Midrash su Ezechiele 31:78

(Numb. 1:1:) THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT, IN THE TENT OF MEETING. This text is related (to Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS; YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. R. Meir said: <The passage> is speaking allegorically about the righteous in their dwelling, and it is speaking allegorically about the wicked in their dwelling.¹Above, in Tanh. (Buber), Gen. 2:8; Lev. 8:7; Gen. R. 33:1; Lev. R. 27:1; Numb. R. 1:1; PRK 9:1; Tanh., Lev. 8:5 (some texts); cf. Tanh., Numb. 1:1. It is speaking allegorically about the righteous <in their dwelling> (in Ezek. 34:14): I WILL FEED THEM IN A GOOD PASTURE, {AND IN A PASTURE OF OIL} [AND UPON THE MOUNTAINS OF THE LOFTY ONE OF ISRAEL] SHALL BE THEIR FOLD. It speaks allegorically about the wicked <in their dwelling> (in Ezek. 31:15): THUS SAYS THE LORD {GOD}: IN THE DAY THAT HE WENT DOWN TO SHEOL, I CAUSED HIM TO MOURN; I COVERED HIM WITH THE DEEP. With what are the wicked covered, when they go down to Gehinnom?²Above, Exod. 3:2; Tanh., Exod. 3:2. WITH THE DEEP. Hezekiah bar Hiyya said: In the case of a vat, with what does one cover it? With a lid of clay, since <the vessel itself > is <made> of clay. For that reason one covers it with a lid of clay. Similarly in the case of the wicked, it is written of them (in Is. 29:15): AND THEIR WORKS ARE IN DARKNESS. For that reason they are darkened before the Holy One.³See above, Gen. 1:19. So he brings them down to Sheol, which is darkness, and covers them with the deep, which is darkness, as stated (in Gen. 1:2): WITH DARKNESS UPON THE FACE OF THE DEEP.

Then washed I thee with water indicates that you must make a laver²To be placed in the Temple courtyard for the use of the priests. for Me. I anointed thee with oil corresponds to the anointing oil (that must be available).³For anointing the High Priest. I clothed thee also with richly woven work corresponds to the embroidered garments (worn in the Temple). And shod thee with sealskin (tahash) corresponds to the tehashim that were used (for the cover of the Holy of Holies). And I wound fine linen about thy head corresponds to the twisted linen (of the priests’ garments). And covered thee with silk corresponds to the clouds of glory, as it is said: The pillar of cloud departed not from before the people (Exod. 13:22), and that corresponds to the curtains of goats’ hair. I decked thee also with ornaments alludes to the purple cloak, and that corresponds to the ark and its overlay. And I put a ring upon thy nose corresponds to the nose rings and earrings that (the women brought to donate for the gold of the Tabernacle and priestly garments). A beautiful crown upon thy head corresponds to the ark cover and the gold rim around the table. Behold, I will cause to rain bread (Exod. 16:4) corresponds to the show-bread. And the Lord went before them by day (ibid. 13:21) corresponds to His injunction that the Israelites shall burn a lamp continually.

(Exod. 10:21:) STRETCH OUT YOUR HAND TOWARD THE HEAVENS <THAT THERE MAY BE DARKNESS OVER THE LAND OF EGYPT>…. Where did the darkness come from? R. Judah and R. Nehemiah disagree.³Tanh., Exod. 3:2; Exod. R. 14:2. R. Judah says: From the darkness above, as stated (in Ps. 18:12 [11]): HE MADE DARKNESS HIS HIDING PLACE. R. Nehemiah says: From the darkness of Gehinnom, as stated (in Job 10:22): A LAND OF UTTER DARKNESS, LIKE THE DARKNESS OF <THE SHADOW OF DEATH, WITHOUT ORDER>.⁴Cf. M. Pss. 18:16. R. Joshua ben Levi said: In three places we hear that a person makes known his teaching near to his death. Thus it is stated (in Prov. 22:20–21): <DID I NOT WRITE DOWN FOR YOU A THREE-FOLD⁵Heb.: shalishom. These cosonants(with different vowels) normally indicate an adverb meaning “three days ago” or simply “formerly.” The translation in the biblical context is uncertain but certainly contains the concept of three. The translation of the word here is that of the new JPS version. LORE…> TO MAKE KNOWN TO YOU FAITHFUL AND TRUE WORDS, IN ORDER FOR YOU TO ANSWER TRUE WORDS TO THOSE WHO SENT YOU? So also Solomon said (in Eccl. 12:13): <HERE IS> THE END OF THE MATTER WHEN EVERYTHING HAS BEEN HEARD: <FEAR GOD, KEEP HIS COMMANDMENTS, FOR THIS COMPRISES THE WHOLE PERSON. > What (in Job 10:22) is the meaning of THE SHADOW OF DEATH < WITHOUT ORDER>? When someone is in the shadow of death, he puts his teaching in order. R. Tanhuma bar Abba [said]: When one comes to pass away, his ministering angels say (Ps. 68:35 [34]) to him: ASCRIBE POWER TO GOD…. So also it says (in Ezek. 31:15): THUS SAYS THE LORD [GOD]: IN THE DAY THAT HE WENT DOWN TO SHEOL, <I CAUSED HIM TO MOURN; I COVERED HIM WITH THE DEEP>. Ergo (in Job 10:22): A LAND OF UTTER DARKNESS, LIKE THE DARKNESS OF <THE SHADOW OF DEATH, WITHOUT ORDER>. R. Judah says: With what are the wicked covered when they go down to Sheol?⁶Below, Numb. 1:1. With darkness. Hezekiah said: In the case of a vat, with what does one cover it? With a lid of earthenware, <i.e.,> of the same material.⁷Tanh., Exod. 3:2, and Exod. R. 14:2 identify Hezekiah as Hezekiah b. Rabbi. Cf. Tanh. (Buber), Gen. 2:8; Tanh., Lev. 8:5; Gen. R. 33:1; Lev. R. 27:1; and PRK 9:1 which attribute the parable to various authorities, all of whom bear the name Judah. Just as <the vat> is of earthenware, so one covers it with nothing but earthenware. So <also> it is with the wicked. What is written about them (in Is. 29:15): AND THEIR WORKS ARE IN DARKNESS…. And therefore the Holy One brings them down to Sheol, which is darkness, and covers them with the deep, for it <also> is darkness, as stated (in Gen. 1:2): WITH DARKNESS UPON THE FACE OF THE DEEP. Here is the same darkness which came upon Egypt. It came from the midst of Gehinnom. And how thick was this darkness?⁸Exod. R. 14:1. Our masters have said: As thick as a denarius⁹A standard coin of gold or silver. Originally a Roman silver coin of 3.8 grams first minted in 268 BCE, its value varied from place to place and from age to age. In general a gold dinarius was worth twenty-four times that of a silver dinarius. of Gordianus {i.e., the name of a place}, EVEN (according to Exod. 10:21) A DARKNESS THAT CAN BE FELT.

Woe to the house whose windows open toward the darkness, as it is said: And where the light is as darkness (ibid.), for the light itself comes from darkness.³A reference to Egyptian black magic. Hence it says: Thus saith the Lord God: In the day when he went down to the netherworld, I caused the deep to mourn and cover itself for him, and I restrained the rivers thereof, and the great waters were stayed (Ezek. 31:15). R. Judah the son of Rabbi stated: What are the wicked covered with in the netherworld? With darkness. And Hezekiah the son of R. Judah explained why that was so. With what does one cover an earthenware tub? With a lid that is made of the same substance. And just as an earthenware tub is covered with an earthenware lid, the wicked whose works are in the dark (Isa. 29:15) are covered by the Holy One, blessed be He, with the deep which is darkness, as it is said: And darkness was upon the face of the deep (Gen. 1:2). This refers to the netherworld. Hence, the darkness that came upon the Egyptians ascended from the netherworld. Even darkness which may be felt (Exod. 10:21). How thick was this darkness? Our sages asserted that it was as thick as a dinar, as it is said: Even darkness which may be felt.

(Lev. 22:26-27:) “And the Lord spoke to Moses, saying, ‘When a bull or a sheep or a goat is born.” This text is related (to Ps. 36:7), “Your righteousness is like the mighty mountains; Your judgments are like the great deep….”²⁷See above, Gen. 2:8; below, Numb. 1:1. “Your righteousness is like the mighty mountains.” These are the righteous ones, in that they have been compared with mountains, where it is stated (in Micah 6:2), “Hear, O mountains, the claim of the Lord.” (Ps. 36:7, cont.:) “And Your judgments are like the great deep.” These are the wicked, since it is stated (in Exod. 15:5), “The depths covered them.” “Your righteousness is like the mighty mountains.” These are the righteous, [for] just as these mountains grow herbs, so the righteous possess good works. (Ibid., cont.:) “And Your judgments are like the great deep.” These are the wicked, [for] just as the deep does not grow herbs, so the wicked do not possess good works. (Ps. 36:7:) “Your righteousness is like the mighty mountains.” Just as the mountains are suitable for sowing and producing fruit; so do the righteous produce fruit, in that they do good for themselves and do good for others.²⁸Lev. 27:1. To what is the matter comparable? To a gold bell with a pearl²⁹Gk.: margarites, margaritis, margaritarion, or margellion. clapper. Similarly the righteous do good for themselves and do good for others. Thus it is stated (in Is. 3:9), “Tell the righteous that [all is] well for them, for they shall eat the fruit of their works.” (Ps. 36:7 cont.:) “And Your judgments are like the great deep.” These are the wicked. Just as the deep is unable to sow and grow fruit, so the wicked do not possess good works and do not grow fruit. Instead they are distressing for themselves and for others. Thus it is stated (in Is. 3:10), “Woe to the bad wicked, as the recompense of his hands will be done to him.” He is bad for himself and bad for others. (Ps. 36:7:) “Your righteousness is like the mighty mountains [and Your judgments are like the great deep].” Transpose the text and interpret it:³⁰See also Gen. R. 33:1; PRK 9:1; M. Pss. 36:5. Your righteousness over your judgments is like the mighty mountains over the great deep. Just as these mountains hold down the deep, so that it does not rise up and inundate the earth, so the works of the righteous hold back the divine retributions, so that they will not come into the world. (Ps. 36:7:) “Your righteousness is like the mighty mountains.” Just as these mountains have no end, so there is no end to the reward of the righteous in the world to come. (Ibid., cont.:) “Your judgments are like the great deep.” Just as the deep has no limit, so there is no limit to the divine retributions of the wicked in the world to come. (Ps. 36:7:) “Your righteousness is like the mighty mountains (literally, mountains of God); [Your judgments are like the great deep].” R. Ishmael and R. Aqiva [differ]. R. Ishmael says, “Since the righteous (rt.: tsdq) carry out the Torah, which was given from the mountains of God, the Holy One, blessed be He, treats them with a charity (rt.: tsdq) like the mountains of God. But since the wicked do not carry out the Torah, which was given from the mountains of God, the Holy One, blessed be He, deals strictly with them, even unto the great deep.” R. Aqiva says, “The Holy One, blessed be He, is as strict with the former as with the latter. From the righteous he collects in this world for a few evil deeds which they have committed, in order to render them full payment in the world to come; while he gives prosperity in abundance to the wicked and pays them in this world for the few good deeds that they have done, in order to punish them in the world to come.” R. Meir says, “[Scripture] has spoken metaphorically of the righteous in their abode, and it has spoken metaphorically of the wicked in their abode.³¹Above, Gen. 2:8, and the note there. It has spoken metaphorically of the righteous in their abode, even as stated (in Ezek. 34:14), “I will feed them in a good pasture, and upon the mountains of the Lofty One of Israel shall be their fold.” And it has spoken metaphorically of the wicked in their abode, as stated (in Ezek. 31:15), “Thus says the Lord God, ‘In the day that he went down to Sheol, I caused him to mourn (he'evalti); I covered him with the deep.’” The written text is "I led" (hovalti, not “I caused… to mourn [he'evalti]”).³²Gen. R. 33:1; Exod. R. 14:2. So interpreted the verse means: “I led him [into Geihinnom]. R. Judah bar Ammi told a parable, “One does not make a cover for a vat of silver, gold, bronze or iron, but rather of clay, because that is a material of the same sort. Similarly, the Holy One, blessed be He, said, ‘Geihinnom is darkness,’ as stated (in Ps. 35:6), ‘Let their path be darkness and slipperiness, with the angel of the Lord pursuing them.’ Moreover, the deep is darkness, as stated (in Gen. 1:2), ‘with darkness upon the face of the deep.’ And the wicked are darkness, as stated (in Is. 29:15), ‘for their works are in darkness; so they say, “Who sees us and who knows about us?”’ So let darkness come and cover darkness, just as you have said (in Eccl. 6:4), ‘For it comes in vanity and goes in darkness; even its name is covered in darkness.’”

It is not written (Exodus 15:7) "He has consumed them as stubble," but "He will consume them as stubble" — in time to come, viz. (Ovadiah 1:18) "And the house of Yaakov will be fire, and the house of Joseph, flame, and the house of Esav, stubble, and they will ignite them and consume them, etc." And it is written (Zechariah 12:6) "On that day I will make the chieftains of Judah like a stove — fire (burning) wood, torch (burning) sheaf, etc." All woods, when they burn, their sound is not heard; but stubble, when it burns, it crackles and is heard. Thus did the sound of Egypt, in its destruction, make itself heard. All woods, when they burn, leave a trace; but stubble, when it burns, leaves no trace. And the L rd said (Isaiah 43:17) "They (the chariots of Egypt) all lie together, never to rise, snuffed out like flax" — to teach that there was no kingdom so abject as that of Egypt, but it seized power for the moment towards the aggrandizement of Israel. When the (other) kingdoms are symbolized, they are symbolized as cedars, viz. (Ezekiel 31:3) "Behold, Ashur, a cedar in the Levanon," and (Amos 2:9) "And I destroyed the Emori from before them, whose height was as the height of cedars, etc.", and (Daniel 4:17) "The tree (Bavel) that you have seen, etc." And when Egypt is symbolized, it is symbolized only as stubble, viz. "He will consume them as stubble." And when the (other) kingdoms are symbolized, they are symbolized as silver and gold (Ibid. 2:32) "This statue, its head of fine gold, etc." And when Egypt is symbolized, it is symbolized only as lead, viz. (Exodus 15:10) "they sank as lead." And when the (other) kingdoms are symbolized, they are symbolized as beasts, viz. (Daniel 7:3) "and four immense beasts, etc." And when Egypt is symbolized, it is symbolized only as a fox, viz. (Song of Songs 2:15) "Seize for us the foxes, etc." Antoninus asked Rabbeinu Hakadosh: I want to go to Alexandria. Is it possible that a king will arise there who will beat me? He answered: I do not know. In any event, we have it in writing that Egypt is incapable of establishing either a king or a governor, viz. (Ezekiel 29:15) "Of all the kingdoms it (Egypt) will be the lowest, and it will not exalt itself again among the nations. And I will diminish them, so that they not dominate the nations."

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS (literally: MOUNTAINS OF GOD); < YOUR JUDGMENTS ARE LIKE THE GREAT DEEP >. R. Ishmael and R. Aqiva < differ > {say}: [R. Ishmael says:] Since the righteous (rt.: TsDQ) carry out the Torah, which was given from THE MOUNTAINS OF GOD, [the Holy One treats them with a charity (rt.: TsDQ) LIKE THE MOUNTAINS OF GOD. But since the wicked do not carry out the Torah, which was given from THE MOUNTAINS OF GOD,] the Holy One deals strictly with them, even unto the great deep. There are a lot of interpretations for this verse, but in order not to be tiresome, < I am stopping here >.³⁸As Buber explains in his note, these words from the copyist explain his omitting the rest of the section. Buber has filled in the following bracketed section from parallel texts, mainly from Tanh., Lev. 8:5. [R. Aqiva says: The Holy One is as strict with the former as with the latter. From the righteous he collects for a few evil works which they have committed in this world, in order to render them full payment in the world to come; while he gives prosperity in abundance to the wicked and pays them for the few good works that they have done in this world, in order to punish them in the world to come. Rabbi Meir says: < Scripture > has spoken metaphorically of the righteous in their abode, and it has spoken metaphorically of the wicked in their abode.³⁹Above, Gen. 2:8, and the note there. It has spoken metaphorically of the righteous in their abode, even as stated (in Ezek. 34:14): I WILL FEED THEM IN A GOOD PASTURE, AND UPON THE MOUNTAINS OF THE LOFTY ONE OF ISRAEL SHALL BE THEIR FOLD. And it has spoken metaphorically of the wicked in their abode, as stated (in Ezek. 31:15): THUS SAYS THE LORD GOD: IN THE DAY THAT HE WENT DOWN TO SHEOL, I CAUSED HIM TO MOURN (he'evalti); I COVERED HIM WITH THE DEEP. The Written Text is "I led" (hovalti) (not I CAUSED… TO MOURN [he'evalti]).⁴⁰Gen. R. 33:1; Exod. R. 14:2. So interpreted the verse means: “I led him < into Gehinnom >. R. Judah bar Ammi told a parable: One does not make a cover for a vat of silver, gold, bronze, iron, [or of lead], but of clay, because that is a material of the same sort. Similarly, the Holy One said: Gehinnom is darkness, as stated (in Ps. 35:6): LET THEIR PATH BE DARKNESS AND SLIPPERINESS, WITH THE ANGEL OF THE LORD PURSUING THEM. Moreover, the deep is darkness, as stated (in Gen. 1:2): WITH DARKNESS UPON THE FACE OF THE DEEP. And the wicked are darkness, as stated (in Is. 29:15): FOR THEIR WORKS ARE IN DARKNESS; SO THEY SAY: WHO SEES US? AND WHO KNOWS ABOUT US? So let darkness come and cover darkness, just as you have said (in Eccl. 6:4): FOR IT COMES IN VANITY AND GOES IN DARKNESS; EVEN ITS NAME IS COVERED IN DARKNESS.]

Sennacherib erected his palace in Lebanon with certain protective devices, between two lofty mountains, but wells sprang forth out of the mountains, tore the palace from its foundations, and bore it away, as it is said: Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowy shroud, and of a high stature, and its top was among the thick boughs. The water nourished it; the deep made it grow (Ezek. 31:3–4). And it says also: Thus was it fair in its greatness, in the length of its branches; for its root was by many waters (ibid., v. 7), and it states: I have digged and drunk waters, and with the sole of my feet have I dried up all the rivers of Egypt (Isa. 37:25). What was his ultimate end? Thus said the Lord God: in the day when he went down to the netherworld I caused the deep to mourn and cover itself for him (Ezek. 31:15).

Sennacherib erected his palace in Lebanon with certain protective devices, between two lofty mountains, but wells sprang forth out of the mountains, tore the palace from its foundations, and bore it away, as it is said: Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowy shroud, and of a high stature, and its top was among the thick boughs. The water nourished it; the deep made it grow (Ezek. 31:3–4). And it says also: Thus was it fair in its greatness, in the length of its branches; for its root was by many waters (ibid., v. 7), and it states: I have digged and drunk waters, and with the sole of my feet have I dried up all the rivers of Egypt (Isa. 37:25). What was his ultimate end? Thus said the Lord God: in the day when he went down to the netherworld I caused the deep to mourn and cover itself for him (Ezek. 31:15).

Sennacherib erected his palace in Lebanon with certain protective devices, between two lofty mountains, but wells sprang forth out of the mountains, tore the palace from its foundations, and bore it away, as it is said: Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowy shroud, and of a high stature, and its top was among the thick boughs. The water nourished it; the deep made it grow (Ezek. 31:3–4). And it says also: Thus was it fair in its greatness, in the length of its branches; for its root was by many waters (ibid., v. 7), and it states: I have digged and drunk waters, and with the sole of my feet have I dried up all the rivers of Egypt (Isa. 37:25). What was his ultimate end? Thus said the Lord God: in the day when he went down to the netherworld I caused the deep to mourn and cover itself for him (Ezek. 31:15).

[(Gen. 8:1:) THEN GOD REMEMBERED NOAH.] This text is related (to Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS (literally: MOUNTAINS OF GOD); < YOUR JUDGMENTS ARE LIKE THE GREAT DEEP; HUMAN AND BEAST YOU DELIVER, O LORD >.²⁸Tanh., Lev. 8:5; Gen. R. 33:1; Exod. R. 14:2; Lev. R. 27:1; Numb. R. 1:1; PRK 9:1. < The passage> is speaking allegorically about the righteous in their dwelling and speaking allegorically about the wicked in their dwelling. It speaks allegorically about the righteous [in their dwelling]. (So in Ezek. 34:14:) I WILL FEED THEM IN A GOOD PASTURE, [AND UPON THE MOUNTAINS OF] < THE LOFTY ONE OF ISRAEL SHALL BE THEIR FOLD >. It speaks allegorically about the wicked [in their dwelling]. (So in Ezek. 31:15:) THUS SAYS THE LORD [GOD]: IN THE DAY THAT HE WENT DOWN TO SHEOL, I CAUSED HIM TO MOURN; [I COVERED HIM WITH THE DEEP]. R. Judah bar Hama said: With what does one cover a vat? With < a lid of > its own kind < of material >. Certainly not with another article of silver or gold! Thus Sheol is darkness, and the deep which covers it is darkness. The wicked also, who are in its midst, are darkness, as stated (in Is. 29:15): AND THEIR WORKS ARE IN DARKNESS. Darkness will come, and darkness will cover < them up >.

Furthermore it says: Fear not, thou worm Jacob (Isa. 41:14). Why is Israel compared to a worm? To teach us that just as a worm has only a soft and tender mouth with which to strike at a hard cedar tree, so Israel has only its prayers. Idolaters are likened to a cedar, as Scripture states: Behold, the Assyrian was a cedar in Lebanon (Exod. 31:3). And yea, the Lord breaketh in pieces the cedars in Lebanon (Ps. 29:5). Whenever their enemies overpowered them, the Israelites would become penitent and would plead and pray. Hence it says: I have given to thee one portion above thy brethren which I took out of the hand of the Amorites, with my sword and with my bow (Gen 48:29). Did he actually seize it with his sword and his bow? Has it not already been said: For I trust not in my bow, neither can my sword save me (Ps. 44:7)? This implies that my sword refers to prayer and my bow to beseeching. Scripture says: And this for Judah, and he said: “Hear Lord, the voice of Judah,” etc. (Deut. 33:7). Similarly, David said: Thou comest to me with a sword, and with a spear, and with a javelin; but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast taunted (I Sam. 17:45). It says also: Some trust in chariots, and some in horses, but we will make mention of the name of the Lord his God (Ps. 20:8), and it is said: There is none beside Thee to help, between the mighty and him that hath no strength; help us, O Lord our God; for we rely on Thee, and in Thy name are we come against this multitude. Thou art the Lord our God; let not man prevail against thee (II Chron. 14:10). Concerning Moses it states: And Moses sent messengers from Kadesh unto the king of Edom … how our fathers went down into Egypt, and when we cried unto the Lord, He heard our voice (Num. 20:14–15). He said to them: Ye exalt yourselves because of your fathers’ legacy to you, but the voice is the voice of Jacob, and the hands are the hands of Esau (Gen. 27:40). Thus the verse The children of Israel cried out unto the Lord indicates that they followed the practices of their fathers. After they cried out to Him, the Holy One, blessed be He, revealed Himself to them, as it is said: But from thence ye will seek the Lord thy God; and thou shall find him (Deut. 4:29).

"And Moses stretched out his hand to the heavens and a behold, a thick darkness." Where did this darkness come from? Rabbi Judah and Rabbi Nechemia [debate]. Rabbi Judah says the darkness came from above as it says (Psalms 18:12) He made darkness his secret place; his pavilion round about him... Rabbi Nechemia says the darkness comes from below (gehinom) as it says (Job 10:22) A land of gloom, as darkness itself; and of the shadow of death, without any order...

And the Lord remembered Sarah, as he had said (Gen. 21:1). Scripture states elsewhere in allusion to this verse: And all the trees of the field shall know that I, the Lord, have brought down the high tree, have exalted the low tree, and have dried up the green tree, and have made the dry tree to flourish. I, the Lord, have spoken and I will do it (Ezek. 17:24). I have brought down the high tree alludes to Assyria, as it is said: Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing thicket. And of a high stature (ibid. 31:3). Have exalted the low tree refers to Israel, as it is said: Therefore, I have made you contemptible and base before all the people (Mal. 2:9). Have dried up the green tree refers to Abimelech’s wife (because she could not bear children), and I have made the dry tree to flourish alludes to Sarah, as is said: And Sarah conceived and bore a son to Abraham (Gen. 21:2). I, the Lord, have spoken and I will do it parallels And the Lord did unto Sarah as He had spoken (ibid., v. 1). R. Levi said: During the month of Tammuz, grass withers and trees blossom. Similarly, the grass withered when the Lord closed all the wombs of the house of Abimelech, and the trees blossomed when the Lord remembered Sarah.

“Catch foxes for us, little foxes that ruin the vineyards, as our vineyards are in bloom” (Song of Songs 2:15).
“Catch foxes for us.” When [God] analogizes the kingdoms, He analogizes them only to fire; that is what is written: “I will direct My attention against them; they have emerged from the fire, but fire will consume them” (Ezekiel 15:7). But when He analogizes the Egyptians, he analogizes them with something that is consumed by fire. That is what is written: “It dwindled and extinguished like flax” (Isaiah 43:17). When He analogizes the kingdoms, He analogizes them only to silver and gold, is that not what is written: “That image, its head was of fine gold” (Daniel 2:32). When He analogizes the Egyptians, He analogizes them only to lead, as it is stated: “They sank like lead” (Exodus 15:10).
When He analogizes the kingdoms, he analogizes them only to cedars, is that not what is written: “Behold, Assyria is a cedar in Lebanon” (Ezekiel 31:3); and it is written: “The tree that you saw that grew [and was strong, whose height reached to heaven]” (Daniel 4:17); and it is written: “I destroyed the Emorite from before them, [whose height was like the height of cedars]” (Amos 2:9). When He analogizes the Egyptians, He analogizes them only to straw, as it is stated: “He will consume them like straw” (Exodus 15:7).
When He analogizes the kingdoms, He analogizes them only to beasts, as it is stated: “Four great beasts arose from the sea, each different from the other” (Daniel 7:3); and it is written: “The first was like a lion” (Daniel 7:4). When He analogizes the Egyptians, He analogizes them only to foxes, as it is stated: “Catch [eḥezu] foxes for us.”¹³⁵The verse is interpreted by the midrash to mean: “Foxes would catch us.” Thus, the Egyptians are compared to foxes. [The Egyptians] monitored them to cast them into the Nile.
Rabbi Elazar ben Rabbi Shimon said: The Egyptians were cunning; therefore He likens them to foxes. Just as the fox looks behind itself, so the Egyptians would look to their end and say: ‘How shall we destroy them? [If] we destroy them in fire, is it not already stated: “For the Lord will judge with fire”? (Isaiah 66:16). [If] we destroy them by the sword, is it not written: “And with His sword all flesh”? (Isaiah 66:16). Rather, let us destroy them in water, as the Holy One blessed be He has already taken an oath that He will never again bring a flood to the world, as it is written: “For this is for Me like the waters of Noah; [as I took an oath that the waters of Noah would no longer pass over the earth]”’ (Isaiah 54:9). The Holy One blessed be He said to them: ‘By your lives, I will drag each and every one of you to his own flood,’ as it is stated: “They will be hurled [yagiruhu] to the sword [ḥarev]; they will be a portion for the foxes [shualim]” (Psalms 63:11).“They will be hurled to the sword [ḥarev],” these are the wicked, who will be dragged to the dry seabed.¹³⁶The midrash interprets the verse to mean: He will entice [yegareh] them with dry land [ḥorev], into the waters of the sea [sha’al yam]. “They will be a portion for the foxes,” let this portion be designated for the foxes.¹³⁷The Egyptians. Rabbi Berekhya said: The first instance of foxes [shualim] is written full and the second defective;¹³⁸The first instance is written with a vav, and the second is written without a vav. However, it should be noted that traditionally the text appears with both words missing the vav. the foxes [shualim] will descend to the seabed [shaal yam].¹³⁹The first appearance of the word includes the vav so that it must be read shualim¸ whereas the second time it does not include the vav so that it may be read shaalim, or sha’al yam.

“Who knows the spirit of the sons of man? Does it go upward? And the spirit of the animal, does it go downward to the earth?” (Ecclesiastes 3:21).
“Who knows the spirit of the sons of man…?” It is taught: Both the soul of the righteous and the soul of the wicked, all of them ascend on High; however, the souls of the righteous are placed in the treasury, while the souls of the wicked are cast down to the earth, as Avigayil said to David, with divine inspiration: “May the soul of my lord be bound in the bond of life” (I Samuel 25:29). Could it be so even for the wicked? The verse states: “And may He cast the souls of your enemies as from the hollow of a slingshot” (I Samuel 25:29).
A noblewoman asked Rabbi Yosei ben Ḥalafta, she said to him: ‘What is this that is written: “Who knows the spirit of the sons of man? Does it go upward?”’ He said to her: ‘These are the souls of the righteous that are placed in the treasury, as Avigayil said to David with divine inspiration: “May the soul of my lord be bound in the bond of life” (I Samuel 25:29). Could it be so even for the wicked? The verse states: “And may He cast the souls of your enemies as from the hollow of a slingshot” (I Samuel 25:29).’ She said to him: ‘And what is this that is written: “And the spirit of the animal, does it go downward to the earth?”’ He said to her: ‘These are the souls of the wicked, who descend to Gehenna below, as it is stated: “On the day of his descent to the netherworld I caused mourning, I covered the depths because of him” (Ezekiel 31:15).’

(Gen. 9:25:) AND HE SAID: CURSED BE CANAAN. Ham looked; is Canaan cursed?⁸³Gen. R. 36:7. R. Judah said: The curse does not coexist with a blessing. < Ham could not be cursed > because it is stated (in Gen. 9:1): THEN GOD BLESSED [NOAH AND HIS CHILDREN. R. Nehemiah said:] Canaan had looked and told his father; so the curse had returned to its source. For that reason it is stated (in Gen. 9:25): CURSED BE CANAAN. Our masters have said: When Noah was in the ark, he said: Oh, that my children had slaves so that, while they were seated, those < slaves > would go forth before them. When, however, I go out from the ark, whomever I beget I shall make into slaves for them. He said to him (Ham): You did not allow me to beget a fourth son who would be a slave for his brothers.⁸⁴See Sanh. 70a, according to which Rav maintained that Ham had castrated his father. By your life, I am making your fourth son a slave. Thus it stated (in Gen. 9:25): AND HE SAID: CURSED BE CANAAN; [A SLAVE OF SLAVES SHALL HE BE TO HIS BROTHERS]. Resh Laqish said: Behold, those from Ham are slaves forever, but the children of Shem go forth into the world free. Thus it is stated (in Deut. 15:12, 17): IF THERE IS SOLD TO YOU < A FELLOW HEBREW, MAN OR WOMAN … IN THE SEVENTH YEAR YOU SHALL SET HIM FREE >…. THEN YOU SHALL TAKE AN AWL < AND PUT IT THROUGH HIS EAR INTO THE DOOR >. What is written there (in vs. 17)? AND HE SHALL BE YOUR SLAVE FOREVER. Here, however, is a slave of slaves, < i.e., > a slave who does not take his freedom and never goes away. What caused this curse for him? < It came about > because he had treated his father with contempt. So also the Holy One is going to exact punishment from the children of Ham and humiliate them at the hands of the king of Assyria, as stated (in Is. 20:4): SO SHALL THE KING OF ASSYRIA DRIVE OFF < THE CAPTIVES OF EGYPT AND THE EXILES OF NUBIA > … [NAKED AND BAREFOOT]. What is the meaning of NAKED AND BAREFOOT? That he would humiliate them and parade them naked. Now, in regard to Japheth, who honored his father, how does the Holy One repay him? When Gog (Japheth's descendant) comes, the Holy One will overshadow him and cover him over, as stated (in Ezek. 39:11): AND IT SHALL COME TO PASS IN THAT DAY THAT I WILL GIVE UNTO GOG A BURIAL PLACE THERE IN ISRAEL. And how did he reward Shem? When the sons of Aaron came in to offer sacrifice, their bodies (according to Lev. 10:2) were burned but their clothes were not burned.⁸⁵Cf. Shab. 113b; Sanh. 52a, according to which their bodies were not burned. Why? Because they were children of Shem. That is how it is with the righteous. But where is it shown about the wicked? When Sennacherib went up to Jerusalem, and all his soldiers with him, their bodies were burned and their clothes were not burned. Why? Because they were children of Shem, as stated (in Gen. 10:22): THE SONS OF SHEM ARE ELAM, ASSHUR, ARPACHSHAD, LUD, AND ARAM.

Vayikra Rabbah 27:5