וַ֠יֹּאמֶר חַגַּ֞י מַלְאַ֧ךְ יְהוָ֛ה בְּמַלְאֲכ֥וּת יְהוָ֖ה לָעָ֣ם לֵאמֹ֑ר אֲנִ֥י אִתְּכֶ֖ם נְאֻם־יְהוָֽה׃
Lalu Hagai, utusan Yang Mahakekal, berkata kepada bangsa itu sebagai utusan yang diutus Yang Mahakekal, demikian: “Aku menyertai kamu, firman Yang Mahakekal.”
Vayikra Rabbah
“He called to Moses, and the Lord spoke to him from the Tent of Meeting, saying” (Leviticus 1:1).
“He called to Moses” – Rabbi Tanḥum bar Ḥanilai began: “Bless the Lord, His emissaries [malakhav], mighty in strength, who perform His bidding…” (Psalms 103:20). Regarding whom is the verse speaking?1The term malakhim most commonly refers to angels, God’s supernal emissaries, but can also refer to human beings. If the verse is speaking of the supernal, but is it not already stated: “Bless the Lord, all His hosts” (Psalms 103:21)? It is speaking, rather, of the earthly. Because the supernal are able to successfully perform the tasks of the Holy One blessed be He, it is stated [of them]: “Bless the Lord, all His hosts.” But because the earthly are unable to successfully perform the tasks of the Holy One blessed be He, it is stated [of them]: “Bless the Lord, His emissaries,” but not all his emissaries.2Because most human beings do not live up to God’s expectations, the verse does not state “Bless the Lord, all His emissaries.” It leaves out the word “all,” as God does not want the blessings of the wicked (Etz Yosef).
Another matter: The prophets were called malakhim – that is what is written: “He sent a malakh and took us out of Egypt…” (Numbers 20:16). Was it an angel? Was it not Moses? Why does it call him a malakh? It is because the prophets are called malakhim. Similarly, “The malakh of the Lord ascended from Gilgal to Bokhim” (Judges 2:1) – was it an angel? Was it not Pinḥas? Why does it call him a malakh? Rather, Rabbi Simon said: When the Divine Spirit would rest upon Pinḥas, his face would shine like a torch. The Rabbis say: What was Manoaḥ’s wife saying to him?“a man of God came to me, and his appearance was like the appearance of an angel of God” (Judges 13:6). She thought that he was a prophet, but he was none other than an angel. Rabbi Yoḥanan said: By their very nature the prophets are called malakhim.3The word malakh literally means emissary, and the role of a prophet is to present God’s word to the people (Rabbi David Luria). That is what is written: “Haggai, the malakh of the Lord, on mission from the Lord, said” (Haggai 1:13). Perforce, you learn that by their very nature, the prophets are called malakhim.
“Mighty in strength, who perform His bidding” (Psalms 103:20) – regarding whom is the verse speaking? Rabbi Yitzḥak said: The verse is speaking of those who observe the Sabbatical Year. The way of the world is that a person performs a mitzva for one day, for one week, for one month. But does one do so for the rest of the days of the year? Yet this one sees his field fallow, his vineyard fallow, and pays his land tax and remains silent. Is there anyone mightier than that? If you say that it is not speaking of those who observe the Sabbatical Year, it is stated here: “Who perform His bidding [devaro],” and it is stated there: “This is the matter of [devar] the Sabbatical Year” (Deuteronomy 15:2). Just as when davar is stated there the verse is speaking of those who observe the Sabbatical Year, so too, when davar stated here, the verse is speaking of those who observe the Sabbatical Year. “Who perform His bidding” – Rabbi Huna said in the name of Rabbi Aḥa: The verse is speaking of Israel when they stood before Mount Sinai, for having preceded performance to heeding and having said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7).4They undertook to perform God’s commands before even hearing what they were. This took great spiritual strength.
“Hearing His word” (Psalms 103:20) – Rabbi Tanḥum bar Ḥanilai said: The way of the world is that a burden that is difficult for one is easy for two; [one that is difficult] for two is easy for four. But can a burden that is difficult for six hundred thousand be easy for one? All of Israel was standing before Mount Sinai and saying: “If we continue to hear [the voice of the Lord our God, we will die]” (Deuteronomy 5:22), and Moses was hearing the voice of the divine speech himself, and he lived. Know that it is so, as from all of them, He called only Moses. That is why it is stated: “He called to Moses.”
“He called to Moses” – Rabbi Tanḥum bar Ḥanilai began: “Bless the Lord, His emissaries [malakhav], mighty in strength, who perform His bidding…” (Psalms 103:20). Regarding whom is the verse speaking?1The term malakhim most commonly refers to angels, God’s supernal emissaries, but can also refer to human beings. If the verse is speaking of the supernal, but is it not already stated: “Bless the Lord, all His hosts” (Psalms 103:21)? It is speaking, rather, of the earthly. Because the supernal are able to successfully perform the tasks of the Holy One blessed be He, it is stated [of them]: “Bless the Lord, all His hosts.” But because the earthly are unable to successfully perform the tasks of the Holy One blessed be He, it is stated [of them]: “Bless the Lord, His emissaries,” but not all his emissaries.2Because most human beings do not live up to God’s expectations, the verse does not state “Bless the Lord, all His emissaries.” It leaves out the word “all,” as God does not want the blessings of the wicked (Etz Yosef).
Another matter: The prophets were called malakhim – that is what is written: “He sent a malakh and took us out of Egypt…” (Numbers 20:16). Was it an angel? Was it not Moses? Why does it call him a malakh? It is because the prophets are called malakhim. Similarly, “The malakh of the Lord ascended from Gilgal to Bokhim” (Judges 2:1) – was it an angel? Was it not Pinḥas? Why does it call him a malakh? Rather, Rabbi Simon said: When the Divine Spirit would rest upon Pinḥas, his face would shine like a torch. The Rabbis say: What was Manoaḥ’s wife saying to him?
“Mighty in strength, who perform His bidding” (Psalms 103:20) – regarding whom is the verse speaking? Rabbi Yitzḥak said: The verse is speaking of those who observe the Sabbatical Year. The way of the world is that a person performs a mitzva for one day, for one week, for one month. But does one do so for the rest of the days of the year? Yet this one sees his field fallow, his vineyard fallow, and pays his land tax and remains silent. Is there anyone mightier than that? If you say that it is not speaking of those who observe the Sabbatical Year, it is stated here: “Who perform His bidding [devaro],” and it is stated there: “This is the matter of [devar] the Sabbatical Year” (Deuteronomy 15:2). Just as when davar is stated there the verse is speaking of those who observe the Sabbatical Year, so too, when davar stated here, the verse is speaking of those who observe the Sabbatical Year. “Who perform His bidding” – Rabbi Huna said in the name of Rabbi Aḥa: The verse is speaking of Israel when they stood before Mount Sinai, for having preceded performance to heeding and having said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7).4They undertook to perform God’s commands before even hearing what they were. This took great spiritual strength.
“Hearing His word” (Psalms 103:20) – Rabbi Tanḥum bar Ḥanilai said: The way of the world is that a burden that is difficult for one is easy for two; [one that is difficult] for two is easy for four. But can a burden that is difficult for six hundred thousand be easy for one? All of Israel was standing before Mount Sinai and saying: “If we continue to hear [the voice of the Lord our God, we will die]” (Deuteronomy 5:22), and Moses was hearing the voice of the divine speech himself, and he lived. Know that it is so, as from all of them, He called only Moses. That is why it is stated: “He called to Moses.”
Midrash Tanchuma
(Numb. 13:1-2:) “Then the Lord spoke unto Moses, saying, ‘Send men to explore the land of Canaan.’” Let our master instruct us: Is it permitted to set sail on the Great Sea (i.e., the Mediterranean) three days before the Sabbath?1Numb. R. 16:1. Thus have our masters taught (in Shab. 19a): One does not set sail in a ship on the Great Sea three days before the Sabbath, when one wants to go to a distant place. If, however, one desires to set sail from Tyre to Sidon, for example, it is permitted for one to set sail even on the Sabbath eve, because it is a known fact that one can go [there] while it is still daylight. Now these words concern agents with freedom of action; but in the case of agents for [carrying out] a commandment, it is permitted for [such a] one to set sail on whatever day he wants. Why? Because he is an agent for [carrying out] a commandment, and an agent for [carrying out] a commandment overrides the Sabbath. And so you find with reference to the sukkah that they have taught (in Suk. 2:4), “Agents for [carrying out] a religious duty are exempted from [the requirements of] the sukkah.”2Suk. 25a (bar). You have none so dear to the Holy One, blessed be He, as an agent, when he is sent to carry out a religious duty and is risking his life to succeed in it. And you have none who were sent to carry out a religious duty and who risked their lives to succeed in their mission like those two whom Joshua ben Nun sent. Thus it is stated (in Josh. 2:1), “Then Joshua ben Nun sent two spies [from Shittim secretly, saying]….” Who were they? Our masters have taught, “These were Phinehas and Caleb.” They had gone and risked their lives in order to be successful in their mission. What is the implication of secretly (heresh), saying? That they made themselves out to be potters and cried, “Here are pots. Whoever wants [some], let him come and buy.” [Their ruse was] so that no one would notice them. Hence secretly (heresh) is written [in this verse, but] read it [as] clay (heres), (from which pots are made). [They had made themselves out to be potters] lest people say that they were spies. (Ibid., cont.:) “So they went and came to the house of a woman who was a harlot whose name was Rahab […].” She arose and received them. The king of Jericho became aware of them and heard that they had come to investigate the whole land, as stated (in vs. 2), “But it was told the king of Jericho [….].” When they came to look for them, what did Rahab do? She took them away to hide them. Phinehas said to her, “I am a priest, and the priests are comparable to the angels (mal'akhim), as stated (in Mal. 2:7), “For the lips of a priest preserve knowledge, and they seek Torah from his mouth, because he is a messenger (mal'akh) of the Lord of hosts.” Now an angel desiring [to be visible] is visible; and one desiring [to be invisible] is not visible. And the prophets are also comparable to angels. As so is it stated about Moshe (in Numb. 20:16), “and he sent a messenger (mal'akh) who brought us out of Egypt.” And was it an angel? And was he not Moses? Hence the prophets are likened to angels (mal'akhim). And so too is it stated (in Jud. 2:1), “An angel (mal'akh) of the Lord came up from Gilgal to Bochim and said, ‘I brought you up from Egypt…” And was he not Phinehas? It is simply that from here [it is shown] that the prophets are called angels. And so do you find with the wife of Manoah, as she said (in Jud. 13:6), “A man of God came to me; he looked like an angel (mal'akh) of God, very frightening.” And it likewise states (in Hag. 1:13), “And Hagai, the messenger (mal'akh) of God, spoke in the mission of the Lord to the people, saying.” Hence you have learned that the prophets were called angels. And it likewise states (in II Chron. 36:16), “And they mocked the messengers of God and disdained His words.” Hence Phinehas said to her, “I am a priest, when I desire [to be visible] I am visible; and when I desire [to be invisible], I am not visible. Now where is it shown that [Rahab] had only hidden Caleb? Where it is stated (in Josh. 2:4), “So the woman took the two men and concealed him.” It does not say, “hid them,” but rather “hid him3Him is a literal translation of the Masoretic text.” [This is] to teach you how much these two righteous men risked themselves to fulfill their mission. But the agents whom Moses sent were wicked. Where is it shown? From what they have read on the matter (in Numb. 14:36), “As for the men whom Moses sent to scout the land, those who came back and caused the whole community to mutter against Him by spreading calumnies about the land.” Ergo (in Numb. 13:2) “Send men.”
Bereshit Rabbah
“He dreamed, and behold, a ladder was set on the earth, its top was reaching the heavens, and behold, the angels of God were ascending and descending on it” (Genesis 28:12).
“He dreamed, and behold, a ladder” – Rabbi Abbahu said: The content of dreams has no effect.20The dream should not be taken literally (Yedei Moshe). There was a certain person who came before Rabbi Yosei bar Ḥalafta. He said to him: ‘I saw in my dream that they were saying to me: Go and inherit your father’s business in Cappadocia.’ He said to him: ‘Has your father ever gone to Cappadocia?’ He said to him: ‘No.’ He said to him: ‘Go and count twenty beams in the roof of your house and you will find it.’ He said to him: ‘There are not twenty of them.’ He said to him: ‘If there are not twenty of them, count from their beginning to their end, and from their end to their beginning, and you will find it.’ He went, counted, and found it there. From where did Rabbi Yosei bar Ḥalafta derive it? It is from Cappadocia [Kappodekiya].21Kappa is the letter kaf, whose numerical value is twenty; dokiya means beams in Greek.
Bar Kappara taught: There is no dream that does not have an interpretation. “Behold, a ladder” – this is the ramp;22In the Temple the priests ascended to the altar on a ramp. “was set on the earth” – this is the altar; “you shall make for Me an altar of earth” (Exodus 20:21). “Its top was reaching the heavens” – these are the offerings whose fragrance reaches the heavens. “Behold, the angels of God” – these are the High Priests; “were ascending and descending on it” – as they ascend and descend on the ramp. “And, behold, the Lord was standing over him” (Genesis 28:13) – “I saw the Lord standing upon the altar” (Amos 9:1).
The Rabbis interpret it regarding Sinai. “He dreamed, and behold, a ladder” – this is Sinai. “Was set [mutzav] on the earth” – “they stood [veyityatzvu] at the foot of the mountain” (Exodus 19:17). “Its top was reaching the heavens” – “the mountain was burning with fire to the heart of the heavens” (Deuteronomy 4:11).
Another matter, “behold, a ladder” – this is Sinai. The letters of this equals the letters of that.23The numerical value of sulam (ladder) are samekh – 60 + lamed – 30 + mem – 40 = 130, equals the numerical value of Sinai, samekh – 60 + yod – 10 + nun – 50 + yod – 10 = 130.
“And behold, the angels of God,” after: “The chariots of God are myriad, thousands upon thousands of companies. [My Lord is among them, at Sinai]” (Psalms 68:18). We learned that prophets are called angels [malakhim], as it is written: “Haggai, the messenger [malakh] of the Lord, on a mission from the Lord, spoke to the people” (Haggai 1:13). “And behold, the angels of God” – this is Moses and Aaron. “Ascending” – “Moses ascended to God” (Exodus 19:3). “And descending” – this is Moses “Moses descended” (Exodus 19:14). “Behold, the Lord was standing over him” (Genesis 28:13) – “the Lord descended upon Mount Sinai to the top of the mountain” (Exodus 19:20).
Rabbi Salmoni said in the name of Reish Lakish: He [God] showed him [Jacob] a three-legged Throne of Glory. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: [God told Jacob] ‘You are the third leg.’ This is his opinion, as Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “For the portion of the Lord is His people; Jacob, the allotment of His inheritance” (Deuteronomy 32:9) – just as a rope is not woven with fewer than three, so, the patriarchs are no fewer than three.
Rabbi Berekhya said: He showed him the world and one-third of the world. “Ascending [olim]” – are no fewer than two; “and descending” – two. From where is it derived that an angel is one-third of the world? It is as it is stated: “His body was like beryl [tarshish], his face like the appearance of lightning, his eyes like torches of fire, his arms and his legs like burnished bronze” (Daniel 10:6).24The Sea of Tarshish is two thousand cubits and the area of the world is six thousand cubits, meaning that the body of each angel was one-third of the world. (Matnot Kehuna)
Rabbi Ḥiyya and Rabbi Yanai, one said: “Ascending and descending” on the ladder, and one said: “Ascending and descending” regarding Jacob. The one who said: “Ascending and descending” on the ladder, it works out well. The one who said: “Ascending and descending” regarding Jacob, they were [both] exalting his honor and denigrating his honor. They were dancing and leaping before him, and denigrating him, as it is stated: “Israel, in whom I glory” (Isaiah 49:3); It is you, whose likeness is etched on High. “Ascending” on High and seeing his likeness,25They lauded him because of his cosmic role. descending below, and finding him asleep.26They denigrated him because he was a frail human who needed sleep. This is analogous to a king who was sitting in judgment. They ascend to the basilica and find him in judgment, and go out to the courtyard and find him asleep.
Another matter, on High, anyone who speaks to his27One who speaks to the credit of Jacob and his descendants. credit, ascends; to his discredit, descends. Below, anyone who speaks to his credit, descends, to his discredit, ascends.28On earth, anyone who praises Israel is lowered, anyone who denigrates them, is elevated.
Another matter, “ascending and descending on it” – those who accompanied him in the Land of Israel were ascending; “descending” – those who would accompany him outside the Land of Israel.
Rabbi Levi said in the name of Rabbi Shmuel bar Naḥman: The ministering angels, because they revealed the secrets of the Holy One blessed be He,29They revealed to Lot that the city of Sodom was going to be destroyed. they were banished from their place for one hundred and thirty eight years. Rabbi Tanḥuma would derive it from the demeaning expression.30They said: “For we are destroying this place” (Genesis 19:13) and did not attribute the action to God. Rabbi Ḥama bar Ḥanina said: It is because they were boastful and said: “For we are destroying this place” (Genesis 19:13). Where did they return? It was here. “Ascending and descending” – ascending and then descending.
“He dreamed, and behold, a ladder” – Rabbi Abbahu said: The content of dreams has no effect.20The dream should not be taken literally (Yedei Moshe). There was a certain person who came before Rabbi Yosei bar Ḥalafta. He said to him: ‘I saw in my dream that they were saying to me: Go and inherit your father’s business in Cappadocia.’ He said to him: ‘Has your father ever gone to Cappadocia?’ He said to him: ‘No.’ He said to him: ‘Go and count twenty beams in the roof of your house and you will find it.’ He said to him: ‘There are not twenty of them.’ He said to him: ‘If there are not twenty of them, count from their beginning to their end, and from their end to their beginning, and you will find it.’ He went, counted, and found it there. From where did Rabbi Yosei bar Ḥalafta derive it? It is from Cappadocia [Kappodekiya].21Kappa is the letter kaf, whose numerical value is twenty; dokiya means beams in Greek.
Bar Kappara taught: There is no dream that does not have an interpretation. “Behold, a ladder” – this is the ramp;22In the Temple the priests ascended to the altar on a ramp. “was set on the earth” – this is the altar; “you shall make for Me an altar of earth” (Exodus 20:21). “Its top was reaching the heavens” – these are the offerings whose fragrance reaches the heavens. “Behold, the angels of God” – these are the High Priests; “were ascending and descending on it” – as they ascend and descend on the ramp. “And, behold, the Lord was standing over him” (Genesis 28:13) – “I saw the Lord standing upon the altar” (Amos 9:1).
The Rabbis interpret it regarding Sinai. “He dreamed, and behold, a ladder” – this is Sinai. “Was set [mutzav] on the earth” – “they stood [veyityatzvu] at the foot of the mountain” (Exodus 19:17). “Its top was reaching the heavens” – “the mountain was burning with fire to the heart of the heavens” (Deuteronomy 4:11).
Another matter, “behold, a ladder” – this is Sinai. The letters of this equals the letters of that.23The numerical value of sulam (ladder) are samekh – 60 + lamed – 30 + mem – 40 = 130, equals the numerical value of Sinai, samekh – 60 + yod – 10 + nun – 50 + yod – 10 = 130.
“And behold, the angels of God,” after: “The chariots of God are myriad, thousands upon thousands of companies. [My Lord is among them, at Sinai]” (Psalms 68:18). We learned that prophets are called angels [malakhim], as it is written: “Haggai, the messenger [malakh] of the Lord, on a mission from the Lord, spoke to the people” (Haggai 1:13). “And behold, the angels of God” – this is Moses and Aaron. “Ascending” – “Moses ascended to God” (Exodus 19:3). “And descending” – this is Moses “Moses descended” (Exodus 19:14). “Behold, the Lord was standing over him” (Genesis 28:13) – “the Lord descended upon Mount Sinai to the top of the mountain” (Exodus 19:20).
Rabbi Salmoni said in the name of Reish Lakish: He [God] showed him [Jacob] a three-legged Throne of Glory. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: [God told Jacob] ‘You are the third leg.’ This is his opinion, as Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “For the portion of the Lord is His people; Jacob, the allotment of His inheritance” (Deuteronomy 32:9) – just as a rope is not woven with fewer than three, so, the patriarchs are no fewer than three.
Rabbi Berekhya said: He showed him the world and one-third of the world. “Ascending [olim]” – are no fewer than two; “and descending” – two. From where is it derived that an angel is one-third of the world? It is as it is stated: “His body was like beryl [tarshish], his face like the appearance of lightning, his eyes like torches of fire, his arms and his legs like burnished bronze” (Daniel 10:6).24The Sea of Tarshish is two thousand cubits and the area of the world is six thousand cubits, meaning that the body of each angel was one-third of the world. (Matnot Kehuna)
Rabbi Ḥiyya and Rabbi Yanai, one said: “Ascending and descending” on the ladder, and one said: “Ascending and descending” regarding Jacob. The one who said: “Ascending and descending” on the ladder, it works out well. The one who said: “Ascending and descending” regarding Jacob, they were [both] exalting his honor and denigrating his honor. They were dancing and leaping before him, and denigrating him, as it is stated: “Israel, in whom I glory” (Isaiah 49:3); It is you, whose likeness is etched on High. “Ascending” on High and seeing his likeness,25They lauded him because of his cosmic role. descending below, and finding him asleep.26They denigrated him because he was a frail human who needed sleep. This is analogous to a king who was sitting in judgment. They ascend to the basilica and find him in judgment, and go out to the courtyard and find him asleep.
Another matter, on High, anyone who speaks to his27One who speaks to the credit of Jacob and his descendants. credit, ascends; to his discredit, descends. Below, anyone who speaks to his credit, descends, to his discredit, ascends.28On earth, anyone who praises Israel is lowered, anyone who denigrates them, is elevated.
Another matter, “ascending and descending on it” – those who accompanied him in the Land of Israel were ascending; “descending” – those who would accompany him outside the Land of Israel.
Rabbi Levi said in the name of Rabbi Shmuel bar Naḥman: The ministering angels, because they revealed the secrets of the Holy One blessed be He,29They revealed to Lot that the city of Sodom was going to be destroyed. they were banished from their place for one hundred and thirty eight years. Rabbi Tanḥuma would derive it from the demeaning expression.30They said: “For we are destroying this place” (Genesis 19:13) and did not attribute the action to God. Rabbi Ḥama bar Ḥanina said: It is because they were boastful and said: “For we are destroying this place” (Genesis 19:13). Where did they return? It was here. “Ascending and descending” – ascending and then descending.