כִּי־כֹ֣ה ׀ אָמַ֣ר יְהוָ֗ה רָנּ֤וּ לְיַֽעֲקֹב֙ שִׂמְחָ֔ה וְצַהֲל֖וּ בְּרֹ֣אשׁ הַגּוֹיִ֑ם הַשְׁמִ֤יעוּ הַֽלְלוּ֙ וְאִמְר֔וּ הוֹשַׁ֤ע יְהוָה֙ אֶֽת־עַמְּךָ֔ אֵ֖ת שְׁאֵרִ֥ית יִשְׂרָאֵֽל׃
Sebab beginilah firman Yang Mahakekal: Bersorak-sorailah dengan sukacita bagi Yakub, dan berserulah dengan nyaring di tempat-tempat tinggi di negeri bangsa-bangsa; perdengarkanlah, pujilah, dan katakanlah: Ya Yang Mahakekal, selamatkanlah umat-Mu, sisa-sisa Israel!
Ein Yaakov (Glick Edition)
The sages wanted to suppress (declare uncanonical) the Book of Proverbs also, because of its contradictions. Why did they not suppress it then? They said: "Have we not scrutinized the Book of Ecclesiastes and found explanations of the contradictions? Let us search the Book of Proverbs also, until we find explanations." Which are its contradictory words? It is written (Pr. 26, 4.) Do not answer a fool according to his folly, and it is also written (Ib.) Answer a fool according to his folly. [After a study they came to the conclusion that] there is no contradiction; the latter refers to matters of the Torah and the former refers to secular matters. In what respect can the subject of the Torah be explained? In the following way: Rabban Gamaliel was once sitting and lecturing: "In the future women will give birth to children every day, as it is written (Jer. 31, 7.) The pregnant woman and she that travaileth with child together." A certain disciple sneered at him and said: There is nothing new under the sun (Ecc. 1, 9). Whereupon Rabban Gamaliel said to him: 'Come, I will show thee the like thereof in this world." He went and showed him a hen. Again Rabban Gamaliel lectured: "In the future the trees will bring forth fruit every day, for it is said (Ezek. 17. 23.) And it shall produce boughs, and bear fruit, i.e., just as boughs are produced every day so also will fruit be brought forth every day."' Again that disciple sneered at him and said: There is nothing new under the sun (Ecc. 1, 9). "Come," said Rabban Gamaliel to him, "I will show thee the like thereof in this world." Whereupon he went and showed him a Caper-bush. Upon another occasion Rabban Gamaliel was sitting and lecturing: "In the future Palestine will produce ready-made cakes and fine woolen garments, as it is said (Ps. 72, 16.) There shall be an abundance of corn in the land." The disciple again sneered at him and said: There is nothing new under the sun. "Come," said Rabban Gamaliel, "I will show thee the like thereof in this world." Whereupon R. Gamaliel took him and showed him mushrooms and as to [something corresponding to] garments, as it said (Ps. 72, 16.) There shall be palm-shoot [which is covered in the form of garment].
Kohelet Rabbah
“And the earth abides forever” (Ecclesiastes 1:4). Rabbi Yehoshua ben Korḥa said: The verse should have said only: “The earth passes and the earth comes, but the generation abides forever.”28This would indicate that the earth is transient, and the people last forever. Which was created for the sake of the other, was the earth created for the sake of the generation, or was the generation created for the sake of the earth? Was it not the earth [that was created] for the sake of the generation? Rather, because the generation did not perform the duties [assigned to it by] the Holy One blessed be He; therefore, it wastes away. The earth, because it performs the duties [assigned to it by] the Holy One blessed be He; therefore, it does not waste away.
Rabbi Shimon ben Yoḥai said: It is written: “For like the days of the tree will be the days of My people” (Isaiah 65:22). Tree means nothing other than Torah, as it is stated: “It is a tree of life for those who grasp it” (Proverbs 3:18). Which was created for the sake of the other; the Torah for the sake of Israel, or Israel for the sake of the Torah? Was it not the Torah [that was created] for the sake of Israel? Rather, the Torah that was created for the sake of Israel exists for ever and ever; Israel, for whose sake [everything] was created, all the more so. Rabbi Yitzḥak said: A kingdom enters and a kingdom leaves, but Israel stands forever; that is: “The earth abides forever.” Rabbi Shmuel in the name of Rabbi Pelatya of Naveh derived it from this verse: “Yehonatan son of Gershom son of Menashe, he and his sons were priests for the tribe of Dan until the day of the exile of the land” (Judges 18:30). Does a land go into exile or wander? Rather, these are Israel, who are called land, as it is stated: “All nations will praise you; as you will be a land of delight” (Malachi 3:12) – you will be called a land of delight.
Rabbi Berekhya said in the name of Rabbi Shimon ben Lakish: Everything that the Holy One blessed be He created in man, He created its parallel for the earth. Man has a head and the earth has a head [rosh], as it is stated: “[He had not yet made earth and fields, or] the beginning [rosh] of the dust of the world” (Proverbs 8:26). Man has eyes [einayim] and the earth has eyes, as it is stated: “They will cover the face [ein] of the earth” (Exodus 10:5). A person has ears and the earth has ears, as it is stated: “Listen, earth” (Isaiah 1:2). Man has a mouth and the earth has a mouth, as it is stated: “The earth opened its mouth” (Numbers 16:32). Man eats and the earth eats, as it is stated: “A land that consumes its inhabitants” (Numbers 13:32). Man drinks and the earth drinks, as it is stated: “[But the land]…by the rain of the heavens it drinks water” (Deuteronomy 11:11). Man vomits and the earth vomits, as it is stated: “So the land will not vomit [you out]” (Leviticus 18:28). Man has hands and the earth has hands [yadayim], as it is stated: “The land is spacious [raḥavat yadayim]” (Genesis 34:21). Man has thighs and the earth has thighs [yerekhayim], as it is stated: “I will gather them from the ends [miyarketei] of the earth” (Jeremiah 31:8). Man has a navel [tabbur] and the earth has a navel, as it is stated: “Dwellers in the middle of [betabbur] the earth” (Ezekiel 38:12). Man has nakedness and the earth has nakedness, as it is stated: “To see the nakedness of the land you have come” (Genesis 42:9). Man has feet and the earth has feet, as it is stated: “And the earth abides [omadet] forever” (Ecclesiastes 1:4).29The term omadet literally means standing, implying that it has feet.
What is omadet? Ma’amedet. Rabbi Aḥa and the Rabbis, Rabbi Aḥa said: It fulfills [ma’amedet] its duties. The Rabbis said: It produces [ma’amedet] its food. Rabbi Shimon ben Yosei ben Lakoneya said: Because in this world a person builds a building and another spends time in it, [a person] plants a sapling and another eats [its produce]. But in the future, they will not build and another will settle, they will not plant and another will eat, as it is stated: “For like the days of the tree will be the days of My people, and My chosen will outlive their handicraft” (Isaiah 65:22).
Rabbi Shimon ben Yoḥai said: It is written: “For like the days of the tree will be the days of My people” (Isaiah 65:22). Tree means nothing other than Torah, as it is stated: “It is a tree of life for those who grasp it” (Proverbs 3:18). Which was created for the sake of the other; the Torah for the sake of Israel, or Israel for the sake of the Torah? Was it not the Torah [that was created] for the sake of Israel? Rather, the Torah that was created for the sake of Israel exists for ever and ever; Israel, for whose sake [everything] was created, all the more so. Rabbi Yitzḥak said: A kingdom enters and a kingdom leaves, but Israel stands forever; that is: “The earth abides forever.” Rabbi Shmuel in the name of Rabbi Pelatya of Naveh derived it from this verse: “Yehonatan son of Gershom son of Menashe, he and his sons were priests for the tribe of Dan until the day of the exile of the land” (Judges 18:30). Does a land go into exile or wander? Rather, these are Israel, who are called land, as it is stated: “All nations will praise you; as you will be a land of delight” (Malachi 3:12) – you will be called a land of delight.
Rabbi Berekhya said in the name of Rabbi Shimon ben Lakish: Everything that the Holy One blessed be He created in man, He created its parallel for the earth. Man has a head and the earth has a head [rosh], as it is stated: “[He had not yet made earth and fields, or] the beginning [rosh] of the dust of the world” (Proverbs 8:26). Man has eyes [einayim] and the earth has eyes, as it is stated: “They will cover the face [ein] of the earth” (Exodus 10:5). A person has ears and the earth has ears, as it is stated: “Listen, earth” (Isaiah 1:2). Man has a mouth and the earth has a mouth, as it is stated: “The earth opened its mouth” (Numbers 16:32). Man eats and the earth eats, as it is stated: “A land that consumes its inhabitants” (Numbers 13:32). Man drinks and the earth drinks, as it is stated: “[But the land]…by the rain of the heavens it drinks water” (Deuteronomy 11:11). Man vomits and the earth vomits, as it is stated: “So the land will not vomit [you out]” (Leviticus 18:28). Man has hands and the earth has hands [yadayim], as it is stated: “The land is spacious [raḥavat yadayim]” (Genesis 34:21). Man has thighs and the earth has thighs [yerekhayim], as it is stated: “I will gather them from the ends [miyarketei] of the earth” (Jeremiah 31:8). Man has a navel [tabbur] and the earth has a navel, as it is stated: “Dwellers in the middle of [betabbur] the earth” (Ezekiel 38:12). Man has nakedness and the earth has nakedness, as it is stated: “To see the nakedness of the land you have come” (Genesis 42:9). Man has feet and the earth has feet, as it is stated: “And the earth abides [omadet] forever” (Ecclesiastes 1:4).29The term omadet literally means standing, implying that it has feet.
What is omadet? Ma’amedet. Rabbi Aḥa and the Rabbis, Rabbi Aḥa said: It fulfills [ma’amedet] its duties. The Rabbis said: It produces [ma’amedet] its food. Rabbi Shimon ben Yosei ben Lakoneya said: Because in this world a person builds a building and another spends time in it, [a person] plants a sapling and another eats [its produce]. But in the future, they will not build and another will settle, they will not plant and another will eat, as it is stated: “For like the days of the tree will be the days of My people, and My chosen will outlive their handicraft” (Isaiah 65:22).
Vayikra Rabbah
Rabbi Elazar and Rabbi Yosei bar Ḥanina, Rabbi Elazar said: The descendants of Noah sacrificed peace offerings. Rabbi Yosei bar Ḥanina said: The descendants of Noah sacrificed [only] burnt offerings. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: “Abel, he too brought from the firstborn of his flock and the choicest of them [meḥelvehen]” (Genesis 4:4), an item whose fat [ḥelev] is offered [on the altar].14This is a peace offering, as opposed to a burnt offering, which is burned in its entirety on the altar. Although Abel preceded Noah, his case is brought as precedent because the expression “descendants of Noah” is a general expression for anyone other than Israel. What does Rabbi Yosei bar Ḥanina do with this? He will interpret it as the choicest of them.15Rabbi Ḥanina argues that the reference is not to a peace offering, but to a burnt offering from the fattest of the flock. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: “He sent the young men of the children of Israel and they offered burnt offerings and they slaughtered peace offerings [shelamim]” (Exodus 24:5).16Since this occurred before the giving of the Torah, the children of Israel were no different than other descendants of Noah, and yet the verse states that they slaughtered peace offerings. What does Rabbi Yosei bar Ḥanina do with this? He interprets it in accordance with the one who said: They were complete [shelemim] with their hides, without flaying and quartering. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: “Yitro, father-in-law of Moses, took a burnt-offering and feast offerings to God” (Exodus 18:12). What does Rabbi Yosei bar Ḥanina do with this? He interprets it in accordance with the one who said: Yitro converted after the giving of the Torah.17Thus, he interprets the entire incident recorded in Exodus chapter 18 as having occurred after the giving of the Torah. Since Yitro converted, he was no longer a descendant of Noah, but rather, a full-fledged Jew. Rabbi Ḥiyya and Rabbi Yanai disagreed: One said Yitro converted after the giving of the Torah, and one said Yitro converted before the giving of the Torah. Rabbi Huna said: They do not disagree.18Their dispute is not primarily regarding the timing of Yitro’s visit, but rather an outgrowth of the dispute regarding the type of offering sacrificed by the descendants of Noah. The one who said Yitro converted before the giving of the Torah holds in accordance with the one who said the descendants of Noah sacrificed peace offerings. The one who said Yitro converted after the giving of the Torah holds in accordance with the one who said the descendants of Noah sacrificed burnt offerings.
This supports Rabbi Yosei bar Ḥanina: “Awake, north, and come, south” (Song of Songs 4:16). “Awake, north,” this is the burnt offering that is slaughtered in the north.19It is slaughtered in the northern part of the Temple courtyard. Why is it called to “awake”? It is a matter that was asleep and awakened.20The patriarchs had sacrificed burnt offerings. During their stay in Egypt they were not sacrificed. With the giving of the Torah they were awakened in the sense that the Israelites were commanded to renew their sacrifices. “Come, south,” this is the thanks offering that is slaughtered in the south. Why is it called to “come”? It is because it is an innovation.
The verse, too, supports Rabbi Yosei bar Ḥanina: “This is the law of the burnt offering, it is the burnt offering” (Leviticus 6:2) that the descendants of Noah sacrificed.21The midrash interprets the extraneous phrase “it is the burnt offering” to mean that it is a type of offering already known to the world. But when it comes to the peace offering: “This is the law of the peace offering” (Leviticus 7:11). It is not written here “that they sacrificed to the Lord,” but rather: “That one will sacrifice to the Lord” (Leviticus 7:11), from now on. How does Rabbi Elazar interpret the verse of Rabbi Yosei bar Ḥanina: “Awake, north”? When the exiles situated in the north awaken, they will come and encamp in the south, as it is stated: “Behold, I will bring them from the land of the north” (Jeremiah 31:7). When Gog, who is situated in the north, will awaken, he will come and fall in the south, just as it says: “I will lead you astray and I will entice you and I will cause you to ascend from the ends of the north” (Ezekiel 39:2). The messianic king, who is situated in the north, will come and build the Temple, which is situated in the south. That is what is written: “I roused one from the north and he came from the rising sun” (Isaiah 41:25).
Rabbi Yosei said in the name of Rabbi Binyamin bar Levi: Because in this world, when the south wind blows the north wind does not blow, and when the north wind blows the south wind does not blow; but in the World to Come, the Holy One blessed be He says: ‘I will bring a rare wind that will blow in two directions.’ That is what is written: “I will say to the north: Give, and to the south: Do not withhold; bring My sons from afar and My daughters from the ends of the earth” (Isaiah 43:6).
Rabbi Yoḥanan said: The Torah taught you proper etiquette, that a bridegroom does not enter the wedding canopy until the bride gives him permission. That is what is written: “Let my beloved come to his garden, and eat his delicious fruits” (Song of Songs 4:16),22This is the continuation of the verse in Song of Songs cited above, and that is why this part of the midrash appears. and then: “I came to my garden, my sister, my bride” (Song of Songs 5:1).
This supports Rabbi Yosei bar Ḥanina: “Awake, north, and come, south” (Song of Songs 4:16). “Awake, north,” this is the burnt offering that is slaughtered in the north.19It is slaughtered in the northern part of the Temple courtyard. Why is it called to “awake”? It is a matter that was asleep and awakened.20The patriarchs had sacrificed burnt offerings. During their stay in Egypt they were not sacrificed. With the giving of the Torah they were awakened in the sense that the Israelites were commanded to renew their sacrifices. “Come, south,” this is the thanks offering that is slaughtered in the south. Why is it called to “come”? It is because it is an innovation.
The verse, too, supports Rabbi Yosei bar Ḥanina: “This is the law of the burnt offering, it is the burnt offering” (Leviticus 6:2) that the descendants of Noah sacrificed.21The midrash interprets the extraneous phrase “it is the burnt offering” to mean that it is a type of offering already known to the world. But when it comes to the peace offering: “This is the law of the peace offering” (Leviticus 7:11). It is not written here “that they sacrificed to the Lord,” but rather: “That one will sacrifice to the Lord” (Leviticus 7:11), from now on. How does Rabbi Elazar interpret the verse of Rabbi Yosei bar Ḥanina: “Awake, north”? When the exiles situated in the north awaken, they will come and encamp in the south, as it is stated: “Behold, I will bring them from the land of the north” (Jeremiah 31:7). When Gog, who is situated in the north, will awaken, he will come and fall in the south, just as it says: “I will lead you astray and I will entice you and I will cause you to ascend from the ends of the north” (Ezekiel 39:2). The messianic king, who is situated in the north, will come and build the Temple, which is situated in the south. That is what is written: “I roused one from the north and he came from the rising sun” (Isaiah 41:25).
Rabbi Yosei said in the name of Rabbi Binyamin bar Levi: Because in this world, when the south wind blows the north wind does not blow, and when the north wind blows the south wind does not blow; but in the World to Come, the Holy One blessed be He says: ‘I will bring a rare wind that will blow in two directions.’ That is what is written: “I will say to the north: Give, and to the south: Do not withhold; bring My sons from afar and My daughters from the ends of the earth” (Isaiah 43:6).
Rabbi Yoḥanan said: The Torah taught you proper etiquette, that a bridegroom does not enter the wedding canopy until the bride gives him permission. That is what is written: “Let my beloved come to his garden, and eat his delicious fruits” (Song of Songs 4:16),22This is the continuation of the verse in Song of Songs cited above, and that is why this part of the midrash appears. and then: “I came to my garden, my sister, my bride” (Song of Songs 5:1).