מדרש על בראשית 7:25

“For everything there is a season, and a time for every purpose under the heavens” (Ecclesiastes 3:1).
There was a time for Adam the first man to enter the Garden of Eden, as it is stated: “He placed him in the Garden of Eden” (Genesis 2:15). And there was a time to depart from there, as it is stated: “He banished the man…” (Genesis 3:24). There was a time for Noah to enter the ark, as it is stated: “Come…to the ark” (Genesis 7:1). And there was a time to emerge from there, as it is stated: “Emerge from the ark” (Genesis 8:16). There was a time for the [mitzva of] circumcision to be given to Abraham, as it is stated: “You shall observe My covenant” (Genesis 17:9). And there was a time for his descendants to be circumcised, [and for many] of them to be circumcised [at once. This occurred] in two places, once in Egypt and once in the wilderness, as it is stated: “All the people who departed were circumcised [and all the people born in the wilderness…were not circumcised]” (Joshua 5:5).¹Joshua saw to their circumcision.
“And a time for every purpose under the heavens” – there was a time for the Torah to be given to Israel. Rav Beivai said: It was time for a certain thing that was located above the heavens to now be given under the heavens. What is that? It is the Torah, as it is stated: “God spoke all these matters, saying” (Exodus 20:1).

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

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

(Lev. 16:1:) “After the death of Aaron's two sons.” This text is related (to Eccl. 9:2), “Since everything [happens] to everyone, the same lot [falls] to the righteous and to the wicked […].” Solomon looked and foresaw the righteous and the wicked in all generations, and he saw things that would happen to the righteous and happen to the wicked.¹Cf. below, Deut. 2:1; Lev. R. 20:1; Eccl. R. 9:2:1; PRK 26:1. Then he said (in vs. 3), “This is an evil in all which happens under the sun, in that the same lot [falls] to everyone.” (Vs. 2:) “Since everything [happens] to everyone, the same lot [falls] to the righteous.” This refers to Abraham, in that he was called righteous, as stated (in Gen. 18:19), “For I have chosen him [so] that he may charge [his children and his household after him to keep the way of the Lord], to practice righteousness.” (Eccl. 9:2, cont.:) “And to the wicked.” This refers to Nimrod, who incited all the whole world against the Holy One, blessed be He. The former is dead, and the latter is dead. (Ibid., cont.:) “To the good, to the clean, and to the unclean.” “To the good” refers to David, of whom it is stated (in I Sam. 16:12), “So they sent and brought him, reddish, with beautiful eyes and good appearance.” “To the unclean” refers to Nebuchadnezzar. David [laid the foundation of] the Temple, and Nebuchadnezzar destroyed it. The former reigned forty years, and the latter reigned forty years. (Eccl., 9:2, cont.:) “To the one who sacrifices.” This refers to Solomon, of whom it is stated (in I Kings 8:63), “Solomon sacrificed [twenty-two thousand oxen and a hundred and twenty thousand sheep] as peace offerings.” (Eccl., 9:2, cont.:) “And to the one who does not sacrifice.” This refers to Jeroboam, who stopped Israel from going up [to Jerusalem] on pilgrimage, as stated (in I Kings 12:28), “Enough of your going up to Jerusalem.” The latter one reigned after the former one. (Eccl. 9:2, cont.:) “As it is with the good.” This refers to Moses, of whom it is stated (in Exod. 2:2), “and when she saw that he was good.” (Eccl. 9:2, cont.:) “So it is with the sinner.” This refers to the spies (in Numb. 13-14), of whom it is stated (in Prov. 13:21), “Evil pursues sinners.” Moses did not enter the land, neither did the spies enter the land. (Eccl. 9:2, cont.:) “And the one who takes an oath (without keeping it). This refers to Zedekiah, of whom it is stated (in II Chron. 36:13), “And he also rebelled against King Nebuchadnezzar, who had made him take an oath of God.” (Eccl. 9:2, cont.:) “Is as the one who fears an oath.” This refers to Samson, of whom it is stated (in Jud. 15:12), “then Samson said to them, ‘Swear to me […].’” They put out the eyes of the former, and they put out the eyes of the latter. Hence Solomon said (Eccl 9:3), “This is an evil in all which happens under the sun.” Another interpretation (of Eccl. 9:2), “as it is with the good”: This refers to the children of Aaron. (Eccl. 9:2, cont.:) “So it is with the sinner.” This refers to those who opposed Aaron, [namely] Korah and his congregation. Now they were destroyed by fire, as stated (in Numb. 16:35), “And a fire went forth from the Lord”; [also when] the children of Aaron entered to offer sacrifice, they were consumed by fire, [as stated (Lev. 10:2),] “So fire came forth from before the Lord and consumed them.” R. Abba bar Kahana opened (with Eccl. 2:2), “’Of laughter I said, “It is mad,” and of rejoicing, “What does that do?”’ How confused is the laughter of the evil,²Eccl. R. 2:2:1; PRK 26(27):2. which they produce in their theater³Gk.: theatra. [houses] and racing arenas.⁴Lat.: circi; cf. Gk.: kirkoi (“circles”). ‘And of rejoicing, what does that do?’ What enjoyment would the disciples of the sages have there?”⁵I.e., what confused, popular enjoyment can compare to the delights of Torah study? Another interpretation (of Eccl. 2:2), “Of laughter I said, ‘It is mad’”: R. Aha said, “Solomon has said, ‘There are things over which divine justice laughs (that I have confused).’ It is written (in Deut. 17:17), ‘he shall not multiply wives for himself’; but it is written (in I Kings 11:3), ‘So he had seven hundred royal wives.’⁶Cf. Tanh., (Buber) Exod. 2:2; Eccl. R. 2:2:3; PRK 26(27):2; ySanh. 2:6 (20c). It is written (in Deut. 17:16), ‘he shall not multiply horses for himself’; but it is written (in I Kings 5:6), ‘Now Solomon had forty thousand stalls of horses.’ It is written (in Deut. 17:17, cont.) ‘he shall not multiply silver and gold for himself’; but it is written (in I Kings 10:27), ‘And the king made silver in Jerusalem as plentiful as stones,’ and [the ingots] were not stolen.” R. Jose bar Hanina said, “They were like stones of ten cubits and like stones of eight cubits.”⁷I.e., they were too heavy to be stolen. R. Simeon ben Johay said in a baraita, “Even the weights which they had in the days of Solomon were of gold, as it is written, (in I Kings 10:21), ‘silver was not [...] considered to be anything.’” (Eccl. 2:2:) “And of rejoicing, ‘What does that do?’” The Holy One, blessed be He, said to him, “What is this crown doing in your hand? Get down off your throne.” Immediately an angel in the likeness of Solomon descended and sat upon his throne. Then Solomon went around among the synagogues and academies in Jerusalem and said (in Eccl. 1:12), “I, Koheleth, was king over Israel in Jerusalem.” But they said to him, “King Solomon is sitting on his throne, and you are getting crazier and crazier.” Then they struck him with a rod and set a bowl of grits before him.⁸I.e., they fed him like a beggar. In that hour Solomon said (in Eccl. 2:10), “And this was my portion from all my labor.” And some say [he was referring] to the cane in his hand, and some say, to his dish, and some say to his staff. At that time, Solomon said, “’Vanity of vanities,’ said Koheleth.” (Eccl. 2:2:), “Of laughter I said, ‘It is mad!’” R. Pinhas said, “How confused was the laughter, when divine justice laughed over the generation of the flood, as stated (in Job 21:10-13), ‘Their bull breeds and does not fail […].⁹TSot. 3:6-7; Eccl. R. 2:2:1; PRK 26(27):2; cf. Gen. R. 36:1. They send forth their little ones like a flock […]. They sing to timbrel and harp […]. They spend [their days] in prosperity.’ When they said (in vs. 15), ‘What is the Almighty that we should serve him,’ the Holy One, blessed be He, said to them (in Eccl. 2:2), ‘And of rejoicing, “What does that do?”’ By your life, I am destroying your memory from the world, as stated (in Gen. 7:23), “And He wiped out all living things.”’” Another interpretation (of Eccl. 2:2), “Of laughter I said, ‘It is mad’”: How confused was the laughter, when divine justice laughed over the people of Sodom,¹⁰See also TSot. 3:11. as stated (Job 28:5-8), “The earth, out of it comes forth bread…. Its stones are the place of sapphires…. No bird of prey knows a path [to it]…. Proud beasts have not trodden it.” When they said, “Let us forget the law of the traveler in our midst,” immediately (in Job 28:4), “A stream burst through from its source”; the Holy One, blessed be He, said to them (Eccl. 2:2), “’And of rejoicing, “What does that do?”’ By your life, I will make you forgotten by the world.” This is what is written (in Gen. 19:24), “Then the Lord rained down upon Sodom….” Another interpretation (of Eccl. 2:2), “Of laughter I said, ‘It is mad’”: How confused was the laughter, when divine justice laughed over Elisheba bat Amminadab,¹¹Aaron’s wife and Naashon’s sister according to Exod. 6:23. when she saw four celebrations in one day.¹²Tanh. (Buber), Lev. 3:3; Lev. R. 20:2; Eccl. R. 2:2:2. She saw her [brother-in-law] (Moses) a king, her husband a high priest, her brother (Naashon) a prince (nasi),¹³Naashon is here being identified with Nahshon ben Amminadab, whom Numb. 2:3; 7:11f.; and I Chron. 2:10 call a prince (nasi). and her two sons deputy high priests. When they went in to offer sacrifice, they came out destroyed by fire; and her celebration turned into mourning, as stated (in Lev. 16:1), “Now the Lord spoke unto Moses after the death of Aaron's two sons.”

(Deut. 29:9:) “You are standing today.” This text is related (to Prov. 12:7), “The wicked are overturned (rt.: hpk) and are no more, but the house of the righteous shall stand.” Every time that the Holy One, blessed be He, looks at the works of the wicked and turns (rt.: hpk) them over (examines them), there is no recovery for them. He turned over the works of the generation of the flood, and there was no recovery for them, as stated (in Gen. 7:23), “And he wiped out all living things.” He turned over the works of the Sodomites, and there was no recovery for them, as stated (in Gen. 19:25), “And he overturned those cities.” He turned over the works of the Egyptians, and there was no recovery for them, as stated (in Exod. 14:28), “and not so much as one of them remained.” He turned over the works of Babylon, and there was no recovery for them, as stated (in Is. 14:22), “and from Babylon i will cut off name, remnant, offspring, and posterity.” Moreover, David has said about all of them (in Ps. 36:13), “There the evildoers have fallen; they are thrust down and cannot rise.” When Israel falls, however, it stands up [again], as stated (in Micah 7:8), “Rejoice not over me, O my enemy; when I fall, I shall arise….” It also says (in Mal. 3:6), “For I the Lord do not change; [and you, O Children of Jacob, are not destroyed (rt.: klh).” R. Hanina bar Pappa said, “The Holy One, blessed be He, said, ‘I have never smitten a people and [restored] them, but (according to Mal. 3:6), “you Children of Jacob are not destroyed,”’ This is as stated (in Deut. 32:23), ‘I will use up (rt.: klh) My arrows on them,’ [meaning that] My arrows are used up (rt.: klh) but they are not destroyed (rt.: klh).” And so has the assembly of Israel said (in Lam. 3:12), “He has bent his bow; he has set me as a target for the arrow.” To what is the matter comparable? To a warrior who raises up the [target] post and shoots the arrows at them. The arrows are used up (rt.: klh), but the post stands. So it is also with Israel. Every time that afflictions came upon them, the afflictions ended, and they were standing in their place. Ergo it is stated (in Prov. 12:7), “The wicked are overturned and are no more.” Hezekiah the son of R. Hiyya said, “Why is this parashah next to the parashah about curses (i.e., Deut. 27:11-28:69)?¹Rashi on Deut. 29:12. Because Israel heard a hundred curses less two in this parashah, apart from the forty-nine which are uttered in the priestly Torah (i.e., in Leviticus). They immediately turned green in the face and said, ‘Who can withstand these [curses]?’ Moses called them immediately (in Deut. 29:1) and pacified them with [the words from Deut. 29:9].” What is written above the matter (in Deut. 29:1-2, 6)? “Then Moses summoned all of Israel [and said unto them, ‘You have seen all that the Lord did before your eyes in the land of Egypt,] …. The great trials [which your eyes saw, the signs, and those great wonders]. When you came unto this place, [Sihon king of Heshbon and Og king of Bashan came out to engage us in battle; but we defeated them].” And you did not heed My voice, and you uttered words before Me for which you deserved destruction. Still I did not wreak destruction upon you, when it is stated (in Ps. 106:7), “When our ancestors were in Egypt, they did not consider Your wondrous works….” And not only that, but they said of the calf (in Exod. 32:4), “This is your god, O Israel.” Now if you should say, “For what reason did the [other] nations deserve destruction, while we are remaining alive?” It is because when afflictions come upon them, they kick against them and do not mention the name of the Holy One, blessed be He, as stated (in Ps. 79:6), “Pour out your wrath upon the nations that have not known you, [upon the kingdoms that do not invoke Your name].” In the case of Israel, however, when afflictions come upon them, they make submit and pray, as stated (in Ps. 116:3-4), “I found trouble and sorrow, but I shall invoke the name of the Lord.” Therefore the Holy One, blessed be He, said, “Even though these maledictions come upon you, they [themselves] stand you up; and so it says (in Deut. 8:16), ‘in order to humble you and in order to test you, [so as to benefit you in the end].’” Thus did Moses say to Israel, “Even though afflictions come upon you, you have a standing.” It is therefore stated (in Deut. 29:9), “You are standing today, all of you.” Another interpretation (of Deut. 29:9), “You are standing (nizavim) today”: Why did Moshe make them into a pillar (mazevah)²A type of altar generally used for idolatry, but always forbidden by the Torah. See Deut. 16:22.? Because they would [change] from one opinion to another opinion: from the opinion of Moshe to the opinion of Joshua; from the opinion of Joshua to the opinion of the elders. And Joshua also made them into a pillar, as stated (in Josh. 24:1), “Joshua assembled all the tribes of Israel at Schechem, [and he summoned Israel’s elders and commanders, magistrates and officers; and they presented (yityazvu) themselves].” And Samuel – since they [changed] from his opinion to the opinion of the kings – also made them into a pillar, as stated (in I Sam. 12:7), “And now stand (hityazvu) and I will judge you.” Another interpretation (of Deut. 29:9), “You are standing today”: Just as today (literally: the day) sometimes darkens and sometimes lightens, so it is with you. Although you have darkness, the Holy One, blessed be He, is going to shine on you with light eternal, as stated (in Is. 60:19), “for the Lord shall be your everlasting light.” When? When you all become one group, as stated (in Deut. 4:4), “are all alive today.” According to universal custom, if one takes a group of reeds, will he be able to break them at one stroke! But if he takes them one by one, even an infant can break them. So also you find that Israel was not redeemed until they became one group, as stated (in Jer. 50:4), “’In those days and at that time,’ says the Lord,’ the children of Israel, they and the children of Judah, shall come together.’” When they are united, they shall welcome the face of the Divine Presence.

(Deut. 29:9 [10]:) YOU ARE STANDING TODAY, ALL OF YOU <BEFORE THE LORD>…. This text is related (to Prov. 12:7): THE WICKED ARE OVERTURNED (rt.: HPK) AND ARE NO MORE, BUT THE HOUSE OF THE RIGHTEOUS SHALL STAND. {….} Every time that the Holy One looks at the works of the wicked and turns (rt.: HPK) against them, there is no recovery for them.¹Tanh., Deut. 8:1. He overturned the works of the generation of the flood, and there was no recovery for them. What is written concerning them (in Gen. 7:23)? AND HE WIPED OUT ALL LIVING THINGS. He overturned the works of the Sodomites, and there was no recovery for them, as stated (in Gen. 19:25): AND HE OVERTURNED THOSE CITIES. He overturned the works of the Egyptians, and there was no recovery for them, as stated (in Exod. 14:28): AND NOT SO MUCH AS ONE OF THEM REMAINED. He overturned the works of Babylon, and there was no recovery for them, as stated (in Is. 14:22): AND FROM BABYLON I WILL CUT OFF NAME, REMNANT, OFFSPRING, AND POSTERITY…. Moreover, David has said about all of them (in Ps. 36:13 [12]): THERE THE EVILDOERS HAVE FALLEN; THEY ARE THRUST DOWN AND CANNOT RISE. When Israel falls, however, it stands up <again>, as stated (in Micah 7:8): REJOICE NOT OVER ME, O MY ENEMY; WHEN I FALL, I SHALL ARISE…. It also says (in Mal. 3:6): FOR I THE LORD DO NOT CHANGE; AND YOU, O CHILDREN OF JACOB, ARE NOT DESTROYED (rt.: KLH). R. Hanina bar Pappa said: The Holy One said: I have never smitten a people and restored them, but you children of Jacob are not destroyed, as stated (in Deut. 32:23): I WILL USE UP (rt.: KLH) MY ARROWS ON THEM. My arrows are used up (rt.: KLH) but they are not destroyed (rt.: KLH). And so has the assembly of Israel said (in Lam. 3:12): HE HAS BENT HIS BOW; HE HAS SET ME AS A TARGET FOR THE ARROW. To what is the matter comparable? To a warrior who raises up the <target> post and shoots the arrows at them (sic). The arrows are used up (rt.: KLH), but the post stands. So it is also with Israel. Every time that afflictions came upon them, the afflictions ended, and they were standing in their place. Ergo it is stated (in Prov. 12:7): THE WICKED ARE OVERTURNED AND ARE NO MORE. [….]

Pesachim (Fol. 3) R. Joshua b. Levi said: "A man should never bring forth from his mouth an unfit word, for the Scripture uses a circumlocution of eight [extra] letters in order to avoid an ugly word; for it is said (Gen. 4, 2) Of the clean beasts and of the beasts that are not clean." R. Papa said: "A circumlocution of nine letters is found in the Scripture; for it is said (Deu. 23, 11) If there be among thee, any man that is not clean." Rabina said: "Ten letters [is the circumlocution]; for in the same text there is also an extra letter, Vav." R. Acha b. Jacob said: "Sixteen extra letters are used [in order to avoid an unfit word], as it is said (I Sam. 20, 26) For he thought something hath befallen him, he is not clean, because he has not yet purified himself [in order to avoid the word impure]." At the academy of R. Ishmael, it was taught that a man should always speak in clean language, since the seat of a male zab the passage calls (Lev. 15, 9) saddle, and the seat of a female zab the passage calls (Ib.) sitting place. This principle is also supported by the following passage (Job 15, 5 ) So that thou choosest the language of the prudent. Also by another passage (Ib. 33, 3) And my lips utter knowledge clearly. Why does he cite all these passages [is not the first one sufficient]? You will perhaps say that this applies only to Biblical matters, but for Rabbinical matters any language might be used. Come, listen; it is said, So that thou choosest a language of the prudent. And if you will say that this applies only to Rabbinical matters, but for secular affairs, any language might be used. Come, Listen to this passage; And my lips utter knowledge clearly.

Another interpretation (of Eccl. 9:14-15): THERE WAS A LITTLE CITY, i.e., the world;⁴Gen. R. 33:2; Eccl. R. 9:14/15:1. WITH FEW PEOPLE IN IT, i.e., the generation of the flood; AND A GREAT KING CAME AGAINST IT, i.e., the Supreme King of Kings, the Holy One; AND BUILT GREAT SIEGE WORKS AGAINST IT, as stated (in Gen. 6:13): BEHOLD, I AM DESTROYING THEM WITH THE EARTH. (Eccl. 9:14-15:) NOW THERE WAS FOUND IN IT A PERSON WHO WAS POOR AND WISE, i.e., Noah; WHO MIGHT HAVE DELIVERED THE CITY BY HIS WISDOM. (Gen. 7:1:) COME YOU AND ALL YOUR HOUSE INTO THE ARK. (Eccl. 9:15, cont.:) BUT NO ONE THOUGHT (ZKR) ABOUT THAT POOR PERSON. The Holy One said: No one remembered (ZKR) him, but I am remembering (rt.: ZKR) him, as stated (in Gen. 8:1): THEN GOD REMEMBERED (rt.: ZKR) NOAH.

(Fol. 13) R. Juda said in the name of Samuel: "Whoever is not well versed in the legal statute of divorce and betrothal documents shall not occupy himself with it." R. Assi said in the name of R. Jochanan: "And such that occupy themselves, [although not well posted in it], are as hard (injurious) upon the world, even more so than the generation which perished in the flood, as it is said (Hos. 4, 2) Swearing and lying, and killing and stealing, and committing adultery! They break all bounds, and blood toucheth blood." What does this passage prove? This is as R. Joseph translated it [by quoting Jonathan b. Uziel]: "They begot children from strange wives, thereby increasing crime upon crime;" and immediately after this it is written, Therefore shall the land mourn, and everybody that dwelleth therein shall languish, with the beasts of the field, and with the fowls of the heaven; yea also the fishes of the sea shall perish, while concerning the flood a decree against fishes was not issued, as it is said (Gen. 7, 22) Of all that were on the dry land died, but not the fishes in the sea, here even the fishes in the sea are included. But how do you know that the passage above refers to single crimes? Perhaps it refers to all the crimes when committed together. It is impossible to think this, since the passage says (Jer. 23, 10) For because of swearing the land mourneth. Perhaps false swearing is a crime great in itself, but the rest of the crimes mentioned in the passage above are subject to punishment only when they go together? (Ib. b) Is it then written Uparatzu in a coordinate construction? [which would mean that all the elements mentioned in the passage are united]. The construction of the passage is in an ordinate form Paratzu, [hence everything is counted separately].

(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.

(Fol. 8) Our Rabbis were taught: When Adam the first man saw that each week the day became shortened, he started to cry, saying: "Woe is to me, perhaps this is because of my sin that the world becomes dark to me, and it might yet return to chaos and ruin. And this must be the [punishment of] death which was decreed upon me by Heaven." He sat fasting and praying for eight days. Thereafter, when he lived to see the solstice of the month of Tebeth, beholding that the days become longer, he understood that such is the cycle of the world. He thereupon established eight holidays. On the next year, he added the eight days in which he had fasted, as holidays. But while he established them to laud heaven, his descendants, however, made them holidays for the idols. Our Rabbis were taught: When Adam, the first man, saw on the first day of his creation, the sun set, he cried, saying: "Woe is to me, perhaps this is because of my sin that the world is to be returned to chaos. And this must be the [punishment of] death which was decreed upon me by Heaven." He wept all night, and Eve did the same opposite him. However, when dawn appeared, he understood that such was the order of the world. He arose and sacrificed an ox, whose horns preceded its hoofs (was born full-grown) as it is said (Ps. 69, 32) And it shall please the Lord better than a bullock that has horns and hoofs. (Fol. 9) At the college of Elijah it was taught: The world will continue for six thousand years, the first two thousand of which were a chaos (Tohu, without the Torah), the second two thousand were of Torah, and the third two thousand are the days of the Messiah, and because of our sins many years of these have elapsed [and still he has not come]. Let us see from what time are the two thousand of Torah counted? Shall we assume it to be the time when the Torah was given to Israel? Two thousand years have not elapsed as yet; for if you will go over carefully the years of Tohu, you will find that they were more than two thousand. We must therefore say [that it begins] from the time metioned: (Gen. 7, 5) And the persons that they had obtained in Charan. And it is known by tradition that Abraham was then fifty-two years of age. And from his fifty-second year until the Torah was given, four hundred and forty-eight years elapsed, and these years will complete the number of two thousand which were lacking at the time when the Tanna taught concerning the two thousand years of wisdom.

“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.

“Of laughter, I said it is confounded; and of joy, what does it accomplish?” (Ecclesiastes 2:2).
“Of laughter, I said it is confounded” – Rabbi Abba bar Kahana said: How confounded is the laughter of the nations of the world in their circuses and theaters. “And of joy, what does it accomplish?” Why would a Torah scholar enter these [places]?
Another matter: How confounded is the laughter that the attribute of justice laughed at the generation of the flood; that is what is written: “Their houses are peaceful, without fear…” (Job 21:9). “Their descendants are well placed before them…” (Job 21:8). “His bull breeds and does not fail…” (Job 21:10). “They send out their young like a flock” (Job 21:11). “They sing to the timbrel and harp…” (Job 21:12). “They spend their days in prosperity” (Job 21:13). What is written there? “They said to God: Depart from us” (Job 21:14). Once they said: “What is the Almighty that we should serve Him?” (Job 21:15), the Holy One blessed be He said to them: “And of joy, what does it accomplish?” By your lives, I will obliterate you from the world. That is what is written: “He obliterated all existence” (Genesis 7:23).
Another matter: “Of laughter, I said it is confounded” – how confounded is the laughter that the attribute of justice laughed at the people of Sodom, as it is stated: “A land from which bread emerges…” (Job 28:5); “a place whose stones are sapphires…” (Job 28:6); “a path that birds of prey do not know…” (Job 28:7). When they said: We will do away with the policy of passersby from our midst,⁵They wanted to ensure that outsiders would not pass through their territory. that is what is written: “He breached a shaft from the residents, forgotten from all passersby” (Job 28:4). The Holy One blessed be He said to them: By your life, I will eliminate your memory from the world, as it is stated: “The Lord rained upon Sodom [and upon Gomorrah brimstone and fire]” (Genesis 19:24).

(Fol, 18b) R. Jeremiah b. Elazar said: "Only a part of a man's praise should be said in his presence, but the entire praise in his absence." Only a part of the praise [due him should be said] in his presence, as it is written (Gen. 7, 1.) For thee I have seen righteous before me in this generation; and the entire praise in his absence, as it is written (Ib. 6, 9.) A just, perfect man in his generation. R. Jeremiah b. Elazar said further: "What is the meaning of the passage (Gen. 8, 11.) And lo! a plucked olive leaf was in her mouth? The dove said unto the Holy One, praised be He! 'Sovereign of the universe, let my food be even as bitter as the olive leaf, but direct from your hand, and not from the hand of a mortal man, although it may be as sweet as honey.'" How do we know that the word Teref (plucked) indicates food? For it is here written, Teref (plucked) in her mouth, and it is written there (Pr. 30, 8.) Hatrifeni (let me eat) the bread appointed to me.

Another interpretation (of Eccl. 2:2): OF LAUGHTER I SAID: IT IS MAD! How confused was the laughter, when divine justice laughed over the generation of the flood! [Thus it is written] (in Job 21:10–13): THEIR BULL BREEDS < AND DOES NOT FAIL….⁹TSot. 3:6–7; Eccl. R. 2:2:1; PRK 26(27):2; cf. Gen. R. 36:1. THEY SEND FORTH THEIR LITTLE ONES LIKE A FLOCK, < AND THEIR CHILDREN DANCE ABOUT >. THEY {TAKE UP} [SING TO] TIMBREL AND HARP…. THEY SPEND [THEIR DAYS] IN PROSPERITY. When they said (in vs. 15): WHAT IS THE ALMIGHTY THAT WE SHOULD SERVE HIM? the Holy One said to them (in Eccl. 2:2): AND OF REJOICING, WHAT DOES THAT DO? By your life, I am destroying your memory from the world, as stated (in Gen. 7:23): AND HE WIPED OUT ALL LIVING THINGS.

Rabbi Yehudah the son of Simon interpreted this reading as applying to generations: "and the earth was formless and void" (tohu vavohu), this is Adam the first, since he was made made entirely into nothing. "And void" (vavohu), this is Cain, who sought to return the world to "formlessness and void". And "darkness" (choshech), this is the generation of Enosh, on whom further [it says] "and their works were in darkness (bemach'shach)" (Isaiah 29:15) and they said "who is watching us and who will see us?". "On the face of the deep (tehom)", this is the generation of the flood, as it is said "On this day all the springs of the deep (tehom) were broken open" (Genesis 7:11). "And the spirit (ruach) of God fluttered over the face of the waters" on which it is further said "And God caused a wind (ruach) to pass over the earth" (Genesis 9:1). The Holy One, blessed be He, said: "how long shall the universe accustom itself to deep darkness? Let the light come!": "And Hashem said let there be light", this is Abraham. See! It is written "Who has raised (heʿir) up one from the east, righteousness" (Isaiah 41:2); do not read "raised up (heʿir with an ayin), but rather "illuminate" (heʾir with an alef). "And Hashem called the light 'day'", this is Jacob. "And the darkness he called night", this is Esau. "And it was evening", this is Esau. "And it was morning", this is Jacob. "And there was evening", the evening of Esau. "And there was morning", the morning of Jacob. "One day (yom echad)" as it is written "And there shall be one day (yom echad) which shall be known as the Hashem's, not day, and not night" (Zechariah 14:7). There is another issue with one day, that the Holy One, blessed be He, have him "one day", and what is this? Yom Kippur.

Rabbi Yehudah the son of Simon interpreted this reading as applying to generations: "and the earth was formless and void" (tohu vavohu), this is Adam the first, since he was made made entirely into nothing. "And void" (vavohu), this is Cain, who sought to return the world to "formlessness and void". And "darkness" (choshech), this is the generation of Enosh, on whom further [it says] "and their works were in darkness (bemach'shach)" (Isaiah 29:15) and they said "who is watching us and who will see us?". "On the face of the deep (tehom)", this is the generation of the flood, as it is said "On this day all the springs of the deep (tehom) were broken open" (Genesis 7:11). "And the spirit (ruach) of God fluttered over the face of the waters" on which it is further said "And God caused a wind (ruach) to pass over the earth" (Genesis 9:1). The Holy One, blessed be He, said: "how long shall the universe accustom itself to deep darkness? Let the light come!": "And Hashem said let there be light", this is Abraham. See! It is written "Who has raised (heʿir) up one from the east, righteousness" (Isaiah 41:2); do not read "raised up (heʿir with an ayin), but rather "illuminate" (heʾir with an alef). "And Hashem called the light 'day'", this is Jacob. "And the darkness he called night", this is Esau. "And it was evening", this is Esau. "And it was morning", this is Jacob. "And there was evening", the evening of Esau. "And there was morning", the morning of Jacob. "One day (yom echad)" as it is written "And there shall be one day (yom echad) which shall be known as the Hashem's, not day, and not night" (Zechariah 14:7). There is another issue with one day, that the Holy One, blessed be He, have him "one day", and what is this? Yom Kippur.

“If a man begets one hundred, and lives many years, and the days of his years are many, but his soul is not sated from the good, and he did not have a burial; I say, a stillborn is better than he” (Ecclesiastes 6:3).
“If a man begets one hundred” – this is Cain who begot one hundred sons; “and lives many years” – as [Cain] lived many years; “and the days of his years are many [but his soul is not sated from the good]” – his soul was not sated by his possessions and was not sated from the good of the world; “and he did not have a burial” – he was in abeyance, weakening, and the flood came and washed him away, as it is written: “He obliterated all the yekum” (Genesis 7:23). What is the yekum? It is existence [kiyyum]. Rabbi Bon said: The sustainers [okuminei].⁴Those who develop and sustain the world, namely people (Matnot Kehuna). Rabbi Elazar says: The yekum are the possessions that bolster the standing of their owner.⁵They help him stand [lakum]. Rabbi Shmuel says: The yekum is Cain,⁶In his regard it is written: “Cain arose [vayakom] against Abel his brother, and killed him” (Genesis 4:8). who was washed away. “The stillborn is better than he” – this is Abel, his brother.⁷Although Abel died young, comparable to a stillborn, he was better off than Cain, who suffered greatly and was not buried (Etz Yosef).
Another matter, “If a man begets one hundred” – this is Ahab, who begot one hundred sons. Rabbi Aḥa said: But isn’t it written: “Ahab had seventy sons in Samaria” (II Kings 10:1)? Rabbi Hoshaya said: Just as he had seventy sons in Samaria, so, too, he had seventy sons in Yizre’el,⁸Thus, he had more than a hundred sons. and each and every one of them had two palaces, one for the summer and one for the winter, as it is written: “I will smite the winter house with the summer house” (Amos 3:15). Rabbi Yehuda ben Rabbi Simon said: Two for the summer and two others for the winter, as it is stated: “and the ivory houses will perish” (Amos 3:15).⁹He interprets these houses as separate from the winter house and summer house mentioned earlier in the verse. The Rabbis say: Six, as it is stated: “And many houses will be destroyed” (Amos 3:15). “And lives many years” – as he lived many years; “but his soul is not sated from the good” – from his possessions; “and he did not have a burial” – as it is written: “In the place where the dogs licked [the blood of Navot, dogs will lick your blood as well]” (I Kings 21:19). “The stillborn is better than he” – this is the stillborn of a prostitute.¹⁰Although its burial is not particularly honorable, it is buried nonetheless.

(Prov. 11:31:) BEHOLD, A RIGHTEOUS ONE SHALL BE RECOMPENSED ON EARTH. BEHOLD, A RIGHTEOUS ONE: This is Noah, since it is stated (in Gen. 6:9): NOAH WAS A RIGHTEOUS MAN. Because he was diligent [in making] the ark, he was immediately recompensed, as stated (in Prov. 11:31): BEHOLD, A RIGHTEOUS ONE SHALL BE RECOMPENSED ON EARTH. R. Huna said: When he came out of the ark, he gave a heartfelt groan,¹⁴Cf. BQ 80a. since it is stated (in Gen. 7:23): AND NOAH ONLY WAS LEFT. "And Noah was left" is not written here, but AND NOAH ONLY WAS LEFT, < since ONLY is > a term of reduction.¹⁵I.e., even Noah was left in a reduced (unhealthy) state. See above, 1:8. R. Johanan said in the name of R. Eliezer b. R. Jose the Galilean:¹⁶Gen. R. 30:6; 36:4; Lev. R. 20:1. Noah did not leave the ark until the lion had injured him. The Holy Spirit has stated: Are the righteous recompensed and the wicked not recompensed? (Prov. 11:31:) BEHOLD, A RIGHTEOUS ONE SHALL BE RECOMPENSED ON EARTH. The Holy One said: The righteous one angers him for an hour and immediately becomes reconciled; but in the case of the generation of the flood, not one of them survived. The Holy One said: What caused Noah to escape? The righteousness which he had. (Gen. 6:9:) NOAH WAS A RIGHTEOUS MAN.

and for thy three sons select three maidens from the sons of man to be their wives. And Noah ‎went to work, and he made the ark in the place where the Lord had commanded him, and he ‎did everything as the Lord had spoken unto him. In the five hundred and ninety-fifth year of ‎his life Noah began building the ark, and in his six hundredth year he finished it with all ‎pertaining thereto. And he was making the ark for five years as the Lord had commanded him. ‎And when the ark was finished, Noah took the three daughters of Eliakim, son of Methuselah, ‎to be wives for his three sons, as the Lord had commanded unto Noah. At that time ‎Methuselah son of Enoch died; he was nine hundred and sixty-nine years old when he died. ‎And right after the death of Methuselah the Lord said unto Noah: come now, thou and thy ‎household, into the ark. And behold I will bring together around thee all the cattle, and all the ‎beasts of the field, and all the fowl of heaven, and all will come and surround the ark. And thou ‎shalt go out and take thy seat by the door of the ark, and all the beasts of the field, the cat tle, ‎and the fowls of the heaven, shall assemble and stand before thee, and all those that come ‎around and lie down before thee, thou shalt take and put into the hands of thy sons, and they ‎shall bring them into the ark. But all those that remain standing thou shalt leave alone. And the ‎Lord did accordingly next morning, and great many animals, beasts and fowls came, and all of ‎them surrounded the ark. And Noah went out and seated himself near the door of the ark and ‎all those of all flesh that would lie down before him he gathered into the ark, and those that ‎remained standing he left outside upon the earth. And a lioness came, and her two whelps ‎with her, male and female, and all three lay down before Noah. And the two young lions arose ‎and smote her and drove her away from her place; and when she ran away they returned to ‎their places and lay down before Noah upon the ground. And the lioness ran away and ‎mingled with the other lions. And Noah seeing that, was greatly astonished and he took the ‎two whelps and brought them into the ark. And Noah brought into the ark from all that was ‎living upon the earth, and there was nothing left whereof Noah did not bring with him into the ‎ark. Two and two they came to Noah into the ark, and of the clean animals and of the clean ‎fowls he brought in seven pair as God had commanded unto him. And the rest of the animals, ‎the beasts and the fowls, were still all on the same place, and they surrounded the ark on ‎either side. And rain had not yet come down upon the earth before seven days.‎

“If the spirit of the ruler comes upon you, do not forsake your place, as in its abating he will pardon great sins” (Ecclesiastes 10:4).
“If the spirit of the ruler comes upon you, do not forsake your place” – when dominion comes to you, do not forsake your attribute of humility, to teach you that anyone who forsakes his humility causes death to his world and sin to his generation. From whom do you learn this? From Zekharia, as it is stated: “The spirit of God clothed Zekharia….and he stood above the people” (II Chronicles 24:20). Did he, in fact, walk above the people? It is, rather, that he considered himself greater than all the people; son-in-law of the king,¹⁰He was actually the grandson, the son of the son-in-law, of King Yehoram. He was also a cousin to King Yoash, who was king of Judah at the time of this event. priest, prophet, and judge. He began speaking arrogantly to the people, and saying to them: “Why are you violating the mitzvot of the Lord so that you will not succeed?” (II Chronicles 24:20). Immediately, “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 24:21).
Rabbi Yudan asked Rabbi Aḥa: Where did they kill Zekharia, in the Israelite Courtyard or in the Women’s Courtyard? [Rabbi Aḥa] said to him: Neither in the Israelite Courtyard nor in the Women’s Courtyard, but rather in the Priests’ Courtyard. They did not treat his blood like the blood of a gazelle or the blood of a deer. Regarding the blood of a gazelle and a deer whose blood has been spilled, it is written: “You shall spill its blood and cover it with dirt” (Leviticus 17:13), but this righteous one [Zekharia], they did not treat his blood like the blood of a gazelle and not like the blood of a deer. Why [did God allow them to be wicked] to such an extent? It was “to arouse fury and to take vengeance” (Ezekiel 24:8). You find that when Nevuzaradan¹¹Nevuzaradan was the officer who led the Babylonian troops in sacking Jerusalem and destroying the Temple (see II Kings 25:8–22). ascended to destroy Jerusalem, the Holy One blessed be He indicated to that blood that it should seethe. He said to it:¹²The Holy One blessed be He said to the blood. This is the time that you will collect your debt. [Nevuzaradan] 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 sacrificing to the Holy One blessed be He.’ Immediately, he brought bulls, rams, and sheep and slaughtered many of them onto it, but it did not stop. He said to them: ‘If you tell me, fine. But if not, I will comb the flesh of these people with a comb of iron,’ but [at first] they did not say. Once he [again] said to them that [their explanation] was not [true], they said to him: ‘Why should we conceal it from you? We had a prophet, a priest, who would reprimand us in the name of Heaven. [He said to us]: Accept it, but we did not accept it from him. Rather, we rose against him and killed him.’
[Nevuzaradan] said to them: ‘I will assuage it.’ He then brought the Great Sanhedrin and slaughtered them onto it, but it did not rest. He slaughtered the lesser Sanhedrin onto it, but it did not rest. He brought young priests and slaughtered them onto it, but it did not rest. He slaughtered schoolchildren onto it, but it did not rest. He said to [the seething blood]: ‘Zekharia, I have eliminated the best of your people. Would you like all of them to be eliminated?’ Immediately, it rested. That wicked one contemplated repentance, and said: ‘One who eliminates a single Israelite soul, it is written in his regard: “Whoever sheds the blood of man, his blood will be spilled by man” (Genesis 9:6); this man¹³Nevuzaradan was referring to himself. who eliminated many souls, all the more so.’ At that moment, the Holy One blessed be He became filled with mercy, and He intimated to the blood, and it was absorbed in its place.
Rabbi Yudan said: [The Israelites] performed seven transgressions [via one act] on that day:¹⁴When they killed Zekharia. They killed a priest, a prophet, and a judge, they spilled innocent blood, they impurified the Temple Courtyard, and it was Shabbat and Yom Kippur.¹⁵Killing is a prohibited labor on these days, as well as a profound violation of the sanctity of the day.
But Yaḥaziyel did not do so;¹⁶He did not become haughty when he achieved an elevated status. rather, “Yaḥaziyel, son of Zekharia, son of Benaya, son of Yaḥaziyel, son of Matanya the Levite, from the sons of Asaf, the spirit of the Lord was upon him in the midst of the assembly” (II Chronicles 20:14). What is “in the midst of the assembly”? It is that he likened himself to the assembly.
Another matter: “If the spirit of the ruler comes upon you,” is speaking of Noah.¹⁷The midrash interprets the verse to refer to a ruler issuing a command to you. If he commands you to be in a certain place, do not forsake that place without another official command. He entered the ark with permission and he emerged with permission. From where [is it derived] that he entered with permission? [It is from the verse:] “Come you and all your household to the ark” (Genesis 7:1). From where [is it derived] that he emerged with permission? [It is from the verse:] “Go out of the ark, you …” (Genesis 8:16).
Another matter: “If the spirit of the ruler comes upon you,” is speaking of Joshua. Just as the Israelites crossed the Jordan with permission, so too they emerged only with permission. From where [is it derived that] they crossed with permission? As it is stated: “Pass through the midst of the camp…[in another three days you are crossing this Jordan]” (Joshua 1:11). They emerged with permission, as it is stated: “Joshua commanded the priests saying: Emerge from the Jordan” (Joshua 4:17).
Another matter: “If the spirit of the ruler…” is speaking of David. Before he reigned, “David is the youngest” (I Samuel 17:14). When he reigned, “King David stood on his feet [and said: Hear me my brethren]” (I Chronicles 28:2).¹⁸He remained humble even after he assumed the throne.
Another matter: “If the spirit of the ruler…” is speaking of Mordekhai. Before prominence came to him, “Mordekhai was sitting at the king’s gate” (Esther 2:19). When prominence came to him, “Mordekhai returned to the king’s gate” (Esther 6:12).¹⁹This indicates that Mordekhai did not become haughty due to his prominence.

(Numb. 19:2:) “This is the statute of the Torah.” R. Tanhum bar Hanila'i opened [his discourse] (with Ps. 12:7), “The sayings of the Lord are pure sayings.”³⁶Lev. R. 26:1; PRK 4:2; PR 14:4. Are the sayings of the Lord [true] sayings, but the sayings of flesh and blood not [true] sayings? Now by universal custom, when a king of flesh and blood enters a province, the inhabitants of the province praise³⁷Rt.: QLS. Cf. Gk.: kalos (“beautiful”). him; and their praise is pleasing to him. He says to them, “Tomorrow I am building bath houses³⁸Dimosa’ot: The translation derives its meaning from the Gk. demosia (“public buildings”), but Jastrow, s.v., demosia, understands the plural of this word more specifically to mean “public baths”, a meaning that well fits this context. for you, and I am building baths for you and I am bringing in a water carrier for you.” [Then] he goes to sleep and never gets up. Where is he [now], and where are his promises (literally, statements)? The Holy One, blessed be He, however, is not like this. Rather the statement of God is true, as (in Jer. 10:10), “He is a living God and an everlasting King.” R. Joshua ben Levi said, “We find that the Torah has twisted two or three words in the Torah, so as not to bring forth something unclean from His (i.e., the Holy One, blessed be He's) mouth.³⁹In addition to the parallels for the last section, see Gen. R. 32:4; also cf. M. Pss. 12:5; also Pes. 3b. Thus it is stated (in Gen. 7:2), ‘From the clean beast and from the beast which is not clean.’ So it is not written, ‘of the unclean beast.’" R. Judan said, “When He came to introduce the signs of an unclean beast, He only began with the signs of purity. It is not written here (in Lev. 11:4), ‘the camel, because it does not have a cloven hoof,’ but “[the camel] because it chews its cud [but does not have a cloven hoof].’ It is not written here (in Lev. 11:6), ‘The hare, because it does not have a hoof,’ but ‘[The hare], because it chews its cud [but does not have a cloven hoof].’ It is not written (in Lev. 11:7), ‘The pig, because it does not chew its cud,’ but ‘[the pig], because it has a cloven hoof [and is cleft footed, but does not chew its cud].’” R. Joshua of Sikhnin said in the name of R. Levi, “The infants who lived in the days of David, [even] before they had a gotten a taste of sin, knew how to interpret the Torah with forty-nine reasons for declaring an object unclean and forty-nine reasons for declaring an object clean.⁴⁰Lev. R. 26:2; Numb. R. 19:2; Cant. R. 2:4:1; PRK 4:2; PR 14:10; 21:10; M. Pss. 7:7; 12:4; cf. PR 14:6; see also below. So David prayed for them and said (in Ps. 12:8), ‘You, O Lord, will keep them; You will guard each [of them] from this generation unto eternity.’ (ibid.:) ‘You, O Lord, will keep them,’ [i.e.,] watch over their instruction in their hearts; (ibid., cont.) ‘You will guard each [of them from this generation unto eternity],’ from the generation which is worthy of destruction. But after all this praise, they went out to war and fell, because there were slanderers⁴¹Lat.: delatores (“informers”). among them. This is what David says (in Ps. 57:5), ‘My soul is in the midst of lions, I lie down among those who are aflame, men whose teeth are spears and darts, and whose tongues are a sharp sword.’ (ibid.:) ‘My soul is in the midst of lions,’ these are Abner and Amasa, who were lions with the Torah⁴²Although lions, they did not support David when they should have. See Ps. 17:12.; (ibid., cont.) ‘I lie down among those who are aflame,’ these are Doeg and Ahithophel, who were aflame to slander [David]⁴³On Doeg, see I Sam. 22:8-10; Ps. 52:1. On Ahithophel, see II Sam. 17:1-23.; (ibid., cont.) ‘men whose teeth are spears and darts,’ these are the people of Keilah, of whom it is stated (in I Sam. 23:12), ‘Will the people of Keilah surrender me?’ (Ps. 57:5, cont.:) ‘And whose tongue is a sharp sword,’ these are the Ziphites, of whom it is stated (in Ps. 54:2), ‘When the Ziphites came and said to Saul, “Is not David hiding among us […]?”’ At that time David said (in Ps. 57:6), ‘”Be exalted, O God, above the heavens,” remove your Divine Presence from among them.’ The generation of Ahab, however, were all worshipers of idols; yet because there were no slanderers among them, they went out to war and won.⁴⁴Deut. R. 5:10; cf. Meg. 11a, according to which Ahab was one of three who ruled over the whole world. The other two were Ahasuerus and Nebuchadnezzar. That [freedom from informers] is what [enabled] Obadiah to say to Elijah (in I Kings 18:13), ‘Has it not been told to my lord what I did [when Jezebel slew the prophets, how I hid a hundred prophets of the Lord …, and provided them with bread and water?’ If bread [is mentioned], why [mention] water? Simply because it was more difficult to bring them the water than the bread.⁴⁵Because of the drought, the greater difficulty in obtaining water would advertise what he was doing. And yet Elijah made his proclamation⁴⁶Rt.: KRZ; see Gk.: keryssein. on Mount Carmel and said (in vs. 22), ‘I am the only prophet of the Lord left,’ and [even though] all the people knew [about Obadiah’s prophets], they did not expose it to the king.” R. Samuel b. R. Nahman said, “They said to the serpent, ‘Why is it that you are found among the fences?’ It said to them, ‘I made a breach in the fence of the world.’⁴⁷I.e., brought sin into the world. They said to it, ‘Why is it that you move along with your tongue slavering?’⁴⁸See also yPe’ah 1:1 (16ab); cf. ‘Arakh. 15b. It said to them, ‘That [tongue] caused me [to make the breach].’ They said to it, ‘Why is it that, when all the [other] animals bite, they do not kill; but when you bite, you do kill?’ It said to them (in Eccl. 10:11), ‘”If a snake bites without being under a spell, the owner of the tongue (i.e., one able to charm the snake) has no advantage.” Is it possible for me to do anything without me being told from on High?’ ‘Then why is it that, when you bite one limb, all the limbs feel [the pain]?’ It said to them, ‘Are you asking me? Ask a slandering informer,⁴⁹Literally: “Master of the tongue.” the one who [remains] here and [yet] slays in Rome.’” Why is the slandering informer named a "third?”⁵⁰See Targum Pseudo-Jonathan on Lev. 19:16. The targumist translates rakhil, which came to be interpreted as “slanderer” or “informer,” with lishan telita’e (“triple tongue”). Because [such a slanderer] kills three people: the one who speaks it, the one who accepts it, and the one about whom it is spoken.⁵¹Also ‘Arakh. 15b; M. Pss. 12:2. In the days of Saul it killed four: Doeg, who spoke it⁵²I Sam 22:9-10 and II Sam. 1:15, as interpreted by Rashi on II Sam. 1:2.; Saul, who received it⁵³See Rashi on II Sam. 1:9, who knows a midrash, according to which Saul was slain for slaying the priests of Nob.; Ahimelech, about whom it was spoken⁵⁴In I Sam. 22:16-19.; and Abner ben Ner. Now why was Abner ben Ner slain? Joshua ben Levi said, “[He was slain] because he had his [own] name precede the name of David. This is what is written (in II Sam. 3:12), ‘Then Abner sent messengers unto David where he was, saying, “To whom does the land belong?”’ [In the message] he wrote, ‘From Abner to David.’”⁵⁵Instead of “to David from Abner.” R. Simeon ben Laqish said, “[He was slain] because he made the blood of young men [a matter of] amusement (rt.: shq), as stated (in II Sam. 2:14), ‘Please let the young men arise and play (rt.: shq) before us.’” Our masters have said, “[He was slain] because he did [not] wait for Saul to be reconciled⁵⁶Rt.: PYS. Cf. the Gk. noun, peisis, which designates the softer feelings. with David, where it is stated (in I Sam. 24:12, with David addressing Saul), ‘See, my father, see the corner of your cloak in my hand; for when I cut off the corner of your cloak, I did not kill you].’ [Saul] said to him, ‘Abner, what do you want [to understand] from the cloak? You said, “It was caught on a thorn.”’ When [David] came toward wagons around the camp, he said to him (in I Sam. 26:14), ‘“Abner, will you not answer?’ As for the corner of the cloak, you said was caught on a thorn. Were [the] spear and [the] water jar (of I Sam. 26:11) caught on a thorn?’” There are also some who say, “[Abner was slain] because he had the power to protest about Nob, the city of priests, but did not protest.”

"When a person incurs guilt accidentally by [transgressing one among] all of the commandments of YHVH": This is that of which the Bible says: "And indeed I have witnessed under the sun the place of judgment..." (Ecclesiastes 3:16). Rabbi Eliezer and Rabbi Joshua [in conversation]...

(Numb. 19:2:) “This is the statute of the Torah.” R. Tanhum bar Hanila'i opened [his discourse] (with Ps. 12:7), “The sayings of the Lord are pure sayings.”³⁶Lev. R. 26:1; PRK 4:2; PR 14:4. Are the sayings of the Lord [true] sayings, but the sayings of flesh and blood not [true] sayings? Now by universal custom, when a king of flesh and blood enters a province, the inhabitants of the province praise³⁷Rt.: QLS. Cf. Gk.: kalos (“beautiful”). him; and their praise is pleasing to him. He says to them, “Tomorrow I am building bath houses³⁸Dimosa’ot: The translation derives its meaning from the Gk. demosia (“public buildings”), but Jastrow, s.v., demosia, understands the plural of this word more specifically to mean “public baths”, a meaning that well fits this context. for you, and I am building baths for you and I am bringing in a water carrier for you.” [Then] he goes to sleep and never gets up. Where is he [now], and where are his promises (literally, statements)? The Holy One, blessed be He, however, is not like this. Rather the statement of God is true, as (in Jer. 10:10), “He is a living God and an everlasting King.” R. Joshua ben Levi said, “We find that the Torah has twisted two or three words in the Torah, so as not to bring forth something unclean from His (i.e., the Holy One, blessed be He's) mouth.³⁹In addition to the parallels for the last section, see Gen. R. 32:4; also cf. M. Pss. 12:5; also Pes. 3b. Thus it is stated (in Gen. 7:2), ‘From the clean beast and from the beast which is not clean.’ So it is not written, ‘of the unclean beast.’" R. Judan said, “When He came to introduce the signs of an unclean beast, He only began with the signs of purity. It is not written here (in Lev. 11:4), ‘the camel, because it does not have a cloven hoof,’ but “[the camel] because it chews its cud [but does not have a cloven hoof].’ It is not written here (in Lev. 11:6), ‘The hare, because it does not have a hoof,’ but ‘[The hare], because it chews its cud [but does not have a cloven hoof].’ It is not written (in Lev. 11:7), ‘The pig, because it does not chew its cud,’ but ‘[the pig], because it has a cloven hoof [and is cleft footed, but does not chew its cud].’” R. Joshua of Sikhnin said in the name of R. Levi, “The infants who lived in the days of David, [even] before they had a gotten a taste of sin, knew how to interpret the Torah with forty-nine reasons for declaring an object unclean and forty-nine reasons for declaring an object clean.⁴⁰Lev. R. 26:2; Numb. R. 19:2; Cant. R. 2:4:1; PRK 4:2; PR 14:10; 21:10; M. Pss. 7:7; 12:4; cf. PR 14:6; see also below. So David prayed for them and said (in Ps. 12:8), ‘You, O Lord, will keep them; You will guard each [of them] from this generation unto eternity.’ (ibid.:) ‘You, O Lord, will keep them,’ [i.e.,] watch over their instruction in their hearts; (ibid., cont.) ‘You will guard each [of them from this generation unto eternity],’ from the generation which is worthy of destruction. But after all this praise, they went out to war and fell, because there were slanderers⁴¹Lat.: delatores (“informers”). among them. This is what David says (in Ps. 57:5), ‘My soul is in the midst of lions, I lie down among those who are aflame, men whose teeth are spears and darts, and whose tongues are a sharp sword.’ (ibid.:) ‘My soul is in the midst of lions,’ these are Abner and Amasa, who were lions with the Torah⁴²Although lions, they did not support David when they should have. See Ps. 17:12.; (ibid., cont.) ‘I lie down among those who are aflame,’ these are Doeg and Ahithophel, who were aflame to slander [David]⁴³On Doeg, see I Sam. 22:8-10; Ps. 52:1. On Ahithophel, see II Sam. 17:1-23.; (ibid., cont.) ‘men whose teeth are spears and darts,’ these are the people of Keilah, of whom it is stated (in I Sam. 23:12), ‘Will the people of Keilah surrender me?’ (Ps. 57:5, cont.:) ‘And whose tongue is a sharp sword,’ these are the Ziphites, of whom it is stated (in Ps. 54:2), ‘When the Ziphites came and said to Saul, “Is not David hiding among us […]?”’ At that time David said (in Ps. 57:6), ‘”Be exalted, O God, above the heavens,” remove your Divine Presence from among them.’ The generation of Ahab, however, were all worshipers of idols; yet because there were no slanderers among them, they went out to war and won.⁴⁴Deut. R. 5:10; cf. Meg. 11a, according to which Ahab was one of three who ruled over the whole world. The other two were Ahasuerus and Nebuchadnezzar. That [freedom from informers] is what [enabled] Obadiah to say to Elijah (in I Kings 18:13), ‘Has it not been told to my lord what I did [when Jezebel slew the prophets, how I hid a hundred prophets of the Lord …, and provided them with bread and water?’ If bread [is mentioned], why [mention] water? Simply because it was more difficult to bring them the water than the bread.⁴⁵Because of the drought, the greater difficulty in obtaining water would advertise what he was doing. And yet Elijah made his proclamation⁴⁶Rt.: KRZ; see Gk.: keryssein. on Mount Carmel and said (in vs. 22), ‘I am the only prophet of the Lord left,’ and [even though] all the people knew [about Obadiah’s prophets], they did not expose it to the king.” R. Samuel b. R. Nahman said, “They said to the serpent, ‘Why is it that you are found among the fences?’ It said to them, ‘I made a breach in the fence of the world.’⁴⁷I.e., brought sin into the world. They said to it, ‘Why is it that you move along with your tongue slavering?’⁴⁸See also yPe’ah 1:1 (16ab); cf. ‘Arakh. 15b. It said to them, ‘That [tongue] caused me [to make the breach].’ They said to it, ‘Why is it that, when all the [other] animals bite, they do not kill; but when you bite, you do kill?’ It said to them (in Eccl. 10:11), ‘”If a snake bites without being under a spell, the owner of the tongue (i.e., one able to charm the snake) has no advantage.” Is it possible for me to do anything without me being told from on High?’ ‘Then why is it that, when you bite one limb, all the limbs feel [the pain]?’ It said to them, ‘Are you asking me? Ask a slandering informer,⁴⁹Literally: “Master of the tongue.” the one who [remains] here and [yet] slays in Rome.’” Why is the slandering informer named a "third?”⁵⁰See Targum Pseudo-Jonathan on Lev. 19:16. The targumist translates rakhil, which came to be interpreted as “slanderer” or “informer,” with lishan telita’e (“triple tongue”). Because [such a slanderer] kills three people: the one who speaks it, the one who accepts it, and the one about whom it is spoken.⁵¹Also ‘Arakh. 15b; M. Pss. 12:2. In the days of Saul it killed four: Doeg, who spoke it⁵²I Sam 22:9-10 and II Sam. 1:15, as interpreted by Rashi on II Sam. 1:2.; Saul, who received it⁵³See Rashi on II Sam. 1:9, who knows a midrash, according to which Saul was slain for slaying the priests of Nob.; Ahimelech, about whom it was spoken⁵⁴In I Sam. 22:16-19.; and Abner ben Ner. Now why was Abner ben Ner slain? Joshua ben Levi said, “[He was slain] because he had his [own] name precede the name of David. This is what is written (in II Sam. 3:12), ‘Then Abner sent messengers unto David where he was, saying, “To whom does the land belong?”’ [In the message] he wrote, ‘From Abner to David.’”⁵⁵Instead of “to David from Abner.” R. Simeon ben Laqish said, “[He was slain] because he made the blood of young men [a matter of] amusement (rt.: shq), as stated (in II Sam. 2:14), ‘Please let the young men arise and play (rt.: shq) before us.’” Our masters have said, “[He was slain] because he did [not] wait for Saul to be reconciled⁵⁶Rt.: PYS. Cf. the Gk. noun, peisis, which designates the softer feelings. with David, where it is stated (in I Sam. 24:12, with David addressing Saul), ‘See, my father, see the corner of your cloak in my hand; for when I cut off the corner of your cloak, I did not kill you].’ [Saul] said to him, ‘Abner, what do you want [to understand] from the cloak? You said, “It was caught on a thorn.”’ When [David] came toward wagons around the camp, he said to him (in I Sam. 26:14), ‘“Abner, will you not answer?’ As for the corner of the cloak, you said was caught on a thorn. Were [the] spear and [the] water jar (of I Sam. 26:11) caught on a thorn?’” There are also some who say, “[Abner was slain] because he had the power to protest about Nob, the city of priests, but did not protest.”

"and I will be honored through (the downfall of) Pharaoh and all of his host": Pharaoh initiated the transgression, viz. (Exodus 1:22) "Every son that is born, into the Nile shall you throw him." Since he initiated the transgression, first he and then all of his host were drowned. Similarly, (Genesis 7:23) "And He blotted out every being … from man until beast, etc." The initiator was punished first. Similarly, (Ibid. 19:11) "And the men at the entrance of the house, etc." The initiators were punished first. Here, too, "and I will be honored through (the downfall of) Pharaoh, etc." The initiator was punished first. Now does this not follow a fortiori? If in the (L rd's) measure of punishment, the lesser, the initiator of the transgression is punished first, then in his measure of reward, the greater, how much more so (is the converse true)! "and I will be honored through Pharaoh": Scripture here apprises us that when the L rd exacts punishment of the nations, His name is aggrandized in the world, as it is written (Isaiah 66:19) "And I will put a sign upon them (the nations), and I will send some of them as survivors to the nations — Tarshish, Pul, Lud, the Archers, Toval and Yavan … and they will declare My glory among the nations," and (Ibid. 45:14-15) "Thus said the L rd: The toil of Egypt and the men of Cush and the Sabeans, men of stature, will pass to you and will become yours. They will follow after you and pass in chains. They will prostrate themselves before you. They will pray before you — Only with you is G d, and there is none other except for G d." What follows? "You are a G d who conceals Himself. The G d of Israel is the Savior." And it is written (Ezekiel 38:22) "And I will punish him (Gog) with pestilence and with blood, torrential rain and hailstones, fire and sulphur, etc.", followed by (23) "And I will be exalted and I will be sanctified, and I will make Myself known before the eyes of many nations, and they will know that I am the L rd." And it is written (Psalms 76:3) "And His tabernacle will be in Jerusalem, and His dwelling in Zion, etc." And (Ibid. 4) "There He broke the flying bows, shield, sword, and battle, Selah." (Ibid. 2) "G d is known in Judah. His name is great in Israel." This is the intent of (Exodus 14:4) "And Egypt will know that I am the L rd." In the past, they did not know, but now they will know!

Another matter: “Behind your braid your hair is like a flock of goats that streams down [shegaleshu] from Mount Gilad” (Song of Songs 4:1) – the mountain from whose midst you took away [shegelashtem], I rendered a memorial for the nations of the world. Which is this? This is the Temple, as it is stated: “You are awesome, God, from Your Temple” (Psalms 68:36). From where does awe emerge? Is it not from the Temple? This is what it says: “You shall observe My Sabbaths and you shall revere My Sanctuary” (Leviticus 26:2) – as it is sanctified in its destruction just as it was sanctified while it was built. The matters can be inferred a fortiori: If to His Temple the Holy One blessed be He did not show favor, when He will come to exact punishment upon its destroyers all the more so.
What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, these are the vestments of the High Priesthood, as we learned there:⁴¹Yoma 71b The High Priest serves in eight vestments and the common [priest] in four: tunic, trousers, mitre, and sash. The High Priest adds beyond these the breastplate, ephod, robe, and the sacred frontplate.
The tunic would atone for murderers, just as it states: “They dipped the tunic in blood” (Genesis 37:31); some say for those who don garments of diverse kinds, just as it states: “He made for him a fine tunic” (Genesis 37:3).⁴²This verse refers to the tunic that Jacob made for Joseph. According to one opinion, it contained wool and linen (see Bereshit Rabba 84:8). At the very least, its stripes could be reminiscent of different types of materials. The midrash takes this as an allusion to the fact that the tunic of the High Priest atones for the transgression of diverse kinds. The trousers atone for forbidden sexual relations, just as it states: “Make them linen trousers to cover the flesh of their nakedness” (Exodus 28:42). The mitre atones for the haughty, just as you say: “You shall place the mitre on his head” (Exodus 29:6). For what did the sash atone? For those with criminal thoughts.⁴³Apparently text should be added here such that this sentence reads: For thieves, and some say for criminal thoughts (see Vayikra Rabba 10:6). The reason for the one who says for the thieves, it is because it was hollow, corresponding to thieves who perform their actions clandestinely.⁴⁴There was space inside the sash, like a secret hiding place. According to the one who says it was for criminal thoughts, Rabbi Levi said: It was thirty-two cubits long, and he would twist it to this side and that.⁴⁵He would wrap it all the way around himself multiple times, representing the twisted thoughts of those with criminal and dishonest intent. The breastplate would atone for those who distort justice, just as it says: “You shall place in the breastplate of judgment” (Exodus 28:30). The ephod would atone for idol worshippers, just as it says: “No ephod and no terafim” (Hosea 3:4).⁴⁶Terafim are household idols. The robe would atone for evil speech. Rabbi Simon [said] in the name of Rabbi Yonatan of Beit Guvrin: There are two items for which there was no atonement⁴⁷No offering designated to atone for it. but the Torah designated atonement for them, and these are: Evil speech and one who murders unwittingly. There was no atonement for evil speech, but the Torah designated atonement for it: the bell of the robe, as it is stated: “It shall be upon Aaron to serve, and its sound shall be heard…” (Exodus 28:35). Let the sound come and atone for the sound of evil speech. There was no atonement for one who murders unwittingly, but the Torah designated atonement for it, this is the death of the High Priest, as it stated: “He shall dwell in it until the death of the High Priest” (Numbers 35:25). The frontplate would atone for the impudent, and there is one who says for the blasphemers. The one who says for the impudent, just as it says: “On Aaron’s forehead [metzaḥ]” (Exodus 28:38), and below it says: “Yet you had the impudence [metzaḥ] of a harlot…” (Jeremiah 3:3). According to the one who says for the blasphemers, “it shall be on his forehead always” (Exodus 28:38), and below it says: “the stone penetrated his forehead” (I Samuel 17:49).⁴⁸The stone shot by David penetrated the forehead of Goliath, who had blasphemed God.
It is written: “He fell on his face to the ground” (I Samuel 17:49). Why is it that “he fell on his face”?⁴⁹The force of the stone to his forehead should have caused him to fall backward. Rather, initially you learn: “His height was six cubits and one span” (I Samuel 17:4) – so that this righteous one will not be inconvenienced to walk his entire height, therefore, it is written: “He fell on his face to the ground.”⁵⁰Divine providence had Goliath fall forward so that David would not have to walk too far in order to cut off his head. Rabbi Huna said: It is because Dagon his god was engraved on his heart, to fulfill what is stated: “I will cast your carcasses upon the carcasses of your idols” (Leviticus 26:30).
Another matter: “He fell on his face to the ground” (I Samuel 17:49) – Rabbi said: So that the disgusting mouth that cursed and blasphemed would be hidden [in the ground], like that which is stated: “Hide them in the dust together” (Job 40:13). Alternatively, “he fell on his face to the ground” – so that this righteous one would not have a troubled mind.⁵¹He would be certain that Goliath no longer posed a danger even though he was not yet dead. Alternatively, “he fell on his face” – so that this righteous one would come and step on [the back of] his neck, to fulfill what is stated: “You will trample their high places” (Deuteronomy 33:29).
“That have come up from bathing” (Song of Songs 4:2) – they atone for Israel. “That are all paired” (Song of Songs 4:2) – these are the two braided chains of gold that emerge from the midst of the breastplate and appeared from its midst like two tassels. “And there is none missing among them” (Song of Songs 4:2) – that not one of them was tattered. “Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the sacred crown.⁵²This is a reference to the blue threads that passed over the head of the High Priest and fastened the frontlet to his forehead. “Your speech is lovely” (Song of Songs 4:3) – this is the frontplate.
Rabbi Yonatan was ascending to pray in Jerusalem. When he reached a certain Pelatinus,⁵³This is a reference to Mount Gerizim, which the Cuthites and Samaritans considered sacred. a certain Cuthite encountered him. He said to [Rabbi Yonatan]: ‘Where are you going?’ [Rabbi Yonatan]said to him: ‘To pray in Jerusalem.’ He said to [Rabbi Yonatan]: ‘Would it not be preferable for you to ascend and pray on this blessed mountain and not pray in those ruins [in Jerusalem]?’ [Rabbi Yonatan] said to him: ‘Why is this mountain blessed?’ He said to [Rabbi Yonatan]: ‘Because it was not flooded with the Flood waters.’ That is what people say: The Land of Israel was not flooded with the Flood waters. An answer slipped the mind of Rabbi Yonatan at that moment and he did not respond to him. His donkey driver said to him: ‘Rabbi, allow me, and I will respond to him.’ He said to him: ‘Respond to him.’ He said to that Cuthite: ‘This mountain, what do you consider it? If it is one of the high mountains, is it not written: “All the high mountains were covered” (Genesis 7:19)? If it is one of the low mountains, it is written: “Fifteen cubits upward the waters intensified, and the mountains were covered” (Genesis 7:20). The verse did not address the low mountains. If regarding the high mountains it is written: “All the mountains were covered,” all the more so regarding the low ones.’ At that moment the Cuthite fell silent and was unable to find a response. At that moment, Rabbi Yonatan dismounted and drove his donkey driver three mil, and he read in his regard three verses: “You will be the most blessed of all the peoples; there will be no male or female infertile among you or among your animals” (Deuteronomy 7:14), even among those of you who work with animals; and this: “Any weapon crafted against you will not succeed…” (Isaiah 54:17); and this: “your temple is like a pomegranate slice [rakatekh]” (Song of Songs 4:3) – even the empty [reikan] among Israel is packed with answers like a pomegranate. “Behind your braid [letzamatekh]” – and it goes without saying regarding the modest and the fervent [metzumatin] among you.

Another matter: “Behind your braid your hair is like a flock of goats that streams down [shegaleshu] from Mount Gilad” (Song of Songs 4:1) – the mountain from whose midst you took away [shegelashtem], I rendered a memorial for the nations of the world. Which is this? This is the Temple, as it is stated: “You are awesome, God, from Your Temple” (Psalms 68:36). From where does awe emerge? Is it not from the Temple? This is what it says: “You shall observe My Sabbaths and you shall revere My Sanctuary” (Leviticus 26:2) – as it is sanctified in its destruction just as it was sanctified while it was built. The matters can be inferred a fortiori: If to His Temple the Holy One blessed be He did not show favor, when He will come to exact punishment upon its destroyers all the more so.
What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, these are the vestments of the High Priesthood, as we learned there:⁴¹Yoma 71b The High Priest serves in eight vestments and the common [priest] in four: tunic, trousers, mitre, and sash. The High Priest adds beyond these the breastplate, ephod, robe, and the sacred frontplate.
The tunic would atone for murderers, just as it states: “They dipped the tunic in blood” (Genesis 37:31); some say for those who don garments of diverse kinds, just as it states: “He made for him a fine tunic” (Genesis 37:3).⁴²This verse refers to the tunic that Jacob made for Joseph. According to one opinion, it contained wool and linen (see Bereshit Rabba 84:8). At the very least, its stripes could be reminiscent of different types of materials. The midrash takes this as an allusion to the fact that the tunic of the High Priest atones for the transgression of diverse kinds. The trousers atone for forbidden sexual relations, just as it states: “Make them linen trousers to cover the flesh of their nakedness” (Exodus 28:42). The mitre atones for the haughty, just as you say: “You shall place the mitre on his head” (Exodus 29:6). For what did the sash atone? For those with criminal thoughts.⁴³Apparently text should be added here such that this sentence reads: For thieves, and some say for criminal thoughts (see Vayikra Rabba 10:6). The reason for the one who says for the thieves, it is because it was hollow, corresponding to thieves who perform their actions clandestinely.⁴⁴There was space inside the sash, like a secret hiding place. According to the one who says it was for criminal thoughts, Rabbi Levi said: It was thirty-two cubits long, and he would twist it to this side and that.⁴⁵He would wrap it all the way around himself multiple times, representing the twisted thoughts of those with criminal and dishonest intent. The breastplate would atone for those who distort justice, just as it says: “You shall place in the breastplate of judgment” (Exodus 28:30). The ephod would atone for idol worshippers, just as it says: “No ephod and no terafim” (Hosea 3:4).⁴⁶Terafim are household idols. The robe would atone for evil speech. Rabbi Simon [said] in the name of Rabbi Yonatan of Beit Guvrin: There are two items for which there was no atonement⁴⁷No offering designated to atone for it. but the Torah designated atonement for them, and these are: Evil speech and one who murders unwittingly. There was no atonement for evil speech, but the Torah designated atonement for it: the bell of the robe, as it is stated: “It shall be upon Aaron to serve, and its sound shall be heard…” (Exodus 28:35). Let the sound come and atone for the sound of evil speech. There was no atonement for one who murders unwittingly, but the Torah designated atonement for it, this is the death of the High Priest, as it stated: “He shall dwell in it until the death of the High Priest” (Numbers 35:25). The frontplate would atone for the impudent, and there is one who says for the blasphemers. The one who says for the impudent, just as it says: “On Aaron’s forehead [metzaḥ]” (Exodus 28:38), and below it says: “Yet you had the impudence [metzaḥ] of a harlot…” (Jeremiah 3:3). According to the one who says for the blasphemers, “it shall be on his forehead always” (Exodus 28:38), and below it says: “the stone penetrated his forehead” (I Samuel 17:49).⁴⁸The stone shot by David penetrated the forehead of Goliath, who had blasphemed God.
It is written: “He fell on his face to the ground” (I Samuel 17:49). Why is it that “he fell on his face”?⁴⁹The force of the stone to his forehead should have caused him to fall backward. Rather, initially you learn: “His height was six cubits and one span” (I Samuel 17:4) – so that this righteous one will not be inconvenienced to walk his entire height, therefore, it is written: “He fell on his face to the ground.”⁵⁰Divine providence had Goliath fall forward so that David would not have to walk too far in order to cut off his head. Rabbi Huna said: It is because Dagon his god was engraved on his heart, to fulfill what is stated: “I will cast your carcasses upon the carcasses of your idols” (Leviticus 26:30).
Another matter: “He fell on his face to the ground” (I Samuel 17:49) – Rabbi said: So that the disgusting mouth that cursed and blasphemed would be hidden [in the ground], like that which is stated: “Hide them in the dust together” (Job 40:13). Alternatively, “he fell on his face to the ground” – so that this righteous one would not have a troubled mind.⁵¹He would be certain that Goliath no longer posed a danger even though he was not yet dead. Alternatively, “he fell on his face” – so that this righteous one would come and step on [the back of] his neck, to fulfill what is stated: “You will trample their high places” (Deuteronomy 33:29).
“That have come up from bathing” (Song of Songs 4:2) – they atone for Israel. “That are all paired” (Song of Songs 4:2) – these are the two braided chains of gold that emerge from the midst of the breastplate and appeared from its midst like two tassels. “And there is none missing among them” (Song of Songs 4:2) – that not one of them was tattered. “Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the sacred crown.⁵²This is a reference to the blue threads that passed over the head of the High Priest and fastened the frontlet to his forehead. “Your speech is lovely” (Song of Songs 4:3) – this is the frontplate.
Rabbi Yonatan was ascending to pray in Jerusalem. When he reached a certain Pelatinus,⁵³This is a reference to Mount Gerizim, which the Cuthites and Samaritans considered sacred. a certain Cuthite encountered him. He said to [Rabbi Yonatan]: ‘Where are you going?’ [Rabbi Yonatan]said to him: ‘To pray in Jerusalem.’ He said to [Rabbi Yonatan]: ‘Would it not be preferable for you to ascend and pray on this blessed mountain and not pray in those ruins [in Jerusalem]?’ [Rabbi Yonatan] said to him: ‘Why is this mountain blessed?’ He said to [Rabbi Yonatan]: ‘Because it was not flooded with the Flood waters.’ That is what people say: The Land of Israel was not flooded with the Flood waters. An answer slipped the mind of Rabbi Yonatan at that moment and he did not respond to him. His donkey driver said to him: ‘Rabbi, allow me, and I will respond to him.’ He said to him: ‘Respond to him.’ He said to that Cuthite: ‘This mountain, what do you consider it? If it is one of the high mountains, is it not written: “All the high mountains were covered” (Genesis 7:19)? If it is one of the low mountains, it is written: “Fifteen cubits upward the waters intensified, and the mountains were covered” (Genesis 7:20). The verse did not address the low mountains. If regarding the high mountains it is written: “All the mountains were covered,” all the more so regarding the low ones.’ At that moment the Cuthite fell silent and was unable to find a response. At that moment, Rabbi Yonatan dismounted and drove his donkey driver three mil, and he read in his regard three verses: “You will be the most blessed of all the peoples; there will be no male or female infertile among you or among your animals” (Deuteronomy 7:14), even among those of you who work with animals; and this: “Any weapon crafted against you will not succeed…” (Isaiah 54:17); and this: “your temple is like a pomegranate slice [rakatekh]” (Song of Songs 4:3) – even the empty [reikan] among Israel is packed with answers like a pomegranate. “Behind your braid [letzamatekh]” – and it goes without saying regarding the modest and the fervent [metzumatin] among you.

And the Lord caused the earth to quake on that day, and the sun was darkened, and the ‎foundations of the world trembled, and all the earth was shaken and the lightnings were ‎flashing and thunders were roaring and all the fountains of the whole earth were broken up, ‎the like of which had never been known to its inhabitants before. And the Lord did all these ‎fearful things in order to frighten the sons of man, that they should return unto him, and not ‎cause him to bring that great evil upon the earth. And for all that the sons of man would not ‎turn from their evil ways, but they only added to the anger of the Lord against them, and they ‎did not take it to their hearts. And it was on the seventh day of the six hundredth year of the ‎life of Noah, that the waters of the flood came upon the earth. And all the fountains of the ‎deep were split, and the windows of the heavens were opened, and the rain was upon the ‎earth forty days and forty nights. And Noah came into the ark, he and his household, and all ‎the animals that were to be with him, on account of the waters of the flood; and the Lord ‎closed the door after him. And all the sons of man that remained upon the earth became ‎terrified by the rain, for the waters grew very powerful upon the earth. And the animals were ‎still standing around the ark. And all the sons of man assembled and they came unto Noah to ‎the ark, about seven hundred thousand men and women. And all of them came around the ‎ark unto Noah and they cried out in agony: Open unto us and let us come unto thee into the ‎ark, for why should all of us die? And Noah called out from the ark in a very loud voice, saying: ‎And have you not all rebelled against the Lord saying that this evil, which the Lord now brought ‎over you, would not come at all to wipe you out and exterminate you from the face of the ‎earth? Have I not been talking to you of these things for one hundred and twenty years, calling ‎upon you to repent, but you would not? And now you would like to be saved to live upon the ‎earth. And they replied unto Noah: Behold we have all assembled here and we are now willing ‎to return unto the Lord, only open and take us unto thee into the ark. And Noah answered ‎unto them: Behold just now when you see the trouble of your souls you return unto the Lord; ‎but why have you not returned these hundred and twenty years that the Lord hath set for you ‎as a time for repentance? And now you have come, being pushed by danger, it is only the ‎agony of death that causeth you to make all these confessions, but there is no sincerity in your ‎words, and therefore the Lord will not hear you, nor will he give ear unto your words; for you ‎would surely not adhere to whatever you are saying this day. And as they heard the words of ‎Noah, all of them, men and women, rushed towards the ark, to enforce an entrance by ‎breaking it open, in order to escape the rain, which grew terrible all around them upon the ‎earth.And the Lord ordered the animals and wild beasts, that still stood near the ark, to attack ‎the sons of man and drive them away from the ark. And the animals and the wild beasts fell ‎over the sons of man, and overpowered them, and drove them away. And the wild beasts ‎killed many of the sons of man, and scattered them all over the earth. And the rain continued ‎streaming down upon the earth, and it kept on raining for forty days and forty nights, and the ‎waters grew very powerful upon the earth.

(Numb. 1:1-2) “Then the Lord spoke unto Moses in the Sinai desert […,] ‘Take a census of the whole congregation.” This text is related (to Ps. 147:20), “He has not done so for any nation, and they do not know His laws, Hallelujah.” [The situation] is comparable to a king who took [his] first wife and did not write her a marriage contract.²¹Numb. R. 1:5. He divorced her and did not give her a bill of divorce. He did the same for the second and for the third. [In due time] when he saw a certain poor orphan, a woman of noble ancestry, he wanted to marry her. He said to his shoshevin (i.e., to his best man), “I want to marry this one, and I shall not behave with her as with the previous ones. This is a woman of noble ancestry. She is modest in her actions and worthy. Write her a marriage contract [stating] in which week, in which year, in which month, on what day of the month, in which era.” [This is] just as it is written in Esther (2:16), “So Esther was taken unto King Ahasuerus, unto his royal palace in the tenth month, which is the month of Tebeth, in the seventh year of his reign.” Thus the Holy One, blessed be He, created the generation of the flood and did not write down when He created them. He removed them from the world and did not write down when He removed them. It is simply [stated] (in Gen. 7:11), “on that day all the springs of the great abyss burst forth and the windows of the heavens were opened.”²²Note that the verse begins, “In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month.” But this dating is apparently not definite enough. And it was similar for the generation of the dispersion (Gen. 10:1-9); similar for the sodomites; and similar for the Egyptians. [However,] when Israel arose, the Holy One, blessed be He, said to Moses, “I will not behave with these as with those previous ones, as these are descendants from Abraham, Isaac, and Jacob. Therefore it is written in which month, on what day of the month, in which year, in which era, in which province I raised up their horn and gave them a head held high.” It is therefore stated (in Numb. 1:1), “Then the Lord spoke unto Moses in the Sinai desert,” i.e., the province; “in the tent of meeting,” i.e., the metropolis; “on the first day of the month,” i.e., the day; “in the second year,” i.e., the year.²³The citation of this section of the verse differs somewhat in the Masoretic text, which reads, “on the first day of the second month, in the second year. In which month? (Ibid., cont.) “In the second month.” [“After their Exodus from the land of Egypt,”] i.e., the era.²⁴Gk. hupateia (“consulship”). Why (in vs. 2) “Take a census (literally: raise the head) of the whole congregation of the Children of Israel…?” To fulfill what is stated (in Ps. 147:20), “He has not done so for any nation….” What did He do? He raised their heads, as stated (Ps. 148:14), “He has raised up a horn for His people, praise for all His saints, even the Children of Israel, a people near to Him. Hallelujah”.

Another interpretation (of Numb. 1:1-2): THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT…. This text is related (to Ps. 147:20): HE HAS NOT DONE SO FOR ANY NATION…., and also (to Ps. 148:14): HE HAS RAISED UP A HORN FOR HIS PEOPLE, PRAISE FOR ALL HIS SAINTS. <The situation> is comparable to a king who took <his> first wife and did not write her a marriage contract.³³Tanh., Numb. 1:5; Numb. R. 1:5. He divorced her and did not give her a bill of divorce. He did the same for the second and for the third, in that he did not write them either a marriage contract or a bill of divorce. {He did not act. However,} [In due time] when he saw a certain poor orphan, a woman of noble ancestry, he wanted to marry her. He said to his shoshevin (i.e., to his best man): Do not behave with her as with the previous ones. This is a woman of noble ancestry. She is modest in her actions and worthy. Write her a marriage contract <stating> in which week, in which year, in which month, on what day of the month, in which province,³⁴Gk.: eparchia. just as it is written in Esther (2:16): SO ESTHER WAS TAKEN UNTO KING AHASUERUS, UNTO HIS ROYAL PALACE IN THE TENTH MONTH, WHICH IS THE MONTH OF TEBETH, IN THE SEVENTH YEAR OF HIS REIGN. Thus the Omnipotent created the generation of the flood and did not write down when he created them. He removed them from the world and did not write down when he removed them. It is simply <stated> (in Gen. 7:11): ON THAT DAY ALL THE SPRINGS OF THE GREAT ABYSS BURST FORTH AND THE WINDOWS OF THE HEAVENS WERE OPENED.³⁵Note that the verse begins: IN THE SIX HUNDREDTH YEAR OF NOAH’S LIFE, IN THE SECOND MONTH, ON THE SEVENTEENTH DAY OF THE MONTH; but this dating is apparently not definite enough. Moreover, it was similar for the generation of the dispersion (Gen. 10:1-9); [similar for the Sodomites;] and similar for the Egyptians. For them it is not written either when they were created or when they died. {He did not act. However,} When Israel arose, the Holy One said to Moses: I will not behave with these as with those previous ones. These are people of noble ancestry, descendants from Abraham, Isaac, and Jacob. It is there written for them in which month, on what day of the month, in which year, in which province, in which metropolis I raised up their horn and gave them a head held high. It is therefore stated (in Numb. 1:1): THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT, i.e., the province, IN THE TENT OF MEETING, i.e., the metropolis. In which year? (Ibid., cont.:) IN THE SECOND YEAR.³⁶The citation of this section of the verse differs somewhat in the Masoretic text, which reads: ON FIRST DAY OF THE SECOND MONTH, IN THE SECOND YEAR. In which month? (Ibid., cont.:) IN THE SECOND MONTH. On what day of the month? (Ibid., cont.:) ON THE FIRST DAY OF THE MONTH. (Ibid., cont.:) [AFTER THEIR EXODUS FROM THE LAND OF EGYPT,] i.e, the era.³⁷Gk. hupateia (“consulship”). Why (in vs. 2) TAKE A CENSUS (literally: RAISE THE HEAD) OF THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL…. To fulfill what is stated (in Ps. 147:20): HE HAS NOT DONE SO FOR ANY NATION…. What did he do? (Ps. 148:14): HE HAS RAISED UP A HORN FOR HIS PEOPLE, PRAISE FOR ALL HIS SAINTS, EVEN THE CHILDREN OF ISRAEL, A PEOPLE NEAR TO HIM. HALLELUJAH.

The waters now are not just jostling for high position. They are crying like a family being torn apart. The lower waters long to go up in order to be reunited with their other half.

(Ps. 36:7:) “Your righteousness (rt.: tsdq) is like the mighty mountains; [Your judgments are like the great deep].” R. Judah bar Simon said, “The charity (rt.: tsdq) which You did with Noah in the ark was like the mighty mountains.³³Lev. R. 27:1. [Thus it is stated (in Gen. 8:4),] ‘And the ark came to rest in the seventh month on the seventeenth day of the month, upon the mountains of Ararat.’ And the judgments are those which You rendered with [his] generation and carried out strictly with them as far as the great deep. Thus it is stated (in Gen. 7:11), ‘on that day all the springs of the great deep burst forth.’ Moreover, when You remembered him, You did not remember him alone, as stated (in Gen. 8:1), ‘Then God remembered Noah, all the beasts, and all the cattle […].’” When R. Joshua ben Levi went away to Rome, he saw there two marble columns covered with bedding³⁴Gk.: koitai (“beds”). so that they would neither be cracked in the burning heat nor frozen in the cold.³⁵Above, Gen. 2:8; Gen. R. 33:1; PRK 9:1. He [also] saw there a certain pauper with a reed mat under him and a reed mat over him. With reference to the columns, he read (Ps. 36:7), “Your righteousness (i.e., your charity) is like the mighty mountains.” Indeed, when You give, You bestow abundantly. But with reference to the pauper, he read (ibid., cont.), “and Your judgments are like the great deep.” [Indeed,] when You are striking, you deal strictly. What is the meaning of (Ps. 36:7, cont.), “You save man and beast, O Lord.” Alexander of Macedon went off to the king of Qatsia beyond the mountains of darkness.³⁶Lev. R. 27:1; PRK 9:1; Tamid 32ab. He arrived at the province named Carthage, which was entirely [inhabited by] women. They came out to meet him. They said to him, “If you wage war with us and are victorious against us, your name will go forth in the world as one who destroyed [a province of] women; and if we wage war with you and conquer you, your name will go forth in the world for having women wage war with you and conquer you. Then you will never again stand up to [another] kingdom.” When he went away, he wrote over the entrance³⁷Gk.: pylai. gate, “I, King Alexander of Macedon, was a fool until I came to the province of Carthage and learned [to take] counsel from women.” He went to another province named Africa. They came out to meet him with golden apples, with golden pomegranates and with golden bread. He said to them, “Is gold eaten in your land?” They said to him, “Was it not like this for you in your own country, why did you come to us?”³⁸Cf. Tamid 32b: “If you wanted [regular] bread, did you have no bread in your own place to eat that you should have taken [to the road] and come here?” He said to them, “I have not come to see your wealth. Rather I have come to see your laws.” While they were sitting [there], two men came before the king for judgment. One said, “Your majesty, I bought a deserted building from this man; and when I cleaned it out, I found a treasure in it. So I said to him, ‘Take your treasure, because I [only] bought a deserted building. I did not buy a treasure.’” But the other said, “Just as you are afraid of a punishment for robbery, so likewise am I afraid of punishment for robbery; for when I sold you the deserted building, I [also] sold you whatever was in it.” The king summoned one of them. He said to him, “Do you have a son?” He said, “Yes.” He called the other one. He said to him, “Do you have a daughter?” He told him, “Yes.” [The king] said to them, “Let them go and marry one another. Then both of them will use up the treasure.” Now Alexander began to be amazed. The king said to him, “What reason do you have to be amazed? For did I not judge well?” He told him, “Yes.” He said to him, “If this case had arisen in your land, what would you have done about it?” He said to him, “We would have taken the head off of this one and off the other one. Then the treasure would go to the house of the king.” He said to him, “But does the sun shine upon you?” He told him, “Yes.” “And does the rain come down upon you?” He told him, “Yes.” “Are there perhaps [some] sheep and goats in your land?” He told him, “Yes.” He said to him, “[Woe to] that man! It is for the sake of the sheep and the goats that the sun shines for you and that the rain comes down upon you. So it for the sake of the [flocks] that you are saved.” Thus it is written (in Ps. 36:7, cont.), “You save human and beast, O Lord.” For the sake of the beast does the Lord save man. Israel said, “Master of the world, we are like man; [but] save us like beasts,³⁹Unlike humans, cattle are not responsible for what they do wrong. since we are drawn after You like beasts, as stated (in Cant. 1:4), “Draw me after you […].” Where are we drawn after You? To the Garden of Eden, as stated (in Ps. 36:9), “They feast on the abundance of Your house, and You have them drink at the river of Your Edens.” R. Eleazar bar Menahem said, “’Your Eden’ (in the singular) is not written here, but ‘Your Edens,’ because each and every righteous person has an Eden for himself.” (Ps. 36:7, cont.:) “You save human and beast, O Lord.” R. Isaac said, “The ordinance for humanity and the ordinance for the beast are one. An ordinance for humanity is (Lev. 12:3), ‘And on the eighth day the flesh of his foreskin shall be circumcised.’ And an ordinance for the beast is (Lev. 22:27), ‘and from the eighth day on it shall be acceptable.’”

Another interpretation (of Numb. 19:2): THIS IS THE STATUTE OF THE TORAH. (Ps. 12:7 [6]:) THE SAYINGS OF THE LORD ARE PURE SAYINGS. R. Joshua ben Levi said: We find that the Torah has twisted two or three words in the Torah, so as not to bring forth something unclean from his (i.e., the Holy One's) mouth.⁴⁹In addition to the parallels for the last section, see Gen. R. 32:4; also cf. M. Pss. 12:5; also Pes. 3b. Thus it is stated (in Gen. 7:2): OF EVERY CLEAN BEAST YOU SHALL TAKE SEVEN PAIRS, MALES AND THEIR MATES, AND OF THE BEAST WHICH IS NOT CLEAN, <TWO, A MALE AND ITS MATE>. So it is not written: "Of the unclean beast." R. Judan said: When he came to introduce the signs of an unclean beast, he would always begin with the signs of purity. It is not written here (in Lev. 11:4): "The camel, because it does not have a cloven hoof," but <THE CAMEL> BECAUSE IT CHEWS ITS CUD <BUT DOES NOT HAVE A CLOVEN HOOF>. [It is not written here (in Lev. 11:6): "The hare, because it does not have a hoof," but <THE HARE>, BECAUSE IT CHEWS ITS CUD <BUT DOES NOT HAVE A CLOVEN HOOF>. It is not written (in Lev. 11:7): "The pig, because it does not chew its cud," but <THE PIG>, BECAUSE IT HAS A CLOVEN HOOF <AND IS CLEFT FOOTED, BUT DOES NOT CHEW ITS CUD>.

R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom and discernment in great measure, with understanding....” R. Johanan said a parable in the name of R. Simeon ben Yehozedek, “This is comparable to a king who had a friend, and the king loved him exceedingly. The king said to him, ‘Ask me anything you want and I will give it to you.’ And that friend was very wise. He said [to himself], ‘If I ask him to make me a duke, it [alone] will come to me. If I ask him to make me a duke, it [alone] will come to me.” Rather I will ask him for something that is attached to all the advantages.’ Immediately he answered and said to the king, ‘Since you asked that I should ask for something in front of you, I am asking from you that you marry off your daughter to me.’ The king said, ‘By your life, I want this. Behold my daughter is [given] into your house.’ So [too] at the time that the Holy One, blessed be He, said to Solomon (in I Kings 3:5), ‘Ask what I should give to you,’ Solomon said [to himself], ‘What shall I ask; If I ask for silver and gold, it [alone] will come to me. If I ask for the monarchy, it [alone] will come to me. Rather I will ask for something that is attached to all the things.’ Immediately he said in front of the Holy One, blessed be He, ‘Master of the World, I only request from you wisdom.’ [Then] the Holy One, blessed be He, said to him, ‘You have asked well in asking for wisdom, as all the things are attached to it. Silver and gold are attached to it, as stated (in Prov. 8:19), “My fruit is better than gold, fine gold, and my produce than choice silver.” Monarchy is attached to it, as stated (in Prov. 8:15), “Through me kings reign.” Behold everything is given to you.’” Hence it is written (in I Kings 5:9), “So God gave Solomon wisdom,” as He gave him wisdom as a gift. (I Kings 5:9, cont.:) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea.’ How is this? The sages have knowledge, the elders of knowledge and the children have knowledge, but they are different, one from the other. And [so] if all of Israel would be on one side and Solomon on the other side, his wisdom would be greater than theirs.”⁶⁴Numb. R. 19:3; Eccl. R. 7:23:1; PRK 4:3; PR 14:8. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so that his wisdom stand in front of his [evil] impulse, that he not sin.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10:) “Now Solomon's wisdom surpassed the wisdom of all the people of the East.” And what was the wisdom of the peoples of the East?⁶⁵Above, Gen. 7:24; PR 14:9. [In that] they knew about astrology and were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things about the people of the East: They do not kiss on the mouth, but only on the hand; When they cut meat, they cut only with a knife and not on the back of the hand; And when they take counsel, they take it only in the field.
It is therefore stated (in Gen. 31:4), ‘So Jacob sent and called Rachel and Leah to the field where his flock was.’” (I Kings 5:10, cont.:) “From all the wisdom of Egypt.” What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers⁶⁶Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him. So that I can come to him with a grievance and say to him, ‘Give me the value of the craftsmen that you killed.’” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds. Go and bury your dead.” Hence it is stated, (I Kings 5:10, cont.) “from all the wisdom of Egypt.” (I Kings 5:11:) “And he was wiser than any man, than Ethan the Ezrahite, and Heman, Chalkol, and Darda the sons of Mahol.” “Wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, he consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names for all the cattle.”⁶⁷The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me.⁶⁸Above, Lev. 3:11. “That is my name,” the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.:) “[Wiser] than Ethan the Ezrahite.” This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”⁶⁹It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.:) “And Heman (rt.: 'mn).” This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “he is trusted (rt.: 'mn) in all My house.” (I Kings 5:11, cont.:) “Calcol (klkl).” This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets⁷⁰Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him. He read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.:) “Darda (drd')].” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.:) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12:) “Moreover he composed three thousand proverbs.” R. Samuel bar Nahman said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.⁷¹See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”⁷²The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.:) “And his song numbered a thousand and five.”] “Songs” is not written here, but “song,” the song of the proverb. (I Kings 5:13:) “And he spoke with/concerning ('al)⁷³The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees.” Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.:) “He also spoke with/concerning ('al) the cattle and the fowl.” Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs⁷⁴Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).⁷⁵See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land, as stated (in Gen. 1:14), “Let the earth bring forth the living creatures after its kind, cattle, creeping things,” they are permitted with two organs. But in regard to fowl, because they were created from the mud, they were permitted with one organ. As one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”⁷⁶This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁷⁷Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁷⁸A fish of the genus anthias. (I Kings 5:13, cont.:) “And with/concerning ('al) the creeping things.” Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁷⁹Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁸⁰Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁸¹Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.:) “And with/concerning ('al) the fish.” Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Jacob the man of Kefar Gibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Gibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “Where is it shown?” He said to him, “Lie down and listen.” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not?” He said to him, “One does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (Deut. 7:4:) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. Still (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’” (Eccl. 8:1:) “Who is like the wise person, and who knows the explanation of a saying?” (Eccl. 8:1:) Who is like the wise person? This is the Holy One, blessed be He, since it is stated about Him (in Prov. 3:19), “Through wisdom the Lord founded the earth.”⁸²Numb. R. 19:4; Eccl. R. 8:1:1; PRK 4:4; PR 14:10. (Eccl. 8:1, cont.:) “And who knows the explanation of a saying?” This [also] is the Holy One, blessed be He, who explained the Torah for Moses. (Eccl. 8:1, cont.:) “A person's wisdom lights up his face.” R. Judan said, “Great is the power of the prophets, as they [are able to] compare the Almighty above to the form of a man, as stated (Daniel 8:16), ‘And I heard the voice of a man.’” And R. Judah bar Simon says [the proof] is from here (in Ezekiel 1:26), “and on the image of a chair was an image of a man.” (Eccl. 8:1, cont.:) “And the radiance ('oz) of his face is changed (for the better),” in that he changes the principle of judgment into a principle of mercy with respect to Israel. R. Joshua of Sikhnin said in the name of R. Levi, “Over each and every word that the Holy One, blessed be He, spoke to Moses, He spoke to him of its [related] uncleanness and of its purification.⁸³See Numb. R. 19:4. When he made known the Parashah (starting with Lev. 21:1), ‘Speak (Emor) unto the priests,’ [Moses] said to him, ‘Master of the world, if a priest becomes unclean (through touching a human corpse), what means is there for his purification?’ When [the Holy One, blessed be He,] did not answer, at that time the face of Moses turned yellow (with shame). Then when the Holy One, blessed be He, reached the parashah on the [red] heifer, the Holy One, blessed be He, said to him, ‘Moses, [when I gave you] that saying which I spoke to you (in Lev. 21:1), “Go, speak unto the priests,” then you said to me, “If one becomes unclean, what means will there be for his purification,” I did not answer [you at that time. Now] this is his purification (in Numb. 19:17), “They shall take some ashes from the burning of the sin offering (i.e., the red heifer).”‘”

R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom and discernment in great measure, with understanding....” R. Johanan said a parable in the name of R. Simeon ben Yehozedek, “This is comparable to a king who had a friend, and the king loved him exceedingly. The king said to him, ‘Ask me anything you want and I will give it to you.’ And that friend was very wise. He said [to himself], ‘If I ask him to make me a duke, it [alone] will come to me. If I ask him to make me a duke, it [alone] will come to me.” Rather I will ask him for something that is attached to all the advantages.’ Immediately he answered and said to the king, ‘Since you asked that I should ask for something in front of you, I am asking from you that you marry off your daughter to me.’ The king said, ‘By your life, I want this. Behold my daughter is [given] into your house.’ So [too] at the time that the Holy One, blessed be He, said to Solomon (in I Kings 3:5), ‘Ask what I should give to you,’ Solomon said [to himself], ‘What shall I ask; If I ask for silver and gold, it [alone] will come to me. If I ask for the monarchy, it [alone] will come to me. Rather I will ask for something that is attached to all the things.’ Immediately he said in front of the Holy One, blessed be He, ‘Master of the World, I only request from you wisdom.’ [Then] the Holy One, blessed be He, said to him, ‘You have asked well in asking for wisdom, as all the things are attached to it. Silver and gold are attached to it, as stated (in Prov. 8:19), “My fruit is better than gold, fine gold, and my produce than choice silver.” Monarchy is attached to it, as stated (in Prov. 8:15), “Through me kings reign.” Behold everything is given to you.’” Hence it is written (in I Kings 5:9), “So God gave Solomon wisdom,” as He gave him wisdom as a gift. (I Kings 5:9, cont.:) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea.’ How is this? The sages have knowledge, the elders of knowledge and the children have knowledge, but they are different, one from the other. And [so] if all of Israel would be on one side and Solomon on the other side, his wisdom would be greater than theirs.”⁶⁴Numb. R. 19:3; Eccl. R. 7:23:1; PRK 4:3; PR 14:8. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so that his wisdom stand in front of his [evil] impulse, that he not sin.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10:) “Now Solomon's wisdom surpassed the wisdom of all the people of the East.” And what was the wisdom of the peoples of the East?⁶⁵Above, Gen. 7:24; PR 14:9. [In that] they knew about astrology and were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things about the people of the East: They do not kiss on the mouth, but only on the hand; When they cut meat, they cut only with a knife and not on the back of the hand; And when they take counsel, they take it only in the field.
It is therefore stated (in Gen. 31:4), ‘So Jacob sent and called Rachel and Leah to the field where his flock was.’” (I Kings 5:10, cont.:) “From all the wisdom of Egypt.” What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers⁶⁶Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him. So that I can come to him with a grievance and say to him, ‘Give me the value of the craftsmen that you killed.’” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds. Go and bury your dead.” Hence it is stated, (I Kings 5:10, cont.) “from all the wisdom of Egypt.” (I Kings 5:11:) “And he was wiser than any man, than Ethan the Ezrahite, and Heman, Chalkol, and Darda the sons of Mahol.” “Wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, he consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names for all the cattle.”⁶⁷The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me.⁶⁸Above, Lev. 3:11. “That is my name,” the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.:) “[Wiser] than Ethan the Ezrahite.” This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”⁶⁹It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.:) “And Heman (rt.: 'mn).” This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “he is trusted (rt.: 'mn) in all My house.” (I Kings 5:11, cont.:) “Calcol (klkl).” This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets⁷⁰Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him. He read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.:) “Darda (drd')].” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.:) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12:) “Moreover he composed three thousand proverbs.” R. Samuel bar Nahman said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.⁷¹See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”⁷²The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.:) “And his song numbered a thousand and five.”] “Songs” is not written here, but “song,” the song of the proverb. (I Kings 5:13:) “And he spoke with/concerning ('al)⁷³The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees.” Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.:) “He also spoke with/concerning ('al) the cattle and the fowl.” Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs⁷⁴Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).⁷⁵See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land, as stated (in Gen. 1:14), “Let the earth bring forth the living creatures after its kind, cattle, creeping things,” they are permitted with two organs. But in regard to fowl, because they were created from the mud, they were permitted with one organ. As one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”⁷⁶This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁷⁷Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁷⁸A fish of the genus anthias. (I Kings 5:13, cont.:) “And with/concerning ('al) the creeping things.” Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁷⁹Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁸⁰Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁸¹Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.:) “And with/concerning ('al) the fish.” Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Jacob the man of Kefar Gibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Gibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “Where is it shown?” He said to him, “Lie down and listen.” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not?” He said to him, “One does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (Deut. 7:4:) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. Still (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’” (Eccl. 8:1:) “Who is like the wise person, and who knows the explanation of a saying?” (Eccl. 8:1:) Who is like the wise person? This is the Holy One, blessed be He, since it is stated about Him (in Prov. 3:19), “Through wisdom the Lord founded the earth.”⁸²Numb. R. 19:4; Eccl. R. 8:1:1; PRK 4:4; PR 14:10. (Eccl. 8:1, cont.:) “And who knows the explanation of a saying?” This [also] is the Holy One, blessed be He, who explained the Torah for Moses. (Eccl. 8:1, cont.:) “A person's wisdom lights up his face.” R. Judan said, “Great is the power of the prophets, as they [are able to] compare the Almighty above to the form of a man, as stated (Daniel 8:16), ‘And I heard the voice of a man.’” And R. Judah bar Simon says [the proof] is from here (in Ezekiel 1:26), “and on the image of a chair was an image of a man.” (Eccl. 8:1, cont.:) “And the radiance ('oz) of his face is changed (for the better),” in that he changes the principle of judgment into a principle of mercy with respect to Israel. R. Joshua of Sikhnin said in the name of R. Levi, “Over each and every word that the Holy One, blessed be He, spoke to Moses, He spoke to him of its [related] uncleanness and of its purification.⁸³See Numb. R. 19:4. When he made known the Parashah (starting with Lev. 21:1), ‘Speak (Emor) unto the priests,’ [Moses] said to him, ‘Master of the world, if a priest becomes unclean (through touching a human corpse), what means is there for his purification?’ When [the Holy One, blessed be He,] did not answer, at that time the face of Moses turned yellow (with shame). Then when the Holy One, blessed be He, reached the parashah on the [red] heifer, the Holy One, blessed be He, said to him, ‘Moses, [when I gave you] that saying which I spoke to you (in Lev. 21:1), “Go, speak unto the priests,” then you said to me, “If one becomes unclean, what means will there be for his purification,” I did not answer [you at that time. Now] this is his purification (in Numb. 19:17), “They shall take some ashes from the burning of the sin offering (i.e., the red heifer).”‘”

Another interpretation: Lest the nations of the world say: He behaves like a brute with you. That is to say: When the generation of the flood came, he destroyed them with water, as stated (in Gen. 7:6): WHEN THE FLOODWATERS CAME UPON THE EARTH. And similarly, when the generation of the dispersion came, he destroyed them. And similarly, when the Egyptians came, he drowned them in water. And also in the case of these whom he has called (in Exod. 4:22) ISRAEL, MY FIRST-BORN SON, here he is destroying (mekhalleh) them! <He is> like that Lilith (keLilit). When she does not find anything else, she turns on children. So (in Numb. 14:16): BECAUSE THE LORD WAS NOT ABLE TO BRING THIS PEOPLE INTO THE LAND WHICH HE HAS SWORN <TO GIVE> THEM, HE HAS SLAUGHTERED THEM IN THE DESERT. Moses said: Sovereign of the World, (according to vs. 14) THAT YOU, O LORD, ARE SEEN FACE TO FACE (literally: EYE TO EYE). What is the meaning of THAT <YOU> … ARE SEEN EYE TO EYE ('YN B'YN)?¹⁴Similarly Deut. R. 5:13. R. Simeon ben Laqish said: See, the scales are balanced (rt.: 'YN). You say (in Numb. 14:12): I WILL SMITE THEM WITH PESTILENCE AND DISPLACE THEM; but I am saying (in vs. 19): PLEASE PARDON. We shall see whose <utterance> will stand. The Holy One said to him: By your life, Moses, yours shall stand, while mine is null <and void>. Thus it is stated (in Numb. 14:20): THEN THE LORD SAID: I HAVE PARDONED THEM AS YOU ASKED. But nevertheless, the decree of the Holy One which he had uttered to Moses (in Numb. 14:12): THEN I WILL MAKE YOU INTO A NATION THAT IS GREATER AND MORE NUMEROUS THAN THEY, <that decree> was not repealed. He raised up from him sixty myriads, and in the world to come the Holy One shall gather them. Thus it is stated (in Is. 49:12): LOOK! THESE ARE COMING FROM AFAR. AND LOOK! THESE ARE FROM THE NORTH AND FROM THE SEA (i.e., FROM THE WEST), AND THESE FROM THE LAND OF SINIM. Moreover, the exiles shall come with them, also the tribes who are located beyond <the River> Sambatyon¹⁵Gk.: Sabbatikos (“Sabbatical”). See Targum Pseudo-Jonathan, Exod. 34:10; ySanh. 10:6 or 5 (29c); Gen. R. 73:6; Lam. R. 2:5 (9); PR 31:10; above, Gen. 10:17, it was beyond, or on an island in, this legendary river that at least some of the ten tribes were exiled. See also Tanh., Exod. 9:33; Gen. R. 11:5, PR 23:8; according to which the river carried stones in its current during the whole week but rested on the Sabbath. See also Pliny, HN 31:18 (24); Sanh. 65b. Cf. Josephus, BJ 7:5:1 (96–99), according to whom the Sabbath was the only day on which the river flowed. and beyond the darkness.¹⁶Cf. Ezek. 34:12. They shall be gathered and come to Jerusalem. It is concerning them that Isaiah has said (in Is. 49:9): SAYING TO THE PRISONERS: GO FORTH, <i.e.,> to those who are located beyond the Sambatyon. (Ibid., cont.:) TO THOSE WHO ARE IN DARKNESS: SHOW YOURSELVES.¹⁷Higgalu. The verb can also mean “be exiled. These are those who are located beyond the cloud of darkness. (Ibid., cont.:) THEY SHALL PASTURE ALONG THE ROADS, AND {UPON} [IN ALL] THE HEIGHTS SHALL BE THEIR PASTURE. These are those who are located in Daphne near Antioch.¹⁸According to ySanh. 10:6 or 5 (29c) the exiles were divided into three parts: one beyond the Sambatyon River, one to Daphne at Antioch, and one into a cloud cover. At that time they shall be redeemed and come to Zion with gladness. Isaiah has said (in Is. 51:11): SO LET THOSE RANSOMED BY THE LORD RETURN AND COME TO ZION WITH EXALTATION, WITH JOY EVERLASTING UPON THEIR HEADS. LET THEM ATTAIN JOY AND GLADNESS; MAY SORROW AND SIGHING FLEE.

Similarly, in the verse And he blotted out every living substance which was upon the face of the ground, both man and cattle (Gen. 7:3). He mentioned man first, because man was the first to sin, and after that he refers to beasts and creeping things. Likewise, since Scripture states: And they smote the men that were at the door with blindness, both small and great (ibid. 19:11), they smote the least important ones first and then the greater ones. Likewise, in accordance with the verse I will smite all the firstborn in the land of Egypt, both man and beast, man was punished first and then the beast. Another illustration is in the verse Thou shalt surely smite the inhabitants of that city with the edge of the sword (Deut. 13:16). He smote the inhabitants of the city with the sword, and then he slew the cattle. Similarly, And her belly shall swell (Num. 5:27) is followed by And her thighs shall fall away. That is, the part of the body that sinned first was punished first. Is it not logical to conclude that if retribution is exacted first from the one who commits an evil deed first, then the reward for good deeds, whose reward is far greater, is dispensed according to the same rule.

Similarly, in the verse And he blotted out every living substance which was upon the face of the ground, both man and cattle (Gen. 7:3). He mentioned man first, because man was the first to sin, and after that he refers to beasts and creeping things. Likewise, since Scripture states: And they smote the men that were at the door with blindness, both small and great (ibid. 19:11), they smote the least important ones first and then the greater ones. Likewise, in accordance with the verse I will smite all the firstborn in the land of Egypt, both man and beast, man was punished first and then the beast. Another illustration is in the verse Thou shalt surely smite the inhabitants of that city with the edge of the sword (Deut. 13:16). He smote the inhabitants of the city with the sword, and then he slew the cattle. Similarly, And her belly shall swell (Num. 5:27) is followed by And her thighs shall fall away. That is, the part of the body that sinned first was punished first. Is it not logical to conclude that if retribution is exacted first from the one who commits an evil deed first, then the reward for good deeds, whose reward is far greater, is dispensed according to the same rule.

Teach a righteous man, and he will increase in learning. This verse alludes to Noah. How is that? Of every clean beast thou shall take to thee seven and seven, and of beasts that are unclean two and two (Gen. 7:2), but when the time comes to depart from the ark, it is written: He took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar (ibid. 8:20), even though he had not been commanded to do so. Noah said to himself: The Holy One, blessed be He, told me to take a greater number of clean beasts than of unclean ones. He must have done this so that I might offer them as burnt offerings and sacrifices. Therefore he took of every clean beast, and every clean fowl, and offered burnt offerings on the altar. Hence, Teach a righteous man, and he will increase in learning (Prov. 9:9).

After the Holy One, blessed be He, realized that they would not be drowned by the waters that gushed forth from the deep because of their height, He sent the fire upon them from above, as it is said: And their abundance the fire hath consumed. Furthermore, He turned the birds, the wild beasts, and the animals against them to reduce their numbers, as it says: And all flesh perished that moved upon the earth, the birds, the animals, and the beasts, etc. (Gen. 7:21). How did they perish? It was through the birds, the beasts, and the animals. When at long last they realized that they were about to be destroyed, they attempted to overturn the ark. What did the Holy One, blessed be He, do? He surrounded the ark with lions, as it is said: The Lord shut them in (Gen. 7:16). The word shut in Scripture alludes to lions. How do we know this? We know it from the verse My God hath sent His angels and hath shut the lion’s mouth (Dan. 6:23).

After the Holy One, blessed be He, realized that they would not be drowned by the waters that gushed forth from the deep because of their height, He sent the fire upon them from above, as it is said: And their abundance the fire hath consumed. Furthermore, He turned the birds, the wild beasts, and the animals against them to reduce their numbers, as it says: And all flesh perished that moved upon the earth, the birds, the animals, and the beasts, etc. (Gen. 7:21). How did they perish? It was through the birds, the beasts, and the animals. When at long last they realized that they were about to be destroyed, they attempted to overturn the ark. What did the Holy One, blessed be He, do? He surrounded the ark with lions, as it is said: The Lord shut them in (Gen. 7:16). The word shut in Scripture alludes to lions. How do we know this? We know it from the verse My God hath sent His angels and hath shut the lion’s mouth (Dan. 6:23).

[Another interpretation] (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS; < YOUR JUDGMENTS ARE LIKE THE GREAT DEEP >. R. Judah bar Simon said: The righteous act which you did with Noah in the ark was LIKE THE MIGHTY MOUNTAINS.⁴¹Tanh., Lev. 8:6; Lev. R. 27:1. [Thus it is stated] (in Gen. 8:4): AND THE ARK CAME TO REST IN THE SEVENTH MONTH, ON THE SEVENTEENTH DAY OF THE MONTH, UPON THE MOUNTAINS OF ARARAT. And the JUDGMENTS are those which you rendered with his generation and carried out strictly with them as far as THE GREAT DEEP. [Thus it is stated] (in Gen. 7:11): ON THAT DAY ALL THE SPRINGS OF THE GREAT DEEP BURST FORTH. Moreover, when you remembered him, you did not remember him alone, as stated (in Gen. 8:1): THEN GOD REMEMBERED NOAH, ALL THE BEASTS, AND ALL THE CATTLE.

[(Exod. 37:1:) THEN BEZALEL MADE THE ARK.] This text is related to (Prov. 9:9): GIVE TO ONE WHO IS WISE, AND HE WILL BE STILL WISER; INFORM ONE WHO IS RIGHTEOUS, AND HE WILL INCREASE IN LEARNING. <The verse> speaks about Noah.³²Tanh., Exod. 10:6; Exod. R. 50:2. When he made the ark, the Holy One said to him (in Gen. 7:2): OF EVERY CLEAN BEAST [YOU SHALL TAKE SEVEN PAIRS….] When he left <the ark>, he sacrificed some of the clean < animals >. He said: Did not the Holy One increase the clean animals simply so that I might sacrifice some of them?³³Gen. 26:1; 34:9. Ergo (in Prov. 9:9): GIVE TO ONE WHO IS WISE…. This is Noah.

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS; < YOUR JUDGMENTS ARE LIKE THE GREAT DEEP >. R. Judah bar Simon said: The righteousness (i.e., mercy) which you showed with Noah in the ark caused his ark to rest for him upon the mountains, as stated (in Gen. 8:4): AND THE ARK RESTED [… UPON THE MOUNTAINS OF ARARAT]. YOUR JUDGMENTS are those which you carried out with the generation of the flood. You dealt strictly with them < even > unto the deep, as stated (in Gen. 7:11): ON THAT DAY [ALL THE FOUNTAINS OF THE GREAT DEEP] BURST APART. Then after the retributions, behold {it says} (in Ps. 36:7 [6], end): HUMAN AND BEAST YOU DELIVER, O LORD. When? When (in Gen. 8:1) GOD REMEMBERED NOAH.

It was after R. Tarphon and the elders had been occupied for a long time discussing the section concerning the manna that R. Elazar of Modein, who was among them, answered, saying: "The manna which came down to Israel in the desert was sixty cubits high." Thereupon R. Tarphon said to him: "Modite! How long wilt thou rake words together and bring them up against us (what authority have you for your assertions)?" "Rabbi," answered he, "I take my theory from the following passages (Gen. 7, 20) Fifteen cubits upward did the war ters prevail, and the mountains were covered. Does this mean that the water was fifteen cubits above the valley or fifteen cubits above the mountains? Did then the water stand like walls [so that it could be measured]? And besides, how could the ark ascend the mountains? Therefore, [we must explain it as follows], first of all apply the former passage (Ib. 11), … were all the fountains of the great deep broken up, until they were level with the mountains; and then apply the passage, fifteen cubits upward did the water prevail, etc. Let us see which measure is larger, the one of Divine goodness or of evil dispensation? Surely the measure of Divine goodness is larger than that of evil dispensation. Now, concerning the measure of evil dispensation, it is said (Ib. ib. 11) and the windows of heaven were opened; and concerning the measure of Divine goodness, it is written (Ps. 78, 23) And the doors of heaven He opened; and He caused to rain manna unto thee; and we have been taught as to how many window spaces a door space contains; viz., four windows to each door space. Hence there are eight window spaces, [and since at the evil dispensation when water came from two windows, it comprised fifteen cubits above the earth], therefore the manna [which came from eight windows] must have been sixty cubits high, [four times the amount]." We are taught in a Baraitha: Issi b. Juda says: "The manna which ascended for Israel was increased by itself in height till all the kings of the East and the West saw it, as it is said (Ib. 23, 15) Thou preparest for me a table in the presence of my assailants." "From this we infer," said Abaye, "that the [wine] cup of King David in the future world will hold two hundred and twenty-one quarts, as it is said (Ib. ib. b) My cup runneth over. The word cup (Kossi) equals in numerical value the above number. But how can Rabbi Elazar the Modite compare both things, since the flood lasted for forty days and the manna lasted only a short time; again, the flood did the work, for the entire world while the manna was merely for Israel alone. Hence the measure ought to be much more. We must, therefore, say that R. Elazar the Modite makes the inference by analogy of P'thicha, p'thicha, mentioned in both places.

(Gen. 8:1:) THEN GOD REMEMBERED NOAH. This text is related (to Prov. 10:7): THE REMEMBRANCE OF A RIGHTEOUS ONE IS FOR A BLESSING. This is Noah, concerning whom it is written (in Gen. 6:9): A RIGHTEOUS MAN. (Prov. 10:7, cont.:) BUT THE NAME OF THE WICKED SHALL ROT. This is the generation of the flood, which rotted from the world, as stated (in Gen. 7:23): AND HE BLOTTED OUT < ALL LIVING THINGS >. And what is the meaning of HE BLOTTED OUT? Compare what is stated (in Exod. 17:14): FOR I WILL UTTERLY BLOT OUT < THE REMEMBRANCE OF AMALEK >…. Ergo (in Prov. 10:7): BUT THE NAME OF THE WICKED SHALL ROT.

(Numb. 35:11:) WHERE A KILLER MAY FLEE WHO HAS TAKEN A LIFE BY MISTAKE, and not on purpose. If someone goes and kills on purpose, then says: It was by mistake that I killed, and flees to <one of the> cities of refuge, the Holy One says: Even if he comes in and flees to my altar, kill him, according to what is stated (in Exod. 21:14): BUT WHEN SOMEONE PLOTS AGAINST <HIS COMPANION AND KILLS HIM TREACHEROUSLY>, YOU SHALL TAKE HIM AWAY <EVEN> FROM MY ALTAR <FOR EXECUTION>. Who was this person who fled to the altar and was killed? This was Joab, of whom it is stated (in I Kings 2:28): WHEN THE NEWS CAME TO JOAB,…. <JOAB FLED UNTO THE TENT OF THE LORD> AND SEIZED THE HORNS OF THE ALTAR. You find that Joab was a great sage and the head of the Sanhedrin,³³Gk.: Synehedrion. as stated (in II Sam. 23:8): ONE WHO SITS IN THE SEAT OF WISDOM.³⁴These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See above, Tanh. (Buber), Gen. 4:12, and the note there; also below, Tanh. (Buber), Deut. 1:3. Cf. MQ 26b, for an interpretation that identifies this sage with David himself. But did he not know what is written in the Torah (in Exod. 21:14): <BUT WHEN SOMEONE PLOTS AGAINST HIS COMPANION AND KILLS HIM TREACHEROUSLY>, YOU SHALL TAKE HIM AWAY <EVEN> FROM MY ALTAR FOR EXECUTION, [when he went and seized the horns of the altar]?³⁵yMakk. 2:7 [6] (31d); Sanh. 48b; see Makk. 12b. It is simply that [Joab] had said: Those killed by a court of law are not buried in the graves of their ancestors but by themselves. It is better to die here, so that I may be buried with my ancestors. (I Kings 2:30–31:) THEN BENAIAH BROUGHT BACK WORD UNTO THE KING, SAYING: THUS HAS JOAB SPOKEN AND THUS DID HE ANSWER ME. SO THE KING SAID TO HIM: DO AS HE HAS SPOKEN, STRIKE HIM DOWN AND BURY HIM. Why was he killed? Because his (Solomon's) father, David, had ordered him <to do> so (in I Kings 2:5–6): MOREOVER, YOU ALSO KNOW WHAT JOAB BEN ZERUIAH DID TO ME…. <SO ACT IN ACCORDANCE WITH YOUR WISDOM, AND DO NOT LET HIS GRAY HAIR GO DOWN TO SHEOL IN PEACE.> What did he do to him? You find that, when David wrote to Joab (in II Sam. 11:15): SET URIAH IN THE FRONT LINE WHERE THE FIGHTING IS THE FIERCEST, he did so, and he was killed. All the army leaders assembled against Joab, as stated of him (in II Sam. 23:39): URIAH THE HITTITE, <was one of> ALL <those> {THIRTY-SIX} [THIRTY-SEVEN} <leaders>. He showed them the document. It is therefore stated (in I Kings 2:5): [YOU KNOW] WHAT [JOAB BEN ZERUIAH] DID TO ME AND WHAT HE DID TO THE TWO COMMANDERS OF ISRAEL's FORCES, TO ABNER BEN NER <AND TO AMASA BEN JETHER> [….] They had been of the opinion that David had ordered him to kill him because Abner was Saul's cousin, and for that reason David arose and cursed Joab, when he said (in II Sam. 3:29): MAY THE HOUSE OF JOAB NEVER LACK <ONE WITH A DISCHARGE, A LEPER, ONE WHO GRASPS THE CRUTCH,³⁶Modern translations commonly understand these words to mean, A MALE WHO HANDLES THE SPINDLE, but the midrash understands them in the sense given here. ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD>. Then all Israel was appeased,³⁷Rt.: PYS. Cf. Gk.: peisai (“to have persuaded”). when they knew that there was no <authorization> from David. So David ordered his son, Solomon, to kill him, because Joab was the son of David's sister, and he wanted him to approach the world to come.³⁸If he received punishment is this world, his deed would no longer bar him from doing so. When Solomon desired to kill him, Joab said to Benaiah: Go and tell Solomon: Do not sentence me with two judgments. If you are killing me, take off from me the curses with which your father, David, cursed me; and if not, leave me with his curses. Immediately (in I Kings 2:31): SO [THE KING] SAID TO HIM: DO AS HE HAS SPOKEN. [STRIKE HIM DOWN AND BURY HIM.] R. Judah has said: All curses with which David cursed Joab were all fulfilled in David's seed. [(II Sam. 3:29:) MAY THE HOUSE OF JOAB NEVER LACK ONE WITH A DISCHARGE, A LEPER, ONE WHO GRASPS THE CRUTCH, ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD.]³⁹yQid. 1:7 (61a); cf. above, Gen. 7:7; ‘Arakh. 16a. ONE WITH A DISCHARGE <was fulfilled in> Rehoboam ben Solomon (according to I Kings 12:18 = II Chron. 10:18): THEN KING REHOBOAM SUCCEEDED IN MOUNTING HIS CHARIOT (merkavah) <AND FLED TO JERUSALEM>. It also says concerning ONE WITH A DISCHARGE (in Lev. 15:9): AND ANY SADDLE (merkav) ON WHICH THE ONE WITH A DISCHARGE RIDES <SHALL BE UNCLEAN>. (II Sam 3:29, cont.:) A LEPER <was fulfilled in> Uzziah, of whom it is stated (in II Kings 15:5): AND HE WAS A LEPER UNTIL THE DAY OF HIS DEATH. (II Sam 3:29, cont.:) ONE WHO GRASPS THE CRUTCH <was fulfilled in> Asa, of whom it is written (in I Kings 15:23): HOWEVER IN HIS OLD AGE HE BECAME DISEASED IN HIS FEET, where gout⁴⁰Gk.: podagra; Lat.: podagra. had seized him. (II Sam 3:29, cont.:) ONE WHO FALLS BY THE SWORD <was fulfilled in> Josiah, of whom it is written (in II Chron. 35:23): THEN THE ARCHERS SHOT KING JOSIAH. Moreover, Rav Judah has said: Rav said: they thrust three hundred iron lances⁴¹Gk.: longchai. into him, until they had perforated him like a sieve. (II Sam 3:29, cont.:) AND ONE LACKING BREAD <was fulfilled in> Jehoiachin, of whom it is stated (in II Kings 25:30 = Jer. 52:34): AND FOR HIS FOOD ALLOWANCE A REGULAR FOOD ALLOWANCE WAS GIVEN TO HIM FROM THE KING, from the table of Evil-merodach. You also find that as long as Jehoiada lived, Joash did the will of his creator, as stated (in II Kings 12:3 [2] // II Chron. 24:2): AND JEHOASH DID WHAT WAS RIGHT IN THE EYES OF THE LORD ALL HIS DAYS AS THE PRIEST JEHOIADA INSTRUCTED HIM. (II Chron. 24:17:) NOW AFTER THE DEATH OF JEHOIADA, THE PRINCES OF JUDAH CAME {UNTO HIM} AND BOWED LOW TO THE KING. THEN THE KING HEARKENED UNTO THEM, in that he took it upon himself to make an idol. Therefore (According to vs. 24): <THE ARMY OF ARAM CAME WITH A FEW MEN….> SO THEY INFLICTED JUDGMENTS ON JOASH. Now for what was Abner punished. It was because he had made the blood of the young men an amusement (rt.: SHQ), as stated (in II Sam. 2:14): THEN ABNER SAID UNTO JOAB: PLEASE LET THE YOUNG MEN ARISE AND PLAY (rt.: SHQ) BEFORE US. SO JOAB SAID: LET THEM ARISE.⁴²The result of their “playing” was that they all killed each other. See above, Gen. 6:5; Exod. 1:24; Numb. 6:8. There are also those who say it was because he put his name before the name of David, as stated (in II Sam. 3:12): THEN ABNER SENT MESSENGERS UNTO DAVID WHERE HE WAS, SAYING: TO WHOM DOES THE LAND BELONG? But the sages say: It was because he did not [wait] for Saul to be reconciled with David. Moreover, he had the power to protest <the massacre> at Nob, the city of priests, and did not protest.

What is meant by evil shall not sojourn with Thee? It means that no impure words ever emanate from the mouth of the Holy One, blessed be He, as it says: The words of the Lord are pure words (Ps. 12:4). You know this to be so from the fact that the Holy One, blessed be He, said to Noah: Of every clean beast … and of the beasts that are not clean (Gen. 7:2). Observe that Scripture does not say “unclean beasts” but rather beasts that are not clean. R. Joshua the son of Levi said: The Holy One, blessed be He, resorts to a circumlocution of two and three words in the Torah rather than utter an impure word.¹⁰The verse mentions the pure characteristics of the animal even though it may not be eaten. It avoids mentioning the impure aspects of an animal. And so you find that when He introduced the matter of cleft hoofs lacking in impure beasts, he mentioned the signs of their purity first, as is said: The camel, because he cheweth the cud, etc. (Lev. 11:4). This is a sign of purity in an animal. Likewise in the case of the pig, He said: The swine, because he parteth the hoof (ibid., v. 7). This too is a sign of purity. Why did He do this? So that He would not be forced to utter an unclean word. Hence, Evil shall not sojourn with Thee.

Further proof that they did not sleep is presented to us by R. Yohanan. He tells us in the name of R. Eliezer the son of R. Yosé the Galilean that because Noah once delayed feeding a lion, the lion bit him so severely that he left the ark crippled, as it is said: And only Noah was left (Gen. 7:23). The word ah (“only,” also “to be afflicted”) indicates that his body was no longer whole. He became, thereby, unfit to bring sacrifices to the altar,¹⁵No person with a blemish on his body was permitted to bring a sacrifice to the altar. and his son Shem had to do it in his stead. Concerning him it is said: Behold, the righteous shall be made whole in the earth (Prov. 11:31).

GEMARA: In what principal do the above Tannaim differ? One holds that the real life of man comes from his nostrils and the other holds that life comes through the navel. Shall we assume that the above Tannaim differ in the same principal as that of the following Mishnah? From what part is the embryo created? From the head, and so also says the passage (Ps. 71, 6) Thou art He that took me out of my mother's womb, and again it is said (Jer. 7, 29) Cut off thy flowing hair, and cast it away. Abba Saul says: "The creation [of an embryo] begins from the navel and it develops on both sides." [Hence we see that the above Tanaim differ in the same principle as that of our Mishnah]. Both Tanaim of our Mishnah can be reconciled even with the opinion of R. Saul, for R. Saul merely stated concerning the creation of the body, but he does not refer to the soul, to which all may agree, that it comes through the nostrils, as it is said (Gen. 7, 22) All in whose nostrils was the breath of life. R. Eliezer b. Jacob says: "From the place where the slain was killed — from his throat." What is the reason of R. Eliezer b. Jacob? He derives it from the following passage, (Ez. 21, 34) To lay thee upon the necks of the wicked that are to be slain.

However, even when the Holy One, blessed be He, is angry, He remains merciful. He remembered Lot and rescued him because of the merit of Abraham, as is said: And it came to pass, when God destroyed the cities of the Plain, that God remembered Abraham and sent Lot out of the midst of the overthrow (Gen. 19:29). In the Mishnah it was said that one should save the Sefer Torah case as well as the Sefer Torah, and the tefillin case as well as the tefillin. It teaches us: Happy are the righteous and those who cling to them. Scripture states: And God remembered Noah and every living thing and all the cattle (ibid. 8:1), all because of the merit of Noah. Similarly, God remembered Abraham and sent out Lot (ibid. 19:29). Woe to the wicked and to those who cling to them, as it is said: And He blotted out every living substance which was upon the face of the ground, both man and cattle (ibid. 7:23). Furthermore, it states: I will blot out man whom I have created (ibid. 6:7). The angels of destruction came as the emissaries of the Holy One, blessed be He, in order to destroy Sodom.

… the prophets of Jerusalem were the first to sin, as it says “…for from the prophets of Jerusalem has falseness emanated to the whole land.” (Jeremiah 23:15) So too they were punished first and the rest did not escape, as it says “And a curse shall be taken from them…” (Jeremiah 29:22)

(Deut. 25:18, cont.:) And he cut off (rt.: znb) all who were lagging behind you. He smote them with a blow to the tail (rt.: znb).⁵¹The word can also denote the penis. See PR 7:3; 12:10, 13; 13:1. And this agrees with what R. Hanina bar Shilqa, said, “What did the House of Amalek do to Israel?⁵²Below, section 14. They cut off their penes and flung them heavenward, as they said, ‘This is what You have chosen, take for Yourself what You have chosen.” As Israel did not know what the nature of spit was, until Amalek came and taught them, as stated (with reference to Ezek. 8:17), “here they were sending the spit in their faces.” From whom did he learn it? From his grandfather Esau, as stated (in Gen. 27:36), “And he said, ‘Is he not (hky) rightly named Jacob?’”⁵³Gen. R. 67:4. He rubbed (rt.: hkk) his throat and brought out the spit. (Deut. 25:18), “All who were lagging behind you.” R. Judah, R. Nehemiah, and the masters [differed]. R. Judah said, “They said, ‘If He is master over all of out deeds, we will serve Him; but if not, we will revolt against Him.’” R. Nehemiah said, “They said, ‘If He furnishes us with our food like a king who is living in the province, such that the province lacks nothing at all, we will serve Him; but if not, we will revolt against Him.’” And the masters said, “They said, “’If we have a thought in our hearts and He knows what we are thinking, we will serve Him; but if not, we will revolt against Him.’” R. Berekhyah said in the name of R. Levi, “In their heart they had a thought, and the Holy One, blessed be He, granted them their request.” And what is the evidence? (Ps. 78:18:) “They tested God in their heart by asking food for themselves.” See what [else] is written there (in vs. 29), “So they ate and were very full.” Another interpretation (of Deut. 25:18), “all who were lagging behind you”: R. Judah, R. Nehemiah and the masters [differ].⁵⁴PRK 3:12; PR 12:13, cont.; PRE 44; Targum Pseudo-Jonathan, Exod. 17:8 and Deut. 25:18. R. Judah says, “Whoever was overcome was discarded.” R. Nehemiah says, “Whomever the cloud vomited up was discarded.” And the rabbis say, “It was the tribe of Dan that the cloud vomited up, [as] they all served idols, as stated⁵⁵The reference is to the idol which the Danites took from Micah. See Jud. 17–18. (Deut. 25:18, cont.), ‘when you were tired and weary, and did not fear God.’” [You were] tired from thirst and weary from the road, and you did not fear God.⁵⁶Above, Gen. 7:15; 8:5; 12:13; Tanh., Gen. 12:14; Deut. 6:10, cont.; PRK 3:13; PR 13:4; Gen. R. 73:7; cf. BB 123b. R. Pinhas said in the name of R. Samuel bar Nahman, “It is a transmitted aggada [that] Esau will fall at the hand of the children of Rachel (Joseph and Benjamin), as stated (in Jer. 49:20), ‘Surely the youngest of the flock shall drag them away.’ Why does it call them the youngest of the flock? Because they were the youngest of the tribes.” Hence, Moses said to Joshua (Exod. 17:9), “Choose men for us.” As he was [descended from] Joseph, about whom it is written (Gen. 42:18), “I fear God.” And about Esau, it is written (Deut. 25:18), “and did not fear God.” Youth is written with reference to the one and small is written with reference to the other (i.e., with reference to Esau). Youth is written with reference to the one (in Gen. 37:2), “since he (Joseph) was a youth with the children of Bilhah [and with the children of Zilpah].” And small is written with reference to the other (in Obad. 1:2), “I will surely make you (Edom) smallest among the nations.” The one (Esau) grew up with two who were righteous (i.e., with Isaac and Rebekah) and did not learn from their deeds, while the other grew up with two who were wicked (i.e., Potiphar and Pharaoh) and did not learn from their deeds. The one received the birthright as a result of his good deeds, while the other lost his birthright from his evil deeds. The one supported his brothers, while the other sought to kill his brother. The one fenced himself away from sexual immorality and from the spilling of blood, while the other sullied himself with sexual immorality and the spilling of blood. The one conceded to the revival of the dead, as stated (Gen. 50:24), “God will surely remember you”; while the other denied the revival of the dead, as stated (Gen. 25:32), “Behold, I am going to die.” The one offered his life for his mother’s honor, as stated (Gen. 33:7), “and after, Joseph and Rachel came forward and bowed”; while the other sought to kill his mother, as stated (Amos 1:11), “and he destroyed his uterus.”⁵⁷This is a homiletical translation of the verse, which would otherwise be translated as, AND HE REPRESSED HIS PITY. Therefore, the one (Esau) will fall by the hand of the other (Jospeh). And R. Johanan said, “All of the ministering angels sought to battle with the ministering angel of Esau, but he would not fall by their hand, as he would remove each and every one with a response: To Reuben, he says, ‘You were suspected about your father’s concubine.’ To Simeon and Levi, ‘You also killed [the inhabitants of] Shekhem.’ To the other tribes, ‘You sold your brother and sought to kill him.’ To Judah, ‘You were also suspected about your daughter-in-law, Tamar.’ To Benjamin he said, ‘You were suspected about the concubine in Giveah.’ When the ministering angel of [Joseph] came and battled with him, he immediately fell in front of him, as he had no response to answer him. This is what is written (Obad 1:18), “And the House of Jacob shall be fire, and the House of Joseph flame, and the House of Esau shall be straw.”

Another interpretation (of Gen. 8:1): THEN GOD REMEMBERED NOAH. It is written (in Prov. 12:10): A RIGHTEOUS ONE KNOWS THE SOUL OF HIS CATTLE.³³Tanh., Gen. 2:7. The righteous one of the world (i.e., God) even understands the soul of his cattle, even when he is angry. The characteristics the Holy One are not like flesh-and-blood character. In the case of flesh-and-blood character, when the province revolts against < the king >, he sends his legions³⁴Lat.: legiones. and destroys it. So he treats the good and the evil equally as one, as there is no one present to say: Such and such a person is blameless. Leave him alone. Instead one kills them all. But the Holy One is not like that. Rather, when the whole generation was provoking him, so that he was angry with them, and when only a single righteous one was present, he saved him. Thus it says (in Prov. 12:10): A RIGHTEOUS ONE KNOWS THE SOUL OF HIS CATTLE. So also it says (in Nahum 1:7): THE LORD IS GOOD, A STRONGHOLD IN THE DAY OF TROUBLE; AND HE KNOWS THOSE SEEKING REFUGE IN HIM. (Prov. 12:10, cont.:) BUT THE COMPASSION OF THE WICKED IS CRUEL. These < wicked > are the generation of the flood, since they were cruel. Our masters have said: When the Holy One caused the deep to arise and they saw the fountains rising up over them, what did they do? They had a lot of children. So each and every one, taking his child, set him on the deep; but the waters prevailed. Thus it says: BUT THE COMPASSION OF THE WICKED IS CRUEL. [And where is it shown that they did this?] Where Job said so (in Job 24:20): COMPASSION FORSAKES HIM; THE WORM SWEETLY FEEDS ON HIM; IT SHALL NO LONGER BE REMEMBERED, < i.e., > the compassion of the one whose children they were.³⁵The usual interpretation of the verse renders rhm as “womb” rather than “compassion” and understands “him” as what is no longer remembered, but this translation makes more sense in the present context. What did the Holy One do to them? He brought a flood down upon them from above and destroyed them. Thus it is stated (ibid., cont.): AND UNRIGHTEOUSNESS IS DESTROYED AS A TREE. R. Berekhyah said: They were more than solid enough, and they had < physical > height (rt.: QWM). Thus, if he had not punished them from above, the waters would not have overcome them. Thus Job has said (in Job 22:20): SURELY OUR ADVERSARIES (rt.: QWM) WERE DESTROYED, AND FIRE HAS CONSUMED THEIR REMNANT. How so? When the Holy One saw that they had not died in the ocean depths below, he brought down fire upon them from above, which burned them up. Thus it is stated (ibid.): SURELY OUR ADVERSARIES WERE DESTROYED, < AND FIRE CONSUMED THEIR REMNANT >. Moreover, the fowl, the cattle, and the wild animals turned on them and they diminished their numbers, as stated (in Gen. 7:21): AND ALL FLESH WAS DIMINISHED IN NUMBER…. When they themselves saw that they were lost, they sought to overturn the ark. What did the Holy One do? He surrounded the ark with lionesses, which ate them, as stated (in Gen. 7:16): AND THE LORD SHUT < HIM > IN. What is the meaning of SHUT IN (rt.: SGR). < Its meaning is > like that used in the context (of Dan. 6:23 [22]): MY GOD SENT THE³⁶The Masoretic Text reads HIS. ANGEL WHO SHUT (rt.: SGR) THE LIONS' MOUTHS.

Another interpretation (of Gen. 8:1): THEN GOD REMEMBERED NOAH. It is written (in Prov. 12:10): A RIGHTEOUS ONE KNOWS THE SOUL OF HIS CATTLE.³³Tanh., Gen. 2:7. The righteous one of the world (i.e., God) even understands the soul of his cattle, even when he is angry. The characteristics the Holy One are not like flesh-and-blood character. In the case of flesh-and-blood character, when the province revolts against < the king >, he sends his legions³⁴Lat.: legiones. and destroys it. So he treats the good and the evil equally as one, as there is no one present to say: Such and such a person is blameless. Leave him alone. Instead one kills them all. But the Holy One is not like that. Rather, when the whole generation was provoking him, so that he was angry with them, and when only a single righteous one was present, he saved him. Thus it says (in Prov. 12:10): A RIGHTEOUS ONE KNOWS THE SOUL OF HIS CATTLE. So also it says (in Nahum 1:7): THE LORD IS GOOD, A STRONGHOLD IN THE DAY OF TROUBLE; AND HE KNOWS THOSE SEEKING REFUGE IN HIM. (Prov. 12:10, cont.:) BUT THE COMPASSION OF THE WICKED IS CRUEL. These < wicked > are the generation of the flood, since they were cruel. Our masters have said: When the Holy One caused the deep to arise and they saw the fountains rising up over them, what did they do? They had a lot of children. So each and every one, taking his child, set him on the deep; but the waters prevailed. Thus it says: BUT THE COMPASSION OF THE WICKED IS CRUEL. [And where is it shown that they did this?] Where Job said so (in Job 24:20): COMPASSION FORSAKES HIM; THE WORM SWEETLY FEEDS ON HIM; IT SHALL NO LONGER BE REMEMBERED, < i.e., > the compassion of the one whose children they were.³⁵The usual interpretation of the verse renders rhm as “womb” rather than “compassion” and understands “him” as what is no longer remembered, but this translation makes more sense in the present context. What did the Holy One do to them? He brought a flood down upon them from above and destroyed them. Thus it is stated (ibid., cont.): AND UNRIGHTEOUSNESS IS DESTROYED AS A TREE. R. Berekhyah said: They were more than solid enough, and they had < physical > height (rt.: QWM). Thus, if he had not punished them from above, the waters would not have overcome them. Thus Job has said (in Job 22:20): SURELY OUR ADVERSARIES (rt.: QWM) WERE DESTROYED, AND FIRE HAS CONSUMED THEIR REMNANT. How so? When the Holy One saw that they had not died in the ocean depths below, he brought down fire upon them from above, which burned them up. Thus it is stated (ibid.): SURELY OUR ADVERSARIES WERE DESTROYED, < AND FIRE CONSUMED THEIR REMNANT >. Moreover, the fowl, the cattle, and the wild animals turned on them and they diminished their numbers, as stated (in Gen. 7:21): AND ALL FLESH WAS DIMINISHED IN NUMBER…. When they themselves saw that they were lost, they sought to overturn the ark. What did the Holy One do? He surrounded the ark with lionesses, which ate them, as stated (in Gen. 7:16): AND THE LORD SHUT < HIM > IN. What is the meaning of SHUT IN (rt.: SGR). < Its meaning is > like that used in the context (of Dan. 6:23 [22]): MY GOD SENT THE³⁶The Masoretic Text reads HIS. ANGEL WHO SHUT (rt.: SGR) THE LIONS' MOUTHS.

The ministering angels were about to descend from heaven to rescue Shadrach, Meshach, and Abed-nego when the Holy One, blessed be He, said to them: “They descended for the sake of My Name, therefore I shall descend to rescue them and release them,” as it is said: Who executeth justice for the oppressed, the Lord looseth the prisoners (Ps. 146:7). Forthwith, He released them by raising the furnace, which was extremely deep, until it was level with the ground. When the angel beheld what had transpired, he said to them: “Depart from this place, for the Holy One, blessed be He, has already released you. He performed miracles in your behalf and has raised the furnace level with the ground.” They replied: “We shall not depart from this place without the king’s permission lest he say we escaped from the furnace. I keep the king’s command; that is, by his command we were cast into the furnace, and only at his command shall we depart.” When Nebuchadnezzar approached and saw what had taken place he was astounded, and he spoke, saying: Shadrach, Meshach, and Abed-nego, ye servants of God Most High, come forth, and come hither (Dan. 3:26). The verse does not say “Come up” but merely Come forth, and come hither, thereby indicating that the furnace had been raised level with the ground. Inasmuch as they had been cast into the furnace at his command, they would come forth only at his command. Where did they learn this? They learned it from Noah, who entered the ark at the command of the Holy Omnipotent One, blessed be He, as it is said: Come, thou and all thy house (Gen. 7:1), and finally he left it at His command when He said to him: Go forth from the ark (ibid. 8:16).

Another interpretation (of Gen. 8:1): THEN GOD REMEMBERED NOAH, < ALL THE BEASTS, AND ALL THE CATTLE >. If he remembered Noah, why < also > the beasts and the cattle? May the name of the Holy One be blessed, who never deprives any creature of its reward. If even a mouse has preserved its family³⁷As in English, the Hebrew word for “family” can also mean “species.” and not intermingled with another species, it deserves to receive a reward. But all the people from the generation of the flood did mingle their families, as stated (in Gen. 6:12): THEN GOD SAW THE WORLD; AND BEHOLD, IT WAS CORRUPT. Thus, just as he had exacted retribution from the humans who had sinned, so he exacted retribution from the cattle, the beasts, and the fowl. And where is it shown that retribution was exacted from them? Where it is stated (in Gen. 6:7): AND THE LORD SAID: I WILL BLOT OUT < THE HUMANITY WHICH I CREATED FROM UPON THE FACE OF THE GROUND, HUMANITY TOGETHER WITH CATTLE, CREEPING THINGS, AND THE FOWL OF THE HEAVENS >…. And why all those? In order to teach you that they also had mingled their families and were having intercourse with species that were not their own, each and every species with a species that was not its own. Then the Holy One called Noah and said to him: Choose for yourself cattle, beasts, and fowl [from those] who have not mingled their families, as stated (in Gen. 7:2): FROM EVERY CLEAN BEAST, < those > just as clean as when they were created. Then, when they went out from the ark, the Holy One testified concerning them that they had not mingled their families. Thus it is stated (in Gen. 8:19): THEY WENT OUT BY THEIR FAMILIES. The Holy One, therefore, remembered them along with Noah, as stated (in Gen. 8:1): THEN GOD REMEMBERED NOAH, < ALL THE BEASTS, AND ALL THE CATTLE >.

(I Kings 5:10 [ 4:30]:) NOW SOLOMON's WISDOM SURPASSED THE WISDOM OF ALL THE PEOPLE OF THE EAST <AND ALL THE WISDOM OF EGYPT>. [What was the wisdom of the peoples of the East?]⁷⁷Above, Gen. 7:24; PR 14:9. <It refers to the ones> who knew about astrology and were astute at divination (from birds). {In the language of Ishmael they read divination from birds.} Rabban Simeon ben Gamaliel said: I like three things about the Persians:

That is why Job declared: They are lonely in want and famine (Job 30:3). That is, when want and famine come into the world, be lonely; abstain from sexual intercourse. Noah acted accordingly. When he entered the ark, it is said: And Noah and his sons came, and after that is written: His wife and his sons’ wives (Gen. 7:7). However, when he was about to depart from the ark, the Holy One, blessed be he, told him: Go forth from the ark, you and your wife and your sons and your sons’ wives (Gen. 8:16). Thus we learn that Noah and his sons were forbidden to indulge in sexual intercourse while in the ark.

We are taught in a Baraitha: R. Mair said: "The same measure with which one measures others it will be measured out to him (i.e., as man deals, he will be dealt with), for it is written (Is. 27, 8) In full measure, when Thou sendest her away, Thou dost contend with her." R. Joshua said to him: "How is it possible to make this statement?" Do you mean that if one gives to a poorman a handful of charity, will then the Holy One, praised be He! give the donator His handful? Behold it is written (Ib. 40, 12) And meted out the heavens with the span?" "And do you not say so?" inquired R. Mair. "Let us see. What measure is greater? Is not the measure of Divine goodness greater than that of evil dispensation? (Ib. b.) Surely the measure of Divine goodness is greater than that of evil dispensation, for concerning Divine goodness, it is written (Ps. 78, 23) And He commanded the skies above, and opened the door of heaven; and He caused manna to rain upon them for food, and gave them of the corn of heaven; while concerning evil dispensation it is said (Gen. 7, 11) The windows of heaven were opened. Concerning evil dispensation it is written (Is. 66, 24) And they shall go forth, and look upon the carcasses of the men that have rebelled against Me! for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. And how is this to be understood? We know that in this world, if a man puts his finger in the fire, immediately he is burned. You must then say, that just as the Holy One, praised be He! will give strength to the wicked to receive their punishment, so also will the Holy One, praised be He! give strength to the righteous, to enable them to accept their reward."

GEMARA: Our Rabbis were taught: The generation of the flood has no share in the world to come, as it is said (Gen. 7, 23) And it swept off every living substance, and they were swept from the earth, i.e., and it swept off every living substance, — in this world; and they were swept from the earth, — in the world to come. So says R. Akiba. R. Juda b. Bathyra said: "They will neither be restored nor judged, as it is said (Gen. 6, 3) Lo yadon ruchi b'adam forever, i.e., no judgment and no spirit'." In another form the above is interpreted, Their spirits shall not return unto their leaders. R. Menachem b. Jose said: "Even at the time the Holy One, praised be He! will return the souls to the corpses, those souls will still be judged hard in the Gehena, as it is said (Is. 33, 11) Ye conceive chaff, ye shall bring forth stubble; your breath is a fire, that shall devour you."

(Gen. 6, 9) Noah was a just, perfect man in his generation; according to R. Jochanan in his generation, but not in others [among more righteous]. And according to Resh Lakish: In his generation [among the wicked], so much the more in other generations. "R. Jochanan's theory," remarked R. Chanina, "should be likened unto the following parable: If a barrel of wine is placed among barrels of vinegar, in that place, the good smell of wine is marked, which would not be the case if placed among other barrels of wine." R. Oshia said: "Resh Lakish's theory may be likened unto the following parable: If a glass of perfume is placed in a filthy place, and its odor is marked, how much more would it be marked if it were placed among spices?" (Gen. 7, 23) And it swept off etc. If man sinned, what were the sins of the animals? We are taught in the name of R. Joshua b. Karcha: "This is similar to one who made a canopy for his son, and prepared all kinds of delicacies for the wedding-meal, but his son died before the wedding and he destroyed all that he prepared, remarking: 'All this was done only because of my son; now, as he is dead, for what purpose do I need the canopy and all that I prepared?' So the Holy One, praised be He! said: 'For what purpose have I created cattle and beast, only for the sake of man; now, when man has sinned and is to be destroyed, for what purpose do I need all other creatures'?" (Gen. 6, 22) All that were on dry land died, but not the fish in the sea. R. Jose of Caesareau lectured: "What is the meaning of the passage (Job 24, 18) Swift are such men (to flee) on the face of the water; accursed is their field on the land, i.e., infer from this that Noah, the upright, warned them, saying: 'Repent and pray to God, for if not, the Holy One, praised be He! will bring the flood upon you and will make your corpses swim upon the water like leather bags [filled with air]; and not only this, but ye will be accursed to future generations.' And they answered: 'Who prevents him from doing so?' And he said: 'There is one pigeon (Methushalech) among ye which must be taken away' [before the evil takes place]. And they answered: (Ib. b) 'If it is so, then we will continue on our way and will not hide ourselves in the vineyards'.'"

(Gen. 7, 10) And it came to pass after the seven days that the waters of the flood were upon the earth. What is the nature of these seven days? Rab said: "The seven days of mourning for Methushelach. From this you may learn that the lamentation [upon the death] of the righteous delays evil dispensation from coming." Another explanation is given: Atter the Holy One, praised be He! caused the entire order of creation to be changed that the sun [instead of rising in the East and setting in the West], shall rise in the West and set in the East. Again another explanation is: The Lord appointed for them at first a long time for repenting, and thereafter a short time. And still another explanation is: The seven days in which it was given them a taste of the world to come, for the purpose that they shall know what good they are losing. (Ib. ib. 2) Of every clean beast thou shalt take to thee seven pair of each, the male and his female. Have these animals wives? R. Samuel b. Nachmeni said in the name of R. Jonathan: "It means from those with whom a crime was not committed." But how did he know this? R. Chisda said: "He passed them by the ark, and those whom the ark admitted, he was certain no crime was committed, and those whom the ark did not admit, he knew that a crime must have been committed." R. Abahu said: "It means from those animals which came by themselves."

(Numb. 35:11:) “Where a killer may flee who has taken a life by mistake.” “By mistake,” and not on purpose. If someone goes and kills on purpose, then says, “It was by mistake that I killed,” and flees to [one of the] cities of refuge, the Holy One, blessed be He, says, “Even if he comes in and flees to My altar, kill him, according to what is stated (in Exod. 21:14), ‘[But when someone plots against his companion and kills him treacherously], you shall take him away [even] from My altar [for execution].’” Who was this person who fled to the altar and was killed? This was Joab, of whom it is stated (in I Kings 2:28), “When the news came to Joab,… [Joab fled unto the tent of the Lord and seized the horns of the altar].” You find that Joab was a great sage and the head of the Sanhedrin,³³Gk.: Synehedrion. as stated (in II Sam. 23:8), “one who sits in the seat of wisdom.”³⁴These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See Tanh. (Buber), Gen. 4:12, and the note there; also below, Tanh. (Buber), Deut. 1:3. Cf. MQ 26b, for an interpretation that identifies this sage with David himself. [So] when he went and seized the horns of the altar, did he not know what is written in the Torah (in Exod. 21:14), “But when someone plots against his companion [and kills him treacherously, you shall take him away (even) from my altar for execution]?”³⁵yMakk. 2:7 [6] (31d); Sanh. 48b; see Makk. 12b. It is simply that [Joab] had said, “Those killed by a court of law are not buried in the graves of their ancestors but by themselves. It is better to die here, so that I may be buried with my ancestors.” (I Kings 2:30–31:) “Then Benaiah brought back word unto the king.... So the king said to him, ‘Do as he has spoken, strike him down and bury him.’” Why was he killed? Because his (Solomon's) father, David, had ordered him [to do] so (in I Kings 2:5), “Moreover, you also know what Joab ben Zeruiah did to me.” What did he do to him? You find that, when David wrote to Joab (in II Sam. 11:15), “Set Uriah in the front line [where the fighting is the fiercest]...,” he did so, and he was killed. All the army leaders assembled against Joab, as [Uriah] was the head of the warriors, as stated of him (in II Sam. 23:39), “Uriah the Hittite, [was one of all] thirty-seven [leaders].” He showed them the document. It is therefore stated (in I Kings 2:5), “What Joab ben Zeruiah] did to me.” (I Kings 2:5, cont.:) “And what he did to the two commanders of Israel's forces, to Abner ben Ner and to Amasa ben Jether, he killed them.” All of Israel had been of the opinion that David had ordered him to kill [Abner] because Abner was Saul's cousin. And for that reason David arose and cursed Joab, when he said (in II Sam. 3:29), “may the house of Joab never lack [one with a discharge, a leper, one who grasps the crutch,³⁶Modern translations commonly understand these words to mean, A MALE WHO HANDLES THE SPINDLE, but the midrash understands them in the sense given here. one who falls by the sword, and one lacking bread].” Then all Israel was appeased,³⁷Rt.: PYS. Cf. Gk.: peisai (“to have persuaded”). when they knew that there was no [authorization] from David. So David ordered his son, Solomon, to kill him, because Joab was the son of David's sister, and he sought to approach him to the world to come.³⁸If he received punishment in this world, his deed would no longer bar him from doing so. When Solomon sought to kill him, Joab said to Benaiah, “Go and tell Solomon, ‘Do not sentence me with two judgments. If you are killing me, take off from me the curses with which your father, David, cursed me; and if not, leave me with his curses.’” Immediately (in I Kings 2:31), “So the king said to him, ‘Do as he has spoken, strike him down and bury him.” R. Judah has said, “All curses with which David cursed Joab were all fulfilled in David's seed.”³⁹yQid. 1:7 (61a); cf. above, Gen. 7:7; ‘Arakh. 16a. One with a discharge [was fulfilled in] Rehoboam ben Solomon (according to I Kings 12:18 = II Chron. 10:18), “then King Rehoboam succeeded in mounting his chariot (merkavah).” It also says concerning one with a discharge (in Lev. 15:9), “And any saddle (merkav) on which the one with a discharge rides [shall be unclean].” A leper [was fulfilled in] Uzziah, of whom it is stated (in II Kings 15:5), “and he was a leper until the day of his death.” One who grasps the crutch [was fulfilled in] Asa, of whom it is written (in I Kings 15:23), “however in his old age he became diseased in his feet,” where (he became like a woman, as) gout⁴⁰Gk.: podagra; Lat.: podagra. had seized him. One who falls by the sword [was fulfilled in] Josiah, of whom it is written (in II Chron. 35:23), “Then the archers shot King Josiah.” Moreover, Rav Judah has said that his whole body was like a sieve. And Rav said, “They thrust iron lances⁴¹Gk.: longchai. into him, until they had perforated him like a sieve.” And one lacking bread [was fulfilled in] Jehoiachin, of whom it is stated (in II Kings 25:30 = Jer. 52:34), “And for his food allowance a regular food allowance was given to him from the king, from the table of Evil-Merodach.” You also find that as long as Jehoiada lived, Joash did the will of his Creator, as stated (in II Kings 12:3 // II Chron. 24:2), “And Jehoash did what was right in the eyes of the Lord all his days as the priest Jehoiada instructed him.” (II Chron. 24:17:) “Now after the death of Jehoiada, the princes of Judah came and bowed low to the king, and the king hearkened unto them,” in that he took it upon himself to make an idol. Therefore (according to vs. 24), “they inflicted judgments on Joash.” Now for what was Abner punished? It was because he had made light and an amusement (rt.: shq), the blood of the young men, as stated (in II Sam. 2:14), “Then Abner said unto Joab, ‘Please let the young men arise and play (rt.: shq) before us.’”⁴²The result of their “playing” was that they all killed each other. And there are also those who say it was because he put his name before the name of David, as stated (in II Sam. 3:12), “Then Abner sent messengers unto David where he was, saying, ‘To whom does the land belong?’” But the sages say, “It was because he did not let Saul be reconciled with David.” And our masters say, “He had the power to protest [the massacre] at Nob, the city of priests, and did not protest.”

"and I shall smite": I might think, through an angel or through a messenger; it is, therefore, written (Ibid. 29) "and the L rd (Himself) smote every first-born" — not through an angel or a messenger. "and I smote every first born": even from different places. Whence do I derive (the same) even for the first-born of Egypt who were in other places? (From Psalms 136:10) "He smote Egypt through their first-born" (connoting, even if they were not in Egypt). Whence do I derive (the same for) the first-born of Cham and Cush? (viz. Genesis 10:6) From (Psalms 78:51) "And He struck every first-born in Egypt, the first fruit of their strength in the tents of Cham." "from man until beast": The initiator of the transgression was struck first. Similarly, (Genesis 7:23) "And all that existed on the face of the earth was blotted out — from man to beast, etc." Similarly, (Exodus 14:4) "And I will be honored through (the downfall of) Pharaoh and his entire host." Similarly, (Devarim 13:16) "Smite the inhabitants of that city … and its cattle." Similarly, (Numbers 5:27) "and her belly ('first in the transgression') will swell, and her thigh will fall." Here, too, "And I shall smite every first-born in the land of Egypt from man until beast." The initiator of the transgression was struck first. Now does this not follow a fortiori, viz.: If in His measure of punishment — the lesser (measure) — the initiator of the transgression is smitten first, how much more so in His measure of beneficence — the greater (measure) — (is the initiator of the mitzvah rewarded first)!

(Eccl. 3:15:) THEN GOD SEEKS THE PERSECUTED. R. Huna said in the name of R. Joseph: The Holy One is going to claim the blood of the persecuted from the hand of those who persecute them.⁵⁸Lev. R. 27:5. When a righteous person persecutes a righteous person, GOD SEEKS THE PERSECUTED. When a wicked person persecutes a wicked person, GOD SEEKS THE PERSECUTED. [When a wicked person persecutes a righteous person, THEN GOD SEEKS THE PERSECUTED. Even if you come back and say: When a righteous person persecutes a wicked person, in every case, THEN GOD SEEKS THE PERSECUTED.]⁵⁹Cf. PR 48:2. You know that this is so. Note that Abel was persecuted by Cain; therefore, it is stated (in Gen. 4:4): AND THE LORD PAID HEED UNTO ABEL AND UNTO HIS OFFERING. Noah was persecuted by his generation, BUT (according to Gen. 6:8): NOAH FOUND FAVOR < IN THE EYES OF THE LORD >. As for his generation, (cf. Gen. 7:23): AND HE BLOTTED OUT ALL EXISTENCE. Abraham was persecuted by Nimrod; (cf. Neh. 9:7:) YOU ARE THE LORD, THE GOD WHO CHOSE ABRAHAM. Isaac was persecuted by Philistines; (cf. Gen. 26:28:) AND THEY SAID: WE SEE PLAINLY < THAT THE LORD HAS BEEN WITH YOU >. Jacob was persecuted by Esau; (cf. Ps. 135:4:) FOR THE LORD HAS CHOSEN JACOB FOR HIMSELF. Joseph was persecuted by his brothers; (cf. Gen. 39:2:) AND THE LORD WAS WITH JOSEPH. Moses was persecuted by Pharaoh; (cf. Ps. 106:23:) THEREFORE HE SAID HE WOULD DESTROY THEM, HAD NOT MOSES HIS CHOSEN < STOOD IN THE BREACH BEFORE HIM >. Israel is being persecuted by the nations of the world; (cf. Deut. 7:6:) THE LORD YOUR GOD HAS CHOSEN YOU. R. Judah bar Simon said in the name of R. [Jose bar] Nehoray. Here also (in the case of sacrificial animals) the bull is persecuted by the lion; the sheep is persecuted by the wolf; the goat is persecuted by the leopard. The Holy One said: You shall not bring me a sacrifice from the persecutor but from the persecuted. Thus it is stated (Lev. 22:27): WHEN A BULL OR A SHEEP OR A GOAT….

And Hashem said to Moshe: "place your hand upon the heavens." Thus it is written: "all Hashem desired, he has done." (Psalms 135:6) Dovid said: this is in spite of the Holy One's decree that "the heavens are Hashem's heavens and the earth He gave to humanity." (Ibid. 115:16) To what analogy is this similar? To a king who decrees, saying "Romans shall not descend to Syria and Syrians shall not ascend to Rome." Likewise, when the Holy One created the universe, He decreed, saying: "the heavens are Hashem's heavens and the earth He gave to humanity." (Ibid.) When He desired to give the Torah He nullified this original decree. He said: "the the lower [realms] shall ascend to the higher, and the higher shall descend to the lower; and I am the one who initiated [this]." As it is written: "And Hashem descended upon Mt. Sinai." (Exodus 19:20) And it is written: "And to Moshe He said 'ascend to Hashem'." (Ibid. 24:9) Behold, [it is for this reason that it is written] "all which Hashem desired in the heavens and upon earth, he has done." (Psalms 135:6) ...

It is written concerning the generation of the flood: Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf. They send forth their little ones like a flock, and their children dance…. Yet they said unto God: “Depart from us; for we desire not the knowledge of Thy ways. What is the Almighty, that we should serve Him? What profit should we have, if we pray unto Him?” (Job 21:10–15). They said: We do not require even a drop of rain, for A mist went up from the earth (Gen. 2:6). The Holy One, blessed be He, said to them: Because you prided yourselves on possessing the good things I have lavished upon you, I shall exact punishment from you by means of those things; as it is said: And the flood was forty days upon the earth (ibid. 7:17), and all flesh perished.

R. Yosé the son of Durmaskis said: The heavenly beings watched the inhabitants of the lower spheres in order to behave as they did, and so the Holy One, blessed be He, opened the wells below and above to destroy them, as it is said: On the same day were all the fountains of the great deep broken up (ibid., v. 11).

The animals, likewise, copulated with species other than their own: the horse with the ass, the ass with the horse, and the serpent with the bird, as it is said: And God saw the earth, and behold, it was corrupt; for all flesh had corrupted their way upon the earth (Gen. 6:12). Notice that Scripture does not say in this verse “all man” but all flesh. Therefore, He blotted out every living substance which was upon the face of the ground, both man and cattle (ibid. 7:23). No being that had copulated with a species other than its own entered the ark, as it is said: From all the pure cattle (ibid., v. 2). Because the ark could harbor only pure beings, they came from among those alone, as it is said: Two and two unto Noah (ibid., v. 9).

[(Gen. 8:15:) AND GOD SPOKE UNTO NOAH, SAYING: GO FORTH FROM THE ARK.] {Our masters have taught} [Let our master instruct us]: Is it permitted < for one > to put tasteless spittle³⁸I.e., spittle of one who has not eaten. See Nid. 9:7. upon the eye on the Sabbath?³⁹Tanh., Gen. 2:8; Shab. 108b. R. Hiyya bar Abba said: It is forbidden to put tasteless spittle upon the eye on the Sabbath because he would be like one who heals on the Sabbath.⁴⁰Cf. Mark 3:1-6 & //s. Come and see that there is no affliction in the world for which there is no cure. Then what is the cure for the evil drive? Repentance. R. Judah bar Shallum said in the name of R. Eliezer: Three things nullify a harsh decree.⁴¹ySanh. 10:2 (28c); Gen. R. 44:12; Eccl. R. 5:6:1; 7:14:1. These are the following: prayer, repentance, and almsgiving. R. Huna b. R. Jose said: Also a change of name and good works. For that reason the Holy One was waiting for the generation of the flood, in case they should repent and he accept them. But since they did not repent, he blotted them out with water, as stated (in Gen. 7:23): AND HE BLOTTED OUT ALL LIVING THINGS. He left Noah and his sons as a remnant in the ark. When the waters came to rest, Noah had to go out of the ark. Noah said, however: I entered with authorization [from the Holy One], as stated (in Gen. 7:1): COME YOU < AND ALL YOUR HOUSE INTO THE ARK >. So shall I now go out without authorization? The Holy One said to him: Are you seeking permission? Here is permission for you, {as stated} [concerning which we have read on the matter] (in Gen. 8:16): GO FORTH FROM THE ARK.

"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.

Job said (in Job 14:4): WHO CAN PRODUCE SOMETHING CLEAN OUT OF SOMETHING UNCLEAN? NO ONE. After the Holy One permitted the cow and forbade the camel, who could declare clean or declare unclean?⁵⁶Tanh., Lev. 3:8. Who has done so? No one. Not a single person in the world. Come and see: Originally at the creation of the world, everything was permitted, as stated (in Gen. 9:3): AS WITH THE GREEN GRASS, I HAVE GIVEN YOU EVERYTHING. Then after Israel stood by Mount Sinai, he increased Torah and commandments for them in order to give them a good reward. But if so, why did he not so command the first Adam? The Holy One said: When I ordained an easy commandment for him, he transgressed against it. How could he fulfill all these commandments? On the very day on which it was commanded, on that day he nullified and transgressed against them (sic).⁵⁷Cf. the parallel in Tanh., Lev. 3:8, which reads here: “Transgressed against it.” He was unable to remain obedient to the command for a single day. How < did his disobedience happen >?⁵⁸Cf. the traditional Tanhuma, which reads: “How did the Holy One create the human?” R. Judah ben Pedayah said: Twelve hours make up the day. In the first hour the first Adam arose in the thought of the Holy One < with a view > to creation.⁵⁹PRK 23:1; PR 46:2; M. Pss. 92:3; Lev. R. 29:1; cf. Sanh. 38b; ARN, A, 1; PRE 11. In the second he consulted with the ministering angels. In the third he gathered his dust. In the fourth he kneaded him. In the fifth he shaped him. In the sixth he stood him up as a golem. In the seventh he blew breath into him, as stated (in Gen. 2:7): AND HE BLEW INTO HIS NOSTRILS THE BREATH OF LIFE. In the eighth he brought him into the Garden of Eden. In the ninth he commanded him: Eat of this, and do not eat of that. In the tenth he sinned. In the eleventh he was judged. In the twelfth he was expelled. Thus you must conclude that he did not remain obedient to the commandment for even a single hour. R. Judah ben Pedayah said: Would that someone remove the dust from your eyes, O First Adam, you who could not persevere in your temptation for even a single hour, while here your children are keeping all the commandments which were given to them and persevering in them!⁶⁰Gen. R. 21:7; cf. Lev. R. 25:2. One of them rises to plant, till, weed, prune, take pains to irrigate, and see the fruits of his plantings when they produce first fruits. Then he folds his hands and does not taste them, in order to fulfill what is stated (in Lev. 19:23): THREE YEARS < IT SHALL BE] FORBIDDEN [TO YOU]…. But in the case of the first Adam, it was told him: Eat of this, and do not eat of that. [It is so stated (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 >…. ] He did not remain obedient to the commandment for a single hour. [Instead (according to Gen. 3:6), THEN SHE ALSO GAVE SOME TO HER HUSBAND, AND HE ATE.] But [when] your children were commanded to eat this and not to eat that, [they remained obedient to those < commandments >]. And < this obedience is > especially < evident > when someone from Israel takes a bovine, an ox, or a lamb, slaughters it ritually, skins it, washes it, and inspects its health. When it is found to be unfit, he holds back and does not eat it. Ergo (in II Sam. 22:31 = Ps. 18:31 [30], cont.): THE WORD OF THE LORD IS PURE. [For that reason, the first Adam was not given commandments, because it was revealed to the Holy One that he could not remain obedient to them; but in the case of Israel, when the Holy One gave them many commandments, they accepted them and said (in Exod. 24:7): ALL THAT THE LORD HAS SPOKEN WE WILL CARRY OUT AND OBEY. He therefore warned them (in Lev. 11:2–4:) THESE ARE THE CREATURES THAT YOU MAY EAT…. THESE, HOWEVER, YOU MAY NOT EAT.]

[(Gen. 8:15:) AND GOD SPOKE UNTO NOAH, SAYING: GO FORTH FROM THE ARK.] {Our masters have taught} [Let our master instruct us]: Is it permitted < for one > to put tasteless spittle³⁸I.e., spittle of one who has not eaten. See Nid. 9:7. upon the eye on the Sabbath?³⁹Tanh., Gen. 2:8; Shab. 108b. R. Hiyya bar Abba said: It is forbidden to put tasteless spittle upon the eye on the Sabbath because he would be like one who heals on the Sabbath.⁴⁰Cf. Mark 3:1-6 & //s. Come and see that there is no affliction in the world for which there is no cure. Then what is the cure for the evil drive? Repentance. R. Judah bar Shallum said in the name of R. Eliezer: Three things nullify a harsh decree.⁴¹ySanh. 10:2 (28c); Gen. R. 44:12; Eccl. R. 5:6:1; 7:14:1. These are the following: prayer, repentance, and almsgiving. R. Huna b. R. Jose said: Also a change of name and good works. For that reason the Holy One was waiting for the generation of the flood, in case they should repent and he accept them. But since they did not repent, he blotted them out with water, as stated (in Gen. 7:23): AND HE BLOTTED OUT ALL LIVING THINGS. He left Noah and his sons as a remnant in the ark. When the waters came to rest, Noah had to go out of the ark. Noah said, however: I entered with authorization [from the Holy One], as stated (in Gen. 7:1): COME YOU < AND ALL YOUR HOUSE INTO THE ARK >. So shall I now go out without authorization? The Holy One said to him: Are you seeking permission? Here is permission for you, {as stated} [concerning which we have read on the matter] (in Gen. 8:16): GO FORTH FROM THE ARK.

(Exodus 16:13) "and in the morning there was a layer of dew": Scripture comes to apprise us how the manna descended for Israel: A north wind would come and "sweep" the desert. Then rain would come and clean the ground, and the dew would rise and the wind would blow on it and make it like golden tables, on which the manna descended. (Ibid. 14) "and, behold, on the face of the desert": Not on the whole desert, but on part of it. (Ibid.) "thin as hoarfrost": We are hereby apprised that it descended like ice on the ground. These are the words of R. Yehoshua. R. Eliezer Hamodai says: "And the dew layer ascended": (homiletically) there arose the prayers of our forefathers who were buried in the earth, on the face of the ground. "and, behold, on the face of the desert": Not on the whole desert, but on part of it. "dak like hoarfrost": It descended from the firmament, as it is written (Isaiah 40:22) "… who stretches out the heavens like dak." Since it descended from the firmament, I might think it descended cold. It is, therefore, written "cham" ("warm" [i.e., the samech in mechuspas looks very much like a mem]). I might think it descended with a great din. Whence is it derived that it descended silently? It is, therefore, written "hass" ("hush" [i.e., the cheth in mechuspas reads very much like a heh]). I might think that it descended on vessels. Whence do I derive that it descended only on the ground? From "as hoarfrost upon the ground." R. Tarfon says: It descended, as it were, on the palms of the L rd ("pas" in "mechuspas" is a palm). The Holy One Blessed be He stretched out His hand took the prayers of our forefathers buried in the earth and brought down the manna which is like the dew for Israel, viz. (Iyyov 33:24) "Then He will be gracious to him and will say: 'Redeem him from descending to the pit, for I have found his ransom ("kofer," as in the description of the dew, "dak kakfor.") Once, R. Tarfon and the elders were sitting, and R. Elazar Hamodai was sitting before them, when he said to them: The height of the manna was sixty cubits. R. Tarfon: "Modai, until when will you continue to confound us with your wonders?" R. Elazar: "It is a verse in the Torah! Which 'measure' (of the Holy One Blessed be He) is greater? That for evil (i.e., punishment) or that for good (i.e., reward)? That of good. It is written (re the flood, Genesis 7:11 and 7:20) "And the windows of the heavens were opened … Fifteen cubits did the waters increase" (above the mountains). And of the measure of good, what is written? (Psalms 78:23-24) 'And He commanded the skies above, and He opened the doors of heaven, and He rained upon them manna for food, and the grain of heaven did He give them.' As it relates to our subject, the windows in a door being four, then two doors give us eight windows, (so that if two windows provide fifteen cubits,) then the height of the manna must have been (at least) sixty cubits." Issi b. Yehudah says: When the manna descended for Israel, all of the peoples saw it, as it is written (Psalms 23:5) "You spread a table before me in full view of my foes."

(Exodus 16:13) "and in the morning there was a layer of dew": Scripture comes to apprise us how the manna descended for Israel: A north wind would come and "sweep" the desert. Then rain would come and clean the ground, and the dew would rise and the wind would blow on it and make it like golden tables, on which the manna descended. (Ibid. 14) "and, behold, on the face of the desert": Not on the whole desert, but on part of it. (Ibid.) "thin as hoarfrost": We are hereby apprised that it descended like ice on the ground. These are the words of R. Yehoshua. R. Eliezer Hamodai says: "And the dew layer ascended": (homiletically) there arose the prayers of our forefathers who were buried in the earth, on the face of the ground. "and, behold, on the face of the desert": Not on the whole desert, but on part of it. "dak like hoarfrost": It descended from the firmament, as it is written (Isaiah 40:22) "… who stretches out the heavens like dak." Since it descended from the firmament, I might think it descended cold. It is, therefore, written "cham" ("warm" [i.e., the samech in mechuspas looks very much like a mem]). I might think it descended with a great din. Whence is it derived that it descended silently? It is, therefore, written "hass" ("hush" [i.e., the cheth in mechuspas reads very much like a heh]). I might think that it descended on vessels. Whence do I derive that it descended only on the ground? From "as hoarfrost upon the ground." R. Tarfon says: It descended, as it were, on the palms of the L rd ("pas" in "mechuspas" is a palm). The Holy One Blessed be He stretched out His hand took the prayers of our forefathers buried in the earth and brought down the manna which is like the dew for Israel, viz. (Iyyov 33:24) "Then He will be gracious to him and will say: 'Redeem him from descending to the pit, for I have found his ransom ("kofer," as in the description of the dew, "dak kakfor.") Once, R. Tarfon and the elders were sitting, and R. Elazar Hamodai was sitting before them, when he said to them: The height of the manna was sixty cubits. R. Tarfon: "Modai, until when will you continue to confound us with your wonders?" R. Elazar: "It is a verse in the Torah! Which 'measure' (of the Holy One Blessed be He) is greater? That for evil (i.e., punishment) or that for good (i.e., reward)? That of good. It is written (re the flood, Genesis 7:11 and 7:20) "And the windows of the heavens were opened … Fifteen cubits did the waters increase" (above the mountains). And of the measure of good, what is written? (Psalms 78:23-24) 'And He commanded the skies above, and He opened the doors of heaven, and He rained upon them manna for food, and the grain of heaven did He give them.' As it relates to our subject, the windows in a door being four, then two doors give us eight windows, (so that if two windows provide fifteen cubits,) then the height of the manna must have been (at least) sixty cubits." Issi b. Yehudah says: When the manna descended for Israel, all of the peoples saw it, as it is written (Psalms 23:5) "You spread a table before me in full view of my foes."

(Gen. 8:16:) GO FORTH FROM THE ARK. This text is related (to Ps. 142:8 [7]): BRING MY SOUL OUT OF PRISON.⁴²Tanh., Gen. 2:14; see Gen. R. 34:1. < The verse > is speaking about Noah when he was in the ark. Noah said to the Holy One: BRING MY SOUL OUT OF PRISON; for he had been imprisoned there. R. Levi said: The whole twelve months that Noah was in the ark, neither he nor his children tasted a bit of sleep because they were responsible for feeding the cattle and the wild animals. R. Abba bar Kahana said:⁴³Gen. R. 31:14. He brought branches for the elephants and glass for the ostriches into the ark to feed the cattle and the wild animals. Now some of them ate in the second hour of the night, and some of them ate in the third hour of the day. Hence you yourself know that Noah did not taste a bit of sleep. R. Johanan said in the name of R. Eleazar b. R. Jose the Galilean: One time, when Noah was late in feeding the lion, the lion bit him; and he went away limping. Thus it is stated (in Gen. 7:23): AND NOAH ONLY [SURVIVED]. R. Huna said in the name of R. Jose: When Noah went forth from the ark, he gave a heartfelt groan. He therefore said (according to Ps. 142:8 [7]): BRING MY SOUL OUT OF PRISON…. THROUGH ME SHALL THE RIGHTEOUS WEAR A CROWN, < i.e., > through me shall the righteous take up a crown in the world. For they said: What! If in the case of Noah, who was righteous [but not completely righteous], the Holy One so performed miracles for him—Thus it is stated (in Job 22:30): HE SHALL DELIVER THE ONE THAT IS NOT INNOCENT, AND HE SHALL BE DELIVERED [THROUGH THE PURITY OF YOUR HANDS], since he was innocent and not innocent. R. Hanina b. R. Aha said: Uncia⁴⁴Latin; cf. Gk.: ougkia. (i.e., a little) merit was in him.⁴⁵Cf. Gen. R. 29:1. < If God did miracles for Noah >, how much the more, in the case of one who { was } [is] completely righteous, would the Holy One perform miracles for him. Thus it says (in Ps. 142:8 [7]): THROUGH ME SHALL THE RIGHTEOUS WEAR A CROWN, FOR YOU SHALL REWARD ME.

“…seventy shekels according to the holy shekel…” (Numbers 7:13) Seventy in parallel to the seventy nations which descended from him (from Adam). Another explanation. Why seventy? In parallel to the seventy verses from the beginning of the book of Genesis to the curse of the snake. R’ Pichas said: there are two enemies who were not cursed until seventy verses had been completed about them – the snake and Haman the wicked. Regarding the snake, from “In the beginning…” (Genesis 1:1) until “…cursed be you more than all the cattle…” (Genesis 3:14) is seventy verses. Regarding Haman, from “After these events, King Ahasuerus promoted Haman…” (Esther 3:1) until “And they hanged Haman…” (Esther 7:10) is seventy verses. For the purpose of seventy he was hanged on fifty (cubits of wood). Another explanation. In parallel to the seventy holy names from ‘In the beginning’ until the story of the snake. And if you say there is one more (than seventy) “…and you will be like gods…” (Genesis 3:5) is not a holy name. Another explanation. In parallel to the seventy years before Terach gave birth to Avraham, as it says “And Terach lived seventy years…” (Genesis 11:26) Two people lived in two generations for seventy years. Kenan in the first generation, “And Kenan lived seventy years…” (Genesis 5:12) and Terach in the second generation. Another explanation. Parallel to the seventy days which they wept over Yaakov the pious, as it says “…and the Egyptians wept over him for seventy days.” (Genesis 50:3) Another explanation. Parallel to the seventy days of goodness which the Holy One gave to Israel – seven days of Passover, eight days of Sukkot, Rosh HaShanah, Yom Kippur, Shavuot and the fifty two days of Shabbat in the solar year make seventy. Another explanation. Parallel to the seventy names of the Holy One, the seventy names of Israel, the seventy names of the Torah, the seventy names of Jerusalem. Another explanation. Parallel to the seventy years that Adam took away from his life and gave to David ben Yishai. It was fit that he live for a thousand years, as it says “…for on the day that you eat thereof, you shall surely die.” (Genesis 2:17) And a day to the Holy One is a thousand years, as it says “For a thousand years are in Your eyes like yesterday, which passed, and a watch in the night.” (Psalms 90:4)

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

“He found in it a poor, wise man, and he saved the city in his wisdom; but no one remembered that poor man” (Ecclesiastes 9:15).
“He found in it a poor, wise man, – this is Noah, as it is stated: “For I have seen you righteous before Me in this generation” (Genesis 7:1). “And he saved the city in his wisdom” – as he would say to them: ‘Alas, empty ones, the flood is coming tomorrow; repent!’ ⁸⁸Noah said to the people of his generation, attempting to save them. They would say to him: ‘If calamity will begin, it will begin from the house of that man.’⁸⁹This is a reference to Noah. When Methuselah died they said to him: ‘Is it not from the house of that man that the calamity began?’⁹⁰Methuselah, a righteous man, died just seven days before the beginning of the Flood. Noah was a direct descendant of his and mourned his death. “But no one remembered that poor man” – the Holy One blessed be He said to them: You did not remember him; I remember him, as it is stated: “The Lord remembered Noah…” (Genesis 8:1).

(Fol. 113a) And honor (the Sabbath) by not performing thy usual pursuits, by not following thine own business, and speaking (vain) words (Is. 58, 13). Honor it means that thy Sabbath clothes shall not be the same as that of the week days. R. Jochanan called his garments "my honors." Not doing thy usual pursuits, means that thy Sabbath walk shall not be as thy walk on weekdays; Not following thine own business, means that thine own business may not be followed, but Heavenly business (charity, etc.) is permitted; And speaking (vain) words, i.e., the mode of thy speaking on the Sabbath shall not be like that on the weekdays — speaking is prohibited, but thinking is permitted. All these are plain, but "that thy Sabbath walk shall not be as "thy walk on the week day" what does this signify? It means the same as the question which Rabbi asked of R. Ishmael, the son of R. Jose: "May one make large strides on the Sabbath?" R. Ishmael replied: "May one do so even on weekdays? For I say that a large step deprives one of a five-hundredth part of the light of one's eyes. A remedy for this is the drinking of the wine on which the Habdala benediction has been performed on the Sabbath evening." [Hence there is a different walk on the Sabbath.] (Ib. b.) R. Ami said: "Whoever eats from the earth of Babylon is regarded as if he were eating the flesh of his ancestors; according to some, it is as if he ate abominable and creeping things, for it is written (Gen. 7, 23) And it wiped off every living substance, etc." Resh Lakish said: "Why was it called Sinar? Because all the dead of the flood were buried there." R. Jochanan said: "And why was it called Metzula? Because all the dead of the world were drowned there."

(Deut. 25:18, cont.:) WHEN YOU WERE TIRED AND WEARY, AND HE DID NOT FEAR GOD. <You were> TIRED from thirst AND WEARY from the road, AND HE DID NOT FEAR GOD.⁶⁸Above, Gen. 7:15; 8:5; 12:13; Tanh., Gen. 12:14; Deut. 6:10, cont.; PRK 3:13; PR 13:4; Gen. R. 73:7; cf. BB 123b. R. Pinhas said in the name of R. Samuel bar Nahmani: It is a transmitted aggada <that> Esau (i.e., Rome) will fall at the hand of the children of Rachel (Joseph and Benjamin), as stated (in Jer. 49:20): SURELY THE YOUNGEST OF THE FLOCK SHALL DRAG THEM AWAY. Why does it call them THE YOUNGEST OF THE FLOCK? Because they were the youngest of the tribes, for YOUTH is written with reference to the one and LEAST is written with reference to the other (i.e., with reference to Esau). YOUTH is written with reference to the one (in Gen. 37:2): SINCE HE (Joseph) WAS A YOUTH WITH THE CHILDREN OF BILHAH <AND WITH THE CHILDREN OF ZILPAH>. And LEAST is written with reference to the other (in Obad., vs. 2): I WILL SURELY MAKE YOU (Edom, i.e., Rome) LEAST AMONG THE NATIONS. The one (Esau) grew up with two who were righteous (i.e., with Isaac and Rebekah) and did not learn from their deeds, while the other grew up with two who were wicked (i.e., Potiphar and Pharaoh) and did not learn from their deeds. Therefore, the former will come and fall by the hand of the latter. The former, of whom it is written (in Deut. 25:18): AND HE DID NOT FEAR GOD, will come and fall by the hand of the latter, of whom it is written (in Gen. 42:18): I FEAR GOD.

[Another interpretation (of Gen. 8:16): GO FORTH FROM THE ARK.] This text is related (to Prov. 12:13): IN THE TRANSGRESSION OF THE LIPS LIES A SNARE FOR THE {WICKED} [EVIL], BUT A RIGHTEOUS ONE WENT FORTH FROM TROUBLE.⁴⁹Cf. Gen. R. 34:3. IN THE TRANSGRESSION OF THE LIPS LIES A SNARE FOR THE WICKED. These are the generation of the flood who had sinned through their mouths, as stated (in Job 21:14-15): [YET THEY SAID TO GOD, GET AWAY FROM US]…. WHAT IS THE ALMIGHTY THAT WE SHOULD SERVE HIM? Ergo (in Prov. 12:13): IN THE TRANSGRESSION OF THE LIPS LIES A SNARE FOR THE WICKED. It is also written (in Gen. 7:23): AND HE BLOTTED OUT EVERY LIVING CREATURE…. (Prov. 12:13:) BUT A RIGHTEOUS ONE WENT FORTH FROM TROUBLE. This one is Noah, of whom it is stated (in Gen. 6:9): NOAH WAS A RIGHTEOUS MAN, PERFECT. It is therefore stated (in Gen. 8:16): GO FORTH FROM THE ARK.

Another interpretation (Gen. 8:16): [GO FORTH FROM THE ARK]. David said to the Holy One (in Ps. 142:8 [7]): Sovereign of the World, BRING MY SOUL OUT OF PRISON.⁵⁰Tanh., Gen. 2:11; cf. Gen. R. 34:1. When Noah was within the ark, he prayed constantly. Thus it is stated (in Ps. 32:6): THEREFORE, LET EVERY SAINT PRAY TO YOU IN A TIME WHEN YOU MAY BE FOUND, THAT WHEN THE GREAT WATERS OVERFLOW, THEY WILL NOT REACH HIM. And what did he pray? BRING MY SOUL OUT OF PRISON. The Holy One said to him: It is a decree from me that twelve months be fulfilled (in the ark). Unless they are fulfilled, you are not going forth. Even so Isaiah has stated (in Is. 49:8f.): IN AN ACCEPTABLE TIME I HAVE ANSWERED YOU … SAYING TO THOSE WHO ARE BOUND: GO FORTH. These (who were bound) are Noah and his sons, who were prohibited (literally: bound) from sexual intercourse.⁵¹See Gen. R. 31:12; 34:7. Joseph also acted in this way when he saw the years of famine that were going to come.⁵²Ta‘an. 11a. He engaged in sexual intercourse for being fruitful and multiplying before they came, as stated (in Gen. 41:50): AND UNTO JOSEPH WERE BORN TWO SONS BEFORE THE YEAR OF FAMINE CAME. Likewise Noah and his sons, the cattle, the wild beasts, and the fowl acted in this way.⁵³yTa‘an. 1:6 (64d). They did not engage in sexual intercourse for being fruitful and multiplying when they had entered the ark, for so had the Holy One commanded them when they had entered the ark. Where is it shown? Where it is stated (in Gen. 7:7): AND THERE WENT INTO THE ARK NOAH AND HIS SONS, the males by themselves; ALSO HIS WIFE AND HIS SONS' WIVES, the females by themselves.⁵⁴See Sanh. 108b. Thus all the days that Noah was in the ark, Noah, his sons, and all who were with him were prohibited (literally: bound) from sexual intercourse. The Holy One said to them: How can I be destroying the world in anger while you are building it up! When the flood passes on, however, you will engage in sexual intercourse for being fruitful and multiplying, as stated (in Is. 49:9): SAYING TO THOSE WHO ARE BOUND (i.e., PROHIBITED): GO FORTH. So, when the earth had become dry, the Holy One said to him (in Gen. 8:16): GO FORTH FROM THE ARK, [YOU AND YOUR WIFE] (with male and female mentioned together). Thus he released (i.e., permitted) them to be fruitful and multiply. And he also released the cattle, the wild beasts, and the fowl, as stated (in vs. 17): AND LET THEM ABOUND IN THE EARTH, BE FRUITFUL, AND MULTIPLY. Noah said to him: Sovereign of the World, might you possibly bring < another > flood to the world? He said to him: Thus have I sworn: I am not bringing another flood, as stated (in Gen. 8:21): THEN THE LORD SMELLED THE PLEASING ODOR; SO THE LORD SAID IN HIS HEART: I WILL NOT AGAIN CURSE THE GROUND ANY MORE…. How did he swear to him? Our masters say he swore to him by the covenant of Abraham, which is cited (in Neh. 9:7): AND YOU MADE A COVENANT WITH HIM (Abraham). So also Isaiah said (in Is. 54:9): FOR THIS IS LIKE THE WATERS OF NOAH TO ME: [AS I SWORE THAT THE WATERS OF NOAH WOULD NEVERMORE GO OVER THE EARTH]. You find, nevertheless, that forty days in every year these waters made a mark on the world until Solomon arose and built the Temple. Then those forty days ceased, as stated (in I Kings 6:38): AND IN THE ELEVENTH YEAR IN THE MONTH OF BUL … < THE HOUSE WAS FINISHED >. What is the meaning of IN THE MONTH OF BUL? In the month that the cattle are given mixed fodder (BLYM) from the house.⁵⁵Cf. yRH 1:2 (56d). Another interpretation: IN THE MONTH OF BUL: In the time that the earth turns into clods (bulim bulim). Another interpretation: IN THE MONTH OF BUL: < BUL > is lacking the letter M to correspond with the forty days that were cut off from the world.⁵⁶The letter M (mem) in Hebrew also represents the number forty. When mem is prefixed to bul, the word for flood results. Now, if the Holy One has sworn to Noah by the covenant of our father Abraham and fulfilled < the oath >, he will certainly fulfill the three oaths he has sworn to Zion. These are the three oaths: {He swore by the covenant of our father Abraham, as stated (in Is. 54:9): FOR THIS IS LIKE THE WATERS OF NOAH TO ME.} He swore by his own soul, so to speak, as stated (in Amos 6:8): THE LORD GOD HAS SWORN BY HIS OWN SOUL. He has also sworn by the Sabbath (ShBT), as stated (in Exod. 31:17): < IT > (the Sabbath) IS A SIGN BETWEEN ME AND THE CHILDREN OF ISRAEL FOREVER; FOR IN SIX DAYS THE LORD MADE HEAVEN AND EARTH, AND ON THE SEVENTH DAY HE RESTED (ShBT) AND WAS REFRESHED. {And it is written} [And he has sworn by Torah, as stated] (in Is. 62:8): THE LORD HAS SWORN BY HIS RIGHT HAND. This is Torah, as stated (in Deut. 33:2): AT HIS RIGHT HAND A FIERY LAW (dat) FOR THEM.⁵⁷Ber. 6a. And what did he swear to Jerusalem? That he would build it up. Thus it is stated (in Ps. 147:2): THE LORD BUILDS UP JERUSALEM. R. Samuel bar Nahmani said: It is an aggadic tradition that Jerusalem will not be built up until all the exiles are gathered. If someone says to you that all the exiles have been gathered but Jerusalem is not built up, do not believe < him >, since it is stated: THE LORD BUILDS UP JERUSALEM, and afterwards (ibid., cont.): HE GATHERS THE EXILED ONES OF ISRAEL. Israel said to the Holy One: Sovereign of the World, has not Jerusalem already been built up and destroyed? He said to them: It was destroyed and you went into exile from it because of your sins. Now, however, I will build it up and never destroy it, as stated (in Ps. 102:17 [16]): FOR THE LORD HAS BUILT UP ZION; HE HAS APPEARED IN HIS GLORY.

(Bamidbar 5:27) "and her belly will swell and her thigh will fall": This tells me only of her belly and her thigh. Whence do I derive (the same for) the rest of her limbs? From "then the blighting waters will enter into her." — Let only this be stated, then. Why need it be added "and her belly will swell and her thigh will fall"? From that limb whence the sin began, from that limb will the punishment begin! Similarly, (Bereshit 7:23) "And He blotted out every being upon the face of the ground — from man until beast." He who began the sin, from him will the punishment begin! Similarly, (Ibid. 19:11) "And the men at the entrance of the house they smote with blindness, from small to great." They who began the sin, from them the punishment began. Similarly, (Shemot 14:4) "and I will be honored through (the downfall of) Pharaoh and all of his host." Pharaoh began the sin — from him the punishment began. Similarly, (Devarim 15:16) "Smite shall you smite the inhabitants of that city by the sword. Lay it waste and all that is in it, etc." Whence the sin began, the punishment began. Here, too, "and her belly will swell and her thigh will fall." From that limb whence the sin began, from it the punishment began. Now does this not follow a fortiori. If re the attribute of punishment, the weaker attribute — the limb whence the sin began, from it the punishment begins, how much more so re the attribute of benefaction, the stronger attribute, (the limb whence the good began, from it the reward begins!) "and the woman will be a curse in the midst of her people": They will curse through her — "May it happen to you as it happened to her!" "for an oath" (see verse 21): They will swear by her — ("I swear that if, etc.,) may it happen to me as it happen to her!" And thus is it written (Isaiah 65:15): "And you (the wicked) will leave your name as an oath for My chosen ones" — whence we learn that the wicked are an oath for the righteous. And whence do we derive that the righteous are a blessing for the wicked? (Jeremiah 4:2) "And in it (Israel) will nations bless themselves, and in it will they be praised," and (Bereshit 12:3) "And there will bless themselves in you (Avram) all the families of the earth." And it is written (Ibid. 48:20) "And he blessed them on that day, saying: In you (Ephraim and Menasheh) will Israel bless, etc."

(Gen. 9:18:) AND THE CHILDREN OF NOAH < WHO WENT FORTH FROM THE ARK > WERE < SHEM, HAM, AND JAPHETH >.⁵⁸Tanh. Gen. 2:12. [Let our master instruct us: Who is the one commanded about being fruitful and multiplying, the man or the woman? Thus] have our masters taught (in Yev. 6:6): THE MAN IS COMMANDED ABOUT BEING FRUITFUL AND MULTIPLYING BUT NOT THE WOMAN. R. Johanan ben Baroqah says: It says concerning both of them (in Gen. 1:28): AND GOD BLESSED THEM, [AND GOD SAID TO THEM: BE FRUITFUL AND MULTIPLY].⁵⁹yTa‘an. 7:9 (69c); yMeg. 1:6 (70c); Gen. R. 8:12. However, the man is commanded more than the woman. You know yourself that it is so. Look at how Abraham showed a lot of determination in taking a wife for his son Isaac; for thus it says (in Gen. 24:2-4): SO ABRAHAM SAID UNTO THE SENIOR SERVANT OF HIS HOUSE … AND I WILL MAKE YOU SWEAR BY THE LORD, THE GOD OF THE HEAVENS … THAT YOU < GO > UNTO MY LAND < WHERE I WAS BORN >…. Thus Abraham showed determination about being fruitful and multiplying. So also Isaac sent Jacob, as stated (in Gen. 28:2): ARISE, GO TO PADDAN-ARAM, TO THE HOUSE OF BETHUEL. He sent him to take a wife who was suitable for him. < In doing so he was > unlike the people of the flood generation, who were lecherous, who were going for what was indecent for them. See what is written (in Gen. 6:2): THE DIVINE SONS SAW < HOW BEAUTIFUL THE HUMAN DAUGHTERS WERE AND TOOK WHOMEVER THEY CHOSE AS THEIR WIVES >. The Holy One said: Inasmuch as they have done this, let them perish from the earth. But why were the cattle destroyed with them, as stated (in Gen. 7:23): BOTH HUMAN AND CATTLE? Because the cattle also were acting immorally and going with species that were not their own, the horse with the donkey, the lion with the bull, the snake with the lizard.⁶⁰Cf. Sanh. 108a. Thus it is stated (in Gen. 6:12): THEN GOD SAW THE EARTH, AND, BEHOLD, IT WAS CORRUPT; [FOR ALL FLESH HAD CORRUPTED ITS WAY UPON THE EARTH]. It does not say "Every person," but ALL FLESH, < i.e., > even the cattle, the wild beasts, and the fowl. Therefore, they were blotted out along with them. R. Pinhas bar Hama the Priest said: Just as none but the righteous entered the ark,⁶¹See Sanh. 108b. so the cattle, wild beasts, and fowl who were with them were righteous, as stated (in Gen. 8:19): < THEY WENT FORTH FROM THE ARK > BY THEIR FAMILIES. Do cattle have families? Only those cattle who had not joined themselves to another species entered the ark; therefore, the Holy One ascribed a lineage for them. So, if cattle, wild beasts, and fowl, who are nothing, were ascribed a lineage, was it not proper for Noah and his sons to be ascribed a lineage? The Holy One immediately ascribed them a {lineage, according to what is written} [lineage. Where is it shown? In what we have read] on the matter (in Gen. 9:18): AND THE SONS OF NOAH WHO WENT FORTH FROM THE ARK WERE < SHEM, HAM, AND JAPHETH >….

And Moses went, and returned unto Jethro his father-in-law. Prior to this is written: And when the Lord saw that he returned to see … and He said: “Moses, Moses” (Exod. 3:4). R. Abba the son of Kahana said: Everyone whose name is repeated in immediate succession experiences life in both worlds: Noah, Noah (Gen. 6:9); Abraham, Abraham (ibid. 22:11); Jacob, Jacob (ibid. 46:2); Moses, Moses (Exod. 3:4); Samuel, Samuel (I Sam. 3:10); Perez, Perez (Ruth 4:15). However, someone retorted: Is it not also written: These are the generations of Terah, Terah (Gen. 11:27). He replied: Even he had a portion in both worlds, for our patriarch Abraham was not buried until he was assured that his father, Terah, had repented, for it is said: But thou shalt go to thy fathers in peace (ibid. 15:15). Abraham said to the Holy One, blessed be He: Master of the Universe: Shall I go to my fathers, though I have stored up good deeds in this world? The Holy One, blessed be He, answered: Be assured: Thy father hath repented. Hence his name was repeated.

This is the ordinance of the Torah - (Psalms 12:6) The sayings of G-d are pure (purify). R. Hanan Ben Pazzi elucidated this verse [of psalms with the parsha of Parah] Parah- which has seven seven sevens; seven cows, seven fires, seven sprinkling, seven washes, seven unclean, seven pure, seven priests. And if someone tells you they are five, tell him: Moses and Aaron are included, as it is said: And the Lord spoke to Moses and Aaron, saying, This is the ordinance of the Torah:

This is the ordinance of the Torah - (Psalms 12:6) The sayings of G-d are pure (purify). R. Hanan Ben Pazzi elucidated this verse [of psalms with the parsha of Parah] Parah- which has seven seven sevens; seven cows, seven fires, seven sprinkling, seven washes, seven unclean, seven pure, seven priests. And if someone tells you they are five, tell him: Moses and Aaron are included, as it is said: And the Lord spoke to Moses and Aaron, saying, This is the ordinance of the Torah:

3 (Numb. 19:2) “This is the statute of the Torah”: R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom [...].” What is the meaning of (I Kings 5:9, cont.,) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so was wisdom a fence for Solomon.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10) “Now Solomon's wisdom surpassed the wisdom of all the people of the East”: And what was the wisdom of the peoples of the East?²⁹Above, Gen. 7:24; PR 14:9. [In that] they were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things, etc.” (I Kings 5:10, cont.) “From all the wisdom of Egypt”: What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers³⁰Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him.” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds.” (I Kings 5:11) “And he was wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, He consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl to pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names”³¹The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me. It is the one which I have agreed to [for use] between Me and Myself; it is the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.) “[Wiser] than Ethan the Ezrahite”: This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”³²It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.) “And Heman (rt.: 'mn)”: This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “[… he is trusted (rt.: 'mn) in all My house].” (I Kings 5:11, cont.) “Calcol (klkl)”: This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets³³Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him, he read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.) “Darda (drd')]:” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12) “Moreover he composed three thousand proverbs”: R. Samuel bar Nahmani said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.³⁴See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”³⁵The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.) “And his song numbered a thousand and five”:] “His songs” is not written here, but “his song,” the song of the proverb. (I Kings 5:13) “And he spoke with/concerning ('al)³⁶The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees”: Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.) “He also spoke with/concerning ('al) the cattle and the fowl”: Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs³⁷Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).³⁸See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land. But in regard to fowl, one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”³⁹This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁴⁰Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁴¹A fish of the genus anthias. (I Kings 5:13, cont.) “And with/concerning ('al) the creeping things”: Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁴²Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁴³Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁴⁴Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.) “And with/concerning ('al) the fish”: Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Rather it is from this verse (in Numb. 11:22), “Are there enough flocks and herds to slaughter for them; [are there enough fish in the sea to gather for them]?” Jacob the man of Kefar Nibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Nibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “From where can you show me?” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not? Is it not true that one does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (As in Deut. 7:4,) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. [Still] (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’”

(Gen. 31:3:) THEN THE LORD SAID UNTO JACOB: RETURN UNTO THE LAND OF YOUR ANCESTORS WHERE YOU WERE BORN, AND I WILL BE WITH YOU. Let our master instruct us: In the case of an Israelite courtyard with star-worshiping foreigners dwelling within it, is it right that its eruv is a < legitimate > eruv? Thus have our masters taught:⁶⁷Cf. Eruv. 6:1; Eruv. 61b-62a. In the case of an Israelite courtyard with star-worshipping foreigners dwelling within it, it is forbidden for an Israelite to use anything within it until he has acquired a right < to the property > from the star-worshipping foreigner.⁶⁸According to Rashi on Eruv. 6:1 (61b), one must rent the idolater’s property for the eruv to be valid. Why? Because it is written (in Exod. 20:21 [24]): IN EVERY PLACE WHERE I CAUSE MY NAME TO BE MENTIONED < I WILL COME UNTO YOU AND BLESS YOU >. The Holy One will not assign his name in the midst of those who serve idols. Rather (according to Lev. 20:32): THAT I MAY BE SANCTIFIED IN THE MIDST OF THE CHILDREN OF ISRAEL. Thus, you are not to associate with the wicked ones because the Holy One will not assign his name in their midst. You know yourself that it is so.⁶⁹Tanh., Gen. 7:10. R. Eleazar ben Padat said in the name of R. Jose ben {Qisma} [Zimra]: During the whole time that Lot was attached to Abraham, you never find a divine oracle being conferred upon Abraham. As soon as Lot was separated from him (in Gen. 13:11-13), the divine word was conferred upon him, as stated (in Gen. 13:14). THEN THE LORD SAID UNTO ABRAHAM AFTER LOT HAD DEPARTED FROM HIM. And so you find that, when Jacob went away to Mesopotamia to go to Laban, he spent twenty years at his place; but all the time that Jacob was in Laban's house, the Holy One did not speak with him. Then Jacob did some pondering and said: So the Holy One has forsaken me! Not so. The Holy One said to me (in Gen. 28:15): AND SEE, I AM WITH YOU. The Holy One knew what he pondered in his heart. The Holy One said to him: Do you want me to be with you? Separate yourself from Laban the Wicked, and I will be with you. Where is it shown? Where they read on the matter (in Gen. 31:3): THEN THE LORD SAID UNTO JACOB: < RETURN UNTO THE LAND OF YOUR ANCESTORS WHERE YOU WERE BORN, AND I WILL BE WITH YOU >.

Zavday ben Levi said: Two thousand cubits (of manna) came down each day⁶⁹Cf. M. Pss. 78:3, according to which Zavday ben Levi said: Enough food for two thousand years came down every day as manna to feed Israel. and remained four hours. As soon as the sun rose over it, it melted and became countless torrents as it flooded and ran down. For whom is it destined now? For the righteous in the age to come. Whoever believes has the right to eat of it, but whoever does not believe, (according to Job 20:17): MAY NOT LOOK UPON THE STREAMS, <THE TORRENTIAL RIVERS OF HONEY AND CREAM>. As soon as it ran down in rivers, the peoples of the world came to drink from it; but it became wormwood and gall in their mouths, as stated (in Numb. 11:7): NOW THE MANNA WAS LIKE BITTER (gad)⁷⁰While Bible translations of Numb. 11:7 commonly render gad as CORIANDER, in the context of this midrash the word must denote something unfit to eat. SEED…. For Israel, however, <the manna > became honey within their mouths, just as it says: (in Exod. 16:31): <AND ITS TASTE WAS> LIKE WAFERS IN HONEY. R. Judah b. R. Shallum the Levite said: There is a calculation that < enough > manna came down to Israel [on every day] <to provide > food for two thousand years, and it was sixty cubits deep.⁷¹Cf. Yoma 76a; Mekhilta de Rabbi Ishmael, Wayyassa‘, 4, 6. It is written concerning the flood (in Gen. 7:11): ON THAT DAY ALL THE SPRINGS <OF THE GREAT ABYSS > BURST FORTH <AND THE WINDOWS OF THE HEAVENS WERE OPENED>. It is also written concerning the manna (in Ps. 78:23): SO HE COMMANDED THE SKIES ABOVE, AND HE OPENED THE DOORS OF HEAVEN. The doors equal four windows. It is also written (concerning the Holy One in Exod. 34:7): PRESERVING STEADFAST LOVE <FOR THOUSANDS>. And it is written (ibid.): VISITING THE INIQUITY OF PARENTS <UPON CHILDREN AND UPON CHILDREN'S CHILDREN >…. From here it is shown that a good measure is five hundred times greater than a measure of divine punishment.⁷²The plural of “thousand” denotes at least two thousand with reference to steadfast love, while children and children’s children denote at least four. Therefore, steadfast love is five hundredfold greater than the punishment for iniquity. When two windows were opened during the flood, all those rains came down for twelve months. Now it is written here (concerning the manna in Ps. 78:23): AND HE OPENED THE DOORS OF HEAVEN. From here it is shown that < enough > manna came down on every day <to provide > food for two thousand years.⁷³Since the doors have four windows and a measure of good (i.e., the manna) is five hundred times greater than a measure of evil (i.e., the flood), the daily manna coming down through the heavenly doors, i.e., equivalent of four heavenly windows, was two thousand times (4 X 500) greater than the one year of flood that came down through the heavenly windows.

(Gen. 3:22:) AND THE LORD GOD SAID: BEHOLD, THE HUMAN HAS BECOME LIKE ONE OF US. Let our master instruct us: What is the rule about saving the scroll case⁵⁴Gk.: deche. along with the scroll from fire on the Sabbath? Thus have our masters taught (in Shab. 16:1): ONE MAY SAVE THE SCROLL CASE ALONG WITH THE SCROLL AND THE PHYLACTERY CASE ALONG WITH THE PHYLACTERIES. See, our masters have taught (ibid.): ALL SACRED SCRIPTURES MAY BE SAVED FROM FIRE. Why? So that the words of Torah not be burned. Then why does one save the scroll case so that it will not burn? Are the words of Torah written on it? < The case > deserves to be saved with < the scroll > because < the case > is joined to the scroll. Solomon said (in Prov. 13:20): ONE WHO WALKS WITH THE WISE < BECOMES WISE: BUT THE COMPANION OF FOOLS SHALL SUFFER HARM >. Woe to the wicked and those joined with them, but blessed are the righteous and those joined to them. What is written about the generation of the flood (in Gen. 7:23)? AND HE WIPED OUT ALL LIVING THINGS. If people sinned, how had cattle sinned? < The principle applies >: Woe to the wicked and those joined < with them >, since they pronounce themselves guilty by being joined to them. R. Judah bar Idi said:⁵⁵Gen. R. 26:5; Lev. R. 23:9. The decree against the generation of the flood was not sealed until they had written a nuptial hymn⁵⁶Gk.: gamiskon. for < the union of > human and cattle. Therefore (ibid., cont.): BOTH HUMAN AND CATTLE. Woe to the wicked and those joined with them; but blessed are the righteous and those joined with them, as stated (in Gen. 13:5): AND LOT ALSO, <WHO WENT WITH ABRAM, HAD FLOCKS >…. Ergo: Blessed are the righteous, and blessed are those joined with them. But woe to the wicked and those joined with them. You find that when Korah separated himself, two hundred and fifty heads of the Sanhedrin went with him in the dissension. In addition their wealth went with them. Thus it is stated (in Numb. 16:32): AND THE EARTH OPENED < ITS MOUTH AND SWALLOWED THEM, THEIR HOUSEHOLDS, EVERY PERSON THAT BELONGED TO KORAH, AND THEIR PROPERTY >. If they had sinned, how had their property sinned? < The principle applies >: Woe to the wicked and to those joined with them; but blessed are the righteous, and blessed are those joined with them. See what is written about Hananiah, Mishael, and Azariah (in Dan. 3:21): THEN WERE THESE MEN BOUND IN THEIR MANTLES [THEIR TUNICS, THEIR HATS, AND THEIR OUTER GARMENTS; AND THEY WERE CAST INTO THE BURNING FIERY FURNACE]. And when they came out from the fiery furnace, this is written about them (in vs. 27): THEY SAW THOSE MEN, THAT THE FIRE HAD NO POWER OVER THEIR BODIES, [THAT THE HAIR OF THEIR HEAD WAS NOT SINGED, NOR WERE THEIR MANTLES ALTERED]. Why were their mantles not altered? Because they were joined to them. Ergo: Blessed are the righteous and blessed are those joined to them. The Holy One said Adam heeded his wife, was joined to her, and was driven out, as stated (in Gen. 3:24): AND HE DROVE OUT THE MAN. If he had heeded and been joined to me, he would have been like me. Just as I remain alive, so he would have remained alive forever. Where is it shown? From what {is stated} [we have read] on the matter (in Gen. 3:22): AND THE LORD GOD SAID: BEHOLD, THE HUMAN < HAS BECOME LIKE ONE OF US >.

Noah said to them: Turn from your ways and evil deeds, so that He bring not upon you the waters of the Flood, and destroy all the seed of the children of men. They said to him: Behold, we will restrain ourselves from multiplying and increasing, so as not to produce the offspring of the children of men. What did they do? When they came to their wives they spilled the issue of their seed upon the earth so as not to produce offspring of the children of men, as it is said, "And God saw the earth, and behold it was spilled" (Gen. 6:12). They said: If He bring from heaven the waters of the Flood upon us, behold, we are of high stature, and the waters will not reach || up to our necks; and if He bring the waters of the depths against us, behold, the soles of our feet can close up all the depths. What did they do? They put forth the soles of their feet, and closed up all the depths. What did the Holy One, blessed be He, do? He heated the waters of the deep, and they arose and burnt their flesh, and peeled off their skin from them, as it is said, "What time they wax warm, they vanish; when it is hot, they are consumed out of their place" (Job 6:17). Do not read thus ("When it is hot," בחֻמו), but (read) "in his hot waters" (בחמימיו).

"And He said to him: 'therefore, whoever kills Kayin" (Gen. 4:15) - Rabbi Yehudah and Rabbi Nechemiah. Rabbi Yehudah says: the domestic animals, the wild ones and the fowl entered to demand justice for the blood of Hevel. He said to them: therefore I say 'whoever kills Kayin will be killed'. Said Rabbi Levi: the Primordial Snake entered to demand justice for the blood of Hevel.The Holy One of Blessing said to him: therefore I say 'whoever kills Kayin will be killed'. Rabbi Nechemiah says: Kayin's judgment is not like the judgment of the rest of the murderers, Kayin killed and had no one to learn from, from here onwards 'whoever kills Kayin will be killed'. "And Ad-nai put on Kayin a sign" (Gen. 4:15) - Rabbi Yehudah and Rabbi Nechemiah. Rabbi Yehudah said: He made the Sun shine for him. Said Rabbi Nechemiah: to that evil one the Holy One of Blessing would make the sun shine?! Rather, it teaches that He made tzara'at [a scaly skin condition] shine on him! As you say: 'and if they do not believe you or pay heed to the first sign, [they will believe the second.'] (Exodus 4:8) Rav said: He gave him a dog. Aba Yosi ben Keisari said: He made a horn sprout on him. Rav said: He made him an example for murderers. Rabbi Chanin said: He made him an example for ba'alei teshuvah [penitents, returners, Heb. also shavim]. Rabbi Levi in the name of Rabbi Shime'on ben Lakish said: He suspended his judgment until the Flood came and drowned him, as it is written 'and He blotted out all those standing on the face of the land' (Gen. 7:23), just as you say 'And Kayin stood up/rose' (Gen. 4:8)

Another interpretation (of Gen. 27:33): Why did he tremble? Because he had blessed the younger before the elder; for he had intended to bless both of them. So he called Esau in order to bless him first, since he was the elder. Then afterwards, < he would call > Jacob. So he intended. Why? Because before the Holy One it is difficult to supplant a genealogical chain, to replace primogeniture. So note that he only called Esau. On what basis do you say that he wished to bless Jacob? On the basis of what Jacob said, {and he said} [to his mother] (in Gen. 27:12): THEN I WILL BRING UPON MYSELF A CURSE INSTEAD OF A BLESSING. He said to her: Even the blessing which he was going to give me, in the end he will not give me. Isaac only trembled when he said: What sin is on my hands that the genealogical chain should be ruined at my hands, for me to bless the younger < first > and the elder afterwards? And so you find: In every place Moses comes before Aaron;⁹²Cf. Mekhilta de Rabbi Ishmael, Pisha, 1. but when it comes to genealogy, Aaron is before Moses. Thus it is stated (in Numb. 3:1): NOW THESE ARE THE DESCENDANTS OF AARON AND MOSES. R. Abba said in the name of R. Johanan of the Bet Guvrin: In the case of Reuben also, when that event (the selling of Joseph) happened at his hands, his father gave his birthright to Joseph. Thus it is stated (in I Chron. 5:1): AND THE SONS OF REUBEN, THE FIRST-BORN OF ISRAEL. NOW HE IS FIRST-BORN; BUT, WHEN HE HAD DEFILED HIS FATHER'S BED, HIS BIRTHRIGHT WAS GIVEN TO (JOSEPH) [THE SONS JOSEPH BEN ISRAEL]. Hence the birthright belonged to Joseph. In the genealogy, however, he was not able to keep his birthright away from him, as stated (in Exod. 6:14): THE SONS OF REUBEN THE FIRST-BORN OF ISRAEL. "Now he was the first-born" is not written here (in I Chron. 5:1), but: NOW HE IS THE FIRST-BORN. So also in the case of the sons of Noah, Japheth was the oldest: but because Shem was more righteous, < Scripture > counts him first in every place.⁹³See above, 2:19. Thus it is stated (in Gen. 9:18): AND THE CHILDREN OF NOAH WHO WENT FORTH FROM THE ARK WERE SHEM, HAM, AND JAPHETH. In regard to genealogy, however, < Scripture > mentions Japheth as being the eldest. Thus it is stated (in Gen. 10:21): AND UNTO SHEM THERE WERE CHILDREN BORN. HE WAS ALSO FATHER TO ALL THE CHILDREN OF EBER < AND > THE BROTHER OF JAPHETH, WHO WAS THE OLDEST.⁹⁴The last eight words can be, and commonly are, translated: THE ELDER BROTHER OF JAPHETH. See Gen. R. 37:7. R. Tanhuma said: But you also have to learn < through > greater insight, that Shem was second to Japheth. Therefore, you find that Noah sired a son at < an age of > five hundred years. It is written (in Gen. 5:32): AND NOAH WAS FIVE HUNDRED YEARS OLD; < AND NOAH BEGOT SHEM, HAM, AND JAPHETH >. Now the flood took place (according to Gen. 7:11): IN THE SIX HUNDREDTH YEAR OF NOAH'S LIFE…. {Since} it is also written of Shem that he sired a son at < the age of > a hundred years, {he was lacking two} [two years after the flood). It is so stated (in Gen. 11:10): THESE ARE THE DESCENDANTS OF SHEM: SHEM WAS A HUNDRED YEARS OLD WHEN HE BEGOT ARPACHSHAD, TWO YEARS AFTER THE FLOOD. If he had been the eldest, it would have been necessary to say only: HE BEGOT ARPACHSHAD, TWO YEARS AFTER THE FLOOD. You also learn from here that Japheth was two years older than Shem according to the reckoning of my calculation. Here also (in Gen. 27:33), Isaac only trembled when he said: What sin is there on my hands that I have blessed the younger before the elder and have changed the order? Jacob went out and Esau came in, as stated (in Gen. 27:30): AND JACOB HAD JUST GONE OUT…. He (Esau) said to his father (in vs. 32): I AM [YOUR SON], YOUR FIRST-BORN, ESAU. His father began saying: Who is this one who entered and received the blessings? The Holy Spirit said to him: It was Jacob. He said to him (in vs. 33): AND I HAVE EATEN OF EVERYTHING. R. Isaac said: In that dish Isaac had a taste OF EVERYTHING that the Holy One had created during the six days of creation.⁹⁵Tanh., Gen. 6:11; Gen. R. 67:2. Also R. Judah b. R. Shallum said in the name of R. Ayyevu: In that dish Isaac had a taste of whatever is stored up for the righteous in the days to come. [Isaac said to him: In that dish I tasted everything that the Holy One has created]. Esau said to him: Daddy, [tell me:] What is that dish? Isaac said to him: < Whatever I ask for >. I asked for pheasant;⁹⁶Gk.: phasianos. I tasted it. Esau said to him: Daddy, tell me the basic < ingredient >. He said to him: It was meat. R. Hananyah b. R. Isaac said: When Esau heard this, he began striking his face. He said: Woe to that man, as stated (in Gen. 27:34): AND HE LET OUT A GREAT AND BITTER CRY…. Esau said: He fed me pottage of lentils, and I gave him my birthright. Now he has fed Daddy meat. You must know with what blessings he blessed him! HE BEGAN TO CRY AND SAY: IS HE NOT RIGHTLY NAMED JACOB (rt.: 'QB)? [FOR HE HAS CHEATED (rt.: 'QB) ME THESE TWO TIMES. HE TOOK MY BIRTHRIGHT; AND, SEE, NOW HE HAS TAKEN MY BLESSING.] His father said to him: So what should I do for you? He said to him: He has already taken my birthright. Isaac said to him: Over this matter I was sorry. He also said: Perhaps I transgressed a commandment of the Law in blessing the younger before the elder. Now that I have already blessed him, (according to Gen. 27:33:) HE SHALL ALSO BE BLESSED.

“For all his days are pains, and his occupation is anger; even at night his heart does not rest. This, too, is vanity” (Ecclesiastes 2:23).
“For all his days are pains” – this is the generation of the Flood, who pained the Holy One blessed be He with their wicked deeds. “And his occupation is anger” – as they anger the Holy One blessed be He with their handiwork. “Even at night his heart does not rest” from sins. From where is it derived that [this is true] even during the day? It is as it is stated: “And every inclination of his heart’s thoughts was only bad all day long” (Genesis 6:5). The Holy One blessed be He, too, brought punishment upon them during the day and at night, as it is stated: “The rain was upon the earth forty days and forty nights” (Genesis 7:12). Alternatively: “Even at night his heart does not rest” – this is the Holy One blessed be He, who decided in His heart to bring punishment upon them by day and by night, as it is stated: “He obliterated all existence” (Genesis 7:23).
Another matter: “For all his days are pains” – these are the Sodomites, who would pain the Holy One blessed be He with their wicked deeds. “And his occupation is anger” – as they angered the Holy One blessed be He with their handiwork. “Even at night his heart does not rest” – [this is God, who decided] to bring punishment upon them during the day and at night, as it is stated: “The Lord rained upon Sodom and upon Gomorrah…” (Genesis 19:24).⁶⁹He did so at the end of the night into the morning.
Another matter: “For all his days are pains” – these are the Egyptians, who would pain the Holy One blessed be He with their wicked deeds. “And his occupation is anger” – as they angered the Holy One blessed be He with their handiwork. “Even at night his heart does not rest” – when one of the Israelites would complete his labor, the Egyptian would say to him: ‘Hoe me two furrows, chop me two logs.’ Alternatively: “Even at night his heart does not rest” – this is the Holy One blessed be He, who decided in His heart to bring punishment upon them during the day and punishment upon them at night, as it is stated: “It was at midnight [that the Lord smote all the firstborn in the land of Egypt” (Exodus 12:29).⁷⁰And the Exodus took place during the day.

“For all his days are pains, and his occupation is anger; even at night his heart does not rest. This, too, is vanity” (Ecclesiastes 2:23).
“For all his days are pains” – this is the generation of the Flood, who pained the Holy One blessed be He with their wicked deeds. “And his occupation is anger” – as they anger the Holy One blessed be He with their handiwork. “Even at night his heart does not rest” from sins. From where is it derived that [this is true] even during the day? It is as it is stated: “And every inclination of his heart’s thoughts was only bad all day long” (Genesis 6:5). The Holy One blessed be He, too, brought punishment upon them during the day and at night, as it is stated: “The rain was upon the earth forty days and forty nights” (Genesis 7:12). Alternatively: “Even at night his heart does not rest” – this is the Holy One blessed be He, who decided in His heart to bring punishment upon them by day and by night, as it is stated: “He obliterated all existence” (Genesis 7:23).
Another matter: “For all his days are pains” – these are the Sodomites, who would pain the Holy One blessed be He with their wicked deeds. “And his occupation is anger” – as they angered the Holy One blessed be He with their handiwork. “Even at night his heart does not rest” – [this is God, who decided] to bring punishment upon them during the day and at night, as it is stated: “The Lord rained upon Sodom and upon Gomorrah…” (Genesis 19:24).⁶⁹He did so at the end of the night into the morning.
Another matter: “For all his days are pains” – these are the Egyptians, who would pain the Holy One blessed be He with their wicked deeds. “And his occupation is anger” – as they angered the Holy One blessed be He with their handiwork. “Even at night his heart does not rest” – when one of the Israelites would complete his labor, the Egyptian would say to him: ‘Hoe me two furrows, chop me two logs.’ Alternatively: “Even at night his heart does not rest” – this is the Holy One blessed be He, who decided in His heart to bring punishment upon them during the day and punishment upon them at night, as it is stated: “It was at midnight [that the Lord smote all the firstborn in the land of Egypt” (Exodus 12:29).⁷⁰And the Exodus took place during the day.

Rabbi Tachanah said: Noah made the ark during fifty-two years, so that they should repent of their ways. But they did not repent. Whilst yet the Flood had not come, the unclean (animals) were more numerous than the clean (animals). But when the waters of the Flood came, and the Holy One, blessed be He, wished to increase the clean and to diminish the unclean (animals), He called to Noah and said to him: Take to thee into the ark of all clean beasts seven and seven, the male and his female; and of the unclean beasts two and two, the male and his female, as it is said, "Of every || clean beast thou shalt take to thee seven and seven, the male and his female; and of the beasts that are not clean two, the male and his female" (Gen. 7:2).

Noah said to the Holy One, blessed be He: Sovereign of all the world ! Have I then the strength to collect them unto me to the ark? The angels appointed over each kind went down and gathered them, and with them all their food unto him to the ark. They came to him of their own accord, as it is said, "And they came unto Noah into the ark" (Gen. 7:9); they came by themselves. "And they brought (them) to Noah" is not written here, but, "And they came unto Noah into the ark."

Rabbi Mana said: When all the creatures had entered (the ark), the Holy One, blessed be He, closed and sealed with His hand the gate of the ark, as it is said, "And the Lord shut him in" (Gen. 7:16).

Rabbi Zadok said: On the 10th of Marcheshvan all the creatures entered the ark; on the 17th of the same (month) the waters of the Flood descended from heaven upon the earth, for they were the waters (endowed with the) male (principle). And there came up the waters of the depths, for they are the waters (endowed) with the female (principle), and they were joined with one another, and they prevailed so as to destroy || the world, as it is said, "And the waters prevailed exceedingly upon the earth" (Gen. 7:19).

Rabbi Zadok said: On the 10th of Marcheshvan all the creatures entered the ark; on the 17th of the same (month) the waters of the Flood descended from heaven upon the earth, for they were the waters (endowed with the) male (principle). And there came up the waters of the depths, for they are the waters (endowed) with the female (principle), and they were joined with one another, and they prevailed so as to destroy || the world, as it is said, "And the waters prevailed exceedingly upon the earth" (Gen. 7:19).

And all living things which were upon the face of the earth decayed, as it is said, "And every living thing was destroyed which was upon the face of the ground" (Gen. 7:23), except Noah and those who were with him in the ark, as it is said, "And Noah only was left, and they that were with him in the ark" (ibid.), except Og, king of Bashan, who sat down on a piece of wood under the gutter of the ark. He swore to Noah and to his sons that he would be their servant for ever. What did Noah do? He bored an aperture in the ark, and he put (through it) his food daily for him, and he also was left, as it is said, "For only Og, king of Bashan, remained of the remnant of the giants" (Deut. 3:11). (The Flood was universal) except in the land of Israel, upon which the water of the Flood did not descend from heaven, but the waters were gathered together from all lands, and they entered therein, as it is said, "Son of man, say unto her, Thou art a land that is not cleansed, nor rained upon, in the day of indignation" (Ezek. 22:24).

Rabbi Levitas, a man of Jamnia, said: He separated the males from the females of all which came to the ark when they came into the ark, as it is said, "And Noah went in, and his sons, and his wife, and his sons' wives" (Gen. 7:7). Verily the males were on one side. When they went forth from the ark, He caused the males to be joined with the females, as it is said, "Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee" (Gen. 8:16). Verily a man with his wife (went forth), "Thy sons, and thy sons' wives with thee" (ibid.) || He blessed them, that they might increase and multiply on the earth, as it is said, "And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth" (Gen. 9:1). The sons of Noah were fruitful and multiplied, and they begat sons with their twins with them.

"And you shall provide yourselves with cities" (Numbers 35:11), this is what the verse says, "Good and upright is the Lord, therefore He shows sinners the way." (Psalms 25:8) "Remember Your mercy, O God, and your lovingkindness." (Psalms 25:6). David said, Master of the Universe, were it not for the fact that Your lovingkindness preceded the First Man, he would not have been able to stand, as it says "For the day you eat of it [the tree of knowledge of good and evil] you will surely die" (Genesis 2:17). And You did not do this; rather, You brought him out from the Garden of Eden and he lived for 930 years(!) and only after that did he die. Why did you do that to him, to drive him out from the Garden of Eden, as it says (Genesis 3:24) "and He drove out the man"? Why was he driven out, since he brought death upon the generations, and he was sentenced to immediate death? Rather, You had mercy upon him and drove him off, just as the accidental killer is exiled to a city of refuge. Thus it says, "Remember Your mercy, O God, and Your lovingkindness, etc." Once Moshe stood and the Holy Blessed One told him, "Provide yourselves with cities...", Moshe said "Master of the Universe, this one killed by accident in the south or the north; how will he know where the city of refuge is, that he may flee to it?" God replied, "'Set for yourselves the path... [i.e. to the cities of refuge]' (Deuteronomy 19:3), orient for yourselves the path so that you will not be mistaken and find the blood avenger and he will kill you "and there will be for him no death penalty" (Deuteronomy 19:6)." He [Moshe] said again, "How?" He [God] said to him, set up for yourselves signs [istlayot] pointing to the cities of refuge, that they will know where to travel. And on every sign write "Killer to the city of refuge", as it says "prepare for yourselves the way". Thus said David, "Good and upright is the Lord, therefore He shows sinners the way." If for killers He makes a path and a road for them to flee by and be saved, all the more so for righteous! "He guides the humble in justice, and teaches the humble His way" (Psalms 25:9). "And the killer shall flee there who has killed a soul by accident" -- but not on purpose. If he kills on purpose and he says "I accidentally killed" and flees to the cities of refuge, the Holy Blessed One says, even if he flees and enters to My altar, you shall kill him, as it says (Exodus 21:14) "And if a person schemes, etc [against another, and kills him treacherously, you shall take him from My very altar to be put to death]". And who was it who fled to the altar and was killed? Yoav, as it says (I Kings 2:28) "When the news reached Joab, he fled to the Tent of the LORD [and grasped the horns of the altar]...". And it says (II Samuel 23:8) "Tahchemonite, the chief officer" -- he did not know that it is written in the Torah "And if a person schemes, etc" that he went and grasped the horns of the altar. Rather it says "Those killed by the court are not buried in the graves of their fathers, rather they alone; it is better for me that I die here and be buried in the graves of my fathers". (I Kings 3:30-31) "Benaiah reported back to the king that Joab had answered thus and thus, and the king said, 'Do just as he said; strike him down and bury him, and remove guilt from me and my father’s house for the blood of the innocent that Joab has shed.'" And why was he killed? For so David his [Shlomo's] father had commanded him -- "Further, you know what Joab son of Zeruiah did to me, what he did to the two commanders of Israel’s forces, Abner son of Ner and Amasa son of Jether: he killed them" (I Kings 2:5). What did he do to him...

(Numb. 4:18) “Do not cut off.” This text is related (to Nahum 1:7), “The Lord is good, a shelter in the day of trouble; He knows those who trust in Him.” The nature of the Holy One, blessed be He, is unlike the nature of flesh and blood.¹³¹Numb. R. 5:3. In the case of a king of flesh and blood, when a province rebels against him, he acts against it with an indiscriminate punishment¹³²Gk.: androlempsia or androlepsia (“seizure of foreigners” in reprisal for murder committed abroad). and kills the good along with the bad. Now the Holy One, blessed be He, is not like that. Rather, when a generation provokes Him, He saves the righteous and destroys the wicked. The generation of Enosh sinned. He destroyed them but rescued Enoch, as stated (in Gen. 5:24), “And Enoch walked with God.” Why? (Nahum 1:7:) “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” The generation of the flood provoked Him. So He destroyed them, as stated (in Gen. 7:23), “And He blotted out all existence”; but He rescued Noah, as stated (in Gen. 6:8), “And Noah found favor [in the eyes of the Lord].” And similarly with the Sodomites, He destroyed them, as stated (in Gen. 19:24), “Then the Lord rained down upon Sodom”; but He rescued Lot, as stated (in vs. 29), “and sent Lot away.” He brought darkness upon the Egyptians, but (according to Exod. 10:23) “all the Children of Israel had light in their dwellings.” Why? (Nahum 1:7:) “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” They went forth from Egypt and came to the desert. [There] they committed that deed (i.e., the incident of the golden calf), [all] except for the tribe of Levi. Thus it is stated (in Exod. 32:26), “[So Moses stood up in the gate of the camp and said,] ‘Whoever is for the Lord, to me!’ And all of the sons of Levi gathered to him.” [What is the meaning of “Whoever is for the Lord?”] Whoever (in Exod. 32:3) has not given a ring for the calf, let him come unto me. [To him] the Holy One, blessed be He, said (in Nahum 1:7), “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” Moshe immediately arose and killed the sinners, as stated (Exodus 32:28), “And the Children of Levi did like the word of Moses.” With reference to the tribe of Levi, however, which gave their lives for the name of the Holy One, blessed be He, He thus said to Moses and Aaron (in Numb. 4:18), “Do not cut off….” And so He says in another place (i.e., in Numb. 3:15), “Enroll the Children of Levi.” But He has also said (in Numb. 1:49), “However, you shall not enroll the tribe of Levi.” Why? In order to exclude them from the decree. As the Holy One, blessed be He, foresaw that Israel was going to provoke Him and said to them (in Numb. 14:29), “In this desert shall your carcasses drop.” Therefore, the Holy One, blessed be He, said, “The Children of Levi shall not be [part of] this decree, as stated (in Numb. 1:49, cont.), ‘nor shall you take a census of them as part of the Children of Israel.’ Why? Because they are Mine, as stated (Numb. 3:12), ‘and the Levites shall be mine.’” Thus when anyone offers (rt.: qrb) a little of himself, they advance (rt.: qrb) him a lot. Now they had offered (rt.: qrb) themselves, when Moses said (in Exod. 32:26), “Whoever is for the Lord, to me!” And not only that, but the Holy One, blessed be He, said (according to Numb. 1:50) “You shall enroll the Levites to be over the tabernacle of the testimony.” Thus when someone is tested in [one] area and found trustworthy, the Holy One, blessed be He, trusts him forever; for so you find in the case of Joshua.¹³³Numb. R. 1:12. When he was tested with Amalek, he prevailed against him according to the law and according to the commandment. It is so stated (in Exod. 17:13), “And Joshua defeated Amalek and his people….” The Holy One, blessed be He, said to him, “From your tribe (Ephraim) I am raising up one to exact punishment from Amalek, as stated (in Jud. 5:14), “Out of Ephraim came those whose root is in Amalek….” What is the meaning of out of (mny) Ephraim? He appointed (mnh) Ephraim alone to destroy the seed of Amalek. The Holy One, blessed be He, said to him (ibid., cont.), “’After you, Benjamin with your peoples,’ [i.e.,] leave him for Saul ben Kish, the Benjamite; he will uproot him.” Another interpretation (of Jud. 5:14), “Out of Ephraim.” Saul was tested and found untrustworthy in his commission. Rather (according to I Sam. 15:9), “But Saul and the people spared Agag.” He put him back after him (i.e., behind Ephraim, the tribe of Joshua and Samuel) and the kingdom was taken from him, as stated (in Jud. 5:14), “after you (i.e., Ephraim), Benjamin with your peoples.” And I have also tested this tribe (of Levi), and they have been found to be preserving My honor; for they have given their life for the sanctification of My name (in Exod. 32:27-28), “Let each one put his sword on his thigh [….] So the Children of Levi acted according to the word of Moses,” and they did not show favoritism. Therefore, Moses blesses them and says to them (in Deut. 33:9), “Who says of his father and mother, ‘I do not consider them […].’” And [so] I am also advancing him and making him My imperial agent.¹³⁴Lat.: frumentarius (“grain dealer”). and I am entrusting him with My house and My sanctity, as stated (in Numb. 1:50), “But you shall enroll the Levites to be over the tabernacle of the testimony….” And what was it that I told you (in vs. 49)? “However, you shall not enroll the tribe of Levi.” [This prohibition] was to exempt them from the decree which I was going to pronounce over Israel. It is simply that I am allotting them great honor. When you number them, [number them] by themselves through the Divine utterance (in Numb. 3:15), “Enroll the Children of Levi.” Now if I have honored the Levites, who bear the tabernacle, how much the more so in the case of the Children of Kohath, who bear the ark, [as stated] (in Numb. 3:31), “And their duties included the ark, the table, the lampstand, the altars, [….]” He therefore said to them (in Numb. 4:18), “Do not cut off [the tribe of the Kohathite families from the Levites].” The Holy One, blessed be He, said, “And if because the Children of Kohath have feared Me, I have allotted glory to them and to their children; then [I will honor] whoever stands in awe of Me and not cut off his name from the world.”¹³⁵Numb. R. 5:9. From whom do you learn this? From the children of Jonadab ben Rechab. Since they did his will, what is stated about them? (Jer. 35:19), “Someone belonging to Jonadab ben Rechab shall not be cut off from standing before Me forever.” And if in the case of those who are proselytes, because they have done My will, I have done likewise for them (i.e., what they want); in the case of Israel, when they are doing My will, how much the more shall they neither be cut off nor have their name be erased from before Me? Rather, they shall live and abide forever and ever and ever, as stated (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.”

Vayikra Rabbah 27:5

Moses was pursued by Pharoah, and the Holy One chose Moses. David was pursued by Saul, and the Holy One chose David. Saul was pursued by the Philistines, and the Holy One chose Saul. Israel are pursued by the nations, and the Holy One chose Israel.

(Numb. 4:18:) DO NOT CUT OFF. This text is related (to Nahum 1:7): THE LORD IS GOOD, A SHELTER [IN THE DAY OF TROUBLE]. The nature of the Holy One is unlike the nature of flesh and blood.¹⁵⁶Tanh., Numb. 1:26; Numb. R. 5:3. In the case of a king of flesh and blood, when a province rebels against him, he acts against it with an indiscriminate punishment¹⁵⁷Gk.: androlempsia or androlepsia (“seizure of foreigners” in reprisal for murder committed abroad). and kills the good along with the bad without considering: This one has sinned, and this one has not sinned. Instead he kills the whole of it (i.e., the province). Now the Holy One is not like that. Rather, when a generation provokes him, he saves the righteous and destroys the wicked. The generation of Enosh sinned. He destroyed them but rescued Enoch, as stated (in Gen. 5:24): AND ENOCH WALKED WITH GOD. Why? (Nahum 1:7:) <THE LORD IS GOOD, A SHELTER> IN THE DAY OF TROUBLE; HE KNOWS THOSE WHO TRUST IN HIM. The generation of the flood provoked him. So he destroyed them, as stated (in Gen. 7:23): AND HE BLOTTED OUT ALL EXISTENCE; but he rescued Noah, as stated (in Gen. 6:8): AND NOAH FOUND FAVOR <IN THE EYES OF THE LORD>. And similarly with the Sodomites, he destroyed them, as stated (in Gen. 19:24): THEN THE LORD RAINED DOWN UPON SODOM; but he rescued Lot, as stated (in vs. 29): AND SENT LOT AWAY. He brought darkness upon the Egyptians, BUT (according to Exod. 10:23) ALL THE CHILDREN OF ISRAEL HAD LIGHT IN THEIR DWELLINGS. Why? (Nahum 1:7:) <THE LORD IS GOOD, A SHELTER> IN THE DAY OF TROUBLE; HE KNOWS THOSE WHO TRUST IN HIM. They went forth from Egypt and came to the desert. <There> they committed that deed (i.e., the incident of the golden calf), <all> except for the tribe of Levi. Thus it is stated (in Exod. 32:26): <SO MOSES STOOD UP IN THE GATE OF THE CAMP> AND SAID: WHOEVER IS FOR THE LORD, COME TO ME <….> What is the meaning of WHOEVER IS FOR THE LORD? R. Simeon ben Johay says: Whoever (in Exod. 32:3) has not given a ring for idolatry, let him come unto me. (Ibid. cont.:) THEN ALL THE CHILDREN OF LEVI GATHERED UNTO HIM. The Holy One said (in Nahum 1:7): <THE LORD IS GOOD, A SHELTER> IN THE DAY OF TROUBLE; HE KNOWS THOSE WHO TRUST IN HIM. <Moses was asking:> Who took part in the deed of the calf, and who did not take part? What did <the Holy One> do? He killed the sinners, as stated (in Exod. 32:35): THEN THE LORD SMOTE THE PEOPLE…. With reference to the tribe of Levi, however, which gave their lives for the Name of the Holy One, he said to Moses and Aaron (in Numb. 4:18): DO NOT CUT OFF….

(Gen. 6:5:) AND THE LORD SAW THAT HUMAN EVIL HAD BECOME GREAT ON THE EARTH. Let our master instruct us: How great is the judgment against the wicked in Gehinnom? Thus have our masters taught (in 'Eduy. 2:10): THE SENTENCE of the wicked in Gehinnom IS TWELVE MONTHS. These < words> are from the Mishnah.⁹⁷See ySanh. 10:3 (29b); PRK 10:4. Where is it shown from Scripture? Where it is written (in Is. 66:23): AND IT SHALL COME TO PASS WHENEVER A MONTH < FALLS > IN ITS MONTH, i.e., from that month to the same month < in the following year >. Ergo: twelve months. Thus it is stated (in Esth. 3:7): FROM DAY TO DAY AND FROM MONTH TO MONTH < EQUALS > [TWELVE MONTHS]. How were they judged? By fire and by snow, since it is stated (in Prov. 31:21): SHE IS NOT AFRAID FOR HER HOUSEHOLD BECAUSE OF SNOW. This is Gehinnom.⁹⁸Perhaps because Mount Zalmon, a name which means “darkness” and can designate Gehinnom, is a place of snow in Ps. 68:15 [14]. Cf. M. Pss. 68:9. Now they take that < wicked one > out of the snow and cast him into the midst of the fire. David said (in Ps. 40:3 [2]): AND HE RAISED ME UP FROM THE PIT OF DESOLATION, FROM THE MIRY MUD. And why is it called by the name MIRY MUD (YWN)? Because when they take them and cast them into the fire, they cry: Vay (WY). Then after that they cast them into the snow, and they cry: Vay. Its name is therefore called MUD (YWN), a place where they say: Vay, vay (WY)! And where do they deliver their souls? Hezekiah the son of R. Hiyya said:⁹⁹See M. Prov. 21. In the midst of the snow, as stated (in Ps. 68:15 [14]): IT SNOWS IN ZALMON. And what basis is there for you to compare the sentencing of the wicked to Gehinnom with the sentencing of the generation of the flood?¹⁰⁰See Gen. R. 28:8; 33:7; Lam. R. 1:14 (40); Seder ‘Olam R. 4. < The basis is > that, just as the judgment of the former is to fire and to snow, [so the judgment of the latter was to fire and snow. Where is it shown that it was to fire?] Where it is stated (in Job 6:17): THROUGH ITS HEAT THEY ARE OBLITERATED FROM THEIR PLACE. And where is it shown that it was to snow? Where it is stated (in Gen. 7:12): AND THERE WAS RAIN UPON THE EARTH. And why so? Because by the measure with which a person measures one will measure out for him.¹⁰¹Sot. 1:7; TSot. 3:1; Matthew 7:2 // Luke 6:38; cf. Gal. 6:7. See what is written (in Gen. 6:2):¹⁰²See Gen. R. 26:5; Lev. R. 33:9. THE SONS OF GOD SAW THE HUMAN DAUGHTERS: These were the virgins. (Ibid., cont.:) THAT THEY WERE FAIR: These were the unmarried. (Ibid., cont.:) THEY TOOK WIVES FOR THEMSELVES: These were the married. (Ibid., cont.:) WHOMEVER THEY CHOSE, even including males and cattle. R. Huna said in the name of R. Idi: The verdict against the generation of the flood was not sealed until they wrote gamika¹⁰³The word is Greek. {i.e., marriage contracts} for males and cattle. For that reason the waters came over them in the form of a woman. Thus it is stated (in Job 6:18): THE WAYS OF THEIR COURSE¹⁰⁴These words may also denote ways of living. TURN ASIDE. Now TURN ASIDE must imply a woman, since it is stated (in Ruth 3:8): < NOW IT CAME TO PASS IN THE MIDDLE OF THE NIGHT > THAT THE MAN WAS STARTLED. SO TURNED HE ASIDE, AND HERE WAS A WOMAN. And WAYS < can > only < denote > {a woman} [women], since it is stated (in Gen. 18:11): THE WAY OF WOMEN < HAD CEASED FOR SARAH >. So also THEIR COURSE (derekh), since it is stated (in Gen. 31:35): FOR THE PERIOD (derekh) WOMEN IS UPON ME. Hence one may say: In the manner that they sinned retribution was exacted from them. You know yourself that it is so. See what is written (in Gen. 7:11): ON THAT DAY ALL THE SPRINGS OF THE GREAT ABYSS BURST FORTH. What is the meaning of GREAT? < That > the Holy One said: Just as they have sinned greatly, so I have exacted retribution from them greatly. Where is it shown? From what they read on the matter (in Gen. 6:5): AND THE LORD SAW THAT < HUMAN EVIL > HAD BECOME GREAT….

(Gen. 6:5:) AND THE LORD SAW THAT HUMAN EVIL HAD BECOME GREAT ON THE EARTH. Let our master instruct us: How great is the judgment against the wicked in Gehinnom? Thus have our masters taught (in 'Eduy. 2:10): THE SENTENCE of the wicked in Gehinnom IS TWELVE MONTHS. These < words> are from the Mishnah.⁹⁷See ySanh. 10:3 (29b); PRK 10:4. Where is it shown from Scripture? Where it is written (in Is. 66:23): AND IT SHALL COME TO PASS WHENEVER A MONTH < FALLS > IN ITS MONTH, i.e., from that month to the same month < in the following year >. Ergo: twelve months. Thus it is stated (in Esth. 3:7): FROM DAY TO DAY AND FROM MONTH TO MONTH < EQUALS > [TWELVE MONTHS]. How were they judged? By fire and by snow, since it is stated (in Prov. 31:21): SHE IS NOT AFRAID FOR HER HOUSEHOLD BECAUSE OF SNOW. This is Gehinnom.⁹⁸Perhaps because Mount Zalmon, a name which means “darkness” and can designate Gehinnom, is a place of snow in Ps. 68:15 [14]. Cf. M. Pss. 68:9. Now they take that < wicked one > out of the snow and cast him into the midst of the fire. David said (in Ps. 40:3 [2]): AND HE RAISED ME UP FROM THE PIT OF DESOLATION, FROM THE MIRY MUD. And why is it called by the name MIRY MUD (YWN)? Because when they take them and cast them into the fire, they cry: Vay (WY). Then after that they cast them into the snow, and they cry: Vay. Its name is therefore called MUD (YWN), a place where they say: Vay, vay (WY)! And where do they deliver their souls? Hezekiah the son of R. Hiyya said:⁹⁹See M. Prov. 21. In the midst of the snow, as stated (in Ps. 68:15 [14]): IT SNOWS IN ZALMON. And what basis is there for you to compare the sentencing of the wicked to Gehinnom with the sentencing of the generation of the flood?¹⁰⁰See Gen. R. 28:8; 33:7; Lam. R. 1:14 (40); Seder ‘Olam R. 4. < The basis is > that, just as the judgment of the former is to fire and to snow, [so the judgment of the latter was to fire and snow. Where is it shown that it was to fire?] Where it is stated (in Job 6:17): THROUGH ITS HEAT THEY ARE OBLITERATED FROM THEIR PLACE. And where is it shown that it was to snow? Where it is stated (in Gen. 7:12): AND THERE WAS RAIN UPON THE EARTH. And why so? Because by the measure with which a person measures one will measure out for him.¹⁰¹Sot. 1:7; TSot. 3:1; Matthew 7:2 // Luke 6:38; cf. Gal. 6:7. See what is written (in Gen. 6:2):¹⁰²See Gen. R. 26:5; Lev. R. 33:9. THE SONS OF GOD SAW THE HUMAN DAUGHTERS: These were the virgins. (Ibid., cont.:) THAT THEY WERE FAIR: These were the unmarried. (Ibid., cont.:) THEY TOOK WIVES FOR THEMSELVES: These were the married. (Ibid., cont.:) WHOMEVER THEY CHOSE, even including males and cattle. R. Huna said in the name of R. Idi: The verdict against the generation of the flood was not sealed until they wrote gamika¹⁰³The word is Greek. {i.e., marriage contracts} for males and cattle. For that reason the waters came over them in the form of a woman. Thus it is stated (in Job 6:18): THE WAYS OF THEIR COURSE¹⁰⁴These words may also denote ways of living. TURN ASIDE. Now TURN ASIDE must imply a woman, since it is stated (in Ruth 3:8): < NOW IT CAME TO PASS IN THE MIDDLE OF THE NIGHT > THAT THE MAN WAS STARTLED. SO TURNED HE ASIDE, AND HERE WAS A WOMAN. And WAYS < can > only < denote > {a woman} [women], since it is stated (in Gen. 18:11): THE WAY OF WOMEN < HAD CEASED FOR SARAH >. So also THEIR COURSE (derekh), since it is stated (in Gen. 31:35): FOR THE PERIOD (derekh) WOMEN IS UPON ME. Hence one may say: In the manner that they sinned retribution was exacted from them. You know yourself that it is so. See what is written (in Gen. 7:11): ON THAT DAY ALL THE SPRINGS OF THE GREAT ABYSS BURST FORTH. What is the meaning of GREAT? < That > the Holy One said: Just as they have sinned greatly, so I have exacted retribution from them greatly. Where is it shown? From what they read on the matter (in Gen. 6:5): AND THE LORD SAW THAT < HUMAN EVIL > HAD BECOME GREAT….

Another opinion: 'To everything there is a season, and a time to every purpose (Eccl. 3:1): there was a time for Noah to enter the ark, as it is written: 'come you and all your house into the ark (Gen. 7:1), and a time for him to leave it: Go forth from the Ark. This may be compared to an administrator/parnas who departed for a certain spot, putting someone in his place. When he returned, he said to the other, ‘Leave your position.’ This may be compared to a scribe/sofer who departed for a certain spot, putting someone in his place. When he returned, he said to the other, ‘Leave your position.’ So too Noach: 'go forth from the ark'. But he [Noach] did not accept the order to go out, saying, ‘Am I to go out and be fruitful and multiply for a curse?’ Until the Holy One, blessed be He, swore to him that He would not bring another flood upon the world, as it says, 'For this is the waters of Noach to Me; for as I have sworn that the waters of Noach should no more go over the earth (Isa. 54:9)'

[(Gen. 21:1:) THEN THE LORD VISITED SARAH.] There are four keys (rt.: PTH): the key to sustenance, the key to rain, the key to graves, and the key to barren women.¹²⁹Cf. below, Gen. 7:16; Frag. (Jerusalem) Targum, Gen. 30:22; Frag. (Jerusalem) Targum, Deut. 28:11; Ta‘an. 2ab; Sanh. 113a; Gen. R. 72:4; Deut. R. 7:6; PR 42:7; M. Ps. 78:5. Moreover, the four of them are in the hand of the Holy One. Where is it shown about sustenance? Where it is stated (in Ps. 145:16): YOU OPEN (rt.: PTH) YOUR HAND < AND SATISFY THE DESIRE OF EVERY LIVING BEING >. Where is it shown about rain? Where it is stated (in Deut. 28:12): THE LORD WILL OPEN (rt.: PTH) FOR YOU < HIS BOUNTEOUS TREASURY, THE HEAVENS, TO GIVE RAIN FOR YOUR LAND IN ITS SEASON >. Where is it shown about graves? Where it is stated (in Ezek. 37:13): WHEN I HAVE OPENED (rt.: PTH) YOUR GRAVES < AND BROUGHT YOU UP OUT OF YOUR GRAVES >. Where is it shown about barren women? Where it is stated (in Gen. 30:22): THEN THE LORD VISITED RACHEL… AND HE OPENED (rt.: PTH) HER WOMB.

"The sons of Noah who came out of the ark were Shem, Ham, and Japheth (Genesis 9:18)": "When He is silent, who will condemn? If He hides His face, who will see Him, Be it nation or man? (Job 34:29)". Rabbi Meir interpreted: ""He is silent" from his world, and "He hides his face" from his world, like a judge whom a curtain stretches in front of his face and he does not know what is being done beyond it. Likewise they said about the generation of the Flood: "The clouds screen Him so He cannot see as He moves about the circuit of heaven (Job 22:14)"". They said to him: "That is enough for you, Meir". He said to them: "But why is it written: "When He is silent, who will condemn?"? He said: "Did he not give contentment to the generation of the Flood? And who came to reproach them. What contentment did he give them? "Their children are with them always [nakhon], And they see their children’s children (Job 21:8)", "They let their infants run loose like sheep, And their children skip about (Job 28:11)". Rabbi Levi and the Rabbis: Rabbi Levi said: "For three days one's wife was pregnant, as it is said elsewhere using the word nakhon "Be ready [nakhon] for the third day: do not go near a woman (Exodus 19:15)". As nakhon is said here to mean for three days, so nakhon is there for three days". And the Rabbis said: "For one day one's wife was pregnant and gave birth, as nakhon is said there and here: "Be ready [nakhon] by morning (Exodus 34:2)". As nakhon is said here to mean for one day, so nakhon is there for one day". "And they see": they were looking at their children and their children's children. "They let their infants ['avileihem] run loose like sheep": Rabbi Levi said: "In Arabia they call a child an avilah". "And their children skip [yeraqqedun] about": like demons, which is why it says: "And there shall satyrs dance [yeraqqedu] (Isaiah 13:21)". One of these women gave birth during the day, and she said to her son: "Go and bring me a flint to detach your umbilical cord". And at night she said to her son: "Go and light a lamp for me to detach your umbilical cord". There was a time when one gave birth at night and said to her son: "Go and light a lamp for me to detach your umbilical cord" and her son went and met with the demon Asmodeus. Asmodeus said to him: "Go and tell you mother that the rooster has crowed, and if the rooster had not crowed I would have harmed you". The boy said to him: "Go and tell you mother that my mother has not detached my umbilical cord, and if she had I would have struck and killed you." See! It is written: "Their homes are secure, without fear (Job 21:9)": from destroyers/demons. "They do not feel the rod of God (Job 21:9)": because of a lack of chastisement. Why did he hide his face from them? Because he brought to them the Flood. See! It is written: "All existence on earth was blotted out (Genesis 7:23)". "Be it nation or man together". "Be it nation": this is the generation of the Flood". "Or man": this is Noah. "Together": because from him the world was established, and it is possible for him to set up the world from a nation alone and from one man, as it is said: "The sons of Noah who came out of the ark".

… And He said to him ‘go away to the land of Moriah and bring him up there for a burnt offering’ (Bereshit 22:2) What is the land of Moriah? There is a whole bundle of Sages here, each saying their own answer. R’ Yanai says ‘what is Moriah? The place from which awe and fear (morah and yirah) go out to the world,’ “You are feared, O God, from Your Sanctuary…” (Tehillim 68:36) R’ Chiya the elder says ‘the land from which instruction (hora’ah) goes out to the world,’ as it says “…for out of Zion shall the Torah come forth…” (Yeshayahu 2:3) Another explanation: the land from which, in the future, the Holy One will teach that the wicked should descend to gehinnom, as it says “Like sheep, they are destined to the grave; death will devour them, and the upright will rule over them in the morning, and their form will outlast the grave…” From where? “…his dwelling place (zevul).” (Tehillim 49:15) Another explanation of the land of Moriah. R’ Yehoshua ben Levi said ‘the land from which the righteous teach (morim) and make decrees upon the Holy One which He does,’ as it says “…and David and the elders, covered with sackcloth, fell upon their faces. And David said to God, "Did I not say to count the people?…I beg that Your hand be against me and against my father's house, but not against Your people for a plague." (Divre HaYamim I 21:16-17) Another explanation of the land of Moriah. R’ Yehudah bar Padiiya said ‘Moriah - he said to Gd, where is it? He replied – to the land which I will show (mareh) you.’ Another explanation of Moriah. Avraham said to Gd, Master of the World! But am I fit to offer sacrifices? Am I a kohen? Let Shem the High Priest come and receive him from me. The Holy One replied to him – when you arrive at the place I will sanctify you and make you into a kohen. What is the meaning of Moriah? In exchange (temurah) for Shem. His replacement, as it says “He shall not exchange it or offer a substitute for it…” (Vayikra 27:10) Another explanation. What is Moriah? R’ Pinchas said ‘the land in which the master (maruto) of the world dwells,’ as it says “…and My eyes and My heart shall be there at all times.” (Melachim I 9:3) Another explanation. What is Moriah? R’ Shimon bar Yochai said ‘the land which was adorned opposite the altar above “…or cast down… (yaro yireh)” (Shemot 19:13) Another explanation. The land in which the incense is offered – “I will go to the mountain of myrrh (mor)…” (Shir HaShirim 4:6)

Similarly, the men of the generation of the flood rebelled only out of satiety, it being written of them (Job 21:10) "Their bull genders and does not fail; their cow calves, and does not abort … (12) They take the timbral and harp, and rejoice at the sound of the organ. (13) They spend their days in wealth, and in a moment go down to the grave." This (i.e., satiety) is the cause. (14) "And they say unto G-d: 'Depart from us'": They said: All we need (from Him) is one drop of rain. We do not need Him (for that. We can manage the water problem ourselves.) (Bereshith 2:6) "And a mist went up from the earth and watered the whole face of the ground." The Holy One Blessed be He said to them: "You vaunt yourselves over the good that I have bestowed upon you? With it I shall exact punishment of you!" — (Ibid. 7:12) "And the rain was on the earth forty days and forty nights." R. Yossi b. Dermaskith says: They made their eyes (eineihem) rove up and down to satisfy their lust — The Holy One Blessed be He, in kind, opened upon them the upper and lower fountains (maynoth [like "eineihem"]) in order to destroy them, as it is written (Ibid. 13) "On this day were broken up all the fountains of the great deep, and the windows of heaven were opened."

Similarly, the men of the generation of the flood rebelled only out of satiety, it being written of them (Job 21:10) "Their bull genders and does not fail; their cow calves, and does not abort … (12) They take the timbral and harp, and rejoice at the sound of the organ. (13) They spend their days in wealth, and in a moment go down to the grave." This (i.e., satiety) is the cause. (14) "And they say unto G-d: 'Depart from us'": They said: All we need (from Him) is one drop of rain. We do not need Him (for that. We can manage the water problem ourselves.) (Bereshith 2:6) "And a mist went up from the earth and watered the whole face of the ground." The Holy One Blessed be He said to them: "You vaunt yourselves over the good that I have bestowed upon you? With it I shall exact punishment of you!" — (Ibid. 7:12) "And the rain was on the earth forty days and forty nights." R. Yossi b. Dermaskith says: They made their eyes (eineihem) rove up and down to satisfy their lust — The Holy One Blessed be He, in kind, opened upon them the upper and lower fountains (maynoth [like "eineihem"]) in order to destroy them, as it is written (Ibid. 13) "On this day were broken up all the fountains of the great deep, and the windows of heaven were opened."

...Rabbi Berechya, Rabbi Chiya, and the Rabbis "from there" [Babylonia] stated in the name of Rabbi Yehudah: Not a day passes that the Holy and Blessed One does not innovate some halacha in the heavenly court. What is the reason [prooftext]? As it is written: "Listen, listen to the roar of His voice, to the sound (hegeh) that issues from His mouth" (Job 37:2). And hegeh is none other than Torah, as it is written "meditate (v'hegita) on it day and night" (Joshua 1:8). And even these halachot was known by our father Abraham.

(Bamidbar, Ibid. 4) "And the L-rd said suddenly": R. Shimon b. Menassia said: Moses was frightened by "suddenly" (viz. [Shemot 3:6]), and (here) G-d spoke "suddenly." "The three of you go out to the tent of meeting!": We are hereby apprised that the three of them were called by a single utterance, something which (within the framework of nature) the mouth is not capable of uttering nor the ear of hearing. And thus is it written (Shemot 20:1) "And the L-rd spoke all of these things, saying" — (Psalms 62:12) "One (thing) has G-d spoken; two (things) have I heard," (Jeremiah 23:29) "Behold, My word is like fire, declares the L-rd, (and like a hammer that shatters rock.") (Bamidbar, Ibid.) "And the L-rd went down in a pillar of cloud": not as the measure of flesh and blood. The measure of flesh and blood: When he goes out to war, he goes out with many men, and when he goes out to peace, he goes out with only few. But the Holy One Blessed be He, when He goes out to war, only He goes out, as it is written (Shemot 18:3) "The L-rd is a man of war"; and when He comes in peace, He comes with thousands and ten thousands, viz. (Psalms 68:18) "G-d's chariots are myriads upon myriads, thousands upon thousands." (And here He comes to make peace, accompanied by "a pillar of cloud.") (Bamidbar, Ibid.) "And He called Aaron and Miriam, and the two of them came forth." Scripture here comes to teach us proper conduct — that when one wishes to speak to someone not in the presence of another, he should not ask the other to leave, but should draw near to him the one he wishes to speak to and talk to him. And why did He not call Moses with them? So that Israel not say that Moses, too, was the object of the L-rd's anger. Variantly: So that Moses not hear the (L-rd's) criticism of Aaron. Variantly: A man (Moses, in this instance) is not to be praised to his face. R. Elazar b. Azaryah says: We find that part of a man's praise is stated to his face. For thus do we find with Noach, (the L-rd saying to him, Bereshit 7:1) "For you have I found to be righteous before Me in this generation," whereas not to his face He says (Ibid. 6:9) "These are the progeny of Noach: Noach was a completely righteous man in his generations." R. Elazar the son of R. Yossi Haglili says: We find that one mentions (only) part of the praise of Him who spoke and brought the world into being "to His face," as it is written (Psalms 66:3) "Say to G-d: How awesome are Your deeds!" How much more so is this true (that only partial praise is thus mentioned) with flesh and blood.

(Devarim 32:48) "And the L-rd spoke to Moses on this very day": In three places it is written "on this very day": Noach — (Bereshith 7:13) "On this very day, Noach … entered the ark." Because the men of his generation said: If we see him (trying to leave on the ark), we won't let him. And, what is more, we will take axes and hatchets and break the ark, the L-rd said: I shall bring him into the ark in the middle of the day, and anyone who has the power to stop Me, let him come and do so! Egypt — (Shemoth 12:17) "For on this very day, I have taken your hosts out of the land of Egypt." Because the Egyptians said: If we see them (trying to leave), we won't let them; and, what is more, we will take knives and swords and kill them, the L-rd said: I shall take them out in the middle of the day, and anyone who has the power to stop Me, let him come and do so! And here (in advance of Moses' death) — Because Israel said: If we see him (going to his death), we will not allow it — The man who took us out of Egypt, and split the sea for us, and brought down the Torah for us, and brought down the manna for us, and "flew in" the quail for us, and performed miracles and feats of might for us — we will not allow him (to go) — whereupon the L-rd said: I will bring him into the cave in the middle of the day, and anyone who has the power to stop Me, let him come and do so! Thus, (the intent here of) "on this very day, saying, etc."