yet] Rabba, who only studied the Law, lived forty years, but Abayi, who both studied the Torah and performed acts of benevolence, lived sixty years. Our Rabbis were taught that there was a certain family in Jerusalem whose members died at eighteen years of age. They came and informed R. Jochanan b. Zakkai of their trouble. "Perhaps," said he, "you are descendants of Eli, of whom it is said (I Sam. 2, 33) All the increase of thy house shall die in the flower of their age? Go, then, study the Law, and live." They went and studied, and they did live; and they were called after his name, the family if Jochanan.

Similarly, Moses declared: For if ye shall diligently guard (Deut. 11:22); that is, if you guard diligently the students of Torah, then you shall be guarded in turn. Hence Scripture states: For them that honor Me I will honor, and they that despise Me shall be lightly esteemed (I Sam. 2:30). This verse alludes to those who honor the students of the Torah.

R. Chanina and R. Hoseah were the two whom R. Jochanan was anxious to ordain, but being unsuccessful, he felt very sorry. "Let the master not worry," said they to him, "as we are descendants of the house of Eli and are prevented by Heaven from being ordained; for R. Samuel b. Nachmeni said: 'Whence do we know that a descendant of the house of Eli cannot be ordained? It is said (I Sam. 2, 32) And there shall not be an elder in thy house in all times. What is the meaning of an elder? Shall we assume it means literally — an old man? Behold it is written (Ib. 33) And all the increase of thy house shall die as [young] men. We must therefore assume that it refers to ordination.' "

Come, listen. The proselyte Beluria asked Rabban Gamaliel: "It is written in your Torah (Deut. 17) The Lord who forgiveth no persons and taketh no bribe; and it is also written (Num. 6, 26) May the Lord forgive thee." R. Jose, the priest, attended her (Beluria) and said: "I will tell thee a parable. To what may this [your question] be likened? Unto one [a borrower] who lent money from his neighbor, set a time for its repayment in the presence of the king, and swore by the king's life [to repay it on time]. The time arrived, but he did not pay; and he came to appease the king. Said the king to him: 'I can forgive you only the offence against me, but I cannot forgive you the offence against your neighbor; go and ask him to forgive you.' So also here; in the one place it refers to sins committed by a man against his associate, but in the other it refers to sins committed by a man against the Lord." But when R. Akiba came he explained (Fol. 18) that one passage refers to the time before judgment is rendered, and the other to the time after. [Hence after judgment is rendered no chance is left for reversal of sentence]. Here also refers to an individual judgment. However, as to the sentence pronounced against an individual, the Tanaim differ; for we are taught in a Baraitha: "R. Meir used to say, of two men who fall sick of the same illness, or two who enter a tribunal [for judgment] on similar charges, one may recover, the other may not; one may be acquitted, the other may be condemned. Why should one recover and the other not; and why should one be acquitted but the other condemned? Because the one prayed and was answered, and the other prayed but was not answered. Why should one be answered while the other is not? The one prayed devoutly and was answered, the other did not pray devoutly and therefore was not answered." But R. Eliezer said: "Because one prayed before the decree was pronounced and the other after the decree was pronounced." R. Isaac said: "Prayer is helpful to man after, as well as before, the decree has been pronounced." And an evil decree pronounced against a congregation you say, is subject to canceling [through prayer]? Behold, it is written (Jer. 4, 14) O Jerusalem, wash thine heart from wickedness, etc.; and it is also written (Ib 2, 22) For though thou wash thee with nitre, and take thee much soap, yet would the stain of thine iniquity remain before Me. Shall we not say in the one case it means before, and in the other after the sentence has been pronounced? Nay, both refer [to the time] after the decree has been pronounced. There is no contradiction, for in the latter case it refers to a sentence pronounced with an oath, and in the former case it refers to a sentence pronounced without an oath. As R. Samuel b. Ami, and according to others R. Samuel b. Nachmen, said in the name of R. Jochanan: "Whence do we know that a sentence, pronounced with an oath, cannot be annulled? From the following (I Sam. 3, 14) Therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not he expiated with sacrifice nor offering for ever." Raba, however, said: "This means that through sacrifices merely their sin cannot be expiated, but by [the study of] the Law it may be"; and Abayi said: With sacrifice and offering it cannot be expiated, but by [the study of] the Law, and by deeds of loving kindness, it can"; for he and Rabba [his teacher] were both descendants of the house of Eli [who were sentenced, as above; yet] Rabba, who only studied the Law, lived forty years, but Abayi, who both studied the Torah and performed acts of benevolence, lived sixty years. Our Rabbis were taught that there was a certain family in Jerusalem whose members died at eighteen years of age. They came and informed R. Jochanan b. Zakkai of their trouble. "Perhaps," said he, "you are descendants of Eli, of whom it is said (I Sam. 2, 33) All the increase of thy house shall die in the flower of their age? Go, then, study the Law, and live." They went and studied, and they did live; and they were called after his name, the family if Jochanan.

Come, listen. The proselyte Beluria asked Rabban Gamaliel: "It is written in your Torah (Deut. 17) The Lord who forgiveth no persons and taketh no bribe; and it is also written (Num. 6, 26) May the Lord forgive thee." R. Jose, the priest, attended her (Beluria) and said: "I will tell thee a parable. To what may this [your question] be likened? Unto one [a borrower] who lent money from his neighbor, set a time for its repayment in the presence of the king, and swore by the king's life [to repay it on time]. The time arrived, but he did not pay; and he came to appease the king. Said the king to him: 'I can forgive you only the offence against me, but I cannot forgive you the offence against your neighbor; go and ask him to forgive you.' So also here; in the one place it refers to sins committed by a man against his associate, but in the other it refers to sins committed by a man against the Lord." But when R. Akiba came he explained (Fol. 18) that one passage refers to the time before judgment is rendered, and the other to the time after. [Hence after judgment is rendered no chance is left for reversal of sentence]. Here also refers to an individual judgment. However, as to the sentence pronounced against an individual, the Tanaim differ; for we are taught in a Baraitha: "R. Meir used to say, of two men who fall sick of the same illness, or two who enter a tribunal [for judgment] on similar charges, one may recover, the other may not; one may be acquitted, the other may be condemned. Why should one recover and the other not; and why should one be acquitted but the other condemned? Because the one prayed and was answered, and the other prayed but was not answered. Why should one be answered while the other is not? The one prayed devoutly and was answered, the other did not pray devoutly and therefore was not answered." But R. Eliezer said: "Because one prayed before the decree was pronounced and the other after the decree was pronounced." R. Isaac said: "Prayer is helpful to man after, as well as before, the decree has been pronounced." And an evil decree pronounced against a congregation you say, is subject to canceling [through prayer]? Behold, it is written (Jer. 4, 14) O Jerusalem, wash thine heart from wickedness, etc.; and it is also written (Ib 2, 22) For though thou wash thee with nitre, and take thee much soap, yet would the stain of thine iniquity remain before Me. Shall we not say in the one case it means before, and in the other after the sentence has been pronounced? Nay, both refer [to the time] after the decree has been pronounced. There is no contradiction, for in the latter case it refers to a sentence pronounced with an oath, and in the former case it refers to a sentence pronounced without an oath. As R. Samuel b. Ami, and according to others R. Samuel b. Nachmen, said in the name of R. Jochanan: "Whence do we know that a sentence, pronounced with an oath, cannot be annulled? From the following (I Sam. 3, 14) Therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not he expiated with sacrifice nor offering for ever." Raba, however, said: "This means that through sacrifices merely their sin cannot be expiated, but by [the study of] the Law it may be"; and Abayi said: With sacrifice and offering it cannot be expiated, but by [the study of] the Law, and by deeds of loving kindness, it can"; for he and Rabba [his teacher] were both descendants of the house of Eli [who were sentenced, as above; yet] Rabba, who only studied the Law, lived forty years, but Abayi, who both studied the Torah and performed acts of benevolence, lived sixty years. Our Rabbis were taught that there was a certain family in Jerusalem whose members died at eighteen years of age. They came and informed R. Jochanan b. Zakkai of their trouble. "Perhaps," said he, "you are descendants of Eli, of whom it is said (I Sam. 2, 33) All the increase of thy house shall die in the flower of their age? Go, then, study the Law, and live." They went and studied, and they did live; and they were called after his name, the family if Jochanan.

And his sister stood from afar... - Why did Miriam stand from afar? Rabbi Amram said in the name of Rav: Because Miriam prophesied and said "In the future, Mother will give birth to a child that will be the savior of the Jewish people." When Moshe was born, the entire house was filled with light. [Miriam's] father arose and kissed her on the head. He [Amram] said to her [Miriam]: "My daughter, your prophecy has been fulfilled". That is what is said (Exodus 15:20) "And Miriam the Prophetess, the brother of Aharon, took the tambourine..." Was she only the brother of Aharon and not the brother of Moshe? Rather, she had stated that prophecy while she was the sister of Aharon and not (yet) the sister of Moshe. When they put him (Moshe) in the river, her mother arose and hit her on the head and said to her daughter: "My daughter, where is your prophecy!?" And this is why the verse says "And his sister stood by from afar", for she wanted to know what would be the results of her prophecy. And the Rabbis say the entire verse was said with the Divine Spirit. "And she stood" similar to (Samuel I 3:10) "And G-D came and stood". "His Sister" similar to (Proverbs 7:4) "Say to wisdom, she is your sister". "From afar" similar to (Jeremiah 31:2) "From afar G-D is seen to me". "To know what will happen to him" similar to (Samuel I 2:3) "For G-D is all knowing".

"And his sister stood back" - Why did Miriam stand back? Rabbi Amram said in the name of Rav: "Because Miriam had prophesied: 'In the future, my mother will give birth to a son who will save Israel'. When Moses was born, the whole house was filled with light; her father rose and kissed her on the head. He said to her: 'My daughter! Your prophecy has come to pass' - as it is written [Exodus 15:20]: 'And Miriam the prophetess, sister of Aaron, took up the timbrel.' [Why was she called] 'Sister of Aaron,' and not 'sister of Moses'?! Because when she issued her prophecy, she was [only] the sister of Aaron - Moses had not been born yet. When she cast him into the Nile, her mother rose and struck her on the head. She said: 'My daughter! What has become of your prophecy?!' This is why it is written 'his sister stood back etc.': in order to know would become of her prophecy. And our rabbis taught: This entire verse speaks [not of Miriam, but] of the Holy Spirit. 'And she stood...' refers to 'The LORD came and stood...' [I Samuel 3:10]; '[His] sister' refers to 'Say to Wisdom: "You are my sister"' [Proberbs 7:4]. 'Back' refers to 'The Lord appeared to me from far back' [Jeremiah 31:3]. 'In order to know what would happen to him' refers to 'For the LORD is a God of knowledge.' [I Samuel 2:3]".

“She has no comforter.” Rabbi Levi said: Any place that it is stated: “Has no [ein],” [ultimately] she will have. “Sarai was barren, she had no [ein] child” (Genesis 11:30), but [ultimately] she had, as it is stated: “The Lord remembered Sarah” (Genesis 21:1). Similarly, “Hannah had no [ein] children” (I Samuel 1:2), and [ultimately] she had, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). Similarly, “She is Zion, she has no one [ein] seeking her” (Jeremiah 30:17), and [ultimately] she will have, as it is stated: “A redeemer will come to Zion” (Isaiah 59:20). So, too, it says: “She has no [ein] comforter,” and [ultimately] she will have, as it is stated: “I, it is I, who am your Comforter” (Isaiah 51:12).

And the seven prophetesses that prophecied to Israel, who were they? Sarah, Miriam, Deborah, Hannah, Abigail, Huldah and Esther. Sarah as it is written (Gen. 11, 29) The father of Milcah and the father of Yiscah. And R. Isaac said: "Yiscah refers to Sarah, but why was she called Yiscah? Because that signifies seeing, and she was a seer through the Holy Spirit and this is derived from the passage (Ib. 21, 12) Whatever Sarah tells you hearken to her voice. Miriam, as it is written (Ex. 15, 26) Then took Miriam the prophetess, the sister of Aaron. Was she then Aaron's and not Moses' sister." "This means," said R. Nachman, in the name of Rab, "that she had prophecied even when she had been only Aaron's sister [before Moses' birth] saying, 'In the future my mother will give birth to a child that will deliver the Israelites.' Finally, when Moses was born, the whole house was filled with light, and her father arose, and kissed her on her head, and saying to her, 'My daughter, thy prophecy is fulfilled.' Afterward, when he was cast into the river, her mother rose, saying to her, 'My daughter, what has become of thy prophecy?' And thus we understand the passage (Ib. 2, 4) And his sister placed herself afar off, to ascertain what would be done to him, to mean to know what would be the outcome of her prophecy." Deborah, as it is written (Jud. 4, 4) Now Deborah, a prophetess, the wife of Lapidoth. R. Isaac said: "This means that she prepared wicks for the lights in Mishkai. Hannah, as it is written (I Sam. 2, 1) And Hannah prayed and said, 'My heart is glad in the Lord, my horn is exalted through the Lord.' My horn is exalted, and not my flask. This refers to David and Solomon, who were anointed with oil taken from a horn, their dynasty endured; but Saul and Jehu, who were anointed with oil from a flask, their dynasties did not endure. (Ib. 2) There is none holy as the Lord; for there is none besides Thee; Neither is there any rock like our God." R. Juda b. Manassia said: "Do not read, Ein Biltecha [none besides Thee] but read Ein Lebalathecha [nothing could wear you out] . Come and see that the nature of the Holy One, praised be He! is not like the nature of frail man. The work of frail man exhausts its maker, but the Holy One, praised be He! is not so; He exhausts His work." Neither is there any rock like our God; Do not read Ein Tzur (rock), but read Ein Tzayer, (there is no sculptor like our God) for the custom of the world is to form a shape on the wall, but he can put into it neither breath, nor soul, nor entrails, nor bowels, but the Holy One, praised be He! He forms a shape within a shape (creates a body within a body) and puts into it breath, soul, entrails and bowels. Abigail, as it is written (I Sam. 25, 29-31) And the soul of my lord will be bound in the bond of life with the Lord thy God. When she departed she said to him. And when the Lord will do *** ood my Lord. She prophecied that he would be king. R. Nachman said: "This is the meaning of the current statement, 'A woman handles the shuttle while she talks,' or 'the duck bends its head down in walking, and its eyes look all around (it follows two pursuits at the same time.'" Huldah, as it is written (II Kings 22, 14) And Chilkiyaha the priest, and Achikam, and Achbor and Shaphan and Assahyah went unto Huldah the prophetess, the wife of Shallum the son of Tikvah. But how did Huldah prophecy in the place where Jeremiah lived? At the school of Rab it was explained that Huldah was a relative and therefore he was not particular about it. But why did King Joshiyah himself ignore Jeremiah and send a committee unto Huldah? R. Shila said: "Because women are compassionate." R. Jochanan said: "Because Jeremiah was not there, for he went to bring the ten tribes back [from the exile]." And whence do we infer that he did bring them back? It is written (Ex. 7, 13) For the seller shall not return to that which is sold. It is possible that the prophet should prophecy the suspension of the jubilee law when the law had already been abolished? We must therefore say that Jeremiah had caused the return [of the ten tribes] and Joshiyah b. Amon reigned over them. Whence do we infer this? It is written (II Kings 23, 17) What king of monument is that which I see? And the men of the city said to him, "It is the grave of the man of God, who came from Judah and proclaimed these things which thou hast done against the altar of Beth-El.' What had Joshiyah to do with the altar of Beth-El? From this we infer that Jeremiah returned [the ten tribes] from captivity when he began to practice the jubilee law and Joshiyah was king over them. And Esther, as it is written (Est. 5) Now it came to pass on the third day that Esther put on her royalty. It should be written, royal apparel. "Infer from this," said R. Elazar, in the name of R. Cahnina, "that she clothed herself in the Holy Spirit. Here it is written Vatilbash (she put on) and there (I Chr. 12, 18) A spirit, labsha (invested) Amassai. [Just as in the latter place the word Labsha is employed to signify the Holy Spirit, so here also Vatilbash signfies the Holy Spirit]." R. Nachman said: "Pride does not- fit women. Two women were proud, and they both had unlovely names; one was call Bee (Deborah) and the other was called Cat (Huldah). Of Deborah it is written (Jud. 4, 6) And she sent and called Barak but she did not go to him, and of Huldah it is written (II Kings 22, 15) Say unto the man that hath sent you to me; and she did not say, tell the king."

(Fol. 11) "And so also do we find concerning good deeds — Miriam," etc. How do you compare both things? Miriam was waiting only a short time while Israel waited seven days. Said Abaye [read the Mishnah] and concerning good deeds it is not so [because it is paid more than deserving.] "But the Mishnah reads and so also concerning good deeds," Raba objected. "We must therefore read," said he: "So also concerning good deeds [that with the same measure one measures to others, who will receive it in reward]; however, there is a rule that the measure of good reward is far superior to the measure of evil dispensation." (Ex. 2, 4) And his sister placed herself afar off, to ascertain what would he done to him. The entire passage refers to the Shechina, and she placed herself, as it is written (I Sam. 3, 10) And the Lord came and placed Himself, and called as at previous times: His sister, as mentioned (Pr. 7, 4) Say unto wisdom thou art my sister: From afar is the Lord appeared to me; to ascertain herself, as it is written (I Sam. 2, 3) for a God [De'oth] knowledge is the Lord: Mah, as it is written (Deut. 10, 12) What [Mah] doth the Lord thy God require of thee; would be done. Ya'asse, as it is said (I Sam. 25, 28) Will certainly make (Ya'asse) for my Lord an enduring house to him. — Loh, as it is written (Jud. 6, 23) And he called it loh Adonei Shalom.

R. Shimi b. Ukba, and some say Mar Ukba, frequented the house of R. Simon b. Pazi., who was accustomed to arrange Agadah before R. Joshua b. Levi, and asked R. Simon b. Pazi: "What is the meaning of the passage (Ps. 103, 1.) Praise the Lord, O my soul, and all that is within me (praise) His Holy name." "Come and see,"' said R. Simon b. Pazi to him, "how the custom of the Holy One, praised be He! differs from the custom of frail man! The custom of frail man is to form a shape on the wall but he can put into it neither breath nor soul, nor entrails nor bowels, but the Holy One, praised be He! is not so. He forms a shape within a shape (creates a body within a body) and puts into it breath, soul, entrails and bowels, and it is this that Hannah means when she said (I Sam. 2, 2.) There is none holy like the Lord; for there is none besides Thee, and there is not any rock like our Lord. What is meant by Ein Tzur Keloheinu? It means that there is no shaper like our Lord." And what does it mean by For there is none besides Thee? R. Juda b. Menassya said: "Do not read Ein Biltecha (none besides Thee), but read Ein Lebalathecha (nothing could wear you out), for the nature of the Holy One, praised be He! is not like the nature of frail man. The works of frail man wear out their maker, but the Holy One, praised be He! is not so. He wears out his work." "You did not quite understand my question," said R. Shimi b. Ukba to R. Simon b. Pazi, "what I Intended to ask was this: Five times did David say Bless the Lord, O my soul; in reference to what was it said?" "He said it," [replied R. Simon b. Pazi] "in reference to the Holy One, praised be He! and in reference to the soul, for just as the Holy One, praised be He! filleth the entire world, so does the soul fill the entire body; just as the Holy One, praised be He! seeth, but cannot be seen, so does the soul see, but cannot be seen; just as the Holy One, praised be He! feedeth the entire world, so does the soul feed the entire body; just as the Holy One, praised be He! is pure, so is the soul pure; and just as the Holy One, praised be He! dwelleth in a place secret from all, so does the soul dwell in a secret place; therefore, let that (the soul) which possesses these five attributes come and praise Him, to whom these five attributes belong."

“Zion spread her hands, there was no comforter for her; the Lord has commanded for Jacob that her adversaries surround her. Jerusalem has become like a pariah among them” (Lamentations 1:17).
“Zion spread her hands.” It is written: “Would that my head was water and my eyes a source of tears, [and I would weep day and night]” (Jeremiah 8:23). Who said this verse? If you say it was Jeremiah, would it be possible for him not to eat? Would it be possible for him not to sleep? Rather, who said it? One before whom there is neither eating nor sleeping, as it is written: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). Rabbi Abba bar Kahana said in the name of Rabbi Levi: It is written: “God said: Let the water…pool [yikavu]” (Genesis 1:9). The Holy One blessed be He said: ‘Let the water hope [yekavu] to participate in what I am destined to do with them.’ Rabbi Ḥagai said in the name of Rabbi Yitzḥak: This is analogous to a king who built palaces, and he settled mute residents in them. Each day they would rise early and inquire after the wellbeing of the king, lauding him with gestures with their fingers. The king said: ‘If these people, who are mute, laud me in this manner, if they were able to speak, all the more so.’ What did he do? He settled residents who could speak in [the palaces]. They arose and took possession of the king’s palace and said: ‘This palace is only ours.’ At that moment, the king said: ‘Let the world be restored to the way that it was.’ So too, at the beginning of the creation of the world, [God’s] praises would ascend only from the water. That is what is written: “It is from the sound of many waters, the mighty breakers of the sea” (Psalms 93:4). What would they say? “The Lord is mighty on high” (Psalms 93:4). At that time, the Holy One blessed be He said: ‘If those who do not have a mouth, a tongue, speech, or articulation, laud me in this way, when I create people, all the more so.’ When He created people, the generation of Enosh and the generation of the Flood stood and rebelled against Him. At that time, the Holy One blessed be He said: ‘Let the world be restored to the way that it was, as it was stated: “The rain was upon the earth”’ (Genesis 7:12).¹⁹⁸God brought the Flood in order to return the world to a state in which water covered the face of the earth.
Rabbi Yehuda ben Rabbi Simon said: [This is analogous] to one who had a staff and a wicker basket.¹⁹⁹He was poor. He garnered wealth and purchased a flock. Wolves entered and mauled them. That shepherd said: ‘I will return to that staff and to that wicker basket.’ So too, the shepherd is the Holy One blessed be He, as it is stated: “Shepherd of Israel, listen! Appear to us, You who led Joseph like a flock, You who sit enthroned above the cherubs” (Psalms 80:2). The flock is Israel, as it is stated: “You are my flock, the flock of My pasture” (Ezekiel 34:31). The wolves who entered His flock and mauled them are the enemies who entered the Temple. At that moment the Holy One blessed be He said: “Would that my head was water and my eyes a source of tears [and I would weep day and night]” (Jeremiah 8:23).
It is written: “These I remember, and pour out my soul: [When I used to go with a throng of people in a procession [edadem] to the House of God, a celebrating multitude with voice of song and thanksgiving]” (Psalms 42:5). The congregation of Israel was saying before the Holy One blessed be He: In the past, I would ascend to Jerusalem and the roads were smoothed, and now they are overgrown, as it is stated: “Therefore, behold, I am hedging your way with thorns” (Hosea 2:8).
Another matter, “these I remember,” in the past I would ascend and the trees would provide shade over my head, and now it is exposed to the sun.
“These I remember,” in the past I would ascend in the shadow of the Holy One blessed be He, and now in the shadow of the kingdoms.
“These I remember.” The emperor Vespasian deployed sentries eighteen mil from Pumim. They would question the pilgrims and say to them: ‘With whom are your loyalties?’ They would say to them: ‘We are loyal to Vespasian, Trajan, Hadrian.’
Rabbi Berekhya said: The congregation of Israel said before the Holy One blessed be He: ‘In the past I would ascend with baskets of first fruits on my head early in the morning, as they would say: “Arise and let us ascend to Zion” (Jeremiah 31:6). On the roads, they would say: “Our feet were standing at your gates, Jerusalem” (Psalms 122:2). On the Temple Mount, what would they say? “Halleluya. Praise the Almighty in His holy place” (Psalms 150:1). In the Temple courtyard, what would they say? “Let all who breathe praise the Lord” (Psalms 150:6). But now, we are silent [edadem]; we ascend in silence and we descend in silence.’
“These I remember.” In the past, I would ascend with songs and psalms before the Holy One blessed be He, just as it says: “With voice of song and thanksgiving” (Psalms 42:5). But now, I ascend with weeping and I descend with weeping.
“These I remember.” In the past, I would ascend with many multitudes in celebration, just as it says: “A celebrating multitude” (Psalms 42:5). Rabbi Levi said: Like this flowing spring that does not cease during the day and at night. But now, I ascend clandestinely and descend clandestinely. “These I remember, and pour out my soul…”
Another matter, “Zion spread her hands.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: [This is analogous] to a king who had a son. He was striking him and [the son] said: ‘I sinned.’ He [continued] striking him and [the son] said: ‘I sinned and I have been foolish.’ He continued striking him until [the son] extended his ten fingers before him.²⁰⁰He did this as a sign of contrition, as though to say I have sinned and cannot even express my guilt, or I have sinned and can no longer bear the suffering of my beating. So too, the Holy One blessed be He was afflicting Jerusalem, and she said: ‘I sinned,’ until, “Zion spread her hands.”
“There was no [ein] comforter for her,” Rabbi Levi said: Any place that it is stated: “Has no [ein],” ultimately it will have. “Sarai was barren, she had no [ein] child” (Genesis 11:30), but ultimately she had, as it is stated: “The Lord remembered Sarah” (Genesis 21:1). Similarly, “Hannah had no [ein] children” (I Samuel 1:2), and ultimately she had, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). Similarly, “she is Zion, she has no one [ein] seeking her” (Jeremiah 30:17), and ultimately she had, as it is stated: “A redeemer will come to Zion” (Isaiah 59:20). So, too, it says: “She has no [ein] comforter,” and ultimately she has, as it is stated: “I, it is I, who am your Comforter” (Isaiah 51:12).
“The Lord has commanded for Jacob that her adversaries surround her,” such as Ḥalmish for Naveh, Kistera for Haifa, Susita for Tiberias, Jericho for Neve’eden, Lod for Ono.²⁰¹In Roman times, the first of each of these pairs of cities was populated by gentiles, who would persecute the Jews living in the adjacent city. “Jerusalem has become like a pariah among them,” she became distanced.

(Exodus 15:2) "The L rd is my strength and my song": "My strength" is Torah, viz. (Psalms 29:11) "The L rd will give strength to His people," and it is written (Ibid. 99:4) "And (they will praise) the strength of the King, who loves (the Torah of) justice." Variantly: "My strength" is kingship, viz. (Ibid. 21:2) "O L rd, in Your strength the king rejoices," and (I Samuel 2:10) "And He will give strength to His king." Variantly: "My strength" is "My stronghold," as it is written (Jeremiah 16:19) "The L rd is my strength and my stronghold." And (Psalms 28:7) "The L rd is my strength and my shield. In Him does my heart trust, and I was helped, etc." You are a trust, a help, and a support to all who enter the world — but to me (David) more than to all. He made me distinct and I made Him distinct. He made me distinct — (Devarim 26:18) "And the L rd made you distinct unto Him this day )to be unto Him His chosen people.") And I, likewise, made Him distinct — (Ibid. 17) "You have made the L rd distinct this day to be unto you a G d." All the peoples of the world declare the praises of the Holy One Blessed be He, but mine are more pleasing before Him than theirs. As it is written (II Samuel 23:1) "And these are the last words of David: The utterance of David, the son of Yishai, and the utterance of the man set on high, the anointed of the G d of Yaakov, the fairest of the songs of Israel": Israel says (Devarim 6:4) "Hear, O Israel, the L rd our G d, the L rd is one," and the Holy Spirit cries out and says (Ibid. 33:29) "Happy are you, Israel! Who is like you, etc.?" Israel says (Ibid. 4:7) "Who … is like the L rd our G d in all our calling unto Him? And the Holy Spirit cries out and says (Ibid.) "And who is a great nation" ("that has G d near to it!") Israel says (Psalms 89:18) "For You are the glory of their strength, etc." And the Holy Spirit cries out and says (Isaiah 49:3) "Israel, in whom I glory!" (Exodus, Ibid.) "and He was a salvation unto me": You are a salvation unto all who enter the world, but unto me, more so. Variantly: "and He was a salvation unto me" — in the past, and thus will He be in the future.

Another interpretation (of Lev. 21:1), “Speak unto the priests”: What is written above the matter (in Lev. 20:27)? “When a man or a woman has a ghost or a familiar spirit […].” And afterwards, “Speak unto the priests.” This text is related (to Is. 8:19), “And when they say unto you, ‘Inquire of ghosts and familiar spirits.’”²Lev. R. 6:6. The Holy One, blessed be He, said to Israel, “If they say unto you, ‘Inquire of ghosts, and forsake the God who is in the heavens,’ say to them (ibid. cont.), ‘should not a people inquire of its God?’” Just as Elijah said to Ahaziah (in II Kings 1:3), “Is it for lack of a God in Israel that you are sending to inquire of Baal-Zebub […]?” Why should we forsake the everlasting God? (Jer. 10:10:) “But the Lord is a true God; He is a living God and an everlasting King.” We therefore seek a living God; however, the god[s] of the nations of the world are dead [and (according to Ps. 115:6),] “They have a mouth, but they do not speak; they have eyes but do not see.” [But] about us it is written (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.” We therefore seek a living God. However, [concerning] the god[s] of the nations of the world (according to Ps. 115:6), “Those who make them shall be like them.” What is written after [Is. 8:19], (in vs. 20)? “For instruction (Torah) and for testimony, if they do not speak according to this word, such a one shall have no dawn.”³Similarly in the 1985 JPS translation: FOR ONE WHO SPEAKS THUS THERE SHALL BE NO DAWN. So understood, the clause means that a necromancer will not live to see the dawn. Such a translation fits the immediate context of the midrash. The clause can also mean: SUCH A ONE HAS NO LIGHT, i.e., a necromancer cannot enlighten. This translation better fits the interpretations that follow. R. Johanan and R. Laqish [differed]. R. Johanan said, “The Holy One, blessed be He, said, ‘If they do not speak according to this word to the nations of the world they (sic) have no dawn; I will not shine the dawn upon them.’”⁴See the previous note. [But] R. Laqish says, “It (i.e., the word of a necromancer) shall have no dawn. The ghosts and the familiar spirits do not enlighten (literally, raise up the dawn upon) themselves, since they are [themselves] set in darkness; and all the more does this [principle] hold true for others.” So if you should say, “Of whom shall we inquire?” See, it says (in Deut. 17:9-11), “And you shall come unto the Levitical priests and unto the judge […. You shall act....] According to the Torah which they shall teach you.” (Lev. 20:27:) When a man or a woman has a ghost or a familiar spirit.” What is written after that (in Lev. 21:1)? “Speak unto the priests.” What relation does the one have to the other? It is simply that the Holy One, blessed be He, foresaw that Saul was going to be king over Israel and kill the priests [and] then inquire of a ghost and a familiar spirit. It is so stated (in I Sam. 28:7), “Then Saul said to his servants, ‘Seek me out a woman who controls a ghost.’” Resh Laqish said, “To what is Saul comparable?⁵Lev. R. 26:7; M. Sam. 24. To a king who entered a province and said, ‘All the cocks in this province are to be slaughtered tonight. [When] he wished to depart on his way in the morning, he said, ‘Is there no cock to crow here?’ They said to him, ‘Are you not the one who ordered them to be killed?’ Here also (in I Sam. 28:3) ‘Saul had put away the ghosts and the familiar spirits’; and [now] he went back and said (in vs. 7) ‘Seek me out a woman who controls a ghost.’” (Vs. 8:) “Then Saul disguised himself. What is the meaning of “disguised himself (rt.: hpsh)?” That he had become divested (rt.: hpsh) of the kingship. (Ibid., cont.:) “And he went with two men.” Who were they? Abner and Amasa. The Torah has taught proper protocol, that one does not leave on a journey by oneself; as anyone who leaves on a journey by himself become a slave to slaves. R. Ayyevu said, “Two men acted with proper protocol, Abraham and Saul. [Regarding Abraham it is written (in Gen. 22:3), ‘and he (i.e., Abraham) took with him two of his servants and his son Isaac [...].’ And here (in I Sam. 28:8), ‘and he (Saul) went with two men.’” (Ibid., cont.:) “And they came unto the woman at night.” Was it at night? It is simply that this time was for them as black as night. (Ibid., cont.:) “Then he said, ‘Please divine for me through a ghost […].” She said (in vs. 9) “You know what Saul has done, how he has rooted out the ghosts and the familiar spirits from the land.” He said immediately (in vs. 10), “As the Lord lives, no punishment shall befall you over this matter.” Resh Laqish said, “To what is Saul comparable? To a woman who was situated with her lover and swore by the life of her husband.” (Vs. 11:) “Then the woman said, ‘Whom (Mi) shall I bring up for you?’” One of those who say (as in Exod. 15:11), “Who (Mi) is like You among the powers, O Lord,”⁶Words spoken by Moses, typifying the righteous. The verse is suggested by the mi in Saul’s question. or one of those who say (as in Exod. 5:2:),⁷Words spoken by Pharaoh, typifying the wicked. “Who is the Lord?” He said to her (in I Sam. 28:11, cont.), “Bring up Samuel for me,” the master of the prophets. She did what she did and brought him up. (Vs. 12:) “When the woman saw Samuel, she cried out [with] a loud voice, and the woman spoke [unto Saul, saying], ‘Why have you deceived me? For you are Saul.’” How did she know? Our masters have said, “[A ghost] does not come up for a king as it comes up for a commoner.⁸Gk.: idiotes. For the king its face is up and its feet down, just like everyone [on earth]; but for the commoner its feet are up and its face down.” (Vs. 13:) “Then the king said to her, ‘Do not be afraid; for what do you see?’ And the woman said unto Saul, ‘I saw powers (elohim) coming up from the earth.’” Powers (here in the plural form) implies two. So who were they? Moses and Samuel. When Saul heard this, he was afraid, because he had called one, but two had arisen, as stated, “I saw powers coming up from the earth.” (Vs. 14:) “Then he said to her, ‘What does he look like?’ And she said, ‘An old man is coming up, and he is wrapped in a robe.’” They have said three things about bringing up a [ghost]. 1. The one bringing it up sees it but does not hear its voice. 2. The one asking for it hears its voice but does not see it. 3. Those standing there neither see it nor hear its voice. (Ibid.:) “An old man is coming up, and he is wrapped in a robe.” And elsewhere it says (in I Sam. 2:19), “His mother would make a little robe for him.”⁹Cf. above, Gen. 11:9. It was taught that this was the robe that grew upon him; in it he was buried; in it he rose up. It has been taught in the name of R. Nathan: A garment which goes down to the grave with a person is going to rise on him in the resurrection of the dead.¹⁰yKil. 9:4 (32b). Thus it is stated (in Job 38:14), “It is changed like clay under a seal, and they stand forth as in a garment.” (I Sam. 28:14-15) “Then Saul knew that it was Samuel; so he bowed with his face to the ground and did homage. Samuel said unto Saul, ‘Why have you disturbed me and brought me up? Have you no way to disturb your Creator except through me, in that you have made me an idol.¹¹See Gen. R. 96:5 (6).Did we not teach the following? Just as one exacts punishment from the worshiper, so does one exact punishment from those worshiped.’” Some say, “’Why have you disturbed me?’ [is meaning] that he said to him, ‘I was disturbed lest it be the Day of Judgment, and I was afraid.’” Now here is an argument a fortiori (qal wahomer): For if Samuel, the master of all the prophets, was afraid of the Day of Judgment, how much the more does the rest of humanity [have to fear]? When Rabbi would reach this verse (Amos 4:13), he would cry: “Hate evil and love good, and establish justice in the gate; perhaps the Lord, the God of hosts, will be gracious to the remnant of Joseph.” He said, “So much, and [only] ‘perhaps?’” [Similar is (Zeph. 2:3),] “Seek the Lord, all you humble of the land who have fulfilled His law, seek righteousness, seek humility; perhaps you will find shelter on the day of the Lord’s anger.” R. Haggai said, “[Similarly (in Lamentations 3:29),] ‘Let him put his mouth to the dirt, perhaps there is hope.’” [Similar is the verse (in Lamentations 12:14),] “For God will call every creature to account for everything unknown.” (I Sam. 28:15, cont.:) “And Saul said, ‘I am very distressed […], He (i.e., the Holy One, blessed be He) no longer answers me either through prophets or in dreams….” Why did he not [also] say to him, "[Or] by Urim and Thummim"?¹²According to vs. 6, the Holy One had also failed to answer Saul through this medium. R. Isaac said (Prov. 14:10), “’The heart knows its own bitterness,’ in that he had destroyed Nob, the city of priests.”¹³Lev. R. explains further, that if Saul had brought up the matter of the high priest’s Urim and Thummim, Samuel would have replied that it was he, Saul, who had done away with them by killing the priests at Nob. Samuel said to him, (I Sam. 28:17), “The Lord has done for Himself according to what He spoke through me; for the Lord has torn the kingship out of your hand and given it to your companion, to David.” He said to him, “When you were with us [in the flesh], you said to me (in I Sam. 15:28), ‘and given it to a companion of yours who is better than you’; and now you say, ‘to your companion, to David?’” He said to him. “When I was with you, I was in the world of falsehood, and I was telling you words of falsehood, because I was afraid of you, lest you kill me. Now, however, I am in the world of truth, you will only hear words of truth from me. He did not do this thing to you for no reason. Rather (according to I Sam. 28:18-19), ‘Because you did not hearken to the voice of the Lord and did not carry out his wrath against Amalek…. Moreover, the Lord will deliver Israel along with you into the hand of the Philistines; and tomorrow you and your sons will be with me.’”” With me,” [means] in my section [of heaven]. When he heard this, (according to vs. 20), “Immediately Saul fell full length to the ground, for he was terrified because of Samuel's words.” Abner and Amasa said to him, “What did [Samuel] say to you?” He said to them, “He said to me, ‘Tomorrow you will go down to battle and be victorious. In addition, your sons will be appointed to be great leaders’”. Resh Laqish said, “At that time the Holy One, blessed be He, called the ministering angels. He said to them, ‘Come and see the creature that I have created in My world. By universal custom when one goes to a banquet house, he does not take his children with him for fear of the evil eye; but this one, when he is going down to battle and knows that he will be killed, takes his sons with him and is happy over the divine justice that is striking him.’”¹⁴M. Pss. 7:2. R. Joshua of Sikhnin said in the name of R. Levi, “[This] teaches that the Holy One, blessed be He, showed Moses every generation and its expositors, every generation and its judges, every generation and its kings; and he showed him Saul and his sons falling by the sword.¹⁵Tanna deve Eliyahu Zuta, 6; cf. Sanh. 38b; AZ 5a, according to both of which the expositors and other generational leaders were shown to Adam. He said to him, ‘Master of the world, will the first king to stand over Your children be pierced by the sword?’ He said to him, ‘Moses, [why] are you telling me? Tell the priests whom he killed. [They are the ones] who are denouncing¹⁶Gk.: kategorein. him,’ as stated, ‘And the Lord spoke to Moses, “Speak to the priests.”’” Our masters have taught, “That righteous man (i.e., Saul) was killed for five sins. Thus it is stated (in I Chron. 10:13), ‘So Saul died for his transgression which he committed against the Lord’: Because he had destroyed Nob, the city of priests; Because he had spared Agag; Because he had not hearkened to Samuel, as stated (in I Sam. 10:8), ‘wait seven days …,’ since he did not do so; but (according to I Sam. 13:12), ‘and I forced myself to offer the burnt offering’; (In I Chron. 10:13-14) ‘and also he inquired for counsel through a ghost; And he did not inquire through the Lord.’”

Another interpretation (of Lev. 12:2), “and bears a male”: This text is related (to I Sam. 2:2), “There is no holy one like the Lord, for there is none beside You.” What is the meaning of “for there is none beside You (bltk, traditionally voweled as biltekha)?” A king of flesh and blood builds a palace,⁵Gk.: palatinos; Lat.: palatium. and his building outlasts (rt.: blh) him; but the Holy One, blessed be He, is outlasting the world, as it were, “for there is none outlasting you (reading bltk, voweled as ballotekha).”⁶Meg. 14a. (I Sam. 2:2, cont.:) “And there is no rock (tswr) like our God.” How so? Flesh and blood fashions (rt.: tswr) an image (rt.: tswr) upon the wall, but is he able to fashion (tswr) it upon the water? The Holy One, blessed be He, fashions (rt.: tswr) the embryo in its mother's belly in the middle of water. Ergo (in I Sam. 2:2), “and there is no rock (tswr) like our God.” Another interpretation (of I Sam. 2:2), “and there is no rock (tswr) like our God: Flesh and blood fashions (rt.: tswr) an image (rt.: tswr) upon the wall, but is he able to fashion (tswr) a spirit and a soul into it? The Holy One, blessed be He, fashions (rt.: tswr) the embryo in its mother's belly and places a spirit and soul into it. Ergo (in I Sam. 2:2), “and there is no rock (tswr) like our God.” Another interpretation (of I Sam. 2:2), “and there is no rock (tswr) like our God”: When flesh and blood fashions (rt.: tswr) an image (rt.: tswr), he (the fashioner) speaks, but his image does not speak. [Still, he] praises his image. In the case of the Holy One, blessed be He, however, His image stands up and praises Him. When flesh and blood wants to fashion an image, how many ingredients must he bring before he fashions it? But the Holy One, blessed be He, fashions an image out of a single drop (of seminal fluid). Come and see the peacock⁷Gk.: taos. in which there are three hundred sixty-six kinds of colors; yet it is created from a single drop of white stuff. Now you should not [only] speak about a bird, but also about a human being, who is fashioned from a single drop of white stuff. Thus it is stated (in Lev. 12:2), “When a woman emits her seed and bears a male.” Ergo (in I Sam. 2:2), “and there is no rock (tswr) like our God.” When a king of flesh and blood fashions an image, his image does not make [another] image; but when the Holy One, blessed be He, fashions an image, His image does make [another] image, for it fashions the woman, and the woman bears an image like it.

And Abraham was old, well stricken in age (Gen. 24:1). R. Joshua the son of Nahmani said: Men become old prematurely because of four things: fear, grief caused by children, a wicked wife, and wars. We learn about fear from David, as it is written: But David would not go before it to inquire of God; for he was terrified because of the sword of the angel of the Lord (I Chron. 21:30), and that is followed by the verse: And David was old (ibid., v. 31). The consequences of grief brought on by children we learn from Eli. It is written: Now Eli was very old; and he heard all that his sons did to all Israel (I Sam. 2:21). The effect of wars is recorded in what happened to Joshua after he fought with the thirty-one kings: And Joshua was old, well stricken with years (Josh. 23:1). We read about what transpires because of a wicked wife, in the verse: It came to pass, when Solomon was old, that his wives turned away his heart after other gods (I Kings 11:4). However, Abraham’s wife honored him and called him my lord, as is said: And my lord is old (Gen. 18:12). Concerning her Scripture states: A Virtuous woman is a crown to her husband (Prov. 12:4). Hence, it is written of him: And the Lord had blessed Abraham in all things (Gen. 24:1).

"Let not the rich person glorify themselves with their wealth (Yirm 9:22)." This [refers to] Korach the Levite, who had three hundred mules just to carry the load of the keys to his hidden storehouses. His wealth was so much the more so, wondrous and vast. Where did he get all this money? From the money that Yosef the Righteous had collected in Egypt [in return for distributing the stored grain during the seven years of famine], which had filled three towers. Each tower was a hundred amot [about 180 feet] deep, a hundred amot wide, and one hundred amot inside. Yosef gave them all to the house of Pharaoh, and did not give his children even five silver [coins]. For what reason? Because he proceeded faithfully, as it says (Ber 47:14), "Yosef brought the silver into Pharaoh's house." When Korach found one of these towers, he became proud of his wealth. Another one was found by Antoninus, and the third is hidden for the World to Come. What was the origin of Korach's dispute with Moshe and with Aharon? It was for the sake of a particular widow who had a single ewe. When she came to shear it [for the first time], Aharon heard and took the wool. She went to Korach and cried out and wept, telling him, "This and this has Aharon done to me." Korach came by Aharon and said to him, "What is it with you and this widow, that poor woman? Return to her her wool!" Aharon said to him, "It is mine according to the Torah, for as it says, 'the premier-part of the shearing of your sheep you are to give him' (Dev 18:4)." What did Korach do? He took four silver [coins] and gave [them] to her. She went off, and Korach went full of anger. The days [passed] and the ewe gave birth to a [first-born] male. Aharon heard and took the lamb. She went before Korach, crying out and weeping. Korach said to Aharon, "What is it with you and the poor woman, this widow?" He said to him, "It is mine according to the Torah, for as it says, 'every firstling that is born in your flock and in your herd, the male-one, you are to hallow to ha-Shem your God' (Dev 15:19)." Korach went on his way, full of anger. When the widow saw this, she went and slaughtered the ewe. Aharon heard, and came and took the shankbone, the jawbone, and the rough-stomach. Korach said to him, "What is it with you and this widow?" He said to him, "They are mine according to the Torah, for as it says, 'the priest is to be given the shankbone, the jawbone, and the rough-stomach' (Dev 18:3)." And Korach went, full of anger. When the widow saw this, she stood and made an oath, saying the meat of this ewe is set-aside for me. Aharon heard and took all the meat, as it says, 'everything specially-devoted in Israel -- it is for you' (Bam 18:14, Parshat Korach)." He [Korach] said to him [Moshe], "Why should you, son of Amram, establish authority over us?" [not in ed. Jellinek: 'Should you pluck out the eyes of these men, we will not come up.' They said this verse specifically against Moshe and Aharon.] Moshe said to him, "To the morrow, judgement." In the morning, Korach had gathered to him 250 men (and alongside Moshe and Aharon, all the prophets), these with their fire pans, these offering sacrifices and these burning incense. Immediately Moshe Rabbeinu stood in prayer before ha-Shem and said, "Multiplier of Universes, is this prophecy you have sent us true?" Ha-Shem replied to him, "It is true. And you will see what I will do to Korach." This is why he was named Korach -- for in his days, 'a void was created in Israel' (Sanhedrin 109b). Moshe said further before the Holy One of Blessing, "If these die as all people do, if their lot be the common fate of all humanity, ha-Shem did not send me (Bam 16:29)." The Holy One of Blessing said to Moshe, "You have rejected a major principle of faith" (Passover Haggadah, Maggid, Four Children; and Yer. Sanhedrin 10:1, 50a). Moshe said before the Holy One of Blessing, "Multiplier of Universes, 'if ha-Shem creates a new creation...' (Bam 16:30). The Holy One of Blessing said to him, "I will do according to your will." Immediately the Holy One of Blessing hinted to the ground and it swallowed them [Korach and his followers] up to their navels. Korach and all his household cried out and said, "Moshe! Moshe! Have mercy on us!" Moshe said to them, "'Too much is yours, Sons of Levi!' (Bam 16:7)." Immediately they were swallowed up [by the earth], and the rest were burned up [by fire], as it says, 'so they went down, they and all theirs, alive, into Sheol; the earth covered them (Bam 16:33).' And it is written, 'fire went out from before the presence of ha-Shem and consumed the fifty and two hundred men, those who had brought-near the incense.' Those that descended below the earth remained there. And they reasoned that they would never rise up [again]. Until Hannah came and prophesied for them, as it [the song of Hannah] says, 'ha-Shem brings death and gives life, lowers to Sheol and raises up' (Shmuel I 2:6). But with all this, they didn't believe that they would rise again, until the Beit ha-Mikdash was destroyed and the gates of the Beit ha-Mikdash were swallowed up, as it says, 'her gates have sunk into the ground' (Eichah 2:9). They [the gates] came by Korach and he grabbed hold of them. Immediately they believed and said, "When these gates rise up, so too will we rise up with them." And they were appointed the guardians [or, those who carried out the observances] over those gates until they rise up. Thus was Korach and his wealth obliterated from among the community. Therefore it says, 'Do not praise the wealthy for their wealth,' for all wealth belongs to the Holy One of Blessing. As it says, 'Mine is the silver and mine is the gold -- the word of ha-Shem, Master of Legions' (Hag 2:8). [ed. Jellinek: And it says, 'One who pursues righteousness and kindness will find life, righteousness, and honor' (Mish 21:21).]  

“He severed in his enflamed wrath all the horn of Israel; He retracted His right hand from before the enemy. He burned in Jacob like flaming fire, consuming all around” (Lamentations 2:3).
“He severed in his enflamed wrath all the horn of Israel.” There are ten horns: the horn of Abraham, the horn of Isaac, the horn of Joseph, the horn of Moses, the horn of Torah, the horn of priesthood, the horn of Levites, the horn of prophecy, the horn of the Temple, the horn of Israel, and some say, the horn of the Messiah.
The horn [keren] of Abraham, as it is stated: “My beloved had a vineyard in a fruitful corner [keren]” (Isaiah 5:1).⁷⁷The Sages identify the term “beloved” in the verse as referring to Abraham. See, similarly, Eikha Rabba Prologue 24; Eikha Rabba 1:1. The horn of Isaac, as it is stated: “Caught in the thicket by its horns” (Genesis 22:13). The horn of Joseph, as it is stated: “His horns are the horns of aurochs” (Deuteronomy 33:17). The horn of Moses, as it is written: “The skin of his face was radiant [karan]” (Exodus 34:29). The horn of Torah, as it is written: “Rays [karnayim] from His hand to him” (Habakkuk 3:4). The horn of priesthood, as it is written: “His horn is raised high in honor” (Psalms 112:9).⁷⁸This verse refers to honor [kavod], a term used particularly in regard to priests; see, e.g., Exodus 28:2, 40 (Maharzu). The horn of the Levites, as it is stated: “All of these were sons of Heiman, the king's seer in matters of God, to raise the horn” (I Chronicles 25:5).⁷⁹The reference is to a family of Levites. The horn of prophecy, as it is written: “My horn is exalted in the Lord” (I Samuel 2:1). The horn of the Temple, as it is written: “From the horns of the aurochs; answer me (Psalms 22:22).⁸⁰The midrash elsewhere (Midrash Tehillim 102) relates that David prayed to God that He save him from an auroch, and promised to build the Temple in return (Maharzu). The horn of Israel, as it is stated: “He raised a horn for His people” (Psalms 148:14). And some say the horn of the Messiah, as it is stated: “Exalt the horn of His anointed one” (I Samuel 2:10).⁸¹The word Messiah [mashiaḥ] literally means “anointed one.”
All of them were placed on the heads of the Israelites, and when they sinned they were taken from them. That is what is written: “He severed in His enflamed wrath all the horn of Israel.” They were given to the nations of the world. That is what is written: “Concerning the ten horns that were on its head, and the other that arose, and before which three fell” (Daniel 7:20), and it is written thereafter: “And the ten horns: From this kingdom, ten kings will arise, and another will arise after them, and he will be different from the earlier ones, and he will subdue three kings” (Daniel 7:24). When Israel repents, the Holy One blessed be He will restore them to their place. That is what is written: “All the horns of the wicked I will sever, while the horns of the righteous shall be raised” (Psalms 75:11). The horns that the Righteous One of the world severed, when will He restore them to their place? When the Holy One blessed be He exalts the horn of His anointed one, as it is written: “He will give strength to His king and exalt the glory of His anointed one” (I Samuel 2:10).
“He retracted His right hand from before the enemy.” Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: When iniquities were the cause and the enemies entered Jerusalem, they took the mighty of Israel and bound their hands behind them. The Holy One blessed be He said: ‘I wrote in the Torah: “I will be with him in distress” (Psalms 91:15), and now My children are wallowing in distress and I am in comfort?’ As it were, “He retracted His right hand.”⁸²The Hebrew phrase in the verse, usually translated “He retracted His right hand,” can also be translated “He put His right hand behind Him.” God does not respond to the atrocities and indignities committed by the enemy to His people, as though His hands are tied behind His back.
Ultimately He revealed it to Daniel. That is what is written: “But you, go to the end” (Daniel 12:13). [Daniel] said to Him: ‘To give an accounting?’ The Holy One blessed be He said to him: “And rest” (Daniel 12:13). He said to Him: ‘Will I rest forever?’ He said to him: “You will stand” (Daniel 12:13). He said to Him: ‘With whom, with the righteous or with the wicked?’ He said: “To your fate” (Daniel 12:13), with the righteous. He said to Him: ‘“At the end of days [hayamim]” (Daniel 12:13),⁸³This is when all the dead, righteous and wicked, will arise for judgment. or at the end of the right hand [hayamin]?’⁸⁴This is when God will reveal His right hand and bring salvation to the righteous. He said to him: ‘To the end of the right hand; that right hand that is subjugated. I put an end to My right hand.⁸⁵I put an end to the restrictions on My right hand. When I redeem My children, I will have redeemed My right hand.’ That is what David said: “So that Your beloved ones be saved, deliver Your right hand and answer me” (Psalms 60:7).

“He severed in his enflamed wrath all the horn of Israel; He retracted His right hand from before the enemy. He burned in Jacob like flaming fire, consuming all around” (Lamentations 2:3).
“He severed in his enflamed wrath all the horn of Israel.” There are ten horns: the horn of Abraham, the horn of Isaac, the horn of Joseph, the horn of Moses, the horn of Torah, the horn of priesthood, the horn of Levites, the horn of prophecy, the horn of the Temple, the horn of Israel, and some say, the horn of the Messiah.
The horn [keren] of Abraham, as it is stated: “My beloved had a vineyard in a fruitful corner [keren]” (Isaiah 5:1).⁷⁷The Sages identify the term “beloved” in the verse as referring to Abraham. See, similarly, Eikha Rabba Prologue 24; Eikha Rabba 1:1. The horn of Isaac, as it is stated: “Caught in the thicket by its horns” (Genesis 22:13). The horn of Joseph, as it is stated: “His horns are the horns of aurochs” (Deuteronomy 33:17). The horn of Moses, as it is written: “The skin of his face was radiant [karan]” (Exodus 34:29). The horn of Torah, as it is written: “Rays [karnayim] from His hand to him” (Habakkuk 3:4). The horn of priesthood, as it is written: “His horn is raised high in honor” (Psalms 112:9).⁷⁸This verse refers to honor [kavod], a term used particularly in regard to priests; see, e.g., Exodus 28:2, 40 (Maharzu). The horn of the Levites, as it is stated: “All of these were sons of Heiman, the king's seer in matters of God, to raise the horn” (I Chronicles 25:5).⁷⁹The reference is to a family of Levites. The horn of prophecy, as it is written: “My horn is exalted in the Lord” (I Samuel 2:1). The horn of the Temple, as it is written: “From the horns of the aurochs; answer me (Psalms 22:22).⁸⁰The midrash elsewhere (Midrash Tehillim 102) relates that David prayed to God that He save him from an auroch, and promised to build the Temple in return (Maharzu). The horn of Israel, as it is stated: “He raised a horn for His people” (Psalms 148:14). And some say the horn of the Messiah, as it is stated: “Exalt the horn of His anointed one” (I Samuel 2:10).⁸¹The word Messiah [mashiaḥ] literally means “anointed one.”
All of them were placed on the heads of the Israelites, and when they sinned they were taken from them. That is what is written: “He severed in His enflamed wrath all the horn of Israel.” They were given to the nations of the world. That is what is written: “Concerning the ten horns that were on its head, and the other that arose, and before which three fell” (Daniel 7:20), and it is written thereafter: “And the ten horns: From this kingdom, ten kings will arise, and another will arise after them, and he will be different from the earlier ones, and he will subdue three kings” (Daniel 7:24). When Israel repents, the Holy One blessed be He will restore them to their place. That is what is written: “All the horns of the wicked I will sever, while the horns of the righteous shall be raised” (Psalms 75:11). The horns that the Righteous One of the world severed, when will He restore them to their place? When the Holy One blessed be He exalts the horn of His anointed one, as it is written: “He will give strength to His king and exalt the glory of His anointed one” (I Samuel 2:10).
“He retracted His right hand from before the enemy.” Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: When iniquities were the cause and the enemies entered Jerusalem, they took the mighty of Israel and bound their hands behind them. The Holy One blessed be He said: ‘I wrote in the Torah: “I will be with him in distress” (Psalms 91:15), and now My children are wallowing in distress and I am in comfort?’ As it were, “He retracted His right hand.”⁸²The Hebrew phrase in the verse, usually translated “He retracted His right hand,” can also be translated “He put His right hand behind Him.” God does not respond to the atrocities and indignities committed by the enemy to His people, as though His hands are tied behind His back.
Ultimately He revealed it to Daniel. That is what is written: “But you, go to the end” (Daniel 12:13). [Daniel] said to Him: ‘To give an accounting?’ The Holy One blessed be He said to him: “And rest” (Daniel 12:13). He said to Him: ‘Will I rest forever?’ He said to him: “You will stand” (Daniel 12:13). He said to Him: ‘With whom, with the righteous or with the wicked?’ He said: “To your fate” (Daniel 12:13), with the righteous. He said to Him: ‘“At the end of days [hayamim]” (Daniel 12:13),⁸³This is when all the dead, righteous and wicked, will arise for judgment. or at the end of the right hand [hayamin]?’⁸⁴This is when God will reveal His right hand and bring salvation to the righteous. He said to him: ‘To the end of the right hand; that right hand that is subjugated. I put an end to My right hand.⁸⁵I put an end to the restrictions on My right hand. When I redeem My children, I will have redeemed My right hand.’ That is what David said: “So that Your beloved ones be saved, deliver Your right hand and answer me” (Psalms 60:7).

[(Lev. 12:2): WHEN A WOMAN EMITS HER SEED AND BEARS A MALE.] This text is related (to I Sam. 2:2): THERE IS NO HOLY ONE LIKE THE LORD, FOR THERE IS NONE BESIDE YOU. What is the meaning of FOR THERE IS NONE BESIDE YOU (BLTK, traditionally voweled as biltekha).⁶Tanh., Lev. 4:2. Simply this: A king of flesh and blood builds a palace,⁷Gk.: palatinos; Lat.: palatium. and his building outlasts (rt.: BLH) him; but the Holy One is outlasting the world, as it were, FOR THERE IS NONE OUTLASTING YOU (reading BLTK, voweled as ballotekha).⁸Meg. 14a. (I Sam. 2:2, cont.:) AND THERE IS NO ROCK (TsWR) LIKE OUR GOD. How so? Flesh and blood fashions (rt.: TsWR) an image (rt.: TsWR) upon the wall, but is he able to fashion (TsWR) it upon the water? The Holy One fashions (rt.: TsWR) the embryo in its mother's belly in the middle of water. Ergo (in I Sam. 2:2): AND THERE IS NO ROCK (TsWR) LIKE OUR GOD.

Another interpretation (of Gen. 28:10): AND JACOB SET OUT. This text is related (to I Sam. 2:9): HE SHALL PROTECT THE FEET OF HIS SAINTS. This refers to Abraham when he pursued the kings. Thus it is stated (in Is. 41:2): WHO HAS AROUSED < RIGHTEOUSNESS >⁵The word translated RIGHTEOUSNESS here (tsedeq) implies victory and success as well as righteousness. FROM THE EAST … ? (I Sam. 2:9, cont.:) BUT THE WICKED SHALL PERISH IN DARKNESS. These are the sixteen kings whom he killed in the darkness, as stated (in Gen. 14:15): THEN HE DEPLOYED < HIS FORCES > AGAINST THEM BY NIGHT.

Another interpretation (of I Sam. 2:2): AND THERE IS NO ROCK (TsWR) LIKE OUR GOD. When flesh and blood fashions (rt.: TsWR) an image (rt.: TsWR), he (the fashioner) speaks, but his image does not speak. [Still, he] praises his image. In the case of the Holy One, however, his image stands up and praises him. [Another interpretation (of I Sam. 2:2:) THERE IS NO ROCK (TsWR) LIKE OUR GOD.] When flesh and blood wants to fashion an image, how many ingredients must he bring before he fashions it? But the Holy One fashions an image out of a single drop (of seminal fluid). Come and see the peacock⁹Gk.: taos. in which there are three hundred sixty[-five] kinds of colors; yet it is created from a single drop of white stuff. Now you should not < only > speak about a bird, but also about a human being, who is fashioned from a single drop of white stuff. Thus it is stated (in Lev. 12:2): WHEN A WOMAN EMITS HER SEED AND BEARS A MALE. [Ergo (in I Sam. 2:2): AND THERE IS NO ROCK (TsWR) LIKE OUR GOD. Another interpretation: When a king of flesh and blood fashions a image, his image does not make < another > image; but when the Holy One fashions an image, his image does make < another > image, for it fashions the woman, and the woman bears an image like it. (Lev. 2:12:) WHEN A WOMAN EMITS HER SEED.]

Another interpretation (of I Sam. 2:9): HE SHALL PROTECT THE FEET OF HIS SAINTS. This refers to Jacob, when he set out to go to Haran; for the Holy One said this to him (in Gen. 28:15): SEE, I AM WITH YOU. (Ibid., cont.:) BUT THE WICKED SHALL PERISH IN DARKNESS. This refers to Esau, of whom it is stated (in Job 20:26): UTTER DARKNESS AWAITS HIS TREASURES; < AN UNFANNED FIRE SHALL CONSUME HIM >…. (Obad. 18:) THE HOUSE OF JACOB SHALL BE FIRE … AND THE HOUSE OF ESAU SHALL BE STRAW; < THEY SHALL BURN IT AND CONSUME IT >. When Esau set out to pursue Jacob, it was for ten hours that the Holy One concealed the day and made it evening. Accordingly, it is stated (in Gen. 28:11): WHEN HE CAME ACROSS A CERTAIN PLACE, < HE SPENT THE NIGHT THERE BECAUSE THE SUN HAD SET >. So Esau remained in the darkness and did not know where he was going. Thus it is stated (in I Sam. 2:9): BUT THE WICKED SHALL PERISH IN DARKNESS. Why? (Ibid., cont.:) BECAUSE ONE SHALL NOT PREVAIL BY STRENGTH. The Holy One said to him: Perhaps you think you are mighty! And in the world to come he (the Holy One) is also acting for Israel. Thus it is stated (in Ps. 97:11): LIGHT IS SOWN FOR THE RIGHTEOUS. It also says (in Prov. 4:18f.): BUT THE PATH⁶The Buber text has or (LIGHT) here instead orah (PATH). PATH not only fits better into the context, but also represents the traditional biblical text. OF THE RIGHTEOUS IS LIKE LUMINOUS SPLENDOR…. < BUT THE WAY OF THE WICKED IS LIKE DEEP DARKNESS; THEY DO NOT KNOW ON WHAT THEY WILL STUMBLE >. And if you have some doubts (about such treatment of the wicked), it has already happened in this world (to the Egyptians), as stated (in Exod. 10:23): NOR COULD ONE SEE HIS BROTHER.⁷As most translations recognize, the passage simply means that the Egyptians could not see each other under the plague of darkness; however, the midrash understands the Hebrew more literally as a parallel to Esau not being able to see his brother Jacob.

Another [explanation]: "Bring close the tribe of Levi, etc." - this is [the meaning of] what is written (Psalms 65:5), "Happy is the one whom You have chosen and You have brought close": Happy is the one whom the Holy One, blessed be He, has chosen, even though he has not brought him close. And happy is the man that He has brought close, even though He has not chosen him. And who is the one whom He has chosen? That is Avraham, as it is stated (Nehemiah 9:7), "You are He, Lord God, Who chose Avram." But He did not bring him close, but rather he brought himself close. The Holy One, blessed be He, chose Yaakov, as it is stated (Psalms 135:4), "For Yaakov did the Lord choose." And so [too] it says (Isaiah 41:8), "Yaakov whom You have chosen." But He did not bring him close, but rather he brought himself close, as it is stated (Genesis 25:27), "Yaakov was a simple man that sat in tents." He chose Moshe, as it is stated (Psalms 106:23), "were it not for Moshe, His chosen"; but He did not bring him close. Happy are those that the Holy One, blessed be He, chose, even though He did not bring them close. Come and see - the Holy One, blessed be He, brought Yitro close, but He did not choose him. He brought Rachav the prostitute close but He did not choose her. Happy are these that whom He brought close, even though He did not choose them. A [Roman] matron asked Rabbi Yose, "[Does] your God bring close whomever He wants (arbitrarily)?" [So] he brought a basket of figs in front of her and she would choose a nice one, she would choose it and eat it. He said to her, "You know how to choose, [does] the Holy One, blessed be He not know how to choose? The one whom He sees has good deeds, He chooses him and brings him close." Rabbi Nechemiah [said] in the name of Rabbi Shmuel bar Rabbi Yitschak, "Not all who are close are close, and not all who are distant are distant. There is one who is chosen and pushed off and brought close, [and] there is one who is chosen and pushed off and not brought close. Aharon was chosen - (I Samuel 2:28) 'And I chose him from all the tribes of Israel for Me as a priest.' And he was pushed off - (Deuteronomy 9:20) 'And with Aharon did the Lord get angry.' And it is written [after the event that the last verse cited was referring to] (Exodus 28:1), 'And you should bring close to you Aharon your brother.' Shaul was chosen - (I Samuel 10:24) 'Have you seen the one that the Lord chose?' And he was pushed off - (ibid., 15:11) 'I have regretted that I have crowned Shaul, etc.' And he was not brought close [again] - (ibid., 16:1) 'And I have been disgusted with him from ruling over Israel.' David was chosen - (Psalms 78:70) 'And He chose David, His servant.' And he was pushed off - (II Samuel 15:16-17) 'And the king went out, and all of household on his heels,... and they stood in Beit Merchak.'" Rabbi Yehoshua ben Levi said, "They excommunicated him. Nonetheless, he accepted his excommunication. This is [the meaning] of that which is written, (II Samuel 15:30) 'and David went up to the Ascent of Olives, he went up and cried, and his head was covered.'" "And he was brought close [again]." Rabbi Yudan said, "Eira Hayairi, the teacher of David, brought him close. This is what David says (Psalms 119:79), 'Let those that fear You (yeirecha) return to me, and they that know Your testimonies' - ['they that know'] is written as 'he that knows,' [meaning that] Eira Hayairi was his teacher and brought [David] close." Rabbi Yehoshua of Sakhnin said in the name of Rabbi Levi, "There are six that were chosen: the priesthood; the order of Levi; Israel; the monarchy of the house of David; Jerusalem; [and] the Temple. From where [do we know this about] the priesthood? Since it is written (I Samuel 2:28), 'And I chose him from all the tribes of Israel for Me as a priest.' From where [do we know this about] the order of Levi? As it is stated (Deuteronomy 18:5), 'As he was chosen by the Lord, your God.' From where [do we know this about]Israel? As it is stated (Ibid., 7:6), 'the Lord, your God, chose you.' From where [do we know this about] the monarchy of the house of David? As it is stated (Psalms 78:70), 'And He chose David, His servant.' From where [do we know this about] Jerusalem? As it is stated (I Kings 11:32), 'the city that you chose.' From where [do we know this about] the Temple? As it stated (II Chronicles 7:16), 'I have chosen and sanctified this house.'" David [meant to say in Psalms 65:5], "Happy is the one whom the Holy One, blessed be He, has chosen, and happy is the one that He has brought close. And who is the one who is doubly happy? The one that the Holy One, blessed be He, chose and brought close." And who is that? That is Aharon and [the tribe of] Levi. From where [do we know this about] Aharon? Since it is written (I Samuel 2:28), "And I chose him from all the tribes of Israel for Me as a priest." And from where [do we know] that He brought him close? As it is stated (Exodus 28:1), "And you should bring close to you Aharon your brother." The Holy One, blessed be He chose Levi, as it is stated (Deuteronomy 18:5), "As he was chosen by the Lord, your God." And from where [do we know] that He brought him close? As it is stated [here], "Bring close the tribe of Levi, and stand [it up]." And about them the verse (Psalms 65:5) says, "Happy is the one whom You have chosen and You have brought close, who dwells in your courtyards"; as you say (Numbers 3:7), "And they shall keep his charge, and the charge of the whole congregation, etc." [The continuation of Psalms 65:5 is:] "let us be satiated from the good of Your house" - that thy would eat from the tithes that were brought to the [Temple], as you would say (Numbers 18:21), "To the house of Levi, behold, I have given all tithe in Israel for an inheritance, etc."

Another interpretation (of I Sam. 2:9): HE SHALL PROTECT THE FEET OF HIS SAINTS. When Jacob set out from his father's house, he set out with only his staff, as stated (in Gen. 32:11 [10]): FOR WITH < ONLY > MY STAFF DID I CROSS THIS JORDAN. The Holy One said to Isaac: Did your father, Abraham, do this to you? Did he not give you everything that he had? It is so stated (in Gen. 25:5): BUT ABRAHAM GAVE ALL THAT HE HAD TO ISAAC. < There is > also this (in Gen. 24:2): SO ABRAHAM SAID UNTO THE SENIOR SERVANT OF HIS HOUSE, THE ONE WHO RULED OVER ALL THAT HE HAD. R. Samuel bar Isaac said: What is the meaning of THE ONE WHO RULED? When he had made him a ruler over all that he had, he said: Even if you < must > give away everything that belongs to me, take a wife for my son from there. (Gen. 24:10:) THEN THE SERVANT TOOK TEN CAMELS FROM THE CAMELS OF HIS MASTER, AND WENT WITH ALL HIS MASTER'S GOODS IN HIS HAND. This refers to a diatheke⁸The Greek words means “covenant.” {gift certificate} which he carried in his hand.⁹See Gen. R. 59:11 and some versions of PRE 16. Both use the word diatheke in this context. Cf. Gen. R. 61:6. (Ergo, in Gen. 25:5:) BUT ABRAHAM GAVE ALL THAT HE HAD TO ISAAC. The servant began distributing earrings to one woman, necklaces¹⁰Lat.: catellae. to another, and rings to still another. This is what the text means (in Prov. 11:24): THERE IS ONE WHO DISPENSES LIBERALLY AND STILL INCREASES. The Holy One has blessed him. Thus it is stated (in Gen. 25:11): AND IT CAME TO PASS AFTER THE DEATH OF ABRAHAM THAT GOD BLESSED HIS SON ISAAC. But Isaac did not do so for Jacob. Instead he had him set out empty-handed. The Holy One said (in Prov. 11:24, cont.): ANOTHER HOLDS BACK FROM WHAT IS RIGHT, YET THE RESULT IS WANT. And what happened to him (Isaac)? The Divine Presence departed from him. So you find him (the Holy One) speaking with him only when he died. Come and see what Esau the Wicked did to Jacob. He saw him empty-handed and did not show him mercy. Instead he said: See, I am ahead of him, and he cannot pass me on the way. So I will kill him there. And where is it shown? Where the prophet said so (in Amos 1:11): < THUS SAYS THE LORD: FOR THREE TRANSGRESSIONS OF EDOM AND FOR FOUR I WILL NOT RESCIND IT (the punishment) > BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD. Jacob knew < about it > and raised his eyes to the Holy One. Now he had performed miracles with him (Jacob); so he put {his staff for him in his hand} [his staff into the Jordan]. Then the Jordan divided for him, and he crossed. Thus it is stated (in Gen. 32:11 [10]): FOR WITH MY STAFF DID I CROSS THIS JORDAN. So Esau was waiting on the way, but Jacob did not pass on the way. When Esau perceived that Jacob had fled and crossed the Jordan, what did he do? He pursued him and found him in a cave, a place like the bath that is in Tiberias.¹¹Cf. Gen. R. 75:5. Jacob had said: There is no bread and no food at hand. I shall go in and get warm in the bath. Esau the Wicked came and had the bath surrounded the so that he would die in it. The Holy One said to him: < Since > you are the most wicked man in the world, are you to be paired¹²The verb is related to the Greek noun zeugos (“yoke of beasts”). against him? Immediately the Holy One said to Jacob: What are you afraid of? See, I am with you. Jacob said to him: Sovereign of the World, inasmuch as I am trusting you and you are making me a promise, I will have trust [and set out. (Gen. 28:10:) AND JACOB SET OUT FROM BEERSHEBA].

(Ps. 11, 3) For [if] the foundations be torn down, and what would the upright do? R. Juda and R. Eina differ. According to one it means: "If Ezekiah and his party would have been destroyed, how could [the promise of the Lord] be fulfilled?" And according to the other: "If the Temple would have been destroyed by Sancherib, [in accordance with the advice of Shebna], what would have become of the wonderful miracles of the Lord?" And according to Ulla this refers to the thoughts of that wicked (Shebna): "If they would not have been destroyed, what would have become of the righteous Hezekiah?" The interpretation of the one who explains that the passage for the foundation be torn down refers to Shebna's thoughts, is readily understood, as it is said (I Sam. 21, 13) And David laid up these words in his heart. The interpretation of the one who explains the word foundation to mean the Temple, is also evident, as we are taught in a Mishnah that a stone was placed in the Temple from the time of the first prophets, with the name Shethiha (foundation). But he who explains the passage to mean Hezekiah and his party, where is it to be found that the word foundation refers to the righteous? From the following passage (I Sam. 2, 8) For the pillars of the earth are the Lord's, and He hath set the world upon them. [Pillars, are the righteous, on which He hath set, the foundation]. And if you wish I will say from the following (Is. 28, 29) Wonderful is He in counsel, and excellent in His wise deeds. R. Chanina said: Why is the Torah called Tushiya? Because the study of it weakens the strength of man. Others explain: Because it was given in silence because of Satan. Others, again, explain it that they are mere words, and yet the world is built upon them.

Who causeth the grass to spring forth for the cattle (ibid., v. 14). There are three things a man does not wish to have happen to him: weeds in his field; a woman among his sons; and ferment within his wine. Yet all three were created to meet the needs of the world. And thus it is said: O Lord my God, Thou art very great (ibid., v. 1). Another comment on O Lord my God, Thou are very great: Thou art very great refers to the wondrous deeds You performed for man when you gave him old age and a hoary head. If this had not been done, men would not know whom to honor. The word very alludes only to old age, as it is said: Eli was very old (I Sam. 2:22). Thou art clothed with glory and majesty (Ps. 104:1). Glory signifies the strength with which I clothed you at the sea, as is said: The Lord is my strength and my song (Exod. 15:2). R. Judah the son of Ilai said: He praised Me and I praised him (Israel). Majesty alludes to the majesty with which you were adorned through Me at Sinai above all the nations of the world. R. Judah the son of Simon stated: Because they declared: All that the Lord hath spoken we will do and hear (Exod. 24:7), Scripture speaks of them at that moment As a lily between the thorns (Song 2:22). Another comment on Thou art clothed with majesty and glory. This refers to the adornment with which you crowned the head of Abraham when you gave him the crown of old age, as it is said: And Abraham was old.

R. Chiya b. Abba, in the name of R. Jochanan, said: "A righteous man does not depart from the world, till another righteous man like him has been born, as it is said (Ecc. 1, 5) The sun rises, the sun goes down; i.e., before the sum of Eli had been extinguished, the sun of Samuel of Ramah already shone." Again said R. Chiya b. Abba, in the name of R. Jochanan: "The Holy One, praised be He! perceived that the righteous men were few, so He planted them in every generation, as it is said (I Sam. 2, 8) For the Lord's are the pillars of the earth, on which He hath set the world." Again said R. Chiya b. Abba, in the name of R. Jochanan: "Even through the merits of one righteous man, the world can exist, as it is said (Prov. 10, 25) The righteous is the foundation of the world." R. Chiya b. Abba said on his own authority: "We infer it from the following passage (I Sam. 2, 9) He ever guardeth the feet of His pious one." But the Khasidav (pious ones) are spoken of in the plural?" R. Nachman remarked: "It is nevertheless spelled in the singular." R. Chiya b. Abba said further, in the name of R. Jochanan: "When a man has lived the greater part of his life without having sinned, he will sin no more, for it is said (Ib.) He ever guardeth the feet [the end] of His pious ones." At the school of R. Shila it was said: "When a man has had occasion to commit a sin once and twice, and he escapes committing it, he will be guarded thereafter from sinning, as it is said (Ib.) He ever guardeth the feet of His pious ones."

R. Chiya b. Abba, in the name of R. Jochanan, said: "A righteous man does not depart from the world, till another righteous man like him has been born, as it is said (Ecc. 1, 5) The sun rises, the sun goes down; i.e., before the sum of Eli had been extinguished, the sun of Samuel of Ramah already shone." Again said R. Chiya b. Abba, in the name of R. Jochanan: "The Holy One, praised be He! perceived that the righteous men were few, so He planted them in every generation, as it is said (I Sam. 2, 8) For the Lord's are the pillars of the earth, on which He hath set the world." Again said R. Chiya b. Abba, in the name of R. Jochanan: "Even through the merits of one righteous man, the world can exist, as it is said (Prov. 10, 25) The righteous is the foundation of the world." R. Chiya b. Abba said on his own authority: "We infer it from the following passage (I Sam. 2, 9) He ever guardeth the feet of His pious one." But the Khasidav (pious ones) are spoken of in the plural?" R. Nachman remarked: "It is nevertheless spelled in the singular." R. Chiya b. Abba said further, in the name of R. Jochanan: "When a man has lived the greater part of his life without having sinned, he will sin no more, for it is said (Ib.) He ever guardeth the feet [the end] of His pious ones." At the school of R. Shila it was said: "When a man has had occasion to commit a sin once and twice, and he escapes committing it, he will be guarded thereafter from sinning, as it is said (Ib.) He ever guardeth the feet of His pious ones."

(Lev. 20:27:) WHEN A MAN OR A WOMAN HAS A GHOST OR A FAMILIAR SPIRIT. What is written after that (in Lev. 21:1)? SPEAK UNTO THE PRIESTS. What relation does the one have to the other? It is simply that the Holy One foresaw that Saul was going to be king over Israel and kill the priests; then inquire of a ghost and a familiar spirit. It is so stated (in I Sam. 28:7): THEN SAUL SAID {UNTO} [TO] HIS SERVANTS: SEEK ME OUT A WOMAN WHO CONTROLS A GHOST. Resh Laqish said: To what is Saul comparable?⁷Tanh., Lev. 8:2; Lev. R. 26:7; M. Sam. 24. To a king who entered a province and said: All the cocks in this province are to be slaughtered tonight. < When > he wished to depart on his way, he said: Is there no cock to crow here? They said to him: Did you not order them to be killed? Here also (in I Sam. 28:3) Saul had put away the ghosts and the familiar spirits; so Saul said (in vs. 7) SEEK ME OUT A WOMAN WHO CONTROLS A GHOST < …. > (Vs. 8:) THEN SAUL DISGUISED HIMSELF. What is the meaning of DISGUISED HIMSELF (rt.: HPSh)? That he had become divested (rt.: HPSh) of the kingship. (Ibid., cont.:) AND HE WENT WITH TWO MEN. WHO WERE THEY? Abner and Amasai.⁸The parallels in the traditional Tanh., Lev. 8:2, in Lev. R. 26:7, and in M. Sam. 24 all read, “Abner and Amasa.” Torah has taught proper protocol, that one does not leave on a journey (at night) by oneself; and our father Abraham acted accordingly (in Gen. 22:3): AND HE (i.e., Abraham) TOOK WITH HIM TWO OF HIS SERVANTS {AND HIS SON ISAAC}. And so (in I Sam. 28:8): AND HE (Saul) WENT WITH TWO OF HIS SERVANTS (sic). (Ibid., cont.:) AND THEY CAME UNTO THE WOMAN AT NIGHT. Was it at Night? It is simply that this time was for them as black as night. (Ibid., cont.:) THEN HE SAID: PLEASE DIVINE FOR ME THROUGH A GHOST…. (Vs. 9:) BUT SHE SAID UNTO {SAUL} [HIM]: SEE HERE, YOU KNOW WHAT SAUL HAS DONE, HOW HE HAS ROOTED OUT THE GHOSTS AND THE FAMILIAR {SPIRIT} [SPIRITS] < FROM THE LAND >. Immediately (in vs. 10): SAUL SWORE TO HER BY THE LORD, SAYING: [AS THE LORD LIVES,] NO PUNISHMENT SHALL BEFALL YOU OVER THIS MATTER. Resh Laqish said: To what is Saul comparable? To a woman who was situated with her lover and swore by the life of her husband. (Vs. 11:) THEN THE WOMAN SAID: WHOM (mi) SHALL I BRING UP FOR YOU? One of those who say (as in Exod. 15:11): WHO (mi) IS LIKE YOU < AMONG THE GODS, O LORD >?⁹Words spoken by Moses, typifying the righteous. The verse is suggested by the mi in Saul’s question. or one of those who say (as in Exod. 5:2:)¹⁰Words spoken by Pharaoh, typifying the wicked. WHO IS THE LORD? He said to her (in I Sam. 28:11, cont.:) BRING UP SAMUEL FOR ME. She did what she did and brought him up. (Vs. 12:) WHEN THE WOMAN SAW SAMUEL, SHE CRIED OUT [WITH] A LOUD VOICE, AND < THE WOMAN > SPOKE < UNTO SAUL, SAYING >: WHY HAVE YOU DECEIVED ME? FOR YOU ARE SAUL. How did she know? Our masters have said: < A ghost > does not come up for a king as it comes up for a commoner.¹¹Gk.: idiotes. For the king its face is up and its feet down, just like everyone < on earth >; but for the commoner its feet are up and its face down. (Vs. 13:) THEN THE KING SAID TO HER: [DO NOT BE AFRAID; FOR] WHAT DO YOU SEE? AND THE WOMAN SAID UNTO SAUL: I SEE A GOD COMING UP FROM THE EARTH. COMING UP (here in the plural form) implies two. So who were they? Moses and Samuel. When Saul heard this, he was afraid, because he had called one, but two had arisen. (Vs. 14:) THEN HE SAID TO HER: WHAT DOES HE LOOK LIKE? AND SHE SAID: AN OLD MAN IS COMING UP, AND HE IS WRAPPED IN A ROBE. They have said three things about bringing up a ghost. 1. The one bringing it up sees it but does not hear its voice. 2. The one asking for it hears its voice but does not see it. 3. Those standing there neither see it nor hear its voice. (Ibid.:) AN OLD MAN IS COMING UP, AND HE IS WRAPPED IN A ROBE. And elsewhere it says (in I Sam. 2:19): HIS MOTHER WOULD MAKE A LITTLE ROBE FOR HIM.¹²Cf. above, Gen. 11:9. < This verse > teaches that the robe grew on him. In it he was buried; in it he rose up. It has been taught in the name of R. Nathan: A garment which goes down to the grave with a person is going to rise on him in the resurrection of the dead.¹³yKil. 9:4 (32b). Thus it is stated (in Job 38:14): IT IS CHANGED LIKE CLAY UNDER A SEAL, AND THEY STAND FORTH AS IN A GARMENT. (I Sam. 28:14–15:) THEN SAUL KNEW THAT IT WAS SAMUEL; SO HE BOWED WITH HIS FACE TO THE GROUND AND DID HOMAGE. SAMUEL SAID UNTO SAUL: WHY HAVE YOU DISTURBED ME AND BROUGHT ME UP? Have you no way to disturb your creator except through me, in that you have made me an idol.¹⁴See Gen. R. 96:5 (6). Did we not teach the following? Just as one exacts punishment from the worshiper, so does one exact punishment from those worshiped. Some say: WHY HAVE YOU DISTURBED ME? What he said to him was: I was disturbed lest it be the day of judgment, and I was afraid. Now here is an argument a fortiori (qal wahomer); for if Samuel, [the greatest] of all the prophets, was afraid of the day of judgment, how much the more does the rest of humanity < have to fear >? (Vs. 15, cont.:) AND SAUL SAID {UNTO SAMUEL}: I AM VERY DISTRESSED….¹⁵Other midrashim add other vss., such as Amos 5:15, in this context. Apart from the parallels mentioned above, see Lam. R. 3:29f. (9); Eccl. R. 12:14:1. [HE (i.e., the Holy One) NO LONGER ANSWERS ME EITHER THROUGH PROPHETS OR IN DREAMS.] Why did he not < also > say to him: "< Or > by Urim and Thummim"?¹⁶According to vs. 6, the Holy One had also failed to answer Saul through this medium. R. Isaac said: (Prov. 14:10:) THE HEART KNOWS ITS OWN BITTERNESS, in that he had destroyed Nob, the city of priests.¹⁷Lev. R. explains further, that if Saul had brought up the matter of the high priest’s Urim and Thummim, Samuel would have replied that it was he, Saul, who had done away with them by killing the priests at Nob. Similarly, the parallel in Tanh., Lev. 8:2. (I Sam. 28:17:) MOREOVER, THE LORD HAS DONE TO YOU¹⁸The text here follows a reading that agrees with the Septuagint here rather than the Masoretic Text, which reads: FOR HIMSELF. ACCORDING TO WHAT HE SPOKE THROUGH ME; FOR THE LORD HAS TORN THE KINGSHIP OUT OF YOUR HAND AND GIVEN IT TO DAVID. He said to him: [When you were with us < in the flesh >, you said to me (in I Sam. 15:28): < THE LORD HAS TORN THE KINGSHIP OVER ISRAEL FROM YOU TODAY, > AND GIVEN IT TO A COMPANION OF YOURS WHO IS BETTER THAN YOU. He said to him:] When I was with you in the world of falsehood, I was telling you words of falsehood, because I was afraid of you, lest you kill me. Now, however, I am in the world of truth, you will only hear words of truth from me. He did not do this thing to you for no reason. Rather (according to I Sam. 28:18–19): BECAUSE YOU DID NOT HEARKEN TO THE VOICE OF THE LORD, AND DID NOT CARRY OUT HIS WRATH AGAINST AMALEK [….] MOREOVER, THE LORD WILL DELIVER ISRAEL ALONG WITH YOU INTO THE HAND OF THE PHILISTINES; AND TOMORROW YOU AND YOUR SONS WILL BE WITH ME. WITH ME < means >: In my section < of heaven >. When he heard this, (according to vs. 20): IMMEDIATELY SAUL FELL FULL LENGTH TO THE GROUND, FOR HE WAS TERRIFIED BECAUSE OF SAMUEL'S WORDS. Abner and Amasa said to him: What did Samuel say to you? He said to them: He said to me: Tomorrow you will go down to battle and be victorious. In addition, your sons will be appointed their superiors. Resh Laqish said: At that time the Holy One called the ministering angels. He said to them: Come and see the creature that I have created in my world. By universal custom when one goes to a banquet house, he does not take his children with him for fear of the evil eye; but this one, when he is going down to battle and knows that he will be killed, takes his sons with him, and is happy over the divine justice that is striking him.¹⁹M. Pss. 7:2. R. Joshua of Sikhnin said in the name of R. Levi: < Lev. 21:1: SPEAK UNTO THE PRIESTS. These words > teach that the Holy One showed Moses every generation and its expositors, every generation and its judges, every generation and its kings; and he showed him Saul and his sons falling by the sword.²⁰Tanna deve Eliyahu Zuta, 6; cf. Sanh. 38b; AZ 5a, according to both of which the expositors and other generational leaders were shown to Adam. He said to him: Sovereign of the World, will the first king to stand over your children be pierced by the sword? He said to him: Moses, < why > are you telling me? Tell the priests whom he killed. < They are the ones > who are denouncing²¹Gk.: kategorein. him. Our masters have taught: That righteous man (i.e., Saul) was killed for five sins. Thus it is stated (in I Chron. 10:13): SO SAUL DIED FOR HIS TRANSGRESSION WHICH HE COMMITTED AGAINST THE LORD:

Our masters say: Even if they had garments at the cleaner, they (i.e., the garments) came rolling and were swallowed up along with < their owners >. R. Samuel bar Nahmani said: Even a needle which had been borrowed (Sh'WLH) from them by an Israelite, it also was swallowed up along with them.¹⁹ySahn. 10:1 (28a). It is so stated (in Numb. 16:33): SO THEY AND ALL THAT BELONGED TO THEM WENT DOWN ALIVE INTO SHEOL(Sh'WLH).²⁰I.e., with what had been borrowed (Sh’WLH). Once they had been swallowed up, they cried out and said: Moses is king and prophet, Aaron is high priest, and Torah has been given from the heavens. Moreover, the sound of their voice went through the whole camp of Israel, as stated (in Numb. 16:34): THEN ALL ISRAEL, SINCE THEY WERE ROUND ABOUT THEM, FLED AT THEIR CRY…. Why all this? Because he had sided against the Holy One. But nevertheless, in the world to come they are going to rise.²¹Cf. ARN, A, 36; Sanh. 10:3; also Sanh. 109b; 110b. R. Judah ben Betera teaches that they do have a share in the world to come. What is written about it (in Numb. 16:33, cont.)? AND THEY VANISHED FROM THE MIDST OF THE COMMUNITY. It is also stated by David (in Ps. 119:176): I HAVE GONE ASTRAY LIKE A LOST (rt. 'BD) SHEEP; SEEK OUT YOUR SERVANT, FOR I DO NOT FORGET YOUR COMMANDMENTS. Just as a loss (rt. 'BD), which is written concerning David, is going to be searched for; so (in Numb. 16:33) this loss (rt. 'BD) is going to be searched for. So also you find that Hannah prayed for them in a prayer,²²Tefillah. This word suggests the Eighteen Benedictions (Shemoneh ‘Esreh), which is also called the tefillah. Moreover I Sam. 2:6 contains wording similar to the second of these prayers, which concerns the resurrection. which is uttered (in I Sam. 2:6): THE LORD BRINGS DEATH AND GIVES LIFE; HE BRINGS DOWN TO SHEOL AND RAISES UP.²³Cf. above, Numb. 5:27 at the end, and the note there.

“Let us exult and rejoice in you.” Ten expressions of joy are employed in Israel’s regard: Gila, sisa, simḥa, rina, pitzḥa, tzahala, alatza, elza, ḥedva, terua. Gila, “rejoice [gili] greatly, daughter of Zion” (Zechariah 9:9); sisa, “I will be gladdened [sos asis] in the Lord” (Isaiah 61:10); simḥa, “rejoice [simḥu] with Jerusalem” (Isaiah 66:10); rina, “sing [roni] and rejoice, daughter of Zion” (Zechariah 2:14); pitzḥa, “burst [pitzḥi] into song and rejoice” (Isaiah 54:1); tzahala, “shout [tzahali] and sing” (Isaiah 12:6); alatza, “my heart rejoices [alatz] in the Lord” (I Samuel 2:1); elza, “my heart exults [vaya’aloz], and with my song I give thanks to Him” (Psalms 28:7); ḥedva, “the children of Israel…performed [the dedication of this House of God with joy [beḥedva]]” (Ezra 6:16); terua, “shout with joy [hariu] to the Lord, all the earth” (Psalms 98:4), “shout [hariu] to God with a joyous voice” (Psalms 47:2). There are some who remove terua and insert ditza, just as you say: “Anguish rejoices [tadutz] before it” (Job 41:14); it dances like that mudfish.

We are taught that R. Simeon b. Jachai said: "Come and see how the Israelites are beloved by the Holy One, praised be He! Wherever they were exiled the Shechina accompanied them. When they were exiled in Egypt, the Shechina was with them, as is said (I Sam. 2, 27) Did I rveal Myself unto the house of thy father, when they were in Egypt? When they were exiled into Babylon the Shechina was with them, as is said (Is. 43, 14) For your sake I was sent to Babylon. And in the future, when they will be redeemed, the Shechina will also return with them, as is said (Deut. 30, 3) The Lord thy God will return thy captivity, and have mercy upon thee, V'heshib (He win bring back you) is not said, but V'Shab (He will return). We infer from this that the Holy One, praised be He! will return with the Israelites from the exile."

4) (Vayikra 13:2) ("A man, if there be in the skin of his flesh se'eth or sapachath or bahereth, and it shall be in the skin of his flesh a plague-spot of leprosy, then he shall be brought to Aaron the Cohein or to one of his sons, the Cohanim.") "in the skin of his flesh": What is the intent of this? Because it is written (Vayikra 13:3) "and hair in the plague-spot had turned white," I would think that this denotes only a site where white hair can grow. Whence would I derive (for inclusion) even a site where white hair cannot grow (like the palm of the hand)? From (the redundant) "in the skin of his flesh." "se'eth": This is (the distinct plague-spot known as) "se'eth." "bahereth": This is (the distinct plague-spot known as) "bahereth." "sapachath": This is an adjunct to (i.e., a lesser form of) se'eth, and its appearance is of lesser depth than that of bahereth. What is signified by "se'eth"? A "rising," as the appearance of a shadow, which seems higher than that of the sun. What is signified by (Vayikra 13:3) "deeper"? As the appearance of the sun, which seems deeper than that of the shadow. What is signified by "sapachath"? "adjunct," as it is written (I Samuel 2:36) "Join me ('sefacheini'), I pray you, to one of the priests' offices." "and it shall be": (We are hereby taught [by its being written "and it shall be" rather than "and they (se'eth, sapachath, and bahereth) shall be"]) that they combine with each other for purposes of negation (of leprosy), confirmation, and quarantine. "in the skin of his flesh": in (i.e., relative to) the skin of the flesh of the observed. In this connection it was stated: A very bright spot seems dull in a (light-complected) German, and a dull spot in an Ethiopian seems bright.

(Lev. 7:11:) “This is the law of the sacrifice for peace offerings." When they offered the sacrifice of the peace offerings, the Holy One, blessed be He, would lift up His face to (favor) them, as stated (in Numb. 6:26), “The Lord lift up His face unto you and grant you peace.” Is it possible for the Holy One, blessed be He, to [favor] mortals? Two verses contradict each other. One text says (in Ezek. 33:11), “Do I desire the death of the wicked?” The other text says (in I Sam. 2:25), “for the Lord took pleasure in slaying them.” How has He not taken pleasure in the death of the wicked? It is simply that before their verdict was sealed, He did not take pleasure; after a verdict was sealed, the Lord took pleasure in slaying them. And so Daniel said (in Dan. 10:21), “However, I will tell you what is inscribed in the record of truth.” Our masters have said, “There was a story about our Holy Rabbi (i.e., about R. Judah the Prince) that when he was passing through Simonia (where he lived), all the people of the city came out to meet him.¹⁹yYev. 12:6 (13a); Gen. R. 81:2; cf. Yev. 105:1. They wanted an elder from him to teach Torah. He gave them R. Levi ben Sisi. They said to him, ‘Our teacher, what is the meaning of what is written in Daniel (10:21), “However, I will tell you what is inscribed in the record of truth?” Is there something false in the Torah that it [must specifically] say truth [here]?’ [When] he did not find an answer to give them, he immediately went away [from there and came] to Rabbi. He said to him, ‘I could not stand up before them. They asked me one thing, and I could not find out what to answer them.’ He said to him, ‘What was the [one] thing?’ He said to him, ‘”However, I will tell you what is inscribed in the record of truth.” Is there something false in the Torah?’ He said to him, ‘There was a great answer for you to give them.’ He said to him, ‘You had something to tell them: When someone sins, the Holy One, blessed be He, inscribes death for him. [And if] he repents, the record is canceled. [But if] he does not repent, it is inscribed in the record of truth.’” Here also one text says (in Numb. 6:26), “The Lord lift up His face unto you”; while another text says (in Deut. 10:17), “who does not lift up His face.” If He lifts it up, why does He not lift it up? It is simply that for the idolaters, [He is one] “who does not lift up His face,” but for Israel, “The Lord lift up His face unto you.” The Holy One, blessed be He, said, “Just as Israel [favors] me, so do I [favor] them. And how do they [favor] Me? [When] someone poor from Israel has four children, he takes one loaf. They sit down and eat all that loaf, but they are not satisfied from what there is in it, [yet] they recite a blessing. Yet the verse [only] says (Deut. 8:10), ‘When you shall eat and be full, you shall bless.’ I shall also favor them, [as stated] (in Numb. 6:26), ‘The Lord lift up His face unto you.’” It is therefore stated (in Lev. 7:11), “This is the law of the sacrifice for peace offerings.”

… it is written there “Behold the heaven and the heaven of heavens cannot contain You…” (Melachim I 8:27) and here it is written “…the glory of the Lord filled the Tabernacle.” (Shemot 40:35) R’ Yehoshua of Sachnin said in the name of R’ Levi ‘to what is this likened? To an open cave at the edge of the sea. When the sea storms the cave is filled, but the sea is not reduced. So too, even though it is written that ‘the glory of the Lord filled the Tabernacle’ the upper and lower worlds did not lose anything of the brilliance of the glory of the Holy One, just as it is written “Do I not fill the heavens and the earth? says the Lord.” (Yirmiyahu 23:24) Therefore it is written here ‘And it was’. Just as the Divine Presence was here below at the beginning of the creation of the world but withdrew to above, now it returned to be below as it had been “And it was that on the day that Moses finished…” (Bamidbar 7:1) ... [Another explanation. “And it was that on the day that Moses finished erecting the Mishkan…” (Numbers 7:1)] R’ Simon said: at the time when the Holy One told Israel to erect the Tabernacle, He hinted that when the Tabernacle below is erected, the Tabernacle above is erected, as it says “And it was that on the day that Moses finished…” (ibid.) It does not say ‘erecting the Tabernacle’ but rather ‘erecting this (et) the Tabernacle.’ This refers to the Tabernacle above. The Holy One said: in this world, when the Tabernacle was erected, I commanded Aharon and his sons that they bless you. In the time to come I, in my glory, will bless you. So it is written “May the Lord bless you from Zion, He Who made heaven and earth.” (Psalms 134:3)

R. Samuel b. Nachmeini in the name of R. Jonathan, said: "Whoever says that the children of Eli sinned errs, because it it said (I Sam. 1, 3.) And at that place were the two sons of Eli, Chaphni and Phineas, priests of the Lord. He agrees with Rab who said that Phineas did not sin. [And since the Scriptures put both Phineas and Chaphni on an equal footing, we understand through this that] just as Phineas did not commit any sin, so also Chaphni did not commit a sin. But what does the passage (I. Sam. 2, 22) signify? Because they prolonged the work of the confinement offerings, the Scriptures censure them in this way. This is the substance of the text. Rab said: "Phineas did not sin, for it is said (Ib. 14, 3.) And Achiyah, the son of Achitub, the brother of Echabod, the son of Phineas, the son of Eli, the priest of the Lord. etc. Is it possible that the Scriptures would describe minutely the genealogy of a man who committed a sin? Behold it is said (Mal. 2, 12.) The Lord will cut off unto the man that doth this, sons and grandsons, out of the tents of Jacob, and him that bringeth near an offering unto the Lord of Hosts [which was thus explained]: 'If he is an Israelite, he shall have none who would be master among the sages, nor a scholar among the disciples; and if he is a priest, he shall have no son, who will bring near an offering.' " Is it not to be concluded from this that Phineas did not sin? But behold, it is written (I Sam. 2, 22.) How they lay with the women. Yish Kaban (he lay) is written (referring to one). But is it not written (Ib. b.) Nay, my son, for it is no good report that I have? R. Nachman b. Isaac said: "Benni (my son) is written." Is it not written, Ye make the Lord's people to transgress? R. Huna the son of R. Joshua said: Maabiram (you make the people transgress) is written. But is it not written (Ib.) Now the sons of Eli were sons of Belial? Because Phineas should have protested against Chaphni's action, and he did not do so. Scripture considers it as though committed by himself (Fol. 56a).

Our Rabbis taught: Once in a certain place, a wild ass used to injure the people; so they came and informed R. Chanina b. Dosa. "Show me the cave where the animal is hidden," said he to them. Whereupon they went and showed him. He then placed the sole of his foot on the hole, and when the animal came forth he hit it and the animal fell dead. R. Chanina then took it on his shoulder and brought it to the academy, saying to them: "My sons, see it is not the wild ass that kills, but sin kills." They then all exclaimed, "Woe unto the man who is met by a wild ass, but woe unto the wild ass when it meets R. Chanina b. Dosa," R. Ami said, "Great is knowledge, for it is the first benediction in the week day's prayer." Further said R. Ami, "Great is knowledge for it is placed between two Divine names, as it is said (I. Sam. 2, 3.) A God of knowledge is the Lord. Mercy is to be denied to him who has no knowledge; for it is said (Is. 27, 11.) They are a people of no understanding , therefore he that maketh them will not have mercy on them." R. Elazar said: "Great is the Temple for it is placed between two Divine names, as it is written (Ex. 15, 17.) Thou hast wrought for Thee to dwell in, O Lord, the sanctuary, O Lord!" R. Elazar also said: "Every man who possesses knowledge is considered worthy to cause the Temple to be built in his days, for knowledge is placed between two Divine names, and the Temple is placed between two Divine names." He was questioned by R. Acha of Karchina: "According to your opinion, retaliation must also be of great value, for it is written (Ps. 94, 1.) O God of vengeance, Lord!" "Yea," he replied, "when necessary it is of course of great value," and thus is meant by the saying of Ulla, "Why is the word vengeance repeated? O God of vengeance. Lord! O God of vengeance! One for a good purpose and one for a bad purpose; for good, as it is written (Deu. 33, 2.) He shone forth from Mt. Paran; for bad, as it is written (Ps. 94, 1.) O God of vengeance, Lord! O God of vengeance, shine forth!"

5) If the devoted portions became tamei or were lost, I might think that the shok would not revert to Aaron and to his sons; it is, therefore, written "it shall be" (in any event). And thus is it written in respect to the sons of Eli (I Samuel 2:15): "Even before they would smoke the fats, the Cohein's youth would come and say to the slaughterer: Give flesh for roasting to the Cohein. He will not take from you cooked meat but only raw." What is written of them? (I Samuel 2:17) "And the sin of the youths was very great before the L–rd, for the men cheapened the offering of the L–rd."

5) If the devoted portions became tamei or were lost, I might think that the shok would not revert to Aaron and to his sons; it is, therefore, written "it shall be" (in any event). And thus is it written in respect to the sons of Eli (I Samuel 2:15): "Even before they would smoke the fats, the Cohein's youth would come and say to the slaughterer: Give flesh for roasting to the Cohein. He will not take from you cooked meat but only raw." What is written of them? (I Samuel 2:17) "And the sin of the youths was very great before the L–rd, for the men cheapened the offering of the L–rd."

5) R. Yishmael says: The children of Israel ("may I be an atonement for them") are like the eshkeroa (the box-tree), neither black nor white but intermediate. R. Akiva says: The painters have dyes by which they paint figures that are black, white, or intermediate. (In the inspection of a plague-spot) the intermediate dye is brought and placed around the outside (of the plague-spot) and gives the appearance of "intermediate." R. Yehudah says: One verse (I Samuel 2:2) states "in the skin of his flesh" and another (I Samuel 2:3) "in the skin of the flesh." We are hereby taught that plague-spots are inspected with leniency and not with stringency. The German is inspected relative to his flesh, for leniency — thus, in the skin of his flesh," and the Ethiopian, through the intermediate (dye), for leniency — thus, "in the skin of the flesh." And the sages say: Both (are inspected) through the intermediate (dye).

5) R. Yishmael says: The children of Israel ("may I be an atonement for them") are like the eshkeroa (the box-tree), neither black nor white but intermediate. R. Akiva says: The painters have dyes by which they paint figures that are black, white, or intermediate. (In the inspection of a plague-spot) the intermediate dye is brought and placed around the outside (of the plague-spot) and gives the appearance of "intermediate." R. Yehudah says: One verse (I Samuel 2:2) states "in the skin of his flesh" and another (I Samuel 2:3) "in the skin of the flesh." We are hereby taught that plague-spots are inspected with leniency and not with stringency. The German is inspected relative to his flesh, for leniency — thus, in the skin of his flesh," and the Ethiopian, through the intermediate (dye), for leniency — thus, "in the skin of the flesh." And the sages say: Both (are inspected) through the intermediate (dye).

(Numb. 32:1:) “Much livestock.” This text is related (to Ps. 75:7), “For it is not from the east or from the west [or from the wilderness that there comes an exaltation (harim)].” What is the meaning of (Ps. 75:7) “For it is not from the east (rt.: mts') or from the west?”¹⁵Numb. R. 22:8. It is not from a person working hard by going out (rt.: mts') for trade and traveling from east to west and searching in wildernesses and on mountains (harim) that he becomes wealthy. Rather even if one sails away in ships to go from east to west and searches in wildernesses and on mountains (harim), he does not become wealthy. What is the meaning of (Ps. 75:7, cont.), “or from the wilderness that there comes an exaltation (harim)?” R. Abba Sanagoria says, “Every use of harim in Scripture denotes mountains except for here, where it denotes exaltation. Thus one is not exalted from these things.” So what does the Holy One, blessed be He, do? He takes possessions (nekhasim) from one and gives them to another, as stated (in Ps. 75:7, cont.), “For God it is who gives judgment; He brings down one man, He lifts up another.” That is why they are called nekhasim, as they are covered (nikhsim) from one and revealed to another. And why is the name of [common coins] called zuzim? Because they move (zazim) from one and are given to another. [It is called] money (mammon), because what you count (mah [she’atah] moneh) is not anything. [It is called] coins (ma’ot), because they are from time (me’et) to time. And one can expound [with these] expression[s of money]. And so did Hannah say (in I Sam. 2:7), “The Lord makes poor and makes rich; He casts down, He also (af) lifts high,” [meaning] with the anger (af) that He bring upon one, He lifts up the other. A certain matron asked R. Jose ben Halafta, “In how many days did the Holy One, blessed be He, create His world? He said to her, “In six days, as stated (in Exod. 31:17), ‘for in six day the Lord made the heavens and the earth.’”¹⁶Above, Numb. 1:18; Gen. R. 68:4; PRK 2:4; Lev. R. 8:1; Numb. R. 3:6; cf. above, Gen. 1:2. She said to him, “And what has He been doing since that time?” He said to her, “He sits down and makes ladders for raising up one and putting down another. Hence it is stated (in Ps. 75:7), ‘For God it is who gives judgment; He brings down one man, He lifts up another.’” You yourself know that, when He wanted the Children of Gad and the Children of Reuben to become wealthy, He brought down the Midianites in front of Israel, so that the Children of Gad and the Children of Reuben would become wealthy. What is written above (in Numb. 31:9)? “Then the children of Israel took the women and children of the Midianites captive, and all their cattle, all their livestock, and all their wealth they seized as plunder.” Then after that, it is written (in Numb. 32:1), “Now [the Children of Reuben and the Children of Gad] had much livestock.” See that He brought down the Midianites and raised up the Children of Reuben and the Children of Gad, to fulfill that which is stated, (in Ps. 75:8), “For it is not from the east or from the west…, for it is God who judges; He brings down one man, He lifts up another.”

6) "and it shall be … a plague-spot (lenega)": We are hereby taught (that in order for it to qualify as a plague-spot) it must give him pain, (this being the connotation of "nega"). And whence do we derive that others, too, when they witness his pain, must, likewise, "feel" his pain? From "lenega." The (redundant) "leprosy" indicates that it must be (at least) the size of a garis (a bean). (Why is a verse necessary for this?) Does it not follow? viz.: "timei" is written here (I Samuel 2:3), and "timei" is written in respect to michyah (I Samuel 2:25). Just as there, the size of a garis; here, too, the size of a garis.

6) "and it shall be … a plague-spot (lenega)": We are hereby taught (that in order for it to qualify as a plague-spot) it must give him pain, (this being the connotation of "nega"). And whence do we derive that others, too, when they witness his pain, must, likewise, "feel" his pain? From "lenega." The (redundant) "leprosy" indicates that it must be (at least) the size of a garis (a bean). (Why is a verse necessary for this?) Does it not follow? viz.: "timei" is written here (I Samuel 2:3), and "timei" is written in respect to michyah (I Samuel 2:25). Just as there, the size of a garis; here, too, the size of a garis.

[(Lev. 7:11): THIS IS THE LAW OF THE SACRIFICE FOR PEACE OFFERINGS.] When they offered the sacrifice of the peace offerings, the Holy One would lift up his face to them, as stated (in Numb. 6:26): THE LORD LIFT UP HIS FACE UNTO YOU AND GRANT YOU PEACE.²⁸Tanh., Lev. 2:5. Is it possible for the Holy One to lift up a face to mortals? Two verses contradict each other. One text says (in Ezek. 33:11): {FOR} I DO NOT DESIRE THE DEATH OF THE WICKED BUT THAT THE WICKED TURN FROM HIS WAY AND LIVE. The other text says (in I Sam. 2:25): FOR THE LORD TOOK PLEASURE IN SLAYING THEM. How has he not taken pleasure in the death of the wicked? It is simply that before their verdict was sealed, he did not take pleasure; after a verdict was sealed, THE LORD TOOK PLEASURE IN SLAYING THEM. And so Daniel said (in Dan. 10:21): HOWEVER, I WILL TELL YOU WHAT IS INSCRIBED IN THE RECORD OF TRUTH. Our masters have said: There was a story about Our Holy Rabbi (i.e., about R. Judah the Prince) that, when he was passing through Simonia (where he lived), all the people of the city came out to meet him.²⁹yYev. 12:6 (13a); Gen. R. 81:2; cf. Yev. 105:1. They wanted one elder from him to teach Torah. He gave them R. Levi bar Simon. They said to him: Rabbenu, what is the meaning of what is written in Daniel (10:21): HOWEVER, I WILL TELL YOU WHAT IS INSCRIBED IN THE RECORD OF TRUTH? Is there something false in the Torah that it < must specifically > say TRUTH < here >? < When > he did not find an answer to give them, he immediately went away [from there and came] to Rabbi. He said to him: I could not stand up before them. They asked me one thing, and I could not find out what to answer them. He said to him: What was the < one > thing. He said to him: HOWEVER, I WILL TELL YOU WHAT IS INSCRIBED IN THE RECORD OF TRUTH. Is there something false in the Torah? He said to him: There was a great answer for you to give them. He said to him: You had something to tell them: When someone sins, the Holy One inscribes death for him. < If > he repents, the record is canceled. < If > he does not repent, IT IS INSCRIBED IN THE RECORD OF TRUTH. [Here] also one text says (in Numb. 6:26): THE LORD LIFT UP HIS FACE UNTO YOU…, while another text says (in Deut. 10:17): WHO DOES NOT LIFT UP HIS FACE. If he lifts it up, why does he not lift it up? It is simply that for the nations of the world, < he is one > WHO DOES NOT LIFT UP HIS FACE, but for Israel, THE LORD LIFT UP HIS FACE UNTO YOU. The Holy One said: Just as Israel lifts up a face to me, so I lift up a face to them. And how do they lift up a face to me? < When > someone poor from Israel has four children, he takes one loaf. They sit down and eat all that loaf, but they are not satisfied from what there is in it. So they give a blessing and say (from Deut. 8:10): THEN YOU SHALL EAT, BE FULL, [AND BLESS]. I shall also lift up a face to them, as stated (in Numb. 6:26): THE LORD LIFT UP HIS FACE UNTO YOU. It is therefore stated (in Lev. 7:11): THIS IS THE LAW OF THE SACRIFICE FOR PEACE OFFERINGS.

“and the dust returns to the earth as it was; and the spirit returns to God, who provided it” (Ecclesiastes 12:7).
“And the dust returns to the earth as it was” – Rabbi Pinḥas and Rabbi Ḥilkiya [said] in the name of Rabbi Simon: When is it that “the spirit returns to God, who provided it”? It is when “the dust returns to the earth [as it was].”¹²If the body returns free of sin, as it was before the person lived his life. If not, “may He cast away the souls of your enemies…” (I Samuel 25:29).¹³God will cast away the souls of the sinners.
Rabbi Shmuel bar Naḥmani [said] in the name of Rabbi Avdimi of Haifa: [This is analogous] to a priest who is scrupulous regarding matters of ritual purity who gave a loaf of teruma bread to a priest who is not scrupulous in that regard, and said to him: ‘Look, I am pure, my household is pure, my utensils are pure, and this loaf that I am giving you is pure. If you return it to me in the manner that I gave it to you, fine, but if not, I will burn it in your presence.’ So too, the Holy One blessed be He says to each person: Look, I am pure, My abode is pure, My attendants are pure, and the soul that I am placing in you is pure. If you give it to Me as I gave it to you, fine, but if not, I will burn it in your presence.¹⁴In Gehenna
All this [occurs to a person] in his old age; however, in one’s youth, if he sins he is stricken with gonorrhea and leprosy; therefore, Moses cautions Israel: “[Any] man, when there will be a discharge from his flesh” (Leviticus 15:2).¹⁵The term “from his flesh” is seemingly unnecessary and is meant to emphasize that if one sins God brings upon him bodily punishment even in his youth. God need not bring this punishment from an external source; He can bring it from within a person’s own body.
Rabbi Yehoshua ben Levi interpreted the verses regarding the Temple.¹⁶Previously verses 1–7 were interpreted as warning a person to remember God before reaching old age. Rabbi Yehoshua ben Levi offers an alternative interpretation of these verses. The prophet said to Israel: “Remember your Creator” (Ecclesiastes 12:1) – remember your Creator while your chosen status is still intact, while the covenant of priesthood is still intact, as it is stated: “And choose it from all the tribes of Israel [to be priests for Me]” (I Samuel 2:28); while the covenant of Levitehood is still intact, as it is stated: “As the Lord your God has chosen it from all your tribes…” (Deuteronomy 18:5); while the covenant of Jerusalem is still intact, as it is stated: “The city that I have chosen” (I Kings 11:32); while the kingdom of the House of David is still intact, as it is stated: “He chose David, His servant” (Psalms 78:70); while the Temple is still intact, as it is stated: “Now I have chosen and consecrated this house” (II Chronicles 7:16); while you are still intact, as it is stated: “The Lord your God has chosen you to be a treasured people for Him” (Deuteronomy 7:6). “Before the evil days come” (Ecclesiastes 12:1) – these are the days of the exile; that is what is written: “Who put far away the evil day” (Amos 6:3). “And the years arrive when you will say” (Ecclesiastes 12:1): The merit of the patriarchs has ceased.
“Before the sun…are darkened” (Ecclesiastes 12:2) – this is the kingdom of the House of David, as it is stated: “His throne will be like the sun before Me” (Psalms 89:37). “The light” (Ecclesiastes 12:2) – this is Torah, as it is stated: “For the commandment is a lamp and Torah is light” (Proverbs 6:23). “The moon” (Ecclesiastes 12:2) – this is the Sanhedrin,¹⁷The Sanhedrin would sit in the configuration of a semicircle, or half-moon. as it is written: “Like the moon, it will be established forever” (Psalms 89:38). “The stars” (Ecclesiastes 12:2) – these are Torah scholars.
“And the clouds return after the rain” (Ecclesiastes 12:2) – you find that all the harsh prophecies that Jeremiah prophesied in their regard did not befall them until after the destruction of the Temple.
“On the day that the guards of the house will tremble” (Ecclesiastes 12:3) – these are the priestly and Levite watches. “The men of valor will be bent” (Ecclesiastes 12:3) – these are the priests. Rabbi Abba bar Kahana said: Aaron [picked up and] waved twenty-two thousand Levites on one day, as it is stated: “Aaron waved the Levites a waving before the Lord (Numbers 8:11). Rabbi Ḥanina said: The crop [of a bird] is very light, and the priest would aim, take it in one hand, and throw it behind the ramp [of the altar, a distance of] thirty-two cubits, with a backward [motion of his] hand.¹⁸Throwing a light item accurately to a great distance takes enormous strength.
“The grinders will cease” (Ecclesiastes 12:3) – these are the great compilations [of tannaitic traditions], like the compilation of Rabbi Akiva, the compilation of Rabbi Ḥiyya and Rabbi Hoshaya, and the compilation of bar Kappara. “Because they have dwindled” (Ecclesiastes 12:3) – this is the Talmud that is intermingled with them. “It will be dark for those who gaze through the windows” (Ecclesiastes 12:3) – you find that when Israel was exiled to Babylon, there was no one able to clearly articulate his studies.
“The doors to the street will be shut” (Ecclesiastes 12:4) – these are the doors of Neḥashta of the House of Elnatan,¹⁹Neḥushta, daughter of Elnatan, was the mother of Yehoyakhin, king of Judah (see II Kings 24:8). Her door was open to all those in need, but this was no longer the case after the destruction of Jerusalem and the Temple. which had been wide open. “With the fading of the sound of the mill” (Ecclesiastes 12:4) – [the destruction occurred] because they were indolent in the study of Torah. Rabbi Shmuel bar Naḥmani said: Matters of Torah were likened to a mill; just as a mill is not idle by day or at night, so too, regarding matters of Torah it is stated: “You shall contemplate it day and night” (Joshua 1:8). “And one will arise to the voice of a bird” (Ecclesiastes 12:4) – Rabbi Levi said: For eighteen years, a Divine Voice would proclaim and call out to Nebuchadnezzar and say to him: Wicked slave, ascend and destroy the house of your Master, because His children are rebellious and do not obey Him. “And all the sources of music will be lowered” (Ecclesiastes 12:4) – [Nebuchadnezzar] ascended and abrogated song in the Temple; that is what is stated: “They will not drink wine with song” (Isaiah 24:9).
“They will also fear heights” (Ecclesiastes 12:5) – [Nebuchadnezzar] also feared the most elevated, the King of kings. “There will be obstacles on the way” (Ecclesiastes 12:5) – the fear of the way fell over him. Rabbi Levi said: He began delineating subdivisions along the route, as it is stated: “For the king of Babylon stood at the crossroads, [at the head of the two roads, to practice divination; he shot arrows, consulted the terafim, and examined the liver]” (Ezekiel 21:26); [he stood at] a thoroughfare that diverges, “at the head of the two roads,” [a location] that diverges to two roads. There were two roads there, one going toward the wilderness and one going toward the settlement [Jerusalem]. “To practice divination” – he began performing divination in the name of Rome, but it was not successful;²⁰He performed divination to find out if he would be successful if he waged war against Rome, but the message he received was that he would not be successful. in the name of Alexandria, but it was not successful; in the name of Jerusalem, and it was successful. “He shot arrows” in the name of Rome, but it was not successful; in the name of Alexandria, but it was not successful; in the name of Jerusalem, and it was successful.²¹He shot arrows straight up into the air and watched to see in which direction they would fall. When he shot with the intention to receive a sign about Jerusalem, the arrow sailed in the direction of Jerusalem. He kindled lamps and lanterns in the name of Rome, but they did not light; in the name of Alexandria, but they did not light; in the name of Jerusalem, and they lit. He sailed boats on the Euphrates River in the name of Rome, but they did not move; in the name of Alexandria, but they did not move; in the name of Jerusalem, and they moved. “Consulted the terafim” – this is his idol worship. “And examined the liver” – Rabbi Levi said: Like an Arab who slaughters a lamb and examines its liver.²²This is a form of divination.
“In his right hand was the divination for Jerusalem, [to place battering rams, to call for murder, to raise the voice with shouting, to place battering rams against the gates, to pour a ramp, to build a siege tower]” (Ezekiel 21:27) – the divination of Jerusalem was in his right hand.²³He was encouraged by the signs he received via divination that he would conquer Jerusalem. Alternatively, he cast lots, and the lot of Jerusalem came up in his right hand, indicating that he would conquer it. “To place battering rams [karim]” – [to appoint] government officials [kalorkhin]; “to call for murder” – [to administer] death sentences; “to raise the voice” – [to sound] trumpets of war; “to place battering rams” – he deployed a siege; “to pour a ramp” – [from which they would catapult] stones; “and to build a siege tower” – ramps [to climb over the wall]. Regarding all of these [it could have been said]: “But it will be for them like a vain divination [in their eyes, who have weeks upon weeks, and it evokes iniquity for them to be captured]” (Ezekiel 21:28). The prophet said to Israel: Had you merited, you would have read the Torah that is expounded in seven times seven ways.²⁴This is alluded to in the phrase “weeks upon weeks,” as a week has seven days. Now that you have not merited, Nebuchadnezzar will divine seven times seven divinations upon you. Why to that extent? “And it evokes iniquity for them to be captured” – this is the blood of Zekharia.²⁵See Kohelet Rabba 3:16, where the story is told of Zekharia, a prophet and priest, who was murdered in the Temple. This terrible act caused the Israelites to be punished with great bloodshed and suffering at the time of the destruction of the Temple.
“The almond tree will blossom” (Ecclesiastes 12:5) – this is the prophecy of Jeremiah, as it is stated: “I see the branch of an almond tree” (Jeremiah 1:11). Rabbi Elazar said: Just as an almond tree, from the moment that it blossoms until its fruit ripens is twenty-one days, so too, the entire decree was [carried out] only from the seventeenth of Tammuz until the ninth of Av.
“The grasshopper will be burdened” (Ecclesiastes 12:5) – this is the image of Nebuchadnezzar, as it is stated: “Nebuchadnezzar the king made an image of gold; [its height was sixty cubits, and its width was six cubits]” (Daniel 3:1).²⁶It is referred to disdainfully as a grasshopper as a way to mock its giant size. Rabbi Yoḥanan said: It emerges that you are saying that anything whose height is sixty and its width is six [is able to stand,] but [in fact] it requires a width one-third of its height. Rabbi Banai said: It was like a reed; he would place it upright and it would fall, he would place it upright and it would fall. Rabbi Ḥagai said in the name of Rabbi Yitzḥak. It was incapable of standing until he brought all the silver and gold from Jerusalem. They poured it into a solid base before it as a stand for its feet. That is what is written: “They will cast their silver in the streets” (Ezekiel 7:19).
“The caper berry [haaviyona] will fail” (Ecclesiastes 12:5) – this is the merit of the patriarchs.²⁷The word aviyona is expounded to mean father of a dove [avi yona], as the Jewish people are likened to a dove. “For the man goes to his eternal home” (Ecclesiastes 12:5) – they were from Babylon,²⁸Abraham’s origins were in Babylon. and to Babylon they returned. “And the mourners will circle in the streets” (Ecclesiastes 12:5) – this is the exile of Yekhonya. You find that at the time of the exile of Zedekiah,²⁹The exile of Zedekiah, which took place in the wake of the destruction of the Temple, was eleven years after the exile of Yekhonya. the members of the exile of Yekhonya emerged to greet them. They were covered in sackcloth³⁰This was in mourning for the destruction of the Temple. on the inside and in white garments³¹As residents of Babylon, they outwardly celebrated their king’s victory. on the outside. They would ask each other:³²Those who had been exiled previously asked those who were just coming into exile. How is [my] father doing? How is [my] mother doing? How is [my] brother doing? They said to them: They were killed. They would mourn with one hand and laud with the other hand,³³They would beat their chests or thighs in mourning, and when forced to, they would applaud the king for his victory. to fulfill what is stated: “Your splendor will be upon your heads and your shoes upon your feet; you will not lament and you will not weep” (Ezekiel 24:23).³⁴They were forced to wear celebratory clothing and could not properly mourn their loss.
“Before the silver cord is severed” (Ecclesiastes 12:6) – this is the genealogical chain;³⁵Families of impeccable lineage kept meticulous genealogical records and were careful to marry only families with similarly impeccable lineage. This ability, and certainly the records, were lost during the period of destruction and exile. “the golden skull is shattered” (Ecclesiastes 12:6) – these are matters of Torah, as it is stated: “More pleasant than gold” (Psalms 19:11).
“The pitcher is smashed at the spring” (Ecclesiastes 12:6) – two amora’im: One says: The pitcher of Barukh at the spring of Jeremiah,³⁶Barukh ben Neriya was the disciple of Jeremiah. The transmission from master to disciple was disrupted. and one says: The pitcher of Jeremiah at the spring of Barukh. That is what is written: “[Then Barukh answered them:] From his own mouth he would recite all these words to me and I would write on the scroll with the ink” (Jeremiah 36:18).³⁷In this verse, Barukh copied down what Jeremiah said. The midrash may be alluding to the fact that Jeremiah was dependent upon Barukh’s skill as a scribe, which was enhanced by Divine inspiration (Maharzu); alternatively, Jeremiah the teacher was enriched by his student’s insights and questions (Etz Yosef).
“And the wheel is shattered into the cistern” (Ecclesiastes 12:6) – they were from Babylon, and to Babylon they returned. They were from Babylon, as it is stated: “The Lord said to Abram: Go you from your land” (Genesis 12:1).³⁸Abraham’s original land was Ur Kasdim (see Genesis 11:31), which is in Babylon. “And to Babylon they returned” – [as it is stated regarding Nebuchadnezzar:] “And exiled the people to Babylon” (Ezra 5:12). Rabbi Yoḥanan said: “Who says to the depths: Be dry” (Isaiah 44:27). “The depths” – this is Babylon. Why is it called “the depths”? Because the dead of the generation of the Flood were submerged there, as it is written: “As Babylon caused the dead of Israel to fall, [so at Babylon shall fall the dead of all the land]” (Jeremiah 51:49).
Reish Lakish said: It is written: “They found a valley in the land of Shinar” (Genesis 11:2). Why is it called Shinar? Because the dead of the generation of the Flood were transported [sheninaru] there [by the water]. Alternatively: Shinar, as they died in convulsions [tashnuk], without a lamp and without a bathhouse.³⁹Because they were impoverished. Alternatively: Shinar, as they were bereft [meno’arim] of the mitzvot, without teruma and tithes.⁴⁰These mitzvot apply specifically in the Land of Israel. Shinar, as their princes die as lads [ne’arim]. Shinar, as they established an enemy [soneh] and a destroyer [va’er]; and who is that? It is Nebuchadnezzar.
“And the dust returns to the earth as it was” (Ecclesiastes 12:7) – they were from Babylon, and to Babylon they returned. “And the spirit returns to God” – this is the Divine Spirit. You find that when Jeremiah saw Jerusalem destroyed, the Temple burned, Israel exiled, and the Divine Spirit that departed, he began [to speak] about them with [the phrase] “vanity of vanities” (Ecclesiastes 12:8).

(Fol. 58b) Resh Lakish said: "He who raises his hand [with the intention of striking his neighbor], although he has not as yet struck him, is called wicked, as it is said (Ex. 2, 13) And he said to the tvicked one, wherefore smitest thou thy fellow? It does not read, why hast thou smitten, but why smitest thou. Hence he is called wicked even if he merely raises his hand to strike." Z'iri said in the name of R. Chanina: "He is called sinner, as it is said (I Sam. 2, 16) If not, I will take it by force. And immediately after this is written. The sin of the young men was very great." R. Huna said: "[If one has the habit of raising his hand against man], his arm may be cut off, as it is said (Job 38, 15) And the high-raised arm should be broken." (And R. Huna acted according to his theory). R. Elazar said: "There is no remedy for such a man but burial, as it is said (Ib. 22, 8) But as for the man of a strong arm, for him is the land." R. Elazar said again: "Only one who has a strong arm may obtain land, as it is said: But as for the man of a strong arm, for him is the land." Resh Lakish said again: "What is the meaning of the passage (Prov. 12, 11) He who tilleth his ground will be satisfied with bread? When one enslaves himself to the earth, he may be satisfied with bread but not otherwise."

“May your house be like the house of Peretz whom Tamar bore to Judah, from the descendants that the Lord will give you from this young woman” (Ruth 4:12).
“May your house be like the house of Peretz…[from the descendants that the Lord will give you from this young woman].” They said: ‘May all the children the Holy One blessed be He gives you be from this woman.’ Likewise, “Isaac entreated the Lord on behalf of his wife, because she was barren” (Genesis 25:21) – Isaac was prostrated here and Rebecca was prostrated there, and he was saying: ‘Master of the universe, may all the children that You are destined to give me be from this righteous woman.’ Likewise, “Eli would bless Elkana and his wife [and say: May the Lord grant you offspring from this woman]” (I Samuel 2:20). He said: ‘May the sons that the Holy One blessed be He is destined to give you be from this righteous woman.’
“Boaz took Ruth, and she became his wife, and he had relations with her, and the Lord granted her pregnancy, and she bore a son” (Ruth 4:13).
“Boaz took Ruth, and she became his wife.” Rabbi Shimon ben Lakish said: She did not have a womb at all and the Holy One blessed be He carved her a womb.²⁵⁴This is derived from the phrase “she became his wife,” which is interpreted to mean that after Boaz took her she became capable of having children. Alternatively, the exposition is derived from the unusual phrase: “The Lord granted her pregnancy” (Etz Yosef).

7) — No, this may be so of michyah, whose middle must be the size of a lentil, as opposed to "white hair" (I Samuel 2:3), the site of which need not be of any prescribed size; it is, therefore, written "the size of a garis."

(Lev. 8:1-2:) “Then the Lord spoke [unto Moses]…, ‘Take Aaron and his sons along with him, the vestments […].’” This text is related (to Ps. 65:5), “Fortunate is the one You choose and bring near, to dwell in Your courts.” Fortunate is the one whom the Holy One, blessed be He, has chosen, even though He has not brought him near. And fortunate is the one whom He has brought near, even though He did not choose him. Now which was this one whom He chose? This was Abraham. It is so stated (in Neh. 9:7), “You are the Lord, the God who chose Abram….” However He did not bring him near. Instead he brought himself near. In the case of Jacob, the Holy One, blessed be He, chose him, as stated (in Is. 41:8), “Jacob, whom I have chosen.” It also says (in Ps. 135:4), “For the Lord has chosen Jacob for Himself.” But He did not bring him near. Instead he brought himself near. Thus it is stated (in Gen. 25:27), “but Jacob was a perfect man dwelling in tents.” Moses He chose but did not bring near, as stated (in Ps. 106:23), “[…] had not Moses His chosen one stood in the breach.” David He chose but did not bring near, as stated (in Ps. 78:70), “He chose David, His servant.” [But] he brought himself near, as stated (in Ps. 119:63), “I am a companion to all who fear You.” Fortunate are those whom the Holy One, blessed be He, chose, even though He did not bring them near. Come and see [concerning] Jethro. The Holy One, blessed be He, brought him near, but He did not choose him. In the case of Rahab the Harlot, He brought her near but did not choose her. Aaron was doubly fortunate because the Holy One, blessed be He, chose him and brought him near. Where is it shown that He chose him? Where it is stated (in I Sam. 2:28), “And I chose him from all the tribes of Israel to be My priest.” And where is it shown that He brought him near? Where it is stated (in Exod. 28:1), “And you shall bring near unto yourself your brother Aaron.” Therefore, David praised him (in Ps. 65:5), “Fortunate is the one You choose and bring near, to dwell in Your courts.”

(Lev. 8:1-2:) “Then the Lord spoke [unto Moses]…, ‘Take Aaron and his sons along with him, the vestments […].’” This text is related (to Ps. 65:5), “Fortunate is the one You choose and bring near, to dwell in Your courts.” Fortunate is the one whom the Holy One, blessed be He, has chosen, even though He has not brought him near. And fortunate is the one whom He has brought near, even though He did not choose him. Now which was this one whom He chose? This was Abraham. It is so stated (in Neh. 9:7), “You are the Lord, the God who chose Abram….” However He did not bring him near. Instead he brought himself near. In the case of Jacob, the Holy One, blessed be He, chose him, as stated (in Is. 41:8), “Jacob, whom I have chosen.” It also says (in Ps. 135:4), “For the Lord has chosen Jacob for Himself.” But He did not bring him near. Instead he brought himself near. Thus it is stated (in Gen. 25:27), “but Jacob was a perfect man dwelling in tents.” Moses He chose but did not bring near, as stated (in Ps. 106:23), “[…] had not Moses His chosen one stood in the breach.” David He chose but did not bring near, as stated (in Ps. 78:70), “He chose David, His servant.” [But] he brought himself near, as stated (in Ps. 119:63), “I am a companion to all who fear You.” Fortunate are those whom the Holy One, blessed be He, chose, even though He did not bring them near. Come and see [concerning] Jethro. The Holy One, blessed be He, brought him near, but He did not choose him. In the case of Rahab the Harlot, He brought her near but did not choose her. Aaron was doubly fortunate because the Holy One, blessed be He, chose him and brought him near. Where is it shown that He chose him? Where it is stated (in I Sam. 2:28), “And I chose him from all the tribes of Israel to be My priest.” And where is it shown that He brought him near? Where it is stated (in Exod. 28:1), “And you shall bring near unto yourself your brother Aaron.” Therefore, David praised him (in Ps. 65:5), “Fortunate is the one You choose and bring near, to dwell in Your courts.”

"I will sin, the Day of Atonement will atone for." Shall we assume that our Mishnah is not in accord with Rabbi? For we are taught in a Baraitha that Rabbi said: For all the sins mentioned in the Bible, [whether one has repented or not], the Day of Atonement atones. The Mishnah may agree with the opinion of Rabbi, but if a person sins, relying [on the Day of Atonement to atone for him], it is different. R. Joseph b. Chabu pointed out the following contradiction to R. Abahu: We are taught that the Day of Atonement does not atone for the sins against men until he appeases them, for it is written (Lev. 16, 30) From all your sins before the Lord shall ye be clean. Behold it is written (Sam. 2, 25) If one man sins against another, God will forgive him when he will pray. The word Elohim (God) refers here to the judge. If so, then how will you explain the last part of the passage: If against the Lord a man should sin, who shall judge him? [Cannot God himself judge him?] We must therefore say it means this: If one sins against a man, and appeases him, God forgives him; but if he sins against God, who can pray for him? Only repentance and good deeds.

Reuben, thou art My firstborn, My might and the first fruits of My strength; the excellency of dignity, and the excellency of power. unstable as water, have not thou the excellency (Gen. 49:3–4). Thou art my firstborn. You are my firstborn, the product of the first drop of semen I produced in eighty years.¹⁴Cf. Genesis Rabbah 98:4, “in eighty-four years.” In fact, I did not even experience nocturnal pollution before then. My firstborn. Are you like me? The excellency of dignity, and the excellency of power. Three crowns were available to you: priesthood, kingship, and the right of the firstborn. The excellency of dignity alludes to the priesthood, as is said: And Aaron lifted up his hands (Lev. 9:22); the excellency of power refers to kingship, as it is said: And he will give power unto his king (I Sam. 2:10); the birthright is indicated by the double portion he received, as is said: By giving him a double portion (Deut. 21:17). But you have lost them all. Why? Because you are as unstable as water, and therefore have not thou the excellency.

(Lev. 8:2) “Take Aaron and his sons.” It is written (in Prov. 3:35), “The wise shall inherit glory, but fools take up shame.” This verse functioned from the beginning of the world until now. “The wise shall inherit glory.” This refers to Noah and his children. “But fools take up shame.” This refers to the generation of the flood. “The wise shall inherit glory. This refers to Shem of whom it is stated (in Gen. 9:26), “Blessed be the Lord, the God of Shem.” “But fools take up shame.” This refers to Ham of whom it is stated (in Gen. 9:25), “And he said, ‘Cursed be Canaan (the son of Ham).’” “The wise shall inherit glory.” This refers to Abraham. “But fools take up shame.” This refers to the kings whom he smote (in Gen. 14:15). “The wise shall inherit glory.” This refers to Isaac. “But fools take up shame.” These are the people of Gerar. “The wise shall inherit glory.” This refers to Jacob. “But fools take up shame.” This refers to Esau. “The wise shall inherit glory.” This refers to Joshua. “But fools take up shame.” These are the thirty-one kings whom he smote (according to Josh. 12:24). “The wise shall inherit glory.” This refers to David. “But fools take up shame.” This refers to Goliath. “The wise shall inherit glory.” This refers to Eli. “But fools take up shame.” These are his sons, of whom it is stated (in I Sam. 2:12), “Now Eli's sons were scoundrels.” “The wise shall inherit glory.” These are the sons of Aaron of whom it is stated (in Lev. 8:2), “Take Aaron and his sons….” Why is “take” mentioned here? The Holy One, blessed be He, said to Moses, “I am indebted in taking. Hence you are to arise and magnify him through taking.” And when did Aaron take (such that God was indebted to him for it)? When (in Numb. 17:11) wrath had gone forth upon ‘those who hate Israel’ (a euphemism for Israel), Moses said to him, “Why are you standing [here]? (At the beginning of the verse), ‘Take the fire pan, and put fire [from the altar] on it.’” Aaron said to him, “My Lord Moses, do you wish to kill me? Because my sons offered profane²⁶Hedyotut, from the Gk.: idioteia, i.e., “uncouthness.” fire to the Holy One, blessed be He, they were [destroyed by fire], as stated (in Lev. 10:1-2), ‘[Now Aaron's sons, Nadab and Abihu each took his fire pan…;] and they offered alien fire before the Lord…. So fire came forth from before the Lord and consumed them.’ Now you are saying, ‘Take the fire pan!’ My sons brought in strange fire and were destroyed by fire. So should I bring forth holy fire outside? Would I not die or be destroyed by fire?” Moses said to him, “Go and act quickly; for as you are talking, they are dying. Rather (according to Numb. 17:11, cont.), ‘Take it quickly unto the congregation and make atonement for them.’” When Aaron heard that, he said, “If I die for Israel, I would not be adequate (for such a great honor).” Immediately (in Numb. 17:12) “Aaron took it as Moses had said.” Therefore, the Holy One, blessed be He, said to Moses (in Lev. 8:2) “’Take Aaron.’ Magnify him through taking. Just as Aaron [is going to] save My children by taking, so you are to magnify him through taking.” Ergo (in Lev. 8:2:) “Take Aaron.”

(Gen. 46:28:) NOW HE HAD SENT JUDAH AHEAD OF HIM UNTO JOSEPH. This text is related (to Is. 65:25): THE WOLF AND THE LAMB SHALL FEED TOGETHER….³⁰Tanh., Gen. 11:8; Gen. R. 95:1. Come and see how whatever the Holy One has smitten in this world is healed in the world to come. The blind are healed, as stated (in Is. 35:5): THEN THE EYES OF THE BLIND SHALL BE OPENED. The lame also are healed, as stated (in vs. 6): THEN THE LAME SHALL LEAP LIKE A HART. And the dumb shall be healed, as stated (ibid., cont.): AND THE TONGUE OF THE DUMB SHALL SHOUT FOR JOY. Everyone shall be healed, but just as one goes (to the grave), so he comes < back >.³¹Sanh. 91b; Eccl. R. 1:4:2; see yKil. 9:4 (32b). If he goes blind, he comes < back > blind. If he goes deaf, he comes deaf. If he goes lame, he comes lame. If he goes dumb, he comes dumb. Just as one goes clothed, so one comes clothed. Thus it is written (in Job 38:14): IT IS CHANGED LIKE CLAY UNDER A SEAL; THEY STAND FORTH AS < IN > A GARMENT. From whom do you learn this? From Samuel. When Saul raised him, what did he say to the woman (of Endor)? He said to her: What do you see, AND (according to I Sam. 28:14) SHE SAID: IT IS AN OLD MAN RISING, AND HE IS WRAPPED IN A ROBE; for he had been so clothed, as stated (in I Sam. 2:19): HIS MOTHER WOULD MAKE A LITTLE ROBE FOR HIM. So why is it that, just as one goes (to the grave), so one comes < back > ? So that the wicked of the world will not say: After they died, would the Holy One have healed them and later brought them < back >? It would seem that these are not the same ones (who died), but others. The Holy One said: If so, let them rise just as they went (to the grave), and afterwards I will heal them. Thus it is stated (in Is. 43:10): < SO THAT YOU MAY KNOW THAT > … BEFORE ME NO GOD WAS FORMED. Then later the beasts are healed, as stated (in Is. 65:25): THE WOLF AND THE LAMB SHALL FEED TOGETHER…. And why? Because it (the serpent)³²For this interpretation, see Gen. R. 95:1 and also 20:5. has brought everything to dust.

(Exodus 17:9) "And Moses said to Joshua, etc.": whence it is seen that he equated Joshua with himself. All men are hereby apprised of proper deportment. Moses did not say to Joshua "Choose for me men," but "Choose for us men." And whence is it derived that the honor due one's friend is to be as beloved by him as the fear of his teacher? From (Numbers 12:11) "And Aaron said to Moses: 'I pray you, my lord.'" Now was Aaron not Moses' brother, and older than he? How, then, is "I pray you, my lord" to be understood? He equated him with his teacher. And whence is it derived that the fear of one's teacher is to be equated with that of Heaven? From (Numbers 11:28) "And Joshua the son of Nun, the attendant of Moses from his youth, answered: "My lord, Moses, destroy them" — Just as the L rd can destroy them, so, can you. And thus do you find with Gechazi. When Elisha said to him (II Kings 4:29) "Gird your loins and take my staff in your hand," he began to support himself on his staff and to go. They (i.e., strangers) asked him: Where are you going Gechazi? He answered: To revive the dead. They: Now can you revive the dead? Is it not written (I Samuel 2:6) "The L rd puts to death and brings to life"? He: My master, too, puts to death and brings to life.

The Holy One, blessed be He, declared: In this world you sin because of the evil inclination within you, and therefore you are subservient to other nations. Nevertheless, My Shekhinah will not depart from you, as it is said: In all their afflictions He was afflicted (Isa. 63:9). In their rejoicing, He rejoiced, as is said: Because I rejoice in Thy salvation (I Sam. 2:1). And He also said: I will rejoice in Jerusalem and rejoice in My people (Isa. 65:49). And it says also: And as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee (ibid. 62:5). Hence, all the paths of the Lord are mercy and truth.

(Lev. 8:1–2:) THEN THE LORD SPOKE < UNTO MOSES >…: TAKE AARON AND HIS SONS ALONG WITH HIM, THE VESTMENTS < …. > This text is related (to Ps. 65:5 [4]): BLESSED IS THE ONE YOU CHOOSE AND BRING NEAR TO DWELL IN YOUR COURTS. Blessed is the one whom the Holy One has chosen, even though he has not brought him near.³⁹Tanh., Lev. 2:8. And Blessed is the one whom he has brought near, even though he did not choose him. Now which was this one whom he chose? This was Abraham. {However he did not bring him near; instead he brought himself near to him.} It is so stated (in Neh. 9:7): YOU ARE THE LORD, THE GOD WHO CHOSE ABRAM…. [However he did not bring him near. Instead he brought himself near.] In the case of Jacob, the Holy One chose him, as stated (in Is. 41:8): JACOB, WHOM I HAVE CHOSEN. It also says (in Ps. 135:4): FOR THE LORD HAS CHOSEN JACOB FOR HIMSELF. But he did not bring him near. Instead he brought himself near. Thus it is stated (in Gen. 25:27): BUT JACOB WAS A PERFECT MAN DWELLING IN TENTS. Moses he chose but did not bring near, as stated (in Ps. 106:23): < …, > HAD NOT MOSES HIS CHOSEN ONE < STOOD IN THE BREACH >,…. David he chose but did not bring near, as stated (in Ps. 78:70): HE CHOSE DAVID, HIS SERVANT. He also brought himself near, as stated (in Ps. 119:63): I AM A COMPANION TO ALL WHO FEAR YOU. Blessed are those whom the Holy One chose, even though he did not bring them near. Come and see Jethro. The Holy One brought him near, but he did not choose him. In the case of Rahab the harlot, he brought her near but did not choose her. Aaron was doubly blessed because < the Holy One > chose him and brought him near. Where is it shown that he chose him? Where it is stated (in I Sam. 2:28): AND I CHOSE HIM [FROM ALL THE TRIBES OF ISRAEL TO BE MY PRIEST]. And where is it shown that he brought him near? Where it is stated (in Exod. 28:1): AND YOU SHALL BRING NEAR UNTO YOURSELF YOUR BROTHER AARON < AND HIS SONS ALONG WITH HIM,… TO SERVE ME AS PRIESTS >. Therefore, David praised him (in Ps. 65:5 [4]): BLESSED IS THE ONE YOU CHOOSE AND BRING NEAR < TO DWELL IN YOUR COURTS >.

Rabba expounded that which is written (in Hab. 3:11), “Sun and moon remain on high (zevul)”:⁵¹Numb. R. 18:20, cont.; Sanh. 110a. [This] teaches that the sun and moon ascended to Zebul and said to Him, “Master of the world, if you act justly toward the son of Amram, we shall go forth; but if not, we shall not go forth.” [So they refused to shine,] until He hurled darts at them, as stated (in Hab. 3:11, cont.), “they go for the light of your darts.” He said to them, “For My honor you did not protest,⁵²I.e., when people dishonored the Holy One by worshiping the sun and the moon. but for flesh and blood you did protest.” And at the present time until they are hit, they do not come out.⁵³The midrash draws of the second half of Hab. 3:11 to show that the Holy One must use arrows and a spear to force the sun and moon to shine. Rabba expounded what is written (in Numb. 16:30), “But if the Lord creates something new, [and the earth opens its mouth]”: To what [does the verse refer]? If we say to an actual creation of something, then is it not written (in Eccl. 1:9), “For there is nothing new under the sun.” Rather [it refers] to bringing the opening (into gehinnom) up close (to the surface of the earth where Korah was standing).⁵⁴The midrash sees the swallowing up of Korah and his companions as the first evidence for gehinnom. See Numb. R. 18:20; Sanh. 110a. (Numb. 26:11:) “The sons of Korah, however, did not die.” It was taught in the name of our master, “A place was set aside for them in gehinnom where they sat [and uttered hymnody].” Rabbah bar bar Hanah said, “One time it happened that we were travelling on the road, when a certain Arab merchant said to me,⁵⁵Similarly BB 74a. ‘Come, I will show you chasms of Korah.’⁵⁶Perhaps the straits of Scylla and Charybdis. So Jastrow, s.v., beli‘e. I went and saw two fissures out of which was coming smoke. He took a ball of clipped wool, steeped it in water, placed it on a spearhead, [and raised it] over them. Then he said to me, ‘Listen, what do you hear?’ I heard them saying, ‘Moses and his Torah represent truth, but they (i.e., Korah and his community) are liars.’” But in the future to come the Holy One, blessed be He, is going to take them out [of gehinnom]. Moreover, it is with reference to them that Hannah said (in I Sam. 2:6), “The Lord brings death and gives life; he brings down to Sheol and raises up.”⁵⁷The Midrash finds an indication that the life and raising up here refer to life in the world to come, since they follow death and the descent into Sheol. Cf. Gen. R. 98:4; TSanh. 13:3; see ySanh. 10:1 (28a); 10:4 (29c).

Rabbi Yoḥanan of Tzippori interpreted the verse regarding mounds [teluliyot] of dirt. One who is foolish, what does he say? Who can completely remove this? One who is wise, what does he say? I will remove two containers during the day and two containers at night, and the same tomorrow, until I clear it all. So too, one who is foolish says: Who can study the entire Torah? Nezikin⁴⁷Bava Kama, Bava Metzia, and Bava Batra are each ten chapters long and are considered one integrated tractate (see Bava Kama 102a). is thirty chapters, Kelim is thirty chapters. The wise man says: I will study two halakhot today and two tomorrow, until I learn it all.
Rabbi Yannai said: “Wisdom is lofty to a fool” (Proverbs 24:7) – this is analogous to a perforated loaf that is suspended in the air in a room. The fool says: Who can take this down? The wise man says: Did another not suspend it? I will bring two sticks and attach one to another until I take it down.⁴⁸If one stick is not enough to enable me to reach the loaf, I will tie two sticks together. So too, the fool says: Who can learn all the Torah that is in the heart of my teacher? The wise man says: Did he not learn it from another? I will study two halakhot today and two tomorrow, until I learn all the Torah of this Sage.
Rabbi Levi said: [This is analogous] to a perforated basket whose owner hired workers to fill it with water. The fool says: What am I accomplishing? I fill it from here and it flows out from there. The wise man says: Do I not collect my wage? Do I not collect a wage from my employer for each and every barrel? So too, the fool says: I study Torah and forget it; what am I accomplishing? The wise man says: Does the Holy One blessed be He not give me reward for my effort? As Rabbi Levi said:⁴⁹The text should state: “Another matter: Rabbi Levi said” (Etz Yosef). Even matters that you see as dots [kotzim] in the Torah, they are heaps upon heaps [tilei tilim]; they have the capability to destroy the world and to render it a mound [tel], just as it says: “It shall be an eternal mound” (Deuteronomy 13:17). It is written: “Hear Israel, the Lord is our God, the Lord is one [eḥad]” (Deuteronomy 6:4); if you transform the dalet into a resh you will destroy the world.⁵⁰The word one [eḥad] will become other [aḥer], turning this affirmation of faith into a declaration of heresy. This occurs by merely erasing one small dot of the dalet, thereby turning it into a resh. “For you shall not prostrate yourself to another [aḥer] god” (Exodus 34:14) – if you replace the resh with a dalet you will destroy the world.⁵¹The verse would then state: You shall not prostrate yourself to the one [eḥad] God, which is a heretical statement. It is written: “They shall not profane [yeḥalelu] My holy name” (Leviticus 22:2); if you replace the ḥet with a heh, you will destroy the world.⁵²Profane [yeḥalelu] would become praise [yehalelu]. It is written: “I will wait [veḥikiti] for the Lord” (Isaiah 8:17); if you replace the ḥet with a heh, you will destroy the world.⁵³Wait [veḥikiti] would become strike [vehikeiti]. It is written: “Let all who breathe [tehalel] praise the Lord” (Psalms 150:6); if you replace the heh with a ḥet, you will destroy the world.⁵⁴Praise [tehalel] would become profane [teḥalel]. It is written: “They have denied the Lord” (Jeremiah 5:12); if you replace the bet with a kaf, you will destroy the world.⁵⁵“The Lord [baHashem]” would become: Like the Lord [kaHashem], which implies that the Lord also denies truths. It is written: “They have betrayed the Lord for they have begotten foreign children” (Hosea 5:7); if you replace the bet with a kaf, you will destroy the world.⁵⁶“The Lord [baHashem]” will become: Like the Lord [kaHashem], implying that the Lord betrays others. It is written: “There is no one as holy as the Lord, as there is none like You [biltekha]” (I Samuel 2:2) – Rabbi Abbahu bar Kahana said: Everything wears out but You do not wear out, “as there is none like you,” there is none to outlast you [levalotekha].

(Exodus, Ibid.) ("too) awesome to praise": Not (only) in the present, but (also) of yore. Variantly: "awesome in praise": The measure of flesh and blood — A man's awe is more upon those who are distant from him than upon those who are near him. Not so, the Holy One Blessed be He. His awe is more upon those near to Him than upon those distant from Him, viz. (Leviticus 10:3) "Among those near to Me will I be sanctified", and (Psalms 50:3) "and those around Him were greatly shaken", and (Ibid. 89:8) "He is awesome upon all around Him", and (Ibid. 9) "O L rd, G d of hosts, who, like You, is mighty, O L rd? Your faith is (upon all) who surround You." The measure of flesh and blood — When one man works for another — plowing with him, sowing with him, weeding with him, hoeing with him — the other gives him a single coin and he goes on his way. Not so, the Holy One Blessed be He. If a man desires children, He gives him children, viz. (Psalms 127:3) "The inheritance of the L rd is children." If he desires wisdom, He gives it to him, viz. (Mishlei 2:6) "for the L rd gives wisdom." If he desires attainments, He gives them to him, viz. (I Chronicles 29:12) "Wealth and honor (come) from before You." The measure of flesh and blood — First he builds the lower; then the higher. But the Holy One Blessed be He — First He builds the higher; then the lower, viz. (Genesis 1:1) "In the beginning G d created the heavens, (and then) the earth." The measure of flesh and blood — he roofs (his chambers) with wood, earth, and stones. But the Holy One Blessed be He roofs His world with water, viz. (Psalms 104:3) "He roofs His upper (chambers) with water, etc." The measure of flesh and blood — he cannot make a form from water. But the Holy One Blessed be He does make a form from water, viz. (Genesis 1:20) "Let the waters bring forth swarms of living creatures, etc." The measure of flesh and blood — he cannot make a form from earth. But the Holy One Blessed be He does make a form from earth, viz. (Psalms 139:15) "I was wrought in secrecy, knit together in the recesses of the earth, etc." The measure of flesh and blood — When he comes to make a figure, he begins from the head or from one of the limbs, and then completes it. But the Holy One Blessed be He forms all as one, viz. (Jeremiah 10:16) "For He is the former of all." And it is written (I Samuel 2:2) "There is no rock ("tzur") like our G d" — There is no artist ("tzayar") like our G d. The measure of flesh and blood — he goes to an artisan and tells him: Make me a figure of my father, and he says: Let your father come and pose for me or bring me a likeness of him and I will do so. Not so, the Holy One Blessed be He. He gives a man a son from a drop of water — and it is like the likeness of his father!

(Gen. 49:3, cont.:) AND EXCELLING IN POWER, in that the kingship had been designated for you, and there is no power but kingship. Thus it is stated (in I Sam. 2:10): AND HE SHALL GIVE POWER TO HIS KING. And another said < it (i.e., Gen. 49:3) was > to his credit. REUBEN, YOU ARE MY FIRST-BORN. You are suitable for the birthright, even though you desecrated it. He had been filled with jealousy for his mother.⁵²See Gen. R. 97, New Version, on 49:4 (= p. 1205 in the Theodor-Albeck edition) Why? All the days that Rachel lived, Jacob's bed was with her. When she died, Jacob took his bed and put it with Bilhah. What did Reuben do? He became jealous for his mother. He pretended to be asleep on that bed so that Jacob would put his bed with Leah.⁵³See Gen. R. 97, New Version, on 49:3 (= p. 1205 in the Theodor-Albeck edition); Gen. R. 98:4. It therefore is praising⁵⁴The root of this verb is similar to the Greek kalos, i.e., “beautifully.” him (in Gen. 49:3): REUBEN, YOU ARE MY FIRST-BORN, MY MIGHT AND THE FIRST FRUIT OF MY STRENGTH. You were the first drop (of semen) that came out of me.

R. Juda said in the name of Rab: "He who withholds from imparting an Halacha to a disciple is considered as if he would rob him of the inheritance of his ancestors, for it is said (Deut. 33, 4) The law which Moses commanded us is the inheritance of the congregation of Israel. Hence the law is considered as an inheritance to all Israel since the creation of the world." R. Chana b. Bizna, in the name of R. Simon the Pious said: "He who withholds (or denies) the explanation of an Halacha to a disciple, even the embryos in the entrails of their mothers, curse him, as it is said (Prov. 11, 26) Him that withholdeth corn, (Fol. 92) (l'om) the people will (ye'kabuhu) denounce, and the word l'am refers to embryos, as it is said (Num. 23, 8) How shall I denounce (Kabo) whom God … , and Bar means the Torah, as it is said (Ps. 2) And if one do teach." What will be his reward for such? Raba, in the name of R. Shesheth, said: "He will be rewarded with the blessing with which Joseph was blessed, as it is said (Pr. 11, 26) But blessing will be heaped upon the head of the one (Mashbir) that selleth it, and Mashbir refers to Joseph; as it is said (Gen. 48, 6) And Joseph, he was the governor over the land, he it was that sold corn to all the people." R. Shesheth said again: "He who teaches the Torah in this world will be rewarded by teaching it in the world to come, as it is said (Prov. 11, 25) He that refresheth [others] will do the same in the future." Mar Zutra said: "Whence do we infer the resurrection from the Torah? It is said (Deut. 33, 6) May Reuben live, and not die, i.e., he may live in this world, and not die in the world to come." Rabina says: From the following (Dan. 12, 2) And many of those that sleep in the dust of the earth shall awake, some to everlasting life, and some to disgrace and everlasting abhorrence. And R. Ashi said: From (Ib. ib. 13) But thou, go [thy way] toward the end; and thou shalt rest, and arise for thy lot at the end of the days. R. Elazar said: "A leader of a congregation, who leads them humbly, will be rewarded by leading the same in the world to come, as it is said (Is. 49, 10) For he that hath mercy on them will lead them, and by springs of water will he guide them." R. Elazar said again: "Wisdom is of great importance, as it was placed between two divine names (I Sam. 2, 3) For a God of knowledge is the Lord." Another thing said R. Elazar: "Every man who possesses wisdom may consider himself as if the Temple were built in his days, as both wisdom and temple are placed between two divine names." R. Elazar said further: "He who possesses no knowledge does not merit that one should have mercy upon him, as it is said (Is. 27, 11) For it is not a people of understanding; therefore he that made it will not have compassion upon it, and he that formed them will not be gracious unto them." R. Elazar said also: "He who feeds one who does not possess any knowledge, will suffer as a reward for it, as it is said (Ob. 1, 7) They that eat thy bread have struck thee secretly a wound, there is no understanding in them." R. Elazar said again: "A man that has no knowledge will finally be exiled, as it reads (Is. 5, 13) Therefore are my people led into exile, for want of knowledge."

At the school of Elijah, it was taught: The righteous who will be restored in the future by the Holy One, praised be He! will never return to their dust, as it is said (Is. 4, 3) And it shall come to pass that whoever is left in Zion, and he that remaineth in Jerusalem, shall be called holy, everyone that is written down into life in Jerusalem. And as the Holy One exists forever, so also those who are mentioned in this verse will live forever. (Ib. b) And let one ask, What will they do during the one thousand years when the Holy One, praised be He! shall renew his world? For it is said (Ib. 2, 17) And exalted shall be the Lord alone on that day. The righteous in question will be supplied with wings similar to the wings of the eagles, and they will fly over the world, as it is said (Ps. 46, 3) Therefore will we not fear when the earth is transformed, and when mountains are moved into the heart of seas. And lest one may say that they will grieve, it is therefore said, (Is. 40, 31) Yet they that wait upon the Lord shall acquire new strength; they shall mount up with wings as eagles; they shall run and not be weary; they shall walk and not become faint. But why not infer from the dead who were restored by Ezekiel, and who died again? He (Elijah) holds with him who says that in reality Ezekiel did not restore any dead to life at all, and the whole prophecy was only a parable [prophesying that the Jewish nation would be restored again], as we are taught in the following Baraitha: The dead whom Ezekiel restored arose on their feet, sang a song, and died again. And what kind of a song was it? The Lord makes one die justly, and mercifully restores him to life. Thus says R. Eliezer. But R. Joshua says: "The song was from (I Sam. 2, 6) The Lord killeth and maketh alive; he bringeth down to the grave, and bringeth up." R. Juda, however, says: "It was a real parable." R. Nechemiah said to him: "If it is real, then it is not a parable; and if a parable, then it is not real." Say, then, in reality it was only a parable. R. Eliezer b. R. Jose, the Galilean, however, says: "The dead who were restored by Ezekiel went to the land of Israel, married, and begat sons and daughters." Then arose R. Juda b. Bathyra to his feet, and said: "I myself am a descendant of them, and these are the phylacteries which I inherited from my grandfather, who told me that they were used by those restored." But who were they that were restored to life? Rab said: "They were the sons of Ephraim who erred concerning the promised time of the redemption from Egypt, as it is said (I Chron. 7, 20-23) And the sons of Ephraim: Shuthalach, and Bered his son, and Thachath his son, and Eladah his son, and Thakhath his son, and Zbad his son, and Eladah his son, and Eser and Elad whom the men of Gath that were born in that land slew… . And Ephraim their father mourned many days, and his brethren came to comfort him." Samuel, however, said: "They were the men who denied resurrection, as it is said (Ezek. 37, 11) Then said he unto me, Son of man, these bones are the whole house of Israel; behold, they say, Dried are our bones, and lost is our hope; we are quite cut off." R. Jeremiah b. Abah said: "They were the bodies of men in whom, there was no essence of any meritorious act, as it is said (Ib. ib. 4) O ye dry bones, hear ye the word of the Lord." And R. Isaac of Nabhar said: "They were the men concerning whom it is said (Ib. 8, 10) So I went in and saw; and behold there was every form of creeping thing, and cattle, abominations, and all the idols of the house of Israel, engraven upon the wall all round about. And it is written (Ib. 37, 2) And he caused me to pass by them all round about, etc." R. Jochanan said: "They were the dead of the valley of Dura, whom Nebuchadnezzar killed." This is what R. Jochanan said elsewhere, that from the river Achar to the city of Rabath in the valley of Dura there were young men of Israel who were exiled by Nebuchadnezzar the wicked, who were so beautiful that there were none similar to them under the sun; and the women of Chaldea became sick when they looked upon them. The king then commanded to slay them all and to tread upon their faces.

The spies have no share in the world to come, as it is said (Num. 14, 37) Died by the plague before the Lord; i.e., died — in this world; plague — in the world to come. The generation of the desert has no share in the world to come, as it is said (Ib. ib. 35) In this wilderness shall they die, and therein shall they be spent; etc., i.e., in the wilderness shall they die, in this world; and therein shall they be spent, in the world to come. So says R. Akiba. R. Eliezer, however, maintains: "Concerning them, Scripture says: (Ps. 1, 5) Gather together unto Me My pious servants, who make a covenant with Me by sacrifice. The congregation of Korah will not be restored [at the time of resurrection], as it is said (Num. 16, 33) And the earth closed over them, i.e., in this world; and they disappeared from the midst of the congregation — in the world to come." So says R. Akiba. R. Eliezer, however, says: "Concerning them, Scripture says: (I Sam. 2, 6) The Lord killeth and maketh alive; he bringeth down to the grave, and he bringeth up."

(Fol. 105) (Dan. 10, 21) Nevertheless will I tell thee what is noted down in the writing of truth. Is there then an untruthful writing? This is not difficult to explain. The former refers to a decree issued with an oath. For R. Eamuel b. Ami, and according to others R. Samuel b. Nachman said in the name of R. Jochanan: "Whence do we know that a sentence, pronounced with an oath, cannot be annulled? From the following (I Sam. 3, 14) Therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be expiated with sacrifice nor offering for ever." Raba, however, said: This means that through sacrifices merely their sin cannot be expiated, but by [the study of] the Law it may be." And Abaye said' "With sacrifice and offering it cannot be expiated, but by [the study of] the Law and by deeds of loving kindness it can"; for he and Rabba [his teacher] were both descendants of the house of Eli [who were sentenced, as above; yet] Rabba, who only studied the Law, lived forty years, but Abaye, who both studied the Torah and performed acts of benevolence, lived sixty years. Our Rabbis were taught that there was a certain family in Jerusalem whose members died at eighteen years of age. They came and informed R. Jochanan b. Zakkai of their trouble. "Perhaps," said he, "you are descendants of Eli, of whom it is said (I Sam. 2, 33) All the increase of thy house shall die in the flower of their age. Go, then, study the Law, and live." They went and studied, and they did live; and they were called after his name, the family of Jochanan.

Another interpretation (of Prov. 3:35): THE WISE SHALL INHERIT GLORY. This refers to Abraham. BUT FOOLS TAKE UP SHAME. This refers to the kings whom he smote (in Gen. 14:15). THE WISE SHALL INHERIT GLORY. This refers to Isaac. BUT FOOLS TAKE UP SHAME. These are the people of Gerar. THE WISE SHALL INHERIT GLORY. This refers to Jacob. BUT FOOLS TAKE UP SHAME. This refers to Esau and his chiefs. THE WISE SHALL INHERIT GLORY. This refers to Joshua. BUT FOOLS TAKE UP SHAME. These are the thirty-one kings whom he smote (according to Josh. 12:24). THE WISE SHALL INHERIT GLORY. This refers to David. BUT FOOLS TAKE UP SHAME. This refers to Goliath. THE WISE SHALL INHERIT GLORY. This refers to Eli. BUT FOOLS TAKE UP SHAME. These are his sons, of whom it is stated (in I Sam. 2:12): NOW ELI'S SONS WERE SCOUNDRELS. THE WISE SHALL INHERIT GLORY. These are the sons of Aaron, of whom it is stated (in Lev. 8:2): TAKE AARON AND HIS SONS…. Why is TAKE mentioned here? The Holy One said to Moses: I am duty-bound to taking. You are to arise and magnify him through taking. And when did he take Aaron? When (in Numb. 17:11 [16:46]) WRATH HAS GONE FORTH upon those who hate Israel. Moses said to him (at the beginning of the verse): TAKE THE FIRE PAN, AND PUT FIRE < FROM THE ALTAR > ON IT. Aaron said to him: My Lord Moses, do you wish to kill me? Because my sons offered profane⁴¹Hedyotut, from the Gk.: idioteia, i.e., “uncouthness.” fire to the Holy One, they were destroyed by fire, [as stated (in Lev. 10:1–2): < NOW AARON'S SONS, NADAB AND ABIHU EACH TOOK HIS FIRE PAN…; > AND THEY OFFERED ALIEN FIRE BEFORE THE LORD…. SO FIRE CAME FORTH FROM BEFORE THE LORD AND CONSUMED THEM.] Now you are saying: TAKE THE FIRE PAN! My sons brought in strange fire and were destroyed by fire. So should I bring forth holy fire outside? Then I would die or be destroyed by fire. Moses said to him: Go and act quickly; for as you are talking, they are dying. Rather (according to Numb. 17:11 [16:46], cont.) TAKE IT QUICKLY UNTO THE CONGREGATION AND MAKE ATONEMENT FOR THEM. When Aaron heard that, he said: If I die for Israel, am I not adequate? Immediately (in Numb. 17:12 [16:47]) AARON TOOK IT AS MOSES HAD SAID. Therefore, the Holy One said to Moses (in Lev. 8:2:) TAKE AARON. He magnified him through taking. Just as Aaron is going to save his children by taking, so you are to magnify him through taking. Ergo (in Lev. 8:2:) TAKE AARON.

"This is the law of the burnt offering" (Leviticus 6:2): And what is [the meaning of] burnt offering (olah, literally that which rises)? Rather, it is that it rises in front of the Holy One, blessed be He, and atones for the iniquities of Israel. Since at the time that Avraham made the sacrifice of the ram - as it is stated (Genesis 22:13), "And Avraham raised his eyes and he saw, and behold there was a ram after" - what is [the meaning of] "after?" Rather, [it is to say that] after the Holy One, blessed be He, saw that [Avraham] came to sacrifice his son, Yitzchak, as a burnt-offering with all of his heart and with all of his soul, He sent him a ram [as a replacement]. The Sages said that the ram to be offered instead of Yitzchak was created from the six days of creation. And that is [the meaning of] that which is written, "and behold there was a ram after, etc." "And he took the ram, etc." (Genesis 22:13) - there the Holy One, blessed be He, promised him that at the time when his children would offer burnt-offerings, they would be immediately accepted. The Sages, may their memory be blessed, said, "Were it not that Avraham delayed to check the knife, Yitzchak would have been slaughtered. But he did delay to check the knife. Immediately, the mercy of the Holy One, blessed be He, was aroused for Yitzchak. And the Holy One, blessed be He, said to His retinue, 'See how alacritous this righteous one is to fulfill the words of My statement.' Immediately, He told an angel to rescue him, as it is stated (Genesis 22:11), 'And he said, "Avraham, Avraham," and he said, "Here I am."'" And why did he say, "Avraham, Avraham," twice? Since it was [Avraham's] will to slaughter him and do the will of his Maker, the angel was hurrying and said, "Avraham, Avraham." And from where [do we know] that he checked the knife? As it is stated (Genesis 22:10), "and he took the knife." Count the letters of "and he took the knife" (in Hebrew), and you will find twelve, like the tally of examinations that one does on the knife - upon the flesh, the fingernail and on the three sides (of the knife). And from where [do we know this]? As it is stated (I Samuel 14:34), "and you shall slaughter with this (zeh)" - zeh has a numerical value (gematria) of twelve. And what is [the meaning of] (Leviticus 6:1), "And the Lord spoke to Moshe, saying?" [That it should be said] to Aharon. From here we learn that Moshe only said that which the Holy One, blessed be He, would tell him. And therefore the Holy One, blessed be He, said to his credit (Numbers 12:7), "Not so My servant Moshe; in all of My house, he is faithful." And so does it state to Shmuel's credit (I Samuel 3:20), "And all of Israel, from Dan to Beersheva, knew that Shmuel was faithful as a prophet for the Lord." You find that [prophecy] began to come to him when the sons of Eli sinned in front of the Holy One, blessed be He, as it is stated (I Samuel 3:3), "The lamp of God had not yet gone out, and Shmuel was laying in the chamber of the Lord." And was he [really] laying in the chamber of the Lord? Rather this is its explanation: The lamp of God had not yet gone out in the chamber of the Lord in which was the ark of the Lord, and Shmuel was laying in his place, [which was] in a different place. "And the Lord called to Shmuel, and he said, 'Here I am'" (I Samuel 3:4) - but he did not understand who was calling him, since he was [still] a youth, as it is stated (I Samuel 2:26), "And Shmuel the youth proceeded to grow in favor with the Lord, as well as with people." "And he ran to Eli and he said, 'Here I am, as you have called me'" (I Samuel 3:5) - as he thought that [it was Eli that] had called him - "and he said, 'I did not call you my son, return and lay down.'" "And the Lord called Shmuel again, a third time, and he rose and went to Eli and said, 'Here I am, as you have called me'; and Eli understood that the Lord was calling to the youth. And Eli said to Shmuel, 'Go lay down, and if He calls to you, say, "Speak, Lord, for Your servant is listening"'" (I Samuel 3:8-9) - but he did not say, "Speak, Lord," but [only] (I Samuel 3:10), "Speak." As he said in his heart, "I do not know if it is the Lord or an angel or something else." And he is equated with Moshe: [About] Moshe, the Holy One, blessed be He, said, (Numbers 12:7), "Not so My servant Moshe; in all of My house, he is faithful"; and [about] Shmuel He said (I Samuel 3:20), "And all of Israel, from Dan to Beersheva, knew that Shmuel was faithful as a prophet for the Lord." Therefore the verse states (Jeremiah 15:1), "Even if Moshe and Shmuel would stand in front of me, My soul would not be towards this people." And he was equated to Moshe and Aharon [together], as stated (Psalms 99:6), "Moshe and Aaron among His priests, and Shmuel among those who call His name." [Shmuel] would brighten the eyes of Israel, as it is stated (I Samuel 3:3), "The lamp of God had not yet gone out, and Shmuel was laying in the chamber of the Lord." Moshe and Shmuel were not like Yechezkel, as he said everything that he saw, and as it is stated [it appears that the next section is corrupted, and that the reference is meant to be from Ezekiel 1 - see Etz Yosef] (Isaiah 6:1), "In the year that King Uzziah died, I beheld the Lord seated on a high and lofty throne; and the skirts of His robe filled the Temple." And therefore Scripture calls him, "Son of Man." Four are living but Scripture calls them dead, and these are them: the destitute, the metsora (one stricken with a spiritual skin disease), the blind and one with no children. From where [do I know this about] the metsora? As it is stated, "In the year that King Uzziah died." And why does the verse call him dead (given that he had not yet died)? Rather, because he had become a metsora. As it is stated, "In the year that King Uzziah died," [meaning] that he had become a metsora. "Seraphs stood above Him" (Isaiah 6:2) - in the heavens to serve Him - ["Each of them had six wings:] with two he covered his face" - from modesty that his body should not show before His body - "with two he covered his legs" - so that he not see and peer towards the side of the Divine Presence - "and with two he would fly." And does he [really] fly with the wings? Rather, it is as a result of this that they, may their memory be blessed, ordained that a man should hover on his feet when the prayer leader says (Isaiah 6:3), "Holy, holy, holy is the Lord of Hosts." And Tanchuma said, "The covering of the feet was because their heel is like the heel of the calf, such that they would not remind [God] about Israel's sin with the calf." "And one called to the other and said" (Isaiah 6:4) - they would get permission from one another, so that one not preempt the other and begin [alone], and [so] become liable for burning; rather they all started as one, and answered, etc. - "and the measure of the doorposts shook" - these were the doorposts of the chamber - "from the voice of the caller" - from the voice of the angels calling. This was the day of the earthquake, about which it is stated (Zechariah 14:5), "it shall be stopped up as it was stopped up as a result of the earthquake in the days of Uzziah, the king of Yehudah." As on the day that Uzziah stood to offer incense in the [Temple] chamber, the heavens and the earth shook and the Seraphs came to burn him (lesorfo) with burning (serefah), as it is stated (Numbers 16:35), "And fire went out from the Lord, and consumed the two hundred and fifty men offering the incense," because they offered a foreign fire. And this is [why] it calls them Seraphs, as they came to burn him. And the heavens also came to burn him. And the earth [came] to swallow him, as it thought that his judgement was to be swallowed like Korach, who dissented about the priesthood. [So] a heavenly voice emerged and said, "A reminder for the Children of Israel [...], and not be like Korach and like his assembly who dissented about the priesthood" (Numbers 17:5) - "not be like Korach," with swallowing; "and not like his assembly," with burning. But rather "like the Lord spoke through the hand of Moshe, saying to him" - through the hand of Moshe at the bush, as it is stated (Exodus 4:6), "'Put your hand into your bosom and take it out,' and behold his hand was afflicted with tsaraat like snow." [This is] meaning to say that the dissenter be afflicted with tsaraat. And the tsaraat even broke out on his forehead. And [so] he was considered as if he were dead. And so [too,] do you find with Miriam, as it is stated, "Go out, the three of you" (Numbers 12:4). There was no need for Moshe to go out, as he did not say anything to [Aharon]. Rather it was so that he would be available to pray for Miriam, [in order] to heal her. "And He called Aharon and Miriam" (Numbers 12:5) - why did He call them and leave Moshe. As we [only] say part of a person's praise in front of them, but all of it not in front of him. And so [too,] do we find with Noach. Not in front of him, [God] said, "A perfectly righteous man" (Genesis 6:9); but in front of him, He said, "as I have seen you to be righteous in front of Me" (Genesis 7:1). Another interpretation of [why Moshe was not called]: So that he not hear the redressing of Aharon. He said, "Hear nah My words" (Numbers 12:6) - nah is always an expression of pleading - "if you have a prophet of God, I will make Myself known to him though a vision to him" - My Divine Presence will not be revealed to him through a clear lens, but rather through a dream or a trance." And why [were they disciplined]? Because they spoke [badly] about Moshe, as it is stated (Numbers 12:6), "And Miriam and Aharon spoke (tedaber) about Moshe." And dibbur is only a harsh expression in each place." And so it states (Genesis 42:30), "The man, the master of the land spoke (deeber) harsh things to us." [Whereas] ameera is only an expression of supplication. And so it states (Genesis 19:7), "And He said (vayomer), 'Do not act evilly, my brothers.'" "And He said, 'Hear nah My words'" (Numbers 12:6) - all nah is an expression of pleading. And why did it say Miriam first and Aharon afterwards? However it was because she started first, and therefore the verse mentioned her first. And what did they say? "But was it only to Moshe that God spoke?" (Numbers 12:2) That is to say did He only speak to Moshe, that he separated from his wife? "Did he not also speak to us?" (Numbers 12:2) In the same way did He speak to us and we have not separated from the way of the world (marital relations). And how did Miriam know that Moshe separated from the woman? Rabbi Natan said, "Miriam was alongside Tsipporah when they said to Moshe, 'Eldad and Meidad are prophesying in the camp' (Numbers 11:27); and when Tsipporah heard, she said, 'Woe to the wives of these [men]!' And from what time did Moshe separate? In fact, when the Holy One, blessed be He, said to Moshe at Sinai before the giving of the Torah that he should sanctify the people, and say to them, 'for three days do not come close to a woman' (Exodus 19:15). They [then] separated from their wives and Moshe separated from his wife. And after the giving of the Torah, the Holy One, blessed be He, said to him, 'Go tell them, "You return to your tents," but you stay here with me' (Deuteronomy 5:27-28) - and do not go back to the way of the world. And [so Miriam knew] when Tsipporah said, 'Woe to the wives of these - they are called to prophecy [and] will be separating from their wives just like my husband separated from me.' And from then, Miriam knew and told Aharon. And if Miriam who did not have intention to disgrace Moshe was punished, all the more so with one who recounts the disgrace of his fellow with evil speech, will that person be punished with tsaraat." "As he took a Cushite (Ethopian) woman" (Numbers 12:1) - the numerical value of Cushite is [equal to that of] beautiful looks. The tally of this one is like the tally for that one. "The Cushite woman" tells [us] that everybody concedes about her beauty, in the same way as everyone speaks about the blackness of a Cushite. "About the matter of the woman" (Numbers 12:1) - about the matter of her divorce. "As he took a Cushite woman" (Numbers 12:1) - what do we learn to say [from here]? Rather, there is a woman who is pleasant in her looks but unpleasant in her deeds, or pleasant in her deeds but unpleasant in her looks, but this one was pleasant in everything. And now he divorced her? And she is called a Cushite because of her pleasantness; in the same way as a man will call his pleasant son, Cushite, so that the [evil] eye not [come to] overpower him. "And the man Moshe was very humble (anav)" (Numbers 12:3) - humble, [meaning] lowly and patient. Another interpretation: "Very anav" is from the expression of answering (oneh), meaning to say that if he had heard these words, he would have known to answer and respond with appropriate arguments. "And the Lord said suddenly" (Numbers 12:4) - when he revealed Himself to them suddenly and they were impure [as a result of] the way of the world, they yelled out, "Water, water." [This was] to show that Moshe acted properly when he separated from his wife, since the Divine Presence was constantly revealed to him, and there was no set time for speaking [with God]. And so did He say to them, "I speak to him face to face" (Numbers 12:8) - face to face did I tell him to separate from the woman - "and a (clear) vision and not with riddles" - and this vision is a vision of speech. And perhaps it is a vision of the Divine Presence? [Hence] we learn to say (Exodus 33:20), "You are not able to see My face." And if you ask, "Behold, it is written (Numbers 12:8), 'and he sees the picture of the Lord?'" [The answer is] that is a vision 'from the back,' like the matter that is stated (Exodus 33:23), "and you shall see My back." "Why were you not afraid to to speak about My servant, about Moshe?" (Numbers 12:8) It does not state, "about My servant, Moshe," but rather "about My servant, about Moshe." [This is] meaning to say, about My servant, even if it is not Moshe; and about Moshe, even if he is not My servant - it would be worthwhile to be afraid in front of him. And all the more so, since he is My servant, and the servant of a king is [like] the king. And you should have said, "The King does not love him for nothing." And if you say that [the King] does not know about [Moshe's] deeds, that is more grievous than the first [mistake of not associating him with the King]! "And the Lord waxed angry at them and left" (Numbers 12:9) - teaches that [only] after He let them know their foulness did He proclaim their excommunication. All the more so with flesh and blood, should a person not get angry with his fellow until after he makes [the other's] foulness known to him. "And the cloud left the tent" - and afterwards - and behold, Miriam was inflicted with tsaraat like snow" (Numbers 12:10). There is a [relevant] parable about a king who said to [his son's] pedagogue, "Strike my child, but do not strike him until I go away from you, as my mercy is upon him." "Please do not place the sin upon us that we sinned and that we blundered. Let her not be like a dead" (Numbers 12:11-12) - just like a dead body transmits impurity through intercourse, so does a metsora transmit impurity through intercourse. "About which upon its exit from its mother's womb" (Numbers 12:12) - it should have stated, "from our mother's womb," but so did Scripture phrase it. And so [too, instead of] "half of its flesh," it should have stated, "half of our flesh." But according to its understanding, it appears to me thus: It is not fitting to leave our sister to be like the dead. Since she exited the womb of the mother of this one (Moshe) that has it in his ability to help, and [yet] doesn't help, behold half of his flesh will be eaten away - as [Aharon's] brother is his flesh. Another interpretation: "Let her not be like the dead" - if you do not heal her with prayer, who will quarantine her, and who will render her impure? As it is impossible for me to observe her, since I am a relative - and a relative may not examine scabs - and there is no other priest in the world. This is [the meaning of] that which is stated, "about which upon its exit from its mother's womb." "God, please, heal her please" (Numbers 12:12) - the verse came to teach you the way of the world (manners), such that one requesting a thing must first say two or three words of supplication, and then make his requests afterwards. "Saying" - what do we learn to say [from here]? [Moshe] said to Him, "Answer me if You will heal her or not," so that He answered him, "And if her father spit in her face [...]" (Numbers 12:14). And why did Moshe not prolong this prayer? So that Israel not say, "His sister is given over to distress and he prolongs his prayer?" "Let her be quarantined for seven days and afterwards she will be gathered" (Numbers 12:14) - and I say that all expressions of gathering that exist with a metsora are because he is sent out from the camps. And when he is healed, he is gathered to the camp; [and] all gathering is an expressions of bringing in. "And the people did not travel until Miriam was gathered" (Numbers 12:15) - the Omnipresent awarded her this honor for the sake of one hour that she delayed for Moshe, when he was sent out to the Nile, as it is stated (Exodus 2:4), "And his sister stood from a distance." She delayed for an hour and all of Israel delayed for her sake for seven days. [The comparison that the Torah nonetheless makes between Miriam when she is struck by tsaraat and a dead body shows that] a metsora is considered like dead. And from where [do we know] that one who does not have children [is considered like dead]? From Rachel, as she said to Yaakov (Genesis 30:1), "Give me children or I am dead." And from where [do we know] that one blind is considered like dead? As it is stated (Lamentations 3:6), "He has made me sit in the darkness, like the dead of yore." And from where [do we know] that one destitute [is considered like dead]? As it is stated (Exodus 4:19), "for all of the men that are seeking your soul (to kill you) are dead." Another interpretation: "This is the law of the burnt-offering, etc." So did our Rabbis teach: The burnt-offering was complete holiness, as it did not come for iniquities. The guilt-offering was brought for thefts. But the burnt-offering was not brought for a sin nor for theft, but it rather came for a thought of the heart. And so one who would have a thought in his heart about something would bring a sacrifice of a burnt-offering, as it is stated (Ezekiel 20:32), "And what goes up (which can also be read as a burnt-offering) upon your spirits."And know that a burnt-offering only comes for a thought of the heart. You learn it from Job, who would sacrifice for his sons, as it is stated (Job 1:5), "And after a round of feasting days, Job sent and prepared them; and rising early in the morning, he would offer burnt-offerings." They said to him, "Job, why are you doing this?" And he would say (Job 1:5), "Perhaps my children have sinned and blasphemed God in their hearts." Hence you find that he arranged atonement for them for the thought of the heart. And this is [how to understand] the sacrifice of the burnt-offering.

Variantly: "You have guided them in Your strength" — in the strength of the kingdom of the house of David, who are destined to assume the reign, "Your strength" being kingdom, viz. (Ibid. 21:2) "O L rd, in Your strength the king will rejoice", and (I Samuel 2:10) "and He will give strength to his king."...

... “Moab is my washbasin…” (Tehillim 60:10) When Israel entered into their land in order to inherit it, the Holy One forbid them to conquer these three nations, as it says “Do not distress the Moabites…” (Devarim 2:9) So too regarding Edom it is written “You shall not provoke them…” (Devarim 2:5) From where do we learn that they were not to conquer the land of the Pelishtim? Because it is written “God did not lead them [by] way of the land of the Philistines for it was near…” (Shemot 12:17) The oath which Avraham swore to Avimelech was still near in time, “And now, swear to me here by God, that you will not lie to me or to my son or to my grandson…” (Bereshit 21:23) His grandson was still alive. In the future the Holy One will permit Israel to conquer all three, as it says “And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.” (Yeshayahu 11:14) And it is translated as ‘they will join shoulder to shoulder as one to wipe out the Phillistines.’ Therefore it says “…Philistia, join me…” (Tehillim 60:10), Edom and Moav are their occupation as it says “Moab is my washbasin; on Edom I will throw my lock…” (ibid.)

Another interpretation (of Ps. 37:28): < FOR THE LORD LOVES JUSTICE > AND DOES NOT ABANDON HIS SAINTS. Do his saints need protection? R. Jeremiah said: See what is written (in I Sam. 2:9): HE SHALL PROTECT THE FEET OF HIS SAINTS. Do they need protection? It is simply as a popular⁴¹Gk.: idiotes, i.e., “commoner,” “one who is unskilled.” adage says: They fence in what is fenced in, and they break through what is broken through. Ergo (in Ps. 37:28): AND DOES NOT ABANDON HIS SAINTS.

(Exodus 17:15) "And Moses built an altar and he called its name 'the L rd is my miracle.'" Moses (hereby) said: The miracle that the L rd wrought (for me) — He wrought it for Himself (i.e., for the sanctification of His name.) And thus do you find: Whenever a miracle is performed for Israel, that miracle, as it were, is before Him — "The L rd is my miracle." (Isaiah 63:9) "In all of their afflictions, He was afflicted." Joy to Israel — Joy to Him. (I Samuel 2:1) "I rejoice in Your salvation!"

THE TWO WAYS
RABBI ELIEZER said: I heard with my ear the Lord of hosts speaking. What did He speak? He said: "See, I have set before thee this day life and good, and death and evil" (Deut. 30:15). The Holy One, blessed be He, said: Behold, these two ways have I given to Israel, one is good, the other is evil. The one which is good, is of life; and the one which is evil, is of death. The good way has two byways, one of righteousness and the other of love, and Elijah, be he remembered for good, is placed exactly between these two ways. When a man comes to enter (one of these ways), Elijah, be he remembered for good, cries aloud concerning him, saying, "Open ye the gates, that the righteous nation which keepeth truth may enter in" (Isa. 26:2). And there cometh Samuel the prophet, and he places himself between these two byways. He says: On which of these (two byways) shall I go? If I go on the way of righteousness, then (the path) of || love is better than the former; if I go on the way of love, (the way) of righteousness is better: but I call heaven and earth to be my witnesses that I will not give up either of them.

(Numb. 3:15:) “Enroll the Children of Levi.” This tribe was dearer to the Holy One, blessed be He,⁸⁶Numb. R. 3:8. than all the tribes, as stated (in I Sam. 2:28), “And I chose him from all the tribes of Israel to be My priest….” How so? The Holy One, blessed be He, created days and chose one of them for Himself, as stated (in Ps. 139:16), “days were formed, and one of them was His own.”⁸⁷English translations vary widely, but this interpretation is quite literal and fits the sense of the midrash. And which is it? R. Levi says, “This is the Sabbath.” He created years and chose one of them for Himself, i.e., the seventh, as stated (in Lev. 25:2), “Then the land shall observe a Sabbath for the Lord.” He created weeks [of years] and chose one of them for Himself, i.e., the Jubilee, as stated (in Lev. 25:10), “And you shall sanctify the fiftieth year.” He created countries, and chose one of them for Himself, [i.e.,] the land of Israel, as stated (in Deut. 11:12), “A land for which the Lord your God always cares.” And so the Holy One, blessed be He, calls it His land, as stated (in Joel 4:2), they have divided up My land. He created firmaments and chose one of them for Himself, i.e., ‘aravot,⁸⁸‘Aravot’ is the name of the seventh heaven. as stated (in Ps. 68:5), “Build a way for the One who rides in the 'aravot; the Lord is His name.” He created seventy peoples and chose one of them for Himself, i.e., Israel, as stated (in Deut. 7:6), “the Lord your God has chosen you to be for Himself a treasured people,” a worthy (KShR) nation, and you are worthy (KShR). Now (according to Deut. 7:6), “the Lord your God has chosen you….” Why did He choose you? Because He loved you, as stated (in Hos. 14:5), “I will love them generously”; and it is written (in Deut. 7:8), “Because the Lord loved you.” He created tribes and chose one of them for Himself, i.e., the tribe of Levi, as stated (in I Sam. 2:28), “And I chose him from all the tribes of Israel to be My priest….” He therefore especially cherishes him. So he says to Moses each time (as in Numb. 3:15), “Enroll the Children of Levi [….]” “Every male.” Why did he say, “every male,” and not mention the noun, female? Because the glory of God arises from the males. [Ergo,] “every male.” David has stated (in Ps. 127:3), “Behold, sons are the heritage of the Lord”; i.e., the males. “The fruit of the womb, a reward,” for if females come, says the Holy One, blessed be He, “they also are a reward.” And why does he enroll them [each and every time]? Because they are His troops,⁸⁹Gk.: taxeis. and the King has much joy in His troops. Moreover, you find that the whole tribe of Levi was diminished (in number). And why were they diminished? Because they see the Divine Presence much. So also when Israel came up from the captivity, they did not find any of them, because they had been diminished, as stated (in Ezra 8:15), “so I viewed the people and the priests, but I found there none of the Children of Levi.” The Holy One, blessed be He, said, “In this world they were destroyed, because they had seen the Divine Presence, since it is stated (in Exod. 33:20), “For no human shall see Me and live.” But in the future to come, when I restore my Divine Presence to Zion, I will be revealed in My glory over all Israel. Then they shall see Me and live forever. Thus it is stated (in Is. 52:8), “for eye to eye they shall see the return of the Lord to Zion.” And not only that, but they shall point out My glory to each other with the finger, while saying (in the words of Ps. 48:15), “For this God, our God...” It also says (in Is. 25:9), “And in that day they shall say, ‘See, this is our God; we waited for Him and He delivered us]; this is the Lord; we waited for Him. Let us rejoice and be glad in His salvation.’”

“For with much wisdom is much vexation; and one who increases knowledge increases pain” (Ecclesiastes 1:18).
“For with much wisdom is much vexation” – as long as a person amasses wisdom he amasses vexation, and as long as he amasses knowledge he increases suffering. Solomon said: ‘Because I amassed wisdom I amassed vexation, and because I amassed knowledge I amassed suffering.’ Rav said: A Torah scholar does not require forewarning.¹²⁵An example of suffering is that, as opposed to others who are not punished without forewarning, Torah scholars are punished without forewarning. Rabbi Shmuel bar Naḥman said: Like fine linen garments that come from Beit She’an; if one of them was blackened, how much money is it worth? Coarse linen garments from Arbel; if one of them is blackened, what are they and what is their value?¹²⁶Since they were cheap to begin with, the loss incurred is negligible. To what is this matter analogous? It is analogous to two [people] who entered a shop; one ate coarse bread and legumes, and one ate fine bread and choice meat and drank aged wine and types of dessert wine, and he emerged ill. This one ate light foods and he was harmed, and that one ate coarse foods and was not harmed. Likewise, have you ever seen a donkey shuddering or a camel shuddering? Rather, where is suffering found? It is in people.
Rabbi Yishmael taught: The load corresponds to the camel.¹²⁷So too, a person’s suffering corresponds to his wisdom and knowledge. Rabbi Meir taught: Because the snake’s wisdom was superior, its punishment corresponded to its wisdom, as it is stated: “The snake was more cunning than all beasts of the field” (Genesis 3:1); therefore, he was “more accursed than all animals and all beasts of the field” (Genesis 3:14). Some amassed wisdom for their benefit, and some amassed wisdom to their detriment; those who amassed for their benefit were Moses and Solomon, and those who amassed to their detriment were Do’eg and Aḥitofel. Some increased their might for their benefit, and some increased their might to their detriment; those who increased for their benefit were David and Judah, and those who increased to their detriment were Samson and Goliath. Some amassed wealth for their benefit, and some amassed wealth to their detriment; those who amassed for their benefit were David and Solomon, and those who amassed to their detriment were Koraḥ and Haman. Some amassed children for their benefit, and some amassed children to their detriment; those amassed for their benefit were the sons of Jacob and David, [and those] to their detriment, the sons of Ahab and Eli, as it is stated: “The sons of Eli were wicked men…” (I Samuel 2:12). [Similarly,] the sons of Ahab did not accept the yoke of Heaven upon themselves, “they did not know the Lord” (I Samuel 2:12), as they said there is no kingdom of Heaven.

13 (Numb. 16:32) “And [the earth] opened”: R. Judah says, “At that time a lot of mouths into the earth were opened. It is so stated (in Deut. 11:6), ‘in the midst of all Israel.’”³¹I.e., there were openings over all of Israel, one for each follower of Korah. R. Nehemiah said, “But note what is written (in Numb. 16:32), ‘And the earth opened its mouth (with mouth in the singular).’” He said to him, “Then how do you reconcile, ‘in the midst of all Israel?’ It is simply that the earth became like a funnel; and from wherever one of them was standing in relation to him (i.e., to Korah), he rolled and went down with him. [Hence] you have succeeded in reconciling ‘in the midst of all Israel,’ and you have succeeded in reconciling ‘and the earth opened its mouth.’” (Deut. 11:6), “And everything substantial (yequm) [which followed in their footsteps (literally: which was in their feet)]”: This is wealth (mamon), since it puts a person on one's feet.³²Since yequm (“something substantial”) comes from the root, QWM, which has the causative meaning, “raise up,” the word is taken to mean something which causes one to rise. Our masters said, “Even if they had garments at the cleaner, they (i.e., the garments) came rolling and were swallowed up along with them.” R. Samuel bar Nahmani said, “Even a needle which had been borrowed (Sh'WLH) from them by an Israelite, it also was swallowed up along with them.³³ySahn. 10:1 (28a). It is so stated (in Numb. 16:33), ‘so they and all that belonged to them went down alive into Sheol(Sh'WLH).’”³⁴I.e., with what had been borrowed (Sh’WLH). Why all this? Because he had sided against the Holy One. But nevertheless, in the world to come they are going to rise.³⁵Cf. ARN, A, 36; Sanh. 10:3; also Sanh. 109b; 110b. R. Judah ben Betera teaches that they do have a share in the world to come. It is so stated (in Numb. 16:33, cont.), ‘and they vanished from the midst of the community.’” About David it [likewise] states (in Ps. 119:176), “I have gone astray like a lost (rt. 'bd) sheep; seek out Your servant, for I do not forget Your commandments.” Just as a loss (rt. 'BD), which is written concerning David, is going to be searched for; so (in Numb. 16:33) this loss (rt. 'BD) is going to be searched for. So also you find that Hannah prayed for them in a prayer³⁶Tefillah. This word suggests the Eighteen Benedictions (Shemoneh ‘Esreh), which is also called the tefillah. Moreover I Sam. 2:6 contains wording similar to the second of these prayers, which concerns the resurrection. (in I Sam. 2:6), “The Lord brings death and gives life; he brings down to Sheol and raises up.”

20 (Numb. 16:1) “And On ben Peleth”: Why was he named On (which means "sorrow")?³⁷Sanh. 109b-110a. Because he remained in sorrow all his days. (Ibid.) “Ben Peleth (plt)?” The son of (ben) one for whom miracles (pl'wt) have been performed. Rav said, “On ben Peleth had his wife save him; for she said to him, ‘What has this dispute to do with you? If Aaron is the high priest, you are a disciple; if Korah is high priest, you are [still] a disciple].’ She said to him, ‘I know that the whole community is holy, since it is written (in Numb. 16:3), “for all the congregation are holy.”’ What did she do? She gave him wine to drink, got him drunk, and had him lie down in her bed. Then she sat down at the entrance [of the house] – her and her daughter – and let down her hair.³⁸It was immodest to look at a married woman’s loosened hair. Everyone who came for her husband On saw her and returned. In the meanwhile they were swallowed up.” It is this which is written (in Prov. 14:1), “The wisdom of women builds its house,” this refers to the wife of On; “but folly tears it down with its own hands,” this refers to the wife of Korah.³⁹Sanh. 110a describes how she joined her husband in his rebellion. (Numb. 16:2) “And they rose up against Moses, […] princes of the congregation,” the special ones of the congregations; “chosen by the assembly (moed),” because they knew how to intercalate years⁴⁰I.e., add an extra month in order to keep the lunar year in line with the solar year. and fix new moons (which determine the date of the festival (moed);⁴¹R. 18:20, cont.; Sanh. 110a. “men of renown,” in that they had a name throughout the whole [world]. (Numb. 16:4) “When Moses heard this, he fell on his face”: What news did he hear? R. Samuel bar Nachmani said that R. Jonathan said, “[This] teaches that they suspected him of [adultery with] a married woman.” Thus it is stated (in Ps. 106:16), “And they were jealous (rt.: qn')⁴²Cf. Numb.5:14 where this word is used to denote suspicion of adultery. of Moses in the camp.” Rav Samuel bar Isaac said that Rav said, “[This] teaches that each and every one suspected (rt.: qn') his wife of adultery with Moses.” Reish Lakish says, “From here we derive that one may not perpetuate a dispute.” Rav says, “Anyone who perpetuates a dispute violates a prohibition. It is so stated (in Numb. 17:5), ‘and he will not be like Korah and his assembly.’” Rav Ashi says, “He is fit to be afflicted with leprosy. It is written here (in Numb. 17:5, cont.), ’by the hand of Moses to him,’ and it is written there (in Exod. 4:6), ‘And the Lord said furthermore to him, “Put now your hand into your bosom.”’” Rav Ḥisda says, “Anyone who disagrees with his teacher is like one who disagrees with the Divine Presence, as it is stated [with regard to Dathan and Abiram] (in Numb. 26:9), ‘when they strove against the Lord.’” R. Jose, son of R. Ḥanina, says, “Anyone who initiates a quarrel [meriva] with his teacher is like one who initiates a quarrel with the Divine Presence, as it is stated (in Numb. 20:13), “These are the waters of Meribah, where the Children of Israel quarreled with the Lord.’” R. Ḥanina says, “Anyone who expresses resentment against his teacher for wronging him, it is as though he is expressing resentment against the Divine Presence, as it is stated (Exod. 16:8), ‘your murmurings are not against us, but against the Lord.’” R. Abbahu says, “Anyone who suspects his teacher of wrongdoing, it is as though he suspects the Divine Presence, as it is stated (in Numb. 21:5), ‘And the people spoke against God, and against Moses[…].’” Rabba expounded that which is written (in Hab. 3:11), “Sun and moon remain on high (zevul)”:⁴³ Sanh. 110a. [This] teaches that the sun and moon ascended to Zebul and said to Him, “Master of the world, if You act justly toward the son of Amram, we shall go forth; but if not, we shall not go forth.” [So they refused to shine,] until He hurled darts at them. He said to them, “For My honor you did not protest,⁴⁴I.e., when people dishonored the Holy One by worshiping the sun and the moon. but for flesh and blood you did protest.” And at the present time until they are hit, they do not come out.⁴⁵The midrash draws of the second half of Hab. 3:11 to show that the Holy One must use arrows and a spear to force the sun and moon to shine. Rabba expounded what is written (in Numb. 16:30), “But if the Lord creates something new, [and the earth opens its mouth]”: Moses said, “Master of the World, if gehinnom is created, all the better; but if not, ‘the Lord creates.’” To what [does the verse refer]? If we say to an actual creation of something, then is it not written (in Eccl. 1:9), “For there is nothing new under the sun.” Rather [it refers] to bringing the opening (into gehinnom) up close (to the surface of the earth where Korah was standing).⁴⁶The midrash sees the swallowing up of Korah and his companions as the first evidence for gehinnom. See Numb. R. 18:20; Sanh. 110a. (Numb. 26:11) “The sons of Korah, however, did not die”: It was taught in the name of our master, “A place was set aside for them in gehinnom.” Rabbah bar bar Hanah said, “One time it happened that I was travelling on the road, when a certain Arab merchant said to me,⁴⁷Similarly BB 74a. ‘Come, I will show you chasms of Korah.’⁴⁸Perhaps the straits of Scylla and Charybdis. So Jastrow, s.v., beli‘e. I went and saw two fissures out of which was coming smoke. He took a ball of clipped wool, steeped it in water, placed it on a spearhead, [and raised it] over them; it burned and fell. Then he said to me, ‘Listen, what do you hear?’ I heard them saying, ‘Moses and his Torah represent truth, but they (i.e., Korah and his community) are liars.’ He said to me, Every thirty days gehinnom returns them to here, like meat in a pot, and they say, “Moses and his Torah are true.”’” But in the future to come the Holy One, blessed be He, is going to take them out [of gehinnom]. Moreover, it is with reference to them that Hannah said (in I Sam. 2:6), “The Lord brings death and gives life; he brings down to Sheol and raises up.”⁴⁹The Midrash finds an indication that the life and raising up here refer to life in the world to come, since they follow death and the descent into Sheol. Cf. Gen. R. 98:4; TSanh. 13:3; see ySanh. 10:1 (28a); 10:4 (29c).

[Another interpretation (of Gen. 30:22): THEN GOD REMEMBERED RACHEL.] What is written above on the matter (in vs. 1)? WHEN RACHEL SAW THAT SHE HAD BORNE JACOB NO CHILDREN…. < AND SHE SAID TO JACOB: GIVE ME CHILDREN >, OR ELSE I SHALL DIE. Our masters have said: From here you learn that all who are childless are regarded as dead. Thus it is written of Hannah (in I Sam. 2:6): THE LORD BRINGS DEATH AND GIVES LIFE. Hannah simply said this: Before he gave me a son, I was one of the dead. Now that he has given me a son, I have been reckoned with the living. Rachel said to Jacob (in Gen. 30:1-2): GIVE ME CHILDREN, OR ELSE I SHALL DIE. THEN JACOB'S ANGER WAS KINDLED AGAINST RACHEL. The Holy Spirit says (in Job 15:2): DOES A ONE WHO IS WISE ANSWER WITH WINDY KNOWLEDGE?⁵²Gen. R. 71:7. Jacob said to Rachel: Am I the viceroy⁵³Gk.: antikaisar. of the Holy One? (Gen. 30:2, cont.:) AM I TAKING GOD'S PLACE? The Holy One said to him: By your life, in the words you have uttered, AM I TAKING GOD'S PLACE? In these very words her son is < going to > rise up and say to your children (in Gen. 50:19): AM I TAKING GOD'S PLACE? She said to him: Did your father, Isaac, do this to your mother, Rebekah? Did not the two of them stand and pray for each other? It is so stated (in Gen. 25:21): THEN ISAAC ENTREATED THE LORD ON BEHALF OF HIS WIFE. You also should pray unto the LORD for me! And did not your grandfather Abraham do so for Sarah? He said to her: Sarah brought a rival wife into her house. She said to him (in Gen. 30:3): If so, HERE IS MY MAID BILHAH; GO IN TO HER. He did not do so; but, when she had < actually > given him her bondmaid, she immediately (in vs. 5) conceived and gave birth. (Gen. 30:6:) THEN RACHEL SAID: GOD HAS JUDGED ME. He has judged me and found me guilty; he has judged me and found me innocent. He has judged me and found me guilty by not giving me a son; he has judged me and found me innocent by giving my bondmaid a son. (Ibid., cont.:) SO SHE CALLED HIS NAME DAN (i.e., he has judged). Then she conceived and gave birth to Naphtali, AND (according to vs. 8) RACHEL SAID: WITH SUPERNATURAL WRESTLINGS (naphtule) I HAVE WRESTLED (niphtalti) < WITH MY SISTER >. {< Naphtali > should be interpreted as < the Greek word > nymphe, since in the Mediterranean cities they call a bride a nymphe.} Naphtulai < means in translation > that the wedding canopy was mine. Now on each Wednesday⁵⁴Wednesdays were generally considered unlucky, especially for sick children. See yTa‘an. 4:4 (68b) (bar.); Ta‘an. 27b (bar.); Soferim 17:5. See also Pes. 112b. she was adorned to enter it, but < it was > Leah < who > entered.⁵⁵Cf. Gen. R. 71:8. Therefore, < it was > "my wedding canopy" (naphtulay), but her sister entered. (Gen. 30:8:) < AND RACHEL SAID: WITH SUPERNATURAL WRESTLINGS (naphtule) I HAVE WRESTLED (niphtalti) > WITH MY SISTER; {AND} I HAVE ALSO PREVAILED. SO SHE CALLED HIS NAME NAPHTALI. Why Naphtali (NPTLY)? Because from their border they put a crown on the Torah,⁵⁶The allusion is to the fact that the borders of Naphtali contain Tiberias, a city which for hundreds of years represented the center of Jewish learning in Israel. about which it is written (in Ps. 19:11 [10]): SWEETER ALSO THAN HONEY AND THE DRIPPINGS (NPT) OF THE COMB. When Leah saw that she had borne six, she said: The Holy One has made this agreement with Jacob, to raise up twelve tribes. Now here I have borne six sons; and the two bondmaids, four. That makes ten. Then Leah conceived < again >. Our masters have said: She conceived a male.⁵⁷Ber. 60a; Gen. R. 72:6; cf. Ber. 9:3; yBer. 9:5 (14a). Leah said: Here I have conceived, but my sister Rachel has not given birth.⁵⁸Thus, Rachel would not even equal the bondmaids. What did Leah do? She began to pray for mercy upon her sister Rachel. She said to let whatever should be within her⁵⁹Probably a misreading for “my” in accordance with the direct discourse of the Hebrew text, which reads literally, “She said: Let whatever is within her belly….” belly become female, and let not my sister Rachel be prevented from giving birth to a son. The Holy One said to her: By your life, you have had mercy upon you sister. See, I am making that which is within your belly female, and < I > am remembering her in this regard. (Gen. 30:21:) THEN AFTERWARDS SHE BORE A DAUGHTER AND CALLED HER NAME DINAH. What is the meaning of DINAH (DYNH)? That she argued (DYNH) against giving birth to a son on condition that Rachel bear a son; for thus it is written below (in Gen. 30:22-23): THEN GOD REMEMBERED RACHEL…. SO SHE CONCEIVED AND BORE A SON. What is the meaning of SO SHE CONCEIVED AND BORE < A SON >? < The verse > likens her giving birth to her conception. Just as her conception was painless, so was her giving birth painless. (Gen. 30:23, cont.:) THEN SHE SAID: GOD HAS TAKEN AWAY MY SHAME. What is the meaning of HAS TAKEN AWAY?⁶⁰Gen. R. 73:5. Simply that before a wife gives birth there is shame found within her house. How? When she breaks a vessel in her house, whom does she have to blame? When she gives birth, she blames her child. She therefore said: GOD HAS TAKEN AWAY MY SHAME.

“He seats the barren woman of the house as a happy mother of children. Hallelujah!” (Psalms 113:9) There are seven barren women: Sarah, Rivka, Rachel and Leah, Manoach’s wife, Chana and Zion…Another explanation. ‘He seats the barren woman’ this refers to Zion. “Sing you barren woman who has not borne…” (Isaiah 54:1) ‘a happy mother of children,’ “And you shall say to yourself, Who begot these for me…” (Isaiah 49:21)

Another interpretation (of Gen. 39:1): WHEN JOSEPH WAS TAKEN DOWN TO EGYPT. There were three natures within him. < He was > a Torah scholar, a prophet, and one who nourished his brothers. < He was > a Torah scholar, for it is so written (in Gen. 37:3): BECAUSE HE WAS THE CHILD OF HIS OLD AGE (ZEN).⁶⁶ZQN here is interpreted in the Talmud as an abbreviation (notarikon) for Zeh Sheqanah Hokhmah, which means, “This is the one who has acquired wisdom.” See Qid. 32b. See also Targum Onqelos, Gen. 37:3: BECAUSE HE WAS A WISE SON TO HIM. It is also written (in Deut. 32:7): ASK YOUR FATHER, AND HE WILL INFORM YOU; [YOUR ELDERS (rt.: ZQN), AND THEY WILL TELL YOU]. And where is it shown that he was prophet? Where it is stated (in Gen. 37:2): SINCE HE WAS A YOUTH WITH THE CHILDREN OF BILHAH…. It is also written (in Exod. 33:11): HIS ATTENDANT, JOSHUA BIN NUN, A YOUTH. Again it is written (in I Sam. 2:21): AND THE YOUTH SAMUEL GREW UP.⁶⁷Since prophets like Joshua and Samuel are called youths, the designation must mean that Joseph also was a prophet. And where is it shown that he fed his brothers? Where it is stated (in Gen. 50:21): SO NOW, FEAR NOT; I WILL NOURISH YOU….

(Numb. 3:15:) ENROLL THE CHILDREN OF LEVI. This tribe was particularly dear to the Holy One.¹⁰⁷Tanh., Numb. 1:17; Numb. R. 3:8. But why out of all the tribes was none chosen except this one, as stated (in I Sam. 2:28): AND I CHOSE HIM [FROM ALL THE TRIBES OF ISRAEL TO BE MY PRIEST….] How so? The Holy One created days and chose one of them for himself, as stated (in Ps. 139:16): DAYS WERE FORMED, AND ONE OF THEM WAS HIS OWN.¹⁰⁸English translations vary widely, but this interpretation is quite literal and fits the sense of the midrash. And which is it? R. Levi says: This is the Sabbath. He created years and chose one of them for himself, i.e., the seventh, as stated (in Lev. 25:2): THEN THE LAND SHALL OBSERVE A SABBATH FOR THE LORD. He created weeks <of years> and chose one of them for himself, i.e., the Jubilee, as stated (in Lev. 25:10): AND YOU SHALL SANCTIFY THE FIFTIETH YEAR. He created countries, and chose one of them for himself, <i.e.,> the land of Israel, as stated (in Deut. 11:12): A LAND FOR WHICH THE LORD YOUR GOD CARES; [THE EYES OF THE LORD YOUR GOD ARE ALWAYS UPON IT. [And so the Holy One calls it his land, as stated (in Joel 4[3]:2): THEY HAVE DIVIDED UP {HIS} [MY] LAND.] He created firmaments and chose one of them for himself, i.e., Aravot,¹⁰⁹‘Aravot is the name of the seventh heaven. as stated (in Ps. 68:5 [4]): BUILD A WAY FOR THE ONE WHO RIDES IN THE 'ARAVOT; THE LORD IS HIS NAME. He created peoples and chose one of them for himself, i.e., Israel, as stated (in Deut. 7:6): THE LORD YOUR GOD HAS CHOSEN YOU TO BE FOR HIMSELF A TREASURED PEOPLE, a nation of flesh, and you are flesh.¹¹⁰BSR. Cf. the parallel in Tanh., Numb. 1:17: “a worthy (KShR) nation, and you are worthy (KShR).” Now (according to Deut. 7:6): THE LORD YOUR GOD HAS CHOSEN YOU…. Why did he choose you? Because he loved you, as stated (in vs. 8): BECAUSE THE LORD LOVED YOU. He created tribes and chose one of them for himself, i.e., the tribe of Levi, as stated (in I Sam. 2:28): AND I CHOSE HIM [FROM ALL THE TRIBES OF ISRAEL….] He therefore especially cherishes you. So he says to Moses each time (as in Numb. 3:15): ENROLL THE CHILDREN OF LEVI <….> [EVERY MALE.] Why did he say: EVERY MALE, and not mention the noun, female? Because the glory of God arises from the males. <Ergo:> EVERY MALE. David has stated (in Ps. 127:3): BEHOLD, SONS ARE THE HERITAGE OF THE LORD; THE FRUIT OF THE WOMB, A REWARD. [SONS ARE THE HERITAGE OF THE LORD,] i.e., the males. THE FRUIT OF THE WOMB, A REWARD,] for if females come, they also are a reward. And why does he enroll them each and every time? Because they are his troops,¹¹¹Gk.: taxeis. and the king has much joy in his troops. Moreover, you find that the whole tribe of Levi was diminished (in number). And why were they diminished? Because they had seen the Divine Presence. So also when Israel came up from the captivity, they did not find any of them, because they had been diminished, as stated (in Ezra 8:15): SO I VIEWED THE PEOPLE AND THE PRIESTS, BUT I FOUND THERE NONE OF THE CHILDREN OF LEVI. The Holy One said: In this world they were destroyed, because they had seen the Divine Presence, since it is stated (in Exod. 33:20): FOR NO HUMAN SHALL SEE ME AND LIVE. In the world to come, however, when I restore my Divine Presence to Zion, I will be revealed in my glory over all Israel. Then they shall see me and live forever. Thus it is stated (in Is. 52:8): FOR EYE TO EYE THEY SHALL SEE <THE RETURN OF HE LORD TO ZION>. And not only that, but they shall point out my glory to each other with the finger while saying (in the words of Ps. 48:15): FOR THIS GOD, OUR GOD. It also says (In Is. 25:9): AND IN THAT DAY THEY SHALL SAY: SEE, THIS IS OUR GOD; WE WAITED FOR HIM [AND HE DELIVERED US]. THIS IS THE LORD; WE WAITED FOR HIM. LET US REJOICE AND BE GLAD IN HIS SALVATION.

Another interpretation (of Numb. 3:40), “enroll every first-born male.” But look, we find two hundred and seventy-three first-born, who were found to be in excess of the [number of] the Levites at the time that Moses numbered them.¹⁰⁷Numb. R. 4:7. According to Numb. 3:43, there were 22,273 first-born, while Numb. 3:39 put the number of Levites at 22,000. The problem for Moses was that he had been commanded (in Numb. 3:44-45) to replace all the first-born with Levites. R. Judah and R. Nehemiah [differ about this].¹⁰⁸Numb. R. 4:10; ySanh. 1:4 (19c). R. Judah says, “This is what Moses did: he took [twenty-two thousand] lots¹⁰⁹Gk.: pittakia (“tickets”); Lat.: pittacia (“ticket”). and wrote ‘Levite,’ on each of them. Then he took two hundred and seventy-three more lots and wrote ‘five sela'im’¹¹⁰A sela‘ is equal to one sacred or two common shekels. Thus five sela‘im matches the payment of five shekels required in Numb. 3:46-47. [on each of them]. He mixed them up and put them in an urn.¹¹¹Gk.: kalpe. For more details about such an urn, see Yoma 39a. Then the father of a first-born would put his hand into the urn. If there came up in his hand a lot on which was written ‘Levite,’ he was redeemed (by a Levite) and exempted from the five sela'im; but if there came up in his hand a lot on which was written ‘five sela'im,’ he handed over five sela'im.” These are the words of R. Judah. R. Nehemiah says, “There is still a difference of opinion on the matter, because one could say to him, ‘There is no lot [remaining] here on which “Levite" is written.¹¹²Sanh. 17a. That is the reason it did not come up in my hand.’ Instead this is what Moses did: He took lots according to the number of all the first-born, and wrote ‘Levite’ on them. Then again he took other lots according to their number and wrote ‘five sela'im’ on them. He mixed them up and put them in an urn. Then the father of a first-born would reach into the urn. If a lot with ‘Levite’ came up in his hand, he knew that a Levite had redeemed him, and had exempted him from the five sela'im; but if a lot with ‘five sela'im’ came up in his hand, he handed over five sela'im. Then the officer said to him, ‘Was there not another lot there on which "Levite" was written? So you are not worthy of being redeemed by a Levite.’” (Numb. 3:40:) “Enroll (rt.: pqd) every first-born male.” There is [a use of] the root pqd for the first born, as stated (ibid.), “enroll (rt.: pqd) every first-born male.”¹¹³Numb. R. 4:4. There is [a use of] the root pqd for children (in I Sam. 2:21), “For the Lord visited (rt.: pqd) Hannah; so she conceived and bore three sons and two daughters.” There is [a use of] the root pqd for watching over (in Job 10:12), “and Your providence (rt.: pqd) has watched over my spirit.” There is [a use of] the root pqd for peace (in Is. 60:17), “and I will appoint peace as your overseer (rt.: pqd).”

This is related to the verse (in Ps. 75:7), “For it is not from the east or from the west or from the wilderness that there comes an exaltation (harim) […].” What is the meaning of (Ps. 75:7) “For it is not from the east (rt.: mts') or from the west?” It is not from a person working hard by going out (rt.: mts') for trade and traveling from east to west and searching in wildernesses and on mountains (harim) that he becomes wealthy. Rather even if one sails away in ships to go from east to west and searches in wildernesses and on mountains (harim), he does not become wealthy. What is the meaning of (Ps. 75:7, cont.), “or from the wilderness that there comes an exaltation (harim)?” R. Abba of Rumania says, “Every use of harim in Scripture denotes mountains except for here, where it denotes exaltation. Thus one is not exalted from these things.” So what does the Holy One, blessed be He, do? He takes possessions (nekhasim) from one and gives them to another, as stated (in Ps. 75:7, cont.), “For God it is who gives judgment; He brings down one man, He lifts up another.” That is why they are called nekhasim, as they are covered (nikhsim) from one and revealed to another. And why is the name of [common coins] called zuzim? Because they move (zazim) from one and are given to another. [It is called] money (mammon), because what you count (mah [she’atah] moneh) is not anything. [It is called] coins (ma’ot), because they are something for a time (mah le’et). And one can expound [with these] expression[s of money]. And so did Hannah say (in I Sam. 2:6-7), “[…] The Lord makes poor and makes rich; He casts down, He also lifts high.” What is the meaning of, “He also (af) lifts high?” With the anger (af) that He bring upon one, He lifts up the other. A certain matron asked R. Jose ben Halafta, “In how many days did the Holy One, blessed be He, create His world? He said to her, “In six days, as stated (in Exod. 31:17), ‘for in six day the Lord made the heavens and the earth.’”⁵Gen. R. 68:4; PRK 2:4; Lev. R. 8:1; Numb. R. 3:6. She said to him, “And what has He been doing since that time?” He said to her, “He sits down and makes ladders [for] raising up one and putting down another. Hence it is stated (in Ps. 75:7), ‘For God it is who gives judgment; He brings down one man, He lifts up another.’” You yourself know that, when He wanted the Children of Gad and the Children of Reuben to become wealthy, He brought down the Midianites in front of Israel, so that the Children of Gad and the Children of Reuben would become wealthy. What is written above (in Numb. 31:9)? “Then the children of Israel took the women and children of the Midianites captive, [and all their cattle, all their livestock, and all their wealth they seized as plunder].” Then after that, it is written (in Numb. 32:1), “Now [the Children of Reuben and the Children of Gad] had much livestock.” See that He brought down the Midianites and raised up Israel, to fulfill that which is stated, (in Ps. 75:8), “For it is not from the east or from the west…, for it is God who judges; He brings down one man, He lifts up another.”

Variantly: "As the husband of the woman imposes (payment) upon him": I might think, as much as he likes! It is, therefore, "and he shall give it by pelilim," whereby we are taught he pays by word of judges, "pelilim" being judges, as in (Devarim 32:31) "And (now) our foes judge us" ("veoivenu pelilim"), and (I Samuel 2:25) "If a man sins against a man, then a judge judges ('pilel') him."

Rabbi Yehoshua of Sikhnin began in the name of Rabbi Levi: “Remember your Creator in the days of your youth [beḥurotekha]” (Ecclesiastes 12:1). Solomon⁶³Solomon is considered the author of Ecclesiastes. said to Israel: “Remember your Creator” – remember your Creator while your chosenness is intact. While the covenant of priesthood is intact, as it is stated: “And I choose him from all the tribes of Israel for Me as a priest” (I Samuel 2:28). While the Levite covenant is intact, as it is stated: “For the Lord your God has chosen him from all the tribes” (Deuteronomy 18:5). While the covenant of the kingdom of the house of David is intact, as it is stated: “He chose David his servant” (Psalms 78:70). While the covenant of Jerusalem is intact, as it is stated: “The city that I have chosen” (I Kings 11:32). While the covenant of the Temple is intact, as it is stated: “Now I have chosen and sanctified this House” (II Chronicles 7:16). While you are intact, as it is stated: “The Lord your God has chosen you” (Deuteronomy 7:6). “Before the evil days come,” (Ecclesiastes 12:1) – these are the days of the exile. “And the years arrive when you will say: I have no desire in them” (Ecclesiastes 12:1) – neither good nor bad.⁶⁴This phrase is difficult to understand, and commentaries suggest that the text is not be accurate (see Etz Yosef; Maharzu). A parallel text in Kohelet Rabba (12:7) reads: “Until the years arrive when you will say: The merit of the patriarchs has ceased.”
“Before the sun…will darken” (Ecclesiastes 12:2) for the kingdom of the house of David, in whose regard it is written: “And His throne as the sun before Me” (Psalms 89:37). “The light” (Ecclesiastes 12:2) – this is the Torah, in whose regard it is written: “For the mitzva is a lamp, the Torah is light” (Proverbs 6:23). “The moon” (Ecclesiastes 12:2) – this is the Sanhedrin, as it is taught: The Sanhedrin was configured like a semi-circle.⁶⁵Mishna Sanhedrin 4:3. “And the stars” (Ecclesiastes 12:2) – these are the Rabbis, as it is written: “Those who lead the multitudes to righteousness, like the stars, forever and ever” (Daniel 12:3). “And the clouds will return after the rain” (Ecclesiastes 12:2) – you find that all the harsh and dire prophecies that Jeremiah prophesied in their regard came upon them only after the destruction of the Temple.
“On the day that the guards of the house will tremble” (Ecclesiastes 12:3) – these are the priestly and Levite watches. “The men of valor will be bent” (Ecclesiastes 12:3) – these are the priests. Rabbi Abba bar Kahana said: Aaron waved twenty-two thousand Levites on a single day, as it is stated: “Aaron waved them as a wave offering before the Lord” (Numbers 8:21). Rabbi Ḥanina said: This crop is very light, but the priest would throw it onto the ramp thirty-two cubits backhanded.⁶⁶The crop of a bird is light, and therefore it is difficult to throw it a long distance, yet the priests would easily do so because of their great strength.
“The grinders will cease” (Ecclesiastes 12:3) – these are the great compilations [of tannaitic traditions], like the compilation of Rabbi Akiva, the compilation of Rabbi Ḥiyya and Rabbi Hoshaya, and the compilation of bar Kappara. “Because they have dwindled” (Ecclesiastes 12:3) – this is the Talmud that is included in them. “It will be dark for those who gaze” (Ecclesiastes 12:3) – you find that when Israel was exiled among the nations of the world, there was not one of them who could remember his studies.
“The doors to the street will be shut” (Ecclesiastes 12:4) – these are the doors of Neḥushta bar Elnatan,⁶⁷This should read bat, daughter of Elnatan. She was the mother of Yehoyakhin, king of Judah (see II Kings 24:8). Her door was open to all those in need, but this was no longer the case after the destruction of Jerusalem and the Temple. which had been wide open. “With the fading of the sound of the mill” (Ecclesiastes 12:4) – [the destruction occurred] because they were indolent in the study of Torah. Rabbi Shmuel bar Naḥman said: Israel were likened to millstones; just as millstones are never idle, so too, Israel is never idle from Torah study, neither during the day nor at night, as it is stated: “You shall contemplate it day and night” (Joshua 1:8).
“One will arise from the voice of a bird” (Ecclesiastes 12:4) – this is the wicked Nebuchadnezzar. Rabbi said: For eighteen years, a Divine Voice would call out in Nebuchadnezzar’s palace and say: ‘Wicked slave, go destroy the house of your Master, because His children do not heed Him.’ “And all the sources of music will be lowered” (Ecclesiastes 12:4) – he ascended and did away with all the song from the house of feasting. That is what is written: “They will not drink wine with song” (Isaiah 24:9).
“They will also fear heights” (Ecclesiastes 12:5) – he feared the exalted One of the world and did not wish to do so. He said: He wishes to entrap me in order to do to me what He did to my grandfather.⁶⁸This is a reference to Sennacherib, king of Assyria, whose downfall came about due to his siege of Jerusalem. See II Kings 19:32–37.
“There will be obstacles on the way” (Ecclesiastes 12:5) – Rabbi Abba bar Kahana and Rabbi Levi: Rabbi Abba bar Kahana said: Fear of the way fell over him. Rabbi Levi said: He began divining along the way:⁶⁹He did so to determine whether or not he should ascend to wage war against Jerusalem. “For the king of Babylon stood at the crossroads [at the head of the two roads, to practice divination; he shot arrows, consulted the terafim, and examined the liver]” (Ezekiel 21:26) – at the point where the road splits. “At the head of the two roads” – which is midway between two roads, one leading to the wilderness and one leading to Jerusalem. “To practice divination” – he began divining. “He shot arrows” – he began shooting arrows; in the name of Rome, but it was unsuccessful, in the name of Alexandria, but it was unsuccessful, in the name of Jerusalem, and it was successful.⁷⁰He shot arrows straight up into the air and watched to see in which direction they would fall. When he shot with the intention to receive a sign about Jerusalem, the arrow sailed in the direction of Jerusalem. He sowed plants and planted trees in the name of Rome, but it was unsuccessful, in the name of Alexandria, but it was unsuccessful, in the name of Jerusalem, and it was successful, and they grew. He kindled lamps and lanterns, in the name of Rome, but they did not illuminate, in the name of Alexandria, but they did not illuminate, in the name of Jerusalem, and they were illuminating. He consulted his terafim, his idol worship, just as it says: “Wrongdoing is like the idol worship of terafim” (I Samuel 15:23). “He examined the liver” (Ezekiel 21:26) – Rabbi said: Like an Arab who slaughters a lamb and examines its liver.⁷¹This is a form of divination.
“In his right hand was the divination for Jerusalem” (Ezekiel 21:27) – the divination for Jerusalem appeared in his right hand. “To place the battering rams” (Ezekiel 21:27) – provincial rulers; “to call for murder” – executioners; “to raise the voice with shouting” (Ezekiel 21:27) – trumpets; “to place battering rams against the gates” (Ezekiel 21:27) – soldiers to surround the wall; “to cast up mounds” (Ezekiel 21:27), [from which they would] catapult stones; “to build a siege tower” (Ezekiel 21:27) – ramps. Regarding all of these [it could have been said]: “But it will be for them like a vain divination in their eyes, who have weeks upon weeks” (Ezekiel 21:28). The prophet said to Israel: Had you been worthy, you would have read the Torah that is expounded in seven times seven ways.⁷²This is alluded to in the phrase “weeks upon weeks,” as a week has seven days. Now that you were not worthy, Nebuchadnezzar will divine seven times seven divinations upon you. That is what is written: “Who have weeks upon weeks.”
“And it invokes iniquity for them to be captured” (Ezekiel 21:28) – this is the iniquity of Zekharia.⁷³See Kohelet Rabba 3:16, where the story is told of Zekharia, a prophet and priest, who was murdered in the Temple. This terrible act caused the Israelites to be punished with great bloodshed and suffering at the time of the destruction of the Temple. That is what is written: “The spirit of God clothed Zekharia son of Yehoyada the priest, and he stood above the people” (II Chronicles 24:20). Was he in fact above the heads of the people, that it says “above the people”? Rather, he saw himself as more elevated than all the people. He was a son-in-law of the king,⁷⁴In fact, it was Zekharia’s father, Yehoyada, who was a son-in-law of King Yehoram. The king at the time of Zekharia’s death, Yoash, was a grandson of Yehoram and a first cousin of Zekharia (see II Chronicles 22:11). a High Priest, a prophet, and a judge. He began speaking condescendingly. That is what is written: “He said to them: So said God: Why are you transgressing the commandments of the Lord, and you will not succeed? Since you have forsaken the Lord, He has forsaken you. They conspired against him and stoned him with stones [at the command of the king in the courtyard of the House of the Lord]” (II Chronicles 24:20–21). They did not treat his blood like the blood of a gazelle nor like the blood of a deer, as it is written: “He shall pour out its blood and cover it with dirt” (Leviticus 17:13). However, here, “For its blood was in its midst” (Ezekiel 24:7). Why to that extent? “To arouse fury to take vengeance, [I placed its blood upon the bare rock so it would not be covered]” (Ezekiel 24:8).⁷⁵God brought about that Zekharia’s blood would not be covered in order to motivate the Babylonians to take vengeance upon the Israelites in order to assuage Zekharia’s blood.
Rabbi Yudan asked Rabbi Aḥa: Where did they kill Zekharia, in the women’s courtyard or the Israelite courtyard? He said to him: Neither in the women’s courtyard nor in the Israelite courtyard, but rather in the priestly courtyard. And they did not treat his blood like the blood of a gazelle, nor like the blood of a deer. There it is written: “He shall pour out its blood and cover it with dirt” (Leviticus 17:13). However, here: “[For its blood was in its midst; I placed its blood] on a bare rock. [It was not poured upon the ground to cover it with dirt]” (Ezekiel 24:7). Why to that extent? “To arouse fury to take vengeance, I placed its blood upon the bare rock [so it would not be covered]” (Ezekiel 24:8).
Israel performed seven transgressions on that day. They killed a priest, a prophet, and a judge, they spilled innocent blood, they desecrated the Name, they brought impurity to the Temple courtyard, and it was Shabbat and Yom Kippur.⁷⁶The violation of Yom Kippur is not counted as a separate sin from the violation of Shabbat, and therefore the midrash states that they committed seven sins. This is because violation of Yom Kippur is punishable by karet, whereas violation of Shabbat carries the death penalty (see Etz Yosef). When Nevuzaradan⁷⁷The Babylonian executioner. ascended, the blood of Zekharia began seething. He said to them: ‘What is the nature of this blood?’ They said to him: ‘It is the blood of bulls, rams, and sheep that we were slaughtering.’ He sent and brought the blood of offerings but it did not resemble it. He said to them: ‘If you tell me, fine, but if not, I will comb the flesh of these people with iron combs.’⁷⁸The meaning is: I will comb your flesh with iron combs. It is common in rabbinic literature for people to address others in third person or to refer to themselves in third person. They said to him: ‘What can we say to you? There was a prophet who would reprimand us, and we rose against him and killed him, and it is now many years that his blood has not rested.’ He said to them: ‘I will assuage it.’ He brought the Great Sanhedrin and the lesser Sanhedrin and killed them until their blood reached the blood of Zekharia, to realize what is stated: “They have broken out, and blood touches blood” (Hosea 4:2). But the blood was still seething. He brought lads and maidens and killed them onto it, but it did not rest. He brought schoolchildren and killed them onto it, but it did not rest. He brought eighty thousand young priests and killed them until their blood reached the blood of Zekharia, but the blood was still seething. He said: ‘Zekharia, Zekharia, I have eliminated all the good ones among them, would you be content if I eradicate all of them?’ When he said that, it immediately rested. At that moment he contemplated repenting and said: If for one life it is so, this man who killed all those lives, all the more so.⁷⁹If Israel was punished so terribly for having killed Zekharia, how much more will I suffer for having killed so many people. He deserted, sent a gift to his household, and converted.
“The almond tree will blossom” (Ecclesiastes 12:5) – this is the prophecy of Jeremiah; that is what is written: He said to me: “What do you see, [Jeremiah]? I said: I see a branch of an almond tree” (Jeremiah 1:11). Rabbi Elazar said: What is the distinguishing mark of an almond tree? From the moment that it buds until it ripens, it is twenty-one days; so too, from the seventeenth of Tammuz until the ninth of Av it is twenty-one days.⁸⁰The walls of Jerusalem were breached on the seventeenth of Tammuz, and the Temple was destroyed on the ninth of Av (Mishna Taanit 4:6).
“The grasshopper will be burdened” (Ecclesiastes 12:5) – this is the idol of Nebuchadnezzar, as it is written: “King Nebuchadnezzar made an image of gold; its height was sixty cubits, and its width six cubits” (Daniel 3:1). Rabbi Yoḥanan said: Anything whose height is sixty and its width is six, can it stand? If its breadth is not one-third of its height it cannot stand, and you say: “He erected it in the plain of Dura” (Daniel 3:1)? Rabbi Levi said: They would erect it like a reed and it would fall, they would erect it and it would fall. Until when? Rabbi Ḥagai in the name of Rabbi Yitzḥak said: Until they brought all the silver and gold that they took out of Jerusalem and they poured a base at its feet, to realize what is stated: “They will throw their silver in the streets, and their gold will become repulsive” (Ezekiel 7:19).
“The caper berry [ḥaaviyona] will fail” (Ecclesiastes 12:5) – this is the merit of the patriarchs.⁸¹The word aviyona is expounded to mean father of a dove [avi yona], as the Jewish people are likened to a dove. “For the man goes to his eternal home” (Ecclesiastes 12:5) – they were from Babylon,⁸²Abraham was originally from the area that would become Babylon. and there they returned. “And the mourners will circle in the streets” (Ecclesiastes 12:5) – this is the exile of Yekhonya. You find that when Nebuchadnezzar descended from Jerusalem and the exiles of Zedekiah were under his control,⁸³The exile of Zedekiah, which took place in the wake of the destruction of the Temple, was eleven years after the exile of Yekhonya. the exiles of Yekhonya emerged to greet him. They were covered in black on the inside, and clad in white on the outside.⁸⁴They were secretly mourning the destruction of the Temple, but as residents of Babylon they had to outwardly celebrate their king’s victory. They were lauding [Nebuchadnezzar] as they met him: The barbarians have been conquered! They would ask:⁸⁵They would ask those who had now been exiled with Zedekiah. ‘What happened to my father, what happened to my brother, what happened to my son?’ They would say to him: “Those who are to death, to death, and those who are to the sword, to the sword” (Jeremiah 15:2). They would laud with one hand and lament with one hand, to realize what is stated: “Your splendor will be upon your heads…[you will not lament and you will not weep]” (Ezekiel 24:23).⁸⁶Although the exiles were inwardly mourning, they could not express that outwardly, as foretold by this verse.
“Before the silver cord is severed” (Ecclesiastes 12:6) – this is the genealogical chain.⁸⁷Families of impeccable lineage kept meticulous genealogical records and were careful to marry only families with similarly impeccable lineage. This ability, and certainly the records, were lost during the period of destruction and exile. “And the golden bowl is shattered” (Ecclesiastes 12:6) – these are matters of Torah, which are “more desirable than gold and much fine gold” (Psalms 19:11). “The pitcher is smashed at the spring” (Ecclesiastes 12:6) – two amora’im, one says: The pitcher of Barukh at the spring of Jeremiah,⁸⁸Barukh ben Neriya was the disciple of Jeremiah. The transmission from master to disciple was disrupted. and one says: The pitcher of Jeremiah at the spring of Barukh. That is what is written: “[Then Barukh answered them:] From his mouth he would recite [all these words] to me [and I would write on the scroll with the ink]” (Jeremiah 36:18).⁸⁹In this verse, Barukh copied down what Jeremiah said. The midrash may be alluding to the fact that Jeremiah was dependent upon Barukh’s skill as a scribe, which was enhanced by Divine inspiration (Maharzu); alternatively, Jeremiah the teacher was enriched by his student’s insights and questions (Etz Yosef). “And the wheel is shattered into the cistern” (Ecclesiastes 12:6) – this is Babylon, which is the low point of the world. Rabbi Yoḥanan said: “Who says to the depths [letzula]: Be dry” (Isaiah 44:27) – [the depths] are Babylon. Why is it called “the depths”? Because the waters of the Flood were submerged [tzalelu] there,⁹⁰Some emend the text to read: Those who died in the Flood were submerged there (Etz Yosef). as it is written: “As Babylon caused the dead of Israel to fall, so at Babylon shall fall the dead of all the land” (Jeremiah 51:49).
Reish Lakish said: It is written: “They found a valley in the land of Shinar, and they settled there” (Genesis 11:2). Why is it called Shinar? Because the generation of the Flood was emptied [sham ninar] there. Alternatively, Shinar, because they are emptied of all of the mitzvot,⁹¹The Jews who were exiled there no longer fulfilled the agricultural mitzvot, which apply only in the Land of Israel. the mitzvot of terumot and tithes. Alternatively, [it is called] Shinar because [its inhabitants] die in deprivation, without a lamp and without a bathhouse.⁹²Shinar is thus understood to mean she’ein ne’or, “no one is awake” at night because they have no candles (Midrash HaMevo’ar). Alternatively, Shinar, because they die as lads [ne’arim]. Alternatively, Shinar, it is a city whose princes are lads and reject the Torah. Alternatively, Shinar, because it produced an enemy and a foe [soneh ve’er] of the Holy One blessed be He. Who was this? This was Nebuchadnezzar.
“And the dust returns to the earth as it had been” (Ecclesiastes 12:7) – they were from Babylon, and there they returned. “And the spirit returns to God, [who bestowed it]” (Ecclesiastes 12:7) – this is the Divine Spirit. When the Divine Spirit departed, they were exiled. Once they were exiled, Jeremiah would lament over them: How [eikha] does…sit solitary?” (Lamentations 1:1).

Another interpretation (of Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. This text is related (to Cant. 8:1): IF ONLY YOU COULD BE TO ME LIKE A BROTHER. Israel is saying to the Holy One: IF ONLY YOU COULD BE TO ME LIKE A BROTHER. Like which brother?¹¹⁰Tanh., Exod. 1:27; Exod. R. 5:1; PRK 16:5; PR 29/30A:6; 29/30B:1. You find that from the beginning of the creation of the world until now brothers have hated each other. Cain hated Abel and killed him, as stated (in Gen. 4:8): CAIN AROSE AGAINST HIS BROTHER ABEL AND MURDERED HIM. Ishmael hated Isaac (rt.: TsHQ), as stated (in Gen. 21:9): WHEN SARAH SAW THE SON WHOM HAGAR THE EGYPTIAN HAD BORNE TO ABRAHAM PLAYING (rt.: TsHQ). Now PLAYING can only mean that he desired to kill him, as stated (in II Sam. 2:14): PLEASE LET THE YOUNG MEN ARISE AND PLAY BEFORE US.¹¹¹The result of their “playing” was that they all killed each other. See above, Gen. 6:5; below, Numb. 6:8; 10:9. Esau also hated Jacob, as stated (in Gen. 27:41): AND ESAU SAID IN HIS HEART: <LET THE DAYS OF MOURNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB>. Moreover, the tribes hated Joseph, as stated (in Gen. 37:4): THEY HATED HIM. So like which brother? Israel said: Like Moses and Aaron, as stated (in Ps. 133:1): SEE HOW GOOD AND HOW PLEASANT IT IS <FOR KINDRED TO DWELL TOGETHER>, since they loved each other and cherished each other. Thus when Moses received the kingship and Aaron < received > the high priesthood, they were not jealous of each other. Rather they were happy in each other's greatness.¹¹²See below, Lev. 3:5. You know yourself it to be so. You find that, when the Holy One said to Moses (in Exod. 3:10): SO COME NOW, I WILL SEND YOU UNTO PHARAOH…, Moses said to him (in Exod. 4:13): PLEASE MAKE < SOMEONE ELSE YOUR AGENT>. Do you imagine that Moses may have delayed in order not to go? He only acted out of respect for Aaron. Moses said: Before I arose, Aaron had been prophesying to them for eighty years. He <is the one> of whom it is stated (in Ezek. 20:5): I MADE MYSELF KNOWN TO THEM IN THE LAND OF EGYPT. And where is it shown that Aaron prophesied to them? Where it is stated (in I Sam. 2:27–28): NOW A MAN OF GOD CAME UNTO ELI AND SAID UNTO HIM: THUS SAYS THE LORD: I SURELY REVEALED MYSELF {TO} [UNTO] YOUR FATHER'S HOUSE IN EGYPT, WHEN THEY BELONGED TO PHARAOH'S HOUSE; AND I CHOSE HIM FROM ALL THE TRIBES OF ISRAEL TO BE MY PRIEST.¹¹³The midrash seems to ignore the fact that what the Holy One says here is introduced by an interrogative particle. He said to him: All these years Aaron has prophesied to them. So am I now to go to them in my brother's domain so that he will be upset? For that reason Moses did not desire to go. The Holy One said to him: Your brother Aaron will not be upset over this matter. Rather he will be happy. You yourself know that he is going out for a meeting¹¹⁴Gk.: apante, apantesis. with you. It is so stated (in Exod. 4:14): SEE, HE IS SETTING OUT TO MEET YOU; AND WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART: not in his mouth alone but in his heart, his heart more than his mouth. WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART. R. Simeon ben Johay said: The heart that was happy at his brother's greatness shall put on Urim and Thummim, as stated (in Exod. 28:30): AND INSIDE THE BREAST PLATE OF JUDGMENT YOU SHALL PUT THE URIM AND THUMMIM SO THAT THEY SHALL BE UPON AARON'S HEART. Ergo (In Exod. 4:14): AND ALSO SEE, HE IS SETTING OUT TO MEET YOU; AND WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART. When <the Holy One> had said this to him, <Moses> took it upon himself to go. Immediately the Holy One revealed himself to Aaron. He said to him: Go out to meet your brother Moses so that he may know that you are happy over the matter. It is therefore stated (in Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. Ergo (in Cant. 8:1): IF ONLY YOU COULD BE TO ME LIKE A BROTHER, like Moses and Aaron who loved each other. (Ibid., cont.:) IF I MET YOU OUTSIDE, I WOULD KISS YOU. (Exod. 4:27:) SO HE WENT TO MEET HIM ON THE MOUNTAIN OF GOD AND KISSED HIM.

"And it was on the day that Moses had finished" (Numbers 7:1). So did Rabbi Tanchuma bar Abba open [his discourse from] (Proverbs 30:4), "Who has ascended heaven and come down": That is the Holy One, blessed be He, as it is stated (Psalms 47:6), "God rises in acclamation." [This is] as is done with a king of flesh and blood when he passes from place to place. What do they do? They bring torches and beacons and blow in front of him with trumpets and shofars. So did they do in front of the Holy One, blessed be He, as it is stated (Psalms 98:6), "With trumpets and the sound of the shofar, sound off in front of the King Lord." "And came down," [when] He came down upon Mount Sinai, as it is stated (Exodus 19:20), "And the Lord came down upon Mount Sinai." "Who has gathered up the wind (ruach) in the hollow of his hand" (Psalms 30:4, cont.). That is the Holy One, blessed be He, as it is stated (Job 12:10), "In His hand is every living soul, and the breath (ruach) of all mankind." "Who has wrapped the waters in His garment?" That is the Holy One, blessed be He, as it is stated (Job 26:8), "He wrapped up the waters in His clouds." "Who has made rise all the extremities of the earth?" That is the Holy One, blessed be He, since He revives the dead, as it is stated (Isaiah 26:19), "Let your dead live, My corpses shall rise."And it is also written (I Samuel 2:6), "The Lord kills and gives life." "What is His name?" The Lord, as it is stated (Isaiah 42:8), "I am the Lord, that is My name." "And what is His son’s name?" Israel, as it is stated (Exodus 4:22), "So does the Lord say, 'Israel is My firstborn son.'"

[Another interpretation] (of Numb. 3:40:) ENROLL (rt.: PQD) EVERY FIRST-BORN MALE. There is <a use of> the root PQD for the first born, as stated (ibid.): ENROLL (rt.: PQD) EVERY FIRST-BORN MALE.¹³⁵Tanh., Numb. 1:21, cont.; Numb. R. 4:4. There is <a use of> the root PQD for children (in I Sam. 2:21): FOR THE LORD VISITED (rt.: PQD) HANNAH; SO SHE CONCEIVED AND BORE THREE SONS <AND TWO DAUGHTERS>. There is <a use of> the root PQD for watching over (in Job 10:12): AND YOUR PROVIDENCE (rt.: PQD) HAS WATCHED OVER MY SPIRIT. There is <a use of> the root PQD for peace (in Is. 60:17): AND I WILL APPOINT PEACE AS YOUR OVERSEER (rt.: PQD).

Rabba expounded what is written (in Numb. 16:30): BUT IF THE LORD CREATES SOMETHING NEW, <AND THE EARTH OPENS ITS MOUTH>. To what <does the verse refer>? If we say to an actual creation of something, then is it not written (in Eccl. 1:9): FOR THERE IS NOTHING NEW UNDER THE SUN. Rather <it refers> to bringing the opening (into Gehinnom) up close (to the surface of the earth where Korah was standing).⁶²The midrash sees the swallowing up of Korah and his companions as the first evidence for Gehinnom. See the fuller text in Tanh., Numb. 5:11; Numb. R. 18:20; Sanh. 110a. (Numb. 26:11:) THE SONS OF KORAH, HOWEVER, DID NOT DIE. It was taught in the name of our master: A place was set aside for them in Gehinnom where they sat [and uttered hymnody]. Rabbah bar bar Hanah said: One time it happened that we were travelling on the road, when a certain Arab merchant said to me:⁶³Similarly BB 74a. Come, I will show you chasms of Korah.⁶⁴Perhaps the straits of Scylla and Charybdis. So Jastrow, s.v., beli‘e. I went and saw two fissures out of which was coming smoke. He took a ball of clipped wool, steeped it in water, placed it on a spearhead, <and raised it over them>.⁶⁵This logical end to the sentence is found in Tanh., Numb. 5:11; Numb. R. 18:20; BB 74a; Sanh. 110ab. Then he said to me: Listen, what do you hear. I actually heard them saying: Moses and his Torah represent truth, but they (i.e., Korah and his companions) are liars. So in the world to come the Holy One is going to take them out <of Gehinnom>. Moreover, it is with reference to them that Hannah said (in I Sam. 2:6): THE LORD BRINGS DEATH AND GIVES LIFE; HE BRINGS DOWN TO SHEOL AND RAISES UP.⁶⁶The Midrash finds an indication that the life and raising up here refer to life in the world to come, since they follow death and the descent into Sheol. Cf. below, Numb.5:4a at the end; also Gen. R. 98:4; TSanh. 13:3; see ySanh. 10:1 (28a); 10:4 (29c).

A proof of this is that when the Holy One, blessed be He, told Moses to go to Pharaoh as His messenger, he replied: O Lord, send, I pray thee, by the hand of him whom Thou wilt sent (Exod. 4:13). Put out of your mind the thought that Moses was distressed because he was not willing to go. That is not so. He actually was concerned about Aaron’s prestige. Moses said: Before I was designated (to go), my brother Aaron prophesied in Egypt for them for eighty years,³³Aaron was the elder brother and had prophesied in Egypt for many years. as it is written: And I made known to them in the land of Egypt (Exod. 20:5). How do we know that Aaron prophesied for them in Egypt? We know this from the verse: And there came a man of God unto Eli and said unto him: “Thus saith the Lord: Did I reveal Myself unto the house of thy father, when they were in Egypt?” (I Sam. 2:27). It was for this reason that Moses said: Throughout all these years my brother prophesied, and if I should now intrude into his area (of service) he will be deeply distressed. That is why Moses did not wish to go. The Holy One, blessed be He, replied to Moses: Aaron will not be offended. In fact, not only will he not be displeased, but he will rejoice. You know this is so, for He said to him: And also, behold, he cometh forth to meet thee; when he seeth thee, he will be glad in his heart (Exod. 4:14). It does not say “he will be glad with his mouth” or simply “he will be glad,” but rather, he will glad to see him, in his heart.

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

And Moses built an altar, and called the name of it Adonai-nissi (Exod. 17:15). Moses said to the Israelites: The miracle that the Holy One, blessed be He, performed, was only for the sake of His name, since they were not worthy of having a miracle performed for their sake. You find that whenever a miracle was performed for Israel, the miracle was for His sake, as it is said: In all their afflictions He was afflicted (Isa. 63:9). And Israel’s joys were His joys, as it is said: Because I rejoice in thy salvation (I Sam. 2:1). Thus it says: I will rejoice in Jerusalem and joy in My people (Isa. 65:19). It likewise says: And as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee (ibid. 62:5). Amen, and so may it be.

(Numb. 7:48:) ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM. This text is related (to Ps. 60:9 [7]): GILEAD IS MINE AND MANASSEH IS MINE; EPHRAIM ALSO IS MY CHIEF STRONGHOLD; JUDAH IS MY SCEPTER. Resh Laqish said: If the heretics (minim) should say to you that the Holy One does not enliven the dead, say to them: See here, Elijah (of Gilead) [bears witness] that he has enlivened the dead [through his hand].¹³⁰Tanh., Numb. 2:28; cf. Numb. R. 14:1. Ergo (in Ps. 60:9 [7]): GILEAD IS MINE. (Ibid., cont.:) AND MANASSEH IS MINE. If the heretics should say to you that the Holy One does not receive repentant sinners, say to them: See here, Manasseh bears witness that I received him through repentance, since it is stated (in II Chron. 33:13): WHEN HE (i.e., Manasseh) PRAYED UNTO HIM, HE (i.e., the Holy One) GRANTED HIS REQUEST, [HEARD HIS ENTREATY,] AND RESTORED HIM TO JERUSALEM AND TO HIS KINGDOM. Ergo (in Ps. 60:9 [7]): AND MANASSEH IS MINE. (Ibid., cont.:) EPHRAIM ALSO IS MY CHIEF STRONGHOLD. If the heretics say to you that the Holy One does not attend to (PQD) barren women, [say to them:] See here, Elkanah [of Mount Ephraim] bears witness that I attended to (PQD) his wife Hannah, as stated (in I Sam. 2:21): FOR THE LORD VISITED (PQD) HANNAH; <SO SHE CONCEIVED AND BORE THREE SONS AND TWO DAUGHTERS>. Ergo (in Ps. 60:9 [7]): EPHRAIM ALSO IS MY CHIEF STRONGHOLD …. (Ibid., cont.:) JUDAH IS MY SCEPTER. If someone says to you that the Holy One does not rescue from the fire, see here, Hananiah and his friends bear witness that I rescued them from the fire, as stated (in Dan. 1:6): NOW AMONG THOSE FROM THE CHILDREN OF JUDAH WERE [DANIEL, HANANIAH, MISHAEL, AND AZARIAH]. Ergo (in Ps. 60:9 [7]): JUDAH IS MY SCEPTER.

Many women have done well (Proverbs 31:29): Adam, the first man, was commanded about six commandments. Noach [was additionally commanded] about [not eating] a limb from a live animal. Avraham about circumcision. Yitschak was educated with [these] eight [commandments]. Yaakov [was additionally commanded] about [not eating] the sciatic nerve. Yehudah about levirate marriage. [The people of] Israel about two hundred and forty-eight positive commandments corresponding to the two hundred and forty-eight limbs in a man - each and every limb says to man, "I plead of you to do this commandment with me" - and three hundred and sixty-five negative commandments corresponding to the three hundred and sixty-five days of the solar [year] - and each and every day says to man, "I plead of you not to do this sin on me." "Grace is false, beauty is illusory" (Proverbs 31:30) - the grace of Noach was false, as it states (Genesis 6:8), "But Noach found grace in the eyes of the Lord." Rabbi Levi said, "Only in his generation [did he find grace]." "Beauty is illusory" - illusory was the beauty of Adam, the first man. Rabbi Shimon ben Manassia said, "The ball of Adam, the first man's heel would dim the sun. And do not wonder - it is customary in the world that when a man makes two salver vessels, one for himself and one for his household, which does he make [nicer], is it not his? So [too], Adam, the first man, was created to serve in front of the Holy One, blessed be He; and the sun was created to make light for the creatures. And if the ball of his heel was such, the contour of his face, all the more so." "A woman that has fear of the Lord, she is to be praised" - this is Moshe. "Give of the fruit of her hand" (Proverbs 31:30) - Rabbi Yose bar Yirmiyah said, "Why did he compare the prophets to women? Rather, just like [a] woman is not embarrassed to claim the needs of the home from her husband, so [too] were the prophets not embarrassed to claim the needs of Israel from in front of the Holy One, blessed be He." The Holy One blessed be He said, "My sons, be involved in Torah [study] day and night, and I will count it for you as if you hold up the heavens and the earth," as it states (Joshua 1:8), "Let not this book of the Torah cease from your mouth, but meditate upon it day and night"; and it states (Joshua 1:9), “Did I not command you, 'Be strong and resolute; do not be terrified or dismayed'"; and it states (Ezra 3:11), "with praise and thanks to the Lord, for He is good, for His kindness upon Israel is forever, and the people raised a great shout with praise to the Lord, for the foundation of the House of the Lord had been laid"; (Proverbs 23:23) "Acquire truth"; (Proverbs 5:17) "They will be yours alone"; (Proverbs 9:9) "Give to a wise man, and he will grow wiser"; (Proverbs 9:11) "For through me your days will increase, and years of life be added." Another interpretation: "A woman of valor who can find?" - this is [the meaning] of what the verse states (Psalms 92:15), "In old age they still produce fruit, etc." - corresponding to Avraham and Sarah who were of the same measure concerning charity and acts of kindness; they were a good sign for the world. In this way, He does not prevent proper women from the righteous ones, [but] matches them. As so [too] do we find with the wife of Noach that her actions and his actions were of the same measure - that is why she merited with him and was rescued from the waters of the flood. "Her husband puts his confidence in her" - this is Sarah, our mother, as Avaraham grew rich on her account, as it states (Genesis 12:16), "And he benefited Avraham for her sake." "She bestows good to him, and not bad" - this is Rivkah, our mother, who bestowed [good] to Yitzchak at the time that Sarah, his mother died. "She seeks wool and flax" - this is Leah, our mother, who received Yaakov with a pleasant countenance, as it is written (Genesis 30:16), "And Yaakov came from the field in the evening, and Leah went out to meet him and said, 'You are to sleep with me, for I have hired you, etc.'" Therefore she merited and kings and prophets came from her. "She is like a merchant fleet" - this is Rachel, our mother, who was embarrassed about [her lack of] children every day. Therefore she merited and a son came from her who was similar to a ship that is filled will all the good [found] in the world - so [was it with] Yosef, that the whole world survived from his merit and he supported the world in the years of famine. "She rises while it is still night" - this is Batya, the daughter of Pharaoh. She was a gentile and became a Jewess and they mentioned her name among the proper [women], since she took care of Moshe. Therefore she merited and entered the Garden of Eden in her lifetime. "She sets her mind on a field and acquires it; [she plants a vineyard from the produce of her hand]" - this is Yocheved, that from her came Moshe who is equivalent to all of Israel, which is called a vineyard, as it states (Isaiah 5:7), "For the vineyard of the Lord of hosts is the House of Israel." "She girds her loins with strength" - this is Miriam, as before Moshe was born, she said, "In the future, my mother will give birth to the savior of Israel." Once he was born and the yoke upon them became heavier, her father got up and bopped her on the head. He said to her, "Where is your prophecy?" And he got up and spit in front of her face. And nonetheless, she exerted herself about her prophecy, as it is written (Exodus 2:4), "And his sister stood from a distance." "She advises (taamah) that her merchandise is good; [her lamp never goes out at night]" - this is Channah who tasted (taamah) the taste of prayer, as it states (I Samuel 2:1), "And Hannah prayed, 'My heart exults in the Lord, etc.'" Therefore she merited and a son came from her that was the match of Moshe and Aharon, which would bring light to Israel like lamps, as it is written (Psalms 99:6), "Moshe and Aharon among his priests, and Shmuel among the ones that call His name." And it is written about Shmuel (I Samuel 3:3), "The lamp of God had not yet gone out, and Shmuel was sleeping in the temple of the Lord." "She sets her hand to the distaff" - this is Yael, who did not kill Sisera with a weapon, but rather with a peg through the force of her hands. And because of what did she not kill him with a weapon? In order to fulfill that which it states (Deuteronomy 22:5), "There shall not be the vessel of a man on a woman." "Her palm she spreads out to the poor" - this is the widowed woman of Tsarfat, who supported Eliyahu with bread and water. "She is not worried for her home because of snow, for her whole home is dressed in crimson" - this is Rachav the prostitute. When Israel came to destroy Yericho, she did not fear from them, because they give her a sign - (Joshua 2:18) "this line of scarlet string." "She makes covers for herself; [her clothing is linen and purple]" - this is Batsheva, that from her came Shlomo, who was adorned with linen and purple and ruled from [one] end of the world to the [other] end. "Her husband is known in the gates," - this is Michal, who saved David from death. "She makes cloth and sells it" - this is the mother of Shimshon, that through him Israel was saved. "Strength and splendor are her clothing; [and she laughs to the last day]" - this is Elisheva, the daughter of Aminadav, who saw four joyful events in one day: her brother [became] a prince; her husband, high priest; the brother of her husband, king; and her two children, young priests. "She opens her mouth with wisdom" - this is the wise woman who said (II Samuel 20:16), “Listen, listen! Please tell Yoav, 'Come over here and I will speak to you,'” who saved the city with her wisdom; and this was Sarach the daughter of Asher. "She oversees the activities of her household" - this is the wife of Ovadiah, who rescued her sons and they did not worship idolatry with Achav. "Her children rise and declare her happy" - this is the Shunamite, who is called a great woman (II Kings 4:8). And because of what? Because she pressed upon Elisha to eat. “Many women have done well, but you surpass them all” - this is Ruth the Moabitess, who came under the wings of the Divine presence. "Grace is false, beauty is illusory" - as she left her mother and her forefathers and her wealth, and came with her mother-in-law and accepted all of the commandments: the domain of Shabbat - "to where you will walk, I will walk" (Ruth 1:16); the prohibition of isolation with a man - "and in that which you will lay, I will lay"; the six hundred and thirteen commandments - "your people is my people"; idolatry - "your God is my God"; the four death penalties of the court - "and in that which you will die, I will die"; "and there will I be buried" - these are the two graveyards arranged for the court, one for the stoned and the burned, and one for the killed and the strangled. Therefore, she merited and David came from her, who gave pleasure with songs and praises to the Holy One, blessed be He. Therefore it is stated, "Give of the fruit of her hand and let her works praise her in the gates." Be strong in ethical behavior, keep the Torah, and be rescued from the evil inclination.

... Another explanation: “O poor tempestuous one, who was not consoled…” (Isaiah 54:11) R’ Levi said any where that it says she does not have, she has. It is written “…that is Zion whom no one seeks out.” (Jeremiah 30:17) She has, as it is written “And a redeemer shall come to Zion…” (Isaiah 59:20) “And Sarai was barren; she had no child,” (Genesis 11:30) and she had, “And Sarah conceived and bore a son to Avraham…” (Genesis 21:2) And so too “…and Peninnah had children, but Hannah had no children,” (Shmuel I 1:2) and she had, “…and she conceived and bore three sons…” (Shmuel I 2:21) And so too, “Sing you barren woman who has not borne; burst out into song and jubilate, you who have not experienced birth pangs…” (Isaiah 54:1) and she had, as it says “And you shall say to yourself, "Who begot these for me…” (Isaiah 49:21)

(One verse (Exodus 12:40) states "And the habitation of the children of Israel in the land of Egypt was four hundred and thirty years," and another, (Genesis 15:13) "and they shall serve them and they shall afflict them four hundred years." How are these two verses to be reconciled? Thirty years before the birth of Isaac, the covenant between the pieces (at which the above was said) was made, (and after his birth until the exodus four hundred years elapsed.) Rebbi says: One verse states: "and they shall serve them and they shall afflict them four hundred years," and another, (Ibid. 16) "and the fourth generation will return here." How are these two verses to be reconciled? If they repent, I will redeem them by generations (Abraham, Isaac, Jacob, and the tribes). If not, I will redeem them by years. "And the habitation of the children of Israel in Egypt and in other lands was four hundred and thirty years." This is one of the verses that they (the seventy-two elders changed) in transcribing (the Torah) for King Ptolemy, viz. (Megillah 9a): Once King Ptolemy assembled seventy-two elders and placed each in a separate house (without telling them why he was doing so), and he said to each of them: "Transcribe for me [into Greek] the Torah of Moses your teacher." The Holy One Blessed be He placed goodly counsel in the heart of each, and they all wrote as one (Genesis 1:1): "G d created in the beginning" [so that Ptolemy could not structure the words as: "In the beginning, god was created."] [They wrote] (Ibid. 1:26): "I will make a man in image and form" [and not, literally: "Let us make a man, etc.", so that he would not be able to argue for a plurality of gods]. [They wrote] (Ibid. 2:2): "And He finished on the sixth day, and He rested on the seventh day" [and not, literally: "And G d finished His work on the seventh day," so that he could not argue that G d worked on the seventh day]. [They wrote] (Ibid. 5:2): "Male and female He created him" [and not, literally: "Male and female He created them" (which Ptolemy could use as an argument for the creation of two separate bodies)]. [They wrote] (Ibid. 11:7): "Let Me go down and confound their tongue" [and not, literally: "Let us go down", so that he would not find support for his polytheistic views]. [They wrote] (Ibid. 18:12): "And Sarah laughed bikrovehah" ["among her neighbors", and not, literally: "bekirbah" ("within her"), so that Ptolemy would not question why Sarah should be punished for laughing, and not Abraham, if they both laughed inwardly]. [They wrote] (Ibid. 49:7): "For in their wrath they killed an ox" [instead of: "a man" (so as not to give Ptolemy a pretext to call Jews murderers)], "and in their willfulness they razed a manger" [instead of: "an ox"]. [They wrote] (Exodus 4:20): "And Moses took his wife and his sons and he rode them on the bearer of men" [instead of "on the ass" (so that he not say that Moses lacked a horse or a camel)]. [They wrote] (Ibid. 12:40): "And the sojourning of the Jews, their dwelling in Egypt and in other lands was four hundred years." [(and not just: "their dwelling in Egypt," as per the verse, which would be open to dispute by Ptolemy's reckoning)]. [They wrote] (Ibid. 24:5): "And he sent the dignitaries of the children of Israel" [lest "youths" be taken demeaningly]; (Ibid. 11): "And to the dignitaries of the children of Israel, He did not stretch forth His hand." [They wrote] (Numbers 16:15): "Not one desirable object of theirs" [(instead of, literally: "Not one ass of theirs")] have I taken" [thus preventing Ptolemy from contending that it was only an ass that Moses had not taken]. [They wrote] (Deuteronomy 4:19): ["all the host of heaven …] which the L rd your G d bequeathed for illumination to all the peoples under the heavens" [and not, as in the verse: "which the L rd your G d bequeathed to all the peoples under the heavens," thus preventing him from construing this verse as a license for idolatry]. [They wrote] (Ibid. 17:3): "and he go and serve other gods … which I did not command to serve" [instead of, as per the verse: "which I did not command", lest he misconstrue it as: "which I did not command to exist" (and which "forced themselves" into creation against My will)]. And instead of (Leviticus 11:6): "And the arneveth (hare) […it is unclean to you"], they wrote: "the slender-legged"; for Ptolemy's wife was called "Arneveth", and Ptolemy would [otherwise] say: "The Jews have poked fun at me and put my wife's name in the Torah!" (Megillah 9a) (Exodus 12:41) "and it was at the end of four hundred and thirty years": We are hereby apprised that when the time arrived, the L rd did not delay them for one moment. On the fifteenth of Nissan the ministering angels came to Abraham to apprise him (that Isaac would be born); (on the fifteenth of Nissan he was born) and on the fifteenth of Nissan the decree went forth (in the covenant) between the pieces, it being written "And it was at the end" — there was one end for all of them. "and it was on this very same day that all the hosts of the L rd went forth": (The Shechinah, too, went forth with them.) And thus do you find, that whenever Israel is in bondage, the Shechinah is with them, viz. (Exodus 24:10) "And they saw the G d of Israel, and under His feet, as the work of a sapphire brick" (the sign of that bondage). And what is written of their redemption? (Ibid.) "and as the appearance of the heavens in brightness." And it is written (Isaiah 63:9) "In all of their sorrows, He sorrowed." This tells me only of communal sorrows. Whence do I derive (the same for) those of the individual? From (Psalms 91:15) "He will call upon Me and I will answer Him; I am with him in sorrow," and (Genesis 39:20-21) "And Joseph's master took him and placed him in the prison house … and the L rd was with Joseph, etc.", and (II Samuel 7:23) "… before Your people whom You have redeemed from Egypt, a nation and its G d." R. Eliezer says: Idolatry passed with Israel in the sea, viz. (Zechariah 10:11) "And a 'rival' passed in the sea, and struck waves in the sea." Which was that? The idol of Michah (viz. Shoftim 17:4). R. Akiva said (on II Samuel 7:23): Were it not explicitly written, it would be impossible to say it, Israel saying before the L rd, as it were, "You redeemed Yourself!" And thus do you find, that wherever they were exiled, the Shechinah was with them. They were exiled to Egypt — the Shechinah was with them, viz. (I Samuel 2:27) "Did I not reveal Myself to your father's house when they were in Egypt? They were exiled to Bavel — the Shechinah was with them, viz. (Isaiah 43:14) "For your sake I was exiled to Bavel." They were exiled to Eilam — the Shechinah was with them, viz. (Jeremiah 49:38) "and I set My throne in Eilam." They were exiled to Edom — the Shechinah was with them, viz. (Isaiah 63:1) "Who is This coming from Edom, His garments crimsoned, from Batzrah?" And when they return in the future, the Shechinah will be with them, viz. (Devarim 30:3) "And veshav the L rd your G d." It is not written "veheshiv" ("He will return" [you]), but "veshav" ("He [Himself] will return.") and it is written (Song of Songs 4:8) "With Me from Levanon (the Temple), My bride (Israel); with Me from Levanon come." Now is she (Israel) coming from Levanon? Is she not ascending to Levanon? (The intent is: You and I were exiled from Levanon) and we will ascend) together) to Levanon.

(Bamidbar 6:24) "The L-rd bless you": with the explicit blessing (Devarim 28:3-6) "Blessed shall you be in the city and blessed shall you be in the field … Blessed shall be your basket and your remainder. Blessed shall you be in your coming in and blessed shall you be in your going out." "The L-rd bless you": with possessions "and keep you": with possessions. R. Nathan says: May He bless you with possessions and keep you — in body. R. Yitzchak says "and keep you": from the evil inclination, as it is written (Proverbs 3:26) "For the L-rd will be with you in your trust, and He will guard your feet from entrapment." Variantly: "and keep you": from all evil, viz. (Psalms 121:4-7) "He neither slumbers nor sleeps, the Keeper of Israel … at your right hand … By day the sun … The L-rd will keep you from all evil." Variantly: "and keep you": from mazikkin (destructive agents), viz. (Ibid. 91:11) "For His angels will He charge for you to keep you in all your ways." Variantly: "and keep you": He will keep for you the covenant of your fathers, viz. (Devarim 7:12) "… then the L-rd your G-d will keep for you the covenant and the lovingkindness which He swore to your fathers." Variantly: "and keep you": He will keep for you the "end" (i.e., the time of redemption). And thus is it written (Isaiah 21:11-12) "A prophecy concerning Duma (Edom): He (Israel) calls to Me from Seir: 'Keeper, what of the night?' 'Keeper, what of the night?' The Keeper says: 'Morning is coming and also night, etc.'" Variantly: "and keep you": He will keep your soul at the time of death, viz. (I Samuel 25:29) "and my master's soul will be bound up (after death) in the bond of life." From this I would understand both (the soul of) the righteous and the wicked to be intended. It is, therefore, written (Ibid.) "but the soul of your foes will He hurl away from the hollow of a sling." Variantly: "and keep you": He will keep your feet from Gehinnom, viz.: (Ibid. 2:9) "He will keep (from Gehennom) the feet of His pious ones." Variantly: "and keep you": He will keep you in the world to come, viz. (Isaiah 4:31) "But those who trust in the L-rd will renew strength. They will lift their wings as eagles, etc."

One verse states "The L-rd lift His countenance unto you," and another, (Devarim 10:17) "who does not lift the countenance" (i.e., who does not forgive) and who does not take a bribe." How are these two verses to be reconciled? When Israel do the L-rd's will — "The L-rd lift His countenance unto you"; when they do not do the L-rd's will — "who does not lift the countenance." Variantly: Before the decree has been sealed — "The L-rd lift His countenance unto you"; after the decree has been sealed — "who does not lift the countenance." One verse states (Psalms 65:3) "O, heeder of prayer, to You does all flesh come," and another, (Eichah 3:44) "You have covered Yourself with a cloud against the passing of prayer." How are these two verses to be reconciled? Before the decree has been sealed — "heeder of prayer"; after the decree has been sealed — "You have covered Yourself with a cloud." One verse states (Psalms 145:18) "Close is the L-rd to all who call upon Him, to all who call upon Him in truth," and another, (Ibid. 10:1) "Why, O L-rd, do You stand afar?" How are these two verses to be reconciled? Before the decree has been sealed" — "Close is the L-rd to all who call upon Him"; after the decree has been sealed, He is "afar." One verse states (Eichah 3:28) "From the mouth of the Most High there shall not issue forth the evils and the good," and another, (Daniel 9:14) "and the L-rd was anxious for the evil (to materialize)." How are these two verses to be reconciled? Before the decree has been sealed — "From the mouth of the Most High there shall not issue forth the evils and the good"; after the decree has been sealed — "and the L-rd was anxious for the evil." One verse states (Jeremiah 4:14) "Wash your heart of evil, O Jerusalem, so that you be saved," and another, (Ibid. 2:22) "Though you wash yourself with niter and add borax, your sin is an (indelible) stain before Me." How are these two verses to be reconciled? Before the decree has been sealed — "Wash your heart of evil, O Jerusalem"; after the decree has been sealed — "Though you wash yourself with niter and add borax, your sin is an (indelible) stain before Me." One verse states (Ibid. 3:22) "Return, you wayward sons," and another, (Ibid. 8:4) "If they (wish to) return, He will not return" (to accept them.) How are these two verses to be reconciled? Before the decree has been sealed — "Return, you wayward sons"; after the decree has been sealed — "If they return, He will not return." One verse states (Isaiah 55:6) "Seek the L-rd when He is found," and another, (Ezekiel 20:3) "As I live (says the L-rd), will I be sought out for you?" How are these two verses to be reconciled? Before the decree has been sealed — "Seek the L-rd when He is found"; after the decree has been sealed — "Will I be sought out for you?" One verse states (Ibid. 18:32) "For I do not desire the death of the dead one," and another (I Samuel 2:25) "… for the L-rd desired to kill them." How are these two verses to be reconciled? Before the decree has been sealed — "For I do not desire the death of the dead one"; after the decree has been sealed — "for the L-rd desired to kill them." Variantly: One verse states "The L-rd lift His countenance unto you," and another (Devarim 10:17) "who does not lift the countenance." How are these two verses to be reconciled? "The L-rd lift His countenance" — in this world; "who does not lift the countenance" — in the world to come. Variantly: "The L-rd lift His countenance" — (Let Him) remove His anger from you. "and grant you peace": peace in your coming in and peace in your going out and peace with all men. R. Chanina, the adjutant high-priest says: "and grant you peace" — in your house. R. Nathan says: This is the peace of the Davidic kingdom, of which it is written (Isaiah 9:6) (the king) "who increases the governance (of the L-rd), and his peace will be endless. Upon the throne of David and upon his kingdom" (shall this peace be). Variantly: This is the peace of Torah, of which it is written (Psalms 29:11) "The L-rd gives strength (Torah) to His people; the L-rd blesses His people with peace." Great is peace, the Holy One Blessed be He deviating from the truth for its sake in the instance of Sarah, who said "I am old" (see Bereshit 18:12-13). Great is peace, the angel deviating from the truth for its sake in the instance of Manoach for its sake (viz. Judges 13). Great is peace, the Name written in holiness being erased by the bitter waters (of the sotah) to make peace between a man and his wife. R. Elazar says: Great is peace, the prophets having exhorted all men for its sake. R. Shimon b Chalafta says: Great is peace, it being the only vessel which contains all of the blessings, it being written "The L-rd gives strength to His people; the L-rd blesses His people with peace." R. Elazar Hakappar says: Great is peace, all of the blessings being sealed with peace, viz.: "The L-rd bless you and keep you. The L-rd cause His countenance to shine upon you and be gracious unto you. The L-rd lift His countenance unto you and grant you peace." R. Elazar the son of R. Elazar Hakappar says: Great is peace, for even if the idolators live in peace, the Holy One, as it were, does not "touch" them, as it is written (Hoshea 4:17) "Ephraim (Yisrael) has bound himself (in friendship to serve) idols — Let him be." But when they were divided amongst themselves, what is written of them? (Ibid. 10:2) "Their hearts are divided — Now they will be laid waste!" How great is peace! — How abhorrent is contention! Great is peace, for even in time of war, peace is needed, viz. (Devarim 20:10) "If you draw near a city to do battle with it, then you shall call out to it for peace," (Ibid. 2:26) "And I sent messengers from the desert of Kedemoth to Sichon, king of Moav, (with) words of peace," (Judges 11:12) "And Yiftach sent messengers …" What did he (the king of Ammon) say? (13) "And now, return them (the lands you took from us) in peace." Great is peace, for even the dead need peace, as it is written (Bereshit 15:13) "And you will come to your fathers in peace," and (Jeremiah 34:5) "In peace will you die, and as the burnings of your fathers, etc." Great is peace, which is given to the penitent, as it is written (Isaiah 57:19) "(I will) create (for him [the penitent a new]) expression of the lips:" Shalom Shalom! (And both will be alike, both) the far (i.e., one who had served the L-rd from his youth) and the near (i.e., one who had sinned and had just repented), etc." Great is peace, which was given in the portion of the righteous, as it is written (Ibid. 2) "Let him (the righteous one) come in peace (to the grave). Let them (the men of lovingkindness) rest (peacefully) where they lie." Great is peace, which was not given in the portion of the wicked, viz. (Ibid. 21) "There is no peace, says the L-rd, for the wicked." Great is peace, which was given to the lovers of Torah, viz. (Psalms 119:165) "Peace in abundance for the lovers of Your Torah." Great is peace, which was given to the humble, viz. (Ibid. 37:11) "and the humble will inherit the land and rejoice in an abundance of peace." Great is peace, which was given to the learners of Torah, viz. (Isaiah 59:13) "And all your children will be (as if) taught by the L-rd, and (there will be) an abundance of peace (among) your children." Great is peace, which is given to the doers of righteousness, viz. (Ibid. 32:7) "And the reward of righteousness will be peace." Great is peace, for the name of the Holy One Blessed be He is "Peace," viz. (Judges 6:24) "and he called it (the altar) 'the L-rd is Peace.'" R. Chanina, the adjutant high-priest says: Great is peace, which is over and against the entire creation, as it is written "who makes peace … and creates all" (viz. Isaiah 45:7). Great is peace, which is needed (even) by the celestial creations, viz. (Job 25:22) "Governance and fear is with Him: He makes peace in His heights." Now does this not follow a fortiori, viz.: If in a place where there is no enmity, or rivalry, or hatred, or hostility, peace is needed — how much more so, in a place where all of these obtain!

... “He does the will of those who fear Him…” (Tehillim 145:19) Meaning that Gd does not annul his prayers and gives him what he requests. This refers to David, of whom it is written “I am a companion to all who fear You…” (Tehillim 119:63) at the time when he was troubled over the Holy Temple, as it is written “Remember, O Lord, onto David all his affliction. That he swore to the Lord, he vowed to the Mighty One of Jacob; That I shall not come into the tent of my house, and I shall not go up on the bed that was spread for me. I shall not give sleep to my eyes nor slumber to my pupils, Until I find a place for the Lord, dwellings for the Mighty One of Jacob.” (Tehillim 132:1-5) Since the Holy One saw that he stood there, troubled over the Holy Temple, He immediately sent Gad the prophet to him and showed him the place of the Holy Temple, as it is written “And Gad came to David on that day, and said to him, ‘Go up to erect an altar to the Lord in the threshing-floor of Aravnah the Jebusite.’” (Shmuel II 24:18) David went there immediately, as it says “And David went up according to the word of Gad, as the Lord had commanded. (Shmuel II 24:19) He found there the altar where Adam, the first man, made offerings, where Noach made offerings, where Avraham made offerings. Once he found it he began to measure, saying ‘from here to here will be the Courtyard, from here to here will be the Holy of Holies’ as it says “And David said, ‘This is the House of the Lord God…” (Divre HaYamim I 22:1) And how could he declare “…and this is the altar for burnt offerings for Israel” (ibid.)? This is what is meant that the Holy One does not nullify the desire of the righteous, but rather gives them what they seek in order to fulfill “He does the will of those who fear Him…” (Tehillim 145:19)

..."And the Lord remembered Channah... (Samuel I 2:21)" and it said earlier, "And her rival provoked her bitterly...(Samuel I 1:6)." Peninah would provoke her and irritate her day after day. What would she do? R' Nahman son of Abba said: Peninah would rise early and say to Channah, "Aren't you going to get up and wash your childrens' faces so they can go to school?" and at noon she would say "Aren't you preparing to welcome your children home from school?"...

The Holy One, blessed be He, said: He has made his attack against the heavenly beings, (and God) will send against them insignificant things, to teach them that the power of their might is nought. When Titus, the wicked, entered the Holy of Holies, he said: No adversary || or enemy can prevail against me. What did the Holy One, blessed be He, do to him? He sent a single gnat, and it went into his nostril, and it ate its way into his brain. That gnat became like a young pigeon, weighing two pounds, to teach him that there was nothing at all in the might of his power. When Israel walked in the Holy of Holies with a proud heart, and said: No adversary or enemy is able to stand before us. What did the Holy One, blessed be He, do to them? He sent against them a man, proud and like one sifting the sea, Nebuchadnezzar, whose name was Kabbīr Mayim (like one sifting the sea), to teach; "For by strength shall no man prevail" (1 Sam. 2:9).

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(I Chronicles 4:5) "And Ashchur, the father of Tekoa, had two wives, Chelah and Na'arah." Ashchur is Calev. Why was he called "Ashchur"? Because his face was "blackened" (hushcharu") with fasting. "the father" — He was like a father to her (Miriam). "Tekoa" — He "pegged" (taka) his heart to his father in heaven. "two wives" — Miriam, who became to him like "two wives." "Chelah and Na'arah": At first she was sick (cholah), and then she "awakened" (na'arah). (Ibid. 7) "And the sons of Chelah were Tzereth, Tzochar, and Ethnan": Tzereth — she became a "vexation" (tzarah) to her co-wife, (who envied her). Tzochar — Her face was resplendent as mid-day (tzoharayim). "and Ethnan" — Anyone who saw her brought an "exchange" (for cohabitation) to his wife. (Ibid. 8) "And Kotz begot Anuv and Hatzovevah": "Kotz" is Calev, who "spurned" (katzath) the counsel of the spies. "Anuv" — he generated good in the bringing of the grape cluster (viz. Bamidbar 13:23) for if not for Calev they would not have brought it. "and Hatzovevah" — he did the will (tzivyon) of the Holy One blessed be He. "and the families of Acharchel the son of Charum. "and the families of Acharchel" — This is Miriam, viz. (Shemot 15:20) "and all the women went out after ("achar") her (Miriam) with timbrels and dances." "and the families" — He (Calev) merited establishing families from her. "the son of Charum" — This is Yocheved, of whom (the Cohanim) it is written (Bamidbar 18:14) "Every devoted thing ("cherem") in Israel shall be yours," (the Cohanim - Levites descending from Yocheved). Variantly: This ("Charum") is Miriam from whom there issued forth David, whose kingdom was exalted ("romem") by the Holy One Blessed be He, viz. (I Samuel 2:10) "And He will give strength to His king and He will exalt the horn of His anointed one." We find, then, that David came from the descendants of Miriam — whence we derive "One who draws near (to Israel) is drawn near by Heaven."

"and let Your haters flee before You": Now are there "haters" before Him who spoke and brought the world into being? The intent is, rather, that all who hate the righteous are, as it were, haters of the L-rd. Similarly, (Shemot 15:7) "and in the greatness of Your grandeur you destroy those who rise against You." Now are there any who "rise" before the L-rd? The intent is, rather, that all who rise against the righteous are, as it were, "rising" against the L-rd. And, similarly (Psalms 74:23) "Forget not the voice of Your adversaries, the ever rising roar of those who rise against You," and (Psalms 83:3) "For Your foes are tumultuous; Your haters have raised their heads," and (Psalms 4) "They have been subtle in counsel against Your people," and (Psalms 138:21-22) "Will I not hate Your haters, O L-rd? Will I not battle with those who rise up against You? I have hated them to the heights of hatred. I have deemed them my (own) enemies." And thus is it written (Zechariah 2:12) "Whoever touches you (Israel) touches the pupil of His eye": It is not written "the pupil of the eye," but "the pupil of His eye" — that of the L-rd, as it were, Scripture resorting to a euphemism (for "the eye of the L-rd"). Similarly, (Job 7:20) "Why do You make me Your target for Yourself, and a burden to myself?" — ("myself") a euphemism (for "to You"?) Similarly, (Ezekiel 8:17) "and they thrust the branch to their nostrils" — a euphemism for ("My"). Similarly, (Chabakkuk 1:12) "Are You not of yore, O L-rd, my holy G-d, and we shall not die" — a euphemism (for "You"). Similarly, (Psalms 106:20) "They exchanged their glory for the image of a bull feeding on grass" — a euphemism (for "G-d"). Similarly, (Bamidbar 11:15) "And if You will do thus to me, kill me, I pray You, if I have found favor in Your eyes, and let me not witness my evil" — a euphemism (for "them" and "their," respectively). Similarly, (Ibid. 12:12) "who comes out of his mother's womb, and half his flesh being consumed" — a euphemism (for "our"). And if one helps the righteous, it is as if he is helping the L-rd, viz. (Judges 5:23) "'Curse Meroz!' said the angel of the L-rd. 'Bitterly curse her dwellers. Because they do not come to the holy of the L-rd, to the help of the L-rd among the mighty.'" R. Shimon b. Elazar says: There is nothing more "beloved" in a man's body than his eye. When a man is hit on his head, he closes only his eyes. And Israel is thus compared, viz. (Zechariah 2:12) "Whoever touches you (Israel) touches the pupil of His eye." R. Yossi b. Elazar says: He (the "toucher") is regarded as one who sticks a finger into His eye and gouges it out. Pharaoh, who "touched," what did I do to him? (Shemot 15:4) "Pharaoh's chariots and his army He cast into the sea." Sisra, who "touched," what did I do to him? (Judges 5:20) "From heaven the stars fought. From their courses they fought against Sisra." Sancherev, who "touched," what did I do to him? (II Kings 19:35) "And an angel of the L-rd went out and smote in the camp of Ashur, etc." Nevuchadnezzar, who "touched," what did I do to him? (Daniel 4:30) "and he ate grass like cattle." Haman, who "touched," what did I do to him? (Esther 8:7) "and they hanged him on a tree." And thus you find that as long as Israel were subjugated in Egypt, the Shechinah was with them in their servitude, viz. (Shemot 22:10) "And they saw the G-d of Israel, and under His feet, the likeness of a sapphire brick" (viz. Ibid. 1:14) "And thus is it written (Isaiah 63:9) "In all of their afflictions, He was afflicted." This tells me only of communal afflictions. Whence do I derive (the same for) individual afflictions? From (Psalms 91:15) "When he calls Me, I will answer him. With him will I be in affliction." And it is written (Bereshit 39:20-21) "And Joseph's master took him in and the L-rd was with Joseph." And thus is it written (II Samuel 7:23) "… before your people whom You redeemed from Egypt — a nation and its G-d" (together with them). R. Akiva says: If it were not explicitly written, it would be impossible to say it — Israel said before the L-rd: "You have redeemed Yourself!" You find that whenever they were exiled, the Shechinah was exiled with them, viz. (I Samuel 2:27) "Was I not exiled to your father's house when they were in Egypt in the house of Pharaoh?" When they were exiled to Bavel, the Shechinah was with them, viz. (Isaiah 43:14) "For your sake I was sent to Bavel." When they were exiled to Edom, the Shechinah was with them, viz. (Ibid. 63:1) "Who is this, coming from Edom, etc.?" And when they return, the Shechinah will return with them, as it is written (Devarim 30:3) "And the L-rd will return, etc." It is not written "and the L-rd will return your captivity," but "and the L-rd will return with your captivity." And it is written (Song of Songs 4:8) "With Me, from Levanon, My bride, with Me from Levanon will you come."

(Bamidbar 18:1) "And the L-rd said to Aaron: You and your sons and the house of your father shall bear the sin of the sanctuary.": R. Yishmael says: Because the thing (i.e., what follows) is relegated to Aaron, it is he that is exhorted. R. Yoshiyah says: Whence is it derived that if he (a Cohein) sprinkled the blood without knowing in whose name he is doing so or smoked the fat without knowing in whose name he is doing so, that the Cohanim bear the sin for this? From "You and your sons and the house of your father shall bear the sin of the sanctuary." R. Yonathan says: Whence is it derived that if he took the flesh (of a sin-offering or a burnt-offering) before the blood was sprinkled (viz. Vayikra 7:7), or the breast and the shoulder before the smoking of the fats (viz. Ibid. 7:31), that the Cohanim bear the sin for this? From (Bamidbar, Ibid.) "And you and your sons with you shall bear the sin of your priesthood." And thus do we find that the decree of Eli was sealed only because they (the Cohanim) abused the offerings, as it is written (I Samuel 2:15) "Even before they would burn the fat … (16) And the man would say: Let them first burn the fat today (upon the altar) … (17) And the sin of the youths (the attendants of the Cohanim was very great, etc." And similarly we find that the decree of the men of Jerusalem was decreed only because they abused the offerings, viz. (Ezekiel 22:8) "You abused My offerings." (Bamidbar, Ibid.) "And you and your sons with you shall bear the sin of your priesthood.": This refers to a sin (in the area of) what is relegated to the Cohanim (i.e., to keep zarim [non-priests] from entering the sanctuary). You say this, but perhaps it refers to a sin (in the area of) what is relegated to beth-din, (it being their duty to exhort the Cohanim in this regard.) (This is not so, for [Ibid. 7]) "You and your sons, with you shall guard your priesthood for every thing of the altar" already speaks of what is relegated to beth-din. How, then, am I to understand "you shall bear the sin of your priesthood"? As referring to a sin (in the area of) what is relegated to the priesthood. (Ibid. 1) "And you and your sons with you": and not Israelites (i.e., they are not to guard the sanctuary.) You say that Israelites do not bear the sin of the Cohanim, but perhaps Levites, (who also guard the sanctuary) do bear the sin of the Cohanim, (who are remiss in this regard.) It is, therefore, written (Ibid. 23) "And they (the Levites) shall bear their (own) sin" (of remissness), but not the sin of the Cohanim. (Ibid. 2) "And also your brothers": I might think that this also includes Israelites. It is, therefore, written "the tribe of Levi." I might think that the women, too, are included. It is, therefore, written "your brothers" — to exclude the women. "draw near with you": R. Akiva says: It is written here "with you," and elsewhere, (Ibid. 7) "with you." Just as here, the Levites are being referred to, so, there, the Levites are being referred to — to exhort the Levites (against defect) in the song at their stand. (Ibid. 2) "and they shall be joined to you and they shall serve you": through their service. Treasurers and trustees are to be appointed from among them. You say this, but perhaps the intent is that they shall serve you (the Cohanim) in your (priestly) service. It is, therefore, (to negate this) written (Ibid. 3) "And they shall keep your charge and the charge of all the tent." — But perhaps (both are intended, i.e.,) they shall serve you in your (priestly) service and they shall serve you through their service. It is, therefore, written (Ibid. 6) "And I, behold, I have taken your brothers, the Levites, from the midst of the children of Israel, for you as a gift, given to the L-rd." To the L-rd are they given, and not to the Cohanim — whereby we derive that it is not to be construed in the second way (i.e., "for your [priestly] service"), but in the first way, i.e., their being appointed as treasurers and trustees. "and you and your sons with you, before the tent of Testimony": the Cohanim within, (in the court of the sanctuary,) and the Levites outside (the court). You say this, but perhaps the intent is both, within. It is, therefore, written (Ibid. 4) "And they (the Levites) will join you, and they will keep (the watch of) the watch (by the Cohanim within) of the tent of meeting." How, then, am I to understand "and you and your sons with you, before the tent of Testimony"? The Cohanim within, and the Levites outside. (Ibid. 3) "And they shall keep your charge and the charge of all the tent": As stated above: They will serve you through their service, and appoint from among them treasurers and trustees. "But to the vessels of the kodesh they shall not come near." This "hakodesh" ("the holy") refers to the ark, as it is written (Ibid. 4:20) "And they (the Levites) shall not come to see (the vessels) when the kodesh is being covered and they (the Levites) die." "and to the altar": This refers to the (sacrificial) service of the altar. "they shall not come near": the exhortation. "and they shall not die": the punishment. This tells me only of the Levites, that they are punished and exhorted for (appropriating) the service of the Cohanim. Whence do I derive (the same for) Cohanim (appropriating) the service (i.e., singing) of the Levites? From ("so that they not die,) both they (the Levites) and you" (the Cohanim.) And it once happened that R. Yehoshua b. Chanania sought to assist R. Yochanan b. Gogada, when he (R. Yehoshua) said to him: Get back, for you are close to forfeiting your life! For I am of the gatekeepers and you are of the singers. Rebbi says that this ("both they and you") is not needed (for the above learning). For it is already written (Bamidbar 4:18-19) "Do not cut off the tribe of the families of the Kehathi … but do this for them and they will live," (the implication being that otherwise they will die.) This tells me only of the sons of Kehath. Whence do I derive (the same for) the sons of Gershon and the sons of Merari? From (Ibid. 19) "Aaron and his sons shall come and set them (the sons of Levi), each man to his service and to his burden." This tells me only that the Levites are punished for (appropriating) the service of the Cohanim. Whence do I derive (the same for) the Cohanim (appropriating) the service of the Levites? From (Bamidbar 1:51) "And when the mishkan travels, the Levites (and not the Cohanim) shall dismantle it. And the stranger (a non-Levite) that draws near (to this service) shall be put to death." Whence do I derive (the same for) one who goes from his (assigned) service to another? From (Ibid. 3:38) "And those who encamped before the mishkan, in front, before the tent of meeting on the east" (i.e., only these being assigned to the aforementioned service) … and the stranger (to that service, [even a Levite]) that draws near shall be put to death." What, then, is the need for "so that they not die both they and you"? Because Korach came and contested Aaron's prerogative, Scripture reiterated the entire exhortation (on demarcation of bounds). Variantly: "both they and you": Just as you (the Cohanim, are thus forewarned) vis-à-vis the altar service, so, they (the Levites, are thus forewarned). R. Nathan says: Levitical singing is hereby intimated in the Torah, but it (i.e., its nature) was explicated by Ezra. Chanania, the son of the brother of R. Yehoshua says: This (intimation) is not needed, for it is already written (Shemot 19:19) "and G-d answered him (Moses, the Levite) by voice" — relative to the mitzvah of the voice, whence (the mitzvah of Levitical) singing is intimated in the Torah. (Bamidbar 18:4) "And they shall join you": As we have stated, the Cohanim (keep guard) on the inside, and the Levites, on the outside. (Ibid.) "and a stranger shall not draw near to you": Why is this written? (i.e., it has already been mentioned.) — "and the stranger that draws near shall be put to death" tells us (only of) the punishment. Whence do we derive the exhortation? From "and a stranger shall not draw near to you." (Ibid. 5) "And you shall keep the charge of the sanctuary and the charge of the altar.": This is an exhortation to a beth-din of Israelites to exhort the Cohanim towards the proper performance of the (sacrificial) service, which (service), when properly performed, fends off calamity from the world. (Ibid.) "so that there be no more wrath." Why "no more"? For He has already vented His wrath (viz. 17:11). Similarly, (Bereshit 9:11) "and no more shall there be a flood." Why "no more"? For it has already happened. Similarly, (Vayikra 18:7) "And they shall no more offer their sacrifices to the goat-demons." Why "no more"? Because it already happened (in Egypt, viz. Ezekiel 20:7). Similarly, (Bamidbar 18:22) "And the children of Israel shall no more draw near to the tent of meeting." Why "no more"? Because they had already done so (in the time of Korach, viz. Ibid. 16:35). Here, too, (Ibid. 18:5) "so that there be no more wrath." Why "no more"? For He had already vented His wrath, as it is written (Ibid. 17:11) "for the wrath has gone forth, etc."

(Bamidbar 35:34) "in whose midst I dwell": Beloved are Israel, for even when they are tamei the Shechinah reposes among them — (Vayikra 16:16) "who dwells with them in the midst of their uncleanliness," and (Ibid. 15:31) "… when they defile My sanctuary which is in their midst," and (Bamidbar 5:3) "and they shall not make unclean their camps in whose midst I dwell." (Ibid. 35:34) "for I the L-rd dwell in the midst of the children of Israel." R. Nathan says: Beloved are Israel, for wherever they are exiled the Shechinah is with them. They were exiled to Egypt — the Shechinah was with them, viz. (I Samuel 2:27) "Did I not reveal Myself to the house of your father when they were in Egypt (enslaved to) the house of Pharaoh?" They were exiled to Bavel — the Shechinah was with them, viz. (Isaiah 43:14) "Because of you I was sent to Bavel." They were sent to Eilam — the Shechinah was with them, viz. (Jeremiah 49:38) "I placed My throne in Eilam, and banished from there king and officers." They were exiled to Edom — the Shechinah was with them, viz. (Isaiah 63:1) "Who is This, who comes from Edom, with sullied vestments, from Batzrah?" And when they return, the Shechinah will be with them, viz. (Devarim 30:3) "Then the L-rd your G-d will return with your captivity and He will have mercy upon you." It is not written "and He will return to you," but "and He will return with you!" And it is written (Song of Songs 4:8) "With Me from the Levanon, My bride — with Me from the Levanon shall you come. You will look from the top of Amanah, from the top of Senir and Chermon, from the dens of lions, from the mountains of leopards." Rebbi says: An analogy: A king says to his servant: Why do you search for me? I am with my son. Whenever you need me, I am with my son. "For I, the L-rd dwell in the midst of the children of Israel."

"the man of G-d": There are ten who were called "the man of G-d": Moses — "This is the blessing wherewith Moses, the man of G-d, blessed"; Elkanah — (I Samuel 2:27) "And the man of G-d came to Eli"; Samuel — (Ibid. 9:6) "Behold, there is a man of G-d in this city"; David — (Nechemiah 12:24) "by the command of David, the man of G-d"; Shemayah — (I Kings 12:2) "The word of the L-rd came to Shemayah, the man of G-d; Iddo — (Ibid. 13:1) "And a man of G-d came from Judah by the word of the L-rd"; Eliyahu — (II Kings 1:13) "Man of G-d, may my soul be worthy in your eyes"; Elisha — (Ibid. 4:9) "He is a holy man of G-d"; Michah — (I Kings 20:28) "And the man of G-d came and spoke to the king of Israel"; Amotz — (II Chronicles 25:7) "And a man of G-d came to him."

“For when the foundations were destroyed…” Rav Yehudah and Rav Eina, one said ‘if Hezekiah and his supporters had been destroyed then what would the Righteous have accomplished?’ and one said ‘if the Temple were destroyed, then what would the Righteous have accomplished?’ Ulah said ‘if the thoughts of that wicked man were not thwarted, then what would the righteous have accomplished? The verse makes sense according to the one who says it refers to the thoughts of the wicked one, that is why it says “for the foundations were destroyed.” So too according to the one who says it refers to the Holy Temple, as it is taught, there was a stone there from the time of the first prophets, and it was called shetiyah. But according to the one who says it refers to Hezekiah and his supporters, where do we find that righteous people are called foundation? It is written “For the pillars of the earth are the Lord's, and He placed the world upon them.” (Shmuel I 2:8) Or one can demonstrate it from here “He gave marvelous counsel, made great wisdom.” (Isaiah 28:29) Rebbe Yochanan said, why is it (the Torah) called wisdom (toshia)? Because it wears out (mateshet) one’s strength.