רָח֣וֹק יְ֭הוָה מֵרְשָׁעִ֑ים וּתְפִלַּ֖ת צַדִּיקִ֣ים יִשְׁמָֽע׃
Yang Mahakekal jauh dari orang-orang fasik, tetapi Ia mendengar doa orang-orang benar.
Vayikra Rabbah
What is the difference between prophets of Israel and prophets of the nations of the world? Rabbi Ḥama bar Ḥanina and Rabbi Yisakhar of Kefar Mandi: Rabbi Ḥama bar Ḥanina said: The Holy One blessed be He appears to the nations of the world with only truncated speech, just as it says: “God happened [vayikar] upon Bilam” (Numbers 23:4). But [He communicates with] the prophets of Israel with complete speech, as it is stated: “He called [vayikra] to Moses.” Rabbi Yisakhar of Kefar Mandi said: So shall be their reward. Vayikar is an expression of nothing other than impurity, just as it says: “Who will not be pure due to a nocturnal incident [mikreh]” (Deuteronomy 23:11). But the prophets of Israel [receive prophecy] with an expression of sanctity, with an expression of purity, with an expression of clarity, with an expression with which the ministering angels laud the Holy One blessed be He, just as it says: “One called [vekara] to the other and said: [Holy, holy, holy is the Lord of hosts]” (Isaiah 6:3).
Rabbi Ilai bar Menaḥem said: It is written: “The Lord is far from the wicked” (Proverbs 15:29), and it is written: “And He hears the prayer of the righteous” (Proverbs 15:29). “The Lord is far from the wicked” – these are the prophets of the nations of the world. “And He hears the prayer of the righteous” – these are the prophets of Israel. You find that the Holy One blessed be He appears to the nations of the world only like a man who came from a distance, just as it says: “From a distant land they came to me” (Isaiah 39:3). But the prophets of Israel, immediately: “[The Lord] appeared” (Genesis 18:1), “He called.”21God appears to the prophets of Israel immediately, whereas regarding prophecies to individuals from other nations the verse first states that God came to them, and only then states that he spoke with them. See Genesis 20:3, 31:24, and Numbers 22:20 (Rabbi David Luria).
Rabbi Yosei said: The Holy One blessed be He appears to the nations of the world only at night, at a time when people are separated from one another, as it is written: “In thoughts from visions of the night, [when slumber] falls” (Job 4:13), “a matter was smuggled to me…” (Job 4:12).
Rabbi Ḥanina bar Pappa and the Rabbis: Rabbi Ḥanina bar Pappa said: This is analogous to a king who was in a hall with his friend and there was a curtain between them. When he would speak with his friend, he would fold the curtain until he could see his friend face-to-face and speak with him. But for others, he would not do so; rather, he would speak to them with the curtain partition spread between them, and they could not see him. The Rabbis say: This is analogous to a king who had a wife and a concubine. When he would go to his wife, he would go in public, and when he would go to his concubine he would go clandestinely. So too, the Holy One blessed be He appears to the nations of the world only at night, as it is stated: “God came to Avimelekh in a nocturnal dream” (Genesis 20:3); “God came to Laban the Aramean in a nocturnal dream” (Genesis 31:24); “God came to Bilam at night” (Numbers 22:20). But [God appears] to the prophets of Israel by day, as it is stated: “[The Lord appeared to him…] and he was sitting at the entrance of his tent in the heat of the day” (Genesis 18:1); “it was on the day the Lord spoke to Moses” (Exodus 6:28); “this is the legacy of Aaron and Moses on the day the Lord spoke to Moses…” (Numbers 3:1).
Rabbi Ilai bar Menaḥem said: It is written: “The Lord is far from the wicked” (Proverbs 15:29), and it is written: “And He hears the prayer of the righteous” (Proverbs 15:29). “The Lord is far from the wicked” – these are the prophets of the nations of the world. “And He hears the prayer of the righteous” – these are the prophets of Israel. You find that the Holy One blessed be He appears to the nations of the world only like a man who came from a distance, just as it says: “From a distant land they came to me” (Isaiah 39:3). But the prophets of Israel, immediately: “[The Lord] appeared” (Genesis 18:1), “He called.”21God appears to the prophets of Israel immediately, whereas regarding prophecies to individuals from other nations the verse first states that God came to them, and only then states that he spoke with them. See Genesis 20:3, 31:24, and Numbers 22:20 (Rabbi David Luria).
Rabbi Yosei said: The Holy One blessed be He appears to the nations of the world only at night, at a time when people are separated from one another, as it is written: “In thoughts from visions of the night, [when slumber] falls” (Job 4:13), “a matter was smuggled to me…” (Job 4:12).
Rabbi Ḥanina bar Pappa and the Rabbis: Rabbi Ḥanina bar Pappa said: This is analogous to a king who was in a hall with his friend and there was a curtain between them. When he would speak with his friend, he would fold the curtain until he could see his friend face-to-face and speak with him. But for others, he would not do so; rather, he would speak to them with the curtain partition spread between them, and they could not see him. The Rabbis say: This is analogous to a king who had a wife and a concubine. When he would go to his wife, he would go in public, and when he would go to his concubine he would go clandestinely. So too, the Holy One blessed be He appears to the nations of the world only at night, as it is stated: “God came to Avimelekh in a nocturnal dream” (Genesis 20:3); “God came to Laban the Aramean in a nocturnal dream” (Genesis 31:24); “God came to Bilam at night” (Numbers 22:20). But [God appears] to the prophets of Israel by day, as it is stated: “[The Lord appeared to him…] and he was sitting at the entrance of his tent in the heat of the day” (Genesis 18:1); “it was on the day the Lord spoke to Moses” (Exodus 6:28); “this is the legacy of Aaron and Moses on the day the Lord spoke to Moses…” (Numbers 3:1).
Midrash Tanchuma
The Rock, His action is perfect: Yishaiyahu said, "Pursue the Lord in His being found" (Isaiah 55:6), and David said, "Pursue the Lord and His might, etc." (I Chronicles 16:11). Why did he [continue to] say, "seek His face always?" To teach you [that] the Holy One, blessed be He - may His name be blessed - sometimes appears and sometimes does not appear; sometimes hears and sometimes does not want to hear; sometimes answers and sometimes does not answer; sometimes is pursued and sometimes is not pursued; sometimes is found and sometimes is not found; sometimes is close and sometimes is not close. How is this? He appeared to Moshe, as it is stated (Exodus 33:11), "And the Lord spoke to Moshe." He went back and disappeared from him, when he said to Him, "Please show me Your glory" (Exodus 33:18). And so [too,] He appeared to Israel at Sinai, as it is stated (Exodus 24:10), "And they saw the God of Israel," and it states (Exodus 24:17), "And the appearance of the glory of the Lord." [But] He went back and disappeared from them, as it is stated (Deuteronomy 4:15), "since you did not see any picture," and it states (Deuteronomy 4:15), "the voice of words do you hear." And when Israel were in Egypt in torturous subjugation, "And God heard their moaning" (Exodus 2:24). [But] when they sinned, "The Lord did not hear your voice and did not listen to you" (Deuteronomy 1:45). He answered Shmuel at Mitspeh, as it is stated (I Samuel 7:9), "and Shmuel cried out to the Lord [...] and the Lord answered Shmuel." [But] He went back and did not answer Him, as it is stated (I Samuel 16:1), "And the Lord said to Shmuel, 'Until when are you mourning for Shaul.'" He answered David - and it stated (Psalms 34:5), "I have pursued the Lord and He answered me." [But] He went back and did not answer him, as it is stated (II Samuel 12:16), "and David fasted a fast, and he went in and laid down on the ground," and it is written (II Samuel 12:14), "also the child that is born to you will surely die." And at the time that Israel repents, He is found for them, as it is stated (Deuteronomy 4:29), "And from there, you will seek the Lord, your God [and you will find Him]." But if they do not repent, "They will go with their sheep and cattle to seek the Lord, but they will not find Him; He has cast them off" (Hosea 5:6). Sometimes He is close, as it is stated (Psalms 145:18), "Close is the Lord to all who call to Him"; [but] sometimes He is not close, as it is stated (Proverbs 15:29), "Far from evildoers is the Lord." And it is written (Numbers 6:26), "And the Lord shall lift His face"; but [another[ verse states (Deuteronomy 10:17), "Who does not lift the face." [Only] if [one] repents, He lifts His face to him. It is possible [that He does this] for all. [Hence] we learn to say "to you" (Numbers 6:26) - but not to another nation; as it is stated (Jeremiah 4:14), "Wash your heart from evil, Jerusalem, in order that you be saved" - if they repent. But if not, "Even if you wash with natron [... your iniquity is before Me]" (Jeremiah 2:22). Hence Yishaiyahu said, "Pursue the Lord in His being found; call to Him in His being close." [There is a relevant] parable: To what is the matter similar? To a king who said to his servants, "Go out and announce in all of my dominion that I am sitting and judging financial cases. Anyone who has an issue with his fellow - let him come in front of Me, and I will judge him favorably, [now] before I sit to judge capital cases." And so [too,] did the Holy One, blessed be He - may His name be blessed - say to Israel, "My sons, Know that I judge the world at these four periods: At Pesach about the grain; at [Shavouot] about the fruit of the trees; at Rosh HaShanah, all those that come to the world come in front of me like bnei Maron; and at [Sukkot] about the water. On three of these periods, I sit to judge financial cases, to make wealthy or make poor, to increase or to decrease. But on Rosh HaShanah, I judge capital cases, whether for death or life - as you say in the shofar blows of Rav, 'And upon it is said, about the provinces, etc.' But if you repent with a full heart, I will accept you and judge you favorably. As the gates of the Heavens are open and I will hear your prayers, since I 'observe from the windows, peer through the lattice,' [now] before I seal the judgement on Yom Kippur." Hence it is stated, "Pursue the Lord in His being found." Rabbi Shmuel bar Nachmani said, "[There is a relevant] parable: To what is the matter similar? To a king who resided in a province and the people of the province were angering him. The king got angry and went outside of it [a distance of] ten mil and he stayed there. A man saw him, [and] he said to the people of the province, 'Know that the king is angry with you and he is seeking to send his legions upon the city to destroy it. Go out and appease him and he will return to you, before he distances himself from you.' A clever man was there, [and] he said to them, 'Fools, While the king was with you, you did not seek to appease him. And now before he distances himself, go out to him. Maybe he will accept you.'" Hence it is stated, "Pursue the Lord in His being found" - these are the ten days of repentance, that he is found among you, as so did Yechezkel say, "a wall between Me and them" (Ezekiel 43:8). This is "call to Him in His being close. Let the evildoer leave his path and a man his thoughts of iniquity and return to the Lord and He will have mercy upon him" (Isaiah 55:6-7).
Bereshit Rabbah
“God came to Avimelekh in a dream at night, and He said to him: Behold, you will die because of the woman that you have taken, as she is married to a husband” (Genesis 20:3).
“God came to Avimelekh in a dream at night” – Rabbi Yosei said: The Holy One blessed be He appears to the prophets of the nations of the world only at a time that people typically have taken their leave from one another. That is what is written: “In thoughts from visions of the night,” (Job 4:13) “a matter stealthily came to me” (Job 4:12). What is the difference between the prophets of Israel and the prophets of the nations of the world? Rabbi Ḥanina bar Pappa and the Rabbis, Rabbi Ḥanina bar Pappa said: This is analogous to a king who was situated with his friend in a great hall, with a curtain placed between them. Whenever he would seek to speak with his friend, he would draw the curtain back and speak with him. But for the prophets of the nations of the world, He does not draw it back, but, rather, he speaks to them from behind the curtain. The Rabbis say: It is analogous to a king who had a wife and a concubine. When he goes to his wife, he goes publicly, but when he goes to his maidservant [the concubine], he goes clandestinely. So, the Holy One blessed be He appears to those of the nations of the world only at night: “God came to Bilam at night” (Numbers 22:20); “God came to Laban the Aramean in a dream of the night” (Genesis 31:24); “God came to Avimelekh in a dream at night.”
What is the difference between the prophets of Israel and the prophets of the nations of the world? Rabbi Ḥama ben Rabbi Ḥanina and Rabbi Yisakhar of Kefar Mandi, Rabbi Ḥama said: The Holy One blessed be He appears to the prophets of the nations of the world only with a truncated form of speech, as it says: “God happened [vayikar] upon Bilam” (Numbers 23:4).16The midrash views the word vayikar as a truncated version of the word vayikra – He called, which is what is typically employed with regard to the prophets of Israel. Rabbi Yisakhar of Kefar Mandi said: This expression vayikar is nothing other than an expression of impurity, just as it says: “If there will be among you a man who will not be pure due to an…incident [mikre]” (Deuteronomy 23:11). But to the prophets of Israel [He appears] with a complete form of speech, with an expression of endearment, with an expression of sanctity, with the expression with which the ministering angels laud Him, as it is stated: “And this one called to that one and said: Holy, …” (Isaiah 6:3). Rabbi Yosei ben Beiva said: “The Lord is far from the wicked” (Proverbs 15:29) – this refers to the prophets of the nations of the world; “and He hears the prayer of the righteous” (Proverbs 15:29) – this refers to the prophets of Israel.
“God came to Avimelekh in a dream at night, and He said to him: Behold, you will die because of the woman…” – from here we learn that there is no forewarning [necessary] for Noahides.17Noahides are all people in the world other than Jews. God was going to punish Avimelekh even though he had not been forewarned that his actions were sinful.
“And she is married to a husband [be’ulat baal]” – Rabbi Aḥa said:18He said this regarding the verse (Proverbs 12:4): “A woman of valor is her husband’s crown…” (see Bereshit Rabba 47:1). Her [Sarah’s] husband was crowned with her but she was not crowned with her husband.19Rather, Sarah had status independent of the fact that she was Abraham’s wife. The Rabbis say: She was her husband’s superior.20The Midrash interprets be’ulat baal as if it were pronounced ba’alat baal, the owner of a husband. Everywhere, the man gives the orders; here, however, “Everything that Sarah says to you, heed her voice” (Genesis 21:12).
“God came to Avimelekh in a dream at night” – Rabbi Yosei said: The Holy One blessed be He appears to the prophets of the nations of the world only at a time that people typically have taken their leave from one another. That is what is written: “In thoughts from visions of the night,” (Job 4:13) “a matter stealthily came to me” (Job 4:12). What is the difference between the prophets of Israel and the prophets of the nations of the world? Rabbi Ḥanina bar Pappa and the Rabbis, Rabbi Ḥanina bar Pappa said: This is analogous to a king who was situated with his friend in a great hall, with a curtain placed between them. Whenever he would seek to speak with his friend, he would draw the curtain back and speak with him. But for the prophets of the nations of the world, He does not draw it back, but, rather, he speaks to them from behind the curtain. The Rabbis say: It is analogous to a king who had a wife and a concubine. When he goes to his wife, he goes publicly, but when he goes to his maidservant [the concubine], he goes clandestinely. So, the Holy One blessed be He appears to those of the nations of the world only at night: “God came to Bilam at night” (Numbers 22:20); “God came to Laban the Aramean in a dream of the night” (Genesis 31:24); “God came to Avimelekh in a dream at night.”
What is the difference between the prophets of Israel and the prophets of the nations of the world? Rabbi Ḥama ben Rabbi Ḥanina and Rabbi Yisakhar of Kefar Mandi, Rabbi Ḥama said: The Holy One blessed be He appears to the prophets of the nations of the world only with a truncated form of speech, as it says: “God happened [vayikar] upon Bilam” (Numbers 23:4).16The midrash views the word vayikar as a truncated version of the word vayikra – He called, which is what is typically employed with regard to the prophets of Israel. Rabbi Yisakhar of Kefar Mandi said: This expression vayikar is nothing other than an expression of impurity, just as it says: “If there will be among you a man who will not be pure due to an…incident [mikre]” (Deuteronomy 23:11). But to the prophets of Israel [He appears] with a complete form of speech, with an expression of endearment, with an expression of sanctity, with the expression with which the ministering angels laud Him, as it is stated: “And this one called to that one and said: Holy, …” (Isaiah 6:3). Rabbi Yosei ben Beiva said: “The Lord is far from the wicked” (Proverbs 15:29) – this refers to the prophets of the nations of the world; “and He hears the prayer of the righteous” (Proverbs 15:29) – this refers to the prophets of Israel.
“God came to Avimelekh in a dream at night, and He said to him: Behold, you will die because of the woman…” – from here we learn that there is no forewarning [necessary] for Noahides.17Noahides are all people in the world other than Jews. God was going to punish Avimelekh even though he had not been forewarned that his actions were sinful.
“And she is married to a husband [be’ulat baal]” – Rabbi Aḥa said:18He said this regarding the verse (Proverbs 12:4): “A woman of valor is her husband’s crown…” (see Bereshit Rabba 47:1). Her [Sarah’s] husband was crowned with her but she was not crowned with her husband.19Rather, Sarah had status independent of the fact that she was Abraham’s wife. The Rabbis say: She was her husband’s superior.20The Midrash interprets be’ulat baal as if it were pronounced ba’alat baal, the owner of a husband. Everywhere, the man gives the orders; here, however, “Everything that Sarah says to you, heed her voice” (Genesis 21:12).