Midrash su Amos 5:78

When R. Huna came to the above cited passage, he used to weep and say: "That a slave, whose master exhorts him to come to see him should be debarred from seeing him, as it is written (Is. 1, 12) When you come to appear in My presence, who had required this of your hands to tread My courts?" When he came to the following verse (Deut. 27, 7) And thou shalt slay peace-offerings, and eat there. R. Huna would weep and say: "A slave who is invited to eat from his master's table, shall be debarred from seeing him, as it is said (Is. 1, 11) Or what serveth Me the multitude of your sacrifices?" When R. Elasar came to this verse (Gen. 45, 3) And his brothers could not answer him, because they were terrified at his presence, he wept and said: "If this is the result of a human being's admonition, how much the more will it be of the Holy One, praised be He!" R. Elazar cried also when he came to the verse (I Sam. 28, 15) And Samuel said to Saul: 'Why hast thou disquieted me, to bring me up?' If Samuel the prophet was afraid of the judgment, how much the more ought we be afraid of it! How shall this be interpreted? It is written (Ib. ib. 12) And the woman said unto Saul: 'Divine being have I seen (Olim) ascending out of the earth.' Olim is plural. Hence they were two. One was Samuel and the other was Moses whom Samuel brought, for he said: "Perhaps I am called before the Divine Judgment, so he said to Moses come and testify in my behalf that there is not a thing written in thy Torah which I did not fulfill." When he came to the following verse (Lam. 3, 29) That he put his mouth in the dust, perhaps there still is hope. R. Ami used to cry. He said: "After so much had been done, nevertheless it is said, perhaps." R. Ami used to cry when he came to the following verse (Zeph. 2, 3) See ye the Lord, all ye meek of the earth, who have fulfilled the ordinances; seek righteousness, seek meekness; perhaps ye will be protected on the day of the Lord's anger. He said: "After so much will have been done, still it will be perhaps." When he came to the following passage, R. Assi used to cry (Amos 5, 15) Hate the evil, and love the good, and establish justice firmly in the gate; perhaps the Lord, the God of hosts shall be gracious unto the remnants of Joseph. He said: "After so much will have been done, it will still be perhaps."

R. Jochanan said: "Why is the letter Nun missing in the [alphabetical course of] Ashrei? Because the letter Nun is used for bad tidings. It is said (Amos 5, 2.) She is fallen (Nafla) and will not rise again, the virgin of Israel." In Palestine they interpret [this prophecy of Amos as good tidings] thus: She is fallen and will not fall again! Rise! virgin of Israel! R. Nachman b. Isaac said: "Even so, David indicates [the prophecy of] the Nun for the purpose of strengthening Israel, through a holy vision; for he says (Ps. 145, 14.) The Lord upholdeth all who are fallen (Noflim)."

R. Elazar b. Abina said : "He who recites Te-hila l' David (Ps. 145) three times a day may be sure of an inheritance in the world to come." What is the reason? Shall I say because that particular chapter is arranged alphabetically? Then why not prefer chapter 119 Ps., which has an arrangement of eight repetitions of each letter of the alphabet? Is it because it has the verse Thou openeth Thy hand and satisfieth the demands of all Thy creatures. [it influences men to be benevolent] ? If so, then why not the Great Hallel? in which also is written (Ib. 136, 25.) He giveth food to all flesh. Because Tehila l' David has the advantages of both; [is arranged alphabetically and influences men to be benevolent] R. Jochanan said : "Why is the letter Nun missing in the [alphabetical course of] Ashrei? Because the letter Nun is used for bad tidings. It is said (Amos 5:2) She is fallen (Nafla) and will not rise again, the virgin of Israel." In Palestine they interpret [this prophecy of Amos as good tidings] thus: She is fallen and will not fall again! Rise! virgin of Israel! R. Nachman b. Isaac said: "Even so, David indicates [the prophecy of] the Nun for the purpose of strengthening Israel, through a holy vision; for he says (Ps. 145:14) The Lord upholdeth all who are fallen (Noflim)."

Another interpretation (of Lev. 21:1), “Speak unto the priests”: What is written above the matter (in Lev. 20:27)? “When a man or a woman has a ghost or a familiar spirit […].” And afterwards, “Speak unto the priests.” This text is related (to Is. 8:19), “And when they say unto you, ‘Inquire of ghosts and familiar spirits.’”²Lev. R. 6:6. The Holy One, blessed be He, said to Israel, “If they say unto you, ‘Inquire of ghosts, and forsake the God who is in the heavens,’ say to them (ibid. cont.), ‘should not a people inquire of its God?’” Just as Elijah said to Ahaziah (in II Kings 1:3), “Is it for lack of a God in Israel that you are sending to inquire of Baal-Zebub […]?” Why should we forsake the everlasting God? (Jer. 10:10:) “But the Lord is a true God; He is a living God and an everlasting King.” We therefore seek a living God; however, the god[s] of the nations of the world are dead [and (according to Ps. 115:6),] “They have a mouth, but they do not speak; they have eyes but do not see.” [But] about us it is written (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.” We therefore seek a living God. However, [concerning] the god[s] of the nations of the world (according to Ps. 115:6), “Those who make them shall be like them.” What is written after [Is. 8:19], (in vs. 20)? “For instruction (Torah) and for testimony, if they do not speak according to this word, such a one shall have no dawn.”³Similarly in the 1985 JPS translation: FOR ONE WHO SPEAKS THUS THERE SHALL BE NO DAWN. So understood, the clause means that a necromancer will not live to see the dawn. Such a translation fits the immediate context of the midrash. The clause can also mean: SUCH A ONE HAS NO LIGHT, i.e., a necromancer cannot enlighten. This translation better fits the interpretations that follow. R. Johanan and R. Laqish [differed]. R. Johanan said, “The Holy One, blessed be He, said, ‘If they do not speak according to this word to the nations of the world they (sic) have no dawn; I will not shine the dawn upon them.’”⁴See the previous note. [But] R. Laqish says, “It (i.e., the word of a necromancer) shall have no dawn. The ghosts and the familiar spirits do not enlighten (literally, raise up the dawn upon) themselves, since they are [themselves] set in darkness; and all the more does this [principle] hold true for others.” So if you should say, “Of whom shall we inquire?” See, it says (in Deut. 17:9-11), “And you shall come unto the Levitical priests and unto the judge […. You shall act....] According to the Torah which they shall teach you.” (Lev. 20:27:) When a man or a woman has a ghost or a familiar spirit.” What is written after that (in Lev. 21:1)? “Speak unto the priests.” What relation does the one have to the other? It is simply that the Holy One, blessed be He, foresaw that Saul was going to be king over Israel and kill the priests [and] then inquire of a ghost and a familiar spirit. It is so stated (in I Sam. 28:7), “Then Saul said to his servants, ‘Seek me out a woman who controls a ghost.’” Resh Laqish said, “To what is Saul comparable?⁵Lev. R. 26:7; M. Sam. 24. To a king who entered a province and said, ‘All the cocks in this province are to be slaughtered tonight. [When] he wished to depart on his way in the morning, he said, ‘Is there no cock to crow here?’ They said to him, ‘Are you not the one who ordered them to be killed?’ Here also (in I Sam. 28:3) ‘Saul had put away the ghosts and the familiar spirits’; and [now] he went back and said (in vs. 7) ‘Seek me out a woman who controls a ghost.’” (Vs. 8:) “Then Saul disguised himself. What is the meaning of “disguised himself (rt.: hpsh)?” That he had become divested (rt.: hpsh) of the kingship. (Ibid., cont.:) “And he went with two men.” Who were they? Abner and Amasa. The Torah has taught proper protocol, that one does not leave on a journey by oneself; as anyone who leaves on a journey by himself become a slave to slaves. R. Ayyevu said, “Two men acted with proper protocol, Abraham and Saul. [Regarding Abraham it is written (in Gen. 22:3), ‘and he (i.e., Abraham) took with him two of his servants and his son Isaac [...].’ And here (in I Sam. 28:8), ‘and he (Saul) went with two men.’” (Ibid., cont.:) “And they came unto the woman at night.” Was it at night? It is simply that this time was for them as black as night. (Ibid., cont.:) “Then he said, ‘Please divine for me through a ghost […].” She said (in vs. 9) “You know what Saul has done, how he has rooted out the ghosts and the familiar spirits from the land.” He said immediately (in vs. 10), “As the Lord lives, no punishment shall befall you over this matter.” Resh Laqish said, “To what is Saul comparable? To a woman who was situated with her lover and swore by the life of her husband.” (Vs. 11:) “Then the woman said, ‘Whom (Mi) shall I bring up for you?’” One of those who say (as in Exod. 15:11), “Who (Mi) is like You among the powers, O Lord,”⁶Words spoken by Moses, typifying the righteous. The verse is suggested by the mi in Saul’s question. or one of those who say (as in Exod. 5:2:),⁷Words spoken by Pharaoh, typifying the wicked. “Who is the Lord?” He said to her (in I Sam. 28:11, cont.), “Bring up Samuel for me,” the master of the prophets. She did what she did and brought him up. (Vs. 12:) “When the woman saw Samuel, she cried out [with] a loud voice, and the woman spoke [unto Saul, saying], ‘Why have you deceived me? For you are Saul.’” How did she know? Our masters have said, “[A ghost] does not come up for a king as it comes up for a commoner.⁸Gk.: idiotes. For the king its face is up and its feet down, just like everyone [on earth]; but for the commoner its feet are up and its face down.” (Vs. 13:) “Then the king said to her, ‘Do not be afraid; for what do you see?’ And the woman said unto Saul, ‘I saw powers (elohim) coming up from the earth.’” Powers (here in the plural form) implies two. So who were they? Moses and Samuel. When Saul heard this, he was afraid, because he had called one, but two had arisen, as stated, “I saw powers coming up from the earth.” (Vs. 14:) “Then he said to her, ‘What does he look like?’ And she said, ‘An old man is coming up, and he is wrapped in a robe.’” They have said three things about bringing up a [ghost]. 1. The one bringing it up sees it but does not hear its voice. 2. The one asking for it hears its voice but does not see it. 3. Those standing there neither see it nor hear its voice. (Ibid.:) “An old man is coming up, and he is wrapped in a robe.” And elsewhere it says (in I Sam. 2:19), “His mother would make a little robe for him.”⁹Cf. above, Gen. 11:9. It was taught that this was the robe that grew upon him; in it he was buried; in it he rose up. It has been taught in the name of R. Nathan: A garment which goes down to the grave with a person is going to rise on him in the resurrection of the dead.¹⁰yKil. 9:4 (32b). Thus it is stated (in Job 38:14), “It is changed like clay under a seal, and they stand forth as in a garment.” (I Sam. 28:14-15) “Then Saul knew that it was Samuel; so he bowed with his face to the ground and did homage. Samuel said unto Saul, ‘Why have you disturbed me and brought me up? Have you no way to disturb your Creator except through me, in that you have made me an idol.¹¹See Gen. R. 96:5 (6).Did we not teach the following? Just as one exacts punishment from the worshiper, so does one exact punishment from those worshiped.’” Some say, “’Why have you disturbed me?’ [is meaning] that he said to him, ‘I was disturbed lest it be the Day of Judgment, and I was afraid.’” Now here is an argument a fortiori (qal wahomer): For if Samuel, the master of all the prophets, was afraid of the Day of Judgment, how much the more does the rest of humanity [have to fear]? When Rabbi would reach this verse (Amos 4:13), he would cry: “Hate evil and love good, and establish justice in the gate; perhaps the Lord, the God of hosts, will be gracious to the remnant of Joseph.” He said, “So much, and [only] ‘perhaps?’” [Similar is (Zeph. 2:3),] “Seek the Lord, all you humble of the land who have fulfilled His law, seek righteousness, seek humility; perhaps you will find shelter on the day of the Lord’s anger.” R. Haggai said, “[Similarly (in Lamentations 3:29),] ‘Let him put his mouth to the dirt, perhaps there is hope.’” [Similar is the verse (in Lamentations 12:14),] “For God will call every creature to account for everything unknown.” (I Sam. 28:15, cont.:) “And Saul said, ‘I am very distressed […], He (i.e., the Holy One, blessed be He) no longer answers me either through prophets or in dreams….” Why did he not [also] say to him, "[Or] by Urim and Thummim"?¹²According to vs. 6, the Holy One had also failed to answer Saul through this medium. R. Isaac said (Prov. 14:10), “’The heart knows its own bitterness,’ in that he had destroyed Nob, the city of priests.”¹³Lev. R. explains further, that if Saul had brought up the matter of the high priest’s Urim and Thummim, Samuel would have replied that it was he, Saul, who had done away with them by killing the priests at Nob. Samuel said to him, (I Sam. 28:17), “The Lord has done for Himself according to what He spoke through me; for the Lord has torn the kingship out of your hand and given it to your companion, to David.” He said to him, “When you were with us [in the flesh], you said to me (in I Sam. 15:28), ‘and given it to a companion of yours who is better than you’; and now you say, ‘to your companion, to David?’” He said to him. “When I was with you, I was in the world of falsehood, and I was telling you words of falsehood, because I was afraid of you, lest you kill me. Now, however, I am in the world of truth, you will only hear words of truth from me. He did not do this thing to you for no reason. Rather (according to I Sam. 28:18-19), ‘Because you did not hearken to the voice of the Lord and did not carry out his wrath against Amalek…. Moreover, the Lord will deliver Israel along with you into the hand of the Philistines; and tomorrow you and your sons will be with me.’”” With me,” [means] in my section [of heaven]. When he heard this, (according to vs. 20), “Immediately Saul fell full length to the ground, for he was terrified because of Samuel's words.” Abner and Amasa said to him, “What did [Samuel] say to you?” He said to them, “He said to me, ‘Tomorrow you will go down to battle and be victorious. In addition, your sons will be appointed to be great leaders’”. Resh Laqish said, “At that time the Holy One, blessed be He, called the ministering angels. He said to them, ‘Come and see the creature that I have created in My world. By universal custom when one goes to a banquet house, he does not take his children with him for fear of the evil eye; but this one, when he is going down to battle and knows that he will be killed, takes his sons with him and is happy over the divine justice that is striking him.’”¹⁴M. Pss. 7:2. R. Joshua of Sikhnin said in the name of R. Levi, “[This] teaches that the Holy One, blessed be He, showed Moses every generation and its expositors, every generation and its judges, every generation and its kings; and he showed him Saul and his sons falling by the sword.¹⁵Tanna deve Eliyahu Zuta, 6; cf. Sanh. 38b; AZ 5a, according to both of which the expositors and other generational leaders were shown to Adam. He said to him, ‘Master of the world, will the first king to stand over Your children be pierced by the sword?’ He said to him, ‘Moses, [why] are you telling me? Tell the priests whom he killed. [They are the ones] who are denouncing¹⁶Gk.: kategorein. him,’ as stated, ‘And the Lord spoke to Moses, “Speak to the priests.”’” Our masters have taught, “That righteous man (i.e., Saul) was killed for five sins. Thus it is stated (in I Chron. 10:13), ‘So Saul died for his transgression which he committed against the Lord’: Because he had destroyed Nob, the city of priests; Because he had spared Agag; Because he had not hearkened to Samuel, as stated (in I Sam. 10:8), ‘wait seven days …,’ since he did not do so; but (according to I Sam. 13:12), ‘and I forced myself to offer the burnt offering’; (In I Chron. 10:13-14) ‘and also he inquired for counsel through a ghost; And he did not inquire through the Lord.’”

Rabbi Abba bar Kahana began: “Who is the wise man who will understand this…” (Jeremiah 9:11). Rabbi Shimon ben Yoḥai taught: If you have seen towns uprooted from their place in the Land of Israel, know that they did not provide the salaries of the Bible teachers and the Mishna teachers, as it is stated: “For what reason did the land perish.… The Lord said: Because they have forsaken My Torah” (Jeremiah 9:11–12).
Rabbi [Yehuda HaNasi] would dispatch Rabbi Asi and Rabbi Ami to go out and establish [educational programs] in the cities of Israel. They would enter the city and say to [the residents]: ‘Bring us the guardians of the city.’ They would bring them the head of the city watch and the police. They would say to them: ‘Are these the guardians of the city? These are the destroyers of the city.’⁴This is because the people rely on them for their security and do not place their trust in God. [The residents] would say to them: ‘Who are the guardians of the city?’ They would say to [the residents]: ‘They are the Bible teachers and the Mishna teachers, who contemplate, review, and observe the Torah day and night, because it is stated: “You shall contemplate it day and night” (Joshua 1:8), and it says: “If the Lord does not build a house…[if the Lord does not guard a city, in vain does the watchman keep vigil]”’ (Psalms 127:1).
Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Shmuel ben Rabbi Yitzḥak: We have found that the Holy One blessed be He overlooked idol worship, forbidden sexual relations, and bloodshed, but did not overlook disdain of the Torah, as it is stated: “For what reason did the land perish?” (Jeremiah 9:11). It is not written here that it was due to idol worship, forbidden sexual relations, and bloodshed;⁵This is despite the fact that the generation in which the First Temple was destroyed was considered to have been derelict regarding these very grave sins; see Yoma 9b. rather, “Because they have forsaken My Torah” (Jeremiah 9:12).
Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: It is written: “They have forsaken Me and did not observe My Torah” (Jeremiah 16:11). If only they had forsaken Me and observed My Torah. By engaging in it, the light that is in it would have returned them to the good [path].
Rav Huna said: Study Torah even if it is not for its own sake, as through doing so not for its own sake, one comes to do so for its own sake. Rabbi Yehoshua ben Levi said: Each and every day a Divine Voice emerges from Mount Ḥorev and says: Woe unto the people due to the affront to Torah.
Shmuel taught it in the name of Rabbi Shmuel bar Ami: When does the kingdom issue a decree⁶A decree against the Jews. and the decree is effective? When Israel casts the words of Torah to the ground; that is what is written: “A host was given for the continual offering for transgression; [it cast truth to the ground, and it acted and succeeded]” (Daniel 8:12). “Host” is nothing other than kingdoms, as it is stated: “The Lord will reckon with the host of heaven in heaven [and with the kings of the earth on the earth]” (Isaiah 24:21). “The continual offering” – this is Israel, as it is written: “You shall contemplate it day and night” (Joshua 1:8). “For transgression” – this is the transgression of Torah. Whenever Israel casts the words of Torah to the ground, the kingdom issues a decree and it is effective, as it is stated: “It cast truth to the ground…,” and “truth” is nothing other than Torah, as it is stated: “Acquire truth and do not sell” (Proverbs 23:23).⁷In context, this verse refers to Torah. If you cast the words of Torah to the ground, the kingdom succeeds immediately; that is what is written: “And it acted and succeeded.” Rabbi Yehuda ben Pazi said: “Israel has forsaken good…” (Hosea 8:3), and good is nothing other than Torah, as it is stated: “For I have given you a good lesson, [My Torah, do not forsake it]” (Proverbs 4:2).
Rabbi Abba bar Kahana said: No philosophers arose for the nations of the world like Bilam ben Beor and Avnimus the weaver. They said to them:⁸The nations of the world said to the philosophers. ‘Are we able to successfully challenge this nation?’ They said to them: ‘Go and visit their synagogues; if the children are reciting aloud, you will be unable to overcome them, but if not, you will be able to overcome them, for this is what their patriarch promised them when he said to them: “The voice is the voice of Jacob, but the hands are the hands of Esau” (Genesis 27:22): As long as the voice of Jacob is in the synagogues and the study halls, the hands are not the hands of Esau.⁹War with Israel will be futile. But, when his voice is not reciting in the synagogues and the study halls, the hands are the hands of Esau.’ So, it says: “Therefore, just as straw consumes a tongue of fire, [and a flame destroys stubble, their root will become rot and their blossom will rise like dust; for they have forsaken the Torah of the Lord of hosts, and they have scorned the word of the Holy One of Israel]” (Isaiah 5:24). Does straw consume fire? Is it not the way of fire to consume straw, and yet it states: “Therefore, just as straw consumes a tongue of fire.” Rather, “straw” – this is the house of Esau, as it is stated: “The house of Jacob will be fire, the house of Joseph a flame, and the house of Esau for straw” (Obadiah 1:18). “A tongue of fire” – this is the house of Jacob; “and a flame destroys stubble” – this is the house of Joseph; “their root will become rot” – these are the patriarchs, who are the roots of Israel; “and their blossom will rise like dust” – these are the tribes, who are the blossoms of Israel. Why? “For they have forsaken the Torah of the Lord of hosts…” Rabbi Yudan said: “For they have forsaken the Torah of the Lord of hosts” – this is the written Torah; “and they have scorned the word of the Holy One of Israel” – this is the Oral Torah. When they cast the words of Torah to the ground, Jeremiah began lamenting over them, eikha.
“So said the Lord of hosts: Attend, and call for the lamenting women” (Jeremiah 9:16). Rabbi Yoḥanan, Rabbi Shimon ben Lakish, and the Rabbis: Rabbi Yoḥanan said: [This is analogous] to a king who had two sons. He grew angry at the first, took the rod, struck him, and exiled him. He said: Woe unto him, from what tranquility was he exiled. He grew angry at the second, took the rod, struck him, and exiled him. He said: It is I whose culture is faulty. So too, the ten tribes were exiled, and the Holy One blessed be He began saying this verse in their regard: “Woe unto them, as they have strayed from Me” (Hosea 7:13).¹⁰He placed the blame on them. When Judah and Benjamin were exiled, the Holy One blessed be He said, as it were: “Woe is Me, for My hurt” (Jeremiah 10:19).
Rabbi Shimon ben Lakish said: [This is analogous] to a king who had two sons. He grew angry at the first, took the rod, struck him, and he convulsed and died. He began lamenting him. He grew angry at the second, took the rod, struck him, and he convulsed and died. He said: I no longer have the strength to lament them; rather, call the lamenting women, and they will lament them. So too, the ten tribes were exiled, and the Holy One blessed be He began lamenting them: “Hear this matter that I recite as a lamentation for you, house of Israel” (Amos 5:1). When Judah and Benjamin were exiled, the Holy One blessed be He said, as it were: I no longer have the strength to lament them. That is what is written: “Call for the lamenting women…and let them hasten and take up wailing over us, [and our eyes will shed tears, and our eyelids will flow with water]” (Jeremiah 9:16–17). It is not written here, “over them,” but rather, “over us,” Me and them. It is not written here, “and their eyes will shed tears,” but rather, “our eyes,” Mine and theirs. It is not written here, “and their eyelids will flow with water,” but rather, “our eyelids,” Mine and theirs.
The Rabbis say: [This is analogous] to a king who had twelve sons. Two died, and he began taking solace with the [remaining] ten. Two more died, and he began taking solace with eight. Two died, and he began taking solace with six. Two died, and he began taking solace with four. Two died, and he began taking solace with two. When they all died, he began lamenting them: “How does…sit solitary?” (Lamentations 1:1).

(20:3) "There shall not be unto you any other gods before My presence": What is the intent of this? An analogy: A king of flesh and blood enters a province and his servants say to him: Make decrees for them. He: When they accept my rule, I will make decrees for them. For if they do not accept my rule, they will not accept my decrees. Thus did the L rd say to Israel: "I am the L rd your G d. There shall not be unto you, etc.": Am I He whose rule you have accepted? They: Yes. He: Just as you have accepted My rule, accept My decrees — There shall not be unto you any other gods before My presence. R. Shimon b. Yochai says: As stated elsewhere (Leviticus 18:2) "Am I the L rd (whose rule you accepted on Sinai)? They: Yes. He: You accepted My rule? Accept My decrees — (Ibid. 3) "As the deeds of the land of Egypt in which you dwelt you shall not do, etc." And so here: Am I the L rd your G d who took you out of the land of Egypt, whose rule you accepted? — Accept My decrees. "There shall not be unto you": What is the intent of this? (Ibid. 4) "You shall not make for yourself a graven image or the likeness, etc." would imply only that it is forbidden to make it. Whence do we derive that you may not keep what is already made? It is, therefore, written "There shall not be unto you." "other gods": Now are there other gods? Is it not written (Isaiah 37:18) "and placed their gods into fire, for they are not gods"? What, then, is the intent of "other gods"? That others call "gods." Variantly: "elohim acherim"? They "delay" ("me'achorim") good from entering the world. Variantly: "elohim acherim": They are "others" (i.e., indifferent) to those who serve them. And thus is it written (Ibid. 46:7) "He cries out to it, but it does not answer; it does not save him from his affliction." R. Yossi says: Why "other gods"? Not to give a pretext to the nations of the world to say: If they were called by His name, they would be effectual. Behold, they were called by His name and they remained ineffectual! And when were they called by His name? In the days of Enosh the son of Sheth, viz. (Genesis 4:26) "Then (men and images) were called profanely in the name of the L rd, (being rendered deities)" — whereupon Oceanus rose and flooded a third of the world, the L rd, as it were, telling them: You did a new thing and "called"; I, too, shall do a new thing and I shall "call" (to the waters of the sea), as it is written (Amos 5:8) "He 'calls' the waters of the sea, etc." R. Eliezer says: "elohim acherim": They "renew" gods for themselves every day. How so? If one had a golden god and he needed gold, he make it of silver. If he needed that, he made if of copper. If he had a copper god and he needed copper, he made it of iron or of lead. And thus is it written (Devarim 32:17) "new ones (gods), newly come." R. Yitzchak says: If we were to write down all the names of their gods, all the hides in the world would not avail, (wherefore, perforce, they must be referred to generically as "gods." R. Chanina b. Antignos says: (in confirmation of the above) Witness the Torah's denomination of (the god) Molech — anything (is called "a god") that you make a king ("melech") over you, even a chip or a shard. Rebbi says: "elohim acherim": They (these "gods") are the last (achronim) of the creations (i.e., men). And who is the "last" of the creation? One who calls them "gods."

R. Simlai lectured: "Six hundred and thirteen commands were spoken to Moses; three hundred and sixty-five of them negatives, corresponding to the number of days in the year counting according to the solar system, and two hundred and forty-eight positives, corresponding to the members of a human body." Said R. Hamnuna: "Where is the passage to prove this? (Deut. 33, 4) The Torah which Moses commanded us. The numerical value of the word Torah amounts to six hundred and eleven. (Fol. 24) I am; and, Thou shalt have no [of the first two commandments], we heard from the Almighty Himself. David, however, came and reduced their number to eleven, as it is written (Ps. 15, 2-5) A Psalm of David, Lord, we shall sojourn in Thy tabernacle? Who shall dwell upon Thy holy mountain? He that walketh uprightly, and worketh righteousness, and speaketh truth in his heart, etc., i.e., He that walketh uprightly, refers to Abraham, concernnig whom such an expression is written (Gen. 17, 1) Walk before Me, and be upright. Worketh righteously, refers to a man like Aba Chelkia.' And speaketh the truth refers to man like Rabbi Saphra. Nor doeth evil to his fellows, i.e., who takes care not to compete with his neighbor's business. That hath no slander upon his tongue, refers to our father Jacob, concerning whom it is written (Gen. 27, 12) My father peradventure will feel me. Nor taketh up a reproach against his neighbor, refers to one who befriends his relatives. In whose eyes a vile person is despised, refers to Hezekiah, King of Judea, who caused his father's bones to be carried on a bed of ropes. But he honoreth them that fear the Lord, refers to Jehoshaphath, King of Judea, who upon seeing a scholar, would rise from his throne, kiss him, and call him, my father, my master, my teacher, my master, my master. But that sweareth to his own hurt, and changeth not; this refers to R. Jochanan, who said: 'If one says I will fast until I will come home.' He that putteth not out his money on interest, i.e., not even from an idolater. Nor taketh no bribe, refers to men like R. Ismael b. Jose. He that doeth these things shall never be moved. When R. Gamaliel would come to this passage, he used to weep, saying: "Only one who performed all these shall not be moved, but [if he performs merely] one of them, he might be moved;" whereupon R. Akiba said to him: "According to your opinion then how would you explain the passage (Lev. 18, 24) Defile not ye yourselves in all of those things. Do you mean to say that only if in all of these things, but not one?" You must therefore say that it means to any of these things. The same could also be explained. Isaiah then came and reduced them (the six hundred and thirteen commands) to six as it is said (33, 15) He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes; that stoppeth his ears from hearing of blood, and shutteth his eyes from looking on evil. He that walketh righteously, refers to Abraham, of whom it is written (Gen. 18, 19) For I have known him, to do righteousness and justice, etc. Speaketh uprightly, refers to him who does not anger his colleague in public. And he despiseth the gain of oppressions, refers to R. Ismael b. Elisha. That shaketh his hands from holding of bribes, refers to R. Ishmael b. Jose. That stoppeth his ears from hearing of blood, refers to R. Elazar b. Simon. And shutteth his eyes from looking on evil, as R. Chiya b. Aba explained this to refer to one "who does not look upon women washing near the bank of the river." When Michah [the prophet] came he reduced them to three (6, 8) It hath been told thee, o man, what is good; and what the Lord doth require of thee: (only) to do justly, and to love mercy, and to walk humbly with thy God. To do justly, refers to the law; love mercy, refers to loving kindness; and walk humbly, providing for the marriage of poor maidens and the burial of the dead. Is this not an a fortiori conclusion! If concerning matters which are not to be performed in secrecy, the Torah says to walk humbly, how much more so should this be applied to matters which are accustomed to be done in secrecy! Isaiah finally reduced them to two, as it is said (56, 1) Thus saith the Lord, Keep ye justice, and do righteousness. Amos then came and reduced them to one, as it is said (Amos 5, 4) For thus saith the Lord unto the house of Israel: Seek ye Me, and live. R. Nachman b. Isaac raised the following objection: Perhaps he means by Seek ye Me, to perform the entire Torah? We must therefore say that it was Habakkuk [the prophet] who came and reduced them to one (2, 4) But the righteous shall live by his faith.

“Let him sit alone and be silent, because He has laid it upon him” (Lamentations 3:28).
“Let him sit alone and be silent” – Rabbi Shmuel bar Naḥman said: The Holy One blessed be He summoned the ministering angels and said to them: ‘A mourning king of flesh and blood, what does he do?’ They said to Him: ‘He dons black and covers his head with sackcloth.’ He said: ‘I, too, will do so.’ That is what is written: “I clothe heavens with blackness and I make sackcloth their garment” (Isaiah 50:3).
Moreover, He asked them: ‘A mourning king of flesh and blood, what [else] does he do?’ They said to him: ‘He extinguishes the lights.’ He said to them: ‘I, too, will do so.’ That is what is written: “The sun and the moon darkened, and the stars withdrew their shine” (Joel 2:10).
Moreover, He asked them: ‘A mourning king of flesh and blood, what [else] does he do?’ They said to him: ‘He walks barefoot.’ He said to them: ‘I, too, will do so.’ That is what is written: “The Lord, in a tempest and in a storm is His way, and clouds are the dust of His feet” (Nahum 1:3).
Moreover, He asked them: ‘A mourning king of flesh and blood, what [else] does he do?’ They said to him: ‘He sits and is silent.’ He said to them: ‘I, too, will do so.’ That is what is written: “Let him sit alone and be silent, because He has laid it upon him.”⁵⁷The verse is understood to mean that God will be silent because He has brought the mourning upon Himself.
“Let him put his mouth in the dust, perhaps there is hope. Let him offer his cheek to one who strikes him; let him be filled with disgrace” (Lamentations 3:29–30).
“Let him put his mouth in the dust, perhaps there is hope. Let him offer his cheek to one who strikes him; let him be filled with disgrace” – Rabbi [Yehuda HaNasi] was interpreting verses and when he reached the following verses, he would weep: “Samuel said to Saul: Why did you disturb me to bring me up?” (I Samuel 28:15).⁵⁸The Gemara in Ḥagiga (4b) indicates that Samuel thought he was being summoned to a heavenly judgement and was scared. If Samuel, the great prophet, was scared of heavenly judgement, all the more so those of lesser stature should be scared. This is why Rabbi Yehuda HaNasi cried when reading this verse. And it is written: “For behold, He forms mountains and creates winds; He recounts to a person what were his deeds [seḥo]” (Amos 4:13) – even matters lacking substance are written for a person in his ledger.⁵⁹This is derived from the term seḥo, which can be interpreted to mean speech [siḥo]; God keeps track even of every frivolous comment a person might make (see Ḥagiga 5b). Who writes them? “He who turns dawn into darkness…[the Lord, the God of hosts, is His name]” (Amos 4:13). “Seek the Lord all you humble of the earth…” (Zephaniah 2:3). And it is written: “Hate evil, and love good, [and display justice at the gate; perhaps the Lord, God of hosts, will be gracious to the remnant of Joseph]” (Amos 5:15).⁶⁰Despite there being an abundance of virtue, nevertheless, only perhaps “He will be gracious”? Why? “For every action God will bring to judgment [for every unknown]” (Ecclesiastes 12:14).⁶¹God will bring judgment even for unknown, that is, unwitting, transgressions. And this, “let him put his mouth in the dust [perhaps there is hope].”⁶²Only perhaps there is hope? And it is written: “Let him offer his cheek to one who strikes him; let him be filled with disgrace.”⁶³After all this, the end result could very well be disgrace.

(Lev. 20:27:) WHEN A MAN OR A WOMAN HAS A GHOST OR A FAMILIAR SPIRIT. What is written after that (in Lev. 21:1)? SPEAK UNTO THE PRIESTS. What relation does the one have to the other? It is simply that the Holy One foresaw that Saul was going to be king over Israel and kill the priests; then inquire of a ghost and a familiar spirit. It is so stated (in I Sam. 28:7): THEN SAUL SAID {UNTO} [TO] HIS SERVANTS: SEEK ME OUT A WOMAN WHO CONTROLS A GHOST. Resh Laqish said: To what is Saul comparable?⁷Tanh., Lev. 8:2; Lev. R. 26:7; M. Sam. 24. To a king who entered a province and said: All the cocks in this province are to be slaughtered tonight. < When > he wished to depart on his way, he said: Is there no cock to crow here? They said to him: Did you not order them to be killed? Here also (in I Sam. 28:3) Saul had put away the ghosts and the familiar spirits; so Saul said (in vs. 7) SEEK ME OUT A WOMAN WHO CONTROLS A GHOST < …. > (Vs. 8:) THEN SAUL DISGUISED HIMSELF. What is the meaning of DISGUISED HIMSELF (rt.: HPSh)? That he had become divested (rt.: HPSh) of the kingship. (Ibid., cont.:) AND HE WENT WITH TWO MEN. WHO WERE THEY? Abner and Amasai.⁸The parallels in the traditional Tanh., Lev. 8:2, in Lev. R. 26:7, and in M. Sam. 24 all read, “Abner and Amasa.” Torah has taught proper protocol, that one does not leave on a journey (at night) by oneself; and our father Abraham acted accordingly (in Gen. 22:3): AND HE (i.e., Abraham) TOOK WITH HIM TWO OF HIS SERVANTS {AND HIS SON ISAAC}. And so (in I Sam. 28:8): AND HE (Saul) WENT WITH TWO OF HIS SERVANTS (sic). (Ibid., cont.:) AND THEY CAME UNTO THE WOMAN AT NIGHT. Was it at Night? It is simply that this time was for them as black as night. (Ibid., cont.:) THEN HE SAID: PLEASE DIVINE FOR ME THROUGH A GHOST…. (Vs. 9:) BUT SHE SAID UNTO {SAUL} [HIM]: SEE HERE, YOU KNOW WHAT SAUL HAS DONE, HOW HE HAS ROOTED OUT THE GHOSTS AND THE FAMILIAR {SPIRIT} [SPIRITS] < FROM THE LAND >. Immediately (in vs. 10): SAUL SWORE TO HER BY THE LORD, SAYING: [AS THE LORD LIVES,] NO PUNISHMENT SHALL BEFALL YOU OVER THIS MATTER. Resh Laqish said: To what is Saul comparable? To a woman who was situated with her lover and swore by the life of her husband. (Vs. 11:) THEN THE WOMAN SAID: WHOM (mi) SHALL I BRING UP FOR YOU? One of those who say (as in Exod. 15:11): WHO (mi) IS LIKE YOU < AMONG THE GODS, O LORD >?⁹Words spoken by Moses, typifying the righteous. The verse is suggested by the mi in Saul’s question. or one of those who say (as in Exod. 5:2:)¹⁰Words spoken by Pharaoh, typifying the wicked. WHO IS THE LORD? He said to her (in I Sam. 28:11, cont.:) BRING UP SAMUEL FOR ME. She did what she did and brought him up. (Vs. 12:) WHEN THE WOMAN SAW SAMUEL, SHE CRIED OUT [WITH] A LOUD VOICE, AND < THE WOMAN > SPOKE < UNTO SAUL, SAYING >: WHY HAVE YOU DECEIVED ME? FOR YOU ARE SAUL. How did she know? Our masters have said: < A ghost > does not come up for a king as it comes up for a commoner.¹¹Gk.: idiotes. For the king its face is up and its feet down, just like everyone < on earth >; but for the commoner its feet are up and its face down. (Vs. 13:) THEN THE KING SAID TO HER: [DO NOT BE AFRAID; FOR] WHAT DO YOU SEE? AND THE WOMAN SAID UNTO SAUL: I SEE A GOD COMING UP FROM THE EARTH. COMING UP (here in the plural form) implies two. So who were they? Moses and Samuel. When Saul heard this, he was afraid, because he had called one, but two had arisen. (Vs. 14:) THEN HE SAID TO HER: WHAT DOES HE LOOK LIKE? AND SHE SAID: AN OLD MAN IS COMING UP, AND HE IS WRAPPED IN A ROBE. They have said three things about bringing up a ghost. 1. The one bringing it up sees it but does not hear its voice. 2. The one asking for it hears its voice but does not see it. 3. Those standing there neither see it nor hear its voice. (Ibid.:) AN OLD MAN IS COMING UP, AND HE IS WRAPPED IN A ROBE. And elsewhere it says (in I Sam. 2:19): HIS MOTHER WOULD MAKE A LITTLE ROBE FOR HIM.¹²Cf. above, Gen. 11:9. < This verse > teaches that the robe grew on him. In it he was buried; in it he rose up. It has been taught in the name of R. Nathan: A garment which goes down to the grave with a person is going to rise on him in the resurrection of the dead.¹³yKil. 9:4 (32b). Thus it is stated (in Job 38:14): IT IS CHANGED LIKE CLAY UNDER A SEAL, AND THEY STAND FORTH AS IN A GARMENT. (I Sam. 28:14–15:) THEN SAUL KNEW THAT IT WAS SAMUEL; SO HE BOWED WITH HIS FACE TO THE GROUND AND DID HOMAGE. SAMUEL SAID UNTO SAUL: WHY HAVE YOU DISTURBED ME AND BROUGHT ME UP? Have you no way to disturb your creator except through me, in that you have made me an idol.¹⁴See Gen. R. 96:5 (6). Did we not teach the following? Just as one exacts punishment from the worshiper, so does one exact punishment from those worshiped. Some say: WHY HAVE YOU DISTURBED ME? What he said to him was: I was disturbed lest it be the day of judgment, and I was afraid. Now here is an argument a fortiori (qal wahomer); for if Samuel, [the greatest] of all the prophets, was afraid of the day of judgment, how much the more does the rest of humanity < have to fear >? (Vs. 15, cont.:) AND SAUL SAID {UNTO SAMUEL}: I AM VERY DISTRESSED….¹⁵Other midrashim add other vss., such as Amos 5:15, in this context. Apart from the parallels mentioned above, see Lam. R. 3:29f. (9); Eccl. R. 12:14:1. [HE (i.e., the Holy One) NO LONGER ANSWERS ME EITHER THROUGH PROPHETS OR IN DREAMS.] Why did he not < also > say to him: "< Or > by Urim and Thummim"?¹⁶According to vs. 6, the Holy One had also failed to answer Saul through this medium. R. Isaac said: (Prov. 14:10:) THE HEART KNOWS ITS OWN BITTERNESS, in that he had destroyed Nob, the city of priests.¹⁷Lev. R. explains further, that if Saul had brought up the matter of the high priest’s Urim and Thummim, Samuel would have replied that it was he, Saul, who had done away with them by killing the priests at Nob. Similarly, the parallel in Tanh., Lev. 8:2. (I Sam. 28:17:) MOREOVER, THE LORD HAS DONE TO YOU¹⁸The text here follows a reading that agrees with the Septuagint here rather than the Masoretic Text, which reads: FOR HIMSELF. ACCORDING TO WHAT HE SPOKE THROUGH ME; FOR THE LORD HAS TORN THE KINGSHIP OUT OF YOUR HAND AND GIVEN IT TO DAVID. He said to him: [When you were with us < in the flesh >, you said to me (in I Sam. 15:28): < THE LORD HAS TORN THE KINGSHIP OVER ISRAEL FROM YOU TODAY, > AND GIVEN IT TO A COMPANION OF YOURS WHO IS BETTER THAN YOU. He said to him:] When I was with you in the world of falsehood, I was telling you words of falsehood, because I was afraid of you, lest you kill me. Now, however, I am in the world of truth, you will only hear words of truth from me. He did not do this thing to you for no reason. Rather (according to I Sam. 28:18–19): BECAUSE YOU DID NOT HEARKEN TO THE VOICE OF THE LORD, AND DID NOT CARRY OUT HIS WRATH AGAINST AMALEK [….] MOREOVER, THE LORD WILL DELIVER ISRAEL ALONG WITH YOU INTO THE HAND OF THE PHILISTINES; AND TOMORROW YOU AND YOUR SONS WILL BE WITH ME. WITH ME < means >: In my section < of heaven >. When he heard this, (according to vs. 20): IMMEDIATELY SAUL FELL FULL LENGTH TO THE GROUND, FOR HE WAS TERRIFIED BECAUSE OF SAMUEL'S WORDS. Abner and Amasa said to him: What did Samuel say to you? He said to them: He said to me: Tomorrow you will go down to battle and be victorious. In addition, your sons will be appointed their superiors. Resh Laqish said: At that time the Holy One called the ministering angels. He said to them: Come and see the creature that I have created in my world. By universal custom when one goes to a banquet house, he does not take his children with him for fear of the evil eye; but this one, when he is going down to battle and knows that he will be killed, takes his sons with him, and is happy over the divine justice that is striking him.¹⁹M. Pss. 7:2. R. Joshua of Sikhnin said in the name of R. Levi: < Lev. 21:1: SPEAK UNTO THE PRIESTS. These words > teach that the Holy One showed Moses every generation and its expositors, every generation and its judges, every generation and its kings; and he showed him Saul and his sons falling by the sword.²⁰Tanna deve Eliyahu Zuta, 6; cf. Sanh. 38b; AZ 5a, according to both of which the expositors and other generational leaders were shown to Adam. He said to him: Sovereign of the World, will the first king to stand over your children be pierced by the sword? He said to him: Moses, < why > are you telling me? Tell the priests whom he killed. < They are the ones > who are denouncing²¹Gk.: kategorein. him. Our masters have taught: That righteous man (i.e., Saul) was killed for five sins. Thus it is stated (in I Chron. 10:13): SO SAUL DIED FOR HIS TRANSGRESSION WHICH HE COMMITTED AGAINST THE LORD:

“And despite this, even when they are in the land of their enemies, I have not spurned them and have not rejected them, to destroy them, to violate My covenant with them, as I am the Lord their God” (Leviticus 26:44).
Shmuel began: “And despite this, even when they are in the land of their enemies, I have not spurned them and have not rejected them, to destroy them, to violate My covenant with them, as I am the Lord their God.” – “I have not spurned them,” in Babylonia; “and have not rejected them,” in Media; “to destroy them,” in Greece; “to violate My covenant with them,” in the evil kingdom;⁸Rome. “as I am the Lord their God,” in the future. Rabbi Ḥiyya taught: “I have not spurned them,” during the reign of Vespasian; “and have not rejected them,” during the reign of Trajan; “to destroy them,” in the days of Haman; “to violate My covenant with them,” in the days of the Romans; “as I am the Lord their God,” in the days of Gog and Magog.

“As when a man fled from the lion and a bear attacked him; he came home and leaned his hand on the wall, and a snake bit him” (Amos 5:19).
Rabbi Yuda son of Rabbi Simon began: “As when a man fled from the lion and a bear attacked him; he came home and leaned his hand on the wall, and a snake bit him.” Rabbi Huna and Rabbi Aḥa in the name of Rabbi Ḥama bar Rabbi Ḥanina said: “As when a man fled from the lion,” that is Babylonia, according to: “The first was like a lion” (Daniel 7:4); “and a bear attacked him,” that is Media, according to: “And behold, another beast, a second one, resembling a bear” (Daniel 7:5).
Rabbi Yoḥanan said: le dev is written [“a second one, resembling a bear (dov)].”⁹ The words in the verse in Daniel 7:5 domeh le-dov, “resembling a bear,” could be vocalized domeh le-dev, meaning resembling a wolf, as dev can mean wolf in Aramaic. This is the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Therefore, a lion from the forest smote them” (Jeremiah 5:6), that is Babylonia; “a wolf of the deserts will plunder them” (Jeremiah 5:6), that is Media; “a leopard lies in wait near their cities” (Jeremiah 5:6), that is Greece; “everyone who emerges from them will be mauled” (Jeremiah 5:6), that is Edom; “he comes home” (Amos 5:19), that is Greece when the Temple stood; “and a snake bit him” (Amos 5:19), that is Edom, as it is stated: “Its sound will go forth like a snake” (Jeremiah 46:22).
Likewise, it says: “Open for me, my sister, my love, my dove, my faultless one,” (Song of Songs 5:2). “Open for me, my sister,” that is Babylonia; “my love,” that is Media; “my faultless one,” in Greece; “my dove,” in Edom, as throughout the days of Greece[’s hegemony] the Temple was standing and Israel was offering doves and pigeons on the altar.
Rabbi Pinḥas and Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina offered an interpretation [of “In my distress I called to the Lord and to my God I cried; from His Sanctuary He heard my voice, and my cry before Him came into His ears” (Psalms 18:7)]: It is written: “In my distress I called to the Lord,” in Babylonia; “and to my God I cried,” in Media; from His Sanctuary He heard my voice,” in Greece, as Rabbi Huna himself said: “My dove,” in Greece, as throughout the days of Greece, the Temple was standing and Israel was offering there doves and pigeons on the altar. That is: “from His Sanctuary He heard my voice and my cry before Him came into His ears,” in the kingdom of Edom.
Another matter: “ As when a man fled from the lion,” that is Nebuchadnezzar; “and a bear attacked him,” that is Belshatzar; “he came home and leaned his hand on the wall, and a snake bit him,” that is Haman, who would crush the people like a snake. That is as it is written: “Reḥum the commander and Shimshai the scribe” (Ezra 4:8), that is the son of Haman; “wrote a letter…to Artaxerxes the king, as follows” (ibid.). And what was written in it? “Now issue a decree to cease, and that this city not be rebuilt ….” (Ezra 4:21), [“they will no longer pay] minda” (Ezra 4:13), that is land tax; “belo” (ibid.), that is the poll tax; and “halakh” (ibid.), that is the king’s service; “and the revenue of the kings will be harmed” (ibid.). Rav Huna and Rabbi Pinḥas said: Even things with which the kingdom entertains itself, e.g., theaters and circuses, this people harms. When he sent it, it was received by the king, and he canceled work on the Temple. When they saw that, everyone began screaming: 'Woe [vai];' “it was [vayhi] during the days of Aḥashverosh” (Esther 1:1).

“All the people who were in the gate, and the elders, said: We are witnesses. May the Lord render the woman who is coming into your house like Rachel and like Leah, the two of whom built the house of Israel; prosper in Efrat, and proclaim a name in Bethlehem” (Ruth 4:11).
“All the people who were in the gate…” Most of those participating in the feast were from Leah; therefore they accorded priority to Rachel.²⁵¹Most of those present were from the tribe of Judah, a son of Leah. Therefore, they mentioned Rachel before Leah so that it would not appear that they were according honor to themselves. Rabbi Abba bar Kahana said: Rachel was his primary wife, as it is stated: “Rachel was barren [akara]” (Genesis 29:31), [alluding to the fact that she was] primary [ikar]. Rabbi Shimon bar Yoḥai taught: Because they said things against Rachel,²⁵²Her enemies would attribute her barrenness to her character flaws. therefore [all the tribes of Israel] are called her children, as it is written: “Rachel is weeping over her children” (Jeremiah 31:15).²⁵³The verse is referring to the entire nation of Israel, not just the tribes who descended from Rachel. The same is true of the verses in Amos and Jeremiah cited below. They are not only attributed to her; they are even attributed to her son: “Perhaps the Lord, God of hosts, will be gracious to the remnant of Joseph” (Amos 5:15). They are not only attributed to her son; they are even attributed to her grandson, as it is stated: “Is Ephraim My favorite son, a delightful child?” (Jeremiah 31:20).

(Fol. 77b) R. Juda in the name of Rab said: "The Holy One, praised be He! created not one single thing in vain. He created the snail as a remedy for the scab (of the camel); He created the fly for the sting of a wasp, the gnat for the bite of a serpent, the serpent itself for curing sores of the head, and the ichneumon-fly for the sting of a scorpion." How should this remedy be applied? Let one bring a black one and a white one of the insects, boil them and place where required. Our Rabbis taught: "There are five sorts of fear: the fear of the strong for the weak; the fear of the lion for the mosquito; the fear of the elephant for the gnat; the fear of the scorpion for the ichneumon-fly; the fear of the eagle for the fly-catcher; and the fear of the leviathan for the stickleback." R. Juda in the name of Rab said: "Where is the Biblical passage to prove it? (Amos 5, 9.) That causeth wasting to prevail against the strong (Amos 5, 9)." R. Zeira once found R. Juda standing at the door of the latter's father-in-law's house in a very cheerful mood, and disposed to answer, if he was asked, concerning all the secret processes of nature. R. Zeira asked him: "Why is it that the she-goats take the lead [of the flock]?" "Because," answered R. Juda, "it is in accordance with the creation; at first darkness, then light." R. Zeira asked him again: "Why are she-goats not provided with tails as are the sheep?" "Those who cover us are themselves covered and those that do not cover us are not covered." "Why has the camel a short tail?" "Because it feeds among thorns." "Why has the ox a long tail?" "Because it grazes in plains and must protect itself against the gnats." "Why are the feelers of the locust flexible?" "Because the locust swarms in fields: were the feelers inflexible, the locust would be blinded by losing them in knocking against trees, for Samuel said: 'All that is necessary to blind a locust is to tear his feelers.'" "Why do the eyelids of the chicken close upward?" "Because it ascends at night upon elevated things and if the eyelids would close downward, the least smoke which comes from below would blind the chicken's eyes." Our Rabbis taught: "Three living things grow stronger as they grow older. They are the fish, the serpent and the pig."

(Zech. 13:8:) “’And it shall come to pass throughout all the land,’ says the Lord, ‘that two-thirds in it shall be cut off [and] die, but one-third shall remain in it.’” This is what is stated with the holy spirit through David (in Ps. 97:7), “All who worship an image, who boast in idols, are put to shame.” With reference to whom was he saying it? He only said it with reference to the Holy One, blessed be He. R. Hanina said, “The Holy One, blessed be He, is going to show His glory to all who have come into the world; for He will lower His throne in the middle of the firmament and again set it in place where the sun rises during the period of [the month of] Tebeth.” R. Hanina the Elder said to him, “Is it possible to see His glory, even the One of whom it is written (in Exod. 33:20), ‘for no human may see Me and live?’ Now you are saying, ‘The Holy One, blessed be He, is going to show His glory to all who have come into the world.’” He said to him, “See, it is written (in Ps. 84:12), ‘For the Lord God] is sun and shield […].” Just as a sun and shield denotes a shield over one in time of war, so also will the Holy One, blessed be He, be a shield over His children at that time [of His appearing].²⁰Even though the Holy One on his throne shines with the blinding rays of the sun, He will also provide a shield from these rays. R. Hanina said, “In the time that the Lord judges the peoples of the world, He seizes them for judgment; them, their Gods, and the one who sets up images²¹The translation reads protomin (Gk. partomai, denoting imperial busts.) for Buber’s pittumin. The emendation was first suggested by Jastrow, s.v. perotomi, and agrees with a note from S. Lieberman given orally to Daniel Sperber and cited in “Greek and Latin Words in Rabbinic Literature,” Bar-Ilan: Annual of Bar-ilan University Studies in Judaica and the Humanities, 14–15(1977), p. 12, n. 7. Buber’s pittumin, which means “ingredients” or “spices,” makes relatively little sense. Cf. Codex Vaticanus, Ebr. 34, which reads “patronin” (Gk.: patrones; Lat.: patroni), and denotes protectors. for them. Next He brings the two tablets with the Ten Commandments and says to them (i.e., to the tablets), ‘Have they all paid attention to you?’ Then they say to him, ‘From the day that You created us, no one has paid attention to us with the lone exception of Your people Israel.’” (Ps. 96:7:) “Who boast in idols.” [It would be] more fitting for Scripture to say, “who trust.” What is the meaning of “who boast?” That they did not perform idol worship until they had honored each other (for doing so). The Holy One, blessed be He, said, “On each day you will feel shame before Me. There are those among you who serve doves, and a lot of doves are slaughtered. There are also those among you who serve bricks, and a lot of bricks are broken in the marketplace. There are those among you who serve fish, and a lot of fish are sold in the marketplace.” Immediately the Holy One, blessed be He, put them to shame, as stated (in Micah 7:16), “The nations shall see Me and be ashamed […].” R. Hama bar Hanina said, “What is the meaning of (Is. 43:9), ‘All the nations are gathered together […].’ In the world to come the Holy One, blessed be He, brings the book of Torah and puts it on His lap.²²‘AZ 2a-3b. Then He says, ‘Let anyone who is occupied with this, come and receive his reward.’ Immediately all the peoples gather in confusion, as stated (ibid.), ‘All the nations are gathered together […].’ The Holy One, blessed be He, says to them, ‘Do not be gathered in confusion, but [have] every nation [come separately] with its scribes,’ as stated (ibid, cont.), ‘and let the peoples assemble.’ Edom (the Roman Empire) entered. The Holy One, blessed be He, says to them, ‘With what were you occupied?’ They say to Him, ‘We have established a lot of marketplaces, produced a lot of baths, and multiplied silver and gold. And everything was [done] so that Israel would [have leisure to] be occupied with Torah.’ He [then says] to them, ‘Everything that you did, you did for your own needs. Marketplaces are for settling harlots in. Baths are to refresh yourselves. Silver and gold are mine, as stated (in Hag. 2:8), “The silver is Mine, and the gold is Mine.”’ The Persian Empire entered. He says to them, ‘With what were you occupied?’ They say, ‘We have conquered a lot of cities, established a lot of bridges, waged a lot of wars. And everything was [done] for the sake of Israel.’ He [then] says to them, ‘Everything that you did, you did for the sake of yourselves. Cities were for producing forced labor²³Gk.: angareia; Lat.: angaria. in them. Bridges were for collecting tolls. Wars [are what] I have waged, as stated (in Exod. 15:3), “The Lord is a man of war.” Are there any among you declaring “this?”’ It is so stated (in Is. 43:9, cont.), ‘who among them will declare this?’ Now ‘this’ can only be Torah, since it is stated (in Deut. 4:44), ‘And this is the Torah which Moses set.’ They say to Him ‘Did you give us anything that we have not accepted?’ [But] it says about them (in Deut. 33:2), ‘The Lord came forth from Sinai, and shone upon them from Seir….’ [This] teaches that the Holy One, blessed be He, brought [the light of Torah] to all the peoples of the world, but they did not want to accept it. [So] they say to Him, ‘Did You overturn the mountain above us like a basin like you did to Israel, as stated (in Exod. 19:17), “And they stood at the nether part of the mount,” and You said to them, “If you accept the Torah, excellent, but if not, there [under the mountain], will be your burial.” As if it were not for this, they [too] would not have accepted it.’ The Holy One, blessed be He, says to them, ‘But did they not say from the beginning (in Exod. 24:7), “we shall do and we shall heed?”’ They [then] say to Him, ‘Master of the world, give it to us in advance, and we will carry it out.’ He says to them, ‘I am giving you an easy commandment. If you observe it, I will give you a reward like [that of] Israel.’ He says to them, ‘Go and make a sukkah (booth).’ Immediately each and every one goes and builds a sukkah for himself. [But] when the Holy One, blessed be He, brings out the sun from its case,²⁴Gk. and Lat.: narthex, where it originally denoted a shrub. each one tramples down his sukkah and goes away, as stated (in Ps. 2:3), ‘Let us break their bonds asunder.’ Then the Holy One, blessed be He, sits and laughs at them, as stated (in vs. 4), ‘The One sitting in the heavens will laugh; the Lord will deride them.’” (Ps. 97:7, end:) “And all the powers will bow down to Him.” When He judges the peoples of the world, he will judge their gods along with them, as stated (in Is. 66:16), “For in fire will the Lord execute judgment….” When they are unable to remain in the fire, they fly away. Then the Holy One, blessed be He, sends out angels with [prisoner] collars²⁵Qolarin from the Lat.: collaria; cf. colla (“necks”). and chains, and they cast them into the midst of the fire, as stated (in Mal. 3:19), “’And that day is coming burning like an oven,’ said the Lord of Hosts, ‘[(it) shall burn them to ashes] and leave of them neither stock nor boughs.’” Another interpretation (of Ps. 97:7), “And all the powers bow down to Him”: All the idolaters say to their gods, “Come and bow down before the Holy One, blessed be He, for you have led us astray.” Immediately (according to Is. 2:18), “And the idols shall completely vanish,” and the idolaters bring them down into Gehinnom. It is therefore stated (in Ps. 97:7), “All who worship an image are put to shame.” (Zech. 13:8:) “And it shall come to pass throughout all the land, says the Lord, that two-thirds in it shall be cut off [and] die,” these are those that say there are two powers in the Heavens; “but one-third (shelishit) shall remain in it,” these are Israel, who are from a third (shelishit) of the world, [as they are] the children of three (sheloshet) patriarchs. Another interpretation (of Zech. 13:8) “but one-third shall remain in it”: [These words mean] that they shall only settle in their land in the third deliverance. The first deliverance was the deliverance from Egypt. The second was the deliverance of [in the time of] Ezra. The third has no interruption. R. Simlay said, “Six hundred and thirteen commandments were spoken to Moses on Sinai.²⁶Makk. 23b-24a; M. Pss. 17(addendum):18-25. David came and established them upon eleven [principles], as stated (in Ps. 15:1), ‘O Lord, who shall dwell in Your tent,’ and all [of that] psalm.²⁷The five verses to this psalm contain exactly eleven stipulations (in vss. 2-4a) for dwelling with the Holy One without being shaken. Isaiah came and established them upon six, as stated (in Is. 33:15), ‘(1) One who walks righteously and (2) speaks uprightly, (3) who detests the unjust gain of oppression, (4) who shakes his finger (literally, his hand) against grasping at a bribe, (5) [who shuts off his ears against hearing of bloodshed, and (6) closes his eyes against looking at evil].’ And it is written after that (in vs.16), ‘Such a one shall dwell on the heights; the strongholds on cliffs shall be his refuge, with his food supplied and his water assured.’ Micah came and established them upon three, as stated (in Micah 6:8), ‘He has told you, O human, what is good; so what does the Lord demand of you but to practice justice, love kindness, and to walk humbly with your God.’ Amos came established them upon two, as stated (in Amos 5:4), ‘For thus says the Lord […], “seek Me and live.”’ Habakkuk came and established them upon one, as stated (in Hab. 2:4), ‘but the righteous person shall live by his faithfulness.’”

Another interpretation (of Ps. 97:7): {AND} ALL GODS BOW DOWN TO {YOU} [HIM]. The peoples of the world say to their gods: Come and fall down before the Holy One, for you have led us astray. Immediately (according to Is. 2:18): AND THE IDOLS SHALL COMPLETELY VANISH. Then the Holy One brings the peoples of the world down into Gehinnom. It is therefore stated (in Ps. 97:7): ALL WHO WORSHIP AN IMAGE, <WHO BOAST IN IDOLS, > ARE PUT TO SHAME…. (Zech. 13:8:) AND IT SHALL COME TO PASS THROUGHOUT ALL THE LAND, SAYS THE LORD, THAT TWO-THIRDS IN IT SHALL BE CUT OFF {AND} DIE, BUT ONE-THIRD (shelishit) SHALL REMAIN IN IT. [These comprise Israel, who are from a deposit (shelishut)⁴⁴Cf. the parallel in Tanh., Deut. 5:9, which reads shelishut (“third”) here. for the world <as> the children of three (sheloshet) patriarchs. Another interpretation (of Zech. 13:8:) BUT ONE-THIRD SHALL REMAIN IN IT.: <These words mean> that they shall only settle in their land in a third deliverance. The first deliverance was the deliverance from Egypt. The second was the deliverance of <in the time of> Ezra. The third has no interruption. R. Simlay said: Six hundred and thirteen commandments were spoken to Moses on Sinai.⁴⁵Makk. 23b-24a; M. Pss. 17(addendum):18–25. David came and reduced them to eleven, as stated (in Ps. 15:1–2): O LORD, WHO SHALL DWELL IN YOUR TENT? […. ] THE ONE WHO WALKS BLAMELESSLY…. up to (vs. 5): THE ONE WHO DOES THESE THINGS SHALL NEVER BE SHAKEN.⁴⁶The five verses to this psalm contain exactly eleven stipulations (in vss. 2–4a) for dwelling with the Holy One without being shaken. Isaiah came and reduced them to six, as stated (in Is. 33:15): (1) ONE WHO WALKS RIGHTEOUSLY AND (2) SPEAKS UPRIGHTLY, (3) WHO DETESTS THE UNJUST GAIN OF OPPRESSION, (4) WHO SHAKES HIS FINGER (literally: HIS HAND) AGAINST GRASPING AT A BRIBE, (5) [WHO SHUTS OFF HIS EARS AGAINST HEARING OF BLOODSHED,] AND (6) CLOSES HIS EYES AGAINST LOOKING AT EVIL. It is also written after that (in vs.16): {AND} THAT SUCH A ONE SHALL DWELL ON THE HEIGHTS; THE STRONGHOLDS ON CLIFFS SHALL BE HIS REFUGE, WITH HIS FOOD SUPPLIED AND HIS WATER ASSURED. Micah came and reduced them to three, as stated (in Micah 6:8): HE HAS TOLD YOU, O HUMAN, WHAT IS GOOD. SO WHAT DOES THE LORD DEMAND OF YOU BUT TO PRACTICE JUSTICE, LOVE KINDNESS, AND TO WALK HUMBLY WITH YOUR GOD. Amos came and reduced them to two, as stated (in Amos 5:4): FOR THUS SAYS THE LORD […]: SEEK ME AND LIVE. Habakkuk came and reduced them to one, as stated (in Hab. 2:4): BUT THE RIGHTEOUS PERSON SHALL LIVE BY HIS FAITHFULNESS.⁴⁷See Romans 1:17.

Rab said: "Ben David will not arrive until Rome will have dominated over Israel for nine months, as it is said (Micha 5, 2) Therefore will He give them up until the time when she who travaileth has brought forth, then shall the remnant of his brethren return with the children of Israel." Ula said: "May he come soon, but I wish not to see him [when he comes]." R. Joseph, however, said: "I pray for his coming in my days, and that I shall have the honor to sit in the shadow of his ass." Abaye said to Raba: "Why does the master not wish to see the Messiah? Is it because of the suffering which will precede the advent of the Messiah? Is there not a Baraitha that the disciples of R. Elazar questioned him: 'What may one do to be saved from the suffering which is to precede the coming of the Messiah,' and he answered, 'He shall occupy himself with the study of the Torah and with loving kindness'; and you, master, are doing both; you study the Torah and and practice loving kindness; why then are you afraid?" And he answered: "Perhaps sin [will cause me to suffer with the lot]." As R. Jacob b. Idi said, for R. Jacob b. Idi raised the following contradiction: It is written (Gen. 28, 15) And behold, I am with thee, and will keep thee wheresoever thou goest. And it is written (Ib. 32, 8) Then Jacob was greatly afraid, and he felt distressed. [Why was he afraid after he was promised by the Lord?] He (Jacob) was afraid because perhaps there was a sin which would serve [to prevent its fulfillment]; as we are taught in a Baraitha concerning the verse: (Ex. 15, 16) Till Thy people pass over, refers to the first entrance [of Palestine]; till this people pass over, refers to the second entrance [of Palestine]. Infer from this that it had been intended that a miracle be performed for Israel in the second entrance as it had been in the first entrance [of Palestine], but sin was the cause [that it was not performed]. R. Jochanan also said: "May he come soon, but I shall not see him." Resh Lakish said to him: "What is your reason?" Is it because of (Amos 5, 19) As if a man were to flee from a lion, and a bear should meet him; and he were to enter the house, and lean his hand against the wall, and a serpent should bite him? Come, and I will show you a similarity to this in the world at this time — e.g., when one goes to his field and meets a bailiff [who tries to contest the title to the field]; is this not equal to his meeting a lion? And when he enters the city a collector from the government meets him; is this not equal to his meeting a bear? And when he enters his house and finds his sons and daughters starving; is this not equal to a serpent's biting him? It must then be because of the following verse (Jer. 30, 6) Ask ye now, and see whether a male doth give birth to a child? Wherefore do I see every man (gever) with his hands on his loins as a woman is giving birth? And why are all faces turned pale? What does I see every man (gever) mean? Rabba b. Isaac, in the name of Rab, said: "Him (God) to whom all the strength belongs." And what does all faces turned pale, mean? R. Jochanan said: "The heavenly house-hold and the household here below, for at that time the Holy One, praised be He! says: 'Both Israel and the nations are my creatures, why then should I destroy the one for the other?'" R. Papa said: "This is what people say: 'If the ox [which is liked by the owner] falls while going on his way, a horse is placed at its (the ox's) crib (i.e., Israel is displaced and other nations feed on his soil).'"

R. Simlai lectured: "What does the passage (Am. 5, 18) Woe unto you that long for the day of the Lord, mean? For what do you wish the day of the Lord? It is [one of] darkness and not of light. This might be likened unto a cock and a bat, which were waiting for daybreak. The cock said to the bat, 'I look out for the light, because the light is mine (I see it), but for what purpose do you wait for it?'" Ib. 33) And this is what a Sadducee said to R. Abahu: "When will your Messiah appear?" And he answered: "When your people will be surrounded with darkness." "Art thou trying to curse me?" asked the Sadducee. He answered: "No, it is written so (Isa. 60, 2) For behold, the darkness shall cover the earth, and a gross darkness the people; but over thee will shine forth the Lord, and His glory will be seen over thee?" We are taught in a Baraitha that R. Elazar says: "Forty years will be the Messianic period, as it is said (Ps. 95, 10) Forty years did I feel loathing on this generation." R. Elazar b. Azaryah says: "Seventy years, as it is said (Is. 23, 15) And it shall come to pass on that day that Tyre shall be forgotten for seventy years, like the days of one king; i.e., who is meant by the one king? The Messiah is meant." Rabbi, however, says: "It will continue for three generations," as it is said (Ps. 72, 5) They shall fear thee, as long as the sun shineth, and in the presence of the moon throughout all generations." R. Hillel, however, says: "Israel has no more Messiah to expect, for they have already enjoyed him in the days of Hezekiah." R. Joseph said: "May the Lord forgive R. Hillel [for his statement] for Hezekiah was there at the time of the first Temple, and Zacharyah, who prophesied at the time of the second Temple, said (Zech. 9, 9) Be exceedingly glad, O daughter of Zion; shout, O daughter of Jerusalem! Behold, thy king will come unto thee, righteous and victorious, lowly, and riding upon an ass, and upon a call the foal of a she-ass."

And God spoke all these words (Exod. 20:1). He spoke them all simultaneously. He causes death and restores life at the same time; He wounds and He heals simultaneously; He answers a woman in travail, those who travel on the sea and wander on the desert, and those who are imprisoned in the east, the west, the north, and south. He forms the light and creates the darkness, makes peace and fashions evil (Isa. 45:17)—all at the same time. Dust is turned into man, and man is turned back into dust, as it is said: And bringeth on a shadow of death in the morning (Amos 5:8). What is meant by a shadow of death in the morning? It means that He restores man to his original state by morning.¹⁵According to tradition, the soul leaves the body when it is sleeping and returns in the morning, when it awakens.

It says: And all the waters that were in the river were turned to blood (Exod. 7:20), but later the blood reverted back to water. Living flesh was turned into rancid flesh, and the dead were restored to life. The staff became a serpent, and the serpent was converted into a staff again. The sea was converted into dry land, and later the dry land became a sea once more. Likewise it says: That calleth for the waters of the sea, and poureth them out upon the face of the earth; the Lord is His name (Amos 5:8). Thus it is said: And God spoke all these words.

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) ...

“For every action God will bring to judgment, for every unknown, whether good or evil” (Ecclesiastes 12:14).
“For every action” – Rabbi would interpret these verses, and when he would arrive at one of these six verses, he would weep. These are they: “For behold the Former of mountains, [and Creator of wind, who tells man what is his conversation]” (Amos 4:13). Even matters that do not have substance or sin are written for Him in His ledger. Who writes them? “He who renders dawn, darkness…[the Lord, God of hosts, is His name]” (Amos 4:13).
In addition: “Seek the Lord, all you humble of the earth, [who have performed His judgment; seek righteousness, seek humility. Perhaps you shall be hidden in the day of the Lord’s anger]” (Zephaniah 2:3).
[In addition:] “Hate evil, and love good, [and display justice at the gate; perhaps the Lord, God of hosts, will grant favor to the remnant of Joseph]” (Amos 5:15).
And this verse: “For every action God [will bring to judgment, for every unknown, whether good or evil].” “Without knowledge, even the soul is no good” (Proverbs 19:2) – Rabbi Beivai said: [This is likened] to one who was accustomed to engage in relations [with his wife] at sunrise. He forgot⁶²He forgot that the expected time had come for his wife to menstruate, and he was therefore obliged to refrain from engaging in marital relations with her (see Nidda 63b). and engaged in relations before sunrise.⁶³His wife menstruated at that time, and they unwittingly violated the prohibition to engage in relations while she was menstruating. If he did so without knowledge, it is not good,⁶⁴Even if he forgot that he was supposed to separate from her, he bears responsibility. The midrash reads this into the phrase “no good” in the verse in Proverbs. and all the more so if he did so with knowledge. Furthermore, “he who hastens with his feet sins” (Proverbs 19:2).⁶⁵One who rushes down a path leading to sin is held responsible for his sins, even if he committed them unwittingly (Midrash HaMevo’ar).
[This is likened] to one who had two stores before him, one selling slaughtered meat and one selling meat from an unslaughtered carcass, and he forgot and purchased the meat of the unslaughtered carcass. “Without knowledge…no good” (Proverbs 19:2), and all the more so if he did so with knowledge. Furthermore, “he who hastens with his feet sins” (Proverbs 19:2).
Rabbi Yoḥanan interpreted the verse regarding Shabbat. [This is likened] to one who had two paths before him, one smooth and one filled with thorns and pebbles, and he forgot and went on the one in which there were thorns and pebbles.⁶⁶Even though he forgot that there were thorns there, and walking through them would involve detaching some of them from the ground, which constitutes a violation of Shabbat, he is held accountable for this violation. Had he known and gone, all the more so.
Rabbi Yoḥanan and Reish Lakish interpreted this verse.⁶⁷They interpreted “he who hastens with his feet sins” to mean that one should not come to the Temple frequently to bring sacrificial offerings to atone for any sins he may not realize that he has committed; it would be preferable to just be careful to avoid sin. Rabbi Yoḥanan said: With vow offerings and gift offerings it is prohibited; with sin offerings and guilt offerings it is permitted. Reish Lakish said: With vow offerings and gift offerings it is permitted; with sin offerings and guilt offerings it is prohibited.
Rabbi Yehuda ben Rabbi Simon said: If one performs one transgression without knowledge it is not good; if he knew and went and performed [the transgression], all the more so. Therefore, “for every action God will bring to judgment, for every unknown, whether good or evil.” He said: A servant whose master considers his unwitting transgressions like intentional transgressions, does he have recourse?⁶⁸One should avoid sinning even unwittingly.
What is “for every unknown”? That is one who kills a louse in the presence of another person and [the other person] is disgusted.⁶⁹One is punished even for this small offense of causing discomfort to the other person. Shmuel said: This is one who expectorates before another person and [the other person] is disgusted.
What is “whether good or evil”? The school of Rabbi Yannai says: This is one who gives a coin to a poor person in public, as when Rabbi Yannai saw a man who gave a coin to a poor person in public, he said: It would have been preferable had you not given to him, than now, when you gave to him and shamed him.⁷⁰Thus, the verse is indicating that one can be punished even for an act that is inherently good, such as giving charity.
The school of Rabbi Shila says: This is one who gives charity to a woman in private, as he causes her to become suspected.⁷¹Although his intention in giving her charity in secret is noble, his actions may have a detrimental effect; when people notice a man secretly visiting her, they suspect her of illicit activity.
Rava said; This is one who sends uncut meat to his wife on Friday.⁷²The reference is to meat from which the sciatic nerve and forbidden fats have not been removed. Since it is close to Shabbat, she will be in a rush and might not remove all of the prohibited portions. Is this so? But did Rava not send [in this manner]? The daughter of Rav Ḥisda⁷³Rava’s wife was different, as he knew that she [would successfully remove all the prohibited portions]. <“Whether good or evil”.>

[Another interpretation (of Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED]…. BUT RACHEL WAS BARREN (rt.: 'QR), < i.e., > she was the chief (rt.: 'QR) of the house, since Jacob would not have subjugated himself (to Laban) except for her.⁴¹Gen. R. 71:2; PRK 20:2. It is so stated (in Gen. 29:20): SO JACOB SERVED SEVEN YEARS FOR RACHEL. Where is it shown that she was house chief? Where Leah's children admit it.⁴²Ruth R. 7:13. Boaz and all his court⁴³Gk.: synhedrion. were from the tribe of Judah, < i.e., > from the sons of the sons of Leah. And what is written (in Ruth 4:11)? THEN ALL THE PEOPLE WHO WERE IN THE GATE AND THE ELDERS SAID: < WE ARE > WITNESSES. MAY THE LORD MAKE THE WOMAN WHO IS COMING INTO YOUR HOUSE LIKE RACHEL AND LEAH,⁴⁴The fact that Leah’s descendants mention Rachel before Leah, even though Leah is the elder, is seen as their admission that Rachel was favored over Leah. BOTH OF WHOM BUILT THE HOUSE OF ISRAEL. SO PROSPER IN EPHRATHAH AND BECOME RENOWNED IN BETHLEHEM. Hence Rachel is the chief (rt.: 'QR) of the house, since it is stated (in Gen. 29:31): but RACHEL WAS BARREN (rt.: 'QR). R. Berekhyah [Berabbi] the Priest said: She had no foundation (rt.: 'QR), < i.e., > metra,⁴⁵The Greek work means “womb.” since it is stated (in Gen. 29:31): BUT RACHEL WAS BARREN (rt.: 'QR)… nevertheless, she and her children are the foundation of the world, since no one maintains Israel in the world but the children of Rachel.⁴⁶Gen. R. 71:2 and PRK 20:2 add that Israel is referred to as Rachel’s children in Jer. 31:15, 20; Amos 5:15. See also Matthew 2:16-18.

“His palate is sweet and all of him is delightful. This is my beloved, and this is my companion, daughters of Jerusalem” (Song of Songs 5:16).
“His palate is sweet” – it is written: “For so said the Lord to the house of Israel: Seek Me and live” (Amos 5:4). Is there a palate that is greater and sweeter than that?⁸⁸Is there any statement sweeter than this statement by God? It is written: “As I live – the utterance of the Lord God – I do not desire the death of the wicked, [but that the wicked repent from his way and live]” (Ezekiel 33:11). Is there a palate that is greater and sweeter than that? “For I do not desire the death of the one who dies, the utterance of the Lord God; facilitate repentance and live” (Ezekiel 18:32). Is there a palate that is greater and sweeter than that? “If the wicked man turns away from his wickedness [that he did] and performs justice and righteousness, he will cause his soul to live” (Ezekiel 18:27). Is there a palate that is greater and sweeter than that?
Reish Lakish said: This is only if one has remorse for his previous actions. How so? Rabbi Shimon ben Yoḥai taught: If there was a person who was completely wicked all his days and ultimately he became completely righteous, in his regard the verse states: “The wickedness of the wicked person, he will not stumble over it on the day of his repentance from his wickedness…” (Ezekiel 33:12). Rabbi Yoḥanan said: Moreover, all the transgressions that he performed, the Holy One blessed be He tallies them for him as merits. That is what is written: “Myrrh, aloe, and cassia were on all your garments [bigdotekha]” (Psalms 45:9). All the betrayals [begidot] that you betrayed Me, they are like myrrh and aloe before Me.
It is taught: How old was Abraham when he recognized his Creator? Rabbi Ḥanina and Rabbi Yoḥanan both say: At the age of forty-eight Abraham recognized his Creator. Rabbi Shimon ben Lakish said: He was three years old, as it is stated: “Because [ekev] Abraham heeded My voice” (Genesis 26:5) – the numerical value of ekev.⁸⁹Ayin – 70, kof –100, bet – 2 = 172. He died at the age of one hundred and seventy-five and heeded God’s voice for one hundred and seventy-two of them. Thus, he recognized God at the age of three. Rabbi Levi said: When he was able to lift his heel [ikva] off the ground.

You find that when the Holy One, blessed be He, gave the Torah, it was entirely of fire, as it is said: At His right hand was a fiery law unto them (Deut. 33:2). Our sages stated: The law was of fire, the parchment was of fire, its writings were of fire, the thread was of fire, as it is said: At His right hand was a fiery law. The face of the agent (Moses) became fiery, as is said: And they were afraid to come nigh him (Exod. 34:30). The angels who descended with it were of fire, as it is said: Who makes winds Thy messengers (Ps. 104:4). The mountain burned with fire (Deut. 4:11), and it was given within a fire consuming fire, as it is said: For the Lord thy God is a devouring fire (ibid. 4:24). And upon the earth He made thee to see His great fire (ibid., v. 36). The Divine Word also came forth from the midst of fire. When they beheld the lightning and the burning letters, the Holy One, blessed be He, said to them: Do not imagine that they have much power, and He began to recite the words I am the Lord thy God. Thou shalt have no other gods (Exod. 20:2).¹⁸The Ten Commandments. Cf. above, “In the Beginning,” n. Why were they described as gods? R. Yosé said: He did so in order not to give the people of the world the opportunity to say that they were not called by His name because if He had done so, it would have acknowledged that they had power. But they were called by His name, and yet have no power. When were they first called by His name? In the days of Enoch the son of Seth, as it is said: Then began man to call in the name of the Lord (Gen. 4:25). It was then that the Mediterranean Sea rose and inundated a third of the world, and the Holy One, blessed be He, said: Ye have done a new thing in calling yourself by My name, and so I will do something new and call Myself by My name. Therefore Scripture says: That calleth for the waters of the sea, and poureth them out upon the face of the earth, the Lord is His name (Amos 5:8).

Nahman the son of R. Samuel the son of Nahmani said: This may be compared to a bottle filled with locusts. One locust climbs the side of the bottle and falls; a second also climbs and falls; and a third does likewise. The third locust learned nothing from the experience of the second, and the second learned nothing from the experience of the first. When the generation of Enoch called their idols by the name of the Holy One, blessed be He, as it is said: Then began men to call by the name of the Lord (Gen. 4:26),³⁰The generation of Enoch was the first to practice idolatry. the Holy One, blessed be He, summoned the Mediterranean Sea and a third of the world was inundated, as it is said: That calleth for the waters of the sea, and poureth them out upon the face of the earth, the Lord is His Name (Amos 5:8). And it says also: The waters wear the stones, the overflowings thereof wash away the dust of the earth; so Thou destroyest the hope of man (Job 14:19).

What is the sense of “I am with him in his affliction?” (Psalms 91:15)... Rabbi Judan said: “It can be compared to a pregnant woman who was angry at her mother, and when she went into labor, her mother went upstairs while she remained crying downstairs. As her mother heard her crying downstairs, she cried upstairs. Her neighbors said to her, “What is the matter, that you are screaming. Are you giving birth with her?” She said to them, “My daughter is in pain. How can I stand her screaming? I am screaming because my daughter’s pain is my pain.” Similarly when the Temple was destroyed, there was a wailing that went out in the whole world… The ministering angels said to God, “Does this befit you? Does it not say, “Glory and majesty are before God, strength and gladness in God’s place?” (Psalms 96:6) God said to them, “Has my house not been destroyed and my children have been carried off in chains. Shouldn’t I be in pain? This is the meaning of, “I am with him in his affliction.”

Another interpretation (of Prov. 27:22): IF YOU POUND THE FOOL IN A MORTAR. R. Nehemiah the son of R. Samuel bar Nahman said: To what are they comparable? To a full bottle when locusts climb up on it. The first < climbed up > and fell. [The second < climbed up > and fell. The third < climbed up > and fell.] But the second did not learn from the first {nor the second from the third} [nor the third from the second]. So are the wicked. The first arises, grows powerful, and falls; but the second does not learn from the first. Thus the generation of Enosh arose and cried out to idols, as stated (in Gen. 4:26): THEN THERE WAS PROFANATION IN CALLING < OTHER GODS > BY THE NAME OF THE LORD.⁹⁶The verse is consistently understood in this sense throughout rabbinic literature. What did the Holy One do? He called for the sea and flooded them, as stated (in Amos 5:8, 9:6): THE ONE WHO CALLS FOR THE WATERS OF THE SEA AND POURS THEM OUT UPON THE FACE OF THE EARTH.⁹⁷Mekhilta de Rabbi Ishmael, Bahodesh 6; Gen. R. 23:7; see ySheq. 6:2 (50a). The generation of the flood arose and provoked the Holy One to anger, as stated (in Job 21:14): YET THEY SAID TO GOD: LEAVE US ALONE. So they perished from the world and did not learn from the generation of Enosh. [The generation of the dispersion arose and did not learn from the former generations.] Ergo (in Prov. 27:22): IF YOU POUND THE FOOL IN A MORTAR WITH A PESTLE, ALONG WITH THE GRAIN. This is the generation of the dispersion, in that they were bringing forth words of blasphemy against the Unique One of the world, as stated (in Gen. 11:1): NOW THE WHOLE EARTH HAD ONE LANGUAGE AND THE SAME WORDS. R. Berekhyah the Priest said: What is the meaning of ONE LANGUAGE (SPH)? That they were one family (rt.: ShPH). Another interpretation: ONE LANGUAGE (SPH), in that they poured out (rt.: ShPH) retribution for the world. [AND THE SAME WORDS, which they uttered against the Unique One of the world.]

And he called his name Noach - Rabbi Yochanan and Rabbi Shimon Ben Lakish dispute. Rabbi Yochanan said: "The midrash is not the name, and the name is not the midrash. Rather, the verse only needed to say "Noach, this one will comfort us", or "Nachman , this one will comfort us". Rather, in the hour that the Holy One created Adam HaRishon (the First Human), He made him rule over all, the cow would listen to the plowman and the furrow would listen to the plowman. Since Adam sinned they rebelled against him, the cow would not listen to the plowman and the furrow would not listen to the plowman. When Noach stood/was established, they rested (nachu). And from where do we have this? Here we have the expression of rest (nichah), and there we have the expression of rest: "so that your ox and your donkey will rest (yanuach)" (Ex. 23:12). Just as in that case the expression has to do with the ox resting, so too here. Rabbi Shimeon Ben Lakish said: "The midrash is not the name, and the name is not the midrash. Rather, the verse only needed to say "Noach, this one will comfort us", or "Nachman, this one will comfort us". Rather, until the moment Noach stood the waters would not cease to come up and flood them inside their graves. Twice, as it is written: "Who summons the waters of the sea [and pours them out upon the earth— His name is Ad-nai!]" (Amos 5:8) this is regarding the two times [per day] that the waters come up and flood them inside their graves, once in Shacharit (morning) and once in Arvit (night), since it is written: "[abandoned among the dead,] like corpses lying in the grave [of whom You are mindful no more], and who are cut off from Your care." Their "bodies lying in the grave" were "abandoned corpses" - and when Noach stood up, they found rest. Here we have the expression of rest (nichah), and there we have the expression of rest: "Yet they shall come to peace, they shall have rest on their resting place, [the ones who walked straightforward]." (Isaiah 57:2). Just as in that case the expression has to do with the resting in the grave, so too here. Rabbi Eliezer said: Noach was named after his sacrifice (korban) as it is written: "And Ad-nai smelled the pleasing [hanichoach] odor" (Gen. 8:21). Rabbi Yosi bar Rabbi Chanina said: He was named after the resting of the ark, as it says "and the ark rested [tanach]" (Gen. 8:4). Rabbi Yochanan said: the celestial spheres did not move that entire twelve months. Rabbi Yonatan said to him: they did move, but their movements were not marked. "(So long as the earth endures, seedtime and harvest, cold and heat, summer and winter, day and night) shall not cease" (Gen 8:22) - Rabbi Eliezer and Rabbu Yehoshua dispute. Rabbi Eliezer said: shall not cease, from here [we infer] that they did not cease. And Rabbi Yehoshua: shall not cease, from here [we infer] that they did cease.

"[And God spoke] all these words, saying" (Exodus 20:1). That God does all at once; kills and gives life at once, harms and heals at once. [God hears the prayers of] a woman on the birthing stool, sailors and desert-walkers and those bound in jail, one in the east and one in the west and one in the north and one in the south, God hears all these at once. And so it says (Isaiah 45:7) "God forms light and creates darkness". Dust, like so, is turned to a person, and returned to dust, as it says (Amos 5:8) "And [God] turns deep darkness to dawn". What is to the morning? Like its beginning. In its beginning what does it say, (Exodus 7:20) "And all the waters in the Nile were turned to blood", and returned blood to water. Living flesh is turned to a corpse, and the corpse is returned to life. The staff is turned to a snake, and the snake is returned to a staff. The sea is turned to dry land, and the dry land is returned to sea, and so it says (Amos 5:8) (Amos 9:6) "Who calls to the waters of the sea [and pours them out upon the earth -- Whose name is the Lord]". And so it is written (Exodus 20:8) "Remember Shabbat to sanctify it", and says (Numbers 28:9) "And on the Shabbat day two yearling sheep". It says (Leviticus 18:16) "The nakedness of your brother's wife you shall not uncover", and (Deuteronomy 25:5) "When brothers dwell together [and one of them dies and leaves no son, the wife of the deceased shall not be married to a stranger, outside the family. Her husband’s brother shall unite with her: he shall take her as his wife and perform the levir’s duty]" and all say at once, it happened. "And God spoke all these words, saying." (Exodus 20:1).

JACOB AND THE ANGEL
"As if a man did flee from a lion || and a bear met him" (Amos 5:19). The "lion" means Laban, who pursued (Jacob) like a lion to destroy his life. The "bear" refers to Esau, who stood by the way like a bear bereaved by man, to slay the mother with the children. The lion is shamefaced, the bear is not shamefaced. Jacob arose and prayed before the Holy One, blessed be He, saying: Sovereign of all the Universe ! Hast Thou not spoken thus unto me, "Return unto the land of thy fathers, and to thy kindred, and I will be with thee"? (Gen. 31:3).

JOSEPH AND HIS BRETHREN
"OR went into the house and leaned his hand on the wall, and the serpent bit him" (Amos 5:19). When Jacob went into his house in the land of Canaan the serpent bit him. || And who was the serpent? This was Shechem, the son of Chamor. Because the daughter of Jacob was abiding in the tents, and she did not go into the street; what did Shechem, the son of Chamor, do? He brought dancing girls who were (also) playing on pipes in the streets. Dinah went forth to see those girls who were making merry; and he seized her, and he slept with her, and she conceived and bare Asenath. The sons of Israel said that she should be killed, for they said that now people would say in all the land that there was an immoral daughter in the tents of Jacob.

At that time Oceanus rose and flooded a third of the world. The Holy One Blessed be He said to them: You have made something new and called it by My name; I, too, will do something new and call it by My name, as it is written (Amos 5:8) "He called to the waters of the sea, and He spilled them out upon the face of the earth — 'the L-rd' is His name." R. Yitzchak says: If the names of idolatry were to be spelled out, all the hides in the world would not suffice, (for which reason the general "other gods" is written). R. Eliezer says: Why are they called "other gods"? For they (their worshippers) fabricated for themselves many gods. For if it were made of gold and he (its maker) needed gold, he would (appropriate that and) make it of silver; if of silver and he needed that, he would make it of copper; if of copper and he needed that, he would make it of iron; if of iron and he needed that, he would make it of lead; if of lead and he needed that, he would make it of wood.

R. Yehoshua b. Karchah says: (Koheleth 1:4) "A generation goes and a generation comes, and the earth stands forever.": What was created for what? The earth (was created) for the generation (of men). It should be written, thus: "The earth goes and the earth comes, and the generation stands forever!" But because they changed (i.e., corrupted) their ways, the Holy One Blessed be He changed because of them the ordinance of creation. And thus is it written (Hoshea 2:1) "And the number of the children of Israel shall be as the sand of the sea, which cannot be measured and which cannot be numbered!" (The resolution:) When Israel do the will of the L-rd, they are as the sand of the sea, which cannot be measured and which cannot be numbered. And if not, then the number of the children of Israel shall be." And it is written (Isaiah 30:17) "… until you will be left as a beacon on the top of a mountain," and (Amos 5:3) "For thus said the L-rd G-d: The city that went out with a thousand shall leave a hundred, and that which went out with a hundred shall leave ten, to the house of Israel." Variantly: "And the number of the children of Israel shall be" — This is the number of Heaven (i.e., Only G-d can give the exact number.) "as the sand of the sea, etc." — This is the number of man, (who is not capable of counting them).

(Bamidbar 9:5) "And they offered the Pesach in the first (month) on the fourteenth day of the month": Scripture speaks in disparagement of Israel, that all the forty years that they were in the desert they offered only this one Paschal sacrifice. And thus is it written (Amos 5:25) "Did you bring sacrifices and meal-offerings to Me for forty years in the desert?" R. Shimon b. Yochai says: Israel did not sacrifice, and who did sacrifice? The tribe of Levi, as it is written (Devarim 33:10) "They shall place incense before You and a burnt-offering upon Your altar." Israel served idolatry and the Levites did not serve idolatry, as it is written (Ibid. 9) "For they kept Your commandment ("You shall have no other gods"). And it is written (Shemot 32:26) "And Moses stood in the gate of the camp, and he said 'Whoever is for the L-rd, (let him come) to me!' And there gathered unto him all the sons of Levi." Israel did not circumcise themselves (in the desert), as it is written (Joshua 5:5) "and all the people who were born in the desert … were not circumcised," but the Levites were circumcised, viz. (Devarim 33:10) "and Your covenant (of circumcision) they kept." (Bamidbar 9:5) "According to all that the L-rd had commanded Moses": to declare the praise of Israel. Just as Moses told them, "thus did they do."

Another answer: (op. cit. 145) "God supports all those who have fallen" - these are the barren, whose [status] have "fallen" within their households. And "straightens the bent" - when the Holy One, Blessed be He rewards them with children, they straighten up [in joy.] Similarly, Leah was hated by her household, and when the Holy One, Blessed be He visited her [and gave her pregnancy], she was straightened. That is the same concept by "And God saw that Leah was hated" - "that Leah was hated" - that she behaved in the manner of the "hated", since she was supposed to marry "the hater" [, Esav] (other mss. read "Assessed by the hater") since that was the custom, the firstborn [Esav] marry the firstborn [Esav] and the younger one [Ya'akov] marry the younger one [Rachel]. Therefore Leah cried and said: "May it be your will, God, that I do not become the possession of an evildoer." R' Huna said: Davening is a strong force, that it annulled the decree, and not only that, but that it made her come before her sister [for marriage. Because of this] everyone would mock her: The unemployed people mocked her, the travelers mocked her, and even the ladies behind their backs mocked her, saying, "This Leah, her inside is not like her outside; she appears righteous but is not really righteous. For if she were righteous she would not have cheated her sister [and would have let her marry first.] Rabbi Chanin in the name of Rabbi Shmuel son of Rabbi Yitzchak said: When Yaakov our Forefather saw matters, that Leah had "cheated" her sister, he made up his mind to divorce her, but when she was blessed with children, he said: "To the mother of these I am divorcing?" And in the end he admitted he was wrong, and that is the meaning of the verse: (Genesis 47) "And Yisrael [Yaakov] bowed low at the head of the bed," [and head of the bed is a euphemism for Leah, as she was the first one of his conjugal bed.] "And Rachel was barren," said Rabbi Yitzchak, Rachel was the main part of the household, as it says, "And Rachel was barren (akarah)" - It's main part (ikrah) was Rachel. Said Rabbi Abba son of Cahana, since most of the diners [at Ya'akov's table] were Leah's [progeny, as a courtesy] they named Rachel as the main part, as it says, "And Rachel was barren (akarah)" - It's main part (ikrah) was Rachel. Rabbi Shimon bar Yochai said: Since all these matters [i.e. helping Leah cheat the system] were done by Rachel, therefore the Children of Israel were called by her name, (Jeremiah 31): "Rachel cries for her children," and there was no end to her name, as her children's names lived on, as it says in (Amos 5): "Perhaps the Lord of Hosts will have compassion on the remnant of Joseph [a son of Rachel]" - now her son's name was recalled. And her son's name did not die out either, as it says (Jeremiah 31) "How precious is my son Ephraim [, Joseph's son and Rachel's grandson."

...As if a man flees from the lion and the bear meets him, and he comes to the house and leans his hand on the wall, and a serpent bites him. (Amos 5:19) ‘As if a man flees from the lion…’ refers to Babylon, which comes first like the lion. ‘…and the bear meets him…’ refers to Maday which came second like the bear. ‘…and he comes to the house…’ The Jews came to rebuild the Temple in their time and Haman the wicked opposed them, he and his son Shimshai the scribe. Mordechai went down (to Babylon) as an emissary in order that the Temple be rebuilt. The people of Israel said: Mordecai is from the tribe of Benjamin, of whom it is written “…and He dwells between his shoulders.” (Devarim 33:12) Therefore, let Mordecai go down as an emissary against them to ensure that the Temple be rebuilt. Haman went down to prevent its building as it is written “And in the reign of Ahasuerus, in the beginning of his reign, they wrote an accusation against the dwellers of Judea and Jerusalem.” (Ezra 4:6) Therefore they all began to cry out. “Now it came to pass in the days of Ahasuerus…” (Esther 1:1)