מדרש על בראשית 11:4

(Exodus 15:1) "For He is high on high": He exalted me, and I exalted Him. He exalted me in Egypt, viz. (Exodus 4:22) "My first-born son is Israel," and I exalted Him in Egypt, viz. (Isaiah 20:29) "The song will be for you, as on the night of the sanctification of the festival (of Pesach), and rejoicing of heart as one going with flute to come to the mountain of the L rd, to the Rock of Israel." Variantly: He exalted me at the (Red) Sea, viz. (Exodus 14:19) "And the angel of G d who went before the camp of Israel, etc." I, likewise, exalted Him at the sea and chanted song before Him, viz. "I shall sing to the L rd for He is high on high." Variantly: "for He is high on high": He is exalted (now) and is destined to be exalted, viz. (Isaiah 2:12) "For there is a day for the L rd of hosts over all the exalted and high and against all the uplifted — and he will be brought low", and (Ibid. 13) "against all the lofty and exalted cedars of Levanon", and (Ibid. 16) "against all the ships of Tarshish, and against all the splendid palaces", and (Ibid. 17) "the height of man will be lowered, and the pride of men will be brought down, and the L rd alone will be exalted on that day", and (Ibid. 18) "all the false gods will disappear." Variantly: "for high on high": He exalts Himself over the exalted. With what the nations of the world exalt themselves before Him, He exacts punishment of them. In the generation of the flood, (Iyyov 21:10) "His (the evildoer's) bull begets, and does not fail. His cow bears without miscarriage," (11) "they send out their young, (sprightly) as sheep; their children prance about." (12) "they raise (their voices) with drum and harp; they rejoice at the sound of the flute." What do they say? (15) "What is the Almighty that we should serve Him, and what will we gain if we pray to Him?" They say: What do we need Him for? Only for a drop of rain? We have wells and pits — (Genesis 2:6) "A vapor rose from the earth and watered the entire face of the ground!" The Holy One Blessed be He said to them: Fools, do you vaunt yourselves before Me with the good that I bestowed upon you!" With that (itself) I will exact punishment of you! As it is written (Ibid. 7:12) "And the rain was on the earth forty days and forty nights." They set their eyes (["eineihem" for erotic gazing]), the higher (the males) upon the lower (the female) in order to vent their lust, and the Holy One Blessed be He opened against them wells ("mayanoth" [like "eineihem"]) from above and below to destroy them, as it is written (Ibid. 11) "On this day, all the fountains of the great deep burst, and the windows of heaven were opened." And thus do you find with the men of the tower (of Bavel) that with what they vaunted themselves before Him, He exacted punishment of them. As it is written (Genesis 11:4) "And they said: Let us build for ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves lest we be scattered, etc." (Ibid. 6-8) "And the L rd said … Let us go down, etc…. And the L rd scattered them from there, etc." And thus do you find with the men of Sodom, that with what they vaunted themselves before Him, He exacted punishment of them. As it is written (Iyyov 28:5-8) "A land from which bread had issued forth — its place was overturned, as if (consumed by) fire. A place of sapphire were its stones, and dusts of gold were there. (And now it is) a path unknown (i.e., unfrequented) by brigands, and unseen by the falcon's eye, untrodden by the haughty (beasts) and not crossed by the lion." The Sodomites said: We need no men to come to us. Food "sprouts" from us, and silver and gold and precious stones and pearls sprout from us. Let us come and forget the way of the wayfarer from our land — At which the Holy One Blessed be He said to them: Fools that you are! Do you vaunt yourselves in the good that I have bestowed upon you! You have said: Let us forget the Torah of the foot (i.e., the wayfarer) from our land. I, likewise, will "forget" you from the world, viz. (Ibid. 4) "A stream (of fire and brimstone) burst forth from its source (upon Sodom and Gomorrah), who (i.e., the people of Sodom) caused the (codes of the) wayfarer to be forgotten." And (Ibid. 12:6) "The tents of robbers are at peace, and those who anger G d dwell secure." Where from? From what? (Ibid.) "from what G d has brought into his (the evildoer's) hand." And thus is it written (Ezekiel 16:50) "And they (the men of Sodom) were haughty and committed abomination before Me, and I removed them (from the world) when I saw (their ways). And (Ibid. 49) "Behold, this was the sin of Sodom, your sister. She and her daughters had pride, surfeit of bread, and peaceful serenity — wherefore she did not strengthen the hand of the poor and the needy. And thus is it written (Genesis 13:10) "Before the L rd destroyed Sodom and Gomorrah, it (Sodom) was like the Garden of the L rd, like the land of Egypt." What is written afterwards? (Genesis 19:33) "And they (the daughters of Lot) made their father drink wine that night." Whence did they have wine in the cave? The Holy One Blessed be He "readied" it for them, as in (Yoel 4:18) "And it will be on that day, that the mountains will drip wine. (If the Holy One Blessed be He thus "readies" (things) for His angerers, how much more so for the doers of His will!) And thus do you find with the Egyptians, that with what they vaunted themselves, He exacted punishment of them, (Exodus 14:7) "And he (Pharaoh) took six hundred chariots and all (the other) chariots of Egypt," and it is written (Ibid. 15:4) "The chariots of Pharaoh and his host He cast into the sea, etc." And thus with Sisra, with what they vaunted themselves before Him, punishment was exacted of them, (Judges 9:13) "And Sisra massed all his chariots, nine hundred iron chariots, etc.", and it is written (Ibid. 5:20) "The stars fought from heaven. From their courses they fought against Sisra." And thus do you find with Samson, the mighty. With what he vaunted himself, punishment was exacted of him, viz. (Ibid. 14:3) "And Samson said to his father: Take her for me, for she is just in my eyes," and it is written (Ibid. 16:21) "And the Philistines seized him and gouged out his eyes. And they brought him down to Azzah." R. Yehudah says: The beginning of his lapse was in Azzah; therefore, his punishment was in Azzah. And thus with Avshalom — With what he vaunted himself, punishment was exacted f him, viz. (II Samuel 14;25-26) "And as Avshalom there was no man so beautiful in all of Israel … and when he shaved his head, etc." He as an "eternal Nazirite," who had to shave once every twelve months, viz. (Ibid. 15:7-8) "And it was at the end of forty years that Avshalom said to the king, etc." R. Yossi Haglili says: He was a "Nazirite of days," who shaved once in thirty days, viz. (Ibid. 14:26) "And it was from days to days that he shaved, etc." Rebbi says: He shaved every Sabbath eve, this being the norm for princes. What happened in the end? (Ibid. 18:9) "And Avshalom was encountered by David's servants, and Avshalom was riding on a mule…" (and he was undone by his hair and was killed.) And thus Sancheriv — With what he vaunted himself, punishment was exacted of him, viz. (II Kings 19:23) "Through your envoys you have blasphemed the L rd, etc.", and (Ibid. 24) "It is I (Sancheriv), who have drawn and drunk the water of strangers, etc.", and (Ibid.) "An angel of the L rd went out and smote in the Assyrian camp one hundred and eighty-five thousand, etc." They said: The greatest of them commanded one hundred and eighty-five thousand, and the smallest of them no less than two thousand, viz. (18:24) "So how can you refuse anything even to the deputy of one of my master's lesser servants, etc." (Ibid. 19:21-22) is the thing that the L rd spoke concerning him … Whom have you blasphemed, etc." and (Isaiah 10:32) "This same day at Nov he shall stand and waver his hand, etc." And thus with Nevuchadnezzar — With what he vaunted himself, punishment will be exacted of him, viz. (Ibid. 14:13-14) "And you said in your hearts … I will mount the heights of a cloud, etc." What is written afterwards? (Ibid. 15) "Instead, you will be brought down to Sheol, etc." And thus with. And thus with. And thus with Tyre and Malchah — With what they vaunted themselves, punishment was exacted of them. As it is written (Ezekiel 17:3) "Tyre, you have said: I am the quintessence of beauty, etc." And of Malchah it is written (Ibid. 28:2) "You have set your heart like the heart of G d, etc." And about Tyre it is written (Ibid. 26:3) "Behold, I (the L rd) am against you, O Tyre, etc." And about Malchah it is written (Ibid. 28:10) You will die the death of the uncircumcised, etc." — whence we find that with what the nations of the world vaunted themselves punishment was exacted of them — wherefore it is written "for He is high on high." (Exodus 15:1) "A horse and its rider He has cast into the sea": Now was there only one horse and one chariot? Is it not written (Ibid. 14:7) "And he took six hundred choice chariots"? __ When Israel does the will of the L rd, its foes oppose it, as it were, with one horse and its rider. Similarly, (Devarim 20:1) "When you go out to war against your enemy and you see horse and chariot." Now was there only one horse and one chariot? __ When Israel does the will of the L rd, etc." "a horse and its rider": When a horse is tied to its rider, and the rider to the horse, they rise and descend to the depths without separating. When a man throws two vessels into the sea they immediately separate, but here: "a horse and its rider" together He cast into the sea. One verse (here) states "ramah vayam" ("He lifted into the sea"), and another, (Ibid. 9) "yarah vayam" ("He cast into the sea'). How are these two verses to be reconciled? "ramah" — they rose to the heights; "yarah" — they descended to the depths. Variantly: When Israel saw the plenipotentiary of the kingdom (Egypt) falling, they began to exult. And thus do you find, that the Holy One Blessed be He is not destined to exact punishment of the kingdoms in time to come without first exacting punishment of their plenipotentiaries, viz. (Isaiah 24;21) "And it will be on that day that the L rd will exact punishment of the hosts of heaven on high, etc.", and (Ibid. 14:12) "How you have fallen from heaven, glowing morning star" (the plenipotentiary of Bavel), followed by (Ibid.) "How you (Nevuchadnezzar) have been scooped down to the earth, you who cast lots over the nations!" And (Ibid. 34:5) "For My sword has been sated in the heavens," followed by (Ibid.) "Behold, it shall descend upon Edom, etc." "a horse and its rider": The Holy One Blessed be He brings horse and rider, stands them in judgment, and says to the horse: Why did you pursue My children? The horse: An Egyptian spurred me on against my will, viz. (Ibid. 14:23) "And Egypt pursued, etc." The L rd to Egypt: Why did you pursue My children? The Egyptian: The horse spurred me on against my will, viz. (Ibid. 15:19) "When the horse of Pharaoh came with its chariot and its riders, etc." What does the L rd do? He mounts the man of the horse and judges both of them together, viz. "a horse and its rider He cast into the sea." Antoninos asked Rabbeinu Hakadosh: When a man dies and his body disintegrates, how can the Holy One Blessed be He stand him in judgment? Rabbeinu Hakadosh: Before you ask be about the body, which is tamei (impure), ask me about the soul, which is pure (i.e., How can that stand for judgment?) (Rabbeinu Hakadosh, continuing:) This may be compared to (the instance of) a king of flesh and blood, who had a beautiful orchard, etc. (see Sanhedrin 91a and b). Issi b. Yehudah says: It is written here "horse," unqualified (i.e., the punishments of the horse are not specified), and, elsewhere, "horse," qualified, viz. (Zechariah 12:4) "I will smite every horse with craze, and its rider with distraction. But I will open My eyes to the house of Yehudah, and every horse of the peoples I will smite with blindness," and (Ibid. 14:12) "And this will be the plague with which the L rd will strike all the peoples who massed against Jerusalem, etc.", and (Ibid. 15) "And thus (i.e., as that of the men) will be the plague of the horse, the mule, the camel, and the ass, etc." Just as in the qualified, five smitings, so, in the unqualified, five smitings.

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

It is written of the generation of the separation: And the whole earth was of one language and of one speech (Gen. 11:1), but later they sought to ascend into the firmament, as is said: Come, let us build us a city and a tower with its top in heaven (ibid., v. 4). Hence it is written: The Lord came to see the city and the tower which the children of men had builded … so the Lord scattered them (ibid., v. 5). What a strap from such a hide!²⁶A popular proverb expressing the thought: Such a poor product from such good material.

With the very thing (by which) the men of the tower of Babel exalted themselves He punished them. They said: Come, let us build us a city (ibid. 11:4), and through it they were punished, as it is said: Come, let us go down, and there confound their language … so the Lord scattered them (ibid., v. 8).

"And the name of other gods you shall not mention": Do not make a meeting house for him, or determine where he lives by reference to (a locale of) idolatry, or arrange to meet him by a certain idol. R. Nathan says: It is written (Genesis 11:4) "Come, let us build for ourselves a city … and make for ourselves a name." Just as here "name" is identified with idolatry, so, there, "name" connotes idolatry. Rebbi says: "And the name of other gods you shall not mention" — in praise. But (you do mention it) in derogation, viz. (Devarim 7:26) "Abominate shall you abominate it." Idolatry is mentioned in derogation: "cherem," "sheketz," "toevah," "pesel," "masechah," "elilim," terafim," "atzabim," "gilulim," "shikutzim." But the L rd is mentioned in praise: "Kel," "Elokim," "Shakkai," "Tzevakoth," "Ehyeh asher Ehyeh," "Chanun," "Rachum," "Erech Apayim," "Rav chesed ve'emeth." (Psalms 92:16) "to say that the L rd is just — my Rock, in whom there is no flaw."

(Numb. 29:35:) “On the eighth day [you shall have] a solemn assembly.” This text is related (to Is. 26:16), “You have added to the nation O Lord, You have added to the nation and been honored; You have pushed away all the ends of the earth." The Community of Israel said in front of the Holy One, blessed be He, “Master of the world, You added [years of] tranquility to the generation of the flood, did they maybe ever offer a single ram or a single bull in front of You? It is not enough that they did not offer, but they even (in Job 21:14) ‘said, “Go away from us.”’ You added [years of] tranquility to the generation of the [Tower of Babel]. Did any of them maybe honor You? It is not enough that they did not honor You, but they said (in Gen. 11:4), ‘Let us build for ourselves a city.’ And so too with the Sodomites, and so too with Pharaoh, and so too with Sennacherib and so too with Nebuchadnezzar. Did they maybe ever offer a single bull? It is not enough that they did not offer [anything] in front of You, but they even angered You. And to whom is it fitting for You to add tranquility and glory? To Israel, as stated (in Is. 26:16), ‘You have added to the nation.’” And a nation is only referring to Israel, as stated (in I Chron. 17:21), “And who is like Your people Israel, a unique nation on earth.” The community of Israel said in front of the Holy One, blessed be He, “You should add festivals for us, and we shall offer sacrifices in front of You as is fitting.” (Is. 26:16, cont.:) “You have been honored,” “You have given us new moons, and we sacrifice in front of You [then], as is stated (in Numb. 28:11), ‘And on new moons.’ You have given us Passover, we have sacrificed to You; You have given us Pentecost, we have sacrificed to You; You have given us the New Year, we have sacrificed to You; You have given us the Day of Atonement, we have sacrificed to You. And so too on the Festival [of Tabernacles]. We have not ignored the sacrifices for even one festival.” The Community of Israel said, “You should add festivals for us, and we shall offer sacrifices in front of You and honor You.” (Is. 26:16, cont.:) “You have added to the nation and been honored.” The Holy One, blessed be He, said to Israel, “By your lives, I will not take away holidays [from you], but I will add festivals for you to rejoice in them, as stated (in Numb. 29:35), ‘On the eighth day you shall have a solemn assembly.’” (Numb. 29:35:) “On the eighth day you shall have a solemn assembly.” This text is related (to Ps. 109:4), “In return for my love they denounce me, but I am a prayer.” You find that on the Festival (of Tabernacles) Israel would offer seventy bulls for the seventy nations.⁴¹Numb. R. 21:24; M. Pss. 109:4; PRK 28:9. Israel said in front of the Holy One, blessed be He, “See, we are offering seventy bulls for the seventy nations. Therefore, they should love us. It is not enough that they do not love us, but they also hate us, as stated (in Ps. 109:4), ‘In return for my love they denounce me.’” Therefore the Holy One, blessed be He, said to them, “For seven days of the festival you have offered sacrifices to Me for the nations of the world. Now, however, you are to offer [sacrifices] for yourselves, as (according to Numb. 29:35-36), ‘On the eighth day you shall have a solemn assembly…. Then you shall offer a whole burnt offering, a fire offering, a sweet smell to the Lord: one bull, one ram.’” [The situation] is comparable to a king who made a seven-day banquet and invited all the people of the province for the seven days of the feast. When the seven days of the feast had passed, he said to his friend, “We have already fulfilled our obligation to all the people of the province. Let us, you and me, make do with whatever you find, a pound⁴²Gk.: litra. of meat, fish, or greens.” Similarly did the Holy One, blessed be He, say to Israel, “All the sacrifices which you offered during the seven days of the feast you sacrificed for the nations of the world. However (according to Numb. 29:35), ‘On the eighth day you shall have a solemn assembly.’ We shall make do, you and I, with whatever you find (as in Numb. 29:36), ‘One bull, one ram.’”

Similarly, the men of the generation of the flood proclaimed: “Come, let us build us a city (Gen. 11:4), so that He may descend to earth and we may ascend to heaven. But if He should not descend, then let us wage war against Him.” The Holy One, blessed be He, did not restrain them, but declared instead: Do whatever ye desire, as it is said: And now nothing will be withholden from them, which they propose to do (ibid., v. 6). He that sitteth in heaven laugheth. The Lord hath them in derision (Ps. 2:4). Had He not permitted them to build the tower, they would have claimed: “If we had built the tower, we would have ascended and waged war against Him.” Therefore, He allowed them to erect the tower. After that, He looked down upon them and scattered them, as is said: Thence did the Lord scatter them (Gen. 11:9). He rebuked them, saying: You declared Lest we be scattered over the entire earth; therefore you shall be scattered over the face of the earth. Hence it is written: The fear of the wicked, it shall come upon them (Prov. 10:24).

23 "Command the Children of Israel" (Numbers 28:2). This is [the meaning of] that which was stated by the verse (Job 27:23), "The Omnipresent we have not found to be of great power"; and [yet] it is written (in Job 36:22), "It is true that God is beyond reach in His power." How are these two verses [resolved]? Rather [it is that] when He gives to [Israel], He gives to them according to His power. But when He requests something from them, He only requests according to their power. See what is written (Exodus 26:1), "As for the Tabernacle, make it of ten curtains." But in the future, the Holy One, blessed be He, will make a canopy from clouds of glory for each and every righteous person, as it is stated (in Is. 4:5), "The Lord will create over the whole shrine and meeting place of Mount Zion cloud by day and smoke with a glow of flaming fire by night; indeed over all the glory shall hang a canopy." And why is smoke in the canopy? Since anyone whose eyes were smoky and stingy with his students in this world will have his canopy filled with smoke in the world to come. Why is there fire in the canopy? [It is coming to] teach that each and every righteous person is lit up from the canopy of his fellow, that is more elevated than he; with light the radiance of which shines from [one] end of the world to the [other] end. Hence it is written, "It is true that God is beyond reach in His power." When He requested something from them, He only requested according to their power, as it is stated (Exodus 27:20), "And you shall command [...]." But when He lit up for them, it was according to His power, as it is stated (Exodus 13:21), "And the Lord went in front of them by day." [Moreover, about] the future to come, it is stated (Isaiah 60:1-3), "Arise, My light [...]. But upon you the Lord will shine, and His Presence be seen over you. And nations shall walk by your light; kings, by your shining radiance. And it is written, (Isaiah 30:26), "And the light of the moon shall become like the light of the sun […]." Hence, "It is true that God is beyond reach in His power." When He requested something from them, He only requested according to their power, as it is stated (Exodus 23:19), "The choice first fruits of your land." But when He gives to them, it is according to His power, as it is stated (Ezekiel 47:12), "All kinds of trees for food will grow up on both banks of the stream; their leaves will not wither nor their fruit fail; they will yield new fruit every month." What is [the meaning of] "they will yield new fruit every month?" That each and every tree yields new fruit each and every month, [such that] the new fruit of this month is not like the new fruit of another month. When He requested something from them, He only requested according to their power, as it is stated (Leviticus 23:40), "And you shall take for yourselves on the first day the fruit of a beautiful true." But when He gives, it is according to His power, as it is stated (Isaiah 41:19), "I will give in the wilderness cedar, acacia […]." [And it is also written] (Isaiah 55:13), "Instead of the brier, a cypress shall rise."

24 (Numb. 29:35) “On the eighth day you shall have a solemn assembly”: This text is related (to Is. 26:16), “You have added to the nation O Lord." The Community of Israel said in front of the Holy One, blessed be He, “Master of the world, You added [years of] tranquility to the generation of the flood, did they maybe ever offer a single bull or a single ram? It is not enough that they did not offer, but they [even] said (in Gen. 11:4), ‘Let us build for ourselves a city.’ And so too with the Sodomites, and so too with Pharaoh, and so too with Sennacherib and so too with Nebuchadnezzar. Did they maybe ever offer a single bull or a single ram? It is not enough that they did not offer [anything] in front of You, but they even angered You. And to whom is it fitting for You to add tranquility and glory? To Israel, as stated (in Is. 26:16), ‘You have added to the nation.’” And a nation is only referring to Israel, as stated (in II Sam. 7:23), “And who is like Your people Israel, a unique nation on earth.” The community of Israel said in front of the Holy One, blessed be He, “Master of the world, You should add festivals for us, and we shall offer sacrifices in front of You as is fitting.” (Is. 26:16, cont.) “You have been honored,” “You have given us new moons, and we sacrifice in front of You [then], as is stated (in Numb. 28:11), ‘And on new moons.’ You have given us Passover, we have sacrificed to You; You have given us Pentecost, we have sacrificed to You; You have given us the New Year, we have sacrificed to You; You have given us the Day of Atonement, we have sacrificed to You. And so too on the Festival [of Tabernacles]. We have not ignored [the sacrifices for] even one festival.” The Community of Israel said, “You should add festivals for us, and we shall offer sacrifices in front of You and honor You.” (Is. 26:16, cont.) “You have added to the nation and been honored […].” The Holy One, blessed be He, said to Israel, “By your lives, I will not take away holidays [from you], but I will add festivals for you to rejoice in them, as stated (in Numb. 29:35), ‘On the eighth day you shall have a solemn assembly.’”

(Gen. 20:1:) THEN ABRAHAM JOURNEYED FROM THERE. This text is related (to Ps. 26:4f.): I HAVE NOT DWELT WITH FALSE PEOPLE… I HAVE HATED THE COMMUNITY OF EVILDOERS, < AND WILL NOT DWELL WITH THE WICKED >. I HAVE NOT DWELT WITH FALSE PEOPLE. These are the people of the Tower < of Babel >, who were < in fact > false people. They went and said to Abraham: Come and dwell with us, since you are a valiant man, for we see that the Holy One has made his dwelling above and left us below. The Holy Spirit, however, cries out (in Is. 57:20): BUT THE WICKED ARE LIKE THE TROUBLED SEA. You could not dwell in security even for one hour. (Ps. 82:5:) THEY HAVE NOT KNOWN, AND THEY WILL NOT UNDERSTAND; THEY WILL WALK ABOUT IN DARKNESS. THEY HAVE NOT KNOWN. This is the generation of Enosh⁹⁶See Gen. 4:26, which rabbinic texts interpret to mean that in the days of Enosh people began practicing idolatry. AND THEY WILL NOT UNDERSTAND. [This is] the generation of the flood. THEY WILL WALK ABOUT IN DARKNESS. This is the generation of the Tower < of Babel >. Abraham said to them: What are you seeking from the Holy One who dwells above? Has he perhaps said to you: Come, labor and provide⁹⁷Gk.: pronoos, i.e., “thinking beforehand.” for me? He creates, and he provides; he makes, and he sustains. What do you want from him? (Gen. 11:4:) {THEY SAID TO HIM} [THEN THEY SAID]: COME, LET US BUILD FOR OURSELVES A CITY AND A TOWER. Then let us place our idols above him and make war with him. It is so stated (ibid., cont.): AND LET US MAKE A NAME (i.e., a god) FOR OURSELVES.⁹⁸See M.Pss. 74:2. Thus it is < also > written (in Exod. 23:13): YOU SHALL NOT MENTION THE NAME OF OTHER GODS. Abraham said to them: What are all these for? They said to him: Lest he do to us something like what he did to earlier generations. He said to them: You have forsaken (what Prov. 18:10 calls) A TOWER OF STRENGTH, THE NAME OF THE LORD; yet you say: AND LET US MAKE A NAME (i.e., a god) FOR OURSELVES! What did the Holy One do? He dispersed them, as stated (in Gen. 11:8): SO THE LORD DISPERSED THEM. Now to what extent had they built and ascended the Tower? The Holy One was deriding them, as stated (in Ps. 2:4): THE ONE WHO DWELLS IN THE HEAVENS WILL LAUGH; < THE LORD WILL DERIDE THEM >. When they had gone up above on the Tower, < there follows > immediately (in vs. 5): THEN HE WILL SPEAK UNTO THEM IN HIS WRATH…. So it (the Tower) fell from on high, as stated (in Ps. 5:11 [10]): CONDEMN THEM, O GOD, LET THEM FALL BY THEIR OWN COUNSELS. Thus Abraham had no dealings with them. Then the Holy One looked down upon them and saw them, as stated (in Ps. 53: 3f. [2f.]): {THE LORD} [GOD] OF HEAVEN LOOKED DOWN UPON THE CHILDREN OF ADAM … ALL OF THEM ARE DROSS…. When they became dross, they made themselves deities. (Ibid., cont.:) THERE IS NONE WHO DOES GOOD, NOT EVEN ONE. From here you learn that Abraham was not one of them. The ONE mentioned here is none but Abraham, as stated (in Ezek. 33:24): ABRAHAM WAS ONE AND HE INHERITED THE LAND. Abraham began saying (in Ps. 26:4f.): I HAVE NOT DWELT WITH FALSE PEOPLE; I HAVE HATED THE COMMUNITY OF EVILDOERS. It is therefore stated (in Gen. 20:1): THEN ABRAHAM JOURNEYED FROM THERE.

Another interpretation (of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Rabbi <Judah the Prince> says: Every place where it is stated: SO IT CAME TO PASS (wayehi), [<is referring to> something new; but R. Simeon b. Johay says: Every place where it says: SO IT CAME TO PASS (wayehi)] <is referring to something which existed, has ceased <to exist> for a long time, and has returned to be as it was.¹⁰⁸Tanh., Numb. 2:16; Numb. R. 12:6; PR 5:7. This text is related (to Cant. 5:1): WHEN I COME TO MY GARDEN. When the Holy One created the world, he longed to have an abode below just as he had on high.¹⁰⁹Cf. PR 5:5; PRK 1:1; Numb. R. 13:2. Having called Adam, he commanded and said to him (in Gen. 2:16–17): YOU MAY FREELY EAT OF ANY TREE IN THE GARDEN; BUT AS FOR THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL, YOU MAY NOT EAT OF IT. Then he transgressed against his commandment.¹¹⁰Tanh., Exod. 11:6. The Holy One said this to him: This is what I longed for: Just as I have a dwelling on high, I would likewise have one below. Now when I have given you one command, you have not kept it. Immediately the Holy One removed his Divine Presence <up> to the firmament. Where is it shown? Where it is stated (in Gen. 3:8): THEN THEY HEARD THE VOICE OF THE LORD GOD MOVING ABOUT IN THE GARDEN AT THE BREEZE TIME OF DAY. [Now when they transgressed his commandment, he had <only> removed his Divine Presence to the first firmament.] <When> Cain arose and killed Abel, he immediately removed his Divine presence from the first firmament to the second firmament. <When> the generation of Enosh arose and became servers of idols, as stated (in Gen. 4:26): THEN THERE WAS PROFANATION IN CALLING <OTHER GODS> BY THE NAME OF THE LORD, he removed his presence from the second to the third <firmament>. The generation of the flood arose, and it is written of them (in Job 21:14): YET THEY SAID TO GOD: LEAVE US ALONE. Immediately he removed his Divine Presence from the third firmament to the fourth. When the generation of the dispersion <of the nations> arose, they said: He has no right to choose the upper regions for himself and give us the lower regions. What did they say (in Gen. 11:4)? COME, LET US BUILD OURSELVES A CITY. But what did the Holy One do to them (according to vs. 8)? SO THE LORD DISPERSED THEM OUT OF THERE. He arose and removed his Divine Presence from the fourth firmament to the fifth. When the Sodomites arose, what is written of them (in Gen. 13:13)? NOW THE PEOPLE OF SODOM WERE EVIL AND SINFUL [AGAINST THE LORD, EXCEEDINGLY SO]. They were EVIL to each other, SINFUL in sexual matters, AGAINST THE LORD in idolatry, and EXCEEDINGLY SO in bloodshed.¹¹¹Above, Gen. 4:8. Immediately the Holy One removed his Divine Presence from the fifth firmament to the sixth. The Philistines arose and provoked the Holy One; <so> he immediately removed his Divine Presence from the sixth firmament to the seventh. The Holy One said: I created seven firmaments, and up to now there are wicked ones <still> arising. What did the Holy One do? He folded away all the generations of the wicked and raised up our father Abraham. When our father Abraham arose and performed good works, the Holy One immediately descended from the seventh firmament to the sixth. <When> Isaac arose and stretched out his neck upon the altar, he descended from the sixth firmament to the fifth. <When> Jacob arose, he descended from the fifth to the fourth. <When> Levi arose, whose works were comely, he descended from the fourth to the third. <When> Kohath (the son of Levi and Grandfather of Moses) arose, he descended from the third <firmament> to the second. <When> Amram arose, he brought him down from the second to the first firmament. <When> Moses arose, he brought down the Divine Presence <to earth>. When? When the Tabernacle was set up. The Holy One said (in Cant. 5:1): WHEN I COME TO MY GARDEN for something for which I was longing. And this is (the context of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Hence R. Simeon ben Johay said: SO IT CAME TO PASS (wayehi) can only be something which existed, has ceased <to exist> for a long time, and has returned <to be> as it was.

Nimrod said to his people: Come, let us build a great city for ourselves, and let us dwell therein, lest we be scattered upon the face of all the earth, as the first people (were). Let us build a great tower in its midst, ascending to heaven, for the power of the Holy One, blessed be He, is only in the water, and let us make us a great name on the earth, as it is said, "And let us make us a name" (Gen. 11:4).

(Gen. 11:4:) COME, LET US BUILD OURSELVES A CITY.¹⁰⁵Cf. Mekhilta de Rabbi Ishmael, Shirata 2. The Holy One said to them: You have said: COME. By your life, with that very word I will descend upon you. Thus it is stated (in Gen. 11:7): COME, LET US DESCEND [AND CONFOUND THEIR LANGUAGE THERE]. R. Hiyya bar Abba said: The tower was divided into three parts. A third was swallowed up, a third fell, and a third is standing even now.¹⁰⁶Cf. Sanh. 109a. One who ascends to its top sees the palms of Jericho < looking > like those locusts.

What did the people of the flood and the people of the dispersion generation resemble? A king who had two children. One said [to him]: I can stand neither you nor your troubles; and the second said to him: < It's > either you or I!¹⁰⁹Gen. R. 38:6. So the people of the flood generation {said} (in Job 21:14): [YET THEY SAID] TO GOD: LEAVE US ALONE…. The generation of {the flood} [the dispersion] said: < It's either > he or we. Thus it is stated (in Gen. 11:4): COME, LET US BUILD OURSELVES A CITY. They said: He has no right to choose the upper regions for himself and to assign us the lower regions. Come and let us exchange, so that we take the upper regions and he takes the lower regions.

(Gen. 11:3:) THEN THEY SAID TO ONE ANOTHER: COME, LET US FORM BRICKS. The Holy One caused everything that they made to prosper in their hands in order to laugh at them in the end. Thus it is stated (in Ps. 2:4): THE ONE SITTING IN THE HEAVENS SHALL LAUGH. Now had they not built, they would have said: If we had built the tower, we should¹¹⁰“We should” follows Tanh., Gen. 2:18. The Buber text, which translates, “They would,” lacks the letter (nun). have ascended to the heavens and fought with him.¹¹¹Cf. Sanh. 109a. What did the Holy One do? He made things prosper in their hands to make known that those in the world are nothing. Then after [that] he laughed at them and banished them, as stated (in Gen. 11:8): SO THE LORD DISPERSED THEM OUT OF THERE. [(Gen. 11:4:) THEN THEY SAID: COME, LET US BUILD OURSELVES A CITY AND A TOWER WITH ITS TOP IN THE HEAVENS TO MAKE A NAME FOR OURSELVES.] R. Simeon bar Johay said: They took an idol and put it on top of the tower. [They said:] If the Holy One issues decrees against it, it will be against him and inhibit him. This expression, MAKE A NAME FOR OURSELVES, is nothing but an expression of idolatry. Thus is stated (in Exod. 23:13): YOU SHALL NOT MENTION THE NAME OF OTHER GODS.¹¹²Mekhilta de Rabbi Ishmael, Kaspa 4; see Sanh. 109a; Gen. R. 38:8. The Holy One said to them: You say (in Gen. 11:4, cont.): LEST WE BE DISPERSED. I am dispersing you. Thus it is stated (in vs. 8): SO THE LORD DISPERSED THEM. < This dispersing was > to fulfill what is stated (in Prov. 10:24): WHAT THE WICKED ONE FEARS SHALL COME UPON HIM.

And thus do you find with the men of the tower (of Bavel), that they rebelled against the Holy One Blessed be He only out of satiety, as it is written (Ibid. 11:1-2) "And the whole earth was of one language and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar, and they sat there." The "sitting" here refers to eating and drinking, as in (Shemoth 32:6) "And the people sat down to eat and drink, and they arose to 'play.'" This is what caused them to say (Bereshith, Ibid. 4) "Come, let us build for ourselves a city and a tower with its top in heaven, and let us make a name for ourselves." What is said of them? (Ibid. 8) "And the L-rd scattered them from there over the face of all the earth."