Midrash su Deuteronomio 29:78

(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.

(Deut. 29:9 [10]:) YOU ARE STANDING TODAY, ALL OF YOU <BEFORE THE LORD>…. 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 looks at the works of the wicked and turns (rt.: HPK) against them, there is no recovery for them.¹Tanh., Deut. 8:1. He overturned the works of the generation of the flood, and there was no recovery for them. What is written concerning them (in Gen. 7:23)? AND HE WIPED OUT ALL LIVING THINGS. He overturned the works of the Sodomites, and there was no recovery for them, as stated (in Gen. 19:25): AND HE OVERTURNED THOSE CITIES. He overturned 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 overturned 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 [12]): 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 said: I have never smitten a people and restored them, but you children of Jacob are not destroyed, as stated (in Deut. 32:23): I WILL USE UP (rt.: KLH) MY ARROWS ON THEM. 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 (sic). 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. [….]

(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.

Our Rabbis were taught: Concerning the above-cited verse (Deut. 5, 26) O, that they had such a heart as this always to fear Me, Moses said to Israel: "Ye are ungrateful, my children; for at the time the Holy One, praised be He! said to you, O, that they had such a heart, etc., ye should have said, 'Thou, Lord, grant it to us.' Your ungratefulness is also marked from (Num. 21, 5) And our soul loathed (Ib. b) this light bread. Your ungratefulness is also marked from the passage (Gen. 3, 12) The woman whom Thou gavest to be with me, etc." Moses, however, hinted this to Israel only after the forty years in which he led them in the desert, as it is said (Deut. 29, 3) But the Lord hath not given you a heart to know. Said Raba: "From this it may be inferred that one cannot find the real mind of his master, until the lapse of forty years."

R. Joshua b. Levi said: "The following is written in the Pentatuch, repeated in the Prophets, and a third time in he Hagiographa: Whoever occupies himself with the [study of the] Torah is prosperous in all his undertakings. In the Pentateuch, as the passage says (Deut. 9, 8) Keep ye therefore the words of this covenant, and do them, that ye may prosper in all that ye do; repeated in the Prophets, as the passage states (Jos. 1, 8) This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night; that thou mayest observe to do according to all that is written therein; for then shalt thou make thy way prosperous, and then thou shalt have good success. And a third time in Hagiographa, as the passage reads (Ps. 1, 2-3) But his delight is in the law of the Lord, and in His law doth he meditate day and night. And he shall be like a tree replanted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and whatsoever he doth shall prosper." R. Alexander announced: "Who wants to live, who wants to live?" And a big crowd surrounded him. He then referred them to (Ib. 34, 14-16) Keep thy tongue from evil, etc. One might say, since I keep my tongue from evil, and my lips from speaking guile, I may engage my time in sleeping. The passage therefore states, Depart from evil and do good (Tob), and good (Tob), refers to the Torah, as it is said (Pr. 4, 2) For I give you good doctrine; forsake ye not My Torah.

[(Deut. 29:9 [10]:) YOU ARE STANDING TODAY.] Hezekiah the son of R. Hiyya said: Why is this parashah next to the parashah on curses (i.e., Deut. 27:11–28:69 [29:1]).²Tanh., Deut. 8:1, cont.; Rashi 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 [2]) and pacified them with words (i.e., with Deut. 29:9 [10].)

(Deut. 29:9:) “Your tribal leaders, [your elders, and your law officers].” Although I have appointed for you heads, judges, elders, and law officers, you shall all be equal before me, since it is stated (ibid., cont.), “every person in Israel.” Another interpretation (of Deut. 29:9): All of you are responsible for each other. Even though there is [only] one righteous person among you, you all shall survive (literally, stand) through his merit; and not only you, but the whole world in toto, as stated (in Prov. 10:25), “but a righteous person is the foundation for the world.”³A more common translation would be: BUT A RIGHTEOUS PERSON IS AN EVERLASTING FOUNDATION. However, when one sins, the whole generation is stricken, and so you find in the case of Achan (in Josh. 22:20), “Was it not Achan ben Zerah who committed [embezzlement] in the proscription (i.e., the herem of Jericho)?” If with the measure of punishment which is small, the [whole] generation was seized, how much the more [will the generation prosper], with the measure of [divine] favor which is great! It is therefore stated (in Deut. 29:9), “every person in Israel”; and not only the great ones who are among us, but (according to vs. 10) “Your infants, your wives, and your alien.” It is therefore stated (in Deut. 29:9), “every person.” Now flesh and blood shows more mercy over males than over females, but the Holy One, blessed be He, is not like that. Rather (according to Ps. 145:9), “His mercy is upon all his works,” upon males and upon females, upon the righteous and upon the wicked, as stated (in Deut. 29:10, cont.), “from the one who chops your wood to the one who draws your water.” (Deut. 29:10, cont.), “From the one who chops your wood.” R. Isaac ben Tavlay said, “[This] teaches that, when the Gibeonites came to [Moses he did not accept them; but when they came to] Joshua, he did accept them.⁴According to Josh. 9:27, Joshua gave these menial tasks to the Gibeonites. Thus it is stated (in Josh. 9:4), ‘And they also acted with cunning.’ What is the meaning of ‘they also?’ [This] teaches that they had come to Moses, and he had not accepted them.”

(Yithro 20:2) "I am the L rd your G d": Why were the ten commandments not stated at the beginning of the Torah? An analogy: A man enters a province and says (to the inhabitants): I will rule over you. They respond: Did you do anything for us that you would rule over us? Whereupon he builds the (city) wall for them, provides water for them, wages war for them, and then says: I will rule over you — whereupon they respond: Yes! Yes! Thus, the L rd took Israel out of Egypt, split the sea for them, brought down manna for them, raised the well for them, brought in quail for them, waged war with Amalek for them, and then said to them: I will rule over you — whereupon they responded: Yes! Yes! Rebbi says: (The thrust of "your [singular] G d") is to apprise us of the eminence of Israel, that when they all stood at Mount Sinai to receive the Torah, they were all of one heart, to receive the kingdom of Heaven with joy. And, what is more, they all stood security for each other (for observance of the mitzvoth.) And not only over what was revealed alone did the Holy One Blessed be He appear to them (in Arvoth Moav, viz. Devarim 29:9) to forge a covenant with them, but even over what was concealed, as it is written (Devarim 29:28) "What is hidden (is known to) the L rd our G d, and what is revealed is for us and for our children forever" — this, by way of saying: Over what is revealed we will enter into a covenant with you, but not over what is concealed, so that one not sin in secret and the congregation be bound thereby.

(Numb. 1:1:) THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT. This text is related (to Jer. 2:31): 0 GENERATION, UNDERSTAND THE WORD OF THE LORD: [HAVE I BEEN A DESERT FOR ISRAEL <OR A LAND OF THICK DARKNESS>?] The Holy One said to Israel: Because you said to Moses (in Numb. 20:5 = 21:5): WHY DID YOU BRING US UP FROM {THE LAND OF} EGYPT <TO DIE IN THE DESERT? FOR THERE IS NO BREAD AND NO WATER>⁷Tanh., Numb. 1:2; Numb. R. 1:2. (Jer. 2:31:) HAVE I BEEN A DESERT FOR ISRAEL? Did I act like a desert to you? Is it customary for a king of flesh and blood, when he leaves for the desert, [to find] easy living [there] just like that which he had found in his palace,⁸Lat.: palatium. either <palace> food or <palace> drink? However, when you were slaves to Pharaoh in Egypt and when I brought you out from there, I had you lie down under clouds of glory and raised up three redeemers for you to serve you, [as stated] (in (Micah 6:4): AND I SENT MOSES, AARON, AND MIRIAM BEFORE YOU. [Through the merit of Moses you ate manna, <a food> which <even> the holy ancestors had not seen, as stated (in Deut. 8:3): SO HE AFFLICTED YOU WITH HUNGER BUT FED YOU WITH MANNA, <WHICH NEITHER YOU HAD KNOWN NOR HAD YOUR ANCESTORS KNOWN….> Through the merit of Aaron I surrounded you in clouds of glory, as stated (in Ps. 105:39): HE SPREAD A CLOUD FOR A COVER AND A FIRE TO GIVE LIGHT AT NIGHT. There were seven clouds: one from above, one from below, one from each of the four winds, and one before you. He smote snakes and scorpions, leveled the mountains and valleys for them, and burned the thornbushes so that they sent up smoke. When all the kings of the East and West saw this, the peoples of the world said (in Cant. 3:6): WHO IS THIS THAT COMES UP FROM THE DESERT LIKE COLUMNS OF SMOKE? It is also written (in Deut. 29:4): I LED YOU FORTY YEARS IN THE DESERT; [YOUR CLOTHES DID NOT WEAR OUT….] In the case of a baby, all the time that it was growing, its garments and clothes were growing along with it. Now the well <came> through the merit of Miriam, who uttered a song by the waters <of the Reed Sea>.:⁹See above, Lev. 7:7. R. Berekhyah the Priest said in the name of R. Levi: <The matter> is comparable to a king of flesh and blood who has a province. So he sends high ranking people into its midst to conduct their affairs and and administer their justice. Who has to be responsible for their maintenance? Do not the people of the province have to be responsible for their maintenance? But the Holy One did not act like that. Instead he sent out Moses, Aaron, [and Miriam], as stated (in Micah 6:4): AND I SENT MOSES, AARON, AND MIRIAM BEFORE YOU. Thus through their merit, Israel was sustained. The manna was through the merit of Moses. [You yourself know that it is so. When Moses passed away, what is written (in Josh. 5:12)? THE MANNA CEASED ON THE NEXT DAY (i.e., the day after Moses died).]¹⁰Heb.: MMHRT. The midrash understands MMHRT (“on the next day”) as two words, MHR and MT, which can be translated: “On the day after he died.” In adopting this interpretation the midrash goes against the weight of Rabbinic and other traditions that Moses died sometime during the month of Adar, usually on the seventh of that month (as in Qid. 38a; etc.), since (according Josh. 5:12) the manna did not cease until the sixteenth of Nisan. The interpretation here and in Numb. R. 1:2 may result from the simple assertion commonly found in Rabbinic sources (e.g., in TSot. 11:8 [10]; Ta‘an 9a.) that, when Moses died, the manna ceased. The clouds of glory <came> through the merit of Aaron. You yourself know that it is so. When Aaron passed away, what is written (in Numb. 21:4)? BUT THE TEMPER OF THE PEOPLE GREW SHORT ON THE WAY, because the sun was shining down upon them (without a cloud cover). And the well <came> through the merit of Miriam,¹¹See above, Lev. 7:7. since it is stated (in Numb. 20:1-2): BUT MIRIAM DIED THERE <AND WAS BURIED THERE>. NOW THE CONGREGATION HAD NO WATER. And how was [the well] constructed? Like a kind of rock. It rolled along and came with them on the journeys.¹²See above, Lev. 7:7; below, Numb 6:35, 47-50. When the standards <for each tribe> came to rest and the Tabernacle arose, the rock would come and settle down in the court of the Tent of Meeting. Then the princes would stand beside it and say (in the words of Numb. 21:17): RISE UP, O WELL; and the well would rise up. After that, I brought them quails (cf. Numb. 11:31). (Jer. 2:31:) HAVE I BEEN A DESERT FOR ISRAEL? Have I treated you like a desert? (Ibid., cont.:) OR A LAND OF UTTER DARKNESS. Did not I become a light for you a light by myself? It is so stated (in Exod. 13:21:) AND THE LORD WENT BEFORE THEM BY DAY….

(Numb. 1:1:) “Then the Lord spoke unto Moses in the Sinai desert.” This text is related (to Jer. 2:31), “0 generation, understand the word of the Lord, ‘Have I been a desert for Israel or a land of thick darkness?’” The Holy One, blessed be He, said to Israel, “Because you said to Moses (in Numb. 21:5), ‘Why did you bring us up from Egypt to die in the desert?’³Numb. R. 1:2. (Jer. 2:31:) ‘Have I been a desert for Israel?’ Did I act like a desert to you? Is it customary for a king of flesh and blood, when he leaves for the desert, [to find] easy living [there] just like that which he had found in his palace, either [palace] food or [palace] drink? However, when you were slaves to Pharaoh in Egypt and when I brought you out from there, I had you lie down on couches, as it states (Exod 13:18), ‘And the Lord made the people circumvent (Vayasev) through the desert.’” What is [the meaning of] ”circumvent?” It teaches that He made them recline in the way that kings dine (mesavin), reclining upon their beds. “And I did not even bring three fleas to trouble you. And I even raised up three redeemers for you to serve you, as stated (in Micah 6:4), ‘and I sent Moses, Aaron, and Miriam before you.’” Through their merit, Israel was able to travel. Through the merit of Moses there was manna, as stated (Deut. 8:3), “And He subjected you to hunger [and then gave you manna to eat].” Through the merit of Aaron I surrounded you in clouds of glory, as stated (Exod. 13:21), “And the Lord went in front of them during the day [in a pillar of cloud. And it is written (in Ps. 105:39), “He spread a cloud for a cover.” There were seven clouds: one from above, one from below, one from each of the four directions, and one going before them. [That last one] smote snakes and scorpions, leveled the mountains and valleys for them, and burned the thornbushes so that they sent up smoke. When all the kings of the East and West saw this, the peoples of the world said (in Cant. 3:6), “Who is this that comes up from the desert [like columns of smoke]?” It is also written (in Deut. 29:4), “your clothes did not wear out from upon you.” In the case of a baby, all the time that it was growing, its garments and clothes were growing along with it. Now the well [came] through the merit of Miriam, who uttered a song by the waters [of the Reed sea].⁴See above, Lev. 7:7. R. Berekhyah the Priest said in the name of R. Levi, “[The matter is comparable to] a king of flesh and blood who has a province. So he sends high ranking people into its midst to conduct their affairs and administer their justice. Who has to be responsible for their maintenance? Do not the people of the province have to be responsible for their maintenance? But the Holy One, blessed be He, did not act like that. Instead he sent out Moses, Aaron, [and Miriam], as stated (in Micah 6:4), ‘and I sent Moses, Aaron, and Miriam before you.’” Thus through their merit, Israel was sustained. The manna was through the merit of Moses. You yourself know that it is so. When Moses passed away, what is written (in Josh. 5:12)? “The manna ceased on the next day (i.e., the day after Moses died).”⁵Heb.: MMHRT. The midrash understands MMHRT (“on the next day”) as two words, MHR and MT, which can be translated: “On the day after he died.” In adopting this interpretation the midrash goes against the weight of Rabbinic and other traditions that Moses died sometime during the month of Adar, usually on the seventh of that month (as in Qid. 38a; etc.), since (according Josh. 5:12) the manna did not cease until the sixteenth of Nisan. The interpretation here and in Numb. R. 1:2 may result from the simple assertion commonly found in Rabbinic sources (e.g., in TSot. 11:8 [10]; Ta‘an 9a.) that, when Moses died, the manna ceased. The clouds of glory [came] through the merit of Aaron. You yourself know that it is so. When Aaron passed away, what is written (in Numb. 21:4)? “But the temper of the people grew short on the way,” because the sun was shining down upon them (without a cloud cover). And the well [came] through the merit of Miriam,⁶See above, Lev. 7:7. since it is stated (in Numb. 20:1-2), “and Miriam died there and was buried there. Now the congregation had no water.” And how was [the well] constructed? Like a kind of boulder or a type of hive or a type of ball. It rolled along and came with them on the journeys.⁷See above, Lev. 7:7; below, Numb 6:35, 47-50. When the standards [for each tribe] came to rest and the tabernacle arose, the rock would come and settle down in the court of the tent of meeting. Then the princes would stand beside it and say (in the words of Numb. 21:17), “Rise up, O well”; and the well would rise up. After that, I brought them quails (cf. Numb. 11:31). (Jer. 2:31:) “Have I been a desert for Israel?” Have I treated you like a desert? (Ibid., cont.) “Or a land of utter darkness?” Did not I become a light for you, a light by My own glory? It is so stated (in Exod. 13:21:) “And the Lord went….” Another interpretation (of Jer. 2:31): What is the meaning of “utter darkness? Have I [ever] said to you that I am bringing a benefit and delayed it? Utter darkness (rt.:'pl) can only be a term of delay, as it is used (in Exod. 9:32), “But the wheat and the spelt were not hurt, because they ripen late (i.e., are delayed: rt.:'pl).”⁸Below, Numb. 10:7; I Corinthians 10:4. Joshua said (in Josh. 21:45), “Not a thing has failed (npl) of any good thing which the Lord (your God) promised unto (you); it all came to you.” [And how are we to understand the rest of the verse] (in Jer. 2:31), “why did my people say, ‘we have let loose (radnu - rt.: rwd)’?” What is the meaning of “radnu?” The word is mishnaic (as in ter. 10:3), “one who removes (rwdh) a hot loaf” (adhering to an oven).⁹Bread is usually baked adhering to the roof or wall of the oven with the fire beneath. They (i.e., Israel) said, “When the bread is baked in the oven and is taken out of it, can it stick¹⁰Rt.: QB‘ (which normally means “fix in” or “fix on”). On the translation of this root, see Midrash Tanhuma (Jerusalem: Eshkol, 1971/72), vol. II, p. 647, n. 2, which regards it here as the equivalent of the root DBQ (which means (“stick to”). In a similar vein, see Wolf Einhorn’s commentary, Perush Maharzaw, on Numb. R. 1:2. Since the root QB‘ can also mean “rob” or “defraud,” the meaning for Israel would be that, as bread removed from an oven cannot stick to it again, neither can Israel once removed from Jerusalem ever defraud again. to the oven again? Now we in Jerusalem were as in an oven, as stated (in Is. 31:9), ‘says the Lord, who has a fire in Zion and has an oven in Jerusalem.’ Now You exiled us to Babylon. ‘What do you still want from us?’” [That is the meaning of] (Jer. 2:31:), “why did my people say, ‘radnu’” (i.e., he has already removed us from the oven of Jerusalem). Another interpretation (of Jer. 2:31), “why did my people say, ‘radnu?” What [is the meaning of] “radnu (rt.: rwd)?” Compare what is said (in I Kings 5:4), “For he subjugated (rwdh) everything beyond the river (i.e., West of the Euphrates), from Tipsah to Gaza.” They said to [the Holy One, blessed be He,], “You have destroyed for us the sanctuary, and You have taken away your Divine Presence from us. ‘Now what do You still want from us?’” (Jer. 2:31) [Why did my people say, “He has dominion over us (radnu)]”; He said to them, “Would that I were now in the desert, where I did those miracles for you.” And so does it state (in Jer. 9:1), “Would that I were in the desert, at an inn for wayfarers….” Where? Where I was praised,¹¹Rt.: QLS, a word related to the Gk.: kalos (“beautifully”). as stated (in Is. 42:11), “Let the desert and its cities lift up [their voice].” [The matter] is comparable to a prince who entered a metropolis. When the inhabitants of the metropolis saw him, they fled. He entered a second one, and [again] they fled from him. He entered into another city that was ruined (harevah); and when the inhabitants saw him, they praised him. That prince said, “This city is better than all the metropolises. Here I will build myself a lodging place¹²Gk.: xenia (“guestchamber”).; here I will dwell.” Similarly, when the Holy One, blessed be He, came to the sea, it fled from Him, as stated (in Ps. 114:3), “The sea saw [Him] and fled.” He revealed Himself on Mount Sinai, [it also] fled, as stated (in Ps. 114:4), “The mountains danced like rams.” When he came to the desert wasteland (harevah), it received Him and praised Him, as stated (in Is. 42:11), “Let the desert and its cities lift up [their voice].” He said, “This city is better than all of the cities. Here I will build a lodging place.” When He came down into its midst, they began rejoicing, because the Holy One, blessed be He, was dwelling in their midst, as stated (in Is. 35:1), “The desert and the arid land shall be glad, and the wilderness shall rejoice and blossom like a crocus.”

(Yithro 20:2) "I am the L rd your G d": Why were the ten commandments not stated at the beginning of the Torah? An analogy: A man enters a province and says (to the inhabitants): I will rule over you. They respond: Did you do anything for us that you would rule over us? Whereupon he builds the (city) wall for them, provides water for them, wages war for them, and then says: I will rule over you — whereupon they respond: Yes! Yes! Thus, the L rd took Israel out of Egypt, split the sea for them, brought down manna for them, raised the well for them, brought in quail for them, waged war with Amalek for them, and then said to them: I will rule over you — whereupon they responded: Yes! Yes! Rebbi says: (The thrust of "your [singular] G d") is to apprise us of the eminence of Israel, that when they all stood at Mount Sinai to receive the Torah, they were all of one heart, to receive the kingdom of Heaven with joy. And, what is more, they all stood security for each other (for observance of the mitzvoth.) And not only over what was revealed alone did the Holy One Blessed be He appear to them (in Arvoth Moav, viz. Devarim 29:9) to forge a covenant with them, but even over what was concealed, as it is written (Devarim 29:28) "What is hidden (is known to) the L rd our G d, and what is revealed is for us and for our children forever" — this, by way of saying: Over what is revealed we will enter into a covenant with you, but not over what is concealed, so that one not sin in secret and the congregation be bound thereby.

[(Deut. 29:9 [10]:) YOU ARE STANDING TODAY.] Hezekiah the son of R. Hiyya said: Why is this parashah next to the parashah on curses (i.e., Deut. 27:11–28:69 [29:1]).²Tanh., Deut. 8:1, cont.; Rashi 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 [2]) and pacified them with words (i.e., with Deut. 29:9 [10].)

(Deut. 29:9:) “Your tribal leaders, [your elders, and your law officers].” Although I have appointed for you heads, judges, elders, and law officers, you shall all be equal before me, since it is stated (ibid., cont.), “every person in Israel.” Another interpretation (of Deut. 29:9): All of you are responsible for each other. Even though there is [only] one righteous person among you, you all shall survive (literally, stand) through his merit; and not only you, but the whole world in toto, as stated (in Prov. 10:25), “but a righteous person is the foundation for the world.”³A more common translation would be: BUT A RIGHTEOUS PERSON IS AN EVERLASTING FOUNDATION. However, when one sins, the whole generation is stricken, and so you find in the case of Achan (in Josh. 22:20), “Was it not Achan ben Zerah who committed [embezzlement] in the proscription (i.e., the herem of Jericho)?” If with the measure of punishment which is small, the [whole] generation was seized, how much the more [will the generation prosper], with the measure of [divine] favor which is great! It is therefore stated (in Deut. 29:9), “every person in Israel”; and not only the great ones who are among us, but (according to vs. 10) “Your infants, your wives, and your alien.” It is therefore stated (in Deut. 29:9), “every person.” Now flesh and blood shows more mercy over males than over females, but the Holy One, blessed be He, is not like that. Rather (according to Ps. 145:9), “His mercy is upon all his works,” upon males and upon females, upon the righteous and upon the wicked, as stated (in Deut. 29:10, cont.), “from the one who chops your wood to the one who draws your water.” (Deut. 29:10, cont.), “From the one who chops your wood.” R. Isaac ben Tavlay said, “[This] teaches that, when the Gibeonites came to [Moses he did not accept them; but when they came to] Joshua, he did accept them.⁴According to Josh. 9:27, Joshua gave these menial tasks to the Gibeonites. Thus it is stated (in Josh. 9:4), ‘And they also acted with cunning.’ What is the meaning of ‘they also?’ [This] teaches that they had come to Moses, and he had not accepted them.”

"he is Mine": What is the intent of this? It is written (Devarim 15:19) "the male shall you sanctify to the L rd your G d." (How am I to understand this?) As sanctify it so that you receive reward, or if you sanctify it, it is sanctified, and, if not, it is not sanctified? It is, therefore, written "he is Mine" — in any event. What is the intent, then, of "the male shall you sanctify"? Sanctify it (i.e., dedicate it to the L rd) for the sake of receiving reward. Similarly, (Leviticus 6:5) "And the Cohein shall burn wood upon it every morning, etc." What is the intent of this? Is it not written (Isaiah 40:16) "and (the whole forest of Levanon is not sufficient to burn, etc."? What, then, is the intent of "And the Cohein shall burn wood upon it"? For the sake of receiving reward. Similarly, (Numbers 28:4) "the one lamb shall you offer, etc." What is the intent of this? Is it not written (Isaiah, Ibid.) "nor the beasts thereof sufficient for a burnt-offering"? What, then, is the intent of "The one lamb, etc."? For the sake of receiving reward. Similarly, (Exodus 25:8) "and they shall make for Me a sanctuary, etc." What is the intent of this? Is it not written (Jeremiah 23:24) "Do I not fill heaven and earth?" What, then, is the intent of "And they shall make for Me a sanctuary"? For the sake of receiving reward for making it. Once, the disciples spent a Sabbath in Yavneh, R. Yehoshua not among them. When they returned to him he asked them: "What novelty did you hear in Yavneh?" They answered: "After you, our master" (i.e., there is no one to do so after you). R. Yehoshua: "Who spent the Sabbath there?" They: "R. Elazar b. Azaryah." R. Yehoshua: "Is it possible that R. Elazar b. Azaryah spent the Sabbath there without telling you something novel?" They: He expounded this principle (Devarim 31:12) "Gather the people — the men, the women, and the children." Now do little children know the difference between good and evil? But (He did so) in order to bestow reward upon their bringers, to increase the reward of the doers of His will, as it is written (Isaiah 42:21) "The L rd desires for the sake of His righteousness to magnify Torah and to exalt it." At this, he said to them: "What can be more novel than this? I am seventy years old, and I never merited hearing such a thing until this day! Happy are you, father Abraham, from whose loins Elazar b. Azaryah emerged! The generation is not an orphan in whose midst R. Elazar b. Azaryah resides!" They: Our master, he also expounded this principle: (Jeremiah 23:7) "Therefore, behold, days are coming, says the L rd, when it will no more be said: 'As the L rd lives, who brought up the children of Israel from the land of Egypt, etc.'" To what may this be compared? A man desired children and had a daughter — whereupon (when he made a vow) he vowed upon her life. Thereafter, he had a son, and (in vowing) he left off (vowing by) his daughter and vowed upon the life of his son. R. Shimon b. Yochai says: To what may this be compared? A man was journeying and was accosted by a wolf, from which he was rescued — whereupon he would (always) talk about his encounter with the wolf. He was later accosted by a lion, from which he was rescued — whereupon he left off talking about his encounter with the wolf and spoke about his encounter with the lion. Similarly, (Genesis 29:19) "And he called the name of the place Beth-El." The first name was superseded by the second. Similarly, (Ibid. 17:5) "And your name will no longer be called Avram." The first name was superseded by the second. Similarly, (Ibid. 15) "Sarai, your wife, etc." The first name was superseded by the second. (Ibid. 32:28) "Your name will no longer be called Yaakov but Yisrael." The first name remained and the second was superadded. The name of Yitzchak was not changed, for he was thus (originally) called by the Holy One Blessed be He. There are three who were named by the Holy One Blessed be He — Yitzchak, Shlomoh, and Yoshiyahu. Yitzchak — (Ibid. 17:19) "But Sarah your wife will bear a son for you and you shall call his name Yitzchak." Shlomoh (I Chronicles 22:9) "for Shlomoh will be his name." Yoshiyahu (I Kings 13:2) "A son will be born to the house of David. Yoshiyahu will be his name." Others say: Also Yishmael among the gentiles. We find the names of righteous ones and their deeds to be revealed to the L rd before their creation, viz. (Jeremiah 1:5) "Before I created you in the womb, I knew you." Where do we find (the same for) the names of wicked ones? It is written (Psalms 58:4) "The wicked are estranged from the womb, etc."

What is written above on the matter (in Deut. 29:1–2, 6 [2–3, 7])? THEN MOSES SUMMONED ALL THE {ELDERS 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>. Now in your case, for what reason were you not destroyed? After all, 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 are the nations of the world deserving destruction, while we are remaining alive? It is because, when afflictions come upon them, they kick against them and do not recognize the name of the Holy One, as stated (in Ps. 79:6): POUR OUT YOUR WRATH UPON THE NATIONS THAT HAVE NOT KNOWN YOU,…. In the case of Israel, however, when afflictions come upon them, they submit, 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 said: even though maledictions were coming upon you, they themselves were raising you up; and so it says (in Deut. 8:16): <They were coming upon you> 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.³Amidah. This word is also the name of the central Eighteen Benedictions in the daily liturgy, which are always recited standing. The implication is that Israel always has a standing before the Holy One through liturgical prayer. It is therefore stated (in Deut. 29:9 [10]): YOU {it is therefore stated: YOU} ARE STANDING.

(Deut. 29:11:) “To enter into the covenant with the Lord your God....” Three covenants did the Holy One, blessed be He, make with Israel when they came out of Egypt, one when they stood before Mount Sinai, (one at Horeb,) and one here. But why did he make [a covenant] with them here? Because they had revoked the one which He had made with them at Sinai, when they said (of the golden calf in Exod. 32:4), “This is your god, O Israel.” For that reason He made [another covenant] with them at Horeb⁵The text should probably read: “With them here,” in accord with Codex Vaticanus Ebr. 34. and established a curse over it for whoever would go back on his words. Now the word, enter (rt.: 'br), [can] only be in the sense of one who says to his companion, “May this curse come (rt.: 'br) upon you, if you go back on me in this thing.” And so you find that, when Israel provoked [the Holy One, blessed be He], and they went into captivity, what did Daniel say (in Dan. 9:11)? “And all Israel has transgressed (rt.: 'br) Your Torah [...] so the curse (alah) and the oath are poured down upon us.” Now alah can only be a curse,⁶Alah can also mean “oath” and “covenant.” as where it is stated (in Numb. 5:27), “and the woman shall become a curse (alah).” [This is] to teach you that just as one imposes an oath on the suspect adulteress, so the Holy One, blessed be He, imposed an oath upon Israel. But perhaps you will say, “Why all this bother?” It is not because I need you? Rather what shall I do to you, when I have already sworn to your ancestors, that I will never replace you and your children? It is therefore stated (in Deut. 29:12), “In order to establish you today as his people […] as he swore to your ancestors.” It [also] says (in Cant. 7:6), “a king is bound by his tresses.” Now bound [indicates] nothing except an oath. Thus it is stated (in Numb. 30:4), “[When a woman vows a vow to the Lord] and binds herself with a bond.” Therefore, He cannot break his oath. And so you find, when they sought to get rid of the yoke of His oath in the days of Ezekiel, it is written (in Ezek: 20:1), “some elders of Israel came to consult the Lord.” They said to him, “When the son of a priest buys a slave, is it legal for him to eat the terumah?”⁷The priestly tithe on produce. He said to them, “He may eat it.” They said to him, “If a priest returned and sold him to an [ordinary] Israelite, has he not left his jurisdiction?” He told them, “Yes.” They said to him, “We too have left the jurisdiction of [the Holy One, blessed be He]; are we not [now] like the all the [rest of the] world?” Ezekiel said to them (in Ezek. 20:32-33), “But that which you have in mind shall never come to pass, that should you say: let us become like the gentiles…. ‘As I live,’ says the Lord God, ‘surely I will [reign] over you with a powerful hand....’” He said to them, “As long as one has not sold [a slave], he is in his jurisdiction; and you have not been sold for a price.” It is so stated (in Is. 52:3), “For thus says the Lord, ‘You were sold for free, [and you shall be redeemed for no money].’” (Deut. 29:12:) “In order to establish you today as his people…,” so that I would not go back on the word that I swore to your ancestors. Deut. 29:13), “And not only with you [have I made this covenant and this oath].” But rather the generations that have yet to come were also there at that time, as stated (in vs. 14), “But with those who are [standing ('md)] here with us [today… and with those who are not here with us today].” R. Abahu said in the name of R. Samuel bar Nahmani, “Why does it say, ‘those who are [standing ('md)] here [...]; and those who are not here’ (without using the word, standing)? Because all the souls were there, [even] when [their] bodies had still not been created. It is for that reason [their] existence (literally, standing, rt.: 'md) is not stated here.” R. Eliezer said, “A curse will come upon Laban, because he said to Jacob (in Gen. 31:30), ‘Why did you steal my gods?’ It (i.e., such an idol) could not save itself from theft. [So] how could it save others? But Israel is not like that, as they serve the Holy One, blessed be He, about whom it is stated (in Deut. 10:21), “He is your praise, and He is your God, [who has done these great and awful things for you that your own eyes have seen].” He [also] watches over Israel like a father who watches over his son, as stated (in Ps. 121:4), “Behold the One keeping Israel shall neither slumber nor sleep.”

(Deut. 29:11:) “To enter into the covenant with the Lord your God....” Three covenants did the Holy One, blessed be He, make with Israel when they came out of Egypt, one when they stood before Mount Sinai, (one at Horeb,) and one here. But why did he make [a covenant] with them here? Because they had revoked the one which He had made with them at Sinai, when they said (of the golden calf in Exod. 32:4), “This is your god, O Israel.” For that reason He made [another covenant] with them at Horeb⁵The text should probably read: “With them here,” in accord with Codex Vaticanus Ebr. 34. and established a curse over it for whoever would go back on his words. Now the word, enter (rt.: 'br), [can] only be in the sense of one who says to his companion, “May this curse come (rt.: 'br) upon you, if you go back on me in this thing.” And so you find that, when Israel provoked [the Holy One, blessed be He], and they went into captivity, what did Daniel say (in Dan. 9:11)? “And all Israel has transgressed (rt.: 'br) Your Torah [...] so the curse (alah) and the oath are poured down upon us.” Now alah can only be a curse,⁶Alah can also mean “oath” and “covenant.” as where it is stated (in Numb. 5:27), “and the woman shall become a curse (alah).” [This is] to teach you that just as one imposes an oath on the suspect adulteress, so the Holy One, blessed be He, imposed an oath upon Israel. But perhaps you will say, “Why all this bother?” It is not because I need you? Rather what shall I do to you, when I have already sworn to your ancestors, that I will never replace you and your children? It is therefore stated (in Deut. 29:12), “In order to establish you today as his people […] as he swore to your ancestors.” It [also] says (in Cant. 7:6), “a king is bound by his tresses.” Now bound [indicates] nothing except an oath. Thus it is stated (in Numb. 30:4), “[When a woman vows a vow to the Lord] and binds herself with a bond.” Therefore, He cannot break his oath. And so you find, when they sought to get rid of the yoke of His oath in the days of Ezekiel, it is written (in Ezek: 20:1), “some elders of Israel came to consult the Lord.” They said to him, “When the son of a priest buys a slave, is it legal for him to eat the terumah?”⁷The priestly tithe on produce. He said to them, “He may eat it.” They said to him, “If a priest returned and sold him to an [ordinary] Israelite, has he not left his jurisdiction?” He told them, “Yes.” They said to him, “We too have left the jurisdiction of [the Holy One, blessed be He]; are we not [now] like the all the [rest of the] world?” Ezekiel said to them (in Ezek. 20:32-33), “But that which you have in mind shall never come to pass, that should you say: let us become like the gentiles…. ‘As I live,’ says the Lord God, ‘surely I will [reign] over you with a powerful hand....’” He said to them, “As long as one has not sold [a slave], he is in his jurisdiction; and you have not been sold for a price.” It is so stated (in Is. 52:3), “For thus says the Lord, ‘You were sold for free, [and you shall be redeemed for no money].’” (Deut. 29:12:) “In order to establish you today as his people…,” so that I would not go back on the word that I swore to your ancestors. Deut. 29:13), “And not only with you [have I made this covenant and this oath].” But rather the generations that have yet to come were also there at that time, as stated (in vs. 14), “But with those who are [standing ('md)] here with us [today… and with those who are not here with us today].” R. Abahu said in the name of R. Samuel bar Nahmani, “Why does it say, ‘those who are [standing ('md)] here [...]; and those who are not here’ (without using the word, standing)? Because all the souls were there, [even] when [their] bodies had still not been created. It is for that reason [their] existence (literally, standing, rt.: 'md) is not stated here.” R. Eliezer said, “A curse will come upon Laban, because he said to Jacob (in Gen. 31:30), ‘Why did you steal my gods?’ It (i.e., such an idol) could not save itself from theft. [So] how could it save others? But Israel is not like that, as they serve the Holy One, blessed be He, about whom it is stated (in Deut. 10:21), “He is your praise, and He is your God, [who has done these great and awful things for you that your own eyes have seen].” He [also] watches over Israel like a father who watches over his son, as stated (in Ps. 121:4), “Behold the One keeping Israel shall neither slumber nor sleep.”

(Deut. 29:11:) “To enter into the covenant with the Lord your God....” Three covenants did the Holy One, blessed be He, make with Israel when they came out of Egypt, one when they stood before Mount Sinai, (one at Horeb,) and one here. But why did he make [a covenant] with them here? Because they had revoked the one which He had made with them at Sinai, when they said (of the golden calf in Exod. 32:4), “This is your god, O Israel.” For that reason He made [another covenant] with them at Horeb⁵The text should probably read: “With them here,” in accord with Codex Vaticanus Ebr. 34. and established a curse over it for whoever would go back on his words. Now the word, enter (rt.: 'br), [can] only be in the sense of one who says to his companion, “May this curse come (rt.: 'br) upon you, if you go back on me in this thing.” And so you find that, when Israel provoked [the Holy One, blessed be He], and they went into captivity, what did Daniel say (in Dan. 9:11)? “And all Israel has transgressed (rt.: 'br) Your Torah [...] so the curse (alah) and the oath are poured down upon us.” Now alah can only be a curse,⁶Alah can also mean “oath” and “covenant.” as where it is stated (in Numb. 5:27), “and the woman shall become a curse (alah).” [This is] to teach you that just as one imposes an oath on the suspect adulteress, so the Holy One, blessed be He, imposed an oath upon Israel. But perhaps you will say, “Why all this bother?” It is not because I need you? Rather what shall I do to you, when I have already sworn to your ancestors, that I will never replace you and your children? It is therefore stated (in Deut. 29:12), “In order to establish you today as his people […] as he swore to your ancestors.” It [also] says (in Cant. 7:6), “a king is bound by his tresses.” Now bound [indicates] nothing except an oath. Thus it is stated (in Numb. 30:4), “[When a woman vows a vow to the Lord] and binds herself with a bond.” Therefore, He cannot break his oath. And so you find, when they sought to get rid of the yoke of His oath in the days of Ezekiel, it is written (in Ezek: 20:1), “some elders of Israel came to consult the Lord.” They said to him, “When the son of a priest buys a slave, is it legal for him to eat the terumah?”⁷The priestly tithe on produce. He said to them, “He may eat it.” They said to him, “If a priest returned and sold him to an [ordinary] Israelite, has he not left his jurisdiction?” He told them, “Yes.” They said to him, “We too have left the jurisdiction of [the Holy One, blessed be He]; are we not [now] like the all the [rest of the] world?” Ezekiel said to them (in Ezek. 20:32-33), “But that which you have in mind shall never come to pass, that should you say: let us become like the gentiles…. ‘As I live,’ says the Lord God, ‘surely I will [reign] over you with a powerful hand....’” He said to them, “As long as one has not sold [a slave], he is in his jurisdiction; and you have not been sold for a price.” It is so stated (in Is. 52:3), “For thus says the Lord, ‘You were sold for free, [and you shall be redeemed for no money].’” (Deut. 29:12:) “In order to establish you today as his people…,” so that I would not go back on the word that I swore to your ancestors. Deut. 29:13), “And not only with you [have I made this covenant and this oath].” But rather the generations that have yet to come were also there at that time, as stated (in vs. 14), “But with those who are [standing ('md)] here with us [today… and with those who are not here with us today].” R. Abahu said in the name of R. Samuel bar Nahmani, “Why does it say, ‘those who are [standing ('md)] here [...]; and those who are not here’ (without using the word, standing)? Because all the souls were there, [even] when [their] bodies had still not been created. It is for that reason [their] existence (literally, standing, rt.: 'md) is not stated here.” R. Eliezer said, “A curse will come upon Laban, because he said to Jacob (in Gen. 31:30), ‘Why did you steal my gods?’ It (i.e., such an idol) could not save itself from theft. [So] how could it save others? But Israel is not like that, as they serve the Holy One, blessed be He, about whom it is stated (in Deut. 10:21), “He is your praise, and He is your God, [who has done these great and awful things for you that your own eyes have seen].” He [also] watches over Israel like a father who watches over his son, as stated (in Ps. 121:4), “Behold the One keeping Israel shall neither slumber nor sleep.”

What is written above on the matter (in Deut. 29:1–2, 6 [2–3, 7])? THEN MOSES SUMMONED ALL THE {ELDERS 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>. Now in your case, for what reason were you not destroyed? After all, 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 are the nations of the world deserving destruction, while we are remaining alive? It is because, when afflictions come upon them, they kick against them and do not recognize the name of the Holy One, as stated (in Ps. 79:6): POUR OUT YOUR WRATH UPON THE NATIONS THAT HAVE NOT KNOWN YOU,…. In the case of Israel, however, when afflictions come upon them, they submit, 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 said: even though maledictions were coming upon you, they themselves were raising you up; and so it says (in Deut. 8:16): <They were coming upon you> 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.³Amidah. This word is also the name of the central Eighteen Benedictions in the daily liturgy, which are always recited standing. The implication is that Israel always has a standing before the Holy One through liturgical prayer. It is therefore stated (in Deut. 29:9 [10]): YOU {it is therefore stated: YOU} ARE STANDING.

“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].”

Another matter, “your belly is a pile of wheat,” but would one of pine cones not be fairer than one of wheat? But it is possible for the world to exist without pine cones, but it is not possible for the world to exist without wheat. Rabbi Idi said: Just as this wheat kernel is cleft, so Israel’s circumcision is cleft.³¹This is a reference to peria, the process in which the membrane under the foreskin is split and pulled back (Maharzu). Rabbi Yosei bar Ḥananya said: Just as wheat absorbs, so too Israel absorbs the property of the nations of the world. That is what is written: “You shall devour all the peoples…” (Deuteronomy 7:16), and it is written: “You will consume the wealth of the nations and in their glory you will revel” (Isaiah 61:6). Rabbi Shimon ben Lakish said: Just as with wheat, its waste is measured with it, so too Israel, “from the hewer of your wood to the drawer of your water” (Deuteronomy 29:10).
Rabbi Yitzḥak said: Just as these wheat kernels, when they go out for sowing go out by measure, and when they enter from the grain pile they enter by measure, so too Israel, when they descended to Egypt they descended by number, as it is stated: “With seventy people, your ancestors descended to Egypt” (Deuteronomy 10:22), and when they ascended, they ascended by number, as it is stated: “some six hundred thousand men on foot” (Exodus 12:37). Rabbi Ḥonya said regarding the statement of Rabbi Yitzḥak: Just as the landowner does not monitor boxes of manure, and not boxes of hay, and not boxes of straw, and not chaff; why? Because they are considered worthless; so too, the Holy One blessed be He does not monitor the nations of the world, why, because they are considered worthless, as it is stated: “All the nations are like nothing before Him…” (Isaiah 40:17). Whom does He monitor? Israel, as it is stated: “When you take a census of the children of Israel…” (Exodus 30:12), “take a census of the entire congregation of Israel” (Numbers 1:2).
Rabbi Neḥemya [said] in the name of Rabbi Avun: The nations of the world have no planting, have no sowing, and have no root, and the three of them are in one verse: “It is as though they were not planted, as though they were not sown, as though their trunk had not taken root in the earth” (Isaiah 40:24). However, Israel has planting, as it is stated: “I will plant them in this land” (Jeremiah 32:41), and it is written “I will plant them upon their land” (Amos 9:15). They have sowing, as it is stated: “I will sow her for Me in the land” (Hosea 2:25). They have root, as it is stated: “It is coming that Jacob will take root” (Isaiah 27:6).
To what is this matter comparable? Hay, chaff, and straw were deliberating with each other. This one said: The land was sown for my sake, and that one said: The field was sown for my sake. The wheat said to them: Wait until the [time for] threshing arrives and we will know for whose sake the field was sown. The time of the threshing arrived, and when they entered the threshing floor, the field owner emerged to winnow it. The chaff went with the wind, he took the hay and cast it to the ground, he took the straw and burned it, and he took the wheat and made it into a pile. People would pass and everyone who saw it would kiss it, just as it says: “Kiss the grain” (Psalms 2:12). So too the nations of the world; these say: We are the true Israel, and the world was created for our sake, and those say: We are the true Israel and the world was created for our sake. Israel said to them: Wait until the day the Holy One blessed be He will arrive and we will know for whose sake the world was created. That is what is written: “For behold, the day is coming, burning like an oven [and all the wicked people and all the evildoers will be like straw; and that coming day will burn them]” (Malachi 3:19), and it is written: “You will winnow them and the wind will carry them” (Isaiah 41:16). However, it is stated in Israel’s regard: “But you will rejoice in the Lord, you will be glorified in the Holy One of Israel” (Isaiah 41:16).

R. Johanan asked: Why is it written: Who doeth great things past finding; yea, marvelous things without number (Job 9:10)? You should know that every soul, from Adam to the end of the world, was formed during the six days of creation, and that all of them were present in the Garden of Eden and at the time of the giving of the Torah, as it is said: With him that standeth here with us this day, and also with him that is not here with us this day (Deut. 29:14). What is the meaning of Great things past finding out? It refers to the great deeds the Holy One, blessed be He, did in the formation of the embryo. At the time that a man is about to have intercourse with his wife, the Holy One, blessed be He, informs the angel in charge of conception, whose name is Lailah.⁸Lailah’s role is described in Niddah 16b and Sanhedrin 6a.

“He is like a bear in ambush to me, a lion in hiding” (Lamentations 3:10).
“He is like a bear in ambush to me” – this is Nebuchadnezzar. “A lion in hiding” – this is Nevuzaradan. Alternatively: “A bear in ambush” – this is Vespasian; “a lion in hiding” – this is Trajan.
“He has twisted my ways and mauled me; He rendered me desolate” (Lamentations 3:11).
“He has twisted my ways and mauled me [vaifashḥeni]” – split me, as we say: A tree that was split [nifshaḥ], one may tie it during the Sabbatical Year.¹⁹Mishna Sheviit 4:6.
“He drew His bow, and set me as the target for the arrow” (Lamentations 3:12).
“He drew His bow, and set me as the target for the arrow” – there were two amora’im; one said: Like a shield for arrows,²⁰Although the shield blocks the arrows, the arrows pierce and damage the shield (Maharzu). and one said: Like a beam for arrows that everyone fires at it but it remains standing. Rabbi Yudan said: He fortified me to withstand them all. What do you find written after the ninety-eight rebukes in the book of Deuteronomy? “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.

Another interpretation (of Deut. 29:9 [10]): YOU ARE STANDING TODAY <ALL OF YOU>. Just as TODAY (literally: THE DAY) sometimes darkens and sometimes lightens, so it is with you. Although you have darkness, the Holy One 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): [BUT YOU WHO CLUNG TO THE LORD YOUR GOD] 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. It also says (In Jer. 3:18): [IN THOSE DAYS] THE HOUSE OF JUDAH SHALL GO WITH THE HOUSE OF ISRAEL, AND THEY SHALL COME TOGETHER FROM THE LAND OF THE NORTH. When they are united, they shall welcome the face of the Divine Presence.

(Deut. 29:9 [10]:) <YOU ARE STANDING TODAY, ALL OF YOU BEFORE THE LORD:> YOUR TRIBAL LEADERS, <YOUR ELDERS, AND YOUR LAW OFFICERS>. Although I have appointed for you heads, judges, elders, and law officers, you shall all be equal before me, since it is stated (ibid., cont.): EVERY PERSON IN ISRAEL.⁴Tanh., Deut. 8:2.

Another interpretation (of Deut. 29:9 [10]): All of you are responsible for each other. Even though there is <only> one righteous person among you, you all shall survive (literally: stand) through his merit; and not only you, but the whole world in toto, as stated (in Prov. 10:25): BUT A RIGHTEOUS PERSON IS THE FOUNDATION FOR THE WORLD.⁵A more common translation would be: BUT A RIGHTEOUS PERSON IS AN EVERLASTING FOUNDATION. However, when one sins, the whole generation is stricken, and so you find in the case of Achan (in Josh. 22:20): WAS IT NOT ACHAN BEN ZERAH WHO COMMITTED [EMBEZZLEMENT] IN THE PROSCRIPTION (i.e., the herem of Jericho)? YET <DIVINE> WRATH CAME UPON THE WHOLE [CONGREGATION OF] ISRAEL, SINCE HE WAS NOT THE ONLY ONE TO DIE FOR HIS SIN. If when the measure of punishment was small, the <whole> generation was seized, how much the more <will the generation prosper>, when the measure of <divine> favor is great. It is therefore stated (in Deut. 29:9 [10]): EVERY PERSON IN ISRAEL; and not only the great ones who are among us, but (according to vs. 10 [11]) YOUR LITTLE ONES, YOUR WIVES, AND THE ALIEN. It is therefore stated (in Deut. 29:9 [10]): EVERY PERSON. Now flesh and blood shows more mercy over males than over females, but the Holy One is not like that. Rather (according to Ps. 145:9), <THE LORD IS GOOD TO ALL> AND HIS MERCY IS UPON ALL HIS WORKS, upon males and upon females, upon the righteous and upon the wicked, as stated (in Deut. 29:9 [10], cont.): FROM THE ONE WHO CHOPS YOUR WOOD TO THE ONE WHO DRAWS YOUR WATER. R. Isaac ben Tavlay said: <This> teaches that, when the Gibeonites came to [Moses he did not accept them; but when they came to] Joshua, he did accept them.⁶According to Josh. 9:27, Joshua gave these menial tasks to the Gibeonites. Thus it is stated (in Josh. 9:4): AND THEY ALSO ACTED WITH CUNNING. What is the meaning of THEY ALSO? <This> teaches that they had come to Moses, and he had not accepted them.

“Our inheritance has been turned over to strangers, our houses to foreigners” (Lamentations 5:2).
“Our inheritance has been turned over to strangers.” What type of turning? It is “like the overturning of Sodom” (Deuteronomy 29:22).
Jeremiah calls it “our inheritance.” Isaiah calls it “the House of our holiness and splendor” (Isaiah 64:10). Asaf came and said: It is not “our inheritance” and it is not “the House of our holiness and splendor,” but rather, nations entered what is Yours. That is what is written: “God, nations have invaded Your inheritance; they have impurified Your holy Temple, rendered Jerusalem ruins” (Psalms 79:1).

Another interpretation (of Deut. 29:9 [10]): All of you are responsible for each other. Even though there is <only> one righteous person among you, you all shall survive (literally: stand) through his merit; and not only you, but the whole world in toto, as stated (in Prov. 10:25): BUT A RIGHTEOUS PERSON IS THE FOUNDATION FOR THE WORLD.⁵A more common translation would be: BUT A RIGHTEOUS PERSON IS AN EVERLASTING FOUNDATION. However, when one sins, the whole generation is stricken, and so you find in the case of Achan (in Josh. 22:20): WAS IT NOT ACHAN BEN ZERAH WHO COMMITTED [EMBEZZLEMENT] IN THE PROSCRIPTION (i.e., the herem of Jericho)? YET <DIVINE> WRATH CAME UPON THE WHOLE [CONGREGATION OF] ISRAEL, SINCE HE WAS NOT THE ONLY ONE TO DIE FOR HIS SIN. If when the measure of punishment was small, the <whole> generation was seized, how much the more <will the generation prosper>, when the measure of <divine> favor is great. It is therefore stated (in Deut. 29:9 [10]): EVERY PERSON IN ISRAEL; and not only the great ones who are among us, but (according to vs. 10 [11]) YOUR LITTLE ONES, YOUR WIVES, AND THE ALIEN. It is therefore stated (in Deut. 29:9 [10]): EVERY PERSON. Now flesh and blood shows more mercy over males than over females, but the Holy One is not like that. Rather (according to Ps. 145:9), <THE LORD IS GOOD TO ALL> AND HIS MERCY IS UPON ALL HIS WORKS, upon males and upon females, upon the righteous and upon the wicked, as stated (in Deut. 29:9 [10], cont.): FROM THE ONE WHO CHOPS YOUR WOOD TO THE ONE WHO DRAWS YOUR WATER. R. Isaac ben Tavlay said: <This> teaches that, when the Gibeonites came to [Moses he did not accept them; but when they came to] Joshua, he did accept them.⁶According to Josh. 9:27, Joshua gave these menial tasks to the Gibeonites. Thus it is stated (in Josh. 9:4): AND THEY ALSO ACTED WITH CUNNING. What is the meaning of THEY ALSO? <This> teaches that they had come to Moses, and he had not accepted them.

R Samuel b. Nachmeini said in the name of R. Jonathan: "Whoever says that Reuben (the son of Jacob) sinned, errs, for it is said (Gen. 35, 22.) Now the sons of Jacob were twelve. It is intended to inform us that they were all equal [in righteousness]. How then shall we explain the first part of the above-mentioned passage? It is intended to teach that he (Reuben) deranged his father's bed, and the Scriptures charge him as if he had been lying with Bilhah." We are taught that R. Simon h. Elazar said: "That righteous one (Reuben) is cleared of that crime, that such an occurrence never happened to him, for how could it possibly be that a man whose descendants were to stand on Mt. Ebal and proclaim (Deu. 29, 20.) Cursed be he who lieth with his father's wife, would commit such a sin. But how then is the passage (Gen. 35, 22 ) And he lay with Bilhah, his father's concubine, to be explained? It is intended to inform us that he demanded redress for the humiliation inflicted upon his mother saying: 'When my mothers sister lived and proved a vexation to her, it was bearable; but that the servant of my mother's sister should be a vexation to my mother is unbearable!' Whereupon he went and deranged the bed of Bilhah." Others say he deranged two beds, that of the Schechina and that of his father, and this explains that which is written (Gen. 48, 4.) Unstable as water, thou shalt not have the excellence, because thou did go up to thy father's bed; then didst thou defile the Shechina of my couch. Do not read Yetzu'ey (my bed), but read Yetzuay (the beds).

(Deut. 29:11 [12]:) TO ENTER INTO THE COVENANT WITH THE LORD YOUR GOD, EVEN THROUGH HIS OATH. Three covenants did the Holy One make with Israel: one when they came out of Egypt, one when they stood before Mount Sinai, {one at Horeb,} and one here.⁷Tanh., Deut. 8:3. But why did he make <a covenant> with them here? Because they had {cooked} [revoked] the one which he had made with them <on Sinai>,⁸This identification appears in the parallel from the traditional Tanhuma. when they said (of the Golden Calf in Exod. 32:4): THIS IS YOUR GOD, O ISRAEL. For that reason he made < another covenant> with them on Horeb⁹The text should probably read: “With them here,” in accord with Codex Vaticanus Ebr. 34. and established a curse over it for whoever would go back on his words. Now the word, ENTER (rt.: 'BR), <can> only be in the sense of one who says to his companion: May this curse come (rt.: 'BR) upon me, if I go back on this word. And so you find that, when they provoked the Holy One, they went into captivity. What did Daniel say (in Dan. 7:11)? AND ALL ISRAEL HAS TRANSGRESSED (rt.: 'BR) YOUR TORAH [….] SO THE CURSE (alah) AND THE OATH ARE POURED DOWN UPON US. Now alah can only be a curse,¹⁰Alah can also mean “oath” and “covenant.” as where it is stated (in Numb. 5:27): AND THE WOMAN SHALL BECOME A CURSE (alah). <This is> to teach you that, just as one imposes an oath on the suspect adulteress, so the Holy One imposed an oath upon Israel. But perhaps you will say: Why all this bother? It is not because I need you? Rather what shall I do to you, when I have already sworn to your ancestors, that I will never change anything for you and your children? It is therefore stated (in Deut. 29:12 [13]): IN ORDER TO ESTABLISH YOU TODAY AS HIS PEOPLE […,] <AS HE SWORE TO YOUR ANCESTORS, TO ABRAHAM, TO ISAAC, AND TO JACOB>. It also says (in Cant. 7:6 [5]): THE KING IS BOUND BY THE TRESSES. Now no one is bound except by an oath. Thus it is stated (in Numb. 30:4 [3]): <WHEN A WOMAN VOWS A VOW TO THE LORD> AND BINDS HERSELF WITH A BOND <….> Therefore, one cannot break his oath.

(Exodus 12:6) "And it shall be to you for a keeping": Why does the taking of the Pesach precede its slaughtering by four days? R. Matia b. Charash says: It is written (Ezekiel 16:8) "And I passed by you and I saw you, and behold, your time was the time for love": There had arrived the (time for the fulfillment of the) oath that the Holy One Blessed be He had sworn to our father Abraham to redeem his children. But they had no mitzvoth to engage in, which would enable their redemption, viz. (Ibid. 7) "Your breasts were firm" (an allusion to Moses and Aaron), "and your hair had sprouted" (an allusion to the elders), but you were naked and bare" (of mitzvoth). And the Holy One Blessed be He gave them two mitzvoth — the blood of the Paschal lamb and the blood of circumcision to engage in for their redemption. Thus (Ibid. 6) "And I passed by you and I saw you steeped in your blood." And it is written (Zechariah 9:11) "You, too — By the blood of your covenant I have sent forth your bound ones from the waterless pit." Therefore, the Holy One Blessed be He commanded the taking of the Pesach four days before its slaughtering, for reward is given only for the act. R. Eliezer Hakappar Berebbi says: Did Israel not have four mitzvoth surpassing the worth of all the world? — not being suspect of illicit relations or of slander, not changing their names and not changing their language? Whence is it derived that they were not suspect of illicit relations? From (Leviticus 10:10) "And there went out the son of an Israelite woman, the son of an Egyptian man," the verse apprising us of Israel’s eminence, this being the only instance of its kind, wherefore Scripture singles it out. And it is said of them in the tradition (Song of Songs 4:12) "A locked garden is my sister, my bride, a fountain locked.": "a locked garden" — the women: "a fountain locked" — the men. R. Nathan says: "a locked garden" — the married women; "a fountain locked, a sealed up spring" — the betrothed women. Variantly: "a locked garden, a fountain locked" — an allusion to the two types of cohabitation. And whence is it derived that they were not suspect of slander and that they loved each other? From (Exodus 3:22) "And a woman shall ask of her neighbor, etc." Twelve months had already passed, and we do not find an instance of one informing against another. And whence is it derived that they did not change their names? Just as they were called in their descent (to Egypt) — Reuven, Shimon, Levi, and Yehudah (viz. Ibid. 1:2) — so, they were called upon their ascent (viz. Numbers 1:18). And it is written (Genesis 48:16) "The angel who redeems me … and let there be called in them my name and the name of my fathers, etc." And whence is it derived that they did not change their language? From (Ibid. 45:12) "… for the mouth that speaks to you" (speaks in the holy tongue), and (Exodus 5:3) "The G d of the Hebrews revealed Himself to us, etc." and (Genesis 14:13) "And the survivor came and he told Avram the Hebrew, etc." And why did the taking of the Pesach precede its slaughtering by four days? Because Israel was stepped in idolatry in Egypt, which countervails all of the mitzvoth, as it is written (Numbers 15:24) "And if from the eyes of the congregation it (idolatry) were done unwittingly, etc." Scripture singled out this (idolatry, as tantamount to transgression of all of the mitzvoth [viz. Ibid. 22]). He said to them (viz. Exodus 12:21) "Withdraw" from idolatry (The sheep was the idolatry of Egypt), and cleave to mitzvoth. R. Yehudah b. Betheira says: It is written (Exodus 6:9) "And they would not hearken to Moses (as to G d's delivering them), for shortness of spirit, etc." Now is there anyone who is given glad tidings and does not rejoice? (viz. Jeremiah 20:14) "A son has been born to you — Rejoice him!" His Master is freeing him from bondage and he does not rejoice? What, then, is the intent of "And they would not hearken to Moses, etc."? It was difficult for them to abandon their idolatry, viz. (Ezekiel 20:7) "And I said to them (in Egypt): Let every man cast away the detestations of his eyes and not defile himself with the idols of Egypt." This is the intent of (Exodus 6:13) "And the L rd spoke to Moses and to Aaron, and He charged them to the children of Israel. He charged them to abandon idolatry. "And it shall be to you for a keeping": What is the intent of this? It is written (Ibid. 12:21) "Draw forth and take for yourselves sheep, etc." Israel said to Moses (Ibid. 8:22) "Will we slaughter the abomination of Egypt before their eyes and they (the Egyptians) not kill us?" He said to them: From the miracle that He will perform for you in your drawing them forth (i.e., their not protesting), you can rest assured (that no ill will befall you) in slaughtering them. "And it shall be to you for a keeping": Keep it until the fourteenth (of Nissan) and slaughter it on the fourteenth. You say this, but perhaps (the meaning is) keep it and slaughter it until the fourteenth? It is, therefore, written (Numbers 9:5) "And they offered the Pesach in the first (month [Nissan]) on the fourteenth day of the month." Scripture specified it (the fourteenth day) as mandatory. It is not the second assumption, then, that is to be accepted, but the first. "And it shall be to you for a keeping": Scripture hereby apprises us that it was inspected (for possible blemishes) for (a period of) four days before being slaughtered. From here you learn (the same for) the tamid (the daily offering), viz. "keeping" is stated here, and "keeping" is stated in respect to the tamid. Just as the Pesach is observed four days before slaughtering, so, the tamid. From here they ruled: There are not to be fewer than six inspected lambs in the "chamber of lambs" (in the Temple), enough to suffice for a Sabbath accompanied by two festival days of Rosh Hashanah; and they are constantly replenished (as needed).

(Deut. 29:11 [12]:) TO ENTER INTO THE COVENANT WITH THE LORD YOUR GOD, EVEN THROUGH HIS OATH. Three covenants did the Holy One make with Israel: one when they came out of Egypt, one when they stood before Mount Sinai, {one at Horeb,} and one here.⁷Tanh., Deut. 8:3. But why did he make <a covenant> with them here? Because they had {cooked} [revoked] the one which he had made with them <on Sinai>,⁸This identification appears in the parallel from the traditional Tanhuma. when they said (of the Golden Calf in Exod. 32:4): THIS IS YOUR GOD, O ISRAEL. For that reason he made < another covenant> with them on Horeb⁹The text should probably read: “With them here,” in accord with Codex Vaticanus Ebr. 34. and established a curse over it for whoever would go back on his words. Now the word, ENTER (rt.: 'BR), <can> only be in the sense of one who says to his companion: May this curse come (rt.: 'BR) upon me, if I go back on this word. And so you find that, when they provoked the Holy One, they went into captivity. What did Daniel say (in Dan. 7:11)? AND ALL ISRAEL HAS TRANSGRESSED (rt.: 'BR) YOUR TORAH [….] SO THE CURSE (alah) AND THE OATH ARE POURED DOWN UPON US. Now alah can only be a curse,¹⁰Alah can also mean “oath” and “covenant.” as where it is stated (in Numb. 5:27): AND THE WOMAN SHALL BECOME A CURSE (alah). <This is> to teach you that, just as one imposes an oath on the suspect adulteress, so the Holy One imposed an oath upon Israel. But perhaps you will say: Why all this bother? It is not because I need you? Rather what shall I do to you, when I have already sworn to your ancestors, that I will never change anything for you and your children? It is therefore stated (in Deut. 29:12 [13]): IN ORDER TO ESTABLISH YOU TODAY AS HIS PEOPLE […,] <AS HE SWORE TO YOUR ANCESTORS, TO ABRAHAM, TO ISAAC, AND TO JACOB>. It also says (in Cant. 7:6 [5]): THE KING IS BOUND BY THE TRESSES. Now no one is bound except by an oath. Thus it is stated (in Numb. 30:4 [3]): <WHEN A WOMAN VOWS A VOW TO THE LORD> AND BINDS HERSELF WITH A BOND <….> Therefore, one cannot break his oath.

On this point the Tannaim differ. (Deut. 29, 28). The secret things belong unto the Lord our God, but those things which are publicly known, belong unto us and to our children for ever, to do all the words of this law. Why are the words unto us and to our children and the letter Ayin of the word ad dotted? This is to teach that for crimes conimitted in secrecy, Israel was not punished until they passed the Jordan. This is the opinion of R. Juda. R. Nechemiah said to him: "Were then Israel ever punished for crimes committed in secrecy? Behold! It is written [in the ahove passage] forever. Say then that just as they were not punished for secret crimes, so were they not punished for crimes which were done publicly until they passed the Jordan. (Fol. 44) But why was then Achan punished, [since his crime was in secret]? Because his wife and children were aware of it." (Ib.) Israel hath sinned! R. Abba b. Zabda said: "Although he had sinned he was still called an Israelite." R. Abba remarked: "This is what people say: 'A myrtle, even if it stands between willows, is still a myrtle by name, and people call it a myrtle.'" (Josh. 7, 11) Yea, they have even transgressed My covenant which I commanded them; yea they have even taken of the devoted things; and have also stolen, and dissembled also, and they have even put it among their own stuff; R. Illai said in the name of R. Juda b. Massaparta: "We infer from the above passage, that Achan had transgrassed all that is written in the five books of the Torah; for the word Gam (also) is mentioned five times in the above passage."

(Deut. 29:12 [13]:) IN ORDER TO ESTABLISH YOU TODAY AS HIS PEOPLE…, i.e., so that I would not go back on the word that I swore to their ancestors. Deut. 29:13 [14]): AND NOT ONLY WITH YOU <HAVE I MADE THIS COVENANT AND THIS OATH>, but the generations that have yet to come were also there, as stated (in vs. 14 [15]): BUT WITH THOSE WHO ARE <STANDING ('MD)> HERE WITH US <TODAY> … AND WITH THOSE WHO ARE NOT HERE WITH US TODAY. Now why does it say: THOSE WHO ARE <STANDING ('MD)> HERE? And why does it say: THOSE WHO ARE NOT HERE (without using the word STANDING)? Because all the souls were there, <even> when <their> bodies had still not been created. It is for that reason <their> existence (literally: standing, rt.: 'MD) is not stated here. R. Eleazar said: A curse will come upon Laban, because he said to Jacob (in Gen. 31:30): WHY DID YOU STEAL MY GODS? It (i.e., such an idol) could not save itself [from theft]. How could it save others?¹²Cf. Mark 15:31 = Matthew 27:42 // Luke 23:35. But Israel is not like that, as stated (in Deut. 10:21): HE IS YOUR PRAISE, AND HE IS YOUR GOD, <WHO HAS DONE THESE GREAT AND AWFUL THINGS FOR YOU THAT YOUR OWN EYES HAVE SEEN>. He also watches over Israel like a father who watches over his son, as stated (in Ps. 121:4): BEHOLD THE ONE KEEPING ISRAEL SHALL NEITHER SLUMBER NOR SLEEP.

(Deut. 29:12 [13]:) IN ORDER TO ESTABLISH YOU TODAY AS HIS PEOPLE…, i.e., so that I would not go back on the word that I swore to their ancestors. Deut. 29:13 [14]): AND NOT ONLY WITH YOU <HAVE I MADE THIS COVENANT AND THIS OATH>, but the generations that have yet to come were also there, as stated (in vs. 14 [15]): BUT WITH THOSE WHO ARE <STANDING ('MD)> HERE WITH US <TODAY> … AND WITH THOSE WHO ARE NOT HERE WITH US TODAY. Now why does it say: THOSE WHO ARE <STANDING ('MD)> HERE? And why does it say: THOSE WHO ARE NOT HERE (without using the word STANDING)? Because all the souls were there, <even> when <their> bodies had still not been created. It is for that reason <their> existence (literally: standing, rt.: 'MD) is not stated here. R. Eleazar said: A curse will come upon Laban, because he said to Jacob (in Gen. 31:30): WHY DID YOU STEAL MY GODS? It (i.e., such an idol) could not save itself [from theft]. How could it save others?¹²Cf. Mark 15:31 = Matthew 27:42 // Luke 23:35. But Israel is not like that, as stated (in Deut. 10:21): HE IS YOUR PRAISE, AND HE IS YOUR GOD, <WHO HAS DONE THESE GREAT AND AWFUL THINGS FOR YOU THAT YOUR OWN EYES HAVE SEEN>. He also watches over Israel like a father who watches over his son, as stated (in Ps. 121:4): BEHOLD THE ONE KEEPING ISRAEL SHALL NEITHER SLUMBER NOR SLEEP.

A time to love and a time to hate; a time for war and a time for peace” (Ecclesiastes 3:8).
“A time to love,” in peacetime, “and a time to hate,” in wartime; “a time for war,” in wartime, “and a time for peace,” in peacetime.

Rabbi Yehoshua of Sikhnin interpreted the verses regarding Israel. “A time to be born and a time to die” – the Holy One blessed be He said: For a brief time I was the midwife for My children, as it is written: “As for your birth, on the day you were born” (Ezekiel 16:4).²⁶The verse quoted is followed by verses in which God describes Israel as an abandoned, bloodied baby, whom He cared for and nursed to health. This is a parable for God saving Israel from Egypt. “And a time to die,” as it is written: “In this wilderness they will expire and there they will die (Numbers 14:35). “No man was left of them, except Caleb son of Yefuneh, and Joshua son of Nun” (Numbers 26:65).
“A time to plant,” as it is stated: “I will plant them on their land” (Amos 9:15), “and a time to uproot that which is planted,” as it is written: “The Lord uprooted them from upon their land” (Deuteronomy 29:27). “A time to kill,” as it is written: “He killed all who delighted the eye” (Lamentations 2:4), “and a time to heal,” as it is written: “Behold, I am bringing it a remedy and cure” (Jeremiah 33:6). “A time to breach,” as it is written: “Each woman would depart through the breaches” (Amos 4:3), “and a time to build,” as it is written: “I will build it as in the days of old” (Amos 9:11). “A time to weep,” as it is written: “She will weep at night” (Lamentations 1:2), “and a time to laugh,” as it is written: “Then our mouths will be filled with laughter” (Psalms 126:2). “A time to mourn,” as it is written: “The Lord God of hosts declared that day for weeping and lamentation” (Isaiah 22:12), “and a time to dance,” as it is written: “The squares of the city will be filled [with boys and girls playing in its squares]” (Zechariah 8:5). “A time to cast stones,” as it is written: “The sacred stones are spilled” (Lamentations 4:1), “and a time to gather stones,” as it is written: “Behold, I am laying a stone foundation in Zion” (Isaiah 28:16). “A time to embrace,” as it is stated: “And his right hand embraces me” (Song of Songs 2:6), “and a time to refrain from embrace,” as it is stated: “The Lord will banish man” (Isaiah 6:12).
“A time to seek,” as it is written: “From there you will seek the Lord your God” (Deuteronomy 4:29), “and a time to lose,” as it is written: “Beware, lest your heart be seduced…you will be swiftly eradicated” (Deuteronomy 11:16–17). “A time to keep [lishmor],” as it is written: “Behold, the Keeper [Shomer] of Israel neither slumbers nor sleeps” (Psalms 121:4), “and a time to discard,” as it is written: “He cast them to another land” (Deuteronomy 29:27). “A time to rend,” as it is written: “The Lord has rent the kingdom of Israel” (I Samuel 15:28), “and a time to sew,” as it is written: “They will become one in your hand” (Ezekiel 37:17). “A time to be silent,” as it is written: “I have kept silent for a long time” (Isaiah 42:14), “and a time to speak,” as it is written: “Speak to the heart of Jerusalem” (Isaiah 40:2). “A time to love,” as it is written: “I have loved you, said the Lord” (Malachi 1:2), “and a time to hate,” as it is written: “She raised her voice against me; therefore I hated her” (Jeremiah 12:8). “A time for war,” as it is written: “He was transformed into their enemy” (Isaiah 63:10), “and a time for peace,” as it is written: “Behold, I will extend peace to her like a river” (Isaiah 66:12).

But behold it is written (Deut. 24, 26) Fathers shall not be put to death for the children, neither shall children be put to death for the fathers? R. Chiya b. Abba said in the name of R. Jochanan: "Rather let one word of the Torah become impotent, than have the Heavenly name publicly profaned." (II Sam. 21, 10) And Rizpah the daughter of Ayah took sack cloth, and spread it out for herself upon the rock, from the beginning of the harvest until water dropped down upon them out of heaven, and she suffered neither the birds of heaven to rest on them by day, nor the beasts of the field by night. Behold it is written (Deut. 21, 23) Then shall his body not remain all night on the tree. R. Jochanan in the name of R. Simon b. Jehozadak said: "It is worth while that one letter of the Torah become impotent, if only the Heavenly name should [through it] be sanctified publicly: [for, whoever passed by the corpse] asked: 'What is the nature of these? Are they not princes, and what [crime] have they committed?' Because they had raised their hands against self-made converts (not formally admitted),' [the reasons were given.] The inquirers then would remark: 'There is no other nation that is more fitting to be associated with than this (Israel); for, if to princes they gave such punishment how much more so to an ordinary man; and if they so protect self-made converts, how much more so will they protect real Israelites (duly admitted proselytes)?' The result therefrom was that Israel was increased by one hundred and fifty thousand [proselytes], as it is said (I King 5, 29) And there belonged to Solomon seventy thousand bearers of burdens, and eighty thousand stone cutters in the mountains." But perhaps these were Israelties? You cannot possibly think so, for it is written (Ib. 9, 22) Yet of the children of Israel did Solomon make no one a servant. But perhaps the above were merely salaried employees? We must therefore say that the above is inferred from here (II Chr. 2, 16) And Solomon numbered all the gerim (proselytes) that were in the land of Israel, etc., and they were found to be one hundred and fifty thousand. And he made of them seventy thousand bearers of burdens, etc. And was then the decree against the Gibeonites issued by David? Behold! Moses issued the decree, as it is written (Deut. 29, 10) from the hewer of the wood, etc. Moses merely decreed it for that generation, but David decreed it for all generations. Again has not Joshua decreed concerning them? For it is written (Josh. 9, 27) And Joshua appointed them only that day hewers of the wood, etc. Joshua's decree was only for the period during which the Temple existed, but David's decree was issued for the period beyond the destruction of the Temple.

(Fol. 76) You shall not profane your daugher (Lev. 19, 29). R. Eliezer says: "This refers to one who marries off his [young] daughter to an old man." R. Akiba says: "This refers to one who leaves his daughter unmarried until she enters the age of womanhood." R. Cahana in the name of R. Akiba said (Ib. b) Who is to be considered poor and shrewd-wicked? He who has left his daughter unmarried until she enters the age of womanhood." R. Canaha said further in the name of R. Akiba: "Be careful of him who counsels you for his own benefit." R. Juda said in the name of Rab: "He who marries his daughter to an old man, and he who marries his minor son to a woman of age, concerning him says the passage (Dent. 29, 18, 19) In order that the indulgence of the passions may appease the thirst for them. The Lord will not pardon him."

And God spoke all these words, saying: “I am the Lord thy God” (Exod. 20:1). R. Isaac said: All the prophets received the inspirations for their future prophesies at Mount Sinai. How do we know this to be so? It is written: But with him that standeth here with us this day before the Lord our God, and also with him that is not here with us this day (Deut. 29:14). That standeth here with us this day refers to those who were already born, and with him that is not here alludes to those who were to be born in the future. Hence they are not with us this day. “Not standing here with us this day” is not written in this verse, but rather Is not here with us this day. This alludes to the souls who were to be created in the future, since standing here could not be said of them. They were included in the general statement. And that is why the verse states: The burden of the word of the Lord to Israel by Malachi (Mal. 1:1). It does not say “of Malachi,” but merely by Malachi, indicating that the prophecy had been transmitted to him previously at Sinai. Similarly Isaiah said: Come ye near unto Me, hear ye this: From the beginning I have not spoken in secret; from the time that it was, there am I; and now the Lord hath sent me, and His spirit (Isa. 48:16). Isaiah is saying here that at the time the Torah was given I received the prophecy. Hence it says: from the time that it (the Torah) was, there am I; and now the Lord God hath sent me, and His spirit, but until now He did not give me permission to prophesy.

Another interpretation (of Lev. 19:23), “When you come into the land.” This text is related (to Ps. 105:44-45), “He gave them the lands of nations […]. In order that they might keep His statutes […]”: “He gave them the lands of nations.” Whatever the Holy One, blessed be He, took from the peoples of the world He gave to Israel; lands of silver and gold, fields, vineyards, and cities. But He gave these to them only so that they would occupy themselves with the Torah, as stated (in vs. 45), “In order that they might keep His statutes […].” But they did not do so. Instead (according to Ezek. 36:17), “and they defiled it (i.e., the land) by their way and by their deeds.” They defiled them (according to Josh. 7) in the anathema of Achan, as stated (in Jer. 2:7), “but you came and defiled My land,” by the anathema of Achan; (ibid. cont.), “and you made My heritage an abomination,” by the image of Micah (in Jud. 17-18). So what did the Holy One, blessed be He, do to them? He exiled them from it, as stated (in Deut. 29:27), “So the Lord uprooted them from their land.” What is the meaning of “And […] uprooted (rt.: ntsh) them?” He weakened (rt.: tshsh)³⁴TShSh and NTSh seem like the same root, because the form translated UPROOTED lacks the N, while the form translated “weakened” lacks the second Sh. their strength. They planted and toiled, but the peoples of the world came and took. It is so stated (in Jud. 6:3-4), “And so it happened that, if Israel planted, Midian, Amalek, and the Children of Kedem would arise against it. And they would encamp against them [and destroy the produce of the earth].” When they repent, (according to Is. 65:22), “They shall not build for another to dwell in; they shall not plant for another to eat.” Why? Because when they plant no one uproots, as stated (in Amos 9:15), “they shall never again be uprooted (rt.: ntsh) from their land.”

Another interpretation (of Lev. 19:23): WHEN YOU COME INTO THE LAND. This text is related (to Ps. 105:44–45): HE GAVE THEM THE LANDS OF NATIONS…, IN ORDER THAT THEY MIGHT KEEP HIS STATUTES…. HE GAVE THEM THE LANDS OF NATIONS. Whatever the Holy One took from the peoples of the world he gave to Israel: lands of silver and gold, fields, vineyards, and cities.⁴²Tanh., Lev.7:11. But he gave < these > to them only so that they would occupy themselves with the Torah, as stated (vs. 45): IN ORDER THAT THEY MIGHT KEEP HIS STATUTES…. But they did not do so. Instead (according to Ezek. 36:17): AND THEY DEFILED {THEM ACCORDING TO THEIR WAY} [IT (i.e., the land) BY THEIR WAY AND BY THEIR DEEDS]. They defiled them (according to Josh. 7) in the destruction of Achan, as stated (in Jer. 2:7): BUT YOU CAME AND DEFILED MY LAND [by the destruction of Achan]. (Ibid. cont.): AND YOU MADE MY HERITAGE AN ABOMINATION, by the image of Micah (in Jud. 17–18). So what did the Holy One do to them? He exiled them from it, as stated (in Deut. 29:27): SO THE LORD UPROOTED THEM FROM THEIR LAND. What is the meaning of AND… UPROOTED (rt.: NTSh) THEM? He weakened (rt.: TShSh)⁴³TShSh and NTSh seem like the same root, because the form translated UPROOTED lacks the N, while the form translated “weakened” lacks the second Sh. their army. They planted and toiled, but the peoples of the world came and took. It is so stated (in Jud. 6:3): AND SO IT HAPPENED THAT, IF ISRAEL PLANTED, < MIDIAN, AMALEK, AND THE CHILDREN OF KEDEM WOULD ARISE >…. Then it is written (in vs. 4): THEY WOULD ENCAMP AGAINST THEM AND DESTROY THE PRODUCE OF THE EARTH. When they repent, (according to Is. 65:22): THEY SHALL NOT BUILD FOR ANOTHER TO DWELL IN; THEY SHALL NOT PLANT FOR ANOTHER TO EAT. Why? Because when they plant no one uproots, as stated (in Amos 9:15): AND WHEN I PLANT THEM ON THEIR LAND, THEY SHALL NEVER AGAIN BE UPROOTED (rt.: NTSh) FROM THE LAND WHICH I HAVE GIVEN THEM, SAYS THE LORD YOUR GOD.

Reuben went in the days of harvest, etc. Raba b. Isaac said in the name of Rab: "Infer from this that the righteous do not stretch their hands out to robbery." What were the dudaim which Reuben found? Rab said: "They were mandrakes," and Samuel said: "Violet flowers." R. Alexandri said: "Those who occupy themselves with the Torah for its own sake [for no selfish ends] cause peace to reign in the heavenly household and in the household here below," as it is said (Is. 27, 15) "If he would but take hold of my strength, make peace with me, make peace with me." And Rab said: "He is considered as if he had built both palaces of heaven and earth," as it is said: (Ib. 51, 16) "And I have placed My words in thy mouth, and with the shadow of My hand have I covered thee: To plant the heavens and lay the foundations of the earth." R. Jochanan said: "He also protects the world, as it is said (Ib.) "With the shadow of My hand have I covered thee." And Levi said: "He brings nearer the redemption, as it is said (Ib.) To say to Zion, Thou art My people." Resh Lakish said: "He who teaches the Torah to his neigbor's son, is considered by Scripture as if he had created him," as it is said: (Gen. 12, 5) "And the persons they had obtained Charan." R. Elazar said: "He is considered as the creator of the law, as it is said: (Deut. 29, 8) Keep ye, therefore, the words of the covenant, and do them." And Raba said: "He is considered as the creator of himself," as it is said, "And do them; do not read otham (them), but atem, (ye yourselves)." R. Abahu said: "He who causes his neighbor to do a meritorious act, is considered by Scripture as if he himself has done it, for it is said: (Ex. 17, 5) "And take in thy hand thy staff wherewith thou smotest the river, and go." Did he, then, smite the river? Did not Aaron do this? But this is to teach thee that whoever causes his neighbor to do a meritorious act is considered by Scripture as if he himself had done it."

MISHNA: The ten tribes who were exiled will not be returned, as it said (Deut. 29, 27) And he cast them onto another land, as this day; i.e., just as that will not return so also will they not return. Thus says R. Akiba. R. Eliezer says: "As this day means, just as the day sometimes becomes dark and thereafter becomes light again, so the future will lighten upon ten tribes, who are now in darkness."

“I, Kohelet, was king over Israel in Jerusalem” (Ecclesiastes 1:12).
“I, Kohelet, was king over Israel in Jerusalem.” Rabbi Shmuel bar Rav Yitzḥak said: It would have been appropriate for this to be written at the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, Rabbi Yishmael taught: “The enemy said: I will pursue, I will overtake” (Exodus 15:9), it would have been appropriate for this to be the beginning of the song. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “it was on the eighth day” (Leviticus 9:1), it would have been appropriate for this to be the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “you are standing today” (Deuteronomy 29:9), it would have been appropriate for this to be the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “The Lord said to Joshua: This day I will begin to exalt you” (Joshua 3:7), it would have been appropriate for this to be written at the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “hear, kings, listen, princes” (Judges 5:3), it would have been appropriate for this to be the beginning of the song. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “in the year of the death of King Uziyahu” (Isaiah 6:1), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “Go, and cry in the ears of Jerusalem” (Jeremiah 2:2), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “the word of the Lord was to me saying: Son of man, propound a riddle” (Ezekiel 17:1–2), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “I am a boor and do not know, [I was like] a beast [before You]” (Psalms 73:22), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “I, Kohelet, was king over Israel in Jerusalem,” it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah.
“I, Kohelet, was king over Israel in Jerusalem.” I was when I was, but now I am nothing.⁹⁵I am stripped of my position, my wealth, and my wisdom. Rabbi Ḥanina bar Yitzḥak said: When I was, I was, but now I am not worth anything.⁹⁶I am stripped of my position and my wealth, but my wisdom remains. However, it is of no value to me. He saw three worlds⁹⁷He had three different types of life experience. during the days of his life. Rabbi Yudan and Rabbi Onya, Rabbi Yudan said: King, commoner, king; wise man, fool, wise man; wealthy man, poor man, wealthy man. What is the reason? “I have seen everything in the days of my vanity” (Ecclesiastes 7:15) – a person relates his distress only at a time when he has gained relief, when his wealth is restored. Rabbi Onya said: Commoner, king, commoner; fool, wise man, fool; poor man, wealthy man, poor man. What is the reason? “I, Kohelet, was king over Israel in Jerusalem.”⁹⁸This is stated in past tense, implying that Solomon is recalling the days when he was king. There is no updated version of this verse in which this formulation is changed, indicating that Solomon ended his life as a commoner.

I will make thee a terror, and thou shalt be no more refers to the present time; thou shalt be sought for, yet shalt thou never be found again refers to the Messianic Age. But Israel existed in the past, and will live in the future. Whence do we know this? It is written: Remember thy congregation which Thou has acquired of old (Ps. 74:2). Of old alludes to the time before the world was created. And they exist now, for it is said: Ye are standing this day (Deut. 29:9), But ye that did cleave unto the Lord your God are alive, every one of you this day (ibid. 4:4); that they will exist in the future is indicated in the verse And they shall be Mine, saith the Lord of hosts, in the day that I do make, even Mine own treasure; and I will spare them, as a man spareth his own son that serveth him (Mal. 3:17).

Rabbi said: At the time that the Israelites stood at Sinai, all agreed with one accord to receive with joy the yoke of the Kingdom of Heaven, as it is said: And all the people answered together, and said (Exod. 19:8). And furthermore, they pledged themselves in behalf of each other. At the time the Holy One, blessed be He, sought to make a covenant with them concerning the hidden and revealed matters, they said: We will make a covenant with Thee concerning the revealed matters, but not concerning that which is hidden, lest one of us sin in secret and the entire congregation be held responsible because of him, as it is said: The secret things belong unto the Lord our God; but the things that are revealed belong unto us (Deut. 29:28), in order that we may perform all the words of this law. Therefore, God spoke all these words.

“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…”

[Another interpretation (of Gen. 9:18): AND THE CHILDREN OF NOAH < WHO WENT FORTH FROM THE ARK > EXISTED.] This text is related (to Ezek. 26:21): I WILL MAKE YOU INTO HORRORS, AND YOU ARE NO MORE; YOU SHALL BE SOUGHT, BUT YOU SHALL NEVER BE FOUND AGAIN, SAYS THE LORD GOD. < The text > is speaking about the nations of the world. What is the meaning of I WILL MAKE YOU INTO HORRORS, AND YOU ARE NO MORE? The nations of the world had no existence and are not going to exist, as stated: I WILL MAKE YOU INTO HORRORS, AND YOU ARE NO MORE. HORRORS (BLHWT) means "not to exist" (BLHYWT); AND YOU ARE NO MORE now. YOU SHALL BE SOUGHT, BUT YOU SHALL NEVER BE FOUND AGAIN in the world to come. But Israel had existence and is also going to exist. It existed before the world was created, as stated (in Ps. 74:2): REMEMBER YOUR CONGREGATION WHICH YOU ACQUIRED OF OLD. And it exists now, as stated (in Deut. 29:9 [10]): YOU ARE STANDING TODAY, ALL OF YOU. You are also going to exist, as stated (in Mal. 3:17): AND THEY SHALL BE MINE, SAYS THE LORD {GOD} [OF HOSTS], ON THE DAY THAT I PREPARE A PERSONAL TREASURE. The nations of the world, however, had horrors (i.e., nonexistence) in that they did not exist in the world; but the children of Noah did have {purification} [existence] in the world, as stated (in Gen. 9:18): AND THE CHILDREN OF NOAH < WHO WENT FORTH FROM THE ARK > EXISTED.

(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.

... R’ Yitzchak expounded on, “On willows in its midst we hung our harps.” (Psalms 137:2) Come and see – the dirt of the land of Israel is for repentance. While they were still in the land of Israel, Jeremiah was saying to them ‘repent before the judgement is sealed upon you,’ and they did not accept his words. Once they were exiled, they kept themselves sanctified through the commandments, taking their harps and hanging them on the willows. “For there our captors asked us for words of song…” (Psalms 137:3) At that time the nations of the world said to them: stand up and sing before idols just as you would sing in the Holy Temple. They replied: if we had sung songs in our place, we would not have been exiles. And now how should we sing songs before idols?! R ‘ Yitzchak Tavlai would say: to what is this to be compared? To a king of flesh and blood who married the daughter of kings. He said to her: get up and bring me a cup to drink, and she did not want to serve him. He was angry with her and drove her from his house, and she went and married a man who was afflicted with boils. He said: get up and bring me a cup to drink. She said to him: worthless one! I was a daughter of kings, married to a king, and because he said ‘bring me a drink’ and I did not want to serve him he was angry with me and drove me from his home. In that case if I had served him I would have added to my honor and had honor in my place, and now you say to me get up and serve me?! So Israel says to the nations of the world: if we had sang songs before the Holy One in our place on all the miracles which He did for us, we would have stayed in our place and not been exiled from our land. Now we should sing songs before idols?! Immediately they arose and killed heaps and heaps of them, and even though many of them were killed Israel rejoiced that they did not sing songs before the idols, as it says “…and our tormentors [asked of us] mirth…” (ibid.) At that moment the Holy One swore a whole oath to Israel. He said of Himself, so to speak, if I do not keep my oath, as it says “If I forget you, O Jerusalem, may my right hand forget [its skill].” (Psalms 137:5) The Holy One took His hand and placed it behind Him at the moment when Israel was exiled, just as it says “He has withdrawn His right hand from the enemy…” (Lamentations 2:3) The Holy One, so to speak, did not return it to its place. And so too the Holy One said to Israel: I will forget My right hand which I placed behind Me if I do not fulfill my oath to you and not forget you among the nations. “May my tongue cling to my palate, if I do not remember you, if I do not bring up Jerusalem at the beginning of my joy.” (Psalms 137:6) In the future the Holy One will return to Jerusalem all of her joy, as it says “And the redeemed of Zion shall return, and they shall come to Zion with song, with joy of days of yore shall be upon their heads…” (Isaiah 35:10) And anyone who mourns for Jerusalem in this world will rejoice with her in the time to come, as it says “Rejoice with Jerusalem and exult in her all those who love her: rejoice with her a rejoicing, all who mourn over her.” (Isaiah 66:10) They said in the name of Abaye: joy only comes on the ninth of Av, because they mandated mourning then in this time and in the future the Holy One will make it into a holiday, as it says “…and I will turn their mourning into joy and will comfort them and make them rejoice from their sorrow.” (Jeremiah 31:12) ... “No one pitches my tent anymore, or sets up my curtains.” (Jeremiah 10:20) What is this, does it mean that the Holy Temple will not be rebuilt in the future?! No, rather it is saying that no one from among you will pitch my tent anymore nor anyone from among you shall set up my curtains. The First Temple, which was built by flesh and blood, fell at the hands of the enemy. But the final Sanctuary that will be built by the Holy One, as it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel,” (Psalms 147:2) will not be destroyed. Therefore it says “My tent has been spoiled…” (Jeremiah 10:20)

Another explanation: "And God said all of these things, saying" - Rabbi Yitzchak said, What the prophets were to prophesy in the future in each generation, they received from Mount Sinai. As Moshe said to Israel (Deuteronomy 29:14), "But with those here with us standing today and with those not here with us today." It does not say [at the end of the verse], "with us standing today," but rather, "with us today"; these are the souls that will be created in the future, who do not have substance, about whom "standing" is not mentioned. For even though they did not exist at that time, each one received that which was his. And so [too], it states (Malachi 1:1), "The burden that God spoke to Israel by ['in the hand of'] Malachi" - it does not state, "in the days of Malachi," but rather "in the hand of Malachi," as the prophecy was already in his hand from Mount Sinai, but until that time, he was not given permission to prophesy. Likewise Yeshayahu said (Isaiah 48:16), "from the time it was, was I there." Yeshayahu said, "From the time the Torah was given at Sinai, I was there and received this prophecy, except [only] 'now did God send me and His spirit'" - until now, he was not given permission to prophesy. And it was not only of the prophets who receive their prophecy from Sinai, but also the sages who arise in each generation - each of them received what was his from Sinai. And so [too] it states (Deuteronomy 5:19), "These things did the Lord speak to your entire congregation, [...] a great voice and it did not cease": Rabbi Yochanan said, "One voice was split into seven voices and they were divided into seventy languages"; Rabbi Shimon ben Lakish said, "From it prophesied all of the prophets who arose." The Sages said that it did not have an echo. Rabbi Shmuel bar Nachmani said in the name of Rabbi Yochanan, "What is [the meaning of] 'The voice of the Lord is in strength' (Psalms 29:4)? Can one really say this? Isn't it true that, with even one angel, no creature can stand up to his voice, as it states (Daniel 10:6), 'And its body was like beryl (tarshish) [...] and the voice of its words was like the voice of the multitude.' And does the Holy One, blessed be He, about Whom it is written (Jeremiah 23:24), 'do I not fill the heavens and the earth,' need to speak in strength? Rather, 'The voice of the Lord is in strength' - in the strength of all of the voices." And this verse supports the view of Rabbi Yochanan: "The Lord gives the word, the announcers are a great host" (Psalms 68:12).

“For the mountains I will take up weeping and wailing…” (Jeremiah 9:9) – Rabbi Aḥa said: Nebuchadnezzar commanded Nevuzaradan three matters concerning Jeremiah: “Take him and keep your eyes on him” (Jeremiah 39:12) – on him and not on his nation. “Do not do anything harmful to him” (Jeremiah 39:12) – to him do not do, but to his nation do as much harm as you please. “As he will say to you so you shall do to him” (Jeremiah 39:12) – but not to his nation. Jeremiah would see a group of lads placed in collars, and he would place his head with them, and Nevuzaradan would come and remove him from them. He then would see elders chained in chains. He would place his neck with them, and Nevuzaradan would come and remove him from them. Nevuzaradan said to him: ‘Look, you are one of three things; either you are a false prophet, or you are contemptuous of suffering, or you are a shedder of blood. Maybe you are a false prophet, as all these years you are prophesying about this city that it will be destroyed, and now that it is being destroyed, your soul is greatly troubled. Or you are contemptuous of suffering, as I do not wish to do you any harm, but you wish to do yourself harm, as though to say: Suffering is nothing for me. Or you are a shedder of blood, as the king commanded me extensively in your regard that I not do you any harm, and you seek to do harm so that the king will hear and execute this man.’¹³⁶Nevuzaradan was referring to himself.
Ultimately, he said to him: ‘If you agree, come and I will keep my eye on you,’ but he did not accept it, as it is stated at the end of the portion, until it was stated to him from the mouth of the Almighty.¹³⁷Nevuzaradan had suggested that Jeremiah come to Babylon under his protection or remain in the Land of Israel, but Jeremiah had insisted on remaining with the other captives who were being exiled to Babylon, until God spoke to him. See Jeremiah 40:1–5. That is what is written: “This is the matter that was to Jeremiah from the Lord, saying” (see Jeremiah 40:1). What was that matter? He said to him: ‘Jeremiah, if you remain here, I will go with them, and if you go with them, I will remain here.’ He said before Him: ‘Master of the universe, if I go with them, in what way can I benefit them? Rather, let their King, their Creator go with them, as He can benefit them greatly.’ That is what is written: “After Nevuzaradan, captain of the guards, sent him …and he had been bound in chains” (Jeremiah 40:1). Rabbi Aḥa said: As it were, both he and Him were bound in chains. Similarly, it is written: “And I am in the midst of the exile” (Ezekiel 1:1).¹³⁸“And I” is expounded to mean: I – Ezekiel; and – God.
Until where was Jeremiah’s prophecy?¹³⁹What was the last prophecy Jeremiah conveyed to those who were being led into exile. Alternatively, the midrash assumes that the book of Jeremiah is not written in chronological order, and asks which was his last prophecy (Etz Yosef). Rabbi Yaakov and Rabbi Aba, and some say Rabbi Elazar and Rabbi Yoḥanan: one said: Until, “He who scattered Israel will gather them” (Jeremiah 31:9). The other says: Until, “there is hope for your future, the utterance of the Lord, and your children will return to their border” (Jeremiah 31:16).
Upon his return,¹⁴⁰From Rama (see Jeremiah 40:1). he would find severed toes cast on the mountains. He would gather them, caress them, hug them, kiss them, and place them in his garment. He would say to them: ‘My children, did I not warn you of this and say to you: “Give honor to the Lord your God before it grows dark and before your feet will stumble on the mountains of the night” (Jeremiah 13:16)?’ Regarding that moment it is stated: “For the mountains I will take up weeping and wailing, and for the oases [neot] of the wilderness a lamentation” (Jeremiah 9:9) – for those beautiful and excellent mountains I will take up weeping and wailing, on the abodes [neot] of Jacob that have been transformed into a lamentation. “They did not hear the sound of livestock [mikneh]” (Jeremiah 9:9) – they did not hear the sound of words of Torah or the sound of the words of prophecy, but rather mikneh, the sound of words that arouse jealousy [mekaneh]. They aroused His zealotry with idol worship [avoda zara], just as it says: “They would arouse His jealousy with strangers [zarim]” (Deuteronomy 32:16). Therefore, “from the birds of the heavens to the animals, they have wandered and gone” (Jeremiah 9:9).
Rabbi Yosei bar Ḥalafta said: For fifty-two years, no bird was seen flying in the Land of Israel. What is the source? “From the birds of the heavens to the animals [behema], they have wandered and gone” (Jeremiah 9:9); the numerical value of behema is fifty-two.¹⁴¹Bet – 2; heh – 5; mem – 40; heh – 5 = 52
Rabbi Ḥanina said: Forty years before, they¹⁴²God caused the Babylonians to plant the trees in preparation for the impending exile. would plant date palms in Babylon, indicating that sweet foods accustom the tongue to Torah. Rabbi Ḥanina son of Rabbi Abbahu said: There are seven hundred species of kosher fish, eight hundred species of kosher grasshoppers, and innumerable birds, and all of them were exiled with Israel to Babylon. When they returned, all of them returned with them with the exception of one fish whose name is shibuta. How were the fish exiled? Rabbi Huna said in the name of Rabbi Yosei: They were exiled via the depths, and they returned via the depths.
Rabbi Zeira said: Come and see how insolent is the Land of Israel, that it continues producing fruit.¹⁴³It does so even though it was decreed that after Israel is exiled the land would remain desolate (see Leviticus 26:32). Why does it produce fruit? Rabbi Ḥanina and Rabbi Yehoshua ben Levi: one said: Because they fertilize it. The other said: Because they overturn its soil.¹⁴⁴Before Israel was exiled, it would produce even without these measures.
Rabbi Yudan said: For seven years, [the curse] of sulfur and salt¹⁴⁵See Deuteronomy 29:22 was fulfilled for them. Why to that extent? “He will promote a covenant with the multitudes for one period of seven years” (Daniel 9:27). What did the Cuthites among them do? They would sow it in small plots. They would sow here, and it would be burned, they would sow there and it would be burned. There was an incident involving an individual who was standing and plowing in the Beit Arava Valley, and his hand grasped his plowshare. Hot soil arose and burned his arm, to realize what is stated: “Sulfur and salt, its entire land is afire” (Deuteronomy 29:22).
Rabba bar Kahana said: They are neither an indication of forgiveness in the land nor an indication of desolation of the land,¹⁴⁶This statement refers to the return of the birds and fish to the Land of Israel, and to the original exit of the birds and fish from the land (Matnot Kehuna). but rather it is from before Him, to realize what is stated: “Fear of you and dread of you shall be upon every beast of the earth, [and upon every bird of the heavens, and upon all that crawls on the ground, and upon all fish of the sea]” (Genesis 9:2).¹⁴⁷Since these creatures are subject to domination by man, it stands to reason that if humanity could no longer reside in the land of Israel, neither could these creatures. But in the future, everything will return. That is what is written: “The land that had been desolate will be tilled, instead of being desolation in the eyes of every passerby” (Ezekiel 36:34).
The prologue of the Sages to Midrash Eikha Rabati is complete.

The voice of the first (commandment) went forth, and the heavens and earth quaked thereat, and the waters and rivers fled, and the mountains and hills were moved, and all the trees fell prostrate, and the dead who were in Sheol revived, and stood on their feet till the end of all the generations, as it is said, "But with him that standeth here with us this day" (Deut. 29:15), and those (also) who in the future will be created, until the end of all the generations, there they stood with them at Mount Sinai, as it is said, "And also with him that is not here with us this day" (ibid.). The Israelites who were alive (then) fell upon their faces and died.

Variantly: "and the wrath of the L-rd will burn against you, and He will hold back the heavens and there will not be rain … then you will go lost quickly (into exile)." After all the afflictions that I bring upon you, I will exile you. Sore is exile over and against all, as it is written (Ibid. 29:27) "And the L-rd drove them off from their land in wrath and fury and great rage, and He cast them into a different land as this day." And (Jeremiah 15:2) "And it shall be, if they say to you: Where shall we go? Then you shall say: Thus said the L-rd: Such as are for death, to death; and such as are for the sword, to the sword; and such are for famine, to famine; and such as are for captivity, to captivity." And (Amos 7:17) "Therefore, thus says the L-rd: Your wife will be a harlot in the city, and your sons and your daughters will fall by the sword, and your lands will be divided by line, and you will die in an unclean land, and Israel will go into captivity from off his land." And (Jeremiah 22:10) "Do not weep for the dead one, and do not bemoan him. But weep for the one that goes (into exile), for he will return no more to see the land of his birth." "Do not weep for the dead one": This is Yehoyakim, king of Judah. What is written of him? (Ibid. 22:19) "The burial of an ass will he be buried, dragged and cast beyond the gates of Jerusalem.

An analogy: Two men meet, and they do not separate from each other until one has walked a mil, and the other, a mil, at which time they are found to be at a distance of two mills from each other. Variantly: Lest you say: There are the sons of the elders, there are the sons of the great ones, there are the sons of the prophets (i.e., Let them study the Torah!) It is, therefore, written "For if keep, you (plural [i.e., all of you]) shall keep all of this mitzvah." We are hereby taught that all are equal in (the mitzvah of studying) Torah. And thus is it written (Devarim 33:4) "Torah was commanded to us by Moses, the inheritance of the congregation of Jacob": It is not written "Cohanim, Levites, and Israelites," but "the congregation of Jacob." And thus is it written (Ibid. 29:9) "You are standing this day, all of you, before the L-rd your G-d, your heads of your tribes, your elders and your officers, all the men of Israel." If not for (all of) these, who stood and fulfilled Torah in Israel, would Torah not have been forgotten in Israel? And if Shafan in his time (viz. II Kings 22) and Ezra in his time and R. Akiva in his time had not stood up (on behalf of Torah), would Torah not have been forgotten in Israel? And it is written (Proverbs 15:3) "A thing in its time — how good!" The thing that this one (i.e., each one of those in his time) said is over and against all! It is written (Amos 8:12) "They will wander to seek the word of the L-rd and they will not find it": As a tourist, who goes from city to city and from province to province, so is a woman destined to make the rounds of the houses of prayer and the houses of study about a sheretz (a creeping thing) that had touched a loaf to determine whether (this is an instance of) first-degree or second-degree tumah (uncleanliness). R. Shimon b. Yochai says: G-d forbid (to say) that Torah will be forgotten from Israel. Is it not written (Devarim 31:21) "for it will not be forgotten from the mouth of their seed"? How, then, am I to understand "They will wander to seek the word of the L-rd and they will not find it"? They will not find a clear halachah in one place, but one man will forbid, and another permit; one man will rule unclean, and another, clean, and they will not find a clear thing.

"from a distant (rechokah) way": There is a (diacritical) dot above the heh in "rechokah" (to indicate that he observes Pesach Sheni) even if he were on a non-distant way and did not observe (the first) Pesach with them. Similarly, (Bereshit 16;5) "May the L-rd judge between me (Sarah) and between you (Abraham) (uvenecha)": There is a dot above (the yod in) "uvenecha" — She spoke of Hagar alone. Others say: (She spoke of Hagar) who engendered strife between him and her. Similarly, (Ibid. 18:9) "And they said to him (eilav): Where is Sarah, your wife?" There are dots above the aleph, yod and vav (in "eilav") — They knew where she was. Similarly (Ibid. 19:33) "and he did not know in her lying and in her rising (uvekumah)." There is a dot above (the vav in) "uvekumah" — He did not know in her lying and in her rising, but he knew in her rising. Similarly, (Ibid. 33:4) "And he (Esav) kissed (vayishakehu) him (Jacob)": There are dots above (all the letters in) "vayishakehu" — He did not kiss him with all his heart. R. Shimon b. Yochai says: It is a known halachah that Esav hates Jacob, but his mercy gained the ascendancy at that time and he kissed him with all his heart. (Ibid. 37:12) "And his brothers went to graze eth their father's flock in Shchem": There are dots above "eth" — They went only to graze themselves. Similarly, (Bamidbar 21:30) "We have laid it waste until Nofach which (asher) reaches unto Medva": There is a dot (above the resh in "asher") — They did so beyond that (Nofach) too, but here they destroyed the cities, too, whereas beyond that they destroyed only the people. Similarly, (Ibid. 3:39) "All the numbered of the Levites, whom Moses and Aaron numbered": There are dots above "Aaron" — Aaron was not of the numbered (of the Levites). Similarly, (Ibid. 3:29) "And issaron, issaron, for the one lamb,": There is a dot above the second vav in "And issaron" — There was one issaron alone. Similarly, (Devarim 29:28) "The hidden things are for the L-rd our G-d and the revealed ones are for us and our children (lanu ulevanenu) forever.": There are dots (above "lanu ulevanenu.") He said to them: If you have done (i.e., violated) what is revealed, I (the L-rd), likewise, will apprise you of what is concealed. Here, too, (in our instance,) there is a dot (above the heh in "rechokah" to indicate that he observes Pesach Sheni) even if he were on a non-distant way and did not observe (the first) Pesach with them. (Ibid. 10) "or to your generations": This provision (of Pesach Sheni) obtains for all of the generations. (Ibid. 11) "In the second month, on the fourteenth day, towards evening shall they offer it": These are the mitzvoth (directly) pertaining to its body, viz. (Shemot 12:5) "an unblemished lamb, a male, of the first year." "with matzoh and bitter herbs shall they eat it": These are mitzvoth attendant upon its body. (Devarim, Ibid. 12) "They shall not leave over of it until the morning, and a bone shall they not break in it": Scripture hereby superadds two mitzvoth concerning its body. This tells me only of these (as obtaining on Pesach Sheni). Whence do I derive (the same for) the other mitzvoth pertaining to its body? From (Ibid.) "According to all the statue of the Pesach shall they offer it." — But perhaps this would also include (the eating of) matzoth for seven days and the burning of chametz! It is, therefore, written "and a bone shall they not break in it." "a bone, etc." was included in the general category (viz. "According to all the statute of the Pesach"), and it departed from the category (for special mention) — to teach about the category, viz. Just as "a bone, etc." is a mitzvah (directly) pertaining to its body, so, "according to all the statute of the Pesach" speaks of mitzvoth (directly) pertaining to its body, (and not of the others). Issi b. Akavya says: "shall they offer it": Scripture speaks of mitzvoth pertaining to its body.

(Devarim 29:9) "You are standing this day, all of you": (Ibid. 31:14) "And the L-rd said to Moses: Behold, your days have drawn near to die." R. Shimon b. Yochai says: Blessed is the true Judge, before whom there is no wrong or partiality, viz. (Ibid. 32:4) "He is a G-d of trust without wrong. Righteous and just is He."

Variantly: "Torah was commanded to us by Moses": It is not from Moses alone that we hold the Torah; for our fathers, too, acquired it, viz. (Devarim, Ibid.) "the inheritance of the congregation of Jacob." This tells me (only) of an inheritance for the sons of kings. Whence do I derive the same for the sons of non-kings? From (Devarim. 29:9) "You are standing this day, all of you, etc." Variantly: Do not read it "morashah" ("inheritance"), but me'orasah" ("betrothed"), the Torah being betrothed to Israel, and (it is forbidden) to the gentiiles as (is) a married woman. Similarly, (Mishlei 6:27-29) "Will a man draw forth fire into his lap, and his clothes not be burned? Will a man walk on coals and his feet not be scorched? So, he who comes to his friend's wife. No one who touches her shall go clean." Thus "the betrothed of the congregation of Jacob."