Midrash su Deuteronomio 28:78

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

TAANITH (Fol. 2) R. Jochanan said: "Three keys (sources of help) are in the hands of the Holy One, praised be He! which are not intrusted to any agent. They are: [The key] for [help in] confinements, for rain, and for the resurrection of the dead. The key for help in confinements, as it is written (Gen. 30, 22) And God hearkened (Ib. b) to her (Rachel) and opened her womb; that for rain, as it is written (Deut. 28, 12) The Lord will open unto thee His good treasure, the heaven, to give the rain of thy land in its season; and that for the resurrection of the dead, as it is written (Ez. 37, 13) And ye shall know that I am the Lord, when I open your graves and when I cause you to come up out of your graves, O my people. In the West (the land of Israel) it was said: "Also the key of a man's support is in the hands of God Himself, as it is written (Ps. 145, 16) Thou openest Thy hand. etc. Why did not R. Jochanan mention this also? Because R. Jochanan may explain that rain includes the means of maintenance.

“Return, return, O Shulamite; return, return, and we will gaze upon you. Why will you gaze at the Shulamite like at a dance of two companies?” (Song of Songs 7:1)
“Return, return, O Shulamite,” Rabbi Shmuel bar Ḥiyya bar Yudan [said] in the name of Rabbi Ḥanina: Four times “return,” is written here, corresponding to the four kingdoms that rule over Israel. Israel comes under their control unscathed and emerges unscathed. “The Shulamite,” a nation in whose midst the eternal One who lives in peace [shalom] moves about; that is what is written: “I have moved about in a tent and a Tabernacle” (II Samuel 7:6).¹God rested His presence in the Tabernacle in the midst of Israel. The Tabernacle resided in four places in the Land of Israel: Gilgal, Shilo, Nov, and Givon, corresponding to the four times “return” is written here, as though the word Shulamite is written with each one (Maharzu, Bereshit Rabba 66:2).
Another matter, “the Shulamite,” a nation to whom [a blessing] concluding with peace is [recited] each day, just as it says: “And grant you peace [shalom]” (Numbers 6:26). Alternatively, “the Shulamite,” the nation that I am destined to settle in an abode of peace; that is what is written: “My people will live in a peaceful abode…” (Isaiah 32:18). Another matter, “the Shulamite,” the nation to whom I extend peace; that is what is written: “Behold, I will extend peace toward it” (Isaiah 66:12).
Rabbi Elazar bar Rabbi Maron said: A nation that completes [mashlemet] the stability of the world, both in this world and in the World to Come. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: A nation that all the good of the word comes only due to its merit. That is what is written: “God will give you from the dew of the heavens, and from the fat of the earth” (Genesis 27:28); “you,” the matter is dependent upon you and your merit, as it is written: “The Lord will open for you His good storehouse” (Deuteronomy 28:12), the matter is dependent upon you and your merit.
Rabbi Shmuel bar Tanḥum and Rabbi Ḥanan, the son of Rabbi Berekhya from Botzra, [said] in the name of Rabbi Yirmeya: The nation that made peace between Me and My world, as had they not accepted My Torah, I would have returned My world to emptiness and disorder, as Huna said in the name of Rabbi Aḥa: It is written: “The earth and all its inhabitants melt away” (Psalms 75:4). Had Israel not stood before Mount Sinai and said: “Everything that the Lord has said, we will perform and we will heed” (Exodus 24:7), the world would have begun to disintegrate. Who buttressed the world? It is I [anokhi], as it is stated: “I [anokhi] set its pillars firm, Selah” (Psalms 75:4); by the merit of: “I [anokhi] am the Lord your God” (Exodus 20:2), I set its pillars firm.²God caused the pillars of the world to be firm in the merit of the people of Israel accepting the Ten Commandments, the first of which was “I am the Lord your God” (Etz Yosef).

(Exodus 19:1) "On the third month of the exodus of the children of Israel from the land of Egypt": We are hereby apprised that we number the months from the exodus from Egypt. This tells me only of months. Whence do I derive (the same for) years? From (Numbers 1:1) "in the second year of their exodus from Egypt." This tells me only of that period (i.e., the general period of the exodus.) Whence do I derive the same for succeeding periods? From (Ibid. 33:38) "in the fortieth year of the exodus of the children of Israel from the land of Egypt in the fifth month" (Av). All this, until they entered Eretz Yisrael. Whence do I derive the same for (the period) after they entered Eretz Yisrael? From (I Kings 6:1) "In the four hundred and eightieth year of the exodus of the children of Israel from the land of Egypt." All this, until the Temple was built. Once the Temple was built, they began to count from (the time of) its building, viz. (II Chronicles 8:1) "And it was, at the end of forty years of Solomon's building of the Temple of the L rd, etc." If they did not merit numbering from its building they numbered from its destruction, viz. (Ezekiel 40:1) "in the fourteenth year after the city was smitten." If they did not merit numbering for themselves, they numbered for others, viz. (Daniel 2:1) "And in the second year of the reign of Nevuchadnezzar, etc.", and (Chaggai 1:15) "In the second year of the reign of King Darius." And it is written (Song of Songs 1:8) "If you do not know, you fairest among the women, etc." and (Devarim 28:47-48) "Because you would not serve the L rd your G d … you will serve your foes, etc."

Once, R. Yochanan b. Zakkai went up to Maon Yehudah, where he saw a young girl picking barley from under the dung of a horse, whereupon he asked (the bystanders): Did you see that young girl? What is she? They: A Hebrew. He: Who owns this horse? They: An Arab rider. R. Yochanan to his disciples: All of my days I was aggrieved over this verse, reading it and not knowing what it meant — "If you do not know, you fairest among the women" — If you did not wish to subserve Heaven, you will subserve gentiles. If you did not wish to pay the half-shekel for a head to Heaven, you will pay fifteen shekels in the kingdom of your foes. If you did not wish to repair the roads and the thoroughfares for the festival pilgrims, you will repair the station houses for the pilgrims to the royal vineyards. And thus is it written (Devarim 28:47-48) "Because you would not serve the L rd your G d in joy and gladness … you will serve your foes in hunger and in thirst, in nakedness and in want of all." What is "in want of all"? In want of sanity. Variantly: "in want of all" — in want of Torah study.

R. Joshua b. Chanina based his lecture on the following passage (Deut. 28, 62) And it shall come to pass that as the Lord rejoiced over you to do you good, and to multiply you, so will the Lord rejoice over you to bring you to nought, and to destroy you. Let us see. Does the Holy One, praised be He! indeed rejoice over the downfall of the wicked? Behold, it is written (II Chr. 20, 21) As they went out before the armed array, and said, Give thanks unto the Lord; for unto everlasting endureth His kindness. Whereupon R. Jochanan said: "Why are the words for he is good, not inserted here? Because the Holy One, praised be He! rejoices not in the downfall of the wicked." And R. Jochanan said again: "What is the meaning of the passage (Ex. 14, 20) And the one came not unto the other all the night? This means that the angels of Heaven wanted to sing the usual song, when the Holy One, praised be He! said unto them: 'My creatures are drowning in the sea, and you want to sing songs!' " [Hence God rejoiceth not in such cases]. Said R. Jose b. Chanina: "He Himself does not rejoice over it, but He causeth others to rejoice over it. This could be proved by the above Passage, which is written Yassiss (He will make rejoice other), and it is not written, Yassuss (He Himself will rejoice)."

And it came to pass in the days of Ahasuerus. "Woe, woe," remarked Rab, "it was then that the prophecy in the Torah was fulfilled (Ib. 28, 68) And there ye will offer yourselves for sale unto your enemies for bondwomen without anyone to buy you." But Samuel explained: "(Lev. 26, 44) I will not cast them away, neither will I loathe them, to destroy them utterly; i.e., I have not cast them away, refers to the times of the Greek government; and I have not loathed them, refers to the time of Vaspasian, the Roman emperor; to destroy them, refers to the time of God and Magog." In a Baraitha it was taught: I will not cast them away, refers to the times of the Chaldeans, as in that time I set up for them Daniel, Hananiah, Mishael, and Azariah; and I have not loathed them, refers to the time of Haman when I raised for them Mordecai and Esther; to destroy them, refers to the Greek, when I gave them Simon the Just and Mattathias b. Jochanan the High-priest and his sons, the Hasmoneon (Maccabias); to break My covenant, refers to the time of Rome when I gave them the House of Rabbi and the sages of that generation; for I am the Lord their God, refers to the Messianic future, when no nation or people will dominate over them. R. Levi based his [Purim] lecture on the following passage (Num. 33, 55) And if you will not drive out, etc. R. Chiya based his lecture on the following: (Ib.) And it shall come to pass that as I proposed to do unto them, so will I do unto you.

R. Simon b. Lakish said: "Whoever studies the Torah will prevent affliction from coming upon him, for it is said (Job 5, 7.), And the sons of fire take up their flight. By Uf (flight) is meant nothing else but the Torah, as it is said (Pr. 23, 5.) When thou letteth merely thine eye fly over it (i.e., if you study the Torah by merely glancing over it with your eyes), it is no more, (you will easily forget it). And Reshef (fire) means nothing else but affliction, as it is said (Deu. 32, 24.) Devoured with evil spirits." "Aye." exclaimed R. Jochanan, "even the school children know this! for it is said, (Ex. 15. 2.5.) And he said, if thou wilt deligently hearken unto the voice of the Lord and wilt do what is riqht in His eyes, etc. But it means thus: Upon him who is capable of studying the Torah, but does not do so the Holy One, praised be He! will bring repulsive suffering which will greatly disturb him; for it is said (Ps. 39, 3.) I was dumb in deep silence, I was quite still even from speaking good, but my pain greatly disturbed me. By tob (good) is meant nothing else but the Torah, for it is said (Pr. 4, 2.) For good doctrine do I give, etc." R. Zeira, and some say, R. Chanina b. Papa, said: "Come and see that the custom of the Holy One. praised be He! is not like the custom of mortal men. The custom of mortal men is that if a man sell a valuable thing to his fellow-man, the seller is sorry and only the buyer is happy; but the custom of the Holy One, praised be He! is not so. He bestowed the Torah on Israel and He rejoiced, for it is said (Ib. 4, 2.) For good doctrine do I give thee." Raba, and according to others R. Chisda, said: "If a man see that troubles are coming unto him, let him search his deeds, for it is said, (Lam. 3, 40) Let us search through and examine our ways and let us return unto the Lord. If he has investigated and found nothing wrong, then let him attribute it to a neglect of the study of the Torah. for it is said (Ps. 94, 12.) Happy is the man whom Thou admonisheth, O Lord, and teacheth out of Thy Torah. But if he investigated and did not find [neglect of the study of the Torah] then it is known that his affliction is the cause of God's love, for it is said (Pr. 3, 12.) Because whomsoever the Lord loveth He admonisheth." Raba, in the name of R. Sechorah, who quoted R. Huna, said: "Whomsover the Holy One, praised be He! loveth. He afflicteth, for it is said (Is. 53, 10.) But the Lord was pleased to crush him through disease. We might think that, even if he does not accept the affliction with resignation. It is therefore said (Ib.) When his soul hath brought the trespass-offering, i. e., just as a guilt offering must come with his acknowledgement, so also must this be accepted with resignation. And if he accept it with love what will be his reward? Then shall he see (his) seed live many days, (Ib.) and moreover his learning shall endure with him, as is said (Ib.) And the pleasure of the Lord shall prosper in his hand." As to affliction, there is a difference of opinion between R. Jacob b. Ide and R. Acha b. Chanina. One holds that all such affliction which does not prevent one from studying the Torah is one of love, for it is said (Ps. 94, 12.) Happy is the man whom Thou admonisheth, O Lord, and teacheth from Thy Torah; and the other holds that such affliction which does not prevent one from praying is one which comes from love, for it is said (Ps. 66, 20.) Blessed he God who hath not removed my prayer nor His kindness from me. R. Abba, the son of R. Chiya b. Abba, said: "Thus said my father (R. Chiya) in the name of R. Jochanan; 'Both of these afflictions are the kind which come from love, for it is written (Pr. 3, 12.) Because whomsoever the Lord loveth He admonisheth; But what do we learn [from the passage] Thou teacheth him of the Torah. Do not read Tlamdenu (that he should be able to study the Torah); but read it Tlamdainu (Out of Thy Torah, Thou teacheth us) i. e., we learn from thine Torah [that one who is punished by God should be happy] namely, through the rule of a fortiori concerning the tooth and the eye; that if the loss of a tooth or an eye [stricken out by the master] which affects only one member of the human body, frees the slave, how much more then are afflictions, which affect the whole human body, capable of cleaning one of evil.'" And that is meant by R. Simon b. Lakish, for he said: "It is said Convenant (Brith) in connection with the word salt, and it is said Convenant (Brith) in connection with the word affliction. Covenant by salt — as it is written (Lev. 2, 13.) Thou shalt not suffer the salt of the covenant (Brith)! Covenant by affliction — as it is written (Deu. 28, 49.) These are the words of the covenant. (Brith) Just as the covenant of the salt was made to sweeten meat, so the covenant of affliction was made to cleanse man of all iniquities."

R. Abin b. R. Ada, in the name of R. Isaac, said: "Whence do we learn that the Holy One, praised be He! lays Tephilin? It is said (Is. 62, 8.) Sworn hath the Lord by His right hand and by the arm of His strength. By His right hand, is meant the Torah, for it is said (Deu. 33, 2.) From His right hand, He gave a fiery law unto them; and by His strength, is meant Tephilin; as it is said (Ps. 29, 11.) The Lord will give strength unto His people. How do we know that the Tephilin are a strength to Israel? It is said (Deu. 28, 10.) And all the nations of the earth shall see, that Thou art called by the name of the Lord, and they shall be afraid of Thee; and we are also taught that R. Eliezer, the Great, says 'This (the above verse) means the Tephilin of the head.'' R. Nachman b. Isaac said to R. Chiya b. Abin: "What is written in the Tephilin of the Sovereign of the universe?" "It is written," he answered, "Who is like thy people Israel, the only nation." (I Chr. 17, 21.) "And does the Holy One, praised be He! praise himself with the glory of Israel?" "Yea, for it is written (Deu. 26, 17.) Thou hast this day acknowledged the Lord, etc., and the Lord hath acknowledged thee, this day, i.e., the Holy One, praised be He! said unto Israel 'You have made me the only object of love in the world — as it is written (Deu. 6, 4.) Hear, O Israel, the Lord our God, is one God; I will therefore make you the only object of love in the world — as it is written (I Chr. 17, 21.) And who is like thy people, Israel the only nation'" R. Acha, the son of Raba, said to R. Ashi: "You may be right concerning one section of the Tephilin, what about the remaining sections?" "In the remaining sections," [said R. Ashi] "are. For what great nation is there (Deu. 4, 7); And what great nation (Ib. ib.); Happy art thou, O Israel! (Ib. 33, 29); Or hath a God essayed, (Ib. 4, 34.) So that he may set thee, the highest (Ib. 26, 19)." "If so then there are more than four sections?" "But," [said he], "Or what great nation is there. And what great nation, both being practically [in meaning] alike, are one section; Happy art thou Israel, and For what part of a nation, are another section; Or hath a God essayed, is the third section; and So that He may set thee the highest, is the fourth section; and all these verses are written and [put together into one section which is] placed also in the Tephilin of the hand.

Furthermore, said R. Levi b. Chama, in the name of Resh Lakish : "What is meant by the passage (Ex. 24:12) And I will give thee the tablets of stone, with the law and the Commandments, which I have written to teach them? i.e, the tablets of stone, refers to the ten commandments; the Torah, refers to the Bible; the commandments, refers to the Mishnah; which I hare written, refers to the Prophets and Hagiographa ; to teach them, refers to the Gemara ; whence we infer that — all were given unto Moses on Mt. Sinai."...R. Simon b. Lakish said : "Whoever studies the Torah will prevent affliction from coming upon him, for it is said (Job 5:7), And the sons of fire take up their flight. By Uf (flight) is meant nothing else but the Torah, as it is said (Pr. 23, 5.) When thou letteth merely thine eye fly over it (i.e., if you study the Torah by merely glancing over it with your eyes), it is no more, (you will easily forget it). And Reshef (fire) means nothing else but affliction, as it is said (Deu. 32:24) Devoured with evil spirits." "Aye." exclaimed R. Jochanan, "even the school children know this! for it is said, (Ex. 15:2:5.) And he said, if thou wilt diligently hearken unto the voice of the Lord and wilt do what is right in His eyes, etc. But it means thus: Upon him who is capable of studying the Torah but does not do so, the Holy One, praised be He, will bring repulsive suffering, which will greatly disturb him; for it is said (Ps. 39, 3): I was dumb in deep silence, I was quite still even from speaking good, but my pain greatly disturbed me. By tov (good) is meant nothing else but the Torah, for it is said (Pr. 4, 2): "For good doctrine do I give, etc." R. Zeira, and some say, R. Chanina b. Papa said: "Come and see that the custom of the Holy One. praised be He, is not like the custom of mortal men. The custom of mortal men is that if a man sell a valuable thing to his fellow man, the seller is sorry and only the buyer is happy; but the custom of the Holy One, praised be He, is not so. He bestowed the Torah on Israel and He rejoiced, for it is said (ibid. 4, 2): For good doctrine do I give thee." Raba, and according to others R. Chisda said: "If a man see that troubles are coming unto him, let him search his deeds, for it is said (Lam. 3, 40): Let us search through and examine our ways and let us return unto the Lord. If he has investigated and found nothing wrong, then let him attribute it to a neglect of the study of the Torah. For it is said (Ps. 94, 12): Happy is the man whom Thou admonisheth, O Lord, and teacheth out of Thy Torah. But if he investigated and did not find [neglect of the study of the Torah], then it is known that his affliction is the cause of God's love, for it is said (Pr. 3, 12): Because whomsoever the Lord loveth He admonisheth." Raba, in the name of R. Sechorah, who quoted R. Huna, said: "Whomsoever the Holy One, praised be He, loveth. He afflicteth, for it is said (Is. 53, 10): But the Lord was pleased to crush him through disease. We might think that even if he does not accept the affliction with resignation. It is therefore said (ib.): When his soul hath brought the trespass offering, i.e., just as a guilt offering must come with his acknowledgment, so also must this be accepted with resignation. And if he accept it with love, what will be his reward? Then shall he see (his) seed live many days (ib.), and moreover his learning shall endure with him, as is said (ib.): And the pleasure of the Lord shall prosper in his hand." As to affliction, there is a difference of opinion between R. Jacob b. Ide and R. Acha b. Chanina. One holds that all such affliction which does not prevent one from studying the Torah is one of love, for it is said (Ps. 94, 12): Happy is the man whom Thou admonisheth, O Lord, and teacheth from Thy Torah; and the other holds that such affliction which does not prevent one from praying is one which comes from love, for it is said (Ps. 66, 20): Blessed be God, who hath not removed my prayer nor His kindness from me. R. Abba, the son of R. Chiya b. Abba, said: "Thus said my father [R. Chiya] in the name of R. Jochanan: 'Both of these afflictions are the kind which come from love, for it is written (Pr. 3, 12): Because whomsoever the Lord loveth He admonisheth. But what do we learn [from the passage] Thou teacheth him of the Torah. Do not read tlamdenu (that he should be able to study the Torah); but read it tlamdainu (out of Thy Torah, Thou teacheth us), i.e., we learn from Thine Torah [that one who is punished by God should be happy], namely, through the rule of a fortiori concerning the tooth and the eye: that if the loss of a tooth or an eye [stricken out by the master], which affects only one member of the human body, frees the slave, how much more then are afflictions, which affect the whole human body, capable of cleansing one of evil.'" And that is meant by R. Simon b. Lakish, for he said: "It is said Covenant (Brith) in connection with the word salt, and it is said Covenant (Brith) in connection with the word affliction. Covenant by salt — as it is written (Lev. 2, 13): Thou shalt not suffer the salt of the covenant (Brith)! Covenant by affliction — as it is written (Deut. 28, 49): These are the words of the covenant (Brith). Just as the covenant of the salt was made to sweeten meat, so the covenant of affliction was made to cleanse man of all iniquities."

“And great enslavement,” Rabbi Aḥa said: Because they would keep the Hebrew slave in servitude, just as it says: “At the end of seven years [each of] you shall free [his Hebrew brother]” (Jeremiah 34:14).
“She settled among the nations, did not find rest,” Rabbi Yudan ben Rabbi Neḥemya said in the name of Rabbi Shimon ben Lakish: Had she found rest, she would not have returned. Similarly, “the dove did not find rest” (Genesis 8:9). Similarly, “among these nations you will not be calm, and there will be no rest for your foot” (Deuteronomy 28:65).
“All her pursuers have overtaken her within the straits [hametzarim].” This is like what we learned, the statement of ben Nanas: By her demarcations and her borders [uvmetzranav].⁸⁸Mishna, Bava Batra 7:3. The midrash cites this mishna to explain the Hebrew term employed in the verse in Lamentations. The word hametzarim, the straits, is understood to mean within her borders.
Another matter, “All her pursuers have overtaken her within the straits,” in days of distress, between the seventeenth of Tamuz and the ninth of Av,⁸⁹The walls of Jerusalem were breached on the seventeenth of Tamuz and the Temple was ultimately destroyed on the ninth of Av (Mishna, Taanit 4:6). during which Ketev Meriri⁹⁰This is the name of a destructive demon. See Pesaḥim 111b. is prevalent, just as it says: “Nor the pestilence that stalks in darkness, nor the destruction [ketev] that lays waste at noon” (Psalms 91:6). Rabbi Abba bar Kahana and Rabbi Levi, Rabbi Abba bar Kahana said: It passes through during the main time of sunlight,⁹¹The part of the day when the sun is strongest. from the beginning of the sixth hour until the end of the ninth.⁹²These are halakhic hours. In this system, the daylight hours are divided into twelve equal parts. Rabbi Levi said: It passes through the main part of the day, from the end of the fourth hour until the beginning of the ninth. It does not pass through the sunlight or the shade, but rather through the shade adjacent to the sunlight.
Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: It is completely full of eyes, scales, and hair. Rabbi Shimon ben Lakish said: One eye is situated on its heart, and anyone who sees it falls and dies. There was an incident involving a certain pious man who saw it and he fell on his face and died. Some say it was Yehuda ben Rabbi [Yehuda Hanasi]. Shmuel saw it and did not fall. He said: It is [just] a house snake.
Rabbi Abahu was sitting and studying in a synagogue in the area of Caesarea. He saw a certain person who was carrying a stick and going to strike another person. He saw a demon standing behind him carrying an iron rod. [Rabbi Abahu] stood and called out to him, saying to him: ‘Why do you seek to kill your counterpart?’ [The man] said to him: ‘Can a person kill another with this?’ He said to him: ‘There is a demon standing behind him that is carrying an iron rod. You strike him with this and it will strike him with that and he will die.’
Rabbi Yoḥanan would instruct the teachers of Bible and the teachers of Mishna not to raise a strap to the children during those days.⁹³The days between the seventeenth of Tamuz and the ninth of Av. Rabbi Shmuel bar Naḥmani would instruct the teachers of Bible and the teachers of Mishna to dismiss the children during those four hours.⁹⁴He did not want the teachers to instruct the children at all during the four hours when Ketev Meriri is active in the world, lest the teachers strike the students, which could lead to danger due to the demon.

R. Isaac said: "Even in a year of drought, as were the years of Elijah, if rain fall on the Sabbath eve, it can only be considered as a sign of calamity." This significance [is attached to the occurrence also by] Rabba b. Shila, who said: "A rainy day is hard as the day of judgment [because it prevents people from pursuing their vocations]," Amemar said: "Had it not been for its necessity to the world, I would pray His mercy to abolish it." Further R. Isaac said: "Sunshine on the Sabbath is a generosity for the poor; as it is said (Malachi 3, 20) But, there shall be rise unto you that fear my name the sun of righteousness with healing in its wings." Again said R. Isaac: "Great is the day of rain, for then even the coin in one's pocket is blessed; for it is said (Deut. 28, 12) To give the rain of thy land in its season, and to bless all the work of thy hand." R. Isaac said again: "Heavenly blessing does not occur but in things which are hidden from the eyesight [the exact quantity of which is not known]; as it is said (Deut. 28, 8) The Lord will command upon thee the blessing in thy storehouses [where the exact quantity is unknown]." In the college of R. Ishmael it was taught: "Heavenly blessings will not be frequent except upon things of which no eye can look." Our Rabbis were taught: "He who is about to measure the grain in his barn, should say: 'May it be Thy will, O Lord, our God, that Thou shalt send blessing to the labor of our hands.' When he begins to measure off, he should say: 'Praised be He Who sendeth blessings upon this heap.' If, however, he prayed after measuring, his prayer is in vain, because [heavenly] blessing is not frequent on things which are weighed, measured or counted, but on things which are hidden from the eyesight; as it is said: The Lord will command upon thee the blessing in they storehouses [where the exact quantity is unknown]."

R. Isaac said: "Even in a year of drought, as were the years of Elijah, if rain fall on the Sabbath eve, it can only be considered as a sign of calamity." This significance [is attached to the occurrence also by] Rabba b. Shila, who said: "A rainy day is hard as the day of judgment [because it prevents people from pursuing their vocations]," Amemar said: "Had it not been for its necessity to the world, I would pray His mercy to abolish it." Further R. Isaac said: "Sunshine on the Sabbath is a generosity for the poor; as it is said (Malachi 3, 20) But, there shall be rise unto you that fear my name the sun of righteousness with healing in its wings." Again said R. Isaac: "Great is the day of rain, for then even the coin in one's pocket is blessed; for it is said (Deut. 28, 12) To give the rain of thy land in its season, and to bless all the work of thy hand." R. Isaac said again: "Heavenly blessing does not occur but in things which are hidden from the eyesight [the exact quantity of which is not known]; as it is said (Deut. 28, 8) The Lord will command upon thee the blessing in thy storehouses [where the exact quantity is unknown]." In the college of R. Ishmael it was taught: "Heavenly blessings will not be frequent except upon things of which no eye can look." Our Rabbis were taught: "He who is about to measure the grain in his barn, should say: 'May it be Thy will, O Lord, our God, that Thou shalt send blessing to the labor of our hands.' When he begins to measure off, he should say: 'Praised be He Who sendeth blessings upon this heap.' If, however, he prayed after measuring, his prayer is in vain, because [heavenly] blessing is not frequent on things which are weighed, measured or counted, but on things which are hidden from the eyesight; as it is said: The Lord will command upon thee the blessing in they storehouses [where the exact quantity is unknown]."

When Rabbi Yosei of Milḥaya died, Rabbi Yoḥanan and Reish Lakish went up to perform an act of kindness¹³⁶They went to participate in the funeral. and Rabbi Yitzḥak Pesaka went up with them. There was a certain elder there who sought to ascend and begin eulogizing him, but they did not allow him to do so. Rabbi Yitzḥak Pesaka said to him: ‘Before these lions of Torah you open your mouth?’ Rabbi Yoḥanan said to them: ‘Leave him, as he is an elder. Let him ascend and be honored in his place.’¹³⁷Since he is an elder and a local, let him deliver the first eulogy. He ascended, began, and said: ‘We find that the departure of the righteous is more difficult before the Holy One blessed be He than the ninety-eight rebukes in Mishne Torah¹³⁸This is a reference to the book of Deuteronomy. The reference is to the warnings of punishment in Deuteronomy 28:15–68. and the destruction of the Temple. In the rebukes it is written: “The Lord will render your blows extraordinary [vehifla]” (Deuteronomy 28:59).¹³⁹The Lord will strike you with extraordinary blows. Regarding the destruction of the Temple it is written: “She has declined extraordinarily [pela’im].” However, regarding the departure of the righteous it is written: “Therefore, behold, I will continue to bewilder [lehafli] this people, bewilderment [hafleh] upon bewilderment [vafeleh]” (Isaiah 29:14). Why to that extent? “The wisdom of her wise will be lost and the understanding of her men of understanding will be concealed” (Isaiah 29:14).’ Rabbi Yitzḥak Pesaka said: ‘May the mouth of this man be blessed.’ Rabbi Yoḥanan said to him: ‘Had we not allowed him, from where would we have heard this pearl?’
The Divine Spirit was shouting and saying: “See, Lord, my affliction, for the enemy has expanded.”¹⁴⁰The midrash has returned to explicating the verse in Lamentations 1:8. The point is that the first part of the verse is a description of what has happened, whereas the phrase “see, Lord…” is the prophet, influenced by the Divine Spirit, calling out to God. “Evildoers dig pits for me that do not accord with Your Torah” (Psalms 119:85). Rabbi Abba bar Kahana said two [examples]: It is written: “Do not take the mother with the young” (Deuteronomy 22:6), and here: “A mother was torn apart with her children” (Hosea 10:14);¹⁴¹The Torah prohibits trapping the mother bird while she is with her young, but the enemies attacked mothers in the presence of their children. that is, “that do not accord with Your Torah.”
Rabbi Abba bar Kahana said another: It is written: “To eradicate an infant from the street” (Jeremiah 9:20), but not from the synagogues; “young men from the squares” (Jeremiah 9:20), but not from the study halls. But here, “the wrath of the Lord arose against them…[He struck down the young warriors among them]” (Psalms 78:31);¹⁴²The “young warriors” refers to those involved in the study of Torah. At times the debate of matters of halakha in the course of study is compared to war (see, e.g., Megilla 15b). Alternatively, some suggest that the correct version of the text is as cited in Yalkut Shimoni, Tehillim 877, which provides a different prooftext: “Who slew their young men with the sword in the house of their sanctuary” (II Chronicles 36:17) (Rabbi David Luria; Etz Yosef). that is, “that do not accord with Your Torah.”
Rabbi Yehuda ben Rabbi Simon said two [examples]: It is written: “An ox or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28), but here, child and mother were killed on one day, as it is stated: “A mother was torn apart with her children” (Hosea 10:14); that is, “that do not accord with Your Torah.”
Rabbi Yehuda ben Rabbi Simon said another: It is written: “Who will hunt game of a beast…he shall [pour out its blood and] cover it with dirt” (Leviticus 17:13). But here, “They spilled their blood like water around Jerusalem, and there was no one to bury them” (Psalms 79:3); that is, “that do not accord with Your Torah.”
Rabbi Berekhya said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, You afforded burial to donkeys, but to Your children You did not afford burial.’ You afforded burial to donkeys, these are the Egyptians. That is what is written: “Whose flesh is the flesh of donkeys” (Ezekiel 23:20). And Rabbi Berekhya said: Because the sea would cast them to the dry land and the dry land cast them to the sea. The sea said to the dry land: ‘Accept your people,’ and the dry land said to the sea: ‘Accept your people.’ The dry land said: ‘If when I accepted only Abel’s blood, it is stated in my regard: “Cursed is the land” (Genesis 3:17), how can I accept the blood of this entire multitude?’ [This continued] until the Holy One blessed be He took an oath to it that He would not place it on trial. That is what is written: “You extended Your right hand; the earth swallowed them” (Exodus 15:12). The right hand is nothing other than an oath, as it is stated: “The Lord took an oath by His right hand” (Isaiah 62:8). But to your people, you did not afford burial, that is, “that do not accord with Your Torah.”

R. Jochanan said again: "Rain may descend even for the sake of one meritorious man; as it is written (Deut. 28, 12) The Lord will open unto 'thee' his good treasure, the heaven, to give rain, etc., but general prosperity comes only for the sake of the public at large; as it is written (Ex. 16, 4) "I will rain for you bread from heaven." An objection was raised: R. Jose, the son of R. Juda, said: "Three good leaders were given to Israel, and they are Moses, Aaron and Miriam: and three good gifts were given through them, namely: the well of water, the pillar and the Manna. The well of water [which Israel had along with them in the desert] was given them for the sake of Miriam; the cloud of glory [which led them by day was given them] for Aaron's sake, and the Manna [was given them] for Moses' sake. When Miriam died, the well vanished; as it is said (Num. 21, 1) Miriam died there, and was buried there; and immediately afterwards it is written: And there was no water for the Congregation. The well was then restored to Israel through the prayers of Moses and Aaron." When Aaron died, the pillar (cloud) of glory left; (as explained above page 141); the well and the pillar (cloud) of glory were restored to them for the sake of Moses; but when Moses died, everything vanished; as it is said (Zech. 11, 8) And I removed the three shepherds in one month." Did then Moses, Aaron and Miriam die in the same month? Behold Moses died in Adar, Aaron in Ab, and Miriam in Nissan? We infer from that passage that the three gifts which were given to Israel disappeared in the same month in which Moses died. Hence we can prove that support is given for the sake of even one man? Nay, with Moses it is different: for his merits were so great that he equalled the entire congregation."

(Esth. 8, 16) For the Jews there was light, and joy and gladness and honor. R. Elazar, in the name of R. Juda, said: "Light, refers to the Torah, and so says the passage (Prov. 6, 23) For the commandment is a lamp, and the law is light. Joy, refers to a holiday, and so says the passage (Deut. 16, 14) And thou shalt rejoice in thy feast; gladness, refers to circumcision, and so says the passage (Ps. 119, 162) I am rejoiced over thy promise; honor, refers to Tephilin, and so says the passage (Deut. 28, 16) And all the nations of the earth shall see that thou are called by the name of the Lord, and they shall he afraid of thee. And we are taught in a Baraitha: R. Eliezer the Great said: 'This refers to the Tephilin on the head.' "

“For these I weep, my eye, my eye sheds water; for a comforter, restorer of my soul, has grown distant from me; my children have become desolate, because the enemy has prevailed” (Lamentations 1:16).
“For these I weep.” Vespasian filled three ships with the prominent ones of Jerusalem, in order to place them in the brothels of Rome. They stood and said: ‘Is it not enough that we angered Him in His Temple, that [we shall do so] even outside of Israel?’ They said to the women: ‘Do you consent to this?’¹⁶⁷The Jewish men, who were being brought to Rome for Roman men to engage with them in homosexual relations, asked the Jewish women, who were being transported to Rome for Roman men to engage with them in heterosexual relations. They said to them: ‘No.’ They said: ‘If those for whom it is the natural way are unwilling, for us, all the more so. Would you say that if we cast ourselves into the sea, we will come to life in the World to Come?’ Immediately, the Holy One blessed be He enlightened their eyes to this verse: “The Lord said: I will return them from Bashan; I will return them from the depths of the sea” (Psalms 68:23). “I will return them from Bashan,” from between the teeth of lions.¹⁶⁸Bashan is a portmanteau of bein shinei—between the teeth. “I will return them from the depths of the sea,” in its plain sense.
The first group stood and said: “Had we forgotten the name of our God and stretched out our palms to a strange god” (Psalms 44:21), and they cast themselves into the sea. The second group stood and said: “For we are killed all day long for You” (Psalms 44:23), and they cast themselves into the sea. The third group stood and said: “Would not God have discovered it, as He knows the secrets of the heart” (Psalms 44:22), and they cast themselves into the sea. The Divine Presence was crying out and saying: “For these I weep.”
Hadrian, may his bones be crushed, deployed three garrisons, one in Ḥamat, one in Kefar Lekitaya, and one in Beit El of Judah. He said: ‘One who flees from here will be apprehended there, and one who flees from there will be apprehended here.’ He would dispatch heralds who would proclaim and say: ‘Wherever there are Jews, let them come, as the king wishes to give them his word.’ The heralds would announce it to them and they would capture the Jews. That is what is written: “Ephraim was like a foolish dove, without understanding…” (Hosea 7:11). To one who questioned, they would respond: ‘Come and request that you not be taken.’¹⁶⁹The heralds told the Jews to request of Hadrian that they be allowed to stay in the Land of Israel and not be taken into captivity (Matnot Kehuna). Those who were discerning and observed, did not go out. And those who did not observe, they all entered into the Beit Rimon Valley. He said to the captain of his guard: ‘Until I eat the edge of this loaf and this thigh of a rooster, I will seek one of them and will not find.’¹⁷⁰He commanded his officer to immediately kill them all. Immediately, he surrounded them with his legions and killed them, and their blood was bursting forth like a river until it reached Cypress. The Divine Presence was crying out and saying: “For these I weep.”
Those who remained in hiding, some of them would eat the flesh of those who had been slain. Each day, one of them would go out and bring [a corpse] to them and they would eat. One day, one said: ‘Let one of the people from among us go. If he finds something, he will bring it and we will eat.’ When he went out he found his father, who had been slain. He took him, concealed him, and placed a marker over him. He came back and said to them: ‘I did not find anything.’ They said: ‘Let another person go, if he finds something, he will bring it and we will eat.’ When that person went out, he followed the odor and found the one who was slain. He brought him and they ate him. Once they ate, [the first man] said to him: ‘From where did you bring this slain person?’ He said to him: ‘From such and such corner.’ He said to him: ‘And what marker was placed upon it?’ He said to him: ‘Such and such marker.’ His son responded and said: ‘Woe is it for this man, who ate of the flesh of his father,’ to realize what is stated: “Therefore, fathers will eat sons in your midst, [and sons will eat their fathers]” (Ezekiel 5:10).
The wife of Trajan, may his bones be crushed, gave birth on the night of the Ninth of Av and all Israel was mourning. The baby died on Hanukkah. The Israelites said: ‘Shall we kindle or shall we not kindle?’ They said: ‘We shall kindle, and anything that he seeks to inflict upon us, let him inflict.’ They kindled.
[People] went and slandered them to Trajan’s wife: ‘These Jews, when you gave birth they were mourning, and when the baby died they kindled lights.’ She sent a letter to her husband: ‘Instead of subduing the barbarians, come and subdue these Jews who have rebelled against you.’ He boarded the ship and calculated that he would arrive in ten days, but the wind brought him in five days. He arrived and found them, that they were engaged in this verse: “The Lord will bring a nation against you from afar, from the end of the earth, as the eagle will swoop” (Deuteronomy 28:49). He said to them: ‘I am the eagle, as I calculated that I would arrive in ten days and the wind brought me in five days.’ His legions surrounded them and killed them.
He said to the women: ‘Submit to my legions, and if not, I will do to you just what I did to the men.’¹⁷¹He threatened to have them killed if they would not submit to intercourse with his legions. They said to him: ‘Do to the inferiors what you did to the superiors.’¹⁷²Do to us what you did to the men. Immediately, his legions surrounded them and killed them and the blood of these and the blood of those intermingled, and their blood was bursting forth like a river until it reached Cyprus. The Divine Presence was crying out and saying: “For these I weep.”

There was an incident involving Miriam bat Baitus, whom Yehoshua ben Gamla betrothed [to him], and the king appointed him to be the High Priest.¹⁷³He was appointed to this position because his wealthy wife paid an exorbitant sum to bribe the king to make the appointment. One time, she entered [the Temple] to observe, saying: ‘I will go and see him when he reads the Torah on Yom Kippur in the Temple.’ [Her servants] laid out carpets for her from the entrance of her house to the entrance of the Temple so that her feet would not become irritated. Nevertheless, her feet became irritated. When Yehoshua, her husband, died, the Sages alloted two se’a of wine each day for her.¹⁷⁴This was part of her allotment from her husband’s estate. But did we not learn: One does not apportion wine to a woman? Rabbi Ḥiyya bar Abba said: [Because] it leads to licentiousness, just as it says: “Licentiousness, wine, and new wine will have captured the heart” (Hosea 4:11). Rabbi Yeḥizkiya and Rabbi Abahu said in the name of Rabbi Yoḥanan: For her cooked dishes.¹⁷⁵It is permitted to allot wine for cooking, it is prohibited for drinking. They allotted this significant amount of wine daily for the cooked dishes of her household, which demonstrates her immense wealth. Moreover, we learned: If she was nursing, one diminishes her handiwork and adds to her sustenance. Rabbi Yehoshua ben Levi said: What does one add? Wine, because wine increases the milk.¹⁷⁶This is another reason it is permitted to allot wine to a woman, and may have been the reason Miriam bat Baitus was allotted wine. Rabbi Elazar ben Rabbi Tzadok said: I will see the consolation,¹⁷⁷This was an expression of an oath, short for ‘may I not see the consolation of Jerusalem if I did not see such-and-such.’ if I did not see that they tied her hair to the tails of Arabian horses, and they had them pull her from Jerusalem to Lod. I read in her regard: “The tender and delicate woman among you…” (Deuteronomy 28:56).

“It was during the days of Aḥashverosh; that Aḥashverosh who reigned from India to Kush, over a hundred and twenty-seven provinces” (Esther 1:1).
Rav began: “Your life will be suspended before you, and you will fear night and day, and you will not be assured of your life” (Deuteronomy 28:66). The Rabbis and Rabbi Berekhya; the Rabbis said: “Your life will be suspended before you,” that is one who purchases wheat for a year. “And you will fear night and day,” that is one who purchases wheat for himself from the retailer. “And you will not be assured of your life,” that is one who purchases for himself from the baker.
Rabbi Berekhya said: “Your life will be suspended before you,” that is one who purchases wheat for himself for three years. “And you will fear night and day,” that is one who purchases wheat for himself for one year. “And you will not be assured of your life,” that is one who purchases wheat for himself from the retailer.
The Rabbis objected to Rabbi Berekhya: What of the one who purchases from the baker? He said to them: The Torah did not speak of the dead.
Alternatively, “your life will be suspended before you,” that is one who is placed in the prisons of Caesarea. “And you will fear night and day,” that is one who is taken to judgment. “And you will not be assured of your life,” that is one who is taken out to be hanged.
Rav interpreted the verse as relating to Haman:¹Specifically, relating to the effect of Haman’s decree on Israel. “Your life will be suspended before you,” – on the day following the removal of the ring.²Aḥashverosh removed his ring and gave it to Haman when he authorized him to do as he saw fit to the Jews (Esther 3:10-11). “And you will fear night and day” – when the letters were dispatched.³Haman sent written orders to all the provinces for the people to prepare themselves to kill the Jews (Esther 3:13-15). “And you will not be assured of your life” – “to be ready for that day” (Esther 3:14).

(Lev. 26:3:) “If you walk in My statutes….” This text is related (to Hos. 9:17), “My God will reject them because they did not heed Him….” The Holy One, blessed be He, said, “I have said that you would be set in security, as stated (in Amos 9:15), ‘And when I plant them in their land, [they shall never again be uprooted]….’ When? (Lev.: 26:3, 5:) ‘If you walk in My statutes […] You shall eat your fill of bread.’ But you did not so act.” Instead (according to II Kings 17:9), “The Children of Israel attributed things which were not right to the Lord.” [So] I have also set upon you things which I did not write in My Torah. [It is so stated] (in Deut. 28:61), “Moreover [the Lord will bring upon you] every disease and every plague which is not written [in this book of the Torah].” Now what were the “things they attributed, which were not right to the Lord?” As Isaiah said (in Is. 1:4), “They have forsaken the Lord […];” do not say, “They have forsaken ('zbw) [Me],” but “They,” as it were, “have made me worth forsaking ('yzbw) (i.e., caused me to be cruel).” Now I was called (in Exod. 34:6), “The Lord, the Lord, a merciful and gracious God.” But through their sins, they have made Me cruel and changed My trait of mercy to cruelty, as stated (in Lam. 2:5), “The Lord has become like an enemy, He swallowed Israel.” It also says (in Is. 63:10), “But they rebelled, and grieved His holy spirit; then He became their enemy, and Himself made war against them.” Therefore, Hosea said, “Who has brought this about for you? [It was] because you did not heed Him, (in Hos. 9:17), ‘My God will reject them because they did not heed Him.’” It is also written (in Deut. 28:65), “And among those nations you shall find no peace. Another interpretation (of Lev. 26:3, 4, 14, 19) “If you walk in My statutes…, then I will give you your rains in their season…. But if you do not heed Me…. I will make your heavens like iron”: It also says so (in Hag. 1:10), “For that reason the heavens over you have withheld dew, and the earth has withheld its produce.” Because of your sins, the nations are also afflicted. R. Joshua ben Levi said, “If the nations had known that they are afflicted because of the sins of Israel, they would have raised two armies²Gk.: stratiai. to guard each and every person of Israel in order that they keep the Torah and not sin. However, it was not enough for the nations that they were not watching over Israel, but in addition they stopped them from [fulfilling] the commandments.” As when Israel sins, all the whole world is afflicted, as stated (in Hag. 1:10), “For that reason the heavens over you have withheld dew.” But if [the Israelites] do not sin, all the world is blessed on their account, as stated (in Gen. 26:4), “and through your seed shall all the nations of the earth be blessed.” The Holy One, blessed be He, said to Moses (in Exod. 20:19-20), “You yourselves have seen that I spoke with you from the heavens. Along with Me you shall not make gods of silver, nor shall you make for yourselves gods of gold.” So if you sin [and pray to me], I will not answer you, as stated (in Zech. 7:13), “And it came to pass that, as He called, and they did not heed; ‘So let them call, and I will not heed,’ [says the Lord of hosts].” Therefore (according to Exod. 20:20), “Along with Me you shall not make gods of silver.”

[(Lev. 26:3:) IF YOU WALK IN MY STATUTES….] This text is related (to Hos. 9:17): GOD³Eloah. Cf. the Masoretic Text, which reads elohay (MY GOD). WILL REJECT THEM BECAUSE THEY DID NOT HEED HIM. The Holy One said: I have said that you would be set in security, as stated (in Amos 9:15): AND WHEN I PLANT THEM IN THEIR LAND, [THEY SHALL NEVER AGAIN BE UPROOTED]….⁴Tanh., Lev. 10:2. When? (Lev.: 26:3, 5:) IF YOU WALK IN MY STATUTES…. YOU SHALL EAT YOUR FILL OF BREAD < AND DWELL SECURELY IN YOUR LAND >. I have so counseled, but you did not so act. Instead (according to II Kings 17:9): THE CHILDREN OF ISRAEL ATTRIBUTED THINGS WHICH WERE NOT RIGHT < TO THE LORD THEIR GOD: THEY BUILT THEMSELVES HIGH PLACES IN ALL THEIR CITIES >…. I have also set upon you things which I did not write in the Torah. It is so stated (in Deut. 28:61): MOREOVER < THE LORD WILL BRING UPON YOU > EVERY DISEASE AND EVERY PLAGUE WHICH IS NOT WRITTEN IN {THIS BOOK OF THE TORAH} [THE BOOK OF THIS TORAH]. Now surely [if] you have set [things] on me which were not < right > by me, just as Isaiah said (in Is. 1:4): THEY HAVE FORSAKEN THE LORD; do not say: THEY HAVE FORSAKEN ('ZBW) < ME >, but: They, as it were, have made me worth forsaking ('YZBW) (i.e., caused me to be cruel). Now I was called (in Exod. 34:6): A MERCIFUL AND GRACIOUS GOD, SLOW TO ANGER, but through their sins I have become cruel and changed my nature, as stated (in Lam. 2:5): THE LORD HAS BECOME LIKE AN ENEMY. It also says (in Is. 63:10): SO HE WAS TURNED INTO THEIR ENEMY. Therefore, Hosea says: Who has brought this about for you? < It was > because you did not heed him, as stated (in Hos. 9:17): {GOD} [MY GOD] WILL REJECT THEM BECAUSE THEY DID NOT HEED HIM. [It is also written] (in Deut. 28:65): AND AMONG THOSE NATIONS YOU SHALL FIND NO PEACE.

(Lev. 26:3:) “If you walk in My statutes….” This text is related (to Hos. 9:17), “My God will reject them because they did not heed Him….” The Holy One, blessed be He, said, “I have said that you would be set in security, as stated (in Amos 9:15), ‘And when I plant them in their land, [they shall never again be uprooted]….’ When? (Lev.: 26:3, 5:) ‘If you walk in My statutes […] You shall eat your fill of bread.’ But you did not so act.” Instead (according to II Kings 17:9), “The Children of Israel attributed things which were not right to the Lord.” [So] I have also set upon you things which I did not write in My Torah. [It is so stated] (in Deut. 28:61), “Moreover [the Lord will bring upon you] every disease and every plague which is not written [in this book of the Torah].” Now what were the “things they attributed, which were not right to the Lord?” As Isaiah said (in Is. 1:4), “They have forsaken the Lord […];” do not say, “They have forsaken ('zbw) [Me],” but “They,” as it were, “have made me worth forsaking ('yzbw) (i.e., caused me to be cruel).” Now I was called (in Exod. 34:6), “The Lord, the Lord, a merciful and gracious God.” But through their sins, they have made Me cruel and changed My trait of mercy to cruelty, as stated (in Lam. 2:5), “The Lord has become like an enemy, He swallowed Israel.” It also says (in Is. 63:10), “But they rebelled, and grieved His holy spirit; then He became their enemy, and Himself made war against them.” Therefore, Hosea said, “Who has brought this about for you? [It was] because you did not heed Him, (in Hos. 9:17), ‘My God will reject them because they did not heed Him.’” It is also written (in Deut. 28:65), “And among those nations you shall find no peace. Another interpretation (of Lev. 26:3, 4, 14, 19) “If you walk in My statutes…, then I will give you your rains in their season…. But if you do not heed Me…. I will make your heavens like iron”: It also says so (in Hag. 1:10), “For that reason the heavens over you have withheld dew, and the earth has withheld its produce.” Because of your sins, the nations are also afflicted. R. Joshua ben Levi said, “If the nations had known that they are afflicted because of the sins of Israel, they would have raised two armies²Gk.: stratiai. to guard each and every person of Israel in order that they keep the Torah and not sin. However, it was not enough for the nations that they were not watching over Israel, but in addition they stopped them from [fulfilling] the commandments.” As when Israel sins, all the whole world is afflicted, as stated (in Hag. 1:10), “For that reason the heavens over you have withheld dew.” But if [the Israelites] do not sin, all the world is blessed on their account, as stated (in Gen. 26:4), “and through your seed shall all the nations of the earth be blessed.” The Holy One, blessed be He, said to Moses (in Exod. 20:19-20), “You yourselves have seen that I spoke with you from the heavens. Along with Me you shall not make gods of silver, nor shall you make for yourselves gods of gold.” So if you sin [and pray to me], I will not answer you, as stated (in Zech. 7:13), “And it came to pass that, as He called, and they did not heed; ‘So let them call, and I will not heed,’ [says the Lord of hosts].” Therefore (according to Exod. 20:20), “Along with Me you shall not make gods of silver.”

[(Lev. 26:3:) IF YOU WALK IN MY STATUTES….] This text is related (to Hos. 9:17): GOD³Eloah. Cf. the Masoretic Text, which reads elohay (MY GOD). WILL REJECT THEM BECAUSE THEY DID NOT HEED HIM. The Holy One said: I have said that you would be set in security, as stated (in Amos 9:15): AND WHEN I PLANT THEM IN THEIR LAND, [THEY SHALL NEVER AGAIN BE UPROOTED]….⁴Tanh., Lev. 10:2. When? (Lev.: 26:3, 5:) IF YOU WALK IN MY STATUTES…. YOU SHALL EAT YOUR FILL OF BREAD < AND DWELL SECURELY IN YOUR LAND >. I have so counseled, but you did not so act. Instead (according to II Kings 17:9): THE CHILDREN OF ISRAEL ATTRIBUTED THINGS WHICH WERE NOT RIGHT < TO THE LORD THEIR GOD: THEY BUILT THEMSELVES HIGH PLACES IN ALL THEIR CITIES >…. I have also set upon you things which I did not write in the Torah. It is so stated (in Deut. 28:61): MOREOVER < THE LORD WILL BRING UPON YOU > EVERY DISEASE AND EVERY PLAGUE WHICH IS NOT WRITTEN IN {THIS BOOK OF THE TORAH} [THE BOOK OF THIS TORAH]. Now surely [if] you have set [things] on me which were not < right > by me, just as Isaiah said (in Is. 1:4): THEY HAVE FORSAKEN THE LORD; do not say: THEY HAVE FORSAKEN ('ZBW) < ME >, but: They, as it were, have made me worth forsaking ('YZBW) (i.e., caused me to be cruel). Now I was called (in Exod. 34:6): A MERCIFUL AND GRACIOUS GOD, SLOW TO ANGER, but through their sins I have become cruel and changed my nature, as stated (in Lam. 2:5): THE LORD HAS BECOME LIKE AN ENEMY. It also says (in Is. 63:10): SO HE WAS TURNED INTO THEIR ENEMY. Therefore, Hosea says: Who has brought this about for you? < It was > because you did not heed him, as stated (in Hos. 9:17): {GOD} [MY GOD] WILL REJECT THEM BECAUSE THEY DID NOT HEED HIM. [It is also written] (in Deut. 28:65): AND AMONG THOSE NATIONS YOU SHALL FIND NO PEACE.

Raba expounded: "As a reward to Abraham who said (Ib., ib., ib.) Although I am but dust and ashes, his children merited the following two commandments, the rule of the Parah A'dumah and the ashes of a Sota." But there is also the ashes that are used for covering the blood [of a beast and fowl]. The ashes used for covering the blood is only the prologue to a commandment but not the commandment itself. Raba expounded: "As a reward for what Abraham said, (Ib. 14, 23) And that I will not take from a, thread, even to a shoe-lachet, his children merited the following two commandments, the straps of the Tephillin and the T'cheileth of the Tzitzith It is readily understood that the strap of the Tephillin is a reward, for it is written (Dept. 28, 10) And all the nations of the world shall see, that thou art called by the name of the Lord, and they shall be afraid of thee. And we are taught that R. Elazar the Great says: "This refers to the Tephillin of the head." But as to the thread of Tcheleth, what kind of a reward is this? This is as R. Maier said in the following Baraitha, "Why was the color blue chosen from all other colors? Because blue resembles the sea, the sea resembles the heaven, and the heaven resembles the Divine Throne, as it is said (Ex. 24, 10) They saw the God of Israel; and the place under His feet was like a paved work of brilliant sapphire, and like the color of heaven in clearness. And again it is written (Ez. 1, 26) There was like the appearance of a sapphire stone, the likeness of a throne."

R. Juda said in the name of Rab: "What is the meaning of the passage (Deut. 32, 2) My doctrine shall drop as the rain? This refers to the westerly winds which come from the hind part of the world; my speech shall distill as the dew; this refers to the northerly wind, which causes gold to become cheap (it brings hunger, and that renders gold cheap) and so the verse reads (Is. 46, 6) Those that lavish gold out of the bag; as heavy rains upon the grass, refers to the easterly wind that makes storms in the world; and as showers upon herbs, refers to the southerly wind, which brings beneficient rain and causes the growth of grasses." We are taught in a Baraitha that R. Eliezer says: "The world (Ib. b) is like a balcony (without a fourth wall); and when the sun arrives in the evening at the north west corner, it is diverted by this wind and ascends above the sky." R. Joshua says: "The world is like a tent (which is fenced on all sides), and when the sun arrives in the evening at the northwest corner, it turns around and returns beyond the sky; as it is said (Eccl. 1, 6) Going toward the south, and turning around toward the north, the wind moveth around about continually; and around its circles doth the wind return again; i.e., toward the south during the day; and toward the north during the night. Moveth round about, etc.; i.e. it faces east and west, so that sometimes, when the days are long, it goes through them, and when the days are short, it goes around them." R. Juda, aforementioned, therefore is in accordance with R. Eliezer. (Job. 37, 9) Out of his chamber cometh the whirlwind. This refers to the southern wind; and that of the north, the cold, refers to the northern wind. From the breathing of God ice is given, refers to the westerly wind; and the broad waters become solid, refers to the easterly wind. But did not the master say that the south wind brings beneficient rain, etc? This presents no difficulty: If the rain comes slowly, it makes the grass grow; but if it comes down in torrents, it does harm. R. Chisda said: "What is the meaning of the passage (Ib., ib. 22) The golden light that cometh out of the north? This refers to the northerly wind, which makes gold cheap, as it is written (Is. 46, 6) Those that lavish gold out of the bag." Raphram b. Papa, in the name of R. Chisda, said: "Since the Temple was destroyed, the southerly wind has never brought rain, as it is written (Is. 9, 9) And he snatcheth on the right hand, and is yet hungry; and he eateth on the left hand, and is not yet satisfied; and it is also written (Ps. 89, 13) The north and the south — these hast Thou created." etc. Raphram b. Papa said further in the name of R. Chisda: "Since the Temple was destroyed, the rains do not come from the good treasure; as it is said (Deut. 28, 12) The Lord will open unto thee His good treasure, the heaven, to give the rain of thy land, etc., i.e., when Israel did the will of the Omnipotent, and Israel was in his own land, the rain came from the good treasure; and now that Israel is no more in his own land, the rain does not come from the good treasure."

We are taught in a Baraitha that R. Jose says: "Woe to the human beings who see and know not what they see; who stand and know not upon what they stand." Upon what does the earth stand? Upon the pillars, as it is said (Job 9, 6) Who shaketh the earth loose out of her place; The pillars stand upon the waters, as it is said (Ps. 136, 6) Who stretched out the earth above the waters; the waters upon the mountains, as it is said (Ib. 104, 6) Above the mountains stood the waters; the mountains upon the wind, as it is said (Amos 4. 13) He that wind, the wind upon the storm, as it is said (Ps. 148, 8) Stormy wind, fulfilled his word; the storm is suspended upon the supbort of the Holy One, praised be He! as it is said (Deut. 33, 27) And underneath are the everlasting arms. The sages however say: "The world stands upon twelve pillars, as it said (Ib. 32, 8) He set the bounds of the tribe according to the number of the sons of Israel." According to others, it stands upon seven pillars, as it is said (Prov. 9, 1) She had hewn out her seven pillars. R. Elazor b. Shamna says: "Upon one pillar, whose name is Zaddik (Righteous), as it is said (Ib. 10, 25) But the righteous (Zaddik) is an everlasting foundation." R. Juda said: "There are two firmaments, as it is said (Deut. 10, 14) Behold, to the Lord thy God belong the heavens and the heavens of the heavens." Resh Lakish said: "They are seven, viz.: Vilon (Curtain), Rakia (Expanse), Shchakim (Clouds), Zbul (Entertainment place), Maon (Dwelling), Machon (Residence), Araboth. Vilon serves no purpose whatever save that the luminaries enter through it in the morning and leave through it in the evening, by which means it renews daily the work of creation, as it is said (Is. 40, 22) … that stretched out the heavens as a curtain, and spreadeth them out as a tent to dwell in. Rakia is that in which the sun and moon, the stars and constellations are set, as it is said (Gen. 1, 17) And God set them in the expansion of the heavens. Shehakim is that in which the millstones stand and grind manna for the righteous, as it is said (Ps. 78, 23) Then He ordained the skies from above, and the doors of heaven He opened and He let rain upon them manna to eat, and the corn of heaven gave He unto them. Zbul is that in which the heavenly Jerusalem and the Temple, and the altar are built there, where Michael the great [Arch-Angel] prince stands and offers sacrifices daily, as it is said (I Kings 8, 13) I have surely built Thee a house of habitation, a place for Thee to dwell in for ever, and whence do we know that the same is called Shamayim? It is said (Is. 63, 15) Look down from heaven (Misha-mayim) and behold, from the habitation (Zbul) of Thy Holiness, Maon is that in which are companies of ministering angels, who utter songs during the night and are silent during the day for the sake of the glory of Israel, as it is said (Ps. 42, 9) In the day time, the Lord will command His kindness, and in the night His songs shall be with me. (Resh Lakish said: "Whoever studies the Torah during the night time, the Holy One, praised be He! will stretch over him the thread of grace for the future world, which is compared unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." According to others Resh Lakish said: "Whoever studies the Torah in this world which is likened unto night, the Holy One, praised be He! will stretch over him the thread of grace in the world to come which is likened unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." R. Levi said: "Whoever interrupts his study of the Torah, and occupies himself with idle talk will, as a punishment, be fed with hot coals, as it is said (Job 30, 4) Who crops off mallows by the bushes, and have brumbush roots as their bread." And whence do we know that Maon refers to Heaven.? It is said (Deut. 26, 15) Look down from Thy habitation (Maon) of Thy holiness from the heavens. Machon is that in which are the treasures of snow and hail, and the upper chamber (store) of harmful dews and the upper chamber (store) of the raiins, and the chamber of the whirlwind and of the storm, and the retreat of noisome vabor; and their doors are made of fire, as it is said (Deut. 28, 12) The Lord will open unto thee His good treasure. Are then these treasures in Heaven? Behold, they are on the earth, for it is written (Ps. 148, 7) Praise the Lord from the earth, ye sea-monsters and all deeps; fire and hail; snow and vapor; the storm wind, that fulfill His word, hence everything exists on the earth? Said R. Juda in the name of Rab: "Originally they were situated in Heaven, but David prayed for them and caused them to be brought down, on the earth." He entreated Him: "Sovereign of the Universe! (Ib. 5, 5) For thou art not a God, that hath pleasure in wickedness; evil cannot abide with Thee, i.e., Thou art a righteous God! O God! and therefore evil cannot abide with Thee. And whence do we know that the Maon refers to heaven, it is said (I Kings 8, 43) Mayest Thou listen in Heaven, the place of Thy dwelling (Maon). Araboth is that place in which dwell righteousness. Justice and grace; the treasures of life, the treasures of blessing, and the souls of the righteous, as well as the spirits and souls which are about to be created, also the dew with which the Holy One, praised be He! will revive the dead. That there dwell righteousness and justice, we find in the following passage (Ps. 89, 15) Righteousness and justice are the prop of Thy throne. That there is grace, we infer from the following passage (Is. 59, 17) And He put on righteousness as a coat of mail. That the treasures of peace exist there, we infer from the following passage (Judges 6, 24) And He called it (the altar) Adonay-Shalom (the eternal of peace). That the treasures of life exist there we infer from the following passage (Ps. 36, 10) For with Thee is the source of life. That the treasures of blessing exist there, we infer from the following passage (I Sam. 25, 20) Yet will the soul of my lord, be bound in the bound of life with the Lord thy God. That the spirits and souls which are about to be created abide there, we infer from the following passage (Is. 57, 16) When the spirit from before Me is overwhelmed, and the souls which I have made. That there exists the dew with which the Holy One, praised be He! will survive the dead, we infer from the following passage (Ps. 68, 10) Rain of beneficience didst thou pour down, O God! There also are celestials and seraphim, and holy being and ministering angels and the Divine throne of glory, and the King, the living God, the high and exalted, sitting over them among the clouds, as it is said (Ib. ib. 5) Exalt Him who rideth upon the heavens; the everlasting is His name. And whence do we know that Araboth refers to heaven? A. Abahu said: "We infer from the similar words, Richiba, Richiba; it is written here, 'Exalt him who rideth (Rdchab) upon the heavens, and it is also written (Deut. 33, 26) Who rideth (Rochab) to help thee upon the heavens." And darkness and cloud and thick darkness surround Him, as it is said (Ps. 18, 12) He made darkness his hiding place, etc. Now is there darkness in the presence of the Lord? Is it not written (Dan. 2, 22) He is that revealeth what is deep and secret: He knoweth what is in the darkness, and the light dwelleth with Him? This presents no difficulty. (Fol. 13) The one refers to that which is within, the other to that which is without. R. Acha b. Jacob said: "There still is another firmament above the heads of the Holy being, for it is said (Ez. 1, 22) And the likeness of a vault was ever the head of the living creatures, shining like the glitter of the living crystal. So far hast thou permission to speak. Thenceforth thou hast not permission to speak. For thus it is written in the book of Ben Sira: "Search not into that which is concealed from thee; that which is hidden from thee do not try to penetrate; consider only that which thou hast permission. Thou must have nothing to do with mysteries."

“In the morning you will say: Would that it were evening, and in the evening you will say: Would that it were morning – from your heart’s fear that you experience and your eyes’ sight that you see” (Deuteronomy 28:67).
“In the morning you will say: Would that it were evening” – in the morning of Babylonia you will say: ‘Would that it were its evening.’ In the morning of Media, you will say: ‘Would that it were its evening.’ In the morning of Greece, you will say: ‘Would that it were its evening.’ In the morning of Edom, you will say: ‘Would that it were its evening.’
Alternatively, “in the morning you will say: Would that it were evening,” in the morning of Babylonia you will say: Would that it were the evening of Media. In the morning of Media, you will say: Would that it were the evening of Greece. In the morning of Greece, you will say: Would that it were the evening of Edom. Why? “From your heart’s fear that you experience and your eyes’ sight that you see” (Deuteronomy 28:67).

And it shall be if you truly listen (Deuteronomy 28:1): This is that which was stated in the verse (Song of Songs 1:3), "Your ointments yield a sweet fragrance, your name is like finest oil." Rabbi Yannai said in the name of Rabbi Shimon, "You gave the aroma of commandments to the early ones: To the children of Noach, seven [commandments]; Avraham arose, You gave him circumcision; to Yaakov, You gave [the prohibition of eating] a limb from a living [animal. But] when we stood in front of Mount Sinai, you gave us commandments like a man pouring from the mouth of a barrel." "Your name is like finest (turak) oil." What is [the meaning of] "turak?" Rabbi Levi said in the name of Rabbi Shila, "That bring alacrity to the one that does His will. And the expression turak can only be a weapon, as it is stated (Genesis 14:14), 'and he armed (vayarek) his retainers.'" Another interpretation [of] "Your name is like finest (turak) oil." The Torah is compared to oil and it is compared to water. To water, as it is written (Isaiah 55:1), "Ho, all who are thirsty, come for water." Just like the world cannot stand without them and a man purifies himself in them, so too can the world not stand without Torah, and the Torah teaches man how to purify himself. And just like water, a man does not plant a tree and does not build a house if he has no water, so too can the world not stand without Torah. And just like water is life to the world, so too is Torah life to the world. Just like [with] water, anyone who does not know how to swim in it will cause himself to be lost from the world, so too anyone who is not able to find words of Torah is lost from the world. Just like water can be drawn to any place one wants, so too is the Torah drawn in all of the world. Just like water is not preserved in silver containers nor in gold containers but rather in ones of clay, so too is Torah not preserved in the haughty, but in one with a humble spirit. And Rabbi Acha says, "'But from where (which can also be read as, from nothing) can wisdom be found.' What is [the meaning of] 'from nothing?' From those who make themselves like nothing." And just like this water no one supervises [to demand a price], so is the Torah. You find that it is [also] compared to honey, as it is written (Psalms 19:11), "sweeter than honey, than drippings of the comb." Just like honey is not polluted, so is the Torah not polluted, as stated (Proverbs 8:8), "All my words are just, none of them perverse or crooked." And the Torah is compared to oil. Just like oil brings light to the whole world, so too is the Torah light to the world. And just like this oil is crushed and the more it is crushed, the better it is; so too [with] the Torah, [the more] one [exerts] himself upon it, the better it is to its Owner. You find that with all liquids, you can counterfeit them and put other liquids in them; but [with] this oil, he [can] put it in any liquid that he wants, and it rises to the top. So too is Israel; even if they are placed at the bottom, behold they are like this oil that [rises] to the top, as stated (Deuteronomy 28:1), "the Lord your God will set you high above all the nations of the earth."

“I am the man who has seen affliction by the rod of His fury” (Lamentations 3:1).
“I am the man” – Rabbi Ḥama bar Ḥanina began: “Jeremiah took another scroll and gave it to Barukh son of Neriyahu, the scribe, and he wrote on it from the mouth of Jeremiah all the words of the book that Yehoyakim, king of Judah, had burned in the fire, and many more similar matters were also added to them” (Jeremiah 36:32). The verse need not have stated “similar.” Why does the verse state “similar”? Rav Kahana said: “Many more similar matters were also added to them”: “Matters” – “how does [the greatly crowded city] sit” (Lamentations 1:1), “how [the Lord] has clouded” (Lamentations 2:1), “how has [gold] tarnished” (Lamentations 4:1).¹Rav Kahana interprets “matters” to allude to chapters 1, 2, and 4 of Lamentations. “Many” – “remember, Lord” (Lamentations 5:1).²The word “many” alludes to chapter 5 of Lamentations. “Similar” – “I am the man,” which is three verses each.³In the third chapter of Lamentations there are three verses for each letter of the alphabet. That is what is written: “Did I not write it for you three times [shalishim]” (Proverbs 22:20) – words [organized] in a threefold manner. Rabbi Shmuel bar Naḥmani said: What is shalishim? It is mighty men, just as it says: “And shalishim over them all” (Exodus 14:7), and we translate it: “And mighty men were appointed over them all.”⁴The midrash is referencing Onkelos, an ancient Aramaic translation of the Torah. Alternatively: Shalishim – “I am the man” – as it is three verses each.
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “I am the man” – it is I who is well versed in suffering, what is pleasing to You is pleasing for me.⁵This statement is an acceptance of God’s judgment despite being unable to understand the need for such intense suffering (Matnot Kehuna). Others explain differently such that this statement introduces the upcoming analogy, and interpret this line to mean: I have received benefit by having benefited You by accepting Your Torah. Accordingly, this line is bitter and sarcastic, as the speaker complains that the great suffering is due only to Israel’s acceptance of the Torah, which brought them a higher level of accountability than other nations (Etz Yosef). This is analogous to a king who became angry at the queen and shoved her and expelled her from the palace. She went and concealed her face behind a pillar.⁶She hoped to catch a glimpse of the king as he passed. The king was passing and saw her. He said to her: ‘You have been impudent.’ She said to him: ‘My lord the king, is this [treatment] appropriate for me, is this becoming for me, is this befitting of me? No woman accepted you other than me.’ He said to her: ‘It was I who disqualified all the women in favor of you.’ She said to him: ‘If so, why did you enter such and such alleyway, such and such courtyard, and such and such place? Was it not for such and such a woman, and she did not accept you?’ So too, the Holy One blessed be He said to Israel: ‘You have been impudent.’ They said before Him: ‘Master of the universe, is this appropriate for me, is this becoming for me, is this befitting of me? No other nation accepted Your Torah other than me.’ He said to them: ‘It is I who disqualified all the nations in favor of you.’ They said to Him: ‘If so, why did You offer the Torah to all the nations but they did not accept it?’ As it is taught: Initially, He revealed himself to the children of Esau; that is what is written: “He said: The Lord came from Sinai, and shone from Seir for them” (Deuteronomy 33:2),⁷Seir is the land of Esau; see Genesis 36:8. but they did not accept it. He offered it to the children of Ishmael, but they did not accept it; that is what is written: “He appeared from Mount Paran” (Deuteronomy 33:2).⁸Ishmael dwelled in Paran; see Genesis 21:21. Ultimately, He offered it to Israel and they accepted it, as it is written: “And He came from the holy myriads, from His right, a fiery law to them” (Deuteronomy 33:2), and it is written: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7).
Another matter: “I am the man [hagever]” – Rabbi Yehoshua ben Levi said: It is I who is the man. I am Job, as it is stated: “Who is a man [gever] like Job, who drinks scoffing like water” (Job 34:7).
“Who has seen affliction [ani]” – Rabbi Shmuel bar Naḥman said: The congregation of Israel said: Since He saw me impoverished of mitzvot, impoverished of good deeds, He brought “the rod of His fury” upon me. Rabbi Berekhya said: He fortified me to withstand them all. What do you find written after the ninety-eight rebukes in the book of Deuteronomy?⁹See Deuteronomy 28:15–69. “You are standing today, all of you” (Deuteronomy 29:9), and we translate it: “You exist this day, all of you,” mighty to withstand them all.
“He conducted and led me in darkness and not light. Indeed, against me He will again turn His hand all day” (Lamentations 3:2–3).
“He conducted [and led] me” in this world, which is called “darkness and not light.” “Indeed, against me He will again turn His hand all day” – Rabbi Shimon ben Lakish said: This teaches that the Holy One blessed be He despairs of the righteous in this world, but then has mercy on them. That is what is written: “Indeed, against me He will again [turn His hand].”

(Fol. 42) R. Isaac said: "Always shall a man keep his money ready on hand, as it is said (Deut. 14, 25) And bind up the money in thy hand; i.e., although it is bound up, it shall nevertheless be in thy hand." R. Isaac said further: "Always shall a man divide his money in three parts, one of which he should invest in real estate, the second part he should invest in business, and the third part to remain always on hand [ready for profitable transactions]. R. Isaac said further: "Usually blessing does not occur except upon a thing which is hidden from sight [the exact quantity of which is now known], as it is said (Deut. 28, 8) The Lord will command the blessing with thee in thy barns." In the college of R. Ishmael it was taught that blessing does not occur except upon a thing which is hidden from sight. Our Rabbis were taught: He who is going to measure the grain in his barn, should say, "May it be Thy will, O Lord our God, to send blessing in the labor of our hands." When he begins to measure, he should say: "Blessed may be He who sendeth blessing upon this heap." If, however, he prayed after measuring, his prayer amounts to nothing, because blessing does not occur on things which are weighed, measured or counted, but on things which are hidden from the sight, as it is said, The Lord will command the blessing upon thee in thy barns.

Another matter, “by the fragrance of your good oils,” Rabbi Aḥa [said] in the name of Rabbi Tanḥum ben Rabbi Ḥiyya: There are two oils, the oil of priesthood and the oil of kingship.¹⁴³The plural term oils in the verse refers to these two positions. Kings and High Priests were anointed with special oil during their inaugurations. The Rabbis say: There are two Torahs, the written Torah and the Oral Torah.
Rabbi Yudan said: “Your name is like poured oil [shemen],” oil improves on anyone who engages in the greatness [shamna] of the Torah. This is [consistent with another] opinion of Rabbi Yudan, who said: “The yoke will be broken due to the oil” (Isaiah 10:27). The yoke of Sennacheribwas broken due to Hezekiah and his associates, who were engaged in the greatness of Torah.
Another matter, “your name is like poured oil,” just as this oil is bitter at its outset and sweet at its culmination, so too, “your beginning may be small, but your end will soar very high” (Job 8:7). Just as this oil improves only by means of crushing, so too, Israel repents only by means of crushing. Just as this oil does not mix with other liquids, so too, Israel, does not intermingle with the nations of the world, as it is written: “You shall not marry them” (Deuteronomy 7:3). Just as this oil, a full cup does not cause a drip like other liquids, so too, matters of Torah do not dislodge matters of cynicism.¹⁴⁴If a drop of oil falls into a full cup of a different liquid, since the oil floats to the top, it is the oil that overflows rather than the other liquid. Similarly, if one’s heart is full of cynicism and one hears words of Torah, the Torah will not penetrate (Midrash HaMevoar). Just as this oil, when you have a cupful of oil in your hand and a drop of water falls into it, a corresponding drop of oil is dislodged, so too, if a matter of Torah enters the heart a corresponding matter of cynicism is dislodged, and if a matter of cynicism enters the heart,¹⁴⁵This is the case if one’s heart has some cynicism, but is not saturated with cynicism. a corresponding matter of Torah is dislodged. Just as this oil brings light to the world, so too, Israel is light for the world, as it is stated: “The nations will walk by your light” (Isaiah 60:3). Just as this oil is superior to all liquids, so too, Israel is superior to all nations, as it is stated: “The Lord your God will place you supreme” (Deuteronomy 28:1). Just as oil does not produce a sound,¹⁴⁶When poured from one vessel to another. so too, Israel does not produce a sound in this world.¹⁴⁷They do not respond to those who antagonize them, but rather, accept in silence. But regarding the World to Come it is written: “You will be brought down and you will speak from the ground” (Isaiah 29:4).¹⁴⁸This will culminate “with thunder and with earthquake and great noise, storm and tempest and the flame of a consuming fire” (Isaiah 29:6).

R Samuel b. Nachmeni said in the name of R. Jonathan: "For a man who becomes excited, all kinds of Genhenna are assigned, as it is said (Ecc. 11, 10) And remove vexation from thy heart and cause evil to pass away from thy body. Evil, refers to the Gehenna, as it is said (Pr. 16, 4) Everything hath the Lord wrought for its destined end; Ye, even the wicked for the day of evil. Moreover even abdominal troubles will overtake him, as it is said (Deut. 28, 65) and the Lord will give thee, there a trembling heart, and a failing of eyes, and a faintness of soul. What is the thing that causes a failing of the eyes and the faintness of the soul? This refers to abdominal troubles." When he went to the land of Israel, Ulla was accompanied by two inhabitants of Chuzzai. While on the road, one arose and slaughtered (killed) his associate. He then said to Ulla: "Have I not done well?" Whereupon the latter replied: "Yes, indeed, go and uncover his throat" [that he may die sooner.] When he came before R. Jochanan he said: "Gor forbid I may have perhaps strengthened the hands of transgressors, [by not protesting his action."] Whereupon R. Jochanan answered him: "Why thou hast only saved thyself." R. Jochanan was then wondering: "Does not the passage. And the Lord will give thee, there a trembling heart, and a failing of eyes, and a faintness of soul, refer only to Babylon [and why did the above incident happen in the land of Israel?" Whereupon Ulla said to him: "At that time (Ib. b) we had not yet crossed the Jordan."

R Samuel b. Nachmeni said in the name of R. Jonathan: "For a man who becomes excited, all kinds of Genhenna are assigned, as it is said (Ecc. 11, 10) And remove vexation from thy heart and cause evil to pass away from thy body. Evil, refers to the Gehenna, as it is said (Pr. 16, 4) Everything hath the Lord wrought for its destined end; Ye, even the wicked for the day of evil. Moreover even abdominal troubles will overtake him, as it is said (Deut. 28, 65) and the Lord will give thee, there a trembling heart, and a failing of eyes, and a faintness of soul. What is the thing that causes a failing of the eyes and the faintness of the soul? This refers to abdominal troubles." When he went to the land of Israel, Ulla was accompanied by two inhabitants of Chuzzai. While on the road, one arose and slaughtered (killed) his associate. He then said to Ulla: "Have I not done well?" Whereupon the latter replied: "Yes, indeed, go and uncover his throat" [that he may die sooner.] When he came before R. Jochanan he said: "Gor forbid I may have perhaps strengthened the hands of transgressors, [by not protesting his action."] Whereupon R. Jochanan answered him: "Why thou hast only saved thyself." R. Jochanan was then wondering: "Does not the passage. And the Lord will give thee, there a trembling heart, and a failing of eyes, and a faintness of soul, refer only to Babylon [and why did the above incident happen in the land of Israel?" Whereupon Ulla said to him: "At that time (Ib. b) we had not yet crossed the Jordan."

(Fol. 53b) (Deut. 28, 10) And all the peoples of the earth shall see that the name of the Lord is called upon thee and they shall be afraid of thee. We are taught that R. Eliezer the great says: "This refers to the Tephilin (phylacteries) of the head." Said R. Chana b. Bizna in the name of R. Simon the pious: "Infer from this that the Holy One, praised be He! showed unto Moses the knot of the Tephilin."

Said R. Jose b. Chanina: "Four decrees did Moses decree upon Israel, and four prophets came and abolished them. Moses said (Deut. 33, 28) And Israel dwelt in safety, the fountain of Jacob alone. Amos, however, abolished it, as it is said (7, 5) I beseech Thee; How should Jacob stand? For he is small. Then immediately in (Ib. 6) The Lord bethought … this also shall not be. Moses said (Deut. 28, 65) And among these nations shalt thou have no repose. Jeremiah came and abolished it, as it is written (31, 2) Even Israel, when I go to cause him to rest. Moses said (Ex. 34, 7) Visiting the iniquity of the fathers upon the children. Ezekiel, however, came and abolished it, by saying (18, 4)The soul that sinneth, it shall die. Moses said (Lev. 26, 38) And ye shall perish among the nations. Isaiah came and abolished it by saying (27, 13) And it shall come to pass in that day, that a great horn shall be blown; and they shall come that were lost in the land of Assyria, etc." Rab said: "I am [nevertheless] afraid of the passage, Ye shall be lost among the nations," whereupon R. Papa remarked: "Perhaps this means like a lost article, which is looked after by the owner, as the passage says (Ps. 119, 176) I have gone astray like a lost sheep; seek Thy servant." We must say that he refers to the end of same, The land of your enemies shall consume you. Mar Zutra, and according to others, R. Ashi, opposed this, contending that it may refer to the consummation of pumpkins and cucumbers [which are only eaten partly].

“May You pursue them in wrath and destroy them from under the heavens of the Lord” (Lamentations 3:66).
“May You pursue them in wrath and destroy them” – Jeremiah said: “May you pursue them in wrath and destroy them.” Moses said: “For I will erase [maḥo emḥe] the memory of Amalek from under the heavens” (Exodus 17:14). Shmuel said: “Amalek” – in its plain sense; “memory” – this is Haman; maḥo – in this world; emḥe – in the World to Come; “from under the heavens” – for him and for all the members of that generation [and] until the end of all generations. Rabbi Yehoshua said: So that there will not be a son and a grandson for Amalek under the heavens, so [people] will not say: This tree is Amalek’s, this camel is Amalek’s, this sheep is Amalek’s. Rabbi Eliezer said: Because it sought to eliminate Israel from under the wings of the heavens, Moses said before the Holy One blessed be He: This wicked one seeks to eliminate Israel from under Your wings. The Torah scroll that You gave them, who will read it?
Another matter: Because it sought to eliminate Israel, who are destined to be scattered from one end of the world to the other, as it is stated: “From the end of the earth to the end of the earth” (Deuteronomy 28:64).
Rabbi Eliezer says: When will the name of these be eliminated from the world, and idolatry and its worshippers will be eliminated from the world, and the Holy One blessed be He will be one in the world,⁸⁵He will be acknowledged as the one, true God. like the matter that is stated: “The Lord will be King over all the land; on that day the Lord will be one and His name one” (Zechariah 14:9)? At the time when, “may you pursue them in wrath and destroy them from under the heavens of the Lord.”
Rabbi Natan said: Haman came only to provide a remembrance for Israel.⁸⁶This is in explanation of the statement earlier that the word “memory” (Exodus 17:14) alludes to Haman. Through the story of Purim, Jews continue to preserve the memory of Amalek and its actions, as well as the requirement to destroy Amalek, as required by the Torah (Deuteronomy 25:17–19). That is what is written: “These days of Purim will not pass from among the Jews, and their memory will not cease from their descendants” (Esther 9:28).
End of the Third Alphabetical Acrostic

3) "and I shall make your sky as iron and your earth as brass": This is worse for them than the later (imprecation). For in the later what is written? (Devarim 28:23) "And your skies over your heads shall be as brass," that the skies will "sweat," as brass "sweats," and the earth will not "sweat," as iron does not sweat — and this will guard its fruit (against rotting.) But here what is written? "and I shall make your sky as iron and your earth as brass," that the skies will not "sweat," as iron does not "sweat," and the earth will "sweat" as brass "sweats," and it will lose its fruit. (Vayikra 26:20) ("And your power shall be spent in vain, and your land will not yield its produce, and the tree of the field will not yield its fruit.") "And your power shall be spent in vain": Rebbi says: This is the vineyard, (which requires much labor). Others say: This is flax. Others say: This is their strength (itself). Variantly: This refers to one who married off his daughter with a great dowry, but before the seven days of rejoicing are completed his daughter dies — so that he buries his daughter and loses his wealth.

It is written (Jeremiah 50:33) "Thus said the LORD of Hosts: The people of Israel are oppressed, And so too the people of Judah etc." and it is written (ibid 34) "Their Redeemer is mighty, His name is LORD of Hosts. He will champion their cause— So as to give rest to the earth, And unrest to the inhabitants of Babylon." They said in the days of the Greeks, This verse endangers [the Jews] because it reveals a secret about Israel. They said, Come let renew upon them decrees until they have forsaken their God, and they will believe in our foreign worship. They stood up and decreed: Any Israelite who makes a latch or bolt on his door will be stabbed with they sword. (What was the reason for this [decree]? [It was] in order that there should not be honor and privacy in Israel, because any house that does not have a door has no honor or privacy. And any who wants to enter can enter whether day or night.) Since Israel saw this, they got up and removed all doors of their houses. They were unable to eat, drink or have relations, because of thieves, robbers, and Greek invaders. They did not sleep day or night. The verse was fulfilled upon them, "You will be afraid night and day" (Deuteronomy 28:66). They said before The Holy One Blessed is He (THOBH), Master of the world how much are we able to carry? He said to them, [This decree is] with the sin of Mezuzzah, but even so room was found in this decree. Israel was living without doors, and there is nothing that removes the evils of a wife from upon her husband like a door. As it says "Go my people, come into your rooms etc." (Isaiah 26:20) They endured the decree for three years. When the Greeks saw that Israel endured the decree and no one violated it in any way, they stood up and decreed another decree. They spread a rumor: Any person from Israel who has an ox or sheep, he should inscribe on its horns that it has no portion in the God of Israel. (What was the reason for this [decree]? In order that Israel would not eat meat, milk, or cheese, and they would not be able to plow.) They said we know that they cannot endure this decree. When Israel heard this they were pained a great pain. They said O mercy! that we will be atoned with our God. They stood up and sold their animals whether pure or impure, and Israel was traveling on foot. Upon them [the verse] was fulfilled, "I have seen slaves on horseback etc." (Ecclesiastes 10:7) THOBH said to them, [This decree is] with the sin that you withheld yourselves from ascending to Jerusalem on the three pilgrimage festivals, bringing the sacrifices, and giving the priestly gifts. Therefore [the verse] is fulfilled upon you "Your ox shall be slaughtered before your eyes" (Deuteronomy 28:31) But even so room was found in this decree. The deer, the rams and all species of pure birds were coming into and entering the houses of Israel, because they did not have doors. Israel came and grabbed them and slaughtered and ate meat. They gave praise to THOBH and they said, Blessed is he that flipped the intentions of our enemies for good. Because if their houses had doors, how could all game enter to them. THOBH answered them, You were meciful on my honor and you did not deny me, So I have prepared for you game. When the Greeks saw that Israel endured this decree, they stood up and decreed: Anyone whose wife goes to immerse herself, he will be stabbed with the sword. And the one who catches her [going to immerse] will have her as a wife and her children as slaves. When Israel saw this they refrained from having relations. When they Greeks heard this they said, since Israel is not using their beds, we will attach ourselves to them [beds]. When Israel saw this, they returned to their wives without immersion, [because] they were forced to. They said, Master of the world we are forced [to have relations] without immersion.

“The Lord will return you to Egypt in ships [baoniyyot], by the route of which I said to you: You will never see it again; and you will offer yourselves for sale there to your enemies, as slaves and as maidservants, and there will be no buyer” (Deuteronomy 28:68).
Rabbi Yitzḥak said: “In ships” [baoniyyot] – in poverty [baaniyyut] of good deeds. Why to Egypt? Because a slave experiences humiliation and mistreatment when he returns to his original master. Rabbi Shimon ben Yoḥai said: In three places, the Holy One blessed be He cautions Israel not to return to Egypt. The first, as it is stated: “For as you saw Egypt [today, you shall not see them ever again]” (Exodus 14:13). The second, it is written: “The Lord said to you: You shall not return again on that way anymore” (Deuteronomy 17:16). This is the third, as it is written: “The Lord will return you to Egypt in ships” (Deuteronomy 28:68).
They [Israel] contravened all three of them and were punished for all three of them. The first, during the reign of Sanḥeriv, as it is stated: “Woe! Those who descend to Egypt for aid” (Isaiah 31:1), and what is written thereafter: “Egypt is man, not god […and all of them will perish together]” (Isaiah 31:3). Second, during the days of Yoḥanan ben Kare’aḥ, as it is stated: “It shall be that the sword which you fear [will overtake you there in the land of Egypt]” (Jeremiah 42:16). The third, during the reign of Trajan, may his bones be crushed: His wife gave birth on the Ninth of Av when all Israel was mourning. The baby died on Hanukkah. Israel said: Shall we light [Hanukkah lamps], or not light? They said: We shall light, and anything that he seeks to inflict upon us, let him inflict. They lit. They went and slandered them to Trajan’s wife: Those Jews,⁴The reference is possibly to the Jews of Egypt who participated in the Kitos War (115-117), a rebellion against the Romans during Trajan’s reign. when you gave birth, they were mourning, when the baby died, they lit lamps. She sent a missive to her husband: Before you conquer the barbarians, come and conquer these Jews who have rebelled against you. He boarded the ship and expected to arrive in ten days, and the wind brought him in five days. He arrived and found them engaged in this verse: “The Lord will bring a nation against you from afar, from the end of the earth, as the eagle will swoop” (Deuteronomy 28:49). He said to them: I am the eagle, as I expected to arrive in ten days and the wind brought me in five days. His legions surrounded them and killed them.
“And there is no buyer [koneh]” (Deuteronomy 28:68). Why is there no buyer? Rav said: It is because you did not impart the words of the covenant, as there is no one among you who is a buyer [koneh] of [i.e., one who learns] the five books of the Torah, the numerical value of koneh.⁵The word koneh – kof, vav, nun, heh – can be read as koneh heh, i.e. ‘buyer of heh.’ The numerical equivalent of heh is five. Rabbi Shmuel bar Naḥmani said: Because I went around to all the nations of the world and there was no one acquiring [no buyer of] the words of the Torah like you [Israel] did. Rabbi Shmuel bar Yitzhak said: You have acquisition of [members of] the nations of the world [i.e. the ability to buy them as slaves], as it is stated: “Also from the children of the resident aliens who reside with you, from them you shall acquire” (Leviticus 25:45); but the nations have no acquisition of you. Why do you have acquisition of the nations of the world? It is because you imparted: “These are the words of the covenant” (Deuteronomy 28:69). Why don’t the nations of the world have acquisition in you? It is because they did not acquire: “These are the words of the covenant.”
Rabbi Yonatan said: You have patrons, and what are they? They are the words of the covenant. Rabbi Yuda said: You are property of the crown; Isn’t the life of one who takes a slave from the property of the crown forfeit? And so Aḥashverosh said to his wife: “Behold, I gave the house of Haman to Esther [and they hanged him on the gibbet]” (Esther 8:7), and Rabbi Yuda bar Rabbi Simon said: It is because he extended his hand to harm the property of the crown, so it befell him.
Rabbi Yitzḥak said: There was an incident in Protzefya involving a certain woman who would redeem captives. One captive woman came, and she redeemed her. A second, and she redeemed her. When her means failed her and she was unable to redeem any more, soldiers immediately surrounded her and killed her. Why did they go to that extreme? In order to motivate future captors.⁶The local soldiers killed her in order to motivate future captors to kill their prisoners rather than hold them for ransom.
Rabbi Levi and Rabbi Yitzḥak. Rabbi Levi said: Who acquires a friend, and the next day he is executed? Who acquires a wife, and the next day she is executed? Rabbi Yitzḥak said: You will not be acquired as slaves and maidservants, but you will be acquired to be destroyed, to be killed, and to be eliminated, as Esther said to Aḥashverosh: “For we have been sold, my people and I, to be destroyed, to be killed, and to be eliminated; had we been sold as slaves and as maidservants, I would have been silent” (Esther 7:4). And so Moses wrote about us in the Torah: “And you will sell yourselves there to your enemies as slaves and as maidservants, and there will be no buyer” (Deuteronomy 28:68); perhaps to be destroyed, to be killed, and to be eliminated? When everyone saw, they began screaming: ‘Woe!’ “It was [vayhi],” woe [vai] for what transpired during the reign of Aḥashverosh.⁷The first verse of Esther begins Va-yhi bi-mei Aḥashverosh, “It was during the days of Aḥashverosh.”

It is written (Jeremiah 50:33) "Thus said the LORD of Hosts: The people of Israel are oppressed, And so too the people of Judah etc." and it is written (ibid 34) "Their Redeemer is mighty, His name is LORD of Hosts. He will champion their cause— So as to give rest to the earth, And unrest to the inhabitants of Babylon." They said in the days of the Greeks, This verse endangers [the Jews] because it reveals a secret about Israel. They said, Come let renew upon them decrees until they have forsaken their God, and they will believe in our foreign worship. They stood up and decreed: Any Israelite who makes a latch or bolt on his door will be stabbed with they sword. (What was the reason for this [decree]? [It was] in order that there should not be honor and privacy in Israel, because any house that does not have a door has no honor or privacy. And any who wants to enter can enter whether day or night.) Since Israel saw this, they got up and removed all doors of their houses. They were unable to eat, drink or have relations, because of thieves, robbers, and Greek invaders. They did not sleep day or night. The verse was fulfilled upon them, "You will be afraid night and day" (Deuteronomy 28:66). They said before The Holy One Blessed is He (THOBH), Master of the world how much are we able to carry? He said to them, [This decree is] with the sin of Mezuzzah, but even so room was found in this decree. Israel was living without doors, and there is nothing that removes the evils of a wife from upon her husband like a door. As it says "Go my people, come into your rooms etc." (Isaiah 26:20) They endured the decree for three years. When the Greeks saw that Israel endured the decree and no one violated it in any way, they stood up and decreed another decree. They spread a rumor: Any person from Israel who has an ox or sheep, he should inscribe on its horns that it has no portion in the God of Israel. (What was the reason for this [decree]? In order that Israel would not eat meat, milk, or cheese, and they would not be able to plow.) They said we know that they cannot endure this decree. When Israel heard this they were pained a great pain. They said O mercy! that we will be atoned with our God. They stood up and sold their animals whether pure or impure, and Israel was traveling on foot. Upon them [the verse] was fulfilled, "I have seen slaves on horseback etc." (Ecclesiastes 10:7) THOBH said to them, [This decree is] with the sin that you withheld yourselves from ascending to Jerusalem on the three pilgrimage festivals, bringing the sacrifices, and giving the priestly gifts. Therefore [the verse] is fulfilled upon you "Your ox shall be slaughtered before your eyes" (Deuteronomy 28:31) But even so room was found in this decree. The deer, the rams and all species of pure birds were coming into and entering the houses of Israel, because they did not have doors. Israel came and grabbed them and slaughtered and ate meat. They gave praise to THOBH and they said, Blessed is he that flipped the intentions of our enemies for good. Because if their houses had doors, how could all game enter to them. THOBH answered them, You were meciful on my honor and you did not deny me, So I have prepared for you game. When the Greeks saw that Israel endured this decree, they stood up and decreed: Anyone whose wife goes to immerse herself, he will be stabbed with the sword. And the one who catches her [going to immerse] will have her as a wife and her children as slaves. When Israel saw this they refrained from having relations. When they Greeks heard this they said, since Israel is not using their beds, we will attach ourselves to them [beds]. When Israel saw this, they returned to their wives without immersion, [because] they were forced to. They said, Master of the world we are forced [to have relations] without immersion.

“The Lord will return you to Egypt in ships [baoniyyot], by the route of which I said to you: You will never see it again; and you will offer yourselves for sale there to your enemies, as slaves and as maidservants, and there will be no buyer” (Deuteronomy 28:68).
Rabbi Yitzḥak said: “In ships” [baoniyyot] – in poverty [baaniyyut] of good deeds. Why to Egypt? Because a slave experiences humiliation and mistreatment when he returns to his original master. Rabbi Shimon ben Yoḥai said: In three places, the Holy One blessed be He cautions Israel not to return to Egypt. The first, as it is stated: “For as you saw Egypt [today, you shall not see them ever again]” (Exodus 14:13). The second, it is written: “The Lord said to you: You shall not return again on that way anymore” (Deuteronomy 17:16). This is the third, as it is written: “The Lord will return you to Egypt in ships” (Deuteronomy 28:68).
They [Israel] contravened all three of them and were punished for all three of them. The first, during the reign of Sanḥeriv, as it is stated: “Woe! Those who descend to Egypt for aid” (Isaiah 31:1), and what is written thereafter: “Egypt is man, not god […and all of them will perish together]” (Isaiah 31:3). Second, during the days of Yoḥanan ben Kare’aḥ, as it is stated: “It shall be that the sword which you fear [will overtake you there in the land of Egypt]” (Jeremiah 42:16). The third, during the reign of Trajan, may his bones be crushed: His wife gave birth on the Ninth of Av when all Israel was mourning. The baby died on Hanukkah. Israel said: Shall we light [Hanukkah lamps], or not light? They said: We shall light, and anything that he seeks to inflict upon us, let him inflict. They lit. They went and slandered them to Trajan’s wife: Those Jews,⁴The reference is possibly to the Jews of Egypt who participated in the Kitos War (115-117), a rebellion against the Romans during Trajan’s reign. when you gave birth, they were mourning, when the baby died, they lit lamps. She sent a missive to her husband: Before you conquer the barbarians, come and conquer these Jews who have rebelled against you. He boarded the ship and expected to arrive in ten days, and the wind brought him in five days. He arrived and found them engaged in this verse: “The Lord will bring a nation against you from afar, from the end of the earth, as the eagle will swoop” (Deuteronomy 28:49). He said to them: I am the eagle, as I expected to arrive in ten days and the wind brought me in five days. His legions surrounded them and killed them.
“And there is no buyer [koneh]” (Deuteronomy 28:68). Why is there no buyer? Rav said: It is because you did not impart the words of the covenant, as there is no one among you who is a buyer [koneh] of [i.e., one who learns] the five books of the Torah, the numerical value of koneh.⁵The word koneh – kof, vav, nun, heh – can be read as koneh heh, i.e. ‘buyer of heh.’ The numerical equivalent of heh is five. Rabbi Shmuel bar Naḥmani said: Because I went around to all the nations of the world and there was no one acquiring [no buyer of] the words of the Torah like you [Israel] did. Rabbi Shmuel bar Yitzhak said: You have acquisition of [members of] the nations of the world [i.e. the ability to buy them as slaves], as it is stated: “Also from the children of the resident aliens who reside with you, from them you shall acquire” (Leviticus 25:45); but the nations have no acquisition of you. Why do you have acquisition of the nations of the world? It is because you imparted: “These are the words of the covenant” (Deuteronomy 28:69). Why don’t the nations of the world have acquisition in you? It is because they did not acquire: “These are the words of the covenant.”
Rabbi Yonatan said: You have patrons, and what are they? They are the words of the covenant. Rabbi Yuda said: You are property of the crown; Isn’t the life of one who takes a slave from the property of the crown forfeit? And so Aḥashverosh said to his wife: “Behold, I gave the house of Haman to Esther [and they hanged him on the gibbet]” (Esther 8:7), and Rabbi Yuda bar Rabbi Simon said: It is because he extended his hand to harm the property of the crown, so it befell him.
Rabbi Yitzḥak said: There was an incident in Protzefya involving a certain woman who would redeem captives. One captive woman came, and she redeemed her. A second, and she redeemed her. When her means failed her and she was unable to redeem any more, soldiers immediately surrounded her and killed her. Why did they go to that extreme? In order to motivate future captors.⁶The local soldiers killed her in order to motivate future captors to kill their prisoners rather than hold them for ransom.
Rabbi Levi and Rabbi Yitzḥak. Rabbi Levi said: Who acquires a friend, and the next day he is executed? Who acquires a wife, and the next day she is executed? Rabbi Yitzḥak said: You will not be acquired as slaves and maidservants, but you will be acquired to be destroyed, to be killed, and to be eliminated, as Esther said to Aḥashverosh: “For we have been sold, my people and I, to be destroyed, to be killed, and to be eliminated; had we been sold as slaves and as maidservants, I would have been silent” (Esther 7:4). And so Moses wrote about us in the Torah: “And you will sell yourselves there to your enemies as slaves and as maidservants, and there will be no buyer” (Deuteronomy 28:68); perhaps to be destroyed, to be killed, and to be eliminated? When everyone saw, they began screaming: ‘Woe!’ “It was [vayhi],” woe [vai] for what transpired during the reign of Aḥashverosh.⁷The first verse of Esther begins Va-yhi bi-mei Aḥashverosh, “It was during the days of Aḥashverosh.”

“The Lord will return you to Egypt in ships [baoniyyot], by the route of which I said to you: You will never see it again; and you will offer yourselves for sale there to your enemies, as slaves and as maidservants, and there will be no buyer” (Deuteronomy 28:68).
Rabbi Yitzḥak said: “In ships” [baoniyyot] – in poverty [baaniyyut] of good deeds. Why to Egypt? Because a slave experiences humiliation and mistreatment when he returns to his original master. Rabbi Shimon ben Yoḥai said: In three places, the Holy One blessed be He cautions Israel not to return to Egypt. The first, as it is stated: “For as you saw Egypt [today, you shall not see them ever again]” (Exodus 14:13). The second, it is written: “The Lord said to you: You shall not return again on that way anymore” (Deuteronomy 17:16). This is the third, as it is written: “The Lord will return you to Egypt in ships” (Deuteronomy 28:68).
They [Israel] contravened all three of them and were punished for all three of them. The first, during the reign of Sanḥeriv, as it is stated: “Woe! Those who descend to Egypt for aid” (Isaiah 31:1), and what is written thereafter: “Egypt is man, not god […and all of them will perish together]” (Isaiah 31:3). Second, during the days of Yoḥanan ben Kare’aḥ, as it is stated: “It shall be that the sword which you fear [will overtake you there in the land of Egypt]” (Jeremiah 42:16). The third, during the reign of Trajan, may his bones be crushed: His wife gave birth on the Ninth of Av when all Israel was mourning. The baby died on Hanukkah. Israel said: Shall we light [Hanukkah lamps], or not light? They said: We shall light, and anything that he seeks to inflict upon us, let him inflict. They lit. They went and slandered them to Trajan’s wife: Those Jews,⁴The reference is possibly to the Jews of Egypt who participated in the Kitos War (115-117), a rebellion against the Romans during Trajan’s reign. when you gave birth, they were mourning, when the baby died, they lit lamps. She sent a missive to her husband: Before you conquer the barbarians, come and conquer these Jews who have rebelled against you. He boarded the ship and expected to arrive in ten days, and the wind brought him in five days. He arrived and found them engaged in this verse: “The Lord will bring a nation against you from afar, from the end of the earth, as the eagle will swoop” (Deuteronomy 28:49). He said to them: I am the eagle, as I expected to arrive in ten days and the wind brought me in five days. His legions surrounded them and killed them.
“And there is no buyer [koneh]” (Deuteronomy 28:68). Why is there no buyer? Rav said: It is because you did not impart the words of the covenant, as there is no one among you who is a buyer [koneh] of [i.e., one who learns] the five books of the Torah, the numerical value of koneh.⁵The word koneh – kof, vav, nun, heh – can be read as koneh heh, i.e. ‘buyer of heh.’ The numerical equivalent of heh is five. Rabbi Shmuel bar Naḥmani said: Because I went around to all the nations of the world and there was no one acquiring [no buyer of] the words of the Torah like you [Israel] did. Rabbi Shmuel bar Yitzhak said: You have acquisition of [members of] the nations of the world [i.e. the ability to buy them as slaves], as it is stated: “Also from the children of the resident aliens who reside with you, from them you shall acquire” (Leviticus 25:45); but the nations have no acquisition of you. Why do you have acquisition of the nations of the world? It is because you imparted: “These are the words of the covenant” (Deuteronomy 28:69). Why don’t the nations of the world have acquisition in you? It is because they did not acquire: “These are the words of the covenant.”
Rabbi Yonatan said: You have patrons, and what are they? They are the words of the covenant. Rabbi Yuda said: You are property of the crown; Isn’t the life of one who takes a slave from the property of the crown forfeit? And so Aḥashverosh said to his wife: “Behold, I gave the house of Haman to Esther [and they hanged him on the gibbet]” (Esther 8:7), and Rabbi Yuda bar Rabbi Simon said: It is because he extended his hand to harm the property of the crown, so it befell him.
Rabbi Yitzḥak said: There was an incident in Protzefya involving a certain woman who would redeem captives. One captive woman came, and she redeemed her. A second, and she redeemed her. When her means failed her and she was unable to redeem any more, soldiers immediately surrounded her and killed her. Why did they go to that extreme? In order to motivate future captors.⁶The local soldiers killed her in order to motivate future captors to kill their prisoners rather than hold them for ransom.
Rabbi Levi and Rabbi Yitzḥak. Rabbi Levi said: Who acquires a friend, and the next day he is executed? Who acquires a wife, and the next day she is executed? Rabbi Yitzḥak said: You will not be acquired as slaves and maidservants, but you will be acquired to be destroyed, to be killed, and to be eliminated, as Esther said to Aḥashverosh: “For we have been sold, my people and I, to be destroyed, to be killed, and to be eliminated; had we been sold as slaves and as maidservants, I would have been silent” (Esther 7:4). And so Moses wrote about us in the Torah: “And you will sell yourselves there to your enemies as slaves and as maidservants, and there will be no buyer” (Deuteronomy 28:68); perhaps to be destroyed, to be killed, and to be eliminated? When everyone saw, they began screaming: ‘Woe!’ “It was [vayhi],” woe [vai] for what transpired during the reign of Aḥashverosh.⁷The first verse of Esther begins Va-yhi bi-mei Aḥashverosh, “It was during the days of Aḥashverosh.”

And it shall be if you listen to listen (Deuteronomy 28:1): If you listened a little, your end will be to listen much. Another interpretation: You will make your studies heard in front of the Holy One, blessed be He. When will you make your studies heard? Rabbi Yehudah says, "At the time that he comes to part from the world, as it is stated (Ecclesiastes 12:13), 'The end of the matter, everything is heard.'" And Rabbi Meir says, "until he completes his soul, as stated (Job 10:22), 'gloom and not arranged,' as he arranges his study." Another interpretation: "If you surely listen," your prayer will be heard, like Choni the Circle-maker. At the time that Israel required rain, they went into him and said to him, "Pray for us, as we need rain." Immediately, he drew a circle and stood inside it, to fulfill that which is stated (Habakuk 2:1), "I will stand on my watch." The rain began to drizzle. He said, "This is not what I requested, but rains of desire, blessing and freewill." The rain [then] began to fall in its accustomed way. What caused him to be one who prays, such that the Holy One, blessed be He listens to his prayers? [It was] because he listened to the words of the Torah. Another interpretation: If you listen in this world, you will listen [to it] in the world to come from the mouth of the Holy One, blessed be He. Rabbi Yonah the father of Rabbi Manna said in the name of Rabbi Levi who said in the name of Rabbi Abba, "The Torah was not supposed to have been given to Israel in this world. Why? Because everyone will learn it from the mouth of the Holy One, blessed be He, in the future, in the world to come. [So] why was it given to them in this world? So that when the Holy One, blessed be He, comes to teach them in the world to come, everyone will know in what section He is occupied." Therefore, if you listen in this world, you will listen in the world to come from the mouth of the Holy One, blessed be He. Another interpretation: If you merited to listen to words of the Torah that were given with many voices, you will merit to hear that voice about which it is written (Jeremiah 7:34), "the voice of gladness and the voice of joy." Another interpretation [of] "if you listen to listen": If you have listened to the voice of your teacher, your end is that others [will] listen to you. "To guard to do" (Deuteronomy 28:1). You should only study in order to do. Rabbi Yochanan said, "Anyone who studies [Torah] but does not do [what he studied], it would have been better had his placenta turned over his face (died in the womb). But if you merited to guard and to do, 'the Lord your God will set you high above (elyon)' (Deuteronomy 28:1)." Rabbi Levi said, "What is [the meaning of] elyon? It is like this thumb (alyon). If you merited, behold you will be above the four fingers, 'and the Lord your God will set you high above,' on condition. But if not, 'the stranger that is in your midst will rise higher and higher' (Deuteronomy 28:43)." "Blessed shall you be in your coming" (Deuteronomy 28:6), on condition [that it is] in your coming to the synagogues and study halls; "and blessed shall you be in your going," from the synagogues and study halls. "You shall be blessed in the city and you shall be blessed in the field" (Deuteronomy 28:3). It should have said, "You shall be blessed in the field and you shall blessed in the city," as it is from what he brings in from the field that he is blessed in the city. Rather what do we learn to say [from,] "You shall be blessed in the city and you shall be blessed in the field?" If you have come to the commandment in the city, do not say, "I was only commanded in the field to extract the priestly tithes and the [other] tithes outside." The Holy One, blessed be He, said, "Open your hand [to give tithes] also in the city." Another interpretation: "You shall be blessed in the city," with the commandments that you do in the midst of your house in the city, such as sukkah, mezuzah and parapet. "You shall be blessed in the field," [with the commandments that you do in the field], such as [leaving] gleanings, forgotten sheaves, and the corner [of the field]. Another interpretation: A man should not say, "If the Holy One, blessed be He, had given me a field, I would have extracted tithes from it. [But] now that I do not have a field, I will not give anything." The Holy One, blessed be He, says [in response], "See what I have written in My Torah, 'You shall be blessed in the city,' for those living in the city; 'and you shall be blessed in the field,' for those that have fields." "Blessed shall be your basket" (Deuteronomy 28:5). These are the first-fruits that you you bring up to Jerusalem, as it is stated (Deuteronomy 26:4), "And the priest shall take the basket from your hand." "And your kneading bowl" (Deuteronomy 28:5), that is the challah tithe. "[Blessed shall be...] the calving (shegar) of your herd" (Deuteronomy 28:4). Rabbi Yehudah bar Shalom said, "That they shall be moving (shegurin) and coming out [effortlessly] like [from] the mouth of a box; 'and the lambing (ashterot) of your flock' (Deuteronomy 28:4), that they should be as strong as boulders (ashterot)." Another interpretation: "You shall be blessed in the city," this [refers to] Jerusalem, which is called a city, as it is stated (Lamentations 2:15), "Is this the city that they said was the perfection of beauty?" "And you shall be blessed in the field," this [refers to] Zion, as it is stated (Jeremiah 26:18), "Zion shall be plowed for a field." And when will the Holy One, blessed be He, show this blessing to Israel? When Jerusalem is rebuilt and the exiles are returned within her, as it is stated (Psalms 133:3), "As the dew of Hermon which runs down on the mountains of Zion, for there the Lord commanded the blessing, life forever." [May it happen] speedily in our day, Amen!

(Exodus 16:4) "And the L rd said to Moses: Behold, ("Hineni") I shall rain down bread for you from the heavens": R. Yehoshua says: The Holy One Blessed be He (hereby) said to Moses: I shall reveal Myself at once and not delay. R. Eliezer Hamodai says: He said "Hineni" only in the merit of Abraham, Isaac, and Jacob, (who acted in kind). "from the heavens": from the goodly treasure trove of the heavens, viz. (Devarim 28:12) "The L rd will open for you His goodly treasure trove, the heavens, etc." R. Shimon b. Gamliel says: Come and see how beloved are Israel before the L rd. And because they are thus beloved before Him, He changed for them the order of creation. He converted for them the terrestrial to the celestial, and the celestial to the terrestrial. In the past (before the giving of the manna), bread would rise from the earth and dew would fall from the heavens, viz. (Devarim 33:28) "… a land of corn and wine. His heavens, too, shall drip dew," and now (with the manna) the order has been reversed. Bread has begun to fall from heaven, and dew to rise from the earth, viz.: "Behold, I shall rain down bread for you from the heavens," and (Ibid. 14) "And, behold, the dew layer ascended, etc." (Ibid. 4) "and the people shall go out and gather": They did not gather it in the courtyards, but they went out to the wilderness and gathered it there.

And it shall be if you listen to listen (Deuteronomy 28:1): If you listened a little, your end will be to listen much. Another interpretation: You will make your studies heard in front of the Holy One, blessed be He. When will you make your studies heard? Rabbi Yehudah says, "At the time that he comes to part from the world, as it is stated (Ecclesiastes 12:13), 'The end of the matter, everything is heard.'" And Rabbi Meir says, "until he completes his soul, as stated (Job 10:22), 'gloom and not arranged,' as he arranges his study." Another interpretation: "If you surely listen," your prayer will be heard, like Choni the Circle-maker. At the time that Israel required rain, they went into him and said to him, "Pray for us, as we need rain." Immediately, he drew a circle and stood inside it, to fulfill that which is stated (Habakuk 2:1), "I will stand on my watch." The rain began to drizzle. He said, "This is not what I requested, but rains of desire, blessing and freewill." The rain [then] began to fall in its accustomed way. What caused him to be one who prays, such that the Holy One, blessed be He listens to his prayers? [It was] because he listened to the words of the Torah. Another interpretation: If you listen in this world, you will listen [to it] in the world to come from the mouth of the Holy One, blessed be He. Rabbi Yonah the father of Rabbi Manna said in the name of Rabbi Levi who said in the name of Rabbi Abba, "The Torah was not supposed to have been given to Israel in this world. Why? Because everyone will learn it from the mouth of the Holy One, blessed be He, in the future, in the world to come. [So] why was it given to them in this world? So that when the Holy One, blessed be He, comes to teach them in the world to come, everyone will know in what section He is occupied." Therefore, if you listen in this world, you will listen in the world to come from the mouth of the Holy One, blessed be He. Another interpretation: If you merited to listen to words of the Torah that were given with many voices, you will merit to hear that voice about which it is written (Jeremiah 7:34), "the voice of gladness and the voice of joy." Another interpretation [of] "if you listen to listen": If you have listened to the voice of your teacher, your end is that others [will] listen to you. "To guard to do" (Deuteronomy 28:1). You should only study in order to do. Rabbi Yochanan said, "Anyone who studies [Torah] but does not do [what he studied], it would have been better had his placenta turned over his face (died in the womb). But if you merited to guard and to do, 'the Lord your God will set you high above (elyon)' (Deuteronomy 28:1)." Rabbi Levi said, "What is [the meaning of] elyon? It is like this thumb (alyon). If you merited, behold you will be above the four fingers, 'and the Lord your God will set you high above,' on condition. But if not, 'the stranger that is in your midst will rise higher and higher' (Deuteronomy 28:43)." "Blessed shall you be in your coming" (Deuteronomy 28:6), on condition [that it is] in your coming to the synagogues and study halls; "and blessed shall you be in your going," from the synagogues and study halls. "You shall be blessed in the city and you shall be blessed in the field" (Deuteronomy 28:3). It should have said, "You shall be blessed in the field and you shall blessed in the city," as it is from what he brings in from the field that he is blessed in the city. Rather what do we learn to say [from,] "You shall be blessed in the city and you shall be blessed in the field?" If you have come to the commandment in the city, do not say, "I was only commanded in the field to extract the priestly tithes and the [other] tithes outside." The Holy One, blessed be He, said, "Open your hand [to give tithes] also in the city." Another interpretation: "You shall be blessed in the city," with the commandments that you do in the midst of your house in the city, such as sukkah, mezuzah and parapet. "You shall be blessed in the field," [with the commandments that you do in the field], such as [leaving] gleanings, forgotten sheaves, and the corner [of the field]. Another interpretation: A man should not say, "If the Holy One, blessed be He, had given me a field, I would have extracted tithes from it. [But] now that I do not have a field, I will not give anything." The Holy One, blessed be He, says [in response], "See what I have written in My Torah, 'You shall be blessed in the city,' for those living in the city; 'and you shall be blessed in the field,' for those that have fields." "Blessed shall be your basket" (Deuteronomy 28:5). These are the first-fruits that you you bring up to Jerusalem, as it is stated (Deuteronomy 26:4), "And the priest shall take the basket from your hand." "And your kneading bowl" (Deuteronomy 28:5), that is the challah tithe. "[Blessed shall be...] the calving (shegar) of your herd" (Deuteronomy 28:4). Rabbi Yehudah bar Shalom said, "That they shall be moving (shegurin) and coming out [effortlessly] like [from] the mouth of a box; 'and the lambing (ashterot) of your flock' (Deuteronomy 28:4), that they should be as strong as boulders (ashterot)." Another interpretation: "You shall be blessed in the city," this [refers to] Jerusalem, which is called a city, as it is stated (Lamentations 2:15), "Is this the city that they said was the perfection of beauty?" "And you shall be blessed in the field," this [refers to] Zion, as it is stated (Jeremiah 26:18), "Zion shall be plowed for a field." And when will the Holy One, blessed be He, show this blessing to Israel? When Jerusalem is rebuilt and the exiles are returned within her, as it is stated (Psalms 133:3), "As the dew of Hermon which runs down on the mountains of Zion, for there the Lord commanded the blessing, life forever." [May it happen] speedily in our day, Amen!

And it shall be if you listen to listen (Deuteronomy 28:1): If you listened a little, your end will be to listen much. Another interpretation: You will make your studies heard in front of the Holy One, blessed be He. When will you make your studies heard? Rabbi Yehudah says, "At the time that he comes to part from the world, as it is stated (Ecclesiastes 12:13), 'The end of the matter, everything is heard.'" And Rabbi Meir says, "until he completes his soul, as stated (Job 10:22), 'gloom and not arranged,' as he arranges his study." Another interpretation: "If you surely listen," your prayer will be heard, like Choni the Circle-maker. At the time that Israel required rain, they went into him and said to him, "Pray for us, as we need rain." Immediately, he drew a circle and stood inside it, to fulfill that which is stated (Habakuk 2:1), "I will stand on my watch." The rain began to drizzle. He said, "This is not what I requested, but rains of desire, blessing and freewill." The rain [then] began to fall in its accustomed way. What caused him to be one who prays, such that the Holy One, blessed be He listens to his prayers? [It was] because he listened to the words of the Torah. Another interpretation: If you listen in this world, you will listen [to it] in the world to come from the mouth of the Holy One, blessed be He. Rabbi Yonah the father of Rabbi Manna said in the name of Rabbi Levi who said in the name of Rabbi Abba, "The Torah was not supposed to have been given to Israel in this world. Why? Because everyone will learn it from the mouth of the Holy One, blessed be He, in the future, in the world to come. [So] why was it given to them in this world? So that when the Holy One, blessed be He, comes to teach them in the world to come, everyone will know in what section He is occupied." Therefore, if you listen in this world, you will listen in the world to come from the mouth of the Holy One, blessed be He. Another interpretation: If you merited to listen to words of the Torah that were given with many voices, you will merit to hear that voice about which it is written (Jeremiah 7:34), "the voice of gladness and the voice of joy." Another interpretation [of] "if you listen to listen": If you have listened to the voice of your teacher, your end is that others [will] listen to you. "To guard to do" (Deuteronomy 28:1). You should only study in order to do. Rabbi Yochanan said, "Anyone who studies [Torah] but does not do [what he studied], it would have been better had his placenta turned over his face (died in the womb). But if you merited to guard and to do, 'the Lord your God will set you high above (elyon)' (Deuteronomy 28:1)." Rabbi Levi said, "What is [the meaning of] elyon? It is like this thumb (alyon). If you merited, behold you will be above the four fingers, 'and the Lord your God will set you high above,' on condition. But if not, 'the stranger that is in your midst will rise higher and higher' (Deuteronomy 28:43)." "Blessed shall you be in your coming" (Deuteronomy 28:6), on condition [that it is] in your coming to the synagogues and study halls; "and blessed shall you be in your going," from the synagogues and study halls. "You shall be blessed in the city and you shall be blessed in the field" (Deuteronomy 28:3). It should have said, "You shall be blessed in the field and you shall blessed in the city," as it is from what he brings in from the field that he is blessed in the city. Rather what do we learn to say [from,] "You shall be blessed in the city and you shall be blessed in the field?" If you have come to the commandment in the city, do not say, "I was only commanded in the field to extract the priestly tithes and the [other] tithes outside." The Holy One, blessed be He, said, "Open your hand [to give tithes] also in the city." Another interpretation: "You shall be blessed in the city," with the commandments that you do in the midst of your house in the city, such as sukkah, mezuzah and parapet. "You shall be blessed in the field," [with the commandments that you do in the field], such as [leaving] gleanings, forgotten sheaves, and the corner [of the field]. Another interpretation: A man should not say, "If the Holy One, blessed be He, had given me a field, I would have extracted tithes from it. [But] now that I do not have a field, I will not give anything." The Holy One, blessed be He, says [in response], "See what I have written in My Torah, 'You shall be blessed in the city,' for those living in the city; 'and you shall be blessed in the field,' for those that have fields." "Blessed shall be your basket" (Deuteronomy 28:5). These are the first-fruits that you you bring up to Jerusalem, as it is stated (Deuteronomy 26:4), "And the priest shall take the basket from your hand." "And your kneading bowl" (Deuteronomy 28:5), that is the challah tithe. "[Blessed shall be...] the calving (shegar) of your herd" (Deuteronomy 28:4). Rabbi Yehudah bar Shalom said, "That they shall be moving (shegurin) and coming out [effortlessly] like [from] the mouth of a box; 'and the lambing (ashterot) of your flock' (Deuteronomy 28:4), that they should be as strong as boulders (ashterot)." Another interpretation: "You shall be blessed in the city," this [refers to] Jerusalem, which is called a city, as it is stated (Lamentations 2:15), "Is this the city that they said was the perfection of beauty?" "And you shall be blessed in the field," this [refers to] Zion, as it is stated (Jeremiah 26:18), "Zion shall be plowed for a field." And when will the Holy One, blessed be He, show this blessing to Israel? When Jerusalem is rebuilt and the exiles are returned within her, as it is stated (Psalms 133:3), "As the dew of Hermon which runs down on the mountains of Zion, for there the Lord commanded the blessing, life forever." [May it happen] speedily in our day, Amen!

And it shall be if you listen to listen (Deuteronomy 28:1): If you listened a little, your end will be to listen much. Another interpretation: You will make your studies heard in front of the Holy One, blessed be He. When will you make your studies heard? Rabbi Yehudah says, "At the time that he comes to part from the world, as it is stated (Ecclesiastes 12:13), 'The end of the matter, everything is heard.'" And Rabbi Meir says, "until he completes his soul, as stated (Job 10:22), 'gloom and not arranged,' as he arranges his study." Another interpretation: "If you surely listen," your prayer will be heard, like Choni the Circle-maker. At the time that Israel required rain, they went into him and said to him, "Pray for us, as we need rain." Immediately, he drew a circle and stood inside it, to fulfill that which is stated (Habakuk 2:1), "I will stand on my watch." The rain began to drizzle. He said, "This is not what I requested, but rains of desire, blessing and freewill." The rain [then] began to fall in its accustomed way. What caused him to be one who prays, such that the Holy One, blessed be He listens to his prayers? [It was] because he listened to the words of the Torah. Another interpretation: If you listen in this world, you will listen [to it] in the world to come from the mouth of the Holy One, blessed be He. Rabbi Yonah the father of Rabbi Manna said in the name of Rabbi Levi who said in the name of Rabbi Abba, "The Torah was not supposed to have been given to Israel in this world. Why? Because everyone will learn it from the mouth of the Holy One, blessed be He, in the future, in the world to come. [So] why was it given to them in this world? So that when the Holy One, blessed be He, comes to teach them in the world to come, everyone will know in what section He is occupied." Therefore, if you listen in this world, you will listen in the world to come from the mouth of the Holy One, blessed be He. Another interpretation: If you merited to listen to words of the Torah that were given with many voices, you will merit to hear that voice about which it is written (Jeremiah 7:34), "the voice of gladness and the voice of joy." Another interpretation [of] "if you listen to listen": If you have listened to the voice of your teacher, your end is that others [will] listen to you. "To guard to do" (Deuteronomy 28:1). You should only study in order to do. Rabbi Yochanan said, "Anyone who studies [Torah] but does not do [what he studied], it would have been better had his placenta turned over his face (died in the womb). But if you merited to guard and to do, 'the Lord your God will set you high above (elyon)' (Deuteronomy 28:1)." Rabbi Levi said, "What is [the meaning of] elyon? It is like this thumb (alyon). If you merited, behold you will be above the four fingers, 'and the Lord your God will set you high above,' on condition. But if not, 'the stranger that is in your midst will rise higher and higher' (Deuteronomy 28:43)." "Blessed shall you be in your coming" (Deuteronomy 28:6), on condition [that it is] in your coming to the synagogues and study halls; "and blessed shall you be in your going," from the synagogues and study halls. "You shall be blessed in the city and you shall be blessed in the field" (Deuteronomy 28:3). It should have said, "You shall be blessed in the field and you shall blessed in the city," as it is from what he brings in from the field that he is blessed in the city. Rather what do we learn to say [from,] "You shall be blessed in the city and you shall be blessed in the field?" If you have come to the commandment in the city, do not say, "I was only commanded in the field to extract the priestly tithes and the [other] tithes outside." The Holy One, blessed be He, said, "Open your hand [to give tithes] also in the city." Another interpretation: "You shall be blessed in the city," with the commandments that you do in the midst of your house in the city, such as sukkah, mezuzah and parapet. "You shall be blessed in the field," [with the commandments that you do in the field], such as [leaving] gleanings, forgotten sheaves, and the corner [of the field]. Another interpretation: A man should not say, "If the Holy One, blessed be He, had given me a field, I would have extracted tithes from it. [But] now that I do not have a field, I will not give anything." The Holy One, blessed be He, says [in response], "See what I have written in My Torah, 'You shall be blessed in the city,' for those living in the city; 'and you shall be blessed in the field,' for those that have fields." "Blessed shall be your basket" (Deuteronomy 28:5). These are the first-fruits that you you bring up to Jerusalem, as it is stated (Deuteronomy 26:4), "And the priest shall take the basket from your hand." "And your kneading bowl" (Deuteronomy 28:5), that is the challah tithe. "[Blessed shall be...] the calving (shegar) of your herd" (Deuteronomy 28:4). Rabbi Yehudah bar Shalom said, "That they shall be moving (shegurin) and coming out [effortlessly] like [from] the mouth of a box; 'and the lambing (ashterot) of your flock' (Deuteronomy 28:4), that they should be as strong as boulders (ashterot)." Another interpretation: "You shall be blessed in the city," this [refers to] Jerusalem, which is called a city, as it is stated (Lamentations 2:15), "Is this the city that they said was the perfection of beauty?" "And you shall be blessed in the field," this [refers to] Zion, as it is stated (Jeremiah 26:18), "Zion shall be plowed for a field." And when will the Holy One, blessed be He, show this blessing to Israel? When Jerusalem is rebuilt and the exiles are returned within her, as it is stated (Psalms 133:3), "As the dew of Hermon which runs down on the mountains of Zion, for there the Lord commanded the blessing, life forever." [May it happen] speedily in our day, Amen!

And it shall be if you listen to listen (Deuteronomy 28:1): If you listened a little, your end will be to listen much. Another interpretation: You will make your studies heard in front of the Holy One, blessed be He. When will you make your studies heard? Rabbi Yehudah says, "At the time that he comes to part from the world, as it is stated (Ecclesiastes 12:13), 'The end of the matter, everything is heard.'" And Rabbi Meir says, "until he completes his soul, as stated (Job 10:22), 'gloom and not arranged,' as he arranges his study." Another interpretation: "If you surely listen," your prayer will be heard, like Choni the Circle-maker. At the time that Israel required rain, they went into him and said to him, "Pray for us, as we need rain." Immediately, he drew a circle and stood inside it, to fulfill that which is stated (Habakuk 2:1), "I will stand on my watch." The rain began to drizzle. He said, "This is not what I requested, but rains of desire, blessing and freewill." The rain [then] began to fall in its accustomed way. What caused him to be one who prays, such that the Holy One, blessed be He listens to his prayers? [It was] because he listened to the words of the Torah. Another interpretation: If you listen in this world, you will listen [to it] in the world to come from the mouth of the Holy One, blessed be He. Rabbi Yonah the father of Rabbi Manna said in the name of Rabbi Levi who said in the name of Rabbi Abba, "The Torah was not supposed to have been given to Israel in this world. Why? Because everyone will learn it from the mouth of the Holy One, blessed be He, in the future, in the world to come. [So] why was it given to them in this world? So that when the Holy One, blessed be He, comes to teach them in the world to come, everyone will know in what section He is occupied." Therefore, if you listen in this world, you will listen in the world to come from the mouth of the Holy One, blessed be He. Another interpretation: If you merited to listen to words of the Torah that were given with many voices, you will merit to hear that voice about which it is written (Jeremiah 7:34), "the voice of gladness and the voice of joy." Another interpretation [of] "if you listen to listen": If you have listened to the voice of your teacher, your end is that others [will] listen to you. "To guard to do" (Deuteronomy 28:1). You should only study in order to do. Rabbi Yochanan said, "Anyone who studies [Torah] but does not do [what he studied], it would have been better had his placenta turned over his face (died in the womb). But if you merited to guard and to do, 'the Lord your God will set you high above (elyon)' (Deuteronomy 28:1)." Rabbi Levi said, "What is [the meaning of] elyon? It is like this thumb (alyon). If you merited, behold you will be above the four fingers, 'and the Lord your God will set you high above,' on condition. But if not, 'the stranger that is in your midst will rise higher and higher' (Deuteronomy 28:43)." "Blessed shall you be in your coming" (Deuteronomy 28:6), on condition [that it is] in your coming to the synagogues and study halls; "and blessed shall you be in your going," from the synagogues and study halls. "You shall be blessed in the city and you shall be blessed in the field" (Deuteronomy 28:3). It should have said, "You shall be blessed in the field and you shall blessed in the city," as it is from what he brings in from the field that he is blessed in the city. Rather what do we learn to say [from,] "You shall be blessed in the city and you shall be blessed in the field?" If you have come to the commandment in the city, do not say, "I was only commanded in the field to extract the priestly tithes and the [other] tithes outside." The Holy One, blessed be He, said, "Open your hand [to give tithes] also in the city." Another interpretation: "You shall be blessed in the city," with the commandments that you do in the midst of your house in the city, such as sukkah, mezuzah and parapet. "You shall be blessed in the field," [with the commandments that you do in the field], such as [leaving] gleanings, forgotten sheaves, and the corner [of the field]. Another interpretation: A man should not say, "If the Holy One, blessed be He, had given me a field, I would have extracted tithes from it. [But] now that I do not have a field, I will not give anything." The Holy One, blessed be He, says [in response], "See what I have written in My Torah, 'You shall be blessed in the city,' for those living in the city; 'and you shall be blessed in the field,' for those that have fields." "Blessed shall be your basket" (Deuteronomy 28:5). These are the first-fruits that you you bring up to Jerusalem, as it is stated (Deuteronomy 26:4), "And the priest shall take the basket from your hand." "And your kneading bowl" (Deuteronomy 28:5), that is the challah tithe. "[Blessed shall be...] the calving (shegar) of your herd" (Deuteronomy 28:4). Rabbi Yehudah bar Shalom said, "That they shall be moving (shegurin) and coming out [effortlessly] like [from] the mouth of a box; 'and the lambing (ashterot) of your flock' (Deuteronomy 28:4), that they should be as strong as boulders (ashterot)." Another interpretation: "You shall be blessed in the city," this [refers to] Jerusalem, which is called a city, as it is stated (Lamentations 2:15), "Is this the city that they said was the perfection of beauty?" "And you shall be blessed in the field," this [refers to] Zion, as it is stated (Jeremiah 26:18), "Zion shall be plowed for a field." And when will the Holy One, blessed be He, show this blessing to Israel? When Jerusalem is rebuilt and the exiles are returned within her, as it is stated (Psalms 133:3), "As the dew of Hermon which runs down on the mountains of Zion, for there the Lord commanded the blessing, life forever." [May it happen] speedily in our day, Amen!

And it shall be if you listen to listen (Deuteronomy 28:1): If you listened a little, your end will be to listen much. Another interpretation: You will make your studies heard in front of the Holy One, blessed be He. When will you make your studies heard? Rabbi Yehudah says, "At the time that he comes to part from the world, as it is stated (Ecclesiastes 12:13), 'The end of the matter, everything is heard.'" And Rabbi Meir says, "until he completes his soul, as stated (Job 10:22), 'gloom and not arranged,' as he arranges his study." Another interpretation: "If you surely listen," your prayer will be heard, like Choni the Circle-maker. At the time that Israel required rain, they went into him and said to him, "Pray for us, as we need rain." Immediately, he drew a circle and stood inside it, to fulfill that which is stated (Habakuk 2:1), "I will stand on my watch." The rain began to drizzle. He said, "This is not what I requested, but rains of desire, blessing and freewill." The rain [then] began to fall in its accustomed way. What caused him to be one who prays, such that the Holy One, blessed be He listens to his prayers? [It was] because he listened to the words of the Torah. Another interpretation: If you listen in this world, you will listen [to it] in the world to come from the mouth of the Holy One, blessed be He. Rabbi Yonah the father of Rabbi Manna said in the name of Rabbi Levi who said in the name of Rabbi Abba, "The Torah was not supposed to have been given to Israel in this world. Why? Because everyone will learn it from the mouth of the Holy One, blessed be He, in the future, in the world to come. [So] why was it given to them in this world? So that when the Holy One, blessed be He, comes to teach them in the world to come, everyone will know in what section He is occupied." Therefore, if you listen in this world, you will listen in the world to come from the mouth of the Holy One, blessed be He. Another interpretation: If you merited to listen to words of the Torah that were given with many voices, you will merit to hear that voice about which it is written (Jeremiah 7:34), "the voice of gladness and the voice of joy." Another interpretation [of] "if you listen to listen": If you have listened to the voice of your teacher, your end is that others [will] listen to you. "To guard to do" (Deuteronomy 28:1). You should only study in order to do. Rabbi Yochanan said, "Anyone who studies [Torah] but does not do [what he studied], it would have been better had his placenta turned over his face (died in the womb). But if you merited to guard and to do, 'the Lord your God will set you high above (elyon)' (Deuteronomy 28:1)." Rabbi Levi said, "What is [the meaning of] elyon? It is like this thumb (alyon). If you merited, behold you will be above the four fingers, 'and the Lord your God will set you high above,' on condition. But if not, 'the stranger that is in your midst will rise higher and higher' (Deuteronomy 28:43)." "Blessed shall you be in your coming" (Deuteronomy 28:6), on condition [that it is] in your coming to the synagogues and study halls; "and blessed shall you be in your going," from the synagogues and study halls. "You shall be blessed in the city and you shall be blessed in the field" (Deuteronomy 28:3). It should have said, "You shall be blessed in the field and you shall blessed in the city," as it is from what he brings in from the field that he is blessed in the city. Rather what do we learn to say [from,] "You shall be blessed in the city and you shall be blessed in the field?" If you have come to the commandment in the city, do not say, "I was only commanded in the field to extract the priestly tithes and the [other] tithes outside." The Holy One, blessed be He, said, "Open your hand [to give tithes] also in the city." Another interpretation: "You shall be blessed in the city," with the commandments that you do in the midst of your house in the city, such as sukkah, mezuzah and parapet. "You shall be blessed in the field," [with the commandments that you do in the field], such as [leaving] gleanings, forgotten sheaves, and the corner [of the field]. Another interpretation: A man should not say, "If the Holy One, blessed be He, had given me a field, I would have extracted tithes from it. [But] now that I do not have a field, I will not give anything." The Holy One, blessed be He, says [in response], "See what I have written in My Torah, 'You shall be blessed in the city,' for those living in the city; 'and you shall be blessed in the field,' for those that have fields." "Blessed shall be your basket" (Deuteronomy 28:5). These are the first-fruits that you you bring up to Jerusalem, as it is stated (Deuteronomy 26:4), "And the priest shall take the basket from your hand." "And your kneading bowl" (Deuteronomy 28:5), that is the challah tithe. "[Blessed shall be...] the calving (shegar) of your herd" (Deuteronomy 28:4). Rabbi Yehudah bar Shalom said, "That they shall be moving (shegurin) and coming out [effortlessly] like [from] the mouth of a box; 'and the lambing (ashterot) of your flock' (Deuteronomy 28:4), that they should be as strong as boulders (ashterot)." Another interpretation: "You shall be blessed in the city," this [refers to] Jerusalem, which is called a city, as it is stated (Lamentations 2:15), "Is this the city that they said was the perfection of beauty?" "And you shall be blessed in the field," this [refers to] Zion, as it is stated (Jeremiah 26:18), "Zion shall be plowed for a field." And when will the Holy One, blessed be He, show this blessing to Israel? When Jerusalem is rebuilt and the exiles are returned within her, as it is stated (Psalms 133:3), "As the dew of Hermon which runs down on the mountains of Zion, for there the Lord commanded the blessing, life forever." [May it happen] speedily in our day, Amen!

(Fol. 46) R. Zera, and according to others, R. Chanina b. Chalafta, said: "Come, see how the custom of the Holy One, praised be He! differs from the custom of frail man! The custom of frail man is for an empty vessel to be receptive, for one filled not to be receptive [of more]. But the custom of the Holy, One, praised be He! is that a filled vessel is receptive and an empty [vessel] is not receptive, as it is written (Deut. 28, 1) If thou wilt hearken diligently; i.e., if you did not hear it once, you can hear nothing." Another interpretation of this verse is: If you have given your attention to what you have learned before, you can learn new things from it; but if you have turned away your heart from the old teachings, you cannot learn anything new.

Agrippas, the general of Rome, said to Rabban Gamaliel: "It is written in your Torah, Thy God is a devouring fire, a jealous God. In our everyday life we find it to be the rule that a potentate is but jealous of his equal, a sage of another sage, a hero of another hero, a rich man of another rich man; now, then, if God is jealous of an idol, the idol must be of some power!" R. Gamaliel explained it to him with the following reasoning: "If one who has a wife takes yet another one, the former will not be jealous if the new one is superior to her, but if she be superior to the new wife, she will be jealous." An Israelite named Zunin said to R. Akiba: "I know just as well as you do that the idols are nothing, yet I should like to know, how is it that so many cripples are cured by the idols in their temples?" Replied R. Akiba: "Listen to the following parable: There once lived in a town a pious man who enjoyed the unlimited confidence of his fellow townsmen so that they would deposit money with him without any witnesses, with the exception, however, of one who would leave nothing with him without witness. It once happened, however, that this man left something in the hands of the pious man without any security; thereupon said the wife of the latter: 'Now we shall take revenge for his mistrust of us, let us deny hat he has a deposit with us.' Whereupon her husband answered: 'Because of the short-comings of his understanding shall I put my reputed name at stake?' The same is the case with inability, disease and pains visited upon man; they are under oath assigned a certain time, no more, no less, during which to torture a man; it is further predestined by what man or what medicine the disease be eliminated. Now, when its time is come, the afflicted goes to the idol-temple the disease protests, saying, 'Because the man takes recourse to the idol, I ought not abandon him.' But again they say, 'Since we are bound by oath to depart, why should we break it just on account of this foolishman.' Thus the disease leaves the sick, and he believes that it was the work of the idol." And this is what R. Jochanan said, "What is the meaning of the passage (Deut. 28, 59) Then the Lord will make thy plagues … and sore sicknesses and ne'emonim (literally trustful)? Sore, in their visit; and trustful, in their oath [for it never breaks its oath]"

Another interpretation (of Prov. 1:21): SHE SPEAKS HER WORDS. R. Aha said: She speaks what is good and she speaks what is evil. If you do not heed me, (according to Deut. 28:24): THE LORD WILL MAKE THE RAINFALL OF YOUR LAND POWDER < AND DUST >…. Here is the evil. She also speaks what is good (in Lev. 26:3): IF YOU WALK IN MY STATUTES. What is written there (in vs. 4)? THEN I WILL GIVE YOU YOUR RAINS IN THEIR SEASON.]

R. Berechiah said: Normally, if a man squeezes a sponge, the water in it flows out, and when he releases his grip, the water ceases to flow. The Holy One, blessed be He, does not do so. When he presses (‘asor) the waters stand still, as it is said: Behold, He withholdeth (ya’asor) the waters and they dry up (Job 12:15), but when He releases (patah) the pressure, the waters flow forth, as is said: The Lord will open (yiftah) unto thee His good treasure (Deut. 28:12).

(Ib. b) Rabbin said: "What does the passage (Ez. 12, 3) But thou, O son of man, prepare for thyself vessels for going into exile, mean? This refers to a candle, a dish (Fol. 41) and a blanket." (Deut. 28, 57) For want of everything. Said Rabin b. Abba: This means without a light and without a table." R. Chisda said: "It means without a wife." R. Shescheth said: "It means without a servant." R. Nachman said: "It means without knowledge." While in a Baraitha it was explained to mean without salt or fat. Abaye said: "We have a tradition that none could be called poor, except one who is poor in knowledge." In the land of Israel they used to say: "Whoever has this (knowledge) has everything, but whoever has not this (knowledge), what has he? Whoever buys [knowledge,] what else is he in need of, but he who does not buy [knowledge] what availeth him other purchases?"

“Our pursuers were swifter than the eagles of the heavens; they pursued us on the mountains, they ambushed us in the wilderness” (Lamentations 4:19).
“Our pursuers were swifter than the eagles of the heavens.” The wife of Trajan, may his bones be crushed, gave birth on the night of the Ninth of Av and all Israel was mourning. The baby died on Hanukkah. The Israelites said: ‘Shall we kindle or shall we not kindle?’ They said: ‘We shall kindle, and anything that he seeks to inflict upon us, let him inflict.’ They kindled.
[People] went and slandered them to Trajan’s wife: ‘These Jews, when you gave birth they were mourning, and when the baby died they kindled lights.’ She sent a letter to her husband: ‘Instead of subduing the barbarians, come and subdue these Jews who have rebelled against you.’ He boarded the ship and calculated that he would arrive in ten days, but the wind brought him in five days. He arrived and found them engaged in this verse: “The Lord will bring a nation against you from afar, from the end of the earth, as the eagle will swoop” (Deuteronomy 28:49). He said to them: ‘I am the eagle, as I calculated that I would arrive in ten days and the wind brought me in five days.’ His legions surrounded them and killed them.
He said to the women: ‘Submit to my legions, and if not, I will do to you what I did to the men.’⁵³He threatened to have them killed if they would not submit to intercourse with his legions. They said: ‘Do to the inferiors what you did to the superiors.’⁵⁴Do to us as you did to the men. Immediately, his legions surrounded them and killed them and the blood of these and the blood of those intermingled, and their blood was bursting forth like a river until it reached Cyprus.
“They pursued us [delakunu] on the mountains.” Rabbi Aivu said: They would ignite [dolkin] the thickets.⁵⁵Israelites would hide in the forests and the enemies would light the forests on fire. Rabbi Yaakov of Kefar Ḥanin said: These are those who ignited the fire in Jerusalem.⁵⁶The mountain is a reference to the Temple Mount. The Rabbis say: These are the pursuers of Israel. That is why it says: “They pursued us on the mountains.”

(I. Kings 22, 36) And there went a rinah (song) throughout the camp. R. Acha b. Chanina said (Prov. 11, 10) And when the wicked perish there is rinah; i.e., when Achab, the son of Omri, perished, there was rinah. Is this so? Does then the Lord rejoice over the downfall of the wicked? Behold it is written (II Chron. 20, 21) As they went out before the armed array and said: Give thanks unto the Lord; for unto everlasting endureth His kindness. And R. Jochanan said:"Why is it not said here He is good? Because the Holy One, praised be He! does not rejoice over the downfall of the wicked;" for R. Samuel b. Nachman said in the name of R. Jochanan: "What is the meaning of the passage (Ex. 14, 20) And the one came not near unto the other all the night; i.e., at that time the ministering angels wanted to sing their usual song before the Holy One, praised be He! but He said to them: 'My creatures (the Egyptians) are perishing in the sea, and ye want to sing.' " R. Jose b. Chanina said: "He Himself does not rejoice, but He causes others to rejoice. This can be proved from the following passage (Deut. 28, 63) And it shalt come to pass that as the Lord rejoiced, etc. It is written Yasiss (cause others to rejoice) and not Yassus, will rejoice Himself."

We are taught in a Baraitha that R. Juda says: "He who has not seen the Basilica synagogue of Alexandria in Egypt, has not seen the glory of Israel. It is told that it was in the shape of a large basilica (semicircular), a colonnade within a colonnade. It sometimes had an assembly of sixty myriads, as many as those who went out of Egypt [in the Exodus], and according to others, it contained double the amount of those who went out of Egypt. There were seventy-one gilt arm chairs, one for each of the seventy-one sages of the Great Sanhedrin, and each gilt chair was made of no less than twenty-five myriads of talents of gold; and a wooden pulpit was built in the middle of the palace, where the sexton of the congregation stood, with a flag in his hand; and when [in the prayer] the time came for response. Amen, he raised the flag, and all the people said Amen. And they did not sit promiscuously, but separately; goldsmiths were separate, silversmiths separate, smiths separate. Artistic weavers sat apart from simple common weavers; and when a stranger or a poor man entered, he immediately recognized who his fellow-tradesmen were, and turned unto them, [so that he got work] to support himself and his family." Abaye said: "All these were killed by Alexander the Macedonian." Why were they so punished? Because they had transgressed the passage (Ex. 14, 13) Ye shall not see them (the Egyptians) forevermore, yet they returned, and resided in Egypt. When Alexander came, he found them reading the passage (Deut. 28, 49) The Lord will bring up against thee a nation from afar, etc., and he said: I had to go ten days on board ship, and the winds blew and brought me here in five days [certainly I must have been meant by it]. Whereupon he fell upon them and killed them.

GEMARA: Of which Temple is it spoken? Shall we assume of the first Temple? then there was only a partition [before the ark, and not a curtain]. And if we assume it refers to the second Temple then, again, there was no ark in it. For we were taught: When the Holy Ark was removed, there disappeared with it, the bottle of manna; the bottle of anointing oil; Aaron's staff with its decorations of almonds and buds, and the box the Philistines had sent as a gift to the God of Israel together with the golden vessels; as it is said (I Sam. 6, 8) And take the ark of the Lord, and place it into the wagon; and the articles of gold, which ye return him as a trespass-offering, ye must put in a casket alongside of it, etc. And who removed them? Joshia, king of Juda. What was his reason for doing it? He found a passage (Deut. 28, 36) The Lord will drive thee and thy king whom thou wilt set over thee: so he went and removed it, as it is said (II Chron. 35, 3) And he said unto the Levites that instructed all Israel, who were holy men unto the Lord: Set the holy ark in the house which Solomon, the son of David, the King of Israel, built; ye have not to carry it any more upon your shoulders. Now serve the Lord your God, and His people Israel. And R. Eliezer said: "We infer by rule of analogy of the three similar words Shama (there), Doroth (generations) and Mishmereth (preservations) [to prove that the ark was hidden then." Hence there was no ark in the second Temple]. Surely it [the Mishnah] refers to the second Temple. What is meant by "until he reached the Holy Ark," i.e., the place where the Ark stood during the first Temple. But it is stated that he placed the censor between the two staves. Read it. where there should have been the two staves.'

The clouds draw water from the depths, as it is said, "He causeth the vapours to ascend from the ends of the earth" (Ps. 135:7), and in every place where the King commands them, there they cause rain (to fall), and forthwith the earth becomes fruitful and yields produce like a widow who becomes pregnant through debauchery. But when the Holy One, blessed be He, desires to bless the produce of the earth, and to give provision to the creatures, He opens the good treasuries in heaven and sends rain upon the earth, namely, the fructifying rain, and forthwith the earth becomes fruitful like a bride who conceives from her first husband and produces offspring of blessing, as it is said, "The Lord shall open unto thee his good treasury the heaven" (Deut. 28:12).

Martha, the daughter of Beithus, was of one of the richest families in Jerusalem. She sent a messenger with instructions to buy fine flour. Before he came it was sold out, so he came back and informed her that there was ordinary flour, but no fine flour. Whereupon she said to him: "Go and bri me the usual flour." When he came there he found that his also was sold. He said: "I saw dark flour in the market." She asked him to bring that, but before he came this, too, was sold. He informed her that the dark flour was there no more, but that there was a barley flour, and again it happened that this, too, was sold out before he arrived. She put her shoes on and said she herself would try to find something to eat. While walking in the street dirt infected her foot and it caused her death. R. Jochanan b. Zakkai then applied to her the following passage (Deut. 28, 56) The woman, the most tender among thee, etc. According to others, she ate the fig that was thrown away by K. Zadok, which caused her death, for R. Zadok fasted forty years that Jerusalem might not be destroyed, [and so emaciated was he] that when he ate something it would be seen going down his throat. At the end of a fast he would take a fig and suck its juice and throw it away. When she was dying she took all the gold and silver and threw it in the streets, saying: "What do I need this for?" By this action the following passage was fulfilled (Ez. 7, 19) Their silver shall they cast into the streets.

Martha, the daughter of Beithus, was of one of the richest families in Jerusalem. She sent a messenger with instructions to buy fine flour. Before he came it was sold out, so he came back and informed her that there was ordinary flour, but no fine flour. Whereupon she said to him: "Go and bri me the usual flour." When he came there he found that his also was sold. He said: "I saw dark flour in the market." She asked him to bring that, but before he came this, too, was sold. He informed her that the dark flour was there no more, but that there was a barley flour, and again it happened that this, too, was sold out before he arrived. She put her shoes on and said she herself would try to find something to eat. While walking in the street dirt infected her foot and it caused her death. R. Jochanan b. Zakkai then applied to her the following passage (Deut. 28, 56) The woman, the most tender among thee, etc. According to others, she ate the fig that was thrown away by K. Zadok, which caused her death, for R. Zadok fasted forty years that Jerusalem might not be destroyed, [and so emaciated was he] that when he ate something it would be seen going down his throat. At the end of a fast he would take a fig and suck its juice and throw it away. When she was dying she took all the gold and silver and threw it in the streets, saying: "What do I need this for?" By this action the following passage was fulfilled (Ez. 7, 19) Their silver shall they cast into the streets.

(Fol. 58) Raba b. Chana said in the name of R. Jachanan: "Forty Sa'hs filled with Philacteries were found on the heads of those killed in Byther." R. Jannai, son of R. Ishmael, said: "Three boxes, each containing forty Sa'hs, were found." In a Baraitha it was taught forty cases each containing three Sa'hs filled with Philacteries, were found on those that were killed in Byther, and none of them differ. Some refer to the Philacteries of the head and others to the Philacteries of the hand. R. Assi said: "Four Kabin of human marrow were found on one stone." Ulla said "Nine." R. Kahana, and according to others R. Shilla, read the passage (Ps. 137, 8) O! daughter of Babylon, who art wasted! happy is he, that repayeth thee, etc. Happy is he that seizeth and dasheth thy babies against a rock. (Lam. 4, 2) The precious sons of Zion whose value equalled pure gold, how are they esteemed as earthen pitchers. This refers to the inhuman and base treatment of the youth of Israel by the Roman nobles. R. Juda said in the name of Samuel, who quoted R. Simon b. Gamaliel: "What is the meaning of the passage (Lam. 3, 51) Mine eye affecteth my soul, because of all the daughters of my city. This refers to the four hundred congregations in the city of Bythar, in which there were four hundred elementary teachers, and each had four hundred pupils. When the enemy entered the city, they were sufficient in number to pierce him to death with their pointers; but at the time of the enemies' success he wrapped them in their own books and set them afire."

(Fol. 89) Raba said further: "As a reward to Abraham for what he said (Ib. 14, 23) I will not take a thread nor a shoelatchet, his children were privileged with two commandments — T'cheleth and the straps of the phylacteries." It is quite understood that the straps of the phylacteries is a privilege, for the passage says (Deut. 28, 10) And all the nations of the earth shall see, that the name of the Lord is called upon thee, and we are taught in a Baraitha that R. Eliezer the great, says: "The above passage refers to the phylacteries of the head"; but in what consists the privilege of the T'cheleth? As we are taught in the following Baraitha that R. Mair says: "Why was the blue color preferred to all other colors? Because blue resembles the sea, and the sea resembles heaven, and heaven resembles the sapphire stone and the sapphire stone resembles the Divine throne, as it is written (Ex. 24, 10) And they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone. And it is also written (Ez. 1, 26) As the appearance of a sapphire-stone; and upon the likeness of the throne." R. Abba said: "It is difficult [to return] robbery which is already consumed; for even the perfect righteous could not return it, as it is said (Gen. 14, 24) Save only that which thy men have eaten."

(Ib. b) R. Chanina b. Papa pointed out the following contradiction: "It is written (Hos. 2, 11.) And I shall take away my corn in its time. It is also written (Deu. 11, 14.) That thou mayest gather in thy corn and thy wine and thy oil. It is not difficult to reconcile [these two verses]. The latter refers to the time when Israel is doing the will of God, and the former refers to the time when Israel is not doing the will of God." Our Rabbis taught: That thou mayest gather in thine corn. (Ib.) Why is this commandment necessary? [Would not the people do it as a matter of course?] Because, it is written (Joshua, 1, 8.) This book of Torah shall not depart out of thy mouth. One may perhaps say that those words are meant literally [that a man must never cease studying], therefore it is written Thou shalt gather in the season, thy corn, thy wine and thy oil, conduct yourselves in regard to them as is the custom of the world." This is according to R. Ishmael; but R. Simon b. Jochai says: "How is it possible, if a man plows in the plowing season, sows in the sowing season, reaps in the harvest season, threshes in the threshing season, and winnows when there is a wind? What will become of the Torah? [For there will not remain any time to study]. "But said R. Simon b. Jochai, "when Israel is doing the will of God then their work is done through others, as is said (Is. 61, 5.) And strangers shall stand and feed your flocks. But when Israel is not performing the will of God, then their work is to be done by themselves, as it is said (Deu. 11, 14.) And thou shalt gather in thy corn in season; moreover the work of other people is done by Israel, as is said (Deu. 28, 48.) Thou shall serve thine enemies." Abaye said: "Many who conducted themselves according to the opinion of R. Ishmael succeeded, but many who conducted themselves according to the opinion of R. Simon b. Jochai were not successful." Raba [being the head of an academy] was in the habit of saying to the disciples: "I beg of you, do not come before me [to the academy] during the days of Nisan (in Spring) nor during the days of Tishrei (in Fall), in order that you may not have any trouble in supporting yourselves during the entire year." Rabba b. b. Chana in the name of R. Jochanan quotes R. Juda b. Elai: "Come and see the great difference between the former generations and the later ones; the former generations made the study of the Torah their regular engagement and their vocation a temporary profession, and both endured with them. But the later generations made the study of the Torah their temporary engagement and their vocation a regular profession and neither endured with them."

(Deut. 28, 22) Thy sons and thy daughters shall be given unto another people. R. Chanan b. Raba said in the name of Rab: "This refers to the father's wife (stepmother." (Ib. 32, 21) I will provoke them to anger with a worthless nation. R. Chanan b. Raba said: "This refers to a bad wife who has a large Kethuba." R. Elazar said: "This refers to the Sadducees, and so also says the passage (Ps. 14, 1) The worthless fool saith in his heart, 'There is no God.' " In a Baraitha it was taught that the last passage refers to the inhabitants of Barbara and Mauretania, who walk nude in the streets, for none is more detested and abhorred before the Lord than he who walketh naked. R. Jochanan said: "The above passage refers to the Parsee." R. Jochanan was informed that the Parsee came to Babylon, [and entered the Jewish colonies.] He staggered [from fright.] and fell down, but when he was informed that they took a bribe [to annul a decree], he straightened himself and sat down comfortably. He was then informed: "They decreed against three things." "This was because of the following three transgressions," was his reply. "They decreed against meat because of the sin of not giving the priestly gifts; they decreed against bathing, because of the [neglect] of the religious Tebilah; they dug out the dead, because of the sin of rejoicing at their religious days, as it is said (I Sam. 12, 15) Then will the hand of the Lord be against you, as it was against your fathers. Whereupon Rabba b. Samuel said that it refers to the evil act of digging out the dead, for the master said: 'On account of the sins committed by the living, the dead are dug out of their graves.'"

The law: If a Jewish person who passes before the ark [to lead the prayer], what is the law, should it be permitted for him to answer "Amen" after the [blessings of] the Kohanim? Such taught the sages: One who passes before the ark, he should not answer "Amen" after the Kohanim because of distraction. Our rabbis taught us: If he can answer without being distracted, he may answer. Why? Because nothing is greater before the Holy One, blessed be He, more than the "Amen" that the Jews answer. Rabbi Yehudah bar Simon: This "Amen" has three intentions. Oath, acceptance, faithfulness. How do we know "oath"? As its says, (Numbers 5:19-22) "The Kohen should put her under oath... and the woman is to say, Amen Amen."

This is what Scripture says: "Your oils yield a sweet fragrance" (Songs 1:3) the sages say: "there are five things that are metaphors for Torah: water, and wine, and honey, and milk, and oil. Water, as it says: "Ho, all who are thirsty, go to water" (Isaiah 55:1). Wine, as it says: "Come, eat my food, and drink the wine that I have mixed" (Proverbs 9:5). Honey and milk, as it says: "Honey and milk under your tongue" (Songs 4:11). Oil, form where? " Your name is like finest oil" (Songs 1:3). Just as like with oil, which begins bitter and ends sweet, so too the words of Torah: a person suffers in the beginning, but in the end it is sweet for them, as it is written "Though your beginning be constricted/painful, in the end you will grow very great" (Job 8:7). Another interpretation: just as oil lives forever (never spoils) so too the words of Torah never spoil. Just as oil gives light to the world so too the words of Torah give light to the world. Another interpretation: just as oil does not mix with other liquids, so too Israel cannot mix with idolaters. From where do we get this? Because it is written "I have separated you from the [other] peoples to be mine!" (Lev. 20:26). Another interpretation: Just as oil, even if you put it in many different liquids, it comes on top, so too Israel are higher than the idolaters, just as it is written "" (Deut. 28:1). Another interpretation: "and it will be, if you hear" (Deut. 11:13) - Rabbi Yehoshua of Sikhnin says, in the name of Rabbi Levi: the Holy Blessed One said - if you (singular) listen to My mitzvot, I will listen to your (singular) prayers. Another interpretation: Rabbi Yehoshua says, in the name of Rabbi Nachman - everyone who comes to the synagogue and listens to words of Torah will merit to sit among sages in the world to come, as it is written "A ear that listens the directions of life will dwell among sages" (Prov. 15:31).

This is what Scripture says: "Your oils yield a sweet fragrance" (Songs 1:3) the sages say: "there are five things that are metaphors for Torah: water, and wine, and honey, and milk, and oil. Water, as it says: "Ho, all who are thirsty, go to water" (Isaiah 55:1). Wine, as it says: "Come, eat my food, and drink the wine that I have mixed" (Proverbs 9:5). Honey and milk, as it says: "Honey and milk under your tongue" (Songs 4:11). Oil, form where? " Your name is like finest oil" (Songs 1:3). Just as like with oil, which begins bitter and ends sweet, so too the words of Torah: a person suffers in the beginning, but in the end it is sweet for them, as it is written "Though your beginning be constricted/painful, in the end you will grow very great" (Job 8:7). Another interpretation: just as oil lives forever (never spoils) so too the words of Torah never spoil. Just as oil gives light to the world so too the words of Torah give light to the world. Another interpretation: just as oil does not mix with other liquids, so too Israel cannot mix with idolaters. From where do we get this? Because it is written "I have separated you from the [other] peoples to be mine!" (Lev. 20:26). Another interpretation: Just as oil, even if you put it in many different liquids, it comes on top, so too Israel are higher than the idolaters, just as it is written "" (Deut. 28:1). Another interpretation: "and it will be, if you hear" (Deut. 11:13) - Rabbi Yehoshua of Sikhnin says, in the name of Rabbi Levi: the Holy Blessed One said - if you (singular) listen to My mitzvot, I will listen to your (singular) prayers. Another interpretation: Rabbi Yehoshua says, in the name of Rabbi Nachman - everyone who comes to the synagogue and listens to words of Torah will merit to sit among sages in the world to come, as it is written "A ear that listens the directions of life will dwell among sages" (Prov. 15:31).

It is written: One cherub at one end, and one cherub at the other end (ibid. 37:8). Just as the heavens open their treasures to the earth, as is said: The Lord will open unto thee His good treasure the heaven to give the rain of thy land in its season (Deut. 28:12), so the Shekhinah was placed above the two cherubim, which were face-to-face. And Israel was exalted through the tablets, as it is said: On the one side and on the other were they written (Exod. 32:15).

"Turning their faces towards Mt. Gerizim, they began with the blessings." Our Rabbis were taught: Blessed be, was pronounced on [Mt. Gerizim] in general, and Blessed be, was specified on each and every commandment; Cursed be, was pronounced on [Mt. Ebal] in general and Cursed be, was pronounced specifically. A general curse and a specific curse to be affected upon the obligations of study, of teaching others of observing and performing real deeds. Thus it numbers four. (Ib. b) These four obligations, each one backed by the four, [general blessing and specific blessings, general curse and specific curse], will make sixteen. In the same manner, the instructions were given on Mt. Sinai and also at the plains of Moab, as it is said (Deut, 28, 69) These are the words of the covenant which the Lord commanded Moses, etc., and again it is written (Ib. 29, 8) Keep ye therefore the words of this covenant, and do them, etc. Hence the number of covenants made on each and every covenant amounts to forty-eight, [three times sixteen."] R. Simon excludes Mt. Gerizim and Ebal and substitutes the tabernacle which was erected in the wilderness. They differ in the same opinions as the Tannaim of the following Baraitha do." For we are taught that R. Ishmael says, "General rules were pronounced at Mt. Sinai, but specifications were made in the tabernacle." R. Akiba, however, says: "Both the general and specific rules were pronounced at Mt. Sinai, and at the tabernacle they were merely repeated, while the third time they were repeated at the plains of Mo'ab, and there is no commandment mentioned in the Torah, which is not strengthened by forty-eight covenants." R. Simon b. Juda of the village Akku, says in the name of R. Simon: "There is not a commandment mentioned in the Torah which is not secured by forty-eight covenants with a guarantee of six hundred and three thousand, five hundred and fifty, [backed by the entire nation of Israel of that time."] Whereupon Rabbi remarked: "According to the opinion of R. Simon b. Juda, of the village Akku, who quoted R. Simon; that there is no commandment mentioned in the Torah which is not strengthened by forty-eight covenants guaranteed by six hundred three thousand, five hundred and fifty, it is to be seen that every Israelite had a covenant of six hundred and three thousand, five hundred and fifty." What is the difference between the opinions of Rabbi and R. Simon b. Juda? The difference consists in the guarantees, that each Jew [according to the statement of Rabbi] is a guarantee to his associate.

(Numb. 1:1) “Then the Lord spoke unto Moses in the Sinai desert.” What did He say to him (in vs. 2)?³⁷Numb. R. 1:9. “Take a census (literally: raise [rt.: ns'] the head) of the whole congregation of the Children of Israel….” The Holy One, blessed be He, said to Israel, ‘I have not cherished [any] creation more than you; therefore I have given you a head held high and have likened you to Me. Thus just as I have a head held higher than all that come into the world, as stated (in I Chron. 29:11), ‘To you, O Lord, belong the greatness, the might, the splendor, the triumph, and the majesty; for all that is in the heavens and in the earth is Yours; [Yours] is the kingdom, O Lord, and [You] are exalted (rt.: ns') as head over all’; so I have also done for you, for you to have a head held high.” It was therefore stated (in Numb. 1:1), “Raise (rt.: ns') the head.” [This exaltation was] to fulfill what is stated (in Ps. 148:14), “He has raised up a horn for His people, praise for all His saints, even the Children of Israel, a people near to Him. Hallelujah.” And so it says (in Deut. 28:1), “and the Lord your God will set you high over all the nations of the earth.”

Another interpretation (of Numb. 1:1): THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT…. What did he say to him (in vs. 2)?⁵²Tanh., Numb. 1:8, and Numb. R. 1:9. TAKE A CENSUS (literally: RAISE [rt.: NS'] THE HEAD) OF THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL…. The Holy One said to Israel: I have not cherished <any> creation more than you; therefore I have given you a head held high and have likened you to me. Thus just as I have a head held higher than all that come into the world, as stated (in I Chron. 29:11): TO YOU, O LORD, BELONG THE GREATNESS, THE MIGHT, THE SPLENDOR, THE TRIUMPH, AND THE MAJESTY; FOR ALL THAT IS IN THE HEAVENS AND IN THE EARTH IS YOURS; <YOURS> IS THE KINGDOM, O LORD, AND <YOU> ARE EXALTED (rt.: NS') AS HEAD OVER ALL; so I have also done for you, for you to have a head held high. It was therefore stated (in Numb. 1:1): RAISE (rt.: NS') THE HEAD OF THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL. <This exaltation was> to fulfill what is stated (in Ps. 148:14): HE HAS RAISED UP A HORN FOR HIS PEOPLE, PRAISE FOR ALL HIS SAINTS, EVEN THE CHILDREN OF ISRAEL, A PEOPLE NEAR TO HIM. HALLELUJAH. And so it says (in Deut. 28:1): AND THE LORD YOUR GOD WILL SET YOU HIGH OVER ALL THE NATIONS OF THE EARTH.

The Rabbis interpreted the verse regarding the returning exiles. “We have a little sister” (Song of Songs 8:8) – this is [a reference to] the returning exiles. “Little” – because they were small in number. “And she has no breasts” (Song of Songs 8:8) – these are the five matters that were lacking in the latter Temple relative to the first, and these are: Heavenly fire, anointing oil, the Ark, the Divine Spirit, and the Urim and the Tummim. That is what is written: “I will accept it and be honored [ve’ekaveda]” (Hagai 1:8); ve’ekaveda is written without a heh.²⁶The numerical value of heh is five. This is an allusion to the five matters that were lacking in the Second Temple. “What shall we do for our sister?” (Song of Songs 8:8) – what shall we do on the day that it was decreed: Whoever has crossed the Euphrates has crossed, and whoever has not crossed shall not cross. “I am a wall” – had Israel ascended from Babylon like a wall,²⁷Presenting a united front. the Temple would not then have been destroyed a second time.
Rabbi Ze’eira went out to the marketplace to purchase something. He said to the one who was weighing: ‘Weigh properly.’ He said to him: ‘Will you not go away from us, you Babylonian, whose ancestors caused the destruction?’ At that moment Rabbi Ze’eira said: Are my ancestors not like the ancestors of these?²⁸He said to himself: Were only my Babylonian ancestors responsible for the destruction, and not his ancestors from the Land of Israel? He went to the meeting place [of the Sages] and heard the voice of Rabbi Shila, who sat and expounded: Had Israel ascended from the exile like a wall, the Temple would not have been destroyed a second time. [Rabbi Ze’eira] said: That ignoramus taught me well.
“And if she is a door, we will affix [natzur] upon her a cedar panel” – just as a drawing [tzura], even when it is blurred, its mark is noticeable, so too, even though the Temple was destroyed, Israel did not abrogate its footsteps to their pilgrimages three times a year.
“I am a wall” – Rabbi Aivu said: The Holy One blessed be He said: I am destined to become an advocate for Israel among the nations of the world.²⁹The nations question Israel’s connection with God due to the elements lacking in the Second Temple. How is that? This is the Divine voice. That is what is written: “Had the Lord of hosts not left us a remnant” (Isaiah 1:9). It is taught: Once the later prophets, Hagai, Zechariah, and Malachi, died, the Divine Spirit ceased from Israel. Even so, they would avail themselves of the Divine Voice. There was an incident where the Sages gathered to vote in the upper story of Beit Gadya in Jericho. A Divine Voice emerged and said to them: There is among you a man who is worthy of the Divine Spirit, but his generation is not worthy of it. They directed their glance to Hillel the Elder. When he died, they would say in his regard: How humble, how pious, a disciple of Ezra.
There was another incident where the Sages of Israel gathered to vote in the vineyard of Yavne. Were they in a vineyard? Rather, this is the Sanhedrin, which is configured in rows and in tiers like the configuration of a vineyard. A Divine Voice emerged and said to them: ‘There is among you a man who is worthy of the Divine Spirit, but his generation is not worthy of it.’ They directed their glance to Shmuel HaKatan. When he died, they would say in his regard: How humble, how pious, a disciple of Hillel the Elder. He also said three matters at the time of his death: Shimon and Yishmael by sword, and the rest of their colleagues to death; and the rest of the people will be plundered; and great troubles are destined to befall the world; and he said it in Aramaic.³⁰Shmuel HaKatan foretold the execution of many of the Sages as well as other troubles that would befall the people. He said this in Aramaic, which most of the people around him did not understand. Regarding Rabbi Yehuda ben Bava, as well, they instituted that they would say in his regard: How humble, how pious, a disciple of Shmuel. But the opportunity was missed, because one does not eulogize those executed by the monarchy.³¹Rabbi Yehuda ben Bava was killed by the Romans, and therefore the Sages were not able to eulogize him.
There was an incident where Yoḥanan the High Priest heard a Divine Voice emerging from the Holy of Holies that said: The lads who went to wage war in Antioch emerged victorious. They wrote that day and that hour, and it was so, they had emerged victorious on that same day.
There was an incident where Shimon HaTzadik heard a Divine Voice emerging from the Holy of Holies that said: The matter that the enemy said, to destroy the Sanctuary, is void; Geyoslokin was killed, and his decrees were voided. He heard it in Aramaic. Rabbi Ḥonya [said] in the name of Rabbi Reuven: If the king is in the province, they cry out to him and he responds. If the king is not in the province, his image is there; however his image does not do what the king does.³²Similarly, even when prophecy ceased, God’s presence remained with Israel as expressed by the Divine Voice. However, God was not as responsive to prayer as He had been during the era of prophecy.
Rabbi Yoḥanan and Rabbi Shmuel bar Naḥman: Rabbi Yoḥanan said: It is written: “The Lord will give you there a trembling [ragaz] heart” (Deuteronomy 28:65). When they ascended, the wrath [rogez] that was given ascended with them.³³Because so few Jews returned to the Land of Israel from the Babylonian exile when they had the chance, the wrath that accompanied them to Babylon ascended with them. Consequently, the Second Temple was eventually destroyed. Rabbi Shmuel said: There, there was a trembling heart. Once they ascended, they were cured.
Reish Lakish, when he would see them gathering in the marketplace, he would say to them: ‘Scatter yourselves.’ He said to them: ‘When you ascended, you did not consolidate into a wall, and here you are coming to consolidate into a wall?’³⁴Reish Lakish, who lived in the Land of Israel, would object when Babylonian Jews would gather in crowds, because he blamed their ancestors, who had failed to gather and return to the Land of Israel, for the fact that the Second Temple was ultimately destroyed. When Rabbi Yoḥanan would see them, he would provoke them. He said: If the prophet provoked them, as it is stated: “My God will spurn them because they did not heed Him” (Hosea 9:17), will I not provoke them?
Rabbi Abba bar Kahana said: If you see benches filled with Babylonians in the Land of Israel, anticipate the footsteps of the messianic king. What is the source? “He spread [paras] a net for my feet” (Lamentations 1:13).³⁵When Persia [paras] resumes control of the Land, it will be due to the imminent arrival of the messianic king. Persia took over Babylonia, and the Sages refer to people from Babylonia as Babylonians or Persians. Rabbi Shimon ben Yoḥai taught: If you see a Persian horse tied to a grave in the Land of Israel, anticipate the footsteps of the Messiah. What is the source? “This will be peace: When Assyria will come into our land, and when it will tread in our palaces, we shall raise against it seven shepherds…” (Micah 5:4).³⁶The next verse states that they will lay waste to Assyria and “the land of Nimrod,” which is Babylon. These are the seven shepherds: David in the center, Adam, Seth, Methuselah to his right, Abraham, Jacob, and Moses to his left. Where did Isaac go? He went and sat at the entrance to Gehenna to rescue his descendants from the judgment of Gehenna. “And eight princes of men” (Micah 5:4) – these are the eight princes: Yishai, Saul, Samuel, Amos, Zephaniah, Hezekiah, Elijah, and the messianic king.

"There is not a day in which the curse, etc." Said Raba: "There is not a day in which the curse increases from that of its previous day, as it is said (Deut. 28, 67) in the morning thou wilt say, 'Would it were even,' and at the even thou wilt say, 'Would it were morning. Shall I assume that this means that the morning refers to the morrow; if so what does he know what will happhen to-morrow that he works for it, we must therefore say that it refers to the previous day. And since the curse is so great, on what merits does the world exist? Upon the merits of reciting K'idusha D'Sidro, K'dushah (desology) after the lesson of the day, and upon reciting the Amen, mentioned in the Kaddish after the lecture, as it is said (Job 10, 22) A land of utter gloom, as of the darkness of the shadow of death, without and order, and the light of which is like utter gloom." "And the dew does not come down with a blessing, and the fruits have not their proper tastes." We are taught in a Baraitha, R. Simon b. Elazar says: "The cleanliness which ceased from Israel destroyed the proper taste of fruit and their smell; the abolition of Tithes caused the loss of the fat of the grain." R. Huna found a certain fat fig of a certain place Chanuni, he wrapped it in his cloak and when his son Rabba came he said to him: "I smell a fine odor from you," he said to him: "My son thou possessest a spirit of cleanliness," and therefore he gave it to him. Meanwhile Raba, the latter's son, came and took it away from him, and R. Huna then said to his son: "My son thou hast rejoiced my heart, hut hast at the same time blunted my teeth." And this is meant by the maxim of the people, the love of a father for his son, and the love of a son for his children. R. Acha b. Jacob helped along his grandson R. Jacob. When the latter grew old, whenever his grandfather asked him for a drink of water he said: "Am I your son? I am only your grandson." And this is also meant by the Maxim of the people. "Raise me, raise me, nevertheless I will only remain your grandchild."

As these nations that you are, etc. (Deuteronomy 18:14): This is that which is stated in the verse (Deuteronomy 28:13), "The Lord will make you the head, not the tail; you will always be at the top and never at the bottom." That there should not be lying judges and that you all be poor in Torah. [It is as you say (Isaiah 9:14), "Prophets who give false instruction, such are the tails." "You will always (rak) be at the top," you will only (rak) be few in this world, not forever. Another interpretation: "You will always (rak) be at the top (above),"When you come to ask something, you should not ask what is above, and not ask what is below, in the way that the [other] nations of the world [ask], as it is stated (Isaiah 29:4), "your speech shall sound like a ghost’s from the ground."As these nations that you are dispossessing, etc.," such that you should ask from it: This is that which is stated in the verse (Isaiah 8:19), "Now, should they say to you, 'Inquire of the ghosts and familiar spirits that chirp and moan,'" say to them (Isaiah 8:19, cont.), "Does a people inquire of its god, of the dead on behalf of the living?" The needs of the dead are done by the living. Would the needs of the living be done by the dead? "That moan," as they do not do not serve the needs of their heads. "As these nations, etc. but not like this to you." There is a story about a convert who was from Batsra. He said, "When I was a foreigner, I would ask of idolatry. Now I have become an Israelite and it is forbidden to me." What did he do? He saddled his donkey and went to a province and he did not ask of the idolatry. He entered the province and its priest was standing at the entrance of the province. When he entered, he saw them and was immediately afraid. He descended from the donkey and the donkey fled. The [people] that were standing there came down and he became frightened of them. [But] they stood him upright, supported him and said, "This old man fell." They [then] immediately brought him to his donkey, and [so] he entered in peace and left in peace. What caused him this? Because he held on to the Torah. Hence, "As those nations that you are about to dispossess listen to soothsayers and augurs, but the Lord your God did not give like this to you." There is a story about Rabbi Yannai and Rabbi Yochanan who were sitting at the entrance of Teveriya. There were two astrologers there who saw two Jews going out to their work. These astrologers said, "Those two men will go out but they will not come back, [as] a snake will poison them." Rabbi Yannai and Rabbi Yochanan heard [this]. What did they do? They sat at the entrance of the province to know if those two men would come back from their work. And they did come back and Rabbi Yochanan and Rabbi Yannai saw them. They said to the astrologers, "Did you not say that these two men would go out but not come back, as a snake would poison them?" They said, "Yes." They said [back], "Behold, they went out in peace and came back in peace." The astrologers observed them [and then] they said to them, "Tell us, what did you do today?" They said, "We did not do anything [unusual], but rather that which we are accustomed to do. We read the Shema and we prayed." They said to them, "You are Jews, the words of astrologers do not materialize with you, as you are Jews." Hence, "but the Lord your God did not give like this to you."

Rabbi Yitzḥak began: “Because you did not serve the Lord your God with joy and with gladness of heart, due to abundance of everything, you will serve your enemies…” (Deuteronomy 28:47–48) – had you been worthy, you would have read in the Torah: “You will bring them and plant them in the mountain of Your inheritance” (Exodus 15:17), but now that you are not worthy, you read: “Let all their evil come before You [and do to them as You did to me]” (Lamentations 1:22).³³The term “You will bring them” in the verse in Exodus and the word “come” in the verse in Lamentations have the same root: tav, bet, alef.
Had you been worthy, you would have read in the Torah: “Peoples heard, they were agitated” (Exodus 15:14), but now that you are not worthy, you read: “They heard that I am sighing” (Lamentations 1:21).
Had you been worthy, you would have read in the Torah: “I have seen the affliction of My people that is in Egypt” (Exodus 3:7), but now that you are not worthy, you read: “See, Lord, for I am in distress, my innards burn” (Lamentations 1:20).
Had you been worthy, you would have read in the Torah: “You shall proclaim on this very day” (Leviticus 23:21), but now that you are not worthy, you read: “I called my lovers; [they deceived me]” (Lamentations 1:19).³⁴The word “proclaim” in Leviticus and the word “called” in Lamentations have the same root: kuf, resh, alef.
Had you been worthy, you would have read in the Torah: “Justice [tzedek], justice you shall pursue” (Deuteronomy 16:20), but now that you are not worthy, you read: “The Lord is righteous [tzadik], for I have defied His word” (Lamentations 1:18).
Had you been worthy, you would have read in the Torah: “You shall open your hand [to your brother]” (Deuteronomy 15:11), but now that you are not worthy, you read: “Zion spread its hands, [there is no comforter for it]” (Lamentations 1:17).
Had you been worthy, you would have read in the Torah: “These are the appointed times of the Lord” (Leviticus 23:4), but now that you are not worthy, you read: “For these I weep” (Lamentations 1:16).
Had you been worthy, you would have read in the Torah: “We will ascend on the highway [bamsila]” (Numbers 20:19), but now that you are not worthy, you read: “The Lord trampled [sila] all my mighty” (Lamentations 1:15).
Had you been worthy, you would have read in the Torah: “I broke the bars of your yoke” (Leviticus 26:13), but now that you are not worthy, you read: “The yoke of my transgressions is preserved in His hand” (Lamentations 1:14).
Had you been worthy, you would have read in the Torah: “A perpetual fire shall burn upon the altar” (Leviticus 6:6), but now that you are not worthy, you read: “From on high He sent fire into my bones” (Lamentations 1:13).
Had you been worthy, you would have read in the Torah: “[The Lord your God who goes before you, He shall fight for you according to all that He did for you.…] in the entire path [derekh] that you went” (Deuteronomy 1:30–31), but now that you are not worthy, you read: “May it not befall you, all passersby [ovrei derekh]” (Lamentations 1:12).
Had you been worthy, you would have read in the Torah: “You will eat your bread to satiation” (Leviticus 26:5), but now that you are not worthy, you read: “All its people are sighing, seeking bread” (Lamentations 1:11).
Had you been worthy, you would have read in the Torah: “No man will covet your land” (Exodus 34:24), but now that you are not worthy, you read: “The besieger spread his hand over all its delights” (Lamentations 1:10).
Had you been worthy, you would have read in the Torah: “For on this day he shall atone for you [to purify you]” (Leviticus 16:30), but now that you are not worthy, you read: “Its impurity is on its skirts” (Lamentations 1:9).
Had you been worthy, you would have read in the Torah: “From all your sins you shall be purified before the Lord” (Leviticus 16:30), but now that you are not worthy, you read: “Jerusalem has sinned” (Lamentations 1:8).
Had you been worthy, you would have read in the Torah: “You shall be remembered before the Lord your God” (Numbers 10:9), but now that you are not worthy, you read: “Jerusalem remembered in the days of its affliction” (Lamentations 1:7).
Had you been worthy, you would have read in the Torah: “I will walk in your midst” (Leviticus 26:12), but now that you are not worthy, you read: “All the glory of the daughter of Zion has gone” (Lamentations 1:6).
Had you been worthy, you would have read in the Torah: “The Lord will place you as a head [lerosh]” (Deuteronomy 28:13), but now that you are not worthy, you read: “Its foes are ascendant [lerosh], its enemies are tranquil” (Lamentations 1:5).
Had you been worthy, you would have read in the Torah: “Three times a year [shall all your males appear before the Lord your God…on the festival]” (Deuteronomy 16:16), but now that you are not worthy, you read: “The ways of Zion mourn [without festival pilgrims]” (Lamentations 1:4).
Had you been worthy, you would have read in the Torah: “You will dwell securely” (Leviticus 26:5), but now that you are not worthy, you read: “Judah has been exiled in affliction” (Lamentations 1:3).
Had you been worthy, you would have read in the Torah: “It is a night of watching of the Lord” (Exodus 12:42), but now that you are not worthy, you read: “It weeps at night” (Lamentations 1:2).
Had you been worthy, you would have read in the Torah: “How [eikha] can I bear alone” (Deuteronomy 1:12), but now that you are not worthy, you read: “How [eikha] does…sit solitary?” (Lamentations 1:1).

Rabbi Yitzḥak began: “Because you did not serve the Lord your God with joy and with gladness of heart, due to abundance of everything, you will serve your enemies…” (Deuteronomy 28:47–48) – had you been worthy, you would have read in the Torah: “You will bring them and plant them in the mountain of Your inheritance” (Exodus 15:17), but now that you are not worthy, you read: “Let all their evil come before You [and do to them as You did to me]” (Lamentations 1:22).³³The term “You will bring them” in the verse in Exodus and the word “come” in the verse in Lamentations have the same root: tav, bet, alef.
Had you been worthy, you would have read in the Torah: “Peoples heard, they were agitated” (Exodus 15:14), but now that you are not worthy, you read: “They heard that I am sighing” (Lamentations 1:21).
Had you been worthy, you would have read in the Torah: “I have seen the affliction of My people that is in Egypt” (Exodus 3:7), but now that you are not worthy, you read: “See, Lord, for I am in distress, my innards burn” (Lamentations 1:20).
Had you been worthy, you would have read in the Torah: “You shall proclaim on this very day” (Leviticus 23:21), but now that you are not worthy, you read: “I called my lovers; [they deceived me]” (Lamentations 1:19).³⁴The word “proclaim” in Leviticus and the word “called” in Lamentations have the same root: kuf, resh, alef.
Had you been worthy, you would have read in the Torah: “Justice [tzedek], justice you shall pursue” (Deuteronomy 16:20), but now that you are not worthy, you read: “The Lord is righteous [tzadik], for I have defied His word” (Lamentations 1:18).
Had you been worthy, you would have read in the Torah: “You shall open your hand [to your brother]” (Deuteronomy 15:11), but now that you are not worthy, you read: “Zion spread its hands, [there is no comforter for it]” (Lamentations 1:17).
Had you been worthy, you would have read in the Torah: “These are the appointed times of the Lord” (Leviticus 23:4), but now that you are not worthy, you read: “For these I weep” (Lamentations 1:16).
Had you been worthy, you would have read in the Torah: “We will ascend on the highway [bamsila]” (Numbers 20:19), but now that you are not worthy, you read: “The Lord trampled [sila] all my mighty” (Lamentations 1:15).
Had you been worthy, you would have read in the Torah: “I broke the bars of your yoke” (Leviticus 26:13), but now that you are not worthy, you read: “The yoke of my transgressions is preserved in His hand” (Lamentations 1:14).
Had you been worthy, you would have read in the Torah: “A perpetual fire shall burn upon the altar” (Leviticus 6:6), but now that you are not worthy, you read: “From on high He sent fire into my bones” (Lamentations 1:13).
Had you been worthy, you would have read in the Torah: “[The Lord your God who goes before you, He shall fight for you according to all that He did for you.…] in the entire path [derekh] that you went” (Deuteronomy 1:30–31), but now that you are not worthy, you read: “May it not befall you, all passersby [ovrei derekh]” (Lamentations 1:12).
Had you been worthy, you would have read in the Torah: “You will eat your bread to satiation” (Leviticus 26:5), but now that you are not worthy, you read: “All its people are sighing, seeking bread” (Lamentations 1:11).
Had you been worthy, you would have read in the Torah: “No man will covet your land” (Exodus 34:24), but now that you are not worthy, you read: “The besieger spread his hand over all its delights” (Lamentations 1:10).
Had you been worthy, you would have read in the Torah: “For on this day he shall atone for you [to purify you]” (Leviticus 16:30), but now that you are not worthy, you read: “Its impurity is on its skirts” (Lamentations 1:9).
Had you been worthy, you would have read in the Torah: “From all your sins you shall be purified before the Lord” (Leviticus 16:30), but now that you are not worthy, you read: “Jerusalem has sinned” (Lamentations 1:8).
Had you been worthy, you would have read in the Torah: “You shall be remembered before the Lord your God” (Numbers 10:9), but now that you are not worthy, you read: “Jerusalem remembered in the days of its affliction” (Lamentations 1:7).
Had you been worthy, you would have read in the Torah: “I will walk in your midst” (Leviticus 26:12), but now that you are not worthy, you read: “All the glory of the daughter of Zion has gone” (Lamentations 1:6).
Had you been worthy, you would have read in the Torah: “The Lord will place you as a head [lerosh]” (Deuteronomy 28:13), but now that you are not worthy, you read: “Its foes are ascendant [lerosh], its enemies are tranquil” (Lamentations 1:5).
Had you been worthy, you would have read in the Torah: “Three times a year [shall all your males appear before the Lord your God…on the festival]” (Deuteronomy 16:16), but now that you are not worthy, you read: “The ways of Zion mourn [without festival pilgrims]” (Lamentations 1:4).
Had you been worthy, you would have read in the Torah: “You will dwell securely” (Leviticus 26:5), but now that you are not worthy, you read: “Judah has been exiled in affliction” (Lamentations 1:3).
Had you been worthy, you would have read in the Torah: “It is a night of watching of the Lord” (Exodus 12:42), but now that you are not worthy, you read: “It weeps at night” (Lamentations 1:2).
Had you been worthy, you would have read in the Torah: “How [eikha] can I bear alone” (Deuteronomy 1:12), but now that you are not worthy, you read: “How [eikha] does…sit solitary?” (Lamentations 1:1).

(Numb. 23:4:) “Then God encountered Balaam.” The Holy One, blessed be He, said to him, “You evil man! What are you doing?” (Ibid., cont.:) “And [Balaam] said unto him, ‘I have prepared the seven altars [and offered a ram and a bull on each altar].’” [The matter] is comparable to a money-changer who lies about the weights. When the head of the marketplace came, he noticed him. He said to him, “What are you doing inflating and lying about the weights?” [The money changer then] said to him, “I have already sent a gift⁴⁶Gk.: doron. to your house.” So also it was in the case of Balaam. The holy spirit cried out to him. It said to him, “You evil man! What are you doing.” He said to it (in Numb. 23:4), “I have prepared the seven altars [and offered a ram and a bull on each altar].” It said to him (in Prov. 15:17), “’Better a meal of vegetable greens [where there is love than a fattened ox with hatred in it].’ Better the dinner of unleavened bread and bitter herbs which Israel ate in Egypt, than bulls which you offer with hands of [hatred].” (Numb. 23:5:) “So the Lord put a word (davar) in Balaam's mouth,” which twisted his mouth and pierced it,⁴⁷Both “twisted” and “pierced” connote the use of a bit on a horse. as one would drive a nail into a board. R. Eliezer (understanding davar as word) says, “An angel was speaking.” But R. Joshua says, “[It was] the Holy One, blessed be He, as stated, (in Numb. 23:5), “Return unto Balak and speak thus.” (Numb. 23:6:) “So he returned unto him, and there he was standing beside his burnt offerings with all the ministers of Moab,” who stood anxiously awaiting [the time] when he would come and speak. (Numb. 23:7:) “So he took up his theme and said, ‘From Aram, Balak the king of Moab has brought me, from the hills of the east.’” I was one of the exalted ones,⁴⁸Ramim. The midrash links this word with ARAM in Numb. 23:7. but Balak has brought me down to the pit of corruption.⁴⁹Numb. R. 20:19; also above, Lev. 5:1 and the notes there. (Ibid.:) “Brought me (yanheni, rt.: nhh),” [is to be understood] just as you say (in Ezek. 32:18), “bring (rt.: nhh) the masses of Egypt [and cast them down… unto the lowest part of the netherworld along with those who go down to the pit].”⁵⁰Thus Numb. 23:7 comes to mean that Balak BROUGHT (rt.: NHH) Balaam down to the grave. The unusual Biblical translation is necessary to fit the sense of the midrash. Another interpretation (of Numb. 23:7), “From Aram.” I was with the highest (ram) of the high, and Balak has brought me down from my glory. [The matter] is comparable to one who was walking with the king. When he saw [some] robbers,⁵¹Gk.: lestai. he left the king and toured along with the robbers. When he returned to be with the king, the king said to him, “Go with whomever you have toured with, because it not possible for you to walk with me again.” Similarly Balaam had been bound to the holy spirit. When he paired himself with Balak, the holy spirit departed from him. So he returned to being a diviner as in the beginning. Thus it is stated (at his execution in Josh. 13:22), “Balaam ben Beor the diviner….” Therefore did he say, “I was high up (ram), and Balak brought me down.” Another interpretation (of Numb. 23:7), “From Aram, Balak the king of Moab has brought me, from the hills of the east.” [Balaam] said to [Balak], “We are alike, even both of us, for being ungrateful, because were it not for our father Abraham, there would have been no Balak. Thus it is stated (in Gen. 19:29), ‘And it came to pass that when God destroyed the cities of the plain, God remembered Abraham and sent Lot away.’ Except for Abraham, he would not have delivered Lot from Sodom; and you are one of the children of the children of Lot.⁵²As a Moabite, Balak was descended from Moab, the son of Lot. See Gen. 19:37. Moreover, if it were not for their father Jacob, I should not have been present in the world, because Laban had sons only through the merit of Jacob, since it is written at the beginning (in Gen. 29:9), ‘Rachel came with the sheep.’ Now if he had sons, how was his daughter a shepherdess? As soon as Jacob came there, sons were given to him, as stated (in Gen. 31:1), ‘Now he heard the things that Laban's sons [were saying].’⁵³Jewish tradition gives three views on Balaam’s relation to Laban: That he was Laban himself, that he was Laban’s nephew, and that he was Laban’s grandson. See Ginzberg, vol. III, p. 354; vol.. V, p. 303, n. 229; vol. VI, pp. 123f., nn. 722f.; p. 130, n. 764. And it also says [that Laban said] (in Gen. 30:27), ‘I have learned by divination that the Lord has blessed me for your sake.’ So if it were not for their ancestors, you and I would not have been present in the world”. (Numb. 23:7, cont.:) “Come, curse Jacob for me.” Whoever curses the Children of Jacob is cursing himself, since it is stated (in Gen. 12:3), “and the one who curses you, I will curse.” It also says (in Gen. 27:29), “cursed be those who curse you,⁵⁴See above, Gen. 6:16. and blessed be those who bless you.” (Numb. 23:7:) “Come, curse [Jacob] for me.” If you had told me to curse another people, for example, the Children of Abraham from the concubines, I would have been able [to do so]. But Jacob? When a king selects a portion for himself, and someone else gets up and speaks disparagingly about it, will he keep his life? Now these people are the Holy One, blessed be He’s, heritage, His portion, and His treasure. Thus it is stated (in Deut. 32:9), “For the Lord's share is His people; Jacob the portion of His heritage.” And it is written (in Exod. 19:5), “and you shall be My treasure.” (Numb. 23:7, cont.:) “And come, denounce Israel.” When a king takes a crown and puts it on his head, and someone says of it that it is nothing, will he keep his life? Now in regard to these people it is written about them (in Is. 49:3), “Israel, in whom I will be glorified.” (Numb. 23:8:) “How shall I curse whom God has not cursed?” When they deserved to be cursed, they were not cursed, when Jacob went in to receive the blessings. It is written (in Gen. 27:16), “Then [she clothed his arms and the hairless part of his neck] with the skins of goat kids.” His father said to him (in Gen. 27:18), “Who are you?” He said to him (in vs. 19), “I am Esau, your first-born.” Does not the one who puts forth a lie with his mouth deserve to be cursed? Yet not only [was he not cursed], but he was blessed; as stated (in Gen. 27:33), “he shall also be blessed.” So how do I curse them? (In the words of Numb. 23:8) “God has not cursed.” Another interpretation (of Numb. 23:8), “How shall I curse whom God has not cursed?” According to universal custom, when a legion⁵⁵Lat.: legio. rebels against the king, it incurs the penalty of death. Now since these denied and revolted against Him, when they said to the calf (in Exod. 32:4), “This is your God, O Israel,” did they not, therefore, deserve to have Him destroy them at that time? [Still] He did not cease to cherish them. Instead He had clouds of glory accompany them. Nor did He withhold the manna and the well from them. And so it says (in Neh. 9:18-20), “Even though they had made themselves a molten calf […], You in Your great mercies did not abandon them in the desert […]; and You did not withhold Your manna from their mouth […].” How can I curse them? This [question] is related (to Numb. 23:8), “How shall I curse whom God has not cursed?” When He commanded them concerning the blessings and the curses, He mentioned them (as the people) in connection with the blessings where it is stated (in Deut. 27:12), “These shall stand [on Mount Gerizim] for blessing the people;” but He did not mention them in connection with the curses. Thus it is stated (in vs. 13), “And these shall stand on Mount Ebal for the curse.” Moreover, when they sin and He plans to bring a curse upon them, it is not written that He Himself is bringing them (i.e., the curses); but with respect to the blessings, He Himself is blessing them; for so it says (in Deut. 28:1, 8), “And it shall come to pass that, if you diligently obey […], the Lord your God will set you high [over all the nations of the earth]. The Lord will command the blessing to be with you.” But with respect to the curses, it is written (according to Deut. 28:15), “And it shall come to pass that, if you do not obey […], then [all these curses] shall come upon you,” [i.e.,] of their own accord. Ergo (in Numb. 23:8), “How shall I curse whom God has not cursed?” (Numb. 23:9:) “For from the top of the rocks I see him,” in order to make the hatred of that evil man (i.e., Balaam) known to you. As from his blessing you may know his thoughts. To what is he comparable? To someone who came to chop down a tree. One who is not an expert chops off the branches one at a time and becomes tired, but the clever one exposes the roots and [then] chops it down. Similarly that wicked man said, “How shall I curse each and every tribe? Rather I will go to their roots.” When he came to touch them, he found them hard [to cut]. It is therefore stated (in Numb. 23:9), “For from the top of the rocks I see him.” Another interpretation (of Numb. 23:9), “For from the top of the rocks,” these are the patriarchs; (ibid., cont.) “and from the hills I behold him,” these are the matriarchs. (Numb. 23:9, cont.:) “Here is a people dwelling alone.” When He makes them rejoice, no nation rejoices along with them. Rather they are all afflicted, [as stated (in Deut. 32:12),] “The Lord alone did lead him, and there was no foreign god with him.” (Numb. 23:9, cont.:), “And they shall not be reckoned (rt.: hshb) among the nations.” But when the nations are rejoicing in this world, they (i.e., the Children of Israel) eat with each and every kingdom, and no one is charging [such pleasures] against their account (rt: hshb).⁵⁶In other words the pleasures that Israel enjoys in this world are not to be deducted from their pleasures in the world to come. It is so stated (in Numb. 23:9, cont.), “and they shall not be reckoned (rt.: hshb) among the nations.” (Numb. 23:10:) “Who has counted the dust of Jacob?” Who is able to count the commandments which they carry out upon the dust: (In Deut. 22:10,) “You shall not plow with an ox and an ass together”; (in Deut. 22:9,) “You shall not sow your vineyard with two kinds of seed”; (in Numb. 19:9,) “Then someone clean shall gather the ashes of the heifer”; (in Numb. 5:17,) “[Then the high priest shall take holy water in an earthen vessel] and some of the dust which is on the floor of the tabernacle”; (in Lev. 19:23,) “[Moreover, when you come into the land and plant any tree for food, you shall count its fruit as forbidden,] three years it shall be forbidden to you, [it shall not be eaten]”; and so on with all of them. (Numb. 23:10, cont.:) “Or numbered the sand (rb') of Israel,” [i.e.,] their copulations (rt.: rb').⁵⁷For this interpretation, cf. Nid. 31a. Who can number the masses⁵⁸Gk.: ochloi. that have emerged from them, from those women who seize on and cherish the commandments (of procreation), as stated (in Gen. 30:15), “But she said to her, ‘Is it a small matter that you have taken away my husband?’” [And so too (in Gen. 30:3, 9),] “Here is my maid Bilhah; go into her.” “When Leah saw that she had ceased bearing children, [she took her maidservant Zilpah and gave her to Jacob as a wife].” [And so too (in Gen. 16:3),] “So Abraham's wife Sarai took her maidservant Hagar the Egyptian… [and gave her to her husband Abraham as a wife].” (Numb. 23:10, cont.:) “Let me die the death of the upright.” The matter is comparable to a butcher who came to slaughter a cow that belonged to a king. The king began to take notice. When [the butcher] realized [what was happening], he began by discarding the knife, then giving [the cow] a rubdown [and] filling the feeding trough for it. He began to say, “Let my life be forfeit for coming to slaughter it; but observe that I have [now given it sustenance].” Similarly Balaam said, “Let my life be forfeit for coming to curse, but I will bless [them].” Ergo (in Numb. 23:10), “let me die the death of the upright!”

(Numb. 23:4:) “Then God encountered Balaam.” The Holy One, blessed be He, said to him, “You evil man! What are you doing?” (Ibid., cont.:) “And [Balaam] said unto him, ‘I have prepared the seven altars [and offered a ram and a bull on each altar].’” [The matter] is comparable to a money-changer who lies about the weights. When the head of the marketplace came, he noticed him. He said to him, “What are you doing inflating and lying about the weights?” [The money changer then] said to him, “I have already sent a gift⁴⁶Gk.: doron. to your house.” So also it was in the case of Balaam. The holy spirit cried out to him. It said to him, “You evil man! What are you doing.” He said to it (in Numb. 23:4), “I have prepared the seven altars [and offered a ram and a bull on each altar].” It said to him (in Prov. 15:17), “’Better a meal of vegetable greens [where there is love than a fattened ox with hatred in it].’ Better the dinner of unleavened bread and bitter herbs which Israel ate in Egypt, than bulls which you offer with hands of [hatred].” (Numb. 23:5:) “So the Lord put a word (davar) in Balaam's mouth,” which twisted his mouth and pierced it,⁴⁷Both “twisted” and “pierced” connote the use of a bit on a horse. as one would drive a nail into a board. R. Eliezer (understanding davar as word) says, “An angel was speaking.” But R. Joshua says, “[It was] the Holy One, blessed be He, as stated, (in Numb. 23:5), “Return unto Balak and speak thus.” (Numb. 23:6:) “So he returned unto him, and there he was standing beside his burnt offerings with all the ministers of Moab,” who stood anxiously awaiting [the time] when he would come and speak. (Numb. 23:7:) “So he took up his theme and said, ‘From Aram, Balak the king of Moab has brought me, from the hills of the east.’” I was one of the exalted ones,⁴⁸Ramim. The midrash links this word with ARAM in Numb. 23:7. but Balak has brought me down to the pit of corruption.⁴⁹Numb. R. 20:19; also above, Lev. 5:1 and the notes there. (Ibid.:) “Brought me (yanheni, rt.: nhh),” [is to be understood] just as you say (in Ezek. 32:18), “bring (rt.: nhh) the masses of Egypt [and cast them down… unto the lowest part of the netherworld along with those who go down to the pit].”⁵⁰Thus Numb. 23:7 comes to mean that Balak BROUGHT (rt.: NHH) Balaam down to the grave. The unusual Biblical translation is necessary to fit the sense of the midrash. Another interpretation (of Numb. 23:7), “From Aram.” I was with the highest (ram) of the high, and Balak has brought me down from my glory. [The matter] is comparable to one who was walking with the king. When he saw [some] robbers,⁵¹Gk.: lestai. he left the king and toured along with the robbers. When he returned to be with the king, the king said to him, “Go with whomever you have toured with, because it not possible for you to walk with me again.” Similarly Balaam had been bound to the holy spirit. When he paired himself with Balak, the holy spirit departed from him. So he returned to being a diviner as in the beginning. Thus it is stated (at his execution in Josh. 13:22), “Balaam ben Beor the diviner….” Therefore did he say, “I was high up (ram), and Balak brought me down.” Another interpretation (of Numb. 23:7), “From Aram, Balak the king of Moab has brought me, from the hills of the east.” [Balaam] said to [Balak], “We are alike, even both of us, for being ungrateful, because were it not for our father Abraham, there would have been no Balak. Thus it is stated (in Gen. 19:29), ‘And it came to pass that when God destroyed the cities of the plain, God remembered Abraham and sent Lot away.’ Except for Abraham, he would not have delivered Lot from Sodom; and you are one of the children of the children of Lot.⁵²As a Moabite, Balak was descended from Moab, the son of Lot. See Gen. 19:37. Moreover, if it were not for their father Jacob, I should not have been present in the world, because Laban had sons only through the merit of Jacob, since it is written at the beginning (in Gen. 29:9), ‘Rachel came with the sheep.’ Now if he had sons, how was his daughter a shepherdess? As soon as Jacob came there, sons were given to him, as stated (in Gen. 31:1), ‘Now he heard the things that Laban's sons [were saying].’⁵³Jewish tradition gives three views on Balaam’s relation to Laban: That he was Laban himself, that he was Laban’s nephew, and that he was Laban’s grandson. See Ginzberg, vol. III, p. 354; vol.. V, p. 303, n. 229; vol. VI, pp. 123f., nn. 722f.; p. 130, n. 764. And it also says [that Laban said] (in Gen. 30:27), ‘I have learned by divination that the Lord has blessed me for your sake.’ So if it were not for their ancestors, you and I would not have been present in the world”. (Numb. 23:7, cont.:) “Come, curse Jacob for me.” Whoever curses the Children of Jacob is cursing himself, since it is stated (in Gen. 12:3), “and the one who curses you, I will curse.” It also says (in Gen. 27:29), “cursed be those who curse you,⁵⁴See above, Gen. 6:16. and blessed be those who bless you.” (Numb. 23:7:) “Come, curse [Jacob] for me.” If you had told me to curse another people, for example, the Children of Abraham from the concubines, I would have been able [to do so]. But Jacob? When a king selects a portion for himself, and someone else gets up and speaks disparagingly about it, will he keep his life? Now these people are the Holy One, blessed be He’s, heritage, His portion, and His treasure. Thus it is stated (in Deut. 32:9), “For the Lord's share is His people; Jacob the portion of His heritage.” And it is written (in Exod. 19:5), “and you shall be My treasure.” (Numb. 23:7, cont.:) “And come, denounce Israel.” When a king takes a crown and puts it on his head, and someone says of it that it is nothing, will he keep his life? Now in regard to these people it is written about them (in Is. 49:3), “Israel, in whom I will be glorified.” (Numb. 23:8:) “How shall I curse whom God has not cursed?” When they deserved to be cursed, they were not cursed, when Jacob went in to receive the blessings. It is written (in Gen. 27:16), “Then [she clothed his arms and the hairless part of his neck] with the skins of goat kids.” His father said to him (in Gen. 27:18), “Who are you?” He said to him (in vs. 19), “I am Esau, your first-born.” Does not the one who puts forth a lie with his mouth deserve to be cursed? Yet not only [was he not cursed], but he was blessed; as stated (in Gen. 27:33), “he shall also be blessed.” So how do I curse them? (In the words of Numb. 23:8) “God has not cursed.” Another interpretation (of Numb. 23:8), “How shall I curse whom God has not cursed?” According to universal custom, when a legion⁵⁵Lat.: legio. rebels against the king, it incurs the penalty of death. Now since these denied and revolted against Him, when they said to the calf (in Exod. 32:4), “This is your God, O Israel,” did they not, therefore, deserve to have Him destroy them at that time? [Still] He did not cease to cherish them. Instead He had clouds of glory accompany them. Nor did He withhold the manna and the well from them. And so it says (in Neh. 9:18-20), “Even though they had made themselves a molten calf […], You in Your great mercies did not abandon them in the desert […]; and You did not withhold Your manna from their mouth […].” How can I curse them? This [question] is related (to Numb. 23:8), “How shall I curse whom God has not cursed?” When He commanded them concerning the blessings and the curses, He mentioned them (as the people) in connection with the blessings where it is stated (in Deut. 27:12), “These shall stand [on Mount Gerizim] for blessing the people;” but He did not mention them in connection with the curses. Thus it is stated (in vs. 13), “And these shall stand on Mount Ebal for the curse.” Moreover, when they sin and He plans to bring a curse upon them, it is not written that He Himself is bringing them (i.e., the curses); but with respect to the blessings, He Himself is blessing them; for so it says (in Deut. 28:1, 8), “And it shall come to pass that, if you diligently obey […], the Lord your God will set you high [over all the nations of the earth]. The Lord will command the blessing to be with you.” But with respect to the curses, it is written (according to Deut. 28:15), “And it shall come to pass that, if you do not obey […], then [all these curses] shall come upon you,” [i.e.,] of their own accord. Ergo (in Numb. 23:8), “How shall I curse whom God has not cursed?” (Numb. 23:9:) “For from the top of the rocks I see him,” in order to make the hatred of that evil man (i.e., Balaam) known to you. As from his blessing you may know his thoughts. To what is he comparable? To someone who came to chop down a tree. One who is not an expert chops off the branches one at a time and becomes tired, but the clever one exposes the roots and [then] chops it down. Similarly that wicked man said, “How shall I curse each and every tribe? Rather I will go to their roots.” When he came to touch them, he found them hard [to cut]. It is therefore stated (in Numb. 23:9), “For from the top of the rocks I see him.” Another interpretation (of Numb. 23:9), “For from the top of the rocks,” these are the patriarchs; (ibid., cont.) “and from the hills I behold him,” these are the matriarchs. (Numb. 23:9, cont.:) “Here is a people dwelling alone.” When He makes them rejoice, no nation rejoices along with them. Rather they are all afflicted, [as stated (in Deut. 32:12),] “The Lord alone did lead him, and there was no foreign god with him.” (Numb. 23:9, cont.:), “And they shall not be reckoned (rt.: hshb) among the nations.” But when the nations are rejoicing in this world, they (i.e., the Children of Israel) eat with each and every kingdom, and no one is charging [such pleasures] against their account (rt: hshb).⁵⁶In other words the pleasures that Israel enjoys in this world are not to be deducted from their pleasures in the world to come. It is so stated (in Numb. 23:9, cont.), “and they shall not be reckoned (rt.: hshb) among the nations.” (Numb. 23:10:) “Who has counted the dust of Jacob?” Who is able to count the commandments which they carry out upon the dust: (In Deut. 22:10,) “You shall not plow with an ox and an ass together”; (in Deut. 22:9,) “You shall not sow your vineyard with two kinds of seed”; (in Numb. 19:9,) “Then someone clean shall gather the ashes of the heifer”; (in Numb. 5:17,) “[Then the high priest shall take holy water in an earthen vessel] and some of the dust which is on the floor of the tabernacle”; (in Lev. 19:23,) “[Moreover, when you come into the land and plant any tree for food, you shall count its fruit as forbidden,] three years it shall be forbidden to you, [it shall not be eaten]”; and so on with all of them. (Numb. 23:10, cont.:) “Or numbered the sand (rb') of Israel,” [i.e.,] their copulations (rt.: rb').⁵⁷For this interpretation, cf. Nid. 31a. Who can number the masses⁵⁸Gk.: ochloi. that have emerged from them, from those women who seize on and cherish the commandments (of procreation), as stated (in Gen. 30:15), “But she said to her, ‘Is it a small matter that you have taken away my husband?’” [And so too (in Gen. 30:3, 9),] “Here is my maid Bilhah; go into her.” “When Leah saw that she had ceased bearing children, [she took her maidservant Zilpah and gave her to Jacob as a wife].” [And so too (in Gen. 16:3),] “So Abraham's wife Sarai took her maidservant Hagar the Egyptian… [and gave her to her husband Abraham as a wife].” (Numb. 23:10, cont.:) “Let me die the death of the upright.” The matter is comparable to a butcher who came to slaughter a cow that belonged to a king. The king began to take notice. When [the butcher] realized [what was happening], he began by discarding the knife, then giving [the cow] a rubdown [and] filling the feeding trough for it. He began to say, “Let my life be forfeit for coming to slaughter it; but observe that I have [now given it sustenance].” Similarly Balaam said, “Let my life be forfeit for coming to curse, but I will bless [them].” Ergo (in Numb. 23:10), “let me die the death of the upright!”

R. Chanan said: (Fol. 103b) "The passage (Deut. 28, 66) And thy life shall hang in doubt before thee, refers to one who has to buy his grain once a year [and does not possess land of his own.] And thou shalt fear night and day; this refers to one who has to buy his grain every Sabbath eve. And shalt have no assurance of thy life, refers to one who has to rely upon the baker."

The moon and the stars borrow from each other, and when the Holy One, blessed be He, wills it, they do not go forth, as it is said: Who commandeth the sun, and it riseth not; and sealeth up the stars (Job 9:7). The night borrows from the sun, and the sun from the night, yet it is said: The sun and moon stand still in their habitation (Hab. 3:11). Wisdom borrows from understanding, and understanding borrows from wisdom, as it is said: Say unto wisdom: “Thou art my sister,” and call understanding thy kinswoman (Prov. 7:4). Mercy and righteousness borrow from each other, as it is said: He that followeth after righteousness and mercy (Prov. 21:21). Heaven and earth borrow from each other, as it is said: The Lord will open unto thee His good treasure the heaven (Deut. 28:12). The Torah and the commandments, likewise, borrow from each other, as is said: Keep My commandments and live (Prov. 7:2).²³The Torah is a source of life, and so too are the commandments.

Rav and Shmuel: Rav said: Everything that the Holy One blessed be He said, He said about him.²¹Aḥashverosh, who would be the king during whose reign the punishment would be completed. That is what is written: “I will eliminate from Babylonia name and remnant, child and grandchild” (Isaiah 14:22). “Name,” that is Nebuchadnezzar; “and remnant,” that is Evil Merodakh; “child,” that is Belshatzar; “and grandchild,” that is Vashti. Alternatively, “name,” that is their script; “and remnant,” that is their language; “child and grandchild,” that is child and grandchild.²² Evil Merodakh and Belshatzar.
And Shmuel said: Everything that the Holy One blessed be He said, He said about him. That is what is written: “I will place My throne in Elam, and I will eliminate king and princes from there, says the Lord” (Jeremiah 49:38). “King,” that is Vashti, “and princes,” these are the seven princes of Media and Persia.
Rabbi Shmuel bar Naḥmani said: “The Lord will lead you, and your king whom you have set over you, to a nation unknown to you or your fathers, and you will serve there other gods, of wood and stone” (Deuteronomy 28:36). If you say [the exile foretold is] to Babylonia, were they not [originally] from Babylonia?²³ Abraham, the ancestor of Israel, was originally from Ur of the Chaldees in Babylonia. If so, why is it stated: “To a nation that you did not know, you and your fathers?” Rather, this is Media. That is: “It was [vayhi bimei] during the days of Aḥashverosh.”²⁴ The midrash identifies Aḥashverosh as a Mede.

Rabbi Ḥanina bar Pappa began: “A battering ram, a sword, and a sharp arrow…” (Proverbs 25:18). “A battering ram [mefitz]” – as in, “the Lord will scatter you [vehefitzḥa] among all the peoples” (Deuteronomy 28:64); “a sword” – as in, “I will unsheathe the sword after you” (Leviticus 26:33); “and a sharp arrow” – as in, “when I send the [evil] arrows of famine” (Ezekiel 5:16). All this for whom? For “a man who bears false witness against his friend” (Proverbs 25:18) – that is Israel, who responded and said: “This is your God, Israel” (Exodus 32:4). “A loose tooth and an unsteady foot…” (Proverbs 25:19) – Israel said before the Holy One blessed be He: Master of the universe, when You came to shepherd us, our tooth consumed and crushed others. Why then is the grazing tooth consuming us and the foot is trampling us? It is due to the confidence [we placed] in idolatry, because we betrayed our Rock.⁴⁰This is based on the continuation of the verse cited above: “Is trust in a traitor on a day of trouble” (Proverbs 25:19). “As one who removes a garment on a cold [kara] day” (Proverbs 25:20) – “and it was that when He called [kara] and they did not listen” (Zechariah 7:13).
Another matter: “[Confidence in an unfaithful man in a time of trouble is like] a loose tooth and an unsteady foot” (Proverbs 25:19) – a tooth that undermines and a foot that gives way. The Holy One blessed be He said: I said to Israel: ‘Betray idol worship and put your trust in Me,’ but they did not do so; rather, they betrayed Me and put their trust in idol worship. That is what is written: “They say to wood: You are my father” (Jeremiah 2:27). When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.

(Exodus 31:15) "Six days will work be done." And a different verse (Ibid. 20:9) "six days shall you work, and you shall do all of your work." How are these two verses to be reconciled? __ When Israel do the L rd's will, their work will be done by others, viz. "will work be done." And thus is it written (Isaiah 61:8) "And strangers will arise and graze your sheep, and the sons of strangers, your farmers and your vintners." And if they do not do the L rd's will, their work will be done by themselves, viz. "and you shall do all of your work." What is more, (Devarim 28:48) "And you shall serve your foes whom the L rd sends against you."

(Gen. 30:22:) THEN GOD REMEMBERED RACHEL…. AND OPENED (rt.: PTH) HER WOMB. Let our master instruct us: Is it legitimate for one to wipe off a table on the Sabbath with a sponge.⁴⁸Gk.: spoggos. Thus have our masters taught (in Shab. 21:3): IN THE CASE OF A SPONGE, IF IT HAS A LEATHER HANDLE, ONE MAY WIPE WITH IT; BUT, IF NOT, ONE MAY NOT WIPE WITH IT. Now, if leather is not sewn to it, when one comes to wipe [on the Sabbath], the water enters. Then {it would absorb} [he would press down], the water would flow out, and he would be found squeezing on the Sabbath. Ergo (ibid.): IF IT HAS A LEATHER HANDLE, ONE MAY WIPE WITH IT; [BUT, IF NOT, ONE MAY NOT WIPE WITH IT], lest he squeeze and the water flows out. Come and see the works of the Holy One, that they are unlike the work of flesh and blood. In the case of flesh and blood, when one squeezes (rt.: 'TsR) on a sponge, the water flows down; < if > one opens his hand, the water does not flow down. With the Holy One, however, this is not so. If he squeezes, the water does not flow down, as stated (in Job 12:15): BEHOLD, HE SHALL SHUT UP (rt.: 'TsR) THE WATERS SO THAT THEY DRY UP. It is also written (in Deut. 11:17): AND HE SHALL SHUT UP (rt.: 'TsR) THE HEAVENS SO THAT THERE SHALL BE NO RAIN. However, if he opens up (PTH), then < the waters > come down, as stated (in Deut. 28:12): THE LORD SHALL OPEN (PTH) FOR YOU < HIS BOUNTEOUS TREASURY, THE HEAVENS, TO GIVE RAIN FOR YOUR LAND IN ITS SEASON >. R. Johanan said: There are four keys (rt.: PTH) in the hand of the Holy One which he has not delivered to the humans in the world, they are the following: the key of rains, the key of sustenance, the key of graves, and the key of barren women.⁴⁹Cf. above, 4:35; Frag. Targum, Gen. 30:22; Frag. Targum, Deut. 28:11; Ta‘an. 2ab; Gen. R. 73:4. Yet, when they were needed, the Holy One delivered them to the righteous. The key of rain he delivered to Elijah, as stated (in I Kings 17:1): DURING THESE YEARS THERE SHALL BE NEITHER DEW NOR RAIN EXCEPT AT MY (Elijah's) WORD. The key of sustenance he delivered to Noah, as stated (in Gen. 6:21): FOR YOUR PART, TAKE SOME OF EVERY KIND OF FOOD THAT IS EATEN…. < AND IT SHALL BE FOOD FOR YOU AND FOR THEM >. The key of graves he delivered to Ezekiel, as stated (in Ezek. 37:3-4 [4-5]): AND YOU SHALL SAY UNTO THEM: O DRY BONES … < YOU SHALL LIVE AGAIN >. The key of barren women he delivered to Elisha, as stated (in II Kings 4:16): < THEN HE (Elisha) SAID > AT THIS SEASON NEXT YEAR YOU SHALL BE EMBRACING A SON. Where is it shown that the Holy One has not delivered them to the humans in the world, but unlocks (rt.: PTH) them by himself? In respect to the key (rt.: PTH) of rains? Where it is stated (in Deut. 28:12): THE LORD WILL OPEN (rt.: PTH) FOR YOU < HIS BOUNTEOUS TREASURY, THE HEAVENS, TO GIVE RAIN FOR YOUR LAND IN ITS SEASON >. In respect to the key of sustenance? Where it is stated (in Ps. 145:16): < YOU > OPEN (rt.: PTH) YOUR HAND < AND SATISFY THE DESIRE OF EVERY LIVING BEING >. In respect to the key of graves? Where it is stated (in Ezek. 37:12): < THUS SAYS THE LORD GOD > : BEHOLD, I WILL OPEN (PTH) YOUR GRAVES < AND RAISE YOU UP OUT FROM YOUR GRAVES >. And in respect to the key of barren women, how is it shown? From what is written on the matter (in Gen. 30:22): THEN GOD REMEMBERED RACHEL < … > AND OPENED (rt.: PTH) HER WOMB.

(Gen. 30:22:) THEN GOD REMEMBERED RACHEL…. AND OPENED (rt.: PTH) HER WOMB. Let our master instruct us: Is it legitimate for one to wipe off a table on the Sabbath with a sponge.⁴⁸Gk.: spoggos. Thus have our masters taught (in Shab. 21:3): IN THE CASE OF A SPONGE, IF IT HAS A LEATHER HANDLE, ONE MAY WIPE WITH IT; BUT, IF NOT, ONE MAY NOT WIPE WITH IT. Now, if leather is not sewn to it, when one comes to wipe [on the Sabbath], the water enters. Then {it would absorb} [he would press down], the water would flow out, and he would be found squeezing on the Sabbath. Ergo (ibid.): IF IT HAS A LEATHER HANDLE, ONE MAY WIPE WITH IT; [BUT, IF NOT, ONE MAY NOT WIPE WITH IT], lest he squeeze and the water flows out. Come and see the works of the Holy One, that they are unlike the work of flesh and blood. In the case of flesh and blood, when one squeezes (rt.: 'TsR) on a sponge, the water flows down; < if > one opens his hand, the water does not flow down. With the Holy One, however, this is not so. If he squeezes, the water does not flow down, as stated (in Job 12:15): BEHOLD, HE SHALL SHUT UP (rt.: 'TsR) THE WATERS SO THAT THEY DRY UP. It is also written (in Deut. 11:17): AND HE SHALL SHUT UP (rt.: 'TsR) THE HEAVENS SO THAT THERE SHALL BE NO RAIN. However, if he opens up (PTH), then < the waters > come down, as stated (in Deut. 28:12): THE LORD SHALL OPEN (PTH) FOR YOU < HIS BOUNTEOUS TREASURY, THE HEAVENS, TO GIVE RAIN FOR YOUR LAND IN ITS SEASON >. R. Johanan said: There are four keys (rt.: PTH) in the hand of the Holy One which he has not delivered to the humans in the world, they are the following: the key of rains, the key of sustenance, the key of graves, and the key of barren women.⁴⁹Cf. above, 4:35; Frag. Targum, Gen. 30:22; Frag. Targum, Deut. 28:11; Ta‘an. 2ab; Gen. R. 73:4. Yet, when they were needed, the Holy One delivered them to the righteous. The key of rain he delivered to Elijah, as stated (in I Kings 17:1): DURING THESE YEARS THERE SHALL BE NEITHER DEW NOR RAIN EXCEPT AT MY (Elijah's) WORD. The key of sustenance he delivered to Noah, as stated (in Gen. 6:21): FOR YOUR PART, TAKE SOME OF EVERY KIND OF FOOD THAT IS EATEN…. < AND IT SHALL BE FOOD FOR YOU AND FOR THEM >. The key of graves he delivered to Ezekiel, as stated (in Ezek. 37:3-4 [4-5]): AND YOU SHALL SAY UNTO THEM: O DRY BONES … < YOU SHALL LIVE AGAIN >. The key of barren women he delivered to Elisha, as stated (in II Kings 4:16): < THEN HE (Elisha) SAID > AT THIS SEASON NEXT YEAR YOU SHALL BE EMBRACING A SON. Where is it shown that the Holy One has not delivered them to the humans in the world, but unlocks (rt.: PTH) them by himself? In respect to the key (rt.: PTH) of rains? Where it is stated (in Deut. 28:12): THE LORD WILL OPEN (rt.: PTH) FOR YOU < HIS BOUNTEOUS TREASURY, THE HEAVENS, TO GIVE RAIN FOR YOUR LAND IN ITS SEASON >. In respect to the key of sustenance? Where it is stated (in Ps. 145:16): < YOU > OPEN (rt.: PTH) YOUR HAND < AND SATISFY THE DESIRE OF EVERY LIVING BEING >. In respect to the key of graves? Where it is stated (in Ezek. 37:12): < THUS SAYS THE LORD GOD > : BEHOLD, I WILL OPEN (PTH) YOUR GRAVES < AND RAISE YOU UP OUT FROM YOUR GRAVES >. And in respect to the key of barren women, how is it shown? From what is written on the matter (in Gen. 30:22): THEN GOD REMEMBERED RACHEL < … > AND OPENED (rt.: PTH) HER WOMB.

“I have spoken with my heart, saying: Behold, I have amassed and added wisdom, beyond all who were before me over Jerusalem; my heart has seen much wisdom and knowledge” (Ecclesiastes 1:16).
“I have spoken with my heart” – the hearts sees, as it is stated: “My heart has seen much.” The heart hears, as it is stated; “Give your servant an understanding [shome’a]¹²⁰Literally, hearing. heart” (I Kings 3:9). The heart speaks, as it is stated: “I have spoken with my heart.” The heart goes, as it is stated: “Didn’t my heart go?” (II Kings 5:26). The heart falls, as it is stated: “Let no man’s heart fall” (I Samuel 17:32). The heart stands, as it is stated: “Will your heart endure [haya’amod]”¹²¹Literally, stand. (Ezekiel 22:14). The heart rejoices, as it is stated: “Therefore, my heart rejoices” (Psalms 16:9). The heart cries out, as it is stated: Their heart cried out to the Lord” (Lamentations 2:18). The heart is consoled, as it is stated: “Speak to the heart of Jerusalem” (Isaiah 40:2).¹²²This verse is preceded by: “Console, console My people, says your God.” The heart grieves, as it is stated: “Your heart shall not be grieved” (Deuteronomy 15:10). The heart hardens, as it is stated: “The Lord hardened Pharaoh’s heart” (Exodus 9:12). The heart softens [mitrakekh], as it is stated: “Let your heart not be faint” (Deuteronomy 20:3). The heart is saddened, as it is stated: “He was saddened in His heart” (Genesis 6:6). The heart fears, as it is stated: “From the fear of your heart” (Deuteronomy 28:67). The heart breaks, as it is stated: “A broken and contrite heart” (Psalms 51:19). The heart becomes conceited, as it is stated: “Your heart will grow haughty” (Deuteronomy 8:14). The heart is recalcitrant, as it is stated: “But this people had a revolting and rebellious heart” (Jeremiah 5:23). The heart fabricates, as it is stated: “The month that he fabricated from his heart” (I Kings 12:33). The heart contemplates,¹²³Matters of stupidity as it is stated: “[I will have peace] though I walk in the stubbornness of my heart” (Deuteronomy 29:18). The heart overflows, as it is stated: “My heart overflows with goodly matter” (Psalms 45:2). The heart calculates [meḥashev], as it is stated: “Many are the thoughts [maḥshavot] in the heart of man” (Proverbs 19:21). The heart desires, as it is stated: “The desire of his heart You have granted him” (Psalms 21:3). The heart deviates, as it is stated: “Let your heart not turn aside to her ways” (Proverbs 7:25). The heart strays, as it is stated: “You shall not follow after your heart…[after which you stray]” (Numbers 15:39). The heart is sustained, as it is stated: “And sustain your heart” (Genesis 18:5). The heart is stolen, as it is stated: “Jacob stole the heart of Laban” (Genesis 31:20). The heart is humbled, as it is stated: “Perhaps then their hearts will be humbled” (Leviticus 26:41). The heart is enticed, as it is stated: “He spoke soothingly¹²⁴Literally, “to the heart.” Shekhem was speaking to Dina and attempting to entice her to marry him. to the young woman” (Genesis 34:3). The heart goes astray, as it is stated: “My heart has gone astray” (Isaiah 21:4). The heart trembles, as it is stated: “For his heart was trembling” (I Samuel 4:13). The heart awakens, as it is stated: “I am asleep but my heart is awake” (Song of Songs 5:2). The heart loves, as it is stated: “You shall love the Lord your God with all your heart” (Deuteronomy 6:5). The heart hates, as it is stated: “Do not hate your brother in your heart” (Leviticus 19:17). The heart envies, as it is stated: “Let your heart not envy…” (Proverbs 23:17). The heart is searched, as it is stated: “I the Lord search the heart…” (Jeremiah 17:10). The heart is rent, as it is stated: “Rend your heart and not your garments” (Joel 2:13). The heart meditates, as it is stated: “The meditation of my heart will be understanding” (Psalms 49:4). The heart is like fire, as it is stated: “My heart will be like fire” (Jeremiah 20:9). The heart is like stone, as it is stated: “I will remove the heart of stone” (Ezekiel 36:26). The heart repents, as it is stated: “Who returned to the Lord with all his heart” (II Kings 23:25). The heart is incensed, as it is stated: “For his heart is incensed” (Deuteronomy 19:6). The heart dies, as it is stated: “His heart died within him” (I Samuel 25:37). The heart melts, as it is stated “The heart of the people melted” (Joshua 7:5). The heart absorbs matters, as it is stated: “These matters that I command you today shall be upon your heart” (Deuteronomy 6:6). The heart absorbs fear, as it is stated: “I will place My fear in their hearts” (Jeremiah 32:40). The heart thanks, as it is stated: “I will thank my Lord with all my heart” (Psalms 111:1). The heart covets, as it is stated: “Do not covet her beauty in your heart” (Proverbs 6:25). The heart is toughened, as it is stated: “And one who toughens his heart” (Proverbs 28:14). The heart becomes merry, as it is stated: “It was when their hearts were merry” (Judges 16:25). The heart deceives, as it is stated: “Deceit is in the heart of those who devise evil” (Proverbs 12:20). The heart speaks from within, as it is stated: “Hannah was speaking in her heart” (I Samuel 1:13). The heart loves a bribe, as it is stated: “Your eyes and your heart [are only on your ill-gotten gain]” (Jeremiah 22:17). The heart writes matters, as it is stated: “Write them on the tablet of your heart” (Proverbs 3:3). The heart devises, as it is stated: “Duplicity is in his heart, he devises evil” (Proverbs 6:14). The heart absorbs mitzvot, as it is stated: “The wise of heart will grasp mitzvot (Proverbs 10:8). The heart acts with malice, as it is stated: “The malice of your heart deceived you” (Obadiah 1:3). The heart arranges, as it is stated: “To a person are the arrangements of the heart” (Proverbs 16:1). The heart glorifies, as it is stated: “Your heart has glorified you” (II Chronicles 25:19). That is, “I have spoken with my heart, saying: Behold, I have amassed…”

Rabbi Berekhya said two, one in the name of Kahana and one in the name of Rabbi Levi. One in the name of Kahana: She⁹⁸The congregation of Israel lauded Him and He lauded her. She lauded Him from top to bottom, and He lauded her from bottom to top. She lauded him from top to bottom, because He was On High and rested His Divine Presence on earth. He lauded her from bottom to top, as she is on the lowest level and He is destined to elevate her, as it is stated: “The Lord your God will set you on high” (Deuteronomy 28:1).
One in the name of Rabbi Levi: [This is analogous] to a king who betrothed a noblewoman and said: I request to see her. When he saw her, he began to praise her and to laud her. That is what is written: “This, your stature, is likened to a date palm” (Song of Songs 7:8). She too said, I wish to see him. When she saw him, she began with lauding, as she lauded him: “His palate is sweet and all of him is delightful.”

(Deut. 14:22:) YEAR BY YEAR. One does not set aside a tithe from one year for <the crops of> another.⁶⁰According to this the restriction applies only to the second tithe, which was set aside in the first, second, fourth, and fifth years of each septennial cycle. So Sifra to Lev. 27:30–34, 277: Behuqqotay, pereq 12 (115b). See Sifre, Deut. 14:22 (105 Ter. 1:5; TBekh. 7:1; RH 8a, 12b (bar.). <These are> the words of R. Aqiva. (Deut. 14:23:) THEN IN THE PRESENCE OF THE LORD YOUR GOD, IN THE PLACE WHERE HE SHALL CHOOSE TO HAVE HIS NAME DWELL, YOU SHALL CONSUME THE TITHES OF YOUR GRAIN, YOUR NEW WINE<….> If you are virtuous <in tithing, it is> your grain. If not, <it is> my grain, according to what is stated (in Hos. 2:11 [9]): THEREFORE I WILL TAKE BACK MY GRAIN IN ITS TIME. If you are virtuous <in tithing, it is> your new wine. If not, <it is> my new wine, [according to what is stated (ibid., cont.): AND MY NEW WINE IN ITS SEASON. Resh Laqesh said: [The Holy One said:] I have told you to take your tithes from the choicest part. How is this possible? When a child of Levi comes to you, if you give him some of the choicest part, I will also give to you some of the choicest part. Thus it is stated (in Deut. 28:12): THE LORD WILL OPEN FOR YOU HIS FINEST STOREHOUSE. If you have given him some sword grass and some pulse, I have a right to give you something similar. Thus it is stated (in Deut. 28:24): THE LORD WILL MAKE THE RAINFALL OF YOUR LAND POWDER AND DUST….

(Deut. 14:22:) YEAR BY YEAR. One does not set aside a tithe from one year for <the crops of> another.⁶⁰According to this the restriction applies only to the second tithe, which was set aside in the first, second, fourth, and fifth years of each septennial cycle. So Sifra to Lev. 27:30–34, 277: Behuqqotay, pereq 12 (115b). See Sifre, Deut. 14:22 (105 Ter. 1:5; TBekh. 7:1; RH 8a, 12b (bar.). <These are> the words of R. Aqiva. (Deut. 14:23:) THEN IN THE PRESENCE OF THE LORD YOUR GOD, IN THE PLACE WHERE HE SHALL CHOOSE TO HAVE HIS NAME DWELL, YOU SHALL CONSUME THE TITHES OF YOUR GRAIN, YOUR NEW WINE<….> If you are virtuous <in tithing, it is> your grain. If not, <it is> my grain, according to what is stated (in Hos. 2:11 [9]): THEREFORE I WILL TAKE BACK MY GRAIN IN ITS TIME. If you are virtuous <in tithing, it is> your new wine. If not, <it is> my new wine, [according to what is stated (ibid., cont.): AND MY NEW WINE IN ITS SEASON. Resh Laqesh said: [The Holy One said:] I have told you to take your tithes from the choicest part. How is this possible? When a child of Levi comes to you, if you give him some of the choicest part, I will also give to you some of the choicest part. Thus it is stated (in Deut. 28:12): THE LORD WILL OPEN FOR YOU HIS FINEST STOREHOUSE. If you have given him some sword grass and some pulse, I have a right to give you something similar. Thus it is stated (in Deut. 28:24): THE LORD WILL MAKE THE RAINFALL OF YOUR LAND POWDER AND DUST….

And he gave unto Moses, etc. (Exod. 31:18). Scripture states elsewhere in allusion to this verse: Thy lips, O my bride, drop honey (Song 4:11). R. Abba the son of Judah said: The community of Israel praised the Holy One, blessed be He, from on high to below, while the Holy One, blessed be He, praised Israel from below to on high. Israel praised Him from on high to below when she caused Him to descend from the upper spheres to the lower sphere, as it is said: That they make me a Sanctuary (Exod. 25:8). He praised them from below to on high when He said: The Lord Thy God will set them on high (Deut. 28:1). Who is this that cometh out of the wilderness? (Song 3:16). Israel praised him from above to below, that is, from His head to His foot: His head is as the most fine gold … His eyes … His locks … His eyes … His cheeks … His lips … His hands … His loins … His legs … His mouth is most sweet … this is my Beloved (Song 5:11–16), while He praised them from below to above: How beautiful are thy steps … the roundings of thy thighs … thy navel is like a round goblet … thy belly is like a heap … thy two breasts … thy neck is as a tower … thine eyes … thy nose … thy head upon thee is like Carmel (ibid. 7:2–6). Thy lips drip honey (ibid. 4:11).

(Deut. 14:22:) “You shall surely tithe.” Tithe ('sr) so that you may become rich ('shr),³⁵In Hebrew letters the roots translated “tithe” and “become rich” are identical. before you are in want (hsr).³⁶PRK 10:10. [Here is] a hint (remez) for those who sail the seas to take out one tenth for those who labor in Torah.³⁷This interpretation understands the ALL in the commandment as expressing the universality of the YOU rather than modifying the predicate of the sentence. See the commentary of Enoch Zundel, ‘Ets Yosef on Tanh., Deut. 4:18, who cites the Tosafot to Ta’an 9a (top); cf. Sifre, Deut. 14:22 (105). (Ibid., cont.:) “The produce of your seed.” If you are merit it, it shall go out to sow the field. But if not, the one who goes out to the field shall in the end engage in combat with you. This refers to Esau, of whom it is said (in Gen. 27:5), “and Esau had gone out into the field to hunt game.” Another interpretation (of Deut. 14:22), “the produce of your seed.” If you merit it, your end shall be that, when you go out to your field and see what is in need of rain, you shall pray and be answered.³⁸On granting of rain for tithes, see Mal. 3:10; PRK 1:4. But if not, it ends up that the enemies of Israel come out to bury their children in the field.³⁹A euphemism warning that neglected tithes will lead to Israel’s enemies burying Israel’s children. (Deut. 14:22:) “Year by year.” One does not set aside a tithe from one year for [the crops of] another.⁴⁰According to this the restriction applies only to the second tithe, which was set aside in the first, second, fourth, and fifth years of each septennial cycle. So Sifra to Lev. 27:30–34, 277: Behuqqotay, pereq 12 (115b). See Sifre, Deut. 14:22 (105 Ter. 1:5; TBekh. 7:1; RH 8a, 12b (bar.). [These are] the words of R. Aqiva. (Deut. 14:23:) “Then in the presence of the Lord your God, in the place where he shall choose to have His name dwell, you shall consume the tithes of your grain, [your new wine].” If you tithe, [it is] your grain. But if not, [it is] My grain, according to what is stated (in Hos. 2:11), “Therefore I will take back My grain in its time.” If you merit it [it is] your new wine. But if not, [it is] My new wine, [according to what is stated (ibid., cont.),] “and My new wine in its season.” Resh Laqesh said, “The Holy One, blessed be He, said, ‘I have told you to take your tithes from the choicest part. How so? When a Levite comes to you, if you give him a tithe from the choicest part, I will [also] give to you from the choicest part.’” Thus it is stated (in Deut. 28:12), “The Lord will open for you His finest storehouse.” But if you have given him some sword grass and some pulse, I have a right to give you something similar. Thus it is stated (in Deut. 28:24), “The Lord will make the rainfall of your land powder and dust.” (Deut. 14:29:) “Then the Levite, because he has no share or inheritance with you shall come….” R. Judah b. R. Simon said, “The Holy One, blessed be He, said, ‘If you have four children in the house, you have (according to Deut. 16:14:) “And you shall rejoice during your festival, you, and your son, and your daughter, your bond servant, and your bondmaid.” And as for Me, I have four children in the house: (ibid., cont.:) “the Levite and the sojourner, the orphan and the widow.” [These are] mine. So they all are in a single verse. If you give joy to Mine during the festival days that I have given you, I will give joy to yours in the Temple (literally, in the house of choice). It is so stated (in Is. 56:7), “I will bring them unto My holy hill and give them joy in My house of prayer.”’ Amen, so may it be His will!”

(Deut. 14:22:) “You shall surely tithe.” Tithe ('sr) so that you may become rich ('shr),³⁵In Hebrew letters the roots translated “tithe” and “become rich” are identical. before you are in want (hsr).³⁶PRK 10:10. [Here is] a hint (remez) for those who sail the seas to take out one tenth for those who labor in Torah.³⁷This interpretation understands the ALL in the commandment as expressing the universality of the YOU rather than modifying the predicate of the sentence. See the commentary of Enoch Zundel, ‘Ets Yosef on Tanh., Deut. 4:18, who cites the Tosafot to Ta’an 9a (top); cf. Sifre, Deut. 14:22 (105). (Ibid., cont.:) “The produce of your seed.” If you are merit it, it shall go out to sow the field. But if not, the one who goes out to the field shall in the end engage in combat with you. This refers to Esau, of whom it is said (in Gen. 27:5), “and Esau had gone out into the field to hunt game.” Another interpretation (of Deut. 14:22), “the produce of your seed.” If you merit it, your end shall be that, when you go out to your field and see what is in need of rain, you shall pray and be answered.³⁸On granting of rain for tithes, see Mal. 3:10; PRK 1:4. But if not, it ends up that the enemies of Israel come out to bury their children in the field.³⁹A euphemism warning that neglected tithes will lead to Israel’s enemies burying Israel’s children. (Deut. 14:22:) “Year by year.” One does not set aside a tithe from one year for [the crops of] another.⁴⁰According to this the restriction applies only to the second tithe, which was set aside in the first, second, fourth, and fifth years of each septennial cycle. So Sifra to Lev. 27:30–34, 277: Behuqqotay, pereq 12 (115b). See Sifre, Deut. 14:22 (105 Ter. 1:5; TBekh. 7:1; RH 8a, 12b (bar.). [These are] the words of R. Aqiva. (Deut. 14:23:) “Then in the presence of the Lord your God, in the place where he shall choose to have His name dwell, you shall consume the tithes of your grain, [your new wine].” If you tithe, [it is] your grain. But if not, [it is] My grain, according to what is stated (in Hos. 2:11), “Therefore I will take back My grain in its time.” If you merit it [it is] your new wine. But if not, [it is] My new wine, [according to what is stated (ibid., cont.),] “and My new wine in its season.” Resh Laqesh said, “The Holy One, blessed be He, said, ‘I have told you to take your tithes from the choicest part. How so? When a Levite comes to you, if you give him a tithe from the choicest part, I will [also] give to you from the choicest part.’” Thus it is stated (in Deut. 28:12), “The Lord will open for you His finest storehouse.” But if you have given him some sword grass and some pulse, I have a right to give you something similar. Thus it is stated (in Deut. 28:24), “The Lord will make the rainfall of your land powder and dust.” (Deut. 14:29:) “Then the Levite, because he has no share or inheritance with you shall come….” R. Judah b. R. Simon said, “The Holy One, blessed be He, said, ‘If you have four children in the house, you have (according to Deut. 16:14:) “And you shall rejoice during your festival, you, and your son, and your daughter, your bond servant, and your bondmaid.” And as for Me, I have four children in the house: (ibid., cont.:) “the Levite and the sojourner, the orphan and the widow.” [These are] mine. So they all are in a single verse. If you give joy to Mine during the festival days that I have given you, I will give joy to yours in the Temple (literally, in the house of choice). It is so stated (in Is. 56:7), “I will bring them unto My holy hill and give them joy in My house of prayer.”’ Amen, so may it be His will!”

[Another interpretation (of Numb. 23:8): HOW SHALL I CURSE WHOM GOD HAS NOT CURSED?] When he commanded them concerning the blessings and the curses, he mentioned them (as THE PEOPLE) in connection with the blessings where it is stated (in Deut. 27:12): THESE SHALL STAND <ON MOUNT GERIZIM> FOR BLESSING THE PEOPLE; but he did not claim them in connection with the curses. Thus it is stated (in vs. 13): AND THESE SHALL STAND ON MOUNT EBAL FOR THE CURSE. Moreover, when they sin and say they have brought a cursed state upon themselves, it is not written that he himself is bringing them (i.e., the individual curses); but with respect to the blessings, he <himself> is blessing them, for so it says (in Deut. 28:1): AND IT SHALL COME TO PASS THAT, IF YOU DILIGENTLY OBEY <…>, THE LORD YOUR GOD WILL SET YOU HIGH <OVER ALL THE NATIONS OF THE EARTH>. (vs. 8:) THE LORD WILL COMMAND THE BLESSING TO BE WITH YOU. With respect to the curses (according to Deut. 28:15): AND IT SHALL COME TO PASS THAT, IF YOU DO NOT OBEY […], THEN <ALL THESE CURSES> SHALL COME UPON YOU, <i.e.,> of their own accord. Ergo (in Numb. 23:8): HOW SHALL I CURSE WHOM GOD HAS NOT CURSED?

[Another interpretation (of Numb. 23:8): HOW SHALL I CURSE WHOM GOD HAS NOT CURSED?] When he commanded them concerning the blessings and the curses, he mentioned them (as THE PEOPLE) in connection with the blessings where it is stated (in Deut. 27:12): THESE SHALL STAND <ON MOUNT GERIZIM> FOR BLESSING THE PEOPLE; but he did not claim them in connection with the curses. Thus it is stated (in vs. 13): AND THESE SHALL STAND ON MOUNT EBAL FOR THE CURSE. Moreover, when they sin and say they have brought a cursed state upon themselves, it is not written that he himself is bringing them (i.e., the individual curses); but with respect to the blessings, he <himself> is blessing them, for so it says (in Deut. 28:1): AND IT SHALL COME TO PASS THAT, IF YOU DILIGENTLY OBEY <…>, THE LORD YOUR GOD WILL SET YOU HIGH <OVER ALL THE NATIONS OF THE EARTH>. (vs. 8:) THE LORD WILL COMMAND THE BLESSING TO BE WITH YOU. With respect to the curses (according to Deut. 28:15): AND IT SHALL COME TO PASS THAT, IF YOU DO NOT OBEY […], THEN <ALL THESE CURSES> SHALL COME UPON YOU, <i.e.,> of their own accord. Ergo (in Numb. 23:8): HOW SHALL I CURSE WHOM GOD HAS NOT CURSED?

What is written above on the matter (in Gen. 33:18)? NOW JACOB CAME WHOLE. < When > he had come from Paddan-Aram under conditions that the Holy One had set with him, he did not lessen him in any respect. What did Jacob do? He began opening bazaars.⁶⁶On this word, see above, 8:19, and the note there. The Holy One said to him: Have you forgotten what you vowed to me? And did you not say this (in Gen. 28:20): IF GOD IS WITH ME, so that I do not commit idolatry, (ibid., cont.:) AND PROTECTS ME, from bloodshed, (ibid., cont.:) ON THE WAY, from unchastity, as stated (in Prov. 30:20): SUCH IS THE WAY OF AN ADULTERESS: SHE EATS, WIPES HER MOUTH, AND SAYS: I HAVE DONE NO WRONG. The Holy One did protect him, for it so states (in Gen. 28:15): AND I WILL PROTECT YOU WHEREVER YOU GO. Jacob said (in Gen. 28:22): [AND] OF ALL THAT YOU GIVE ME, I WILL SURELY SET ASIDE A TITHE FOR YOU. As soon as he came to the land of Israel, he forgot this vow. The Holy One said: By your life, through the very things which you said you would observe, through them you shall come to grief. Where is it shown in regard to idolatry? Where it is stated (in Gen. 35:4): THEN THEY GAVE UNTO JACOB ALL THE ALIEN GODS THAT THEY HAD…. Where is it shown in regard to bloodshed? Where it is stated (in Gen. 34:25): THAT TWO OF JACOB'S SONS, SIMEON AND LEVI, BROTHERS OF DINAH, EACH TOOK HIS SWORD … [AND KILLED EVERY MALE]. Where is it shown in regard to unchastity? From Dinah, of whom it is stated (in Gen. 34:2-3): THEN SHECHEM BEN HAMOR THE HIVITE, THE PRINCE OF THE LAND, SAW HER. < … > AND HIS SOUL CLUNG TO JACOB'S DAUGHTER DINAH. R. Abbahu said: We have learned things from putrid secretion (i.e., mere mortals):⁶⁷“Putrid secretion” can denote semen or, as here, the mere mortals like Pharaoh, who were produced by it. (Gen. 41:44:) PHARAOH SAID TO JOSEPH: I AM PHARAOH.⁶⁸Gen. R. 90:2. I have said that you shall be king. The Holy One said to Israel concerning each and every commandment which they do: I AM THE LORD (e.g., in Lev. 19:3, 4, 10, 12, 14, 16, etc.). I am the one who is going to repay each and everyone with his reward. Now, just as in the case of flesh and blood, when it said: I AM PHARAOH, it raised him to great dignity; so much the more so with me when I say something. And just as you said (in Gen. 41:40): ONLY WITH RESPECT TO THE THRONE SHALL I BE GREATER THAN YOU, < so > has the Holy One said to Israel (in Deut. 28:13): AND YOU ONLY SHALL BE AT THE TOP. Just as an "only" from flesh and blood (i.e., from Pharaoh) magnified Joseph, so much the more so in the case of an "only" from the Holy One.

(Fol. 138b) Rab said: "There will be a time in the future when the Torah will be forgotten by Israel, as it is said (Deu. 28, 59.) Then will the Lord render wonderful thy plagues. I do not know what the word Hafla'ah (wonderful) means. But when it is said (Is. 29, 14.) Therefore, behold, I will do yet further a marvelous work with the people doing wonder on wonder (Ilaflei Vafele); so that the wisdom of their wise men shall be lost and the understanding of their prudent men shall be hidden. I understand that Hafla'ah refers to the Torah."Our Rabbis taught: When our Rabbis entered the Kerem (college) of Jamnia, they said: 'There will be a time when the Torah will be forgotten by Israel, as it is said (Amos 8. 11.) Behold, days are coming, saith the Lord God, when I will send a famine in the land; not a famine for bread, nor a thirst for water, but to hear the words of the Lord. And they will wander about from sea to sea, and from the North even to the East, they will roam about to seek the word of the Lord; but they shall not find it. The words of the Lord, alludes to Halacha (laws); The words of the Lord, refers to the end of the exile (Messiah); by The word of the Lord, is meant Prophecy."

(Fol. 138b) Rab said: "There will be a time in the future when the Torah will be forgotten by Israel, as it is said (Deu. 28, 59.) Then will the Lord render wonderful thy plagues. I do not know what the word Hafla'ah (wonderful) means. But when it is said (Is. 29, 14.) Therefore, behold, I will do yet further a marvelous work with the people doing wonder on wonder (Ilaflei Vafele); so that the wisdom of their wise men shall be lost and the understanding of their prudent men shall be hidden. I understand that Hafla'ah refers to the Torah."Our Rabbis taught: When our Rabbis entered the Kerem (college) of Jamnia, they said: 'There will be a time when the Torah will be forgotten by Israel, as it is said (Amos 8. 11.) Behold, days are coming, saith the Lord God, when I will send a famine in the land; not a famine for bread, nor a thirst for water, but to hear the words of the Lord. And they will wander about from sea to sea, and from the North even to the East, they will roam about to seek the word of the Lord; but they shall not find it. The words of the Lord, alludes to Halacha (laws); The words of the Lord, refers to the end of the exile (Messiah); by The word of the Lord, is meant Prophecy."

19 (Numb. 23:7) “So he took up his theme and said, ‘From Aram, Balak the king of Moab has brought me, from the hills of the east.’” I was one of the exalted ones,³¹Ramim. The midrash links this word with ARAM in Numb. 23:7. but Balak has brought me down to the pit of corruption. (Ibid.) “Brought me (yanheni, rt.: nhh),” [is to be understood] just as you say (in Ezek. 32:18), “bring (rt.: nhh) the masses of Egypt [and cast them down [… unto the lowest part of the netherworld along with those who go down to the pit].”³²Thus Numb. 23:7 comes to mean that Balak BROUGHT (rt.: NHH) Balaam down to the grave. The unusual Biblical translation is necessary to fit the sense of the midrash. Another interpretation (of Numb. 23:7), “From Aram”: I was with the highest (ram) of the high, and Balak has brought me down from my glory. [The matter] is comparable to one who was walking with the king. When he saw [some] robbers,³³Gk.: lestai. he left the king and toured along with the robbers. When he returned to be with the king, the king said to him, “Go with whomever you have toured with, because it not possible for you to walk with me again.” Similarly Balaam had been bound to the holy spirit. When he paired himself with Balak, the holy spirit departed from him. So he returned to being a diviner as in the beginning. Thus it is stated (at his execution in Josh. 13:22), “Balaam ben Beor the diviner….” Therefore did he yell out, “I was high up (ram), and Balak brought me down.” Another interpretation (of Numb. 23:7), “From Aram, he has brought me”: [Balaam] said to [Balak], “We are alike, even both of us, for being ungrateful, because were it not for their father Abraham, there would have been no Balak. Thus it is stated (in Gen. 19:29), ‘And it came to pass that when God destroyed the cities of the plain, God remembered Abraham and sent Lot away.’ Except for Abraham, he would not have delivered Lot from Sodom; and you are one of the children of the children of Lot.³⁴As a Moabite, Balak was descended from Moab, the son of Lot. See Gen. 19:37. Moreover, if it were not for their father Jacob, I should not have been present in the world, because Laban had sons only through the merit of Jacob, since it is written at the beginning (in Gen. 29:9), ‘Rachel came with the sheep.’ Now if he had sons, how was his daughter a shepherdess? As soon as Jacob came there, sons were given to him, as stated (in Gen. 31:1), ‘Now he heard the things that Laban's sons [were saying].’³⁵Jewish tradition gives three views on Balaam’s relation to Laban: That he was Laban himself, that he was Laban’s nephew, and that he was Laban’s grandson. See Ginzberg, vol. III, p. 354; vol.. V, p. 303, n. 229; vol. VI, pp. 123f., nn. 722f.; p. 130, n. 764. And it also says [that Laban said] (in Gen. 30:27), ‘I have learned by divination that the Lord has blessed me for your sake.’” (Numb. 23:7, cont.) “Come, curse Jacob for me”: Whoever curses [the Children of Jacob] is cursing himself, since it is stated (in Gen. 12:3), “and the one who curses you, I will curse.” It also says (in Gen. 27:29), “cursed be those who curse you.” (Numb. 23:7) “Come, curse [Jacob] for me […].” If you had told me to curse another people, for example, the Children of Abraham and Isaac, I would have been able [to do so]. But Jacob? When a king selects a portion for himself, and someone else gets up and speaks disparagingly about it, will he keep his life? Now these people are the Holy One, blessed be He’s, heritage, His portion, and His treasure. Thus it is stated (in Deut. 32:9), “For the Lord's share is His people; Jacob the portion of His heritage.” And it is written (in Exod. 19:5), “and you shall be My treasure.” (Numb. 23:7, cont.) “And come, denounce Israel:” When a king takes a crown and puts it on his head, and someone says of it that it is nothing, will he keep his life? Now in regard to these people it is written about them (in Is. 49:3), “Israel, in whom I will be glorified.” (Numb. 23:8) “How shall I curse [the one] whom God has not cursed”: When they deserved to be cursed, they were not cursed: When Jacob went in to receive the blessings, he went it with deception. As it is written (in Gen. 27:16), “[Then she clothed his arms and the hairless part of his neck] with the skins of goat kids.” His father said to him (in Gen. 27:18), “Who are you?” He said to him (in vs. 19), “I am Esau, your first-born.” Does not the one who puts forth a lie with his mouth deserve to be cursed? Yet not only [was he not cursed], but he was blessed; as stated (in Gen. 27:33), “he shall also be blessed.” So how do I curse them? (In the words of Numb. 23:8) “God has not cursed.” Another interpretation (of Numb. 23:8), “How shall I curse whom God has not cursed?” According to universal custom, when a legion³⁶Lat.: legio. rebels against the king, it incurs the penalty of death. Now since these denied and revolted against Him, when they said [about the calf] (in Exod. 32:4), “This is your god, O Israel,” was it not necessary to have Him destroy them at that time? [Still] He did not cease to cherish them. Instead He had clouds of glory accompany them. Nor did He withhold the manna and the well from them. And so it says (in Exod. 32:4), “When they made a molten calf,” (in Neh. 9:18-20), “You in Your great mercies did not abandon them in the desert […]; and You did not withhold Your manna from their mouth […].” How can I curse them? (Numb. 23:8) “How shall I curse whom God has not cursed” When He commanded them concerning the blessings and the curses, He mentioned them (as the people) in connection with the blessings where it is stated (in Deut. 27:12), “These shall stand [on Mount Gerizim] for blessing the people;” but He did not mention them in connection with the curses. Thus it is stated (in vs. 13), “And these shall stand on Mount Ebal for the curse.” Moreover, when they sin and He plans to bring a curse upon them, it is not written that He Himself is bringing them (i.e., the curses); but with respect to the blessings, He Himself is blessing them; for so it says (in Deut. 28:1, 8), “And it shall come to pass that, if you diligently obey […], the Lord your God will set you high [over all the nations of the earth]. The Lord will command the blessing to be with you.” But with respect to the curses, it is written (according to Deut. 28:15), “And it shall come to pass that, if you do not obey […], then [all these curses] shall come upon you,” [i.e.,] of their own accord. Ergo (in Numb. 23:8), “How shall I curse whom God has not cursed?” (Numb. 23:9) “For from the top of the rocks I see him,” in order to make the hatred of that evil man (i.e., Balaam) known to you. As from his blessing you may know his thoughts. To what is he comparable? To someone who came to chop down a tree. One who is not an expert chops off the branches one at a time and becomes tired, but the clever one exposes the roots and [then] chops it down. Similarly that wicked man said, “Why shall I curse each and every tribe? Rather I will go to their roots.” When he came to touch them, he found them hard [to cut]. It is therefore stated (in Numb. 23:9), “For from the top of the rocks I see him.” Another interpretation (of Numb. 23:9): “For from the top of the rocks,” these are the patriarchs; (ibid., cont.) “and from the hills I behold him,” these are the matriarchs. (Numb. 23:9, cont.) “Here is a people dwelling alone”: When He makes them rejoice, no nation rejoices along with them. But when the nations are rejoicing in this world, they (i.e., the Children of Israel) eat with each and every kingdom, and no one is charging [such pleasures] against their account (rt: hshb).³⁷In other words the pleasures that Israel enjoys in this world are not to be deducted from their pleasures in the world to come. It is so stated (in Numb. 23:9, cont.), “and they shall not be reckoned (rt.: hshb) among the nations.” (Numb. 23:10) “Who has counted the dust of Jacob”: Who is able to count the commandments which they carry out upon the dust: (In Deut. 22:10,) “You shall not plow with an ox and an ass”; (in Deut. 22:9,) “You shall not sow your vineyard with two kinds of seed”; (in Numb. 19:9,) “Then someone clean shall gather the ashes of the heifer”; (in Numb. 5:17,) “[Then the high priest shall take holy water in an earthen vessel] and some of the dust which is on the floor of the tabernacle”; (in Lev. 19:23,) “[Moreover, when you come into the land and plant any tree for food, you shall count its fruit as forbidden,] three years it shall be forbidden to you, [it shall not be eaten]”; and so on with all of them. (Numb. 23:10, cont.) “Or numbered the sand (rb') of Israel,” [i.e.,] their copulations (rt.: rb')³⁸For this interpretation, cf. Nid. 31a. Who can number the masses³⁹Gk.: ochloi. that have emerged from them, from those women who seize on and cherish the commandments (of procreation), as stated (in Gen. 30:15), “But she said to her, ‘Is it a small matter that you have taken away my husband?’” [And so too (in Gen. 30:3, 9),] “Here is my maid Bilhah; go into her.” “When Leah saw that she had ceased bearing children, [she took her maidservant Zilpah and gave her to Jacob as a wife].” [And so too (in Gen. 16:3),] “So Abraham's wife Sarai took her maidservant Hagar the Egyptian… [and gave her to her husband Abraham as a wife].” (Numb. 23:10, cont.) “Let me die the death of the upright”: The matter is comparable to a butcher who came to slaughter a cow that belonged to a king. The king began to take notice. When [the butcher] realized [what was happening], he began by discarding the knife, then giving [the cow] a rubdown [and] filling the feeding trough for it. He began to say, “Let my life be forfeit for coming to slaughter it; but observe that I have [now given it sustenance].” Similarly Balaam said, “Let my life be forfeit for coming to curse, but I will bless [them].” Ergo (in Numb. 23:10), “let me die the death of the upright!” (Numb. 23:14) “So he took him to the Field of Zophim at the top of Pisgah”: He saw that [Israel would be] breached there, for it was there that Moses died, as stated (in Deut. 3:27), “Go up to the top of Pisgah …, [for you shall not cross over this Jordan].” Is there a breach greater than this? What he saw was through divinations, and he was of the opinion that because of him they would fall there.

19 (Numb. 23:7) “So he took up his theme and said, ‘From Aram, Balak the king of Moab has brought me, from the hills of the east.’” I was one of the exalted ones,³¹Ramim. The midrash links this word with ARAM in Numb. 23:7. but Balak has brought me down to the pit of corruption. (Ibid.) “Brought me (yanheni, rt.: nhh),” [is to be understood] just as you say (in Ezek. 32:18), “bring (rt.: nhh) the masses of Egypt [and cast them down [… unto the lowest part of the netherworld along with those who go down to the pit].”³²Thus Numb. 23:7 comes to mean that Balak BROUGHT (rt.: NHH) Balaam down to the grave. The unusual Biblical translation is necessary to fit the sense of the midrash. Another interpretation (of Numb. 23:7), “From Aram”: I was with the highest (ram) of the high, and Balak has brought me down from my glory. [The matter] is comparable to one who was walking with the king. When he saw [some] robbers,³³Gk.: lestai. he left the king and toured along with the robbers. When he returned to be with the king, the king said to him, “Go with whomever you have toured with, because it not possible for you to walk with me again.” Similarly Balaam had been bound to the holy spirit. When he paired himself with Balak, the holy spirit departed from him. So he returned to being a diviner as in the beginning. Thus it is stated (at his execution in Josh. 13:22), “Balaam ben Beor the diviner….” Therefore did he yell out, “I was high up (ram), and Balak brought me down.” Another interpretation (of Numb. 23:7), “From Aram, he has brought me”: [Balaam] said to [Balak], “We are alike, even both of us, for being ungrateful, because were it not for their father Abraham, there would have been no Balak. Thus it is stated (in Gen. 19:29), ‘And it came to pass that when God destroyed the cities of the plain, God remembered Abraham and sent Lot away.’ Except for Abraham, he would not have delivered Lot from Sodom; and you are one of the children of the children of Lot.³⁴As a Moabite, Balak was descended from Moab, the son of Lot. See Gen. 19:37. Moreover, if it were not for their father Jacob, I should not have been present in the world, because Laban had sons only through the merit of Jacob, since it is written at the beginning (in Gen. 29:9), ‘Rachel came with the sheep.’ Now if he had sons, how was his daughter a shepherdess? As soon as Jacob came there, sons were given to him, as stated (in Gen. 31:1), ‘Now he heard the things that Laban's sons [were saying].’³⁵Jewish tradition gives three views on Balaam’s relation to Laban: That he was Laban himself, that he was Laban’s nephew, and that he was Laban’s grandson. See Ginzberg, vol. III, p. 354; vol.. V, p. 303, n. 229; vol. VI, pp. 123f., nn. 722f.; p. 130, n. 764. And it also says [that Laban said] (in Gen. 30:27), ‘I have learned by divination that the Lord has blessed me for your sake.’” (Numb. 23:7, cont.) “Come, curse Jacob for me”: Whoever curses [the Children of Jacob] is cursing himself, since it is stated (in Gen. 12:3), “and the one who curses you, I will curse.” It also says (in Gen. 27:29), “cursed be those who curse you.” (Numb. 23:7) “Come, curse [Jacob] for me […].” If you had told me to curse another people, for example, the Children of Abraham and Isaac, I would have been able [to do so]. But Jacob? When a king selects a portion for himself, and someone else gets up and speaks disparagingly about it, will he keep his life? Now these people are the Holy One, blessed be He’s, heritage, His portion, and His treasure. Thus it is stated (in Deut. 32:9), “For the Lord's share is His people; Jacob the portion of His heritage.” And it is written (in Exod. 19:5), “and you shall be My treasure.” (Numb. 23:7, cont.) “And come, denounce Israel:” When a king takes a crown and puts it on his head, and someone says of it that it is nothing, will he keep his life? Now in regard to these people it is written about them (in Is. 49:3), “Israel, in whom I will be glorified.” (Numb. 23:8) “How shall I curse [the one] whom God has not cursed”: When they deserved to be cursed, they were not cursed: When Jacob went in to receive the blessings, he went it with deception. As it is written (in Gen. 27:16), “[Then she clothed his arms and the hairless part of his neck] with the skins of goat kids.” His father said to him (in Gen. 27:18), “Who are you?” He said to him (in vs. 19), “I am Esau, your first-born.” Does not the one who puts forth a lie with his mouth deserve to be cursed? Yet not only [was he not cursed], but he was blessed; as stated (in Gen. 27:33), “he shall also be blessed.” So how do I curse them? (In the words of Numb. 23:8) “God has not cursed.” Another interpretation (of Numb. 23:8), “How shall I curse whom God has not cursed?” According to universal custom, when a legion³⁶Lat.: legio. rebels against the king, it incurs the penalty of death. Now since these denied and revolted against Him, when they said [about the calf] (in Exod. 32:4), “This is your god, O Israel,” was it not necessary to have Him destroy them at that time? [Still] He did not cease to cherish them. Instead He had clouds of glory accompany them. Nor did He withhold the manna and the well from them. And so it says (in Exod. 32:4), “When they made a molten calf,” (in Neh. 9:18-20), “You in Your great mercies did not abandon them in the desert […]; and You did not withhold Your manna from their mouth […].” How can I curse them? (Numb. 23:8) “How shall I curse whom God has not cursed” When He commanded them concerning the blessings and the curses, He mentioned them (as the people) in connection with the blessings where it is stated (in Deut. 27:12), “These shall stand [on Mount Gerizim] for blessing the people;” but He did not mention them in connection with the curses. Thus it is stated (in vs. 13), “And these shall stand on Mount Ebal for the curse.” Moreover, when they sin and He plans to bring a curse upon them, it is not written that He Himself is bringing them (i.e., the curses); but with respect to the blessings, He Himself is blessing them; for so it says (in Deut. 28:1, 8), “And it shall come to pass that, if you diligently obey […], the Lord your God will set you high [over all the nations of the earth]. The Lord will command the blessing to be with you.” But with respect to the curses, it is written (according to Deut. 28:15), “And it shall come to pass that, if you do not obey […], then [all these curses] shall come upon you,” [i.e.,] of their own accord. Ergo (in Numb. 23:8), “How shall I curse whom God has not cursed?” (Numb. 23:9) “For from the top of the rocks I see him,” in order to make the hatred of that evil man (i.e., Balaam) known to you. As from his blessing you may know his thoughts. To what is he comparable? To someone who came to chop down a tree. One who is not an expert chops off the branches one at a time and becomes tired, but the clever one exposes the roots and [then] chops it down. Similarly that wicked man said, “Why shall I curse each and every tribe? Rather I will go to their roots.” When he came to touch them, he found them hard [to cut]. It is therefore stated (in Numb. 23:9), “For from the top of the rocks I see him.” Another interpretation (of Numb. 23:9): “For from the top of the rocks,” these are the patriarchs; (ibid., cont.) “and from the hills I behold him,” these are the matriarchs. (Numb. 23:9, cont.) “Here is a people dwelling alone”: When He makes them rejoice, no nation rejoices along with them. But when the nations are rejoicing in this world, they (i.e., the Children of Israel) eat with each and every kingdom, and no one is charging [such pleasures] against their account (rt: hshb).³⁷In other words the pleasures that Israel enjoys in this world are not to be deducted from their pleasures in the world to come. It is so stated (in Numb. 23:9, cont.), “and they shall not be reckoned (rt.: hshb) among the nations.” (Numb. 23:10) “Who has counted the dust of Jacob”: Who is able to count the commandments which they carry out upon the dust: (In Deut. 22:10,) “You shall not plow with an ox and an ass”; (in Deut. 22:9,) “You shall not sow your vineyard with two kinds of seed”; (in Numb. 19:9,) “Then someone clean shall gather the ashes of the heifer”; (in Numb. 5:17,) “[Then the high priest shall take holy water in an earthen vessel] and some of the dust which is on the floor of the tabernacle”; (in Lev. 19:23,) “[Moreover, when you come into the land and plant any tree for food, you shall count its fruit as forbidden,] three years it shall be forbidden to you, [it shall not be eaten]”; and so on with all of them. (Numb. 23:10, cont.) “Or numbered the sand (rb') of Israel,” [i.e.,] their copulations (rt.: rb')³⁸For this interpretation, cf. Nid. 31a. Who can number the masses³⁹Gk.: ochloi. that have emerged from them, from those women who seize on and cherish the commandments (of procreation), as stated (in Gen. 30:15), “But she said to her, ‘Is it a small matter that you have taken away my husband?’” [And so too (in Gen. 30:3, 9),] “Here is my maid Bilhah; go into her.” “When Leah saw that she had ceased bearing children, [she took her maidservant Zilpah and gave her to Jacob as a wife].” [And so too (in Gen. 16:3),] “So Abraham's wife Sarai took her maidservant Hagar the Egyptian… [and gave her to her husband Abraham as a wife].” (Numb. 23:10, cont.) “Let me die the death of the upright”: The matter is comparable to a butcher who came to slaughter a cow that belonged to a king. The king began to take notice. When [the butcher] realized [what was happening], he began by discarding the knife, then giving [the cow] a rubdown [and] filling the feeding trough for it. He began to say, “Let my life be forfeit for coming to slaughter it; but observe that I have [now given it sustenance].” Similarly Balaam said, “Let my life be forfeit for coming to curse, but I will bless [them].” Ergo (in Numb. 23:10), “let me die the death of the upright!” (Numb. 23:14) “So he took him to the Field of Zophim at the top of Pisgah”: He saw that [Israel would be] breached there, for it was there that Moses died, as stated (in Deut. 3:27), “Go up to the top of Pisgah …, [for you shall not cross over this Jordan].” Is there a breach greater than this? What he saw was through divinations, and he was of the opinion that because of him they would fall there.

19 (Numb. 23:7) “So he took up his theme and said, ‘From Aram, Balak the king of Moab has brought me, from the hills of the east.’” I was one of the exalted ones,³¹Ramim. The midrash links this word with ARAM in Numb. 23:7. but Balak has brought me down to the pit of corruption. (Ibid.) “Brought me (yanheni, rt.: nhh),” [is to be understood] just as you say (in Ezek. 32:18), “bring (rt.: nhh) the masses of Egypt [and cast them down [… unto the lowest part of the netherworld along with those who go down to the pit].”³²Thus Numb. 23:7 comes to mean that Balak BROUGHT (rt.: NHH) Balaam down to the grave. The unusual Biblical translation is necessary to fit the sense of the midrash. Another interpretation (of Numb. 23:7), “From Aram”: I was with the highest (ram) of the high, and Balak has brought me down from my glory. [The matter] is comparable to one who was walking with the king. When he saw [some] robbers,³³Gk.: lestai. he left the king and toured along with the robbers. When he returned to be with the king, the king said to him, “Go with whomever you have toured with, because it not possible for you to walk with me again.” Similarly Balaam had been bound to the holy spirit. When he paired himself with Balak, the holy spirit departed from him. So he returned to being a diviner as in the beginning. Thus it is stated (at his execution in Josh. 13:22), “Balaam ben Beor the diviner….” Therefore did he yell out, “I was high up (ram), and Balak brought me down.” Another interpretation (of Numb. 23:7), “From Aram, he has brought me”: [Balaam] said to [Balak], “We are alike, even both of us, for being ungrateful, because were it not for their father Abraham, there would have been no Balak. Thus it is stated (in Gen. 19:29), ‘And it came to pass that when God destroyed the cities of the plain, God remembered Abraham and sent Lot away.’ Except for Abraham, he would not have delivered Lot from Sodom; and you are one of the children of the children of Lot.³⁴As a Moabite, Balak was descended from Moab, the son of Lot. See Gen. 19:37. Moreover, if it were not for their father Jacob, I should not have been present in the world, because Laban had sons only through the merit of Jacob, since it is written at the beginning (in Gen. 29:9), ‘Rachel came with the sheep.’ Now if he had sons, how was his daughter a shepherdess? As soon as Jacob came there, sons were given to him, as stated (in Gen. 31:1), ‘Now he heard the things that Laban's sons [were saying].’³⁵Jewish tradition gives three views on Balaam’s relation to Laban: That he was Laban himself, that he was Laban’s nephew, and that he was Laban’s grandson. See Ginzberg, vol. III, p. 354; vol.. V, p. 303, n. 229; vol. VI, pp. 123f., nn. 722f.; p. 130, n. 764. And it also says [that Laban said] (in Gen. 30:27), ‘I have learned by divination that the Lord has blessed me for your sake.’” (Numb. 23:7, cont.) “Come, curse Jacob for me”: Whoever curses [the Children of Jacob] is cursing himself, since it is stated (in Gen. 12:3), “and the one who curses you, I will curse.” It also says (in Gen. 27:29), “cursed be those who curse you.” (Numb. 23:7) “Come, curse [Jacob] for me […].” If you had told me to curse another people, for example, the Children of Abraham and Isaac, I would have been able [to do so]. But Jacob? When a king selects a portion for himself, and someone else gets up and speaks disparagingly about it, will he keep his life? Now these people are the Holy One, blessed be He’s, heritage, His portion, and His treasure. Thus it is stated (in Deut. 32:9), “For the Lord's share is His people; Jacob the portion of His heritage.” And it is written (in Exod. 19:5), “and you shall be My treasure.” (Numb. 23:7, cont.) “And come, denounce Israel:” When a king takes a crown and puts it on his head, and someone says of it that it is nothing, will he keep his life? Now in regard to these people it is written about them (in Is. 49:3), “Israel, in whom I will be glorified.” (Numb. 23:8) “How shall I curse [the one] whom God has not cursed”: When they deserved to be cursed, they were not cursed: When Jacob went in to receive the blessings, he went it with deception. As it is written (in Gen. 27:16), “[Then she clothed his arms and the hairless part of his neck] with the skins of goat kids.” His father said to him (in Gen. 27:18), “Who are you?” He said to him (in vs. 19), “I am Esau, your first-born.” Does not the one who puts forth a lie with his mouth deserve to be cursed? Yet not only [was he not cursed], but he was blessed; as stated (in Gen. 27:33), “he shall also be blessed.” So how do I curse them? (In the words of Numb. 23:8) “God has not cursed.” Another interpretation (of Numb. 23:8), “How shall I curse whom God has not cursed?” According to universal custom, when a legion³⁶Lat.: legio. rebels against the king, it incurs the penalty of death. Now since these denied and revolted against Him, when they said [about the calf] (in Exod. 32:4), “This is your god, O Israel,” was it not necessary to have Him destroy them at that time? [Still] He did not cease to cherish them. Instead He had clouds of glory accompany them. Nor did He withhold the manna and the well from them. And so it says (in Exod. 32:4), “When they made a molten calf,” (in Neh. 9:18-20), “You in Your great mercies did not abandon them in the desert […]; and You did not withhold Your manna from their mouth […].” How can I curse them? (Numb. 23:8) “How shall I curse whom God has not cursed” When He commanded them concerning the blessings and the curses, He mentioned them (as the people) in connection with the blessings where it is stated (in Deut. 27:12), “These shall stand [on Mount Gerizim] for blessing the people;” but He did not mention them in connection with the curses. Thus it is stated (in vs. 13), “And these shall stand on Mount Ebal for the curse.” Moreover, when they sin and He plans to bring a curse upon them, it is not written that He Himself is bringing them (i.e., the curses); but with respect to the blessings, He Himself is blessing them; for so it says (in Deut. 28:1, 8), “And it shall come to pass that, if you diligently obey […], the Lord your God will set you high [over all the nations of the earth]. The Lord will command the blessing to be with you.” But with respect to the curses, it is written (according to Deut. 28:15), “And it shall come to pass that, if you do not obey […], then [all these curses] shall come upon you,” [i.e.,] of their own accord. Ergo (in Numb. 23:8), “How shall I curse whom God has not cursed?” (Numb. 23:9) “For from the top of the rocks I see him,” in order to make the hatred of that evil man (i.e., Balaam) known to you. As from his blessing you may know his thoughts. To what is he comparable? To someone who came to chop down a tree. One who is not an expert chops off the branches one at a time and becomes tired, but the clever one exposes the roots and [then] chops it down. Similarly that wicked man said, “Why shall I curse each and every tribe? Rather I will go to their roots.” When he came to touch them, he found them hard [to cut]. It is therefore stated (in Numb. 23:9), “For from the top of the rocks I see him.” Another interpretation (of Numb. 23:9): “For from the top of the rocks,” these are the patriarchs; (ibid., cont.) “and from the hills I behold him,” these are the matriarchs. (Numb. 23:9, cont.) “Here is a people dwelling alone”: When He makes them rejoice, no nation rejoices along with them. But when the nations are rejoicing in this world, they (i.e., the Children of Israel) eat with each and every kingdom, and no one is charging [such pleasures] against their account (rt: hshb).³⁷In other words the pleasures that Israel enjoys in this world are not to be deducted from their pleasures in the world to come. It is so stated (in Numb. 23:9, cont.), “and they shall not be reckoned (rt.: hshb) among the nations.” (Numb. 23:10) “Who has counted the dust of Jacob”: Who is able to count the commandments which they carry out upon the dust: (In Deut. 22:10,) “You shall not plow with an ox and an ass”; (in Deut. 22:9,) “You shall not sow your vineyard with two kinds of seed”; (in Numb. 19:9,) “Then someone clean shall gather the ashes of the heifer”; (in Numb. 5:17,) “[Then the high priest shall take holy water in an earthen vessel] and some of the dust which is on the floor of the tabernacle”; (in Lev. 19:23,) “[Moreover, when you come into the land and plant any tree for food, you shall count its fruit as forbidden,] three years it shall be forbidden to you, [it shall not be eaten]”; and so on with all of them. (Numb. 23:10, cont.) “Or numbered the sand (rb') of Israel,” [i.e.,] their copulations (rt.: rb')³⁸For this interpretation, cf. Nid. 31a. Who can number the masses³⁹Gk.: ochloi. that have emerged from them, from those women who seize on and cherish the commandments (of procreation), as stated (in Gen. 30:15), “But she said to her, ‘Is it a small matter that you have taken away my husband?’” [And so too (in Gen. 30:3, 9),] “Here is my maid Bilhah; go into her.” “When Leah saw that she had ceased bearing children, [she took her maidservant Zilpah and gave her to Jacob as a wife].” [And so too (in Gen. 16:3),] “So Abraham's wife Sarai took her maidservant Hagar the Egyptian… [and gave her to her husband Abraham as a wife].” (Numb. 23:10, cont.) “Let me die the death of the upright”: The matter is comparable to a butcher who came to slaughter a cow that belonged to a king. The king began to take notice. When [the butcher] realized [what was happening], he began by discarding the knife, then giving [the cow] a rubdown [and] filling the feeding trough for it. He began to say, “Let my life be forfeit for coming to slaughter it; but observe that I have [now given it sustenance].” Similarly Balaam said, “Let my life be forfeit for coming to curse, but I will bless [them].” Ergo (in Numb. 23:10), “let me die the death of the upright!” (Numb. 23:14) “So he took him to the Field of Zophim at the top of Pisgah”: He saw that [Israel would be] breached there, for it was there that Moses died, as stated (in Deut. 3:27), “Go up to the top of Pisgah …, [for you shall not cross over this Jordan].” Is there a breach greater than this? What he saw was through divinations, and he was of the opinion that because of him they would fall there.

It is written (in Ps. 50:14): SACRIFICE A THANK OFFERING TO GOD. When Jacob left his father's house, he left with nothing but his staff, as stated (in Gen. 32:11 [10]): WITH ONLY MY STAFF I CROSSED THIS JORDAN. Immediately Jacob had made a vow before the Holy One, as stated (in Gen. 28:20): THEN JACOB VOWED A VOW. What is written at the end of the passage (in vs. 22)? AND OF ALL THAT YOU GIVE ME. But, when he enriched him, as stated (in Gen. 30:43): SO THE MAN (Jacob) BECAME VERY VERY PROSPEROUS, he forgot his vow. Immediately he provoked Laban against him, as stated (in Gen. 31:23): SO HE (Laban) TOOK HIS RELATIVES WITH HIM < AND PURSUED HIM (Jacob) SEVEN DAYS' JOURNEY >. When he had escaped from Laban, Esau was incited against him. Immediately the angel appeared to him. He said to him: Are you not aware of all this trouble? Why has all the trouble come over you? Because you have been late with your vow. Jacob said to him (in Gen. 32:30 [29]) {WHAT IS} [PLEASE TELL] YOUR NAME. He said to him (ibid.): WHY IS IT THAT YOU ARE ASKING FOR MY NAME? Sometimes the angel is made into a spirit, as stated (in Ps. 104:4): HE HAS MADE HIS ANGELS SPIRITS. Sometimes he is made a into lightning bolt, as stated (in Job 38:35): CAN YOU SEND FORTH LIGHTNINGS SO THAT THEY GO? But as for the miracles (of transformation), he (God) acts himself. And so the angel said to Manoah (in Jud. 13:18): YOU ARE NOT TO ASK MY NAME. (Gen. 32:30 [29]:) WHY IS IT THAT YOU ARE ASKING FOR MY NAME?⁷⁴Yalqut Shim‘oni, Jud., 69, explains that names are useless because the angel would not know into what form God might change him. Immediately the angel blessed him, as stated (in Gen. 32:30 [29]): AND HE BLESSED HIM THERE. (Hos. 12:5 [4]:) SO HE STROVE WITH AN ANGEL AND PREVAILED. What did he say to him? Go, fulfill your vow. (Eccl. 5:4 [5]:) IT IS BETTER NOT TO VOW < THAN TO VOW AND NOT FULFILL >. What did Simeon and Levi do immediately? TWO OF JACOB'S SONS, [SIMEON AND LEVI, BROTHERS OF DINAH, EACH TOOK HIS SWORD] … < AND KILLED EVERY MALE >. < Jacob > immediately fell on his face and did not get up until < the Holy One > gave him permission (in Gen. 35:1): ARISE, GO UP TO BETHEL. So also with Joshua (according to Josh. 7:6 & 10): [AND HE FELL ON HIS FACE] < .. . > THEN THE LORD SAID UNTO JOSHUA: ARISE, GO. WHY IS IT THAT YOU FALL UPON YOUR FACE? So also with David (according to I Chron. 21:16): SO DAVID AND THE ELDERS, COVERED IN SACKCLOTH, FELL UPON THEIR FACES. Then what was said to him (in II Sam. 24:18)? GO UP, ERECT AN ALTAR TO THE LORD ON THE THRESHING FLOOR OF ARAUNAH. It is therefore stated (in Gen. 35:1): ARISE, GO UP TO BETHEL. He immediately journeyed with his whole house; and the Holy One put his fear upon all about him, as stated (in Gen. 35:5): AND, AS THEY JOURNEYED, A TERROR FROM GOD CAME < UPON THE CITIES THAT WERE ROUND ABOUT THEM >. It is also stated (in Deut. 28:10): AND ALL THE PEOPLES OF THE EARTH SHALL SEE THAT THE NAME OF THE LORD IS PROCLAIMED OVER YOU, AND THEY SHALL BE AFRAID OF YOU.

R. Shimeon b. Lakish said: Moses gave us in writing in the Torah two verses whose meaning we can infer from the wicked Pharaoh. One verse says, “[YHVH will make you the head, not the tail;] you will only be at the top [and never at the bottom—if only you obey and faithfully observe the commandments of YHVH your God that I enjoin upon you this day]” (Deut. 28:13). Could it be that in this you will be like Me? Scripture purposely states “only”, a limiting term: My greatness is higher than yours. We can infer this from the wicked Pharaoh. It says, “You (Joseph) shall be in charge of my court, [and by your command shall all my people be directed]” (Gen. 41:40). Could it be that in this you will be like Me? Scripture purposely states “only with respect to the throne shall I be superior to you” (ibid.): My rank shall be greater than yours. Consider our verse too: “You shall be holy”. Could it be that in this you will be like Me? Scripture purposely states, “for holy am I, YHVH your God” (ibid.): My holiness is higher than yours. And this also we can learn from the wicked Pharaoh; for it says, “Pharaoh said to Joseph, ‘I am Pharaoh’” (ibid. vs. 44): Could it be that in this you will be like Me? Scripture purposely states, “I am Pharaoh”: My rank shall be higher than yours.

(Exodus 12:25) "And it shall be, when you come to the land": The service is contingent upon their entering the land and thereafter. (In the desert they were obliged to observe only one Pesach, in the second year, by Divine command.) "as He has spoken": And where did He speak it? (Ibid. 6:8) "and I shall bring you to the land, etc." Similarly, (Ibid. 16:23) "This is what the L rd has spoken: 'A resting, a holy Sabbath, etc.'" And where did He speak it? (Ibid. 5) "And it shall be on the sixth day that they shall prepare, etc." Similarly, (Leviticus 10:3) "This is as the L rd spoke: With My near ones I will be sanctified." And where did He speak it? (Exodus 29:43) "And I will be appointed there for the children of Israel and it (the mishkan) will be sanctified by My glory" (i.e., by My glorifiers). Similarly, (Devarim 11:25) "The L rd your G d will put the dread and fear of you over the whole land … as He spoke to you." And where did He speak it? (Exodus 23:27) "My fright shall I send before you, and I shall confound all the people, etc." (Devarim 12:20) "When the L rd your G d broadens your boundary, as he spoke to you, etc." And where did He speak it? (Exodus 34:24) "for I shall drive out nations from before you and I shall broaden your boundary," (Ibid. 23:31) "And I shall set your boundary from the Red Sea, etc." Similarly, (Devarim 15:6) "for the L rd your G d will bless you as He spoke to you." And where did He speak it? (Ibid. 7:14) "Blessed shall you be over all other peoples." Similarly (Ibid. 26:18) "and the L rd has affirmed this day to make you His chosen people as He spoke to you." And where did He speak it? (Exodus 19:5) "then you shall be to Me chosen above all the peoples." Similarly (Devarim 26:19) "and to place you higher than all the nations … as He spoke." And whence did He speak it? (Ibid. 28:13) "And the L rd will make you the head, and not the tail. Similarly, (Isaiah 1:2) "Hear, O heavens, and give ear, O earth, as the L rd has spoken." And where did He speak it? (Devarim 32:1) "Hear, O heavens, and I shall speak." Similarly, (Isaiah 40:5) "The glory of the L rd shall appear, and all flesh will behold as one, for the mouth of the L rd has spoken." And where did He speak it? (Devarim 32:39) "See, now, that I — I am He, and there is no god beside Me." Similarly, (Isaiah 1:19-20) "If you acquiesce and pay heed, the good of the earth will you eat. But if you refuse and rebel, the sword will devour you; for the mouth of the L rd has spoken." And where did He speak it? (Leviticus 26:25) "… I will bring against you an avenging sword, etc." Similarly, (Isaiah 25:8) "He will destroy death forever … for the L rd has spoken." And where did He speak it? (Devarim 32:39) "I put to death and I bring to life, etc." Similarly, (Isaiah 58:14) "then you will rejoice in the L rd, and I will 'ride' you on the heights of the earth, etc." And where did He speak it? (Devarim 32:13) "He will 'ride' him on the heights of the earth, etc." Similarly, (Ezekiel 39:8) "Behold, it has come; it has arrived, says the L rd G d. This is the day of which I spoke." And where did He speak of it? (Devarim 32:42) "I will make My arrows drunk with blood, etc." Similarly, (Michah 4:4) "and each man will sit under his grapevine … for the mouth of the L rd of hosts has spoken." And where did He speak it? (Leviticus 26:6) "And I will place peace in the land, etc." Similarly, (Ovadiah 1:18) "And there will be no survivor of the house of Esav, for the mouth of the L rd has spoken." And where did He speak it? (Numbers 24:18-19) "And Edom (Esav) will become an inheritance … and a victor will issue from Jacob and will destroy all trace of Ir." Similarly, (Genesis 21:1) "And the L rd remembered Sarah (for motherhood) as He had said." "And where did He say it? (Ibid. 17:19) "And G d said: But Sarah your wife will bear, etc." Similarly, (Ibid. 21:1) "And the L rd did for Sarah as He had spoken." And where did He speak it? (Ibid. 15:4) "And the 'speaking' of the L rd was to him. This one (Ishmail) will not inherit you, etc." Similarly, (Yoel 4:8) "and I will sell your sons and your daughters, etc." And where did he speak it? (Genesis 9:25) "And he (Noach) said: Cursed is Canaan. A servant of servants will he be to his brothers." Similarly, (Devarim 17:16) "And the L rd said to you: You will not go back this way (to Egypt) again." And where did He say it? (Exodus 14:13) "For your seeing Egypt is (only) this day. You will see them no more forever." Similarly, (Isaiah 65:25) "The wolf and the lamb will graze together…said the L rd." And where did He say it? (Leviticus 26:6) "I will cut off wild beasts from the land." Similarly, (I Kings 11:2) "… of the nations of which the L rd said … You shall not come among them, etc." And where did He say it? (Devarim 7:3) "And you shall not intermarry with them, etc." Similarly, (I Kings 8:12) "The L rd has said that He will dwell in a thick cloud." And where did He say it? (Leviticus 16:2) "For in a thick cloud will I appear upon the (ark) cover." Similarly, (Malachi 3:17) "'and they will be Mine,' said the L rd." And where did He say it? (Exodus 19:5) "And you will be unto Me, chosen, etc." Similarly, (Yoel 3:5) "And all who call in the name of the L rd … as the L rd said." And where did He say it? (Devarim 28:10) "And all the peoples of the earth will see that the L rd's name is called upon you, etc." Similarly, (Isaiah 66:20-21) "And they will bring all your brothers from all the nations as an offering to the L rd … And also from them will I take Cohanim and Levites, the L rd said." And where did He say this? (Devarim 29:28) "What is concealed (from us [e.g., who is a Cohein and who, a Levite]) is known to the L rd our G d." Here, too, (Exodus 12:25) "And it shall be, when you come to the land that the L rd will give you, as He has spoken, etc." And where did He speak it? (Ibid. 6:8) "And I shall bring you to the land, etc." (Exodus 12:26) "And it shall be, when your sons say to you, etc.": At that time, Israel was receiving bad tidings, that the Torah was destined to be forgotten. Others say they were receiving good tidings, that they were destined to see sons and sons of sons. (Exodus 12:27) "And the people bowed down and prostrated themselves": Why did they bow down? For it is written (Ibid. 13:18) "And the children of Israel went out of Egypt chamushim" — one out of five ("chamishah"). Others say one out of fifty ("chamishim"). And others say one out of five hundred ("chamesh me'oth"). R. Nehorai says; Upon my oath, not one in five hundred went out. For it is written (Ezekiel 16:7) "Numerous as the spouts of the field did I make you" (in Egypt), and (Exodus 1:7) "And the children of Israel were fruitful, and teemed" — One woman would bear six in one womb. And you say one in five hundred went out? And when did they die? In the three days of darkness, of which it is written (Exodus 10:23) "One man could not see another." The Jews buried their dead, and they were thankful and praised (the L rd) that their foes could not see (the dead) and rejoice in their downfall. (Ibid. 12:27) "Then you shall say that it is a Paschal sacrifice to the L rd.": R. Yossi Haglili said: The Jews would have deserved to die in Egypt (if not for the merit of the Paschal sacrifice) whereby the last of them consummated his sacrifice (and lived.) "Then you shall say that it is a Paschal sacrifice." We are hereby apprised that all who hear of or see the miracles that the Holy One Blessed be He wrought in Egypt must give praise. And thus is it written (Exodus 18:8-9) "And Moses related to his father-in-law all that the L rd did to Pharaoh and to Egypt. And Yithro rejoiced, etc." (Ibid. 28) "And the children of Israel went and they did": Reward is given for both the going and the doing. "and they did": Now did they already do? __ Their taking it upon themselves to do is regarded as their doing. "as the L rd commanded": We are hereby apprised of their eminence. Exactly as Moses and Aaron commanded them thus did they do. What is the intent of (the seemingly superfluous) "Thus did they do"? Moses and Aaron, too, did thus.

[(Gen. 35:9, 11:) NOW GOD APPEARED UNTO JACOB AGAIN < .. > AND GOD SAID TO HIM:] < I AM GOD ALMIGHTY >. This text is related (to Deut. 28:6): BLESSED SHALL YOU BE IN YOUR COMING; < AND BLESSED SHALL YOU BE IN YOUR GOING AWAY >. When Jacob went away from his father's house, he went away with a blessing, as stated (in Gen. 28:3): MAY GOD ALMIGHTY BLESS YOU. Also, when he came from Paddan-Aram, he came with a blessing, as stated (in Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN < … > AND BLESSED HIM. How did he bless him? R. Levi said: He blessed him with a benediction for mourners. What is written above on the matter (in Gen. 35:8)? THEN < REBEKAH'S NURSE > DEBORAH DIED < AND WAS BURIED UNDER THE OAK BELOW BETHEL; AND ITS NAME WAS CALLED WEEPING OAK >. R. Samuel bar Nahman said: While Jacob was observing the mourning for his nurse, news < about the death > of his mother came, as stated (ibid.): AND ITS NAME WAS CALLED WEEPING OAK (Allon Bakhut). R. Samuel bar Nahman said: The language is Hellenistic. What is the meaning of Allon < in Greek >? "Another."⁸⁵I.e., another occasion for weeping, namely the occasion of the death of Rebekah. So Targum Pseudo-Jonathan, Gen. 35:8; Gen. R. 81:8; PRK 3:1. The Holy One said: How long will this righteous one remain in grief? R. Jonathan bar Il'ay said: The Holy One said: It is right that I show him a friendly face, as stated (in Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN….

... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)

And again [Noach] sent forth the dove out of the ark . . . And the dove came in at evening, and here, an olive leaf torn off in her mouth” [Gn 8:11]. “An olive leaf torn off in her mouth”—From where did she bring it? R’ Bibi said: The gates of Gan Eden were opened for her, and from there she brought it. Said R’ Abahu: Had she brought it from Gan Eden, couldn’t she bring something special, cinnamon or balsam? But she gave [Noach] a hint, and said to Noach: Better is bitterness from this and not sweetness from beneath your hand.

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

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

A sighted person and a blind person were walking together. The sighted person said, "Come and I will be your guide"; which enabled the blind person to walk. When they entered the house, the sighted person said to the blind person, "Go and light the candle for me, and provide me with light, so that you should no longer feel obliged to me for having accompanied you; therefore I said to you to light [the candle]."

...Just as a vine has large and small clusters and the large ones hang lower, so too the Jewish people: Whoever labors in Torah and is greater in Torah, seems lower than their fellow [due to their humility]...

(Bamidbar 6:24) "The L-rd bless you": with the explicit blessing (Devarim 28:3-6) "Blessed shall you be in the city and blessed shall you be in the field … Blessed shall be your basket and your remainder. Blessed shall you be in your coming in and blessed shall you be in your going out." "The L-rd bless you": with possessions "and keep you": with possessions. R. Nathan says: May He bless you with possessions and keep you — in body. R. Yitzchak says "and keep you": from the evil inclination, as it is written (Proverbs 3:26) "For the L-rd will be with you in your trust, and He will guard your feet from entrapment." Variantly: "and keep you": from all evil, viz. (Psalms 121:4-7) "He neither slumbers nor sleeps, the Keeper of Israel … at your right hand … By day the sun … The L-rd will keep you from all evil." Variantly: "and keep you": from mazikkin (destructive agents), viz. (Ibid. 91:11) "For His angels will He charge for you to keep you in all your ways." Variantly: "and keep you": He will keep for you the covenant of your fathers, viz. (Devarim 7:12) "… then the L-rd your G-d will keep for you the covenant and the lovingkindness which He swore to your fathers." Variantly: "and keep you": He will keep for you the "end" (i.e., the time of redemption). And thus is it written (Isaiah 21:11-12) "A prophecy concerning Duma (Edom): He (Israel) calls to Me from Seir: 'Keeper, what of the night?' 'Keeper, what of the night?' The Keeper says: 'Morning is coming and also night, etc.'" Variantly: "and keep you": He will keep your soul at the time of death, viz. (I Samuel 25:29) "and my master's soul will be bound up (after death) in the bond of life." From this I would understand both (the soul of) the righteous and the wicked to be intended. It is, therefore, written (Ibid.) "but the soul of your foes will He hurl away from the hollow of a sling." Variantly: "and keep you": He will keep your feet from Gehinnom, viz.: (Ibid. 2:9) "He will keep (from Gehennom) the feet of His pious ones." Variantly: "and keep you": He will keep you in the world to come, viz. (Isaiah 4:31) "But those who trust in the L-rd will renew strength. They will lift their wings as eagles, etc."

(Bamidbar 6:24) "The L-rd bless you": with the explicit blessing (Devarim 28:3-6) "Blessed shall you be in the city and blessed shall you be in the field … Blessed shall be your basket and your remainder. Blessed shall you be in your coming in and blessed shall you be in your going out." "The L-rd bless you": with possessions "and keep you": with possessions. R. Nathan says: May He bless you with possessions and keep you — in body. R. Yitzchak says "and keep you": from the evil inclination, as it is written (Proverbs 3:26) "For the L-rd will be with you in your trust, and He will guard your feet from entrapment." Variantly: "and keep you": from all evil, viz. (Psalms 121:4-7) "He neither slumbers nor sleeps, the Keeper of Israel … at your right hand … By day the sun … The L-rd will keep you from all evil." Variantly: "and keep you": from mazikkin (destructive agents), viz. (Ibid. 91:11) "For His angels will He charge for you to keep you in all your ways." Variantly: "and keep you": He will keep for you the covenant of your fathers, viz. (Devarim 7:12) "… then the L-rd your G-d will keep for you the covenant and the lovingkindness which He swore to your fathers." Variantly: "and keep you": He will keep for you the "end" (i.e., the time of redemption). And thus is it written (Isaiah 21:11-12) "A prophecy concerning Duma (Edom): He (Israel) calls to Me from Seir: 'Keeper, what of the night?' 'Keeper, what of the night?' The Keeper says: 'Morning is coming and also night, etc.'" Variantly: "and keep you": He will keep your soul at the time of death, viz. (I Samuel 25:29) "and my master's soul will be bound up (after death) in the bond of life." From this I would understand both (the soul of) the righteous and the wicked to be intended. It is, therefore, written (Ibid.) "but the soul of your foes will He hurl away from the hollow of a sling." Variantly: "and keep you": He will keep your feet from Gehinnom, viz.: (Ibid. 2:9) "He will keep (from Gehennom) the feet of His pious ones." Variantly: "and keep you": He will keep you in the world to come, viz. (Isaiah 4:31) "But those who trust in the L-rd will renew strength. They will lift their wings as eagles, etc."

Variantly: "from the beginning of the year until the end of the year": Now are the fruits in the field from the beginning of the year until the end of the year? (The intent is that it is) in My domain to bestow blessing upon them (when they are) in the house as when they are in the field, as it is written (Ibid. 28:8) "The L-rd shall command unto you the blessing in your store-houses and in all to which you put your hand." And it is written (Chaggai 2:19) "Is there any more seed in the silo? Even the grapevine and the fig tree and the pomegranate tree have not borne their fruit, (but) from this day on, I will bless." They are in My domain to bestow blessing upon them, just as I bestow blessing upon them in the field. And mothiness and rot will not enter the fruit, and wine will not sour, and oil will not foul, and honey will not ferment. And whence do I derive (that this obtains) even in the storehouses? From (Devarim 28:3) "Blessed shall you be in the city (including the storehouses), and blessed shall you be in the field." Whence do I derive even the flour? From (Ibid. 5) "Blessed shall be your basket and your (kneading) bowl." Whence do I derive even in entering and in leaving? From (Ibid. 6) "Blessed shall you be in your coming in and blessed shall you be in your leaving." And whence do I derive even in eating? From (Ibid. 8:6) "And you shall eat and you shall be sated and you shall bless." And whence do I derive even when it descends into one's intestines? From (Shemoth 23:25) "and I shall remove sickness from your midst."

— But perhaps (you will say) this is so only because (the L-rd's measure of good, being greater than His measure of ill), it is not in My domain (i.e., within My ability) to send blight upon them in the house, as it is in the field; it is, therefore, written (Chaggai 1:9) "You brought it (your produce) home, and I blew upon it!" And it is written (Devarim 28:20) "and the L-rd will send in you the blight and the mehumah." It is within My domain to send blight indoors just as I do in the field, and rot in the fruit and sourness in the wine and foulness in the oil and fermentation in the honey. And whence is it derived even in the storehouses? From (Ibid. 16) "Cursed shall you be in the city." And whence do I derive even in the flour? From (Ibid. 17) "Cursed will be your basket and your (kneading) bowl." And whence do I derive even in entering and in leaving? From (Ibid. 19) "Cursed will you be in your coming and cursed will you be in your going out." And whence do I derive even in eating? From (Vayikra 26:26) "and you will eat and not be sated." And whence do I derive even when they descend into one's intestines? From (Michah 6:14) "and you will stoop over because of (sickness in) your innards."

R. Shimon b. Yochai says: An analogy: A king had many sons and servants, who were fed and sustained by him, the key to the storehouse being in his hand. When they do his will, he opens the storehouse and they eat and are sated. When they do not do his will, he locks the storehouse and they die of hunger. Thus with Israel. When they do the L-rd's will — (Devarim 18:12) "The L-rd will open for you His goodly treasure trove, the heavens," and when they do not do His will — (Ibid. 11:17) "And the wrath of the L-rd will burn against you, and He will hold back the heavens and there will not be rain."

Variantly: "and you shall gather in your corn": Why is this written" (i.e., Is it not obvious?) Because it is written (Joshua 1:8) "Let not this book of the Torah depart from your mouth," I might think this was to be taken literally (i.e., that one must never leave off learning); it is, therefore, written "and you shall gather in your corn" — follow the way of the land (i.e., Engage in an occupation and learn when not thus engaged.) These are the words of R. Yishmael. R. Shimon b. Yochai says: If a man harvests in harvest time and plows in plowing time and threshes in threshing time and winnows when there is wind, when will he learn Torah? But, when Israel does the L-rd's will its work is done by others, as it is written (Isaiah 61:5) "And strangers shall arise and graze your flocks"; and when they do not do the L-rd's will, they must do their own work. And, what is more, the work of others is done by them, as it is written (Devarim 28:48) "And you shall serve your foes."

(Bamidbar 6:27) "And they shall place My name": Why is this stated? It is written (Ibid. 23) "Thus shall you bless the children of Israel" — with the explicit Name (the Tetragrammaton). — But perhaps with an epithet (only). It is, therefore, written "And they shall place My name" — My distinctive name (Yod-Keh-Vav-Keh). I might think, even in the borders (of Jerusalem). It is, therefore, written here "And they shall place My name," and elsewhere (Devarim 12:5) "to place My name there." Just as there, the Temple; here, too, the Temple. In the sanctuary, with the explicit Name; in the province, with an epithet. "and I shall bless them": Why is this stated? (Ibid. 23) "Thus shall you bless, etc." tells us only of a blessing [by the Cohanim] to Israel. Whence do I derive a blessing for the Cohanim themselves? From "and I shall bless them." Variantly: "and I shall bless them": So that Israel not say that their blessings are dependent upon the Cohanim; it is written "and I shall bless them." So that the Cohanim not say We shall bless Israel, it is written "and I shall bless them." I shall bless My people Israel, as it is written (Devarim 2:7) "For the L-rd your G-d has blessed you in all the work of your hands," (15:6) "as He spoke to you," viz. (7:13) "And He will love you and bless you and multiply you, and bless etc.", and (28:12) "The L-rd will open for you His goodly treasure, the heavens," and (Ezekiel 34:14) "In a goodly pasture will I graze them," and (Ibid. 15) "I will feed My flock."

(Bamidbar 6:27) "And they shall place My name": Why is this stated? It is written (Ibid. 23) "Thus shall you bless the children of Israel" — with the explicit Name (the Tetragrammaton). — But perhaps with an epithet (only). It is, therefore, written "And they shall place My name" — My distinctive name (Yod-Keh-Vav-Keh). I might think, even in the borders (of Jerusalem). It is, therefore, written here "And they shall place My name," and elsewhere (Devarim 12:5) "to place My name there." Just as there, the Temple; here, too, the Temple. In the sanctuary, with the explicit Name; in the province, with an epithet. "and I shall bless them": Why is this stated? (Ibid. 23) "Thus shall you bless, etc." tells us only of a blessing [by the Cohanim] to Israel. Whence do I derive a blessing for the Cohanim themselves? From "and I shall bless them." Variantly: "and I shall bless them": So that Israel not say that their blessings are dependent upon the Cohanim; it is written "and I shall bless them." So that the Cohanim not say We shall bless Israel, it is written "and I shall bless them." I shall bless My people Israel, as it is written (Devarim 2:7) "For the L-rd your G-d has blessed you in all the work of your hands," (15:6) "as He spoke to you," viz. (7:13) "And He will love you and bless you and multiply you, and bless etc.", and (28:12) "The L-rd will open for you His goodly treasure, the heavens," and (Ezekiel 34:14) "In a goodly pasture will I graze them," and (Ibid. 15) "I will feed My flock."

(Devarim, Ibid.) "and the ground will not yield its yevul": not even what you bring (movil) to it. — But perhaps a tree will yield fruit. It is, therefore, written (Vayikra 26:20) "and the tree of the land will not yield its fruit." — But perhaps he can go abroad and be steeped in good; it is, therefore, written (Devarim 28:23) "And your skies over your head shall be as brass, and your earth under you as iron."

“Glorious things are said about you, the city of God, forever.” (Psalms 87:3) This refers to Hezekiah, as it says “…and how he made the conduit and the pool, and he brought the water into the city…” (Kings II 20:20) Hezekiah sealed up the waters of the Gihon spring and it says ‘he brought the water into the city’ because he was a collector of traditions and this verse is actually referring to words of Torah, which are compared to water, as it says “Ho! All who thirst, go to water…” (Isaiah 55:1) It also says “Come, partake of my bread…” (Proverbs 9:5) What would Hezekiah do? When he saw that it was well ordered, he brought it to the city; that it was well taught, he brought it to the city. This is what is written “These too are Solomon's proverbs, which the men of Hezekiah, king of Judah, maintained.” (Proverbs 25:1) Another explanation. ““Glorious things are said about you…” (Psalms 87:3) R’ Huna said in the name of R’ Idi: why did Israel express Gd’s name explicitly in the Holy Temple and use a cognomen outside of the Temple bounds? Because it is written “…to fear this glorious and awesome name, the Lord, your God.” (Deuteronomy 28:58) This is ‘glorious things are said about you.’ And where is it said? In the city of God, in the city of Zion. And where? “…the city of God, forever.” (Psalms 87:3)

(Devarim 15:6) "For the L-rd your G-d has blessed you as He spoke to you": And what did He speak to you? (Ibid. 28:3-12) "Blessed shall you be in the city, etc."

(Bamidbar 27:4) "Why should the name of our father be withheld from his family because he has no son?" R. Yehudah says: It is written here "name," and elsewhere (Devarim 28:6). "Just as "name" here connotes inheritance, so, "name" there. And just as "name" here connotes seed, so, "name" there. "because he has no son": Why is this written? Is it not already written (3) "and he left no sons"? They were sage women and were expounding: But if there were a daughter of a son, we would make no claim. R. Chidka said: Shimon Hashikmoni was a colleague of mine from the disciples of R. Akiva. He said: Moses knew that daughters inherit. Where was the question? As to whether they inherit what is fit to be inherited (in Eretz Yisrael) as well as what is already in their possession. The section on inheritance was fit to be stated by Moses, but the daughters of Tzelofchad merited that it be stated through them. "Merit is effected through the meritorious and liability through the liable."

Variantly: "Listen, O heavens": R. Yehudah was wont to say: An analogy: A king had caretakers in the land, to whom he entrusted what was his. Giving them his son, he said to them: So long as my son does my will, indulge him and pamper him and give him food and drink; but if he does not do my will, let him taste nothing that is mine. Similarly, when Israel do G-d's will, what is written of them? (Devarim 28:12) "The L-rd shall open for you His goodly treasure trove, the heavens, to give to you the rain of your land in its time, etc." And when Israel do not do G-d's will, what is written of them? (Ibid. 11:17) "And the wrath of the L-rd will burn against you, and He will hold back the heavens and there will not be rain, and the ground will not yield its produce, etc."

Variantly: "Listen, O heavens": Not only are the righteous righteous, but they "broaden" the world in which they live. For when Israel do G-d's will, what is written of them? (Devarim 28:12) "The L-rd shall open for you His goodly treasure trove, the heavens," "opening" connoting "broadening," as in (Bereshith 29:31) "and the L-rd opened her womb." And not only are the wicked wicked, but they "constrict" the world in which they live. For when they do not do G-d's will, what is written of them? (Ibid. 11:17) "and He will hold back the heavens," connoting "constricting," as in (Bereshith 20:18) "and the L-rd held back every womb."