Midrash su Ezechiele 36:78

(Gen. 41:1:) NOW IT CAME TO PASS AT THE END OF TWO FULL YEARS THAT PHARAOH DREAMED. This text is related (to Job 28:3): HE PUTS AN END TO THE DARKNESS, AND HE SEARCHES OUT EVERY LIMIT. ¹Gen. R. 89:1; Gen. R. 97, New Version, on Gen. 49:13 (= p. 1221 in the Theodor-Albeck edition). There is an end to everything: to the mountains, the hills, the wind, and the waters, even to empty words, even to the darkness. Where is it shown for mountains? Where it is stated (in Is. 40:12): WHO WEIGHS MOUNTAINS WITH A BALANCE AND HILLS WITH SCALES. Where is it shown for the wind? Where it is stated (in Job 28:25): TO FIX A WEIGHT FOR THE WIND. And where is it shown for the waters? (Ibid., cont.:) AND HE HAS FIXED THE WATERS BY MEASURE. Where is it shown for darkness? (Job 28:3:) HE PUTS AN END TO THE DARKNESS. Every single thing, when it comes to a person, even afflictions, has an end. Thus it is stated (ibid., cont.): AND HE SEARCHES OUT EVERY LIMIT. So the Holy One sits and searches out whether afflictions are required for < a person > or not, as stated (ibid.): AND HE SEARCHES OUT EVERY LIMIT. Resh Laqish said: Who has been the cause of this person having afflictions {and deep darkness} come upon him? [(Ibid., cont.:) A STONE OF DARKNESS AND SHADOWY DEATH.] A STONE: This is the evil drive (yetser hara) because it is comparable to the stone of which it is stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH.²Suk. 32a. Ergo (in Job 28:3): A STONE OF DARKNESS AND SHADOWY DEATH.

From the parashah of the <Red> Heifer:¹The two sections in this supplement come from Buber’s second Oxford MS., Hund Donat 20 Uri Heb CXVI, No. 153; cf. A. Jellinek, Bet ha-Midrasch (Leipzig: Vollrath, 1853-1877), vol. 1, pp. 79f., 92ff, in midrashim entitled “Midrasch der zehn Gebote” and “Midrash vom Ableben Aharon’s” respectively. Jellinek’s versions are reprinted in J. D. Eisenstein, Ozar Midrashim (New York, 1915), vol. 2, p. 457ab, and vol. 1, pp. 13b-14b, respectively. See further in the Buber edition of the Tanhuma on Numbers, pp. 151-152, n. 1; also in his introduction to this edition, p. 123. There was a story about R. Matthew bar Heresh. Now he was wealthy, feared Heaven, practiced virtuous beneficence, pursued good deeds of charity, and entertained the disciples of the sages from his own assets. Moreover, orphans and widows were always found at his table. All his paths were in uprightness, and like his master, R. Meir, he was occupied with the Torah all his days. So the radiance of his countenance shone like the brightness of the sun; and they said of him that at no time in his life had he ever looked at anyone's wife or at any other woman. On one occasion he was sitting and occupied with the Torah, when Satan passed by. Upon seeing him, he was envious of him. He said: Is it possible for a righteous person to exist in the world without sin! Immediately he went up on high, where he stood before the Holy One and said: Sovereign of the World, how does Matthew ben Heresh stand before you? He said to him: Completely righteous. He said to him: Give me permission to test him. He gave him permission. Immediately he went and found him sitting and occupied with the Torah. He became like a beautiful woman, whose beauty had not been equalled since the the days of Naamah, the sister of Tubal Cain (of Gen. 4:22), through whom the ministering angels went astray. It is so stated (in Gen. 6:2): THE SONS OF GOD SAW HOW BEAUTIFUL THE HUMAN DAUGHTERS WERE <AND TOOK WHOMEVER THEY CHOSE AS THEIR WIVES>. When <Matthew ben Heresh> saw her, he turned his face away. Again Satan went opposite his face. He turned his face to another side, but Satan was opposite his face. When he saw that she was turning to <face him on> all sides, he said in his heart: I am afraid that the evil drive may prevail against me. So what did that righteous man do? He called one of his students to attend him. He said to him: Go, my son, and get me fire and pins! When he had brought them, he ignited <the pin> in the fire and stuck them in his eyes.²See Matthew 5:28-29; 18:9. When Satan saw that, he trembled in dismay. So he went away from him, ascended on high, where he said: Sovereign of the World, thus and such happened. Immediately the Holy One called Raphael (rt.: RPh'), Prince of the Healing Arts (rt.: RPh') and said to him: Go and heal (rt.: RPh') the eyes of Matthew ben Heresh. The angel Raphael went and stood by him. R. Matthew ben Heresh said: Who are you? He said to him: I am Raphael, the angel of the table of the Holy One, who has sent me to heal (rt.: RPh') your eyes. He answered him: I do not want <healing>. What happened happened. Raphael returned to the Holy One and said to him: Matthew ben Heresh told me thus and such. The Holy One said to him: Go, say to him: From this day on do not fear. I am standing surety for you in this matter, that the evil drive will never prevail against you all the days of your life. When he heard this from the mouth of the angel, he accepted his healing and was not afraid. Here is the origin of what the sages have said: Whoever does not look at another woman will not have the evil drive prevailing against him. Moreover, in the world to come the Holy One will remove the evil drive from us and set his Holy Spirit within us. It is so stated (in Ezek. 36:26–27): THEN I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH AND GIVE YOU A HEART OF FLESH, AND I WILL PUT MY SPIRIT WITHIN YOU.

(Exodus 15:1) "Az yashir Mosheh": Az ("then") sometimes signals the past and sometimes signals the future. The past: (Genesis 4:26) "Az men began", (Exodus 4:26) "Az she said", (Exodus 15:1) "Az Moses sang", (Numbers 21:17) "Az Israel sang", (Joshua 10:12) "Az Joshua spoke", (I Chronicles 15:2) "Az David said", (I Kings 8:12) "Az Solomon said." And sometimes "Az" signals the future, viz.: Isaiah 60:5) "Az you will see and flow", (Ibid. 58:8) "Az your light shall break forth as the morning", "Then there shall be opened", (Ibid. 35:6) "Az the lame man shall leap as a hart", (Ibid. 5) (Jeremiah 31:12) "Az the virgin will rejoice in the dance", (Psalms 126:2) "Az our mouth will be filled with laughter", (Ibid.) "Az they will say among the nations." Variantly: It is not written "Then Moses sang," but then Moses will sing" — whence we derive the resurrection from Scripture. (Exodus 15:1) "Moses and the children of Israel": Moses was equivalent to all of Israel, and all of Israel, to Moses, when they sang the song. Variantly: "Moses and the children of Israel": We are hereby apprised that Moses chanted the song opposite all of Israel (i.e., that his voice was over and against those of all of Israel.) "this song": There are ten "songs." The first, that sung in Egypt, viz. (Isaiah 30:29) "The song (of Sancherev's destruction [on Pesach night]) will be to you as that of the night on which you sanctified the festival (Pesach [in Egypt]), etc." The second, that of the sea — "Then Moses sang." The third, that of the well (Numbers 21:17) "Then Israel sang." The fourth, that of Moses, viz. (Devarim 31:22) "And Moses wrote this song (32:1-43). The fifth, that of Joshua, viz. (Joshua 10:12) "Then Joshua spoke to the L rd on the day the L rd delivered, etc." The sixth, that of Devorah and Barak, viz. (Judges 5:1) "And Devorah and Barak the son of Avinoam sang, etc." The seventh, that of David, viz. (II Samuel 22:1) "And David spoke to the L rd the words of this song, etc." The eighth, that of Solomon, viz. (Psalms 30:1) "A psalm, a song of the inauguration of the Temple of David." Now did David built it? Did not Solomon build it? viz. (I Kings 6:14) "And Solomon built the Temple." Why, then, is it written "A psalm, a song of the inauguration of the Temple of David? But because David devoted his life to building it, it was called by his name. Similarly, (Psalms 132:1-6) "Remember, O L rd, unto David, al of his tribulation (in seeking a place for Your sanctuary), which, (to find the place,) he swore to the L rd, vowed to the Strength of Jacob: Forefend that I came to the test of my habitation (my palace), that I go up on the bed spread out before me, that I give (superfluous) sleep to my eyes or slumber to my lids, before I find the (fore-ordained) place for (the Temple of) the L rd, the habitation of the Strength of Jacob. We had heard it (that place) to be in Efrat (the most select of places), and, lo, we have found it in the fields of the forest (in the boundary of Benjamin, who is likened to a beast of the forest" [viz. Genesis 49:27]). And what is written afterwards? (I Kings 12:16) "See your house, O David." Because David devoted his life to it, it was called by his name. And thus you find that whatever a man devotes his life to is called by his name. Moses devoted his life to three things, and they were (all) called by his name. He devoted his life to Torah and it was called by his name, viz. (Malachi 3:22) "Remember the Torah of Moses, My servant." Now is it not the Torah of G d? viz. (Psalms 19:8) "The Torah of the L rd is whole, restoring the soul." How, then, are we to understand "the Torah of Moses, My servant"? Because he devoted his life to it, it is called by his name. And whence do we find that he gave his life for Torah? In (Exodus 34:28) "And he was there with the L rd (to receive the Torah) … Bread he did not eat, etc." And it is written (Devarim 9:10) "And I stayed on the mountain forty days and forty nights, etc." — Because he devoted his life to Torah, it was called by his name. Because he devoted his life to Israel, they were called by his name, viz. (Exodus 32:7) "Go, descend, for your people have wrought corruptly." Now are they not the people of the L rd? viz. (Devarim 9:29) "For they are Your people and Your inheritance," and (Ezekiel 36:20) "… when it was said of them: These are the people of the L rd, and they came out of His land." How, then, are we to understand "Go, descend, for your people have wrought corruptly"? Because he devoted his life to them, they were called by his name. And whence do we find that he devoted his life to them? In (Exodus 2:11) "And it was in those days that Moses grew, and he went out to his brothers and he saw their toils," and (bid. 12) "And he turned here and there (… and he smote the Egyptian, etc.") Because he devoted his life to them, they were called by his name. He devoted his life to the judges, and they were called by his name, viz. (Devarim 16:18) "Judges and officers shall you appoint for yourself in all of your gates." Now is justice not the L rd's? How, then, are we to understand "shall you appoint for yourself"? Because he devoted his life to them, they were called by his name. And whence is it derived that he devoted his life to them? From (Exodus 2:13-17) "And he went out on the second day … and he said "Who made you an officer and a judge over us? … And Pharaoh heard … And the priest of Midian had seven daughters … And the shepherds came and drove them away. Because he devoted his life to them, they were called by his name. The ninth (song): (II Chronicles 20:21) "And he (Yehoshafat) took counsel with the people, and he set up singes to the L rd and lauders of (His) majestic holiness. When they went out before the vanguard (of the army) they said; 'Give thanks to the L rd, for His lovingkindness is forever!'" Why is this thanksgiving different from all the other sin the Torah, where it is written "Give thanks to the L rd for (the good, for His lovingkindness is forever"? __ It is to say, as it were, that there is no rejoicing before Him over the destruction of the wicked. If over that of the wicked there is no rejoicing, how much more so (is there grief) over that of the righteous, one of whom is over and against the entire world, viz. (Mishlei 10:25) "And the righteous one is the foundation of the world." The tenth (song) in time to come, viz. (Isaiah 42;10) "Sing to the L rd a new song, His praise from the end of the earth (Ibid. 48:42) "Say: The L rd has redeemed His servant Jacob. All of the (other) songs are denominated in the feminine ("zoth"). Just as a female bears (and then travails again), so, the past salivations were followed by subjugation. But the future (ultimate) redemption will not be followed by subjugation — wherefore it is denominated in the masculine ("zeh" [viz. Isaiah 26:1]). As it is written (Jeremiah 30:6) "Ask now and see if a male has ever given birth. Why, then, do I see that every man puts his hands upon his loins (as a woman giving birth?") For just as a male does not bear (and thus travail), so, the future redemption will not be followed by subjugation. As it is written (Isaiah 45:17) "Israel will be saved by the L rd, an eternal salvation. You will not be ashamed or abashed forever."

Alternatively, "These days were formed, but not one from them" [Psalms 139:16] is refering to Yom Kippur for (the nation of) Israel. {continuing}

"This is my G d and I will extol Him": R. Eliezer says: Whence is it derived that a maid-servant beheld at the Red Sea what was not beheld by Ezekiel and the other prophets, of whom it is written (Hoshea 12:11) "And to the prophets I appeared (in various) guises," and (Ezekiel 1:1) "The heavens opened and I saw visions of G d"? An analogy: A king of flesh and blood comes to a province, a circle of guards around him, warriors at his right and at his left, armies before him and behind him — and all asking "Who is the king?" For he is flesh and blood as they are. But when the Holy One was revealed at the sea, there was no need for anyone to ask "Who is the King?" For when they saw Him, they knew Him, and they all opened and said "This is my G d, and I will extol Him ("ve'anvehu," lit.: "I will 'host' Him")!" R. Yishmael says: Is it possible to "host" one's Master? Rather, (read "ve'anvehu" as) "I shall beautify myself (from the root "na'eh") before Him with mitzvoth — with a beautiful lulav, beautiful tzitzith, a beautiful shofar, beautiful prayer. Abba Shaul says: "I will liken myself to Him" (i.e., "ve'anvehu" = ani vehu ["I and He"]) Just as He is merciful and gracious, you, too, be merciful and gracious. R. Yossi Haglili says; "Beautify and praise the Holy One Blessed be He before all the peoples of the world." R. Yossi b. Dormaskith says: "I shall make a Temple before Him," "navth" being the Temple, as in (Psalms 79:7) "and they have destroyed navehu" (His Temple)", and (Isaiah 33:20) "But you will regard (with deference) Zion, the city of our assemblies. Your eyes will see Jerusalem, the peaceful habitation" (neveh sha'anan). R. Akiva says: "I shall speak of His beauty" — of the praise of the Holy One Blessed be He, who spoke and brought the world into being. The peoples of the world ask Israel (Song of Songs 5:9) "How is your Beloved (different) from the beloved (of all the other nations) that you have thus besworn us? (see Ibid. 8) that you thus die for Him and are thus murdered for Him, viz. (Ibid. 1:3) "alamoth have loved You" — they have loved You "al maveth" ("above death"), and (Psalms 44:23) "for over You we are slain all the day"? You are comely, you are strong. Come and join us. And Israel says to them: Do you know Him? Let us tell you part of His praise (Song of Songs 5:10) "My Beloved is white and ruddy, distinguished among legions." When they hear this, they say to Israel: Let us go with you, viz. (Ibid. 6:1) "Where did your Beloved go, you loveliest among the women? Whither has your Beloved turned? Let us seek Him with you." And Israel says to them (Ibid. 2:16) "My Beloved is mine, and I am His," and (Ibid. 6:3) "I am my Beloved's, and my Beloved is mine, who grazes His flock among the lilies." And the sages say (on "ve'anvehu"): "I shall accompany Him ("alavenhu") until I come with Him to His Temple. An analogy: A king's son goes abroad — he goes after him and attends upon him. He goes to a different city — he goes after him and attends upon him. Thus with Israel. When they went down to Egypt, the Shechinah was with them, viz. (Genesis 46:4) "I shall go down with you to Egypt." When they went up, the Shechinah went up with them, viz. (Ibid.) "and I shall also bring you up." When they went down to the sea, the Shechinah was with them, viz. (Exodus 14:19) "And the angel of G d, who went before the camp of Israel, etc." When they went out to the desert, the Shechinah was with them, viz. (Ibid. 13:21) "And the L rd went before them by day, etc." — until they brought Him with them to His holy Temple, viz. (Song of Songs 3: "I had almost passed them (Moses and Aaron) by, when I found Him whom my soul loved. I held onto Him and did not let go of Him until I had brought Him to the house of my mother and the chamber of my conception." "my G d" (Keli): With me He manifested the attribute of mercy, and with my fathers, the attribute of justice. And whence is it derived that "keli" connotes the attribute of mercy? From (Psalms 22:2) "Keli, Keli, why have You forsaken me?" and (Numbers 12:13) "Kel, I pray You, heal her, I pray You," and (Psalms 118:27) "The L rd is 'Kel,' and He has lighted (the way) for us." And whence is it derived that "Elokim" (as in [Exodus, Ibid] "the G d ['Elokei'] of my father") connotes justice? From (Devarim 1:17) "For the judgment is to 'Elokim.'" "the G d of my father, and I will exalt Him": I am a queen, the daughter of kings; a beloved one, the daughter of beloved ones; a holy one, the daughter of holy ones; a pure one, the daughter of pure ones. An analogy: A man goes to betroth a woman. Sometimes he is embarrassed in her; sometimes, in her kin. But I am not so, but a queen, the daughter of kings, etc. R. Shimon b. Elazar says: When Israel do the will of the L rd, His name is exalted in the world, as it is written (Joshua 5:1) "And it was, when all the kings of the Emori heard, etc." And thus did Rachav say to Joshuah's emissaries, (Ibid. 2:10) "for we heard how the L rd dried up, etc.", and (Ibid. 17) "and we heard and our hearts melted, and no man's spirit endured within him before you. For the L rd, He is G d in the heavens above, etc." And when they do not do His will, His name, as it were, is demeaned in the world, viz. (Ezekiel 36:20) "And they came to the nations … and they profaned My holy name when it was said of them: These are the peoples of the L rd, and from His land did they go forth …" and (Ibid. 23) "And I shall sanctify My great name which has been profaned among the nations, etc." "the G d of my father, and I will exalt Him": The congregation of Israel said before the Holy One Blessed be He: L rd of the world, it is not for the miracles that You performed with Me that I chant song before You, but for the miracles that You performed with my fathers and with me in all of the generations — thus: "This is my G d and I will extol Him; the G d of my father, and I will exalt Him."

And so you find that Israel did everything that he had said to them in the days of the judges, as stated (in Jud. 10:6): <AGAIN THE CHILDREN OF ISRAEL DID WHAT WAS EVIL IN THE EYES OF THE LORD> AND SERVED THE BAALS AND THE ASTARTES. So also Jeroboam, as stated (in I Kings 12:28–29): SO THE KING TOOK COUNSEL AND MADE TWO CALVES OF GOLD <….> THEN HE SET ONE IN BETHEL AND THE OTHER HE {SET} [PUT] IN DAN. Moreover, he did not allow Israel to go up to Jerusalem. Instead he said: These are your Gods, O Israel. So also Ahab sinned and made Israel sin more than all he wicked ones who came before him. (I Kings 16:30:) AND AHAB [BEN OMRI] DID MORE EVIL IN THE EYES OF THE LORD THAN ALL WHO <HAD COME> BEFORE HIM. You yourself know that he sold himself to idolatrous worship, as stated (in I Kings 21:25): <INDEED THERE WAS NO ONE> LIKE AHAB WHO SOLD HIMSELF TO DO EVIL IN THE EYES OF THE LORD. He also made them forget the name of the Holy One. How? He blotted out the references <to the Divine Name> and wrote in their place, <e.g.,> "And Baal spoke," "In the beginning Baal," "And Baal said." And for all the whole Torah he did likewise. That is what the prophet says (in Jer. 23:27): THE ONES WHO INTEND TO MAKE MY PEOPLE FORGET MY NAME. But Menasseh did more than all of them, as stated (in II Chron 33:7; cf. II Kings 21:7): AND HE SET UP A SCULPTURED IMAGE <WHICH HE HAD MADE IN THE HOUSE OF GOD>…. (II Chron. 33:6 // II KINGS 21:6): AND HE HAD HIS SONS PASS THROUGH FIRE {FOR MOLECH} IN THE VALLEY OF BEN-HINNOM. HE ALSO PRACTICED SOOTHSAYING, AUGURY, [SORCERY,] NECROMANCY, AND WIZARDRY. [HE DID MUCH EVIL IN THE EYES OF THE LORD TO PROVOKE HIM TO ANGER.] And how <did he do it>? Molech was in the valley of Ben-hinnom.⁶Cf. Lam. R. 1:9 (36). It took place outside of Jerusalem and in a remote place. There was also an image <there> with the face of a calf and with its hands extended like a human [whose hands are open to receive] something from one's friend. Then they heated it until its hands became like fire. It also had seven latticed gates,⁷Qanqalim. Probably from the Gk.: kingklis, or the Lat.: cancelli, but Buber, n. 5, suggests the word comes from coenacula, which means “upper rooms.” with <the image> behind the innermost of them. Each and every one would enter in accordance with his offering. Whoever offered a bird entered the first lattice gate. With a goat he entered the second lattice gate; with a lamb, the third; with a calf, the fourth; with a bullock, the fifth; with a bull, the sixth. To whoever was offering his child the idol priests would say that there is none higher than that. He entered within the seventh lattice gate. Then he went and kissed it, as stated (in Hos. 13:2): THOSE WHO SACRIFICE A HUMAN BEING KISS CALVES. Then the idol priests would take his child from him and put the young child⁸Tinoq. “Young child” rather than “infant” here, because a parallel description in Lam. R. suggests that the offering might be an offspring somewhat older than an infant. upon the hands of Molech, while they took the drums and beat on them, so that the father would not hear the voice of his child. Then they pressed the young child's entrails upon it, while the young child screamed until <its spirit> left its body in the hands of <the idol>. R Judah the Levite said: That is what is written (in Jer. 7:31): AND THEY HAVE BUILT THE HIGH PLACES OF TOPHETH, WHICH ARE IN THE VALLEY OF BEN-HINNOM <TO BURN THEIR SONS AND THEIR DAUGHTERS IN THE FIRE>. What is the meaning of TOPHETH? That they beat on their drums (tuppim, sing.: toph). What is the meaning of HINNOM? That the idol priests said to Molech, when the young child screamed (rt.: NHM): May it be pleasing to you! May it be appealing to you! Look at how fervent they were for idolatry! The Holy One said: It is on account of the evil drive (yetser hara) that you have sinned and gone into exile; but in the age to come I am rooting it (i.e., the evil drive) out of you,⁹Cf. Deut. R. 2:30. as stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH AND GIVE YOU A HEART OF FLESH.

Our Rabbis were taught: Whence do we infer that we should mention the Patriarchs [in the prayer of Amida]? It is written (Ps. 29, 1) Ascribe unto the Lord, ye sons of the mighty. And whence do we infer that we should mention [in the Amida the power [of God]? It is written (Ib.) Ascribe unto the Lord glory and strength. And whence do we infer that the K'dusha [His Holiness] must be mentioned? It is written (Ib. 2) Ascribe unto the Lord the glory of His name; bow down to the Lord in the beauty of holiness. And what reason had they for placing the Benediction of Wisdom [fourth] after the Benediction K'dusha? Because it is said (Is. 29, 23) Then will they sanctify the Holy One of Jacob, and the God of Israel will they reverence; and immediately follows: They also that were erring in spirit shall acquire understanding. And what reason had they in placing the Benediction concerning Repentance after Wisdom? Because it is written (Is. 6, 10) Lest his heart understand, and he will repent, and be healed. If so, we ought then to mention the section treating with Healing after Repentance [the sixth, instead of the eighth benediction]? This you cannot assume, for it is written (Ib. 55, 7) And let him return unto the Lord, and he will have mercy upon him; and unto our God, for He will abundantly pardon. The section of Pardon is therefore arranged after Repentance. But why did they desire to rely on this [verse], and not rely on the former? Because there is another passage to the same effect (Ps. 103, 3) Who forgiveth all thy iniquities, who healeth all thy diseased, who redeemeth from the pit thy life. This means to say that both redemption and healing come after forgiveness. But there is a passage (Is. 6, 10) He will repent and be healed? [Hence healing follows repentance]? This healing, however, does not refer to disease, but to forgiveness. And what reason had they in arranging the prayer for Redemption in the seventh Benediction? Said Raba: "Because Israel is destined to be redeemed in the seventh (Sabbatical) year, it was therefore designated in the seventh benediction. But has not the master said that in the sixth [of the Sabbatical years], there will be different rumors, in the seventh year of the Sabbatical years [great] wars will break out, and at the close of the seventh year Mesiah b. David will appear? Hence in the seventh will there be war and not redemption. War will mark the beginning of the redemption. And what reason had they for arranging the prayer for Healing in the eighth Benedictions? "Because," said R. Akiba, "circumcision takes place on the eighth day, and requires healing; it was therefore designated in the seventh Benediction." And what reason had they for arranging the prayer for the Blessing of the Year in the ninth Benediction? "This prayer," said R. Alexandri, "is against those who raise prices, as it is written (Ps. 10, 15), Break Thou the arm of the wicked, etc. And David also said it in the ninth chapter." And what reason had they for arranging the prayer for the Reunion of the Exile after the Benediction of the Blessing [of the harvest] of the Year? Because it is written (Ezek. 36, 8) But ye, O mountains of Israel, ye shall send forth your boughs, and your fruit shall ye bear for my people Israel; for they are near at hand to come. And as soon as the reunion of the exile will take place, there will be the punishment of the wicked, as it is said (Is. 1, 25) I will turn my hand against thee, and purge away as with lye thy dross. And further (26) it is written: I will restore thy judges as at the first, and thy counsellors as at the beginning. After the judgment of the wicked there shall no more exist any sinners. This includes the arrogant, as it is said (Ib.) But destruction shall come over transgressors and sinners together. And those that forsake the Lord shall perish, and when sinners will cease to exist, the strength of the righteous is exalted; as it is written (Ps. 75, 11) And all the strength of the wicked will I hew off, but the strength of the righteous shall be exalted. Righteous proselytes are included among the righteous; as it is said (Lev. 19, 32) Before the hoary head shalt thou rise up, and honor the old man. And immediately it follows: If a stranger sojourn with thee, ye shall not vex him. And where will their horn be exalted? In Jerusalem; as it is said (Ps. 122, 6) Pray ye for the peace of Jerusalem; may those that love ye prosper. And as soon as Jerusalem will be rebuilt David will come (Fol. 18) as it is said (Hos. 3, 5) After that will the children of Israel return and seek for the Lord their God and David their king. And together with David will come prayer, as it is said (Is. 57, 7) Even these will I bring to My holy mountain, and make them joyful in My house of prayer. And as soon as prayer comes, service in the Temple will come with it, as it is said further: Their burnt-offerings and their sacrifices shall be accepted upon My altar. And as soon as service comes, there will come a thanksgiving, as it is said (Ps. 50, 23) Who so offereth thanksgiving glorifieth Me. And what reason had they for placing the Blessing of the Priests after the Benediction of Thanks giving? Because it is written (Lev. 9, 22) And Aaron lifted up his hands toward the people, and blessed them, and came down after he had offered the sin-offering and burnt-offering and peace-offering. Why not say that he blessed them before the service? You cannot possibly think so; for it is written: He came down after he had offered — it is not written to offer, but after offering. Then why not say it immediately after the Benediction concerning the [restoration of the Temple] Service? You cannot possibly think so, because it is written: Whoso offereth the thanksgiving (glorifieth Me. And why did they desire to rely on this [verse], and not rely on the former? Because common sense teaches that service and thanksgiving are the same thing. And what reason had they for placing [the Benediction concerning] Peace after the Blessing of Priests? Because it is written (Num. 6, 21) And they shall put my name upon the children of Israel and I will bless them; i.e., the blessing of the Holy One, praised be He! is peace, as it is said (Ps. 29, 11) The Lord will bless His people with peace. [Hence the arrangement of the Amida or Eighteen Benedictions.] Now [let us see], if one hundred and twenty elders, among whom there were many prophets, have arranged the Eighteen Benedictions in accordance with their orders, why was it necessary that Simon of Peculi should rearrange them? They had been forgotten, therefore he reintroduced the order.

Rabbi Yudan in the name of Rabbi Yuda bar Rabbi Simon, Rabbi Yehuda, and Rabbi Neḥemya. Rabbi Yehuda says: At the moment that Israel heard: “I am the Lord your God” (Exodus 20:2), Torah study was affixed in their heart and they would study and would not forget. They came to Moses and said: ‘Moses our master, you become an intermediary between us, as it is stated: "You speak to us and we will hear” (Exodus 20:16), “Now, why shall we die? (Deuteronomy 5:22). What benefit would there be in our demise?’ They reverted to studying and forgetting. They said: ‘Just as Moses is flesh and blood and transient, so, too, his teaching is transient.’ Immediately, they returned and came to Moses and said to him: ‘Moses our master, if only He would appear to us a second time. If only “let him kiss me with the kisses of his mouth.” If only Torah study will be affixed in our heart as it was.’ He said to them: ‘This will not [happen] now, but [it will occur] in the future, as it is written: “I will place My Torah within them and on their heart I will write it”’ (Jeremiah 31:32).
Rabbi Neḥemya said: At the moment that Israel heard: “You shall not have [other gods before Me]” (Exodus 20:3), the evil inclination was uprooted from their heart. They came to Moses and said: ‘Moses our master, you become an intermediary between us, as it is stated: "You speak to us and we will hear” (Exodus 20:16). “Now, why shall we die? (Deuteronomy 5:22). What benefit would there be in our demise?’ Immediately, the evil inclination returned to its place. They returned and came to Moses and said to him: ‘Moses our master, if only He would appear to us a second time. If only “let him kiss me with the kisses of his mouth.”’ He said to them: ‘This will not [happen] now, but it [will occur] in the future, as it is written: “I will remove the stone heart from your flesh”’ (Ezekiel 36:26).

Another matter, “as your love is better than wine”—matters of Torah were analogized to water, to oil, to honey, and to milk. To water, “ho, everyone who is thirsty, go to water” (Isaiah 55:1); just as water [extends] from one end of the earth to the other, as it is written: “To the One who spreads the earth over the water” (Psalms 136:6), so too, Torah, [extends] from one end of the earth to the other, as it is stated: “Its measure is longer than the earth” (Job 11:9). Just as water provides life to the world, as it is stated: “A garden spring, a well of living water” (Song of Songs 4:15), so too, Torah provides life to the world, as it is stated: “They are life for those who find them” (Proverbs 4:22), and it is written: “Go, purchase and eat” (Isaiah 55:1).¹³⁵This phrase is interpreted as referring to Torah, and comparing it to food, which sustains life. Just as water is from the heavens, as it is stated: “At the sound of his placement of plenteous water in the heavens” (Jeremiah 10:13), so too, Torah is from the heavens, as it is stated: “That I spoke to you from the heavens” (Exodus 20:19). Just as water [rains down] with thunderous sound, as it is stated: “The voice of the Lord is on the water” (Psalms 29:3), so too, the Torah [was given] with thunderous sound, as it is stated: “It was on the third day when it was morning, there was thunder and lightning” (Exodus 19:16). Just as water restores the soul, as it is stated: “God split the hollow that was in Lehi, [and water emerged from it. He drank, and his spirit returned]” (Judges 15:19), so too, Torah: “The Torah of the Lord is complete, restoring the soul” (Psalms 19:8). Just as water purifies a person from impurity, as it is stated: “I will sprinkle pure water upon you, and you will be purified” (Ezekiel 36:25), so too, Torah purifies the impure from his impurity, as it is stated: “The words of the Lord are pure words” (Psalms 12:7). Just as water purifies the body, as it is stated: “He shall immerse his flesh in water [and become pure]” (Leviticus 14:9), so too, Torah purifies the body, as it is stated: “Your saying is extremely pure” (Psalms 119:140).
Just as water covers the nakedness of the sea, as it is stated: “As the water covers the seabed” (Isaiah 11:9), so too, Torah covers the nakedness of Israel, as it is stated: “Love covers all transgressions” (Proverbs 10:12). ¹³⁶The Torah renders those who engage in it beloved to God. Just as water descends drop by drop but becomes streams upon streams, so too, Torah, a person studies two halakhot today and two tomorrow, until he becomes a flowing stream. Just as water, if a person is not thirsty, it is not pleasant for his body, so too, Torah, if one does not exhaust himself [in its study], it is not pleasant for his body. Just as water forsakes an elevated place and goes to a low place, so too, Torah forsakes one who is arrogant and cleaves to one who is self-effacing. Just as water is not preserved in vessels of silver and gold, but rather, in the lowliest of the vessels, so too, Torah is preserved only in one who renders himself like an earthenware vessel. Just as regarding water, a great man is not ashamed to say to his inferior: ‘Give me water to drink,’ so too, in matters of Torah, a great man is not ashamed to say to his inferior: ‘Teach me one chapter, one matter, one verse, or even one letter.’ Just as water, when a person does not know how to sail on it, he will ultimately capsize, so too, in matters of Torah, if a person does not know how to navigate them and to issue rulings in them, ultimately, he will capsize.
Rabbi Ḥanina of Caesarea said: Just as water is drawn to gardens, orchards, lavatories, and bathhouses, could it be that the same is true of matters of Torah? The verse states: “For the ways of the Lord are straight” (Hosea 14:10). Rabbi Ḥama bar Ukva said: Just as water causes the plants to grow, so too, matters of Torah cause anyone who exerts himself sufficiently in their study to grow.
If so, just as water becomes spoiled and foul in the jug, is the same true regarding matters of Torah? The verse states: “[better than] wine”—just as wine, the longer it ages in the jug it improves, so too matters of Torah, the longer they age in the body of a person, the greater they become. If so, just as water is not recognizable in the body, is the same true regarding matters of Torah? The verse states: “Wine”—just as wine is recognizable in the body, so too, matters of Torah are recognizable in the body. [People] motion, point, and say: ‘This is a Torah scholar.’ If so, just as water does not cause the heart to rejoice, is the same true of matters of Torah? The verse states: “Wine”—just as wine causes the heart to rejoice, as it is stated: “Wine will cause the heart of a person to rejoice” (Psalms 104:15), so too, matters of Torah cause the heart to rejoice, as it is stated: “The precepts of the Lord are upright, causing the heart to rejoice” (Psalms 19:9).
If so, just as wine is sometimes harmful to the head and the body, is the same true regarding matters of Torah? The verse states “oil” (Song of Songs 1:3) just as oil is pleasant for the head and the body, so too, matters of Torah are pleasant for the head and the body, as it is stated: “Your word is a lamp to my feet” (Psalms 119:105). If so, just as oil is bitter at its outset and sweet at its culmination, is the same true regarding matters of Torah? The verse states: “Honey and milk” (Song of Songs 4:11); just as they are sweet, so too, matters of Torah are sweet, as it is stated: “Sweeter than honey” (Psalms 19:11). If so, just as honey has waste,¹³⁷This is a reference to the wax of the honeycomb, and to the elements that are found mixed in with honey before it is purified. is the same true regarding matters of Torah? The verse states: “Milk,” just as milk is pure, so too, matters of Torah are pure, as it is written: “Gold and glass cannot equal it” (Job 28:17). If so, just as milk is bland, is the same true regarding matters of Torah? The verse states: “Honey and milk.” Just as honey and milk when they are mixed do not harm the body, so it is with matters of Torah, as it is stated: “It will be healing for your navel” (Proverbs 3:8), “as they are life for those who find them” (Proverbs 4:22).
Another matter, “as your love is better,” these are the patriarchs; “than wine,” these are the princes.
Alternatively, “as your love is better,” these are the offerings; “than wine,” these are the libations. Rabbi Ḥanina said: Had Moses known how beloved the offerings would be when the Israelites performed that deed,¹³⁸The sin of the Golden Calf. he would have sacrificed all the offerings in the Torah. Instead, he ran to the merit of the patriarchs, as it is stated: “Remember Abraham, Isaac, and Jacob your servants” (Exodus 32:13).
Another matter, “as your love is better,” these are the Jewish people; “than wine [yayin],” these are the gentiles; yod, ten, yod, ten, nun, fifty, the seventy nations,¹³⁹The numerical value of yod is ten and of nun is fifty, such that the numerical value of the word yayin (yod-yod-nun) is seventy, which corresponds to the seventy nations of the world. to teach you that Israel is more beloved to the Holy One blessed be He than all the nations.

“He drew His bow like an enemy; His right hand stood as an adversary, and he killed all delights of the eye. In the tent of the daughter of Zion, He poured out His fury like fire” (Lamentations 2:4).
“He drew His bow like an enemy.” Rabbi Aivu said: They did not go to extremes vis-à-vis the attribute of justice, and the attribute of justice, too, did not go to extremes in their regard.⁸⁶They did not sin in an extreme fashion and they were not punished in an extreme fashion (Etz Yosef). They did not go to extremes vis-à-vis the attribute of justice, as it is stated: “The people were like complainers” (Numbers 11:1). “Complainers” is not written here, but rather, “like complainers.” “The princes of Judah were like those who move boundaries” (Hosea 5:10). “Those who move boundaries” is not written here, but rather, “like those who move boundaries.” “For like a wayward cow [Israel has strayed]” (Hosea 4:16), “For a wayward cow” is not written here, but rather, “like a wayward cow.” The attribute of justice, too, did not go to extremes in their regard. “He drew His bow like an enemy.” “An enemy” is not written here, but rather, “like an enemy.”
Another matter, “He drew His bow like an enemy.” This is Pharaoh,⁸⁷When the verse states that God drew His bow like an enemy, the enemy referenced is Pharaoh. as it is stated: “The enemy said” (Exodus 15:9). “His right hand stood as an adversary,” this is Haman, as it is stated: “A man who is an adversary and an enemy” (Esther 7:6).
Another matter, “He drew His bow like an enemy.” This is Esau, as it is written: “Because the enemy said against you” (Ezekiel 36:2).⁸⁸This chapter in Ezekiel is a continuation of chapter 35, which is directed to Se’ir, which is identified with the offspring of Esau; see, e.g., Genesis 36:8. “And he killed all delights of the eye,” these are children who are as dear to their parents as their eyeball. The Rabbis say: These are the [members of the] Sanhedrin, who are as dear to Israel as the eyeball.
“In the tent of the daughter of Zion, He poured out His fury like fire.” There are four instances of pouring that are for good and four instances of pouring that are for bad. Four instances of pouring that are for good, as it is stated: “Upon the house of David and upon the inhabitants of Jerusalem, I will pour a spirit of grace and supplication” (Zechariah 12:10). “It will be, thereafter, that I will pour My spirit upon all flesh…. Also upon the slaves and upon the maidservants in those days I will pour My spirit” (Joel 3:1–2). “I will no longer conceal My face from them, as I have poured My spirit upon the house of Israel, the utterance of the Lord God” (Ezekiel 39:29). And four instances of pouring that are for bad, as it is stated: “He poured His fiery wrath upon him” (Isaiah 42:25). In Ezekiel it is written: “As You pour Your fury upon Jerusalem” (Ezekiel 9:8). It is written: “The Lord vented His fury, He poured out His enflamed wrath” (Lamentations 4:11). And this: “He poured out His fury like fire.”

(Lev. 9:1:) “And it came to pass on the eighth day.” This text is related (to Ps. 92:13), “The righteous one shall flourish (rt.: prh) like the palm….” This is Aaron, of whom it is stated (in Numb. 17:23), “[and there] the staff of Aaron of the House of Levi had sprouted (rt.: prh).” In the case of all the [other] trees, one plants them and they grow up by themselves (as single trees); but in the case of the palm, one plants it and it sends up sprouts on all sides. So it was in the case of Aaron. He planted and sprouts came up. These were Aaron's sons (i.e., according to I Chron. 6:35-36), “his son Eleazar, his son Phinehas, his son Abishua, [his son Bukki…].” (Ps. 92:13), “The righteous one shall flourish (rt.: prh) like the palm.” Where did he plant [them]? (Ps. 92:14), “[They are] planted in the house of the Lord.” (Lev. 8:33), “And you shall not go out from the door of the tent of meeting [for seven days].” It is therefore stated (in Lev. 9:1), “And it came to pass on the eighth day.” (Lev. 9:1), “And it came to pass on the eighth day Moses called [Aaron and his sons]….” Our masters have said: All seven days when Moses was at the thornbush, the Holy One, blessed be He, said to him, “Go on My mission”; but he was saying (in Exod. 4:13), “Please make someone else Your agent.” So was it the first and second day. The Holy One, blessed be He, said to him, “I say to you, ‘Go,’ and you say to Me, ‘Please make someone else Your agent?’ By your life, I am paying you back. Someday soon when that tabernacle is being made, you will be thinking privately that you should serve in the high priesthood; but I am telling you, ‘Call Aaron to serve.’” It is therefore stated (in Lev. 9:1), “Moses called Aaron and his sons.” There is a calling which is for abundance [and there is] a calling for famine. Where is it shown [that there is a calling] for abundance? Where it is stated (in Ezek. 36:29), “I will call for the grain and increase it.” And where is it shown [that there is a calling] for famine? [Where it is stated (in II Kings 8:1),] “for the Lord has called for a famine… [for seven years].” There is a calling for greatness, as stated (in Lev. 9:1), “Moses called [Aaron].” Moses said to him, “The Holy One, blessed be He, has told me to ordain you as high priest.” Aaron said to him, “You have labored on the tabernacle; so shall I be made high priest?” He said to him, “By your life, even though you are being made high priest, it is as if I were being made [high priest];¹¹See above, Exod. 1:24. for just as you were glad for me in my greatness, so I am glad for you in your greatness.” Now when was he glad for him? When the Holy One, blessed be He, said to him (in Exod. 3:10), “So come now, I will send you unto Pharaoh.” The Holy One, blessed be He, said to him, “Go, keep this commandment.” Moses said to Him (in Exod. 4:10, 13), “Pray (bi) – Lord, You are doing me wrong. My brother is older than I; yet I am going ahead of him.” The Holy One, blessed be He, said to him, “[By your life], you have spoken rightly; nevertheless (according to Exod. 4:14), when he sees you, he will be glad in his heart.” R. Simeon ben Yohay said, “The Holy One, blessed be He, said to him, ‘That heart which is glad for his brother's greatness shall have those precious stones (of Exod. 28:17-21) laid upon it.’” Therefore, all those seven days that Moses was busy in the tabernacle, he was sprinkling the blood and performing the sacrificial burning of the choice pieces. The Holy One, blessed be He, said to them, “What do you think? That you are high priest? Call your brother so that he may serve as high priest.” Ergo (in Lev. 9:1), “And it came to pass on the eighth day Moses called [Aaron and his sons, and the elders of Israel].” Why the elders of Israel? In order to promote him in the presence of the elders. The Holy One, blessed be He, said to him, “Call the elders and ordain him in their presence, lest they say that he became high priest on his own.

“Remember my affliction and my anguish, wormwood and gall” (Lamentations 3:19).
“Remember my affliction and my anguish [umrudi]” – the congregation of Israel says before the Holy One blessed be He: Master of the universe, remember the afflictions with which I was afflicted, the rebellion [umrudi] that I carried out against You, and the suffering with which You sated me, “wormwood and gall.” These are expiated by those.
“You will remember, and my soul is despondent within me” (Lamentations 3:20).
“You will remember” – Rabbi Ḥiyya taught: This is analogous to a king who went out to war. His sons were with him and were provoking him. The next day, the king went out alone and his sons were not with him. The king said: If only my sons were with me, even if they would be provoking me. So too, the king is the Holy One blessed be He, and His sons are Israel. When Israel would go out to war, the Holy One blessed be He would go out with them. When they angered Him, He did not go out with them. But when Israel was no longer in the Land [of Israel], He said: If only Israel was with Me, even if they would be angering Me. We have three verses: “Would that I would be in the wilderness, in a wayfarers’ lodging place” (Jeremiah 9:1); would that My people be with Me as they were at the outset, when they were in the wilderness.⁴⁶This is expounded from the term for lodging place [melon], which is similar to the word for complaining [malinim], used to describe the Israelites’ complaints in the wilderness (see Numbers 14:27) (Etz Yosef). And it is written: “Son of man, the house of Israel dwelled in their land…” (Ezekiel 36:17).⁴⁷The verse continues: “They defiled it in their way and by their doings; their way before Me was as the impurity of a menstruating woman.” The implication is that despite the impurity, God wants them “before Me.” And this, “You will remember, and My soul is despondent within Me.”
Rabbi Yudan said: “You will remember” – I know that You remember the nations of the world.⁴⁸You remember what they did to me and You will punish them. But what can I do, “my soul is despondent within me.” The parable says: Until the fat one grows lean, the soul of the lean one expires.
“This I will reply to my heart; therefore I have hope” (Lamentations 3:21).
“This I will reply to my heart; therefore I have hope” – Rabbi Abba bar Kahana said in the name of Rabbi Yoḥanan: To what is this matter analogous? To a king who married a noblewoman and wrote for her a very substantial marriage contract, saying to her: ‘I will prepare for you such and such number of wedding canopies, and I am giving you such and such number of gowns of purple wool.’ The king left her and went to a country overseas, and he was delayed there. Her neighbors came to her and were teasing her and saying to her: ‘The king left you, went to a country overseas, and he is not going to return to you.’ She was crying and sighing. When she would enter her house, she would take her marriage contract and read it. She would see in her marriage contract: I will prepare such and such number of wedding canopies, and I am giving you such and such number of gowns of purple wool, and she would be immediately comforted. Ultimately, the king came. He said to her: ‘My daughter, I am astonished, how did you wait for me all those years?’ She said to him: ‘My lord, the king, were it not for the substantial marriage contract that you wrote and gave to me, my neighbors would have caused my demise.’ So too, idolaters provoke Israel and say to them: ‘Your God has concealed His face from You and caused His Divine Presence to depart from you. He will never return to you.’ They cry and sigh. When they enter the synagogues and study halls, read the Torah, and find that it is written: “I will turn to you, and make you fruitful.… I will place My Sanctuary in your midst.… I will walk in your midst” (Leviticus 26:9, 11–12), they are comforted. Tomorrow, when the end of the redemption comes, the Holy One blessed be He will say to Israel: ‘My children, I am astonished over you, how did you wait for Me all those years?’ They will say before Him: ‘Master of the universe, were it not for Your Torah that You gave us, the nations would have caused our demise.’ That is why it is stated: “This (zot) I will reply to my heart,” and zot is nothing other than Torah, as it is stated: “And this [vezot] is the Torah” (Deuteronomy 4:44). Likewise, David said: “Had Your Torah not been my delight, I would have perished in my affliction” (Psalms 119:92). “Therefore I have hope” in Him, and we proclaim the unity of His name twice daily and say: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4).

“You are fair, my love, like Tirtza, lovely like Jerusalem, formidable like banners” (Song of Songs 6:4).
“You are fair, my love, like Tirtza.” Rabbi Yehuda bar Simon interpreted the verse regarding offerings. “You are fair, my love, like Tirtza,” these are the offerings, as you achieve acceptance [mitratzim] with offerings, just as you say: “It will be accepted [venirtza] for him, to atone for him” (Leviticus 1:4). “Lovely like Jerusalem,” these are the consecrations in Jerusalem, just as it says: “Like the consecrated flock, like the flock of Jerusalem” (Ezekiel 36:38).
Another matter, “you are fair, my love, like Tirtza,” these are the women of the generation of the wilderness [tiran], as Rabbi said: The women of the generation of the wilderness were upright. They stood and asserted themselves and did not give their rings for the incident of the Golden Calf. They said: If the Holy One blessed be He smashed the hard idol, this soft idol, all the more so.⁶If God smashed the idols of Egypt, how much more so this golden calf. They referred to the idols of Egypt as hard because they were made from stone, which is harder than gold, or because the Egyptians worshipped Aries, the first sign of the Zodiac, which is harder to destroy than a golden calf (see Etz Yosef). “Lovely like Jerusalem,” as anyone who wants and seeks molds of Peor, he would go and find in Jerusalem; that is what is written: “And their idols from Jerusalem and from Samaria” (Isaiah 10:10).⁷The midrash means that Israel is lovely to God for distancing themselves from the idols that had become ubiquitous even in Jerusalem and Samaria (Matnot Kehuna).

The Chajjôth stand next to the throne of His glory and they do not know the place of His glory. The Chajjôth stand in awe and dread, in fear and trembling, and from the perspiration of their faces a river of fire arises and goes forth before Him, as it is said, "A fiery stream issued and came forth from before him…"(Dan. 7:10). And the wings of Gallizur the angel, who stands next to the Chajjôth, (are spread forth) so that the fire which consumes the fire of the angels should not burn (them). Two Seraphim stand, one on His right and one on His left, each one has six wings, with twain they cover their face so as not to behold the presence of the Shekhinah, with twain they cover their feet so that they should not be seen before the presence of the Shekhinah, || so that the standing of the foot of the calf might be forgotten. With twain do they fly, praising and reverencing, and they sanctify. One answers and another calls, one calls and another answers, and they say, "Holy, Holy, Holy, is the Lord of Hosts; the whole earth is full of his glory" (Isa. 6:3).

(Exodus 15:5) "so that the depths should cover them": Now are there depths there (at the bottom of the sea)? Is it not dry ground? What, then, is the intent of "should cover them"? __ The lower depths (under the earth) ascended to the upper depths and the torrents embattled them. Thus, "the depths should cover them." (The water) covered the firmament over them and darkened the stars over them, viz. (Ezekiel 32:8) "All the lights of the heavens I will darken above you, and I will bring darkness to your land," and (Isaiah 13:10) "For the stars of heavens and their constellations will not give their light. (For) the sun will be dark when it rises, etc." And it is written (Ezekiel 30:18) "And in Techafnefess the day will be darkened when I break there the power of Egypt… (For) a cloud shall cover it. And (Isaiah 13:11) "and I shall requite to the world (its) evil, etc." Jonah descended to one depth, viz. (Jonah 2:6) "The depth surrounded me," and they descended to two depths, viz. (Exodus 15:5) "The depths covered them." Jonah descended into one metzulah (whirlpool, viz. Jonah 2:4), and they descended into two, (Exodus, Ibid.) "metzuloth." And it is written (Nechemiah 9:11) "And their pursuers You cast into metzuloth, as a stone into raging waters." (Exodus, Ibid. "They descended into the metzuloth": Now are there metzuloth there? Is it not dry land? We are hereby apprised that the Great Sea (the Mediterranean) burst into it (the Red Sea) and the torrents embattled them. Thus, "They descended into the metzuloth." "as a stone": "As one metes it out, so, is it meted out to him." They said (Exodus 1:16) "and you see upon the (birth;) stones, etc." — wherefore You, likewise made the waters like stones to them, and the waters struck them upon the stones. Thus, "as a stone." Variantly: "as a stone": This was the middle state. The wicked among them were tossed about like stubble (viz. 7); the "moderate," like stone (here); the "better," like lead (viz. 10). Variantly: "as a stone": because their hearts were hard as stone. But Your goodness and Your many lovingkindnesses and Your mercies are upon us, and Your right hand is stretched out to all who enter the world, "Your right hand," being written twice (viz. 15:6). (Psalms 44:4) "… but Your right hand, Your arm, and the light of Your countenance — for You favored them," and (Isaiah 45:23) "By Myself I have sworn. From My mouth has gone forth righteousness, a word that will not turn back." (Exodus 15:6) "Your right hand, O L rd, is grand in power": ("nedari bakeach") Comely (na'eh) are You, and grand (adir [acronym of "nedari"]) in power. For You gave a grace period to the generation of the flood to repent. And they did not repent, as it is written (Genesis 6:3) "My spirit shall not contend (in Me) forever, etc." And You did not decree (destruction upon them) until they had consummated their evil before You. And thus do you find with the men of the tower (of Bavel), that You gave them a grace period for repentance and they did not repent. As it is written (Ibid. 11:6) "Behold, they are one people, and all of them have one language, and this is what they begin to do! And now, etc. "Now" connotes (an opening for) repentance, viz. (Devarim 10:12) "And now, O Israel, what does the L rd your G d ask of you" (but to repent). And You did not decree destruction upon them (the men of the tower) until they had consummated their evil before You. And thus do you find with the men of Sodom, that You gave them a grace period for repentance and they did not repent. As it is written (Genesis 18:20-21) "And the L rd said: The outcry of Sodom and Gomorrah, because it has become great … I shall go down now and I shall see, etc." (Ibid. 19:24) "And the L rd rained down upon Sodom and upon Gomorrah brimstone and fire": If they repent — rain; if not, brimstone and fire. It is written here "rain," and elsewhere (Psalms 11:6) "rain." Just as there (ab initio) "rain," so, here, (ab initio) "rain." — But perhaps, just as here, "brimstone and fire," there, too, brimstone and fire! __ It is, therefore, (to negate this) written (Genesis, Ibid.) "from the L rd, from heaven" (and evil does not descend [ab initio] from the L rd.) And You did not decree (destruction) upon them until they had consummated their evil. And thus with Egypt. You brought ten plagues upon Egypt, and You did not decree destruction upon them until they had consummated their evil. Variantly: "Your right hand, O L rd, is grand in power. Your right hand" — twice. When Israel do the will of the L rd, they, as it were, convert the "left" to the "right." And when they do not do the will of the L rd, they convert the "right" to the "left," viz. (Eichah 2:3) "He has turned back His right hand before the foe." When Israel do His will, there is no sleep before Him, viz. (Psalms 121:9) "He does not slumber and He does not sleep." And when they do not do His will, there is, as it were, "sleep" before Him, viz. (Ibid. 78:66) "Then the L rd woke as a sleeper, as a warrior rousing himself from wine." And when Israel do His will, there is no wrath before Him, viz. (Isaiah 27:4) "I have no wrath." And when they do not do His will, there is wrath before Him, viz. (Devarim 11:17) "and the wrath of the L rd will burn against you." When Israel do His will, He wars for them, viz. (Exodus 14:14) "The L rd will war for you." And when they do not do His will, He wars against them, viz. (Isaiah 63:10) "And He turned into a foe of theirs; He warred against them." (Exodus 15:6) "Your right hand, O L rd, will break the foe": It is not written "broke the foe," but "will break the foe," in the future, viz. (Habakkuk 3:12) "In fury You will tread the earth; in wrath You will trample nations." "breaks the foe": This is Pharaoh, viz. (Exodus 15:9) "The foe (in this context, Pharaoh) said, etc." Variantly: This is Esav, viz. (Ezekiel 36:2) "Because the foe has said against you 'He'ach!', etc."

(Lev. 9:1): AND IT CAME TO PASS ON THE EIGHTH DAY MOSES CALLED < AARON AND HIS SONS >…. Our masters have said: All those days when Moses was in the thorn bush, the Holy One said to him: Go on my mission; but he was saying (in Exod. 4:13): PLEASE MAKE SOMEONE ELSE YOUR AGENT. By your life I am paying you back. Some day soon, when that Tabernacle is being made, you will be thinking privately that you should serve in the high priesthood; but I am telling you: Call Aaron to serve. It is therefore stated (in Lev. 9:1): MOSES CALLED AARON AND HIS SONS. There is a calling which is for abundance [and there is a calling for famine. Where is it shown < that there is a calling > for abundance?] Where it is stated (in Ezek. 36:29): I WILL CALL FOR THE GRAIN AND INCREASE IT. And where is it shown < that there is a calling > for famine? [Where it is stated] (in II Kings 8:1): FOR THE LORD HAS CALLED FOR A FAMINE… < FOR SEVEN YEARS >. There is a calling for greatness, as stated (in Lev. 9:1): MOSES CALLED < AARON >. Moses said to him: the Holy One has told me to ordain you as high priest. Aaron said to him: You have labored on the Tabernacle; so shall I be made high priest? He said to him: By your life, even though you are being made high priest, it is as if I were being made < high priest >;¹²See above, Exod. 1:24. for just as you were glad for me in my greatness, so I am glad for you in your greatness. Now when was he glad for him? When the Holy One said to him (in Exod. 3:10): SO COME NOW, I WILL SEND YOU UNTO PHARAOH. The Holy One said to him: Go, keep this commandment. Moses said to him (in Exod. 4:10 & 13): PRAY (bi) LORD, you are doing me wrong (biya)¹³Gk.: bia. On this interpretation of the verse, see above, Tanh. (Buber), Exod. 1:18. My brother is older than I; yet I am going ahead of him. The Holy One said to him: [By your life], you have spoken rightly; nevertheless (according to Exod. 4:14), WHEN HE SEES YOU HE WILL BE GLAD IN HIS HEART. R. Simeon ben Johay said: The Holy One said to him: That heart which is glad for his brother's greatness shall have those precious stones (of Exod. 28:17–21) laid upon it. Therefore, all those seven days that Moses was busy in the Tabernacle, he was sprinkling the blood and performing the sacrificial burning of the choice pieces. The Holy One said to them: What do you think? That you are high priest? Call your brother so that he may serve as high priest. Ergo (in Lev. 9:1): AND IT CAME TO PASS ON THE EIGHTH DAY MOSES CALLED [AARON AND HIS SONS, AND THE ELDERS OF ISRAEL]. Why THE ELDERS OF ISRAEL? In order to promote him in the presence of the elders. The Holy One said to him: Call the elders and ordain him in their presence, lest Israel say that he became high priest on his own. Therefore (in Lev. 9:1): AND THE ELDERS OF ISRAEL.

R. Avira, and according to others, R. Joshua b. Levi, expounded: "There are seven names for the evil inclination. The Holy One, praised be He I calls him evil, as it is said (Gen. 8, 21) The imagination of man's heart is evil from his youth; Moses calls him obduracy, as it is said (Deut. 10, 17) Remove the obduracy of your heart; and when he says a clean heart, it must be an unclean one. Solomon calls him enemy, as it is said (Prov. 25, 21) If thy enemy be hungry, give him bread to eat, and if he be thirsty, give him water to drink; for though thou gatherest coals of fire upon his head, yet will the Lord repay it unto thee. Do not read Yeshalem L'cha (repay thee), but read it Yashlimenu L'cha (he will make him peaceful toward thee ). Isaiah calls him stumbling block, as it is said (Is. 57, 14) And he will say. Cast ye up, cast ye up, clear out of the way, lift up every stumbling-block out of the way of my people. Ezekiel names him stone, as it is said (Ex. 36, 26) I will remove the heart of stone out of your body. Joel calls him Z'phoni, as it is said (Joel 2, 20) And the host of the (Z'phoni) north will I remove.

(Lev. 4:1–2:) “And the Lord spoke unto Moses, saying, … ‘When a soul sins [by mistake]….’” Let our master instruct us: Is it right for one to enter the Temple Mount with his staff or his money girdle?²³Lat.: funda (“moneybag”). Thus have our masters taught (in Ber. 9:5): One may not enter the Temple Mount with his staff, his money girdle, or with dust on his feet,²⁴Eccl. R. 4:17:1; cf. Mark 11:16; Josephus, Contra Apionem, 8:106; see Ber. 62a. lest he treat it with disrespect – even in its destruction. The Holy One, blessed be He, said (in Lev. 26:2), “You shall keep My Sabbaths and reverence My sanctuary.” And what was the reason for comparing keeping the Sabbath with the sanctuary? Thus did R. Hiyya the Great teach: Just as keeping the Sabbath is forever so is reverence for the sanctuary forever. Now Solomon cried out (in Eccl. 3:16), “To the place of justice, thither [came] wickedness.” Solomon was observing how the wicked subverted justice in the sanctuary. Solomon said, “The place where the Sanhedrin²⁵Gk.: Synedrion. sat to judge criminal law, civil law, decisions on scourgings, and decisions on clean and unclean, there they defiled it.”²⁶Cf. Lev. R. 4:1; Eccl. R. 3:16:1. See what is written (in Jer. 39:3), “Then all the officers of the king of Babylon came and sat in the middle gate: Negral-sarezer, Samgar-nebo, Sarsechim the Rab-saris ….” (Lam. 5:18:) “Because of Mount Zion, which lies desolate, the jackals walk over it.” The Holy One, blessed be He, said to him, “You name those entering, but you do not name those leaving, (in Eccl. 3:16) ‘to the place of justice, thither [came] wickedness.’” (Lam. 2:20:) “Should priest and prophet be slain in the sanctuary of the Lord?” Here is the blood of Zechariah shed on the stones, as stated (in Ezek. 24:7), “For her blood was in her midst; she set it upon bare rock.” Another interpretation (of Eccl. 3:16), “to the place of justice, thither [came] wickedness”: This is the central gate in which the great Sanhedrin sat. “Thither [came] wickedness,” (in Lam. 2:9) “Her gates have sunk into the ground.” The Holy One, blessed be He, said (in Eccl. 3:16), “To the place of justice, thither [came] wickedness (rsh').” There was one place for the Righteous One of the world, the holy Temple, which was set apart for the Divine Presence. Then Manasseh wronged (rt.: rsh') it, and brought an image into its midst .Another interpretation (of Eccl. 3:16), “to the place of justice.” The Holy One, blessed be He, said, “I created the soul, and it is delivered into My hand, as stated (in Job 12:10), ‘In Whose hand is every living soul.’ And justice also is delivered into My hand, as stated (in Deut. 32:41), “My hand lays hold on justice.’ But I only delivered the soul next to judgment [in My hand] so that it might see what is fitting for it and not sin; yet it does sin. (Eccl. 3:16:) “Thither [came] wickedness”; “When a soul sins,” for the soul is placed next to judgment (Lev. 4:2:) . That which Scripture stated (Prov. 19:2), “Also, a soul without knowledge is not good; and one who hastens with the feet is a sinner,” [is to say that] when someone sins, even by mistake, it is not a good sign²⁷Gk.: semeion. for him.²⁸Lev. R. 4:3; Eccl. R. 12:14:1. How so? There were two stores before him, one belonging to a stranger and one belonging to Israel. If he entered the one belonging to the stranger without knowing, it is not good. If he entered deliberately, he is called a sinner, as stated (in Prov. 19:2), “and one who hastens with the feet is a sinner.” Rav Isaac bar Samuel bar Martha said, “There were two ways before him, one long and one short. The short one was full of pebbles, but the long one did not have a pebble in it. He left the long one and went by the short one on the Sabbath. Concerning him it was stated (in Prov. 19:2), ‘and one who hastens with the feet is a sinner.’” Our masters have taught (in Avot. 4:2): One good deed/commandment (mitzvah) leads to another, and one transgression leads to another. A person should not worry about a sin which he commits by mistake, but rather that an opening has been made for him to sin [again], even deliberately. Moreover, one should not rejoice over a good deed which comes to him (for fulfillment), but rather that many good deeds are going to come to him [as a result].²⁹Cf. Avot. 4:2: THE RECOMPENSE FOR A GOOD DEED IS A GOOD DEED. Therefore, if one has sinned by mistake, this is not a good sign, as stated, “Also, a soul without knowledge is not good.” How much the more so if he sins deliberately! About him it has been stated, “and one who hastens with the feet is a sinner.” So also (in Prov. 6:16-19), “Six things the Lord hates…: Haughty eyes, …. A heart plotting thoughts of deceit, feet quick to run to evil, […]” This refers to Ahab ben Kolaiah and Zedekiah ben Maaseiah (the false prophets of Jer. 29:21-23), who sinned in Jerusalem.³⁰Sanh. 93a; PRK 24:15. And that was not enough for them, but after they had gone into exile in Babylon, they added to their sin. And what had they done in Jerusalem? They were false prophets. Moreover, they did not forsake their trade in Babylon. Now they would pimp for each other. Ahab would go to visit [one of] the great ones in the kingdom and would say to him, “I am so-and-so, a prophet. The Holy One, blessed be He, has sent me to say something to your wife.” [So his interlocutor] would say to him, “Here she is before you. Go on in.” When he was alone with her, he would say to her, “The Holy One, blessed be He, wants to raise up prophets from you. Simply go, have intercourse with Zedekiah, and give birth to prophets from him.” So he would come and have intercourse with her. Then Zedekiah would similarly pimp for Ahab. And this was their trade for several years. Come and see how wicked they were: They gave themselves a reputation in Babylon for being great prophets. When some woman became pregnant and saw one of them, she would say to him, “If you are a prophet, what is in my womb? A male or a female?” He would say, “A male.” Then he would go to her neighbors and say, “So-and-so will bear a female.” If she bore a male, she would say, “So-and-so, the prophet, told me.” If it was a female, the neighbors would say, “Thus did so-and-so, the prophet, tell us; but he did not want to worry you.” Now they acted in this way until they came to Shemirah, the wife of Nebuchadnezzar. Zedekiah said to her, “The Holy One, blessed be He, has sent me to you. Simply go, have intercourse with Ahab, and give birth to prophets from him.” She said to him, “I may not do [this] without the agreement of my husband. Rather, let him come and let him inform us that he wants this thing.” She went to her husband and told [the matter] to Nebuchadnezzar. [So] he called for them and they both came. And he said to them, “Is this what you said to my wife?” They said, “Yes, as the Holy One, blessed be He, wants to raise prophets from her.” He said to them, “But have I not heard about your God that He hates licentiousness; and that as a result of that which Zimri breached sexual mores, twenty-four thousand [men] fell? And you tell me this? Perhaps He recanted? I don’t know if you are false prophets or true prophets, but I have already tested Hannaniah, Mishael and Azariah and I burned the fiery finance for them for seven days and threw them inside, and they came out alive and well. But for you, I will only burn it for one day and throw you inside. If you are saved from the furnace, I will know that you are certainly true prophets and we will do whatever you say, according to your testimony.” They said to him, “Hannaniah, Mishael and Azariah were three and we are two; and the miracle is [only] done for three.” He said to them, “Is there a third [person] like you?” They said, Yehosuha the High Priest,” thinking in their hearts that they would be saved by his merit. They brought Yehoshua the High Priest and threw him into the furnace with them. The two of them were burnt [to death], and Yehoshua the High Priest was saved, as stated (Zech. 3:2), “Is this not a brand pulled out of the fire?” (Jer. 29:22:) “And from Ahav and Zedekiah, a curse was taken for all of the exile of Judah in Babylon, saying, ‘May God make you like Zedekiah and Ahab, whom the king of Babylon consigned to the flames!‘“3 Who caused these wicked ones to be burned? It was because they ran with their feet towards abominations and sins. It is therefore stated (in Prov. 19:2), “and one who hastens with the feet is a sinner.” Nevertheless (ibid.,) “Also, a soul without knowledge is not good.” Therefore, the Holy One, blessed be He, said to Moses, “Say unto Israel (in Lev. 4:2), ‘When a soul sins by mistake’” – the soul sins. The verse (Eccl. 3:16) says, “[….] to the place of justice (tsedeq), thither [came] wickedness.” The place is [the source of] the soul, which has been given out of righteousness (tsedeq), [i.e.] out of a place where there is no iniquity or sin.³¹Exod. R. 4:1. [When] it does sins, the verse (Lev. 4:2) cries out in surprise, “When a soul sins by mistake?” (Eccl. 3:16:) “To the place of justice (tsedeq), thither [came] wickedness.” To what is the matter comparable? To two people who sinned against the king. One was a country bumpkin, and one a person from the palace.³²Lat.: palatium; Gk.: palation. [When] he saw that both of them had committed a single offense, he released the country bumpkin but rendered a [guilty] verdict³³Gk.: apophasis. against the person from the palace. His palace people said to him, “Both of them committed a single offense; [yet] you released the country bumpkin [and] gave a verdict against the person from the palace.” He said to them, “I released the country bumpkin because he did not know the laws³⁴Gk. nomos. of the kingdom, but the person from the palace is with me every day and knows what the laws of the kingdom are, and what verdict will be pronounced against one who sins towards me?” So also the body is a country bumpkin, (according to Gen. 2:7) “Then the Lord God formed the human out of dust from the ground.” But the soul is a palace person from above, (according to ibid., cont.) “and blew into his nostrils the breath of life.” Yet both of them sinned. Why? Because it impossible for the body to exist without the soul.³⁵Cf. Lev. R. 4:5. Thus, if there is no soul, there is no body, and if there is no body, there is no soul. So both of them sinned, as stated (in Ezek. 18:20), “the soul that sins shall die.” Therefore the verse (Lev. 4:2) wonders, “When a soul sins by mistake against any of the Lord's commandments?” What is the significance of “by mistake (rt.: shgg) [against any of the Lord's commandments]?” [It is] to teach you that when anyone sins by mistake, [it is as if] one transgresses [intentionally] against the Lord's commandments. And so it says (in Numb. 15:22), “And when you sin unintentionally (rt.: shgg) and do not fulfill all these commandments….”³⁶The next verses explain how atonement is made. So also David has said (in Ps. 19:13–14), “Who can discern mistakes? Cleanse me from hidden faults. Also restrain Your servant from willful sins…, and I shall be clean of great transgression,” [i.e.] from the great sin which I have committed. But if you do so act (according to Ps. 19:15), “Let the words of my mouth be acceptable.” From here you learn that everyone who sins, even by mistake, is called a sinner. Our masters have said, “A mistake in study is accounted as willful sin.” It is therefore written (in Lev. 4:2), “When a soul sins,” because it is from [man’s soul, which is from] above; and it is not written, "[when] a person (Adam)." In the world to come the Holy One, blessed be He, will bring in the soul and say to it, “Why have you transgressed against the commandments?” Then it will say, “The body transgressed against the commandments. From the day that I left it, have I ever sinned?” [Then] He will go back and say to the body, “For what reason did you transgress the commandments?” It will say to Him, “The soul sinned. Since the soul left me, have I ever sinned?” What will the Holy One, blessed be He, do? He will bring them both in and judge them as one. To what is the matter comparable? To a king who had an orchard in which were ripened grapes, figs and pomegranates.³⁷Sanh. 91ab; Lev. R. 4:5; Mekhilta deRabbi Simeon b. Johay, edited by J.N. Epstein and E.Z. Melamed (Jerusalem: Mekize Nirdamim, 1955), pp. 76–77 (on Exod. 15:1); Mekhilta de Rabbi Ishmael, Shirata 2; The Apocryphon of Ezekiel, cited in Epiphanius, Panarion (Haereses), 64:70 (Origen), K. Holl edition in GCS31(1922), pp. 236–243 (not in the Migne edition), translated by J.R. Mueller and S.E. Robinson in The Old Testament Pseudepigrapha, vol. I, edited by J.H. Charlesworth (Garden City, NY: Doubleday, 1983), p. 492; see Tertullian, De resurrectione carnis, 15–17. The king said (to himself), “If I post someone there who can see and walk, he will eat the ripening fruit for himself. He [therefore] posted two guards, one lame and one blind. They stayed and watched the orchard. They smelled the ripened fruit. The lame one said to the blind one, “I see lovely ripened fruit in the orchard. Come and give me a ride, so we can get them and eat them.” The lame one rode upon the back of the blind one, so that he got them, and they ate them. One day the king came. He sought the ripened fruit, but he did not find any. He said to the blind one, “Did you eat them?” He [answered], “Do I have any eyes?” He said to the lame one. “Have you eaten them?” He said, “Do I have any feet?” He [therefore] mounted the lame person on the blind person's back and judged them as one. So the Holy One, blessed be He, will take a soul and toss it into a body, as stated (in Ps. 50:4), “He summoned the heavens above,” i.e., the soul; “and the earth to judge His people,” i.e., the body.” David foresaw how the Holy One, blessed be He, would judge His creatures. [So] he began to seek mercy for his soul. He said, “Master of the world, when you judge Your creatures, do not judge me like them. [(Ps. 143:2), ‘And do not enter into judgment with Your servant, for no one living shall be justified before You.’ Rather act charitably with me, as stated (in Ps. 17:15), ‘As for me, I will behold Your face in charity.’” The Holy One, blessed be He, said, “In this world because the evil drive rules in you, you have sinned; but in the world to come I will root it out from you, as stated (in Ezek. 36:26), ‘I will remove the heart of stone from your flesh and give you a heart of flesh.’”

Another explanation. He is likened to stone because it destroyed a heart of stone, as it is written: And I will remove the stony heart out of their flesh, and will give them a heart of flesh (Ezek. 36:21). Which smote the image (Dan. 2:34) indicates that He will put an end to all the nations, as is said: And he shall smite the land with the rod of His mouth (Isa. 11:4). At that time Israel will dwell in ease and security in the world, as it is stated: And they shall dwell safely therein, and shall build houses, and plant vineyards therein; yea, they shall dwell safely (Ezek. 28:26).

Another explanation. He is likened to stone because it destroyed a heart of stone, as it is written: And I will remove the stony heart out of their flesh, and will give them a heart of flesh (Ezek. 36:21). Which smote the image (Dan. 2:34) indicates that He will put an end to all the nations, as is said: And he shall smite the land with the rod of His mouth (Isa. 11:4). At that time Israel will dwell in ease and security in the world, as it is stated: And they shall dwell safely therein, and shall build houses, and plant vineyards therein; yea, they shall dwell safely (Ezek. 28:26).

“This, your stature, is likened to a date palm, and your breasts to clusters” (Song of Songs 7:8).
“This, your stature, is likened to a date palm.” Rabbi Ḥonya [said] in the name of Rabbi Dosa bar Tevet: The Holy One blessed be He created two evil inclinations in His world, the inclination of idol worship and the inclination of licentiousness. The inclination of idol worship has already been eradicated, but the inclination of licentiousness exists. The Holy One blessed be He said: ‘Anyone who can overcome the [urge to engage in] licentiousness, I attribute to him credit as though he overcame both of them.’
Rabbi Yehuda said: [This is analogous] to a snake charmer who had snakes. He charmed the large one and left the small one and said: ‘Anyone who can overcome this [small] one, I will ascribe him credit as though he overcame both of them.’ So too, the Holy One blessed be He eradicated the inclination of idol worship and left the one of licentiousness. He said: ‘Anyone who overcomes the inclination of licentiousness, credit is attributed to him as though he overcame both of them.’
When was the inclination of idol worship eradicated? Rabbi Benaya said: [In the days of] Mordekhai and Esther. The Rabbis say: [In the days of] Ḥananya, Mishael, and Azarya. The Rabbis responded to Rabbi Benaya: Was it eradicated by an individual? Rabbi Benaya responded to the Rabbis: Were Mordekhai and Esther individuals? This supports Rabbi Benaya: Rabbi Tanḥuma, Rabbi Meyasha, and Rabbi Yirmeya [said] in the name of Rabbi Shmuel bar Kahana: It is written: “Sackcloth and ashes were arranged for the multitudes” (Esther 4:3); most of that generation was righteous.⁴⁸The fact that many people donned sackcloth and ashes and engaged intensely in prayer indicates that Mordekhai and Esther were not the only righteous individuals.
This supports the Rabbis: Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Shmuel: It is written: “Your survivors will remember Me among the nations where they were taken captive” (Ezekiel 6:9). “Your survivors,” these are Ḥananya, Mishael, and Azarya, who were survivors from the fiery furnace. Among the nations where they settled is not written here, but rather, “among the nations where they were taken captive.” The Holy One blessed be He spoke to Israel: “Ephraim: What do I have to do with idols anymore?” (Hosea 14:9).⁴⁹God tells the prophet that Ephraim, representing Israel, will say this. What do I have to do with the inclination of idol worship? “I have responded [aniti]” (Hosea 14:9); I have subdued myself [uneiti] for His sake. “I will gaze upon him [va’ashurenu]” (Hosea 14:9), did I not recite song [shira] before You? That is to say: It is I who subjugated the inclination of idol worship.⁵⁰In this passage, the midrash reads the verse in Hosea to mean that Israel, referred to as Ephraim, claims to have subjugated itself before God and refrained from idolatry. God responds that it was He who eliminated the inclination for idol worship.
If so, why did Israel’s existence become uncertain during the days of Haman? The Rabbis and Rabbi Shimon ben Yoḥai, the Rabbis say: Because Israel engaged in idol worship. Rabbi Shimon said: Because they ate from the cooked dishes of the gentiles. They said to him: But was it not only the residents of Shushan the capital who partook in the feast? That is what is written: “Upon the completion of those days the king made a banquet for all the people who were present in Shushan the capital” (Esther 1:5). He said to them: But are not all Israel responsible for one another, as it is written: “They will stumble over one another” (Leviticus 26:37), one in the iniquity of his counterpart?
He said to them: If it is according to your opinion, you have brought upon all of Israel liability for elimination, as it is written: “One who sacrifices to gods, [save to the Lord only,] shall be destroyed” (Exodus 22:19). They said to him: Nevertheless, they did not worship it with all their hearts, as it is stated: “For He does not afflict willingly” (Lamentations 3:33).⁵¹Just as they did not worship idols with their hearts, God did not afflict them “willingly [milibo],” or literally, “with His heart” (Yefei Kol). Nevertheless, “and torment the children of men” (Lamentations 3:33); He placed over then an extremely harsh man to subject them to an ordeal, this is Nebuchadnezzar, who arose and made their wound more painful.
Rabbi Berekhya said in the name of Rabbi Levi: In two places, Israel acted with the Holy One blessed be He. At Sinai, they acted with their mouths but did not act with their heart, as it is stated: “But they beguiled Him with their mouth and lied to Him with their tongue…their heart was not steadfast toward Him” (Psalms 78:36–37). In Babylon, they acted with their heart but did not act with their mouth,⁵²When Nebuchadnezzar forced them to bow to his idol, they remained loyal to God in their hearts but not outwardly. as it is stated: “For He does not afflict willingly” (Lamentations 3:33), and nevertheless, “and torment the children of men” (Lamentations 3:33). He placed over them a man, as it is stated: “A man who is an adversary and an enemy. This wicked Haman” (Esther 7:6), and made their wound more painful.
In the opinion of the Rabbis, Israel engaged in idol worship in the days of Nebuchadnezzar. In the opinion of Rabbi Shimon ben Yoḥai, Israel did not engage in idol worship in the days of Nebuchadnezzar. In the opinion of the Rabbis, Israel engaged in idol worship, how so? Nebuchadnezzar set up an idol and designated twenty-three people from each and every nation and twenty-three from amongst Israel.⁵³These individuals were to bow down to the idol at its inaugural ceremony. Three of those designated from Israel were Ḥananya, Mishael, and Azarya, who did not prostrate themselves, but the other twenty did.
In the opinion of Rabbi Shimon, Israel did not engage in idol worship, how so? Nebuchadnezzar set up an idol and designated three people from each and every nation and three from amongst Israel. Ḥananya, Mishael, and Azarya, who were the three from Israel, arose and asserted themselves and did not engage in idol worship. They went to Daniel and said to him: ‘Daniel our master, Nebuchadnezzar set up an idol and designated three people from each and every nation and designated us from amongst Israel. What do you say, shall we prostrate ourselves to it or not?’ He said to them: ‘Behold, the prophet is before you, go to him.’ They immediately went to Ezekiel. They said to him as they said to Daniel: ‘Shall we prostrate ourselves to it or not?’ He said to them: ‘I have already received a tradition from my teacher Isaiah: “Hide for a brief moment until the fury has passed” (Isaiah 26:20).’⁵⁴Ezekiel advised them to go into hiding until they would be able to escape (Matnot Kehuna).
They said to him: ‘Do you want them to say that all the nations prostrate themselves to this idol?’ He said to them: ‘What do you say?’ They said to him: ‘We want to diminish it, in that we will be there and will not prostrate ourselves to it, so that they will say: All the nations prostrate themselves to this idol other than Israel.’ He said to them: ‘If that is your wish, wait for me until I consult the Omnipotent.’ That is what is written: “Men of the elders of Israel came to seek the Lord and they sat before me” (Ezekiel 20:1). Who were they? They were Ḥananya, Mishael, and Azarya. He said before the Holy One blessed be He: ‘Master of the universe, Ḥananya, Mishael, and Azarya request to give their lives for the sanctity of Your name. Will You stand by them or not?’ He said: ‘I will not stand by them.’ That is what is written: “Son of man, speak to the elders of Israel, and say to them…Do you come to seek Me? (Ezekiel 20:3). After you caused Me to destroy My house, to burn My Sanctuary, and to exile My children among the nations; after that you come to seek Me? “As I live, I will not acquiesce to you” (Ezekiel 20:3).
At that moment, Ezekiel wept, lamented, and wailed to himself: ‘Woe to the enemies of Israel,⁵⁵This is a euphemism for Israel itself, employed when referring to difficult events or situations. the remnant of Judah is lost. Only these remain from Judah, as it is stated: “Among them from the children of Judah were Daniel, Ḥananya, Mishael, and Azarya” (Daniel 1:6),⁵⁶These individuals were selected when Nebuchadnezzar asked for youths from the line of the kings of Judah who were handsome, wise, and knowledgeable. Thus, these were the elite of the remnant of Judah. and this is the answer that they receive?’ He was weeping and walking. When he arrived, they said to him: ‘What did the Holy One blessed be He say to you?’ He said to them: ‘I will not stand by you.’ They said to him: ‘Whether He stands or whether He does not stand, we are giving our lives to sanctify His name.’ Know that it is so, for as long as they had not come before Ezekiel, what did they say to Nebuchadnezzar? “We have no need to reply to you in this matter. Behold our God, whom we worship, exists; He is able to deliver us” (Daniel 3:16–17). After they came to Ezekiel and heard the response, they said to Nebuchadnezzar: “But if not, let it be known to you, king” (Daniel 3:18), whether He delivers or whether He does not deliver, “let it be known to you, king, that we will not worship your gods, and we will not prostrate ourselves to the golden image that you have erected” (Daniel 3:18).
When they went out from before Ezekiel, the Holy One blessed be He revealed Himself and said: ‘Ezekiel, what do you think, that I will not stand by them? I will certainly stand by them.’ That is what is written: “So said the Lord God: Concerning this too, I will acquiesce to the house of Israel” (Ezekiel 36:37). ‘But leave them and do not say anything to them. I will leave them to proceed unsuspecting.’ That is what is written: “He who walks innocently will walk securely” (Proverbs 10:9).
What did they do? They went and dispersed themselves among the populace and said, ‘Even if He does not deliver, “let it be known to you…”’⁵⁷They dispersed themselves among the crowd so that everyone would hear them refuse to prostrate themselves. That is why people take oaths and say: ‘To the One who established the world on three pillars.’ Some say that these are Abraham, Isaac, and Jacob, and some say that these are Ḥananya, Mishael, and Azarya.
“This, your stature, is likened to a date palm [tamar]” (Song of Songs 7:8), just as it was decreed that Tamar be burned, yet she was not burned,⁵⁸See Genesis 38:24–26. so too, it was degreed that they be burned yet, they were not burned. Into what was the fire transformed? Rabbi Elazar and Rabbi Shmuel bar Neḥemya, Rabbi Elazar said: It became like a planet. Rabbi Shmuel bar Neḥemya said: It became like the radiance of the heavens.

Noah handed on the tradition to Shem, and he was initiated in the principle of intercalation; he intercalated the years and he was called a priest, as it is said, "And Melchizedek king of Salem… was a priest of God Most High" (Gen. 14:18). Was Shem the son of Noah a priest? But because he was the first-born, and because he ministered to his God by day and by night, therefore was he called a priest. Shem delivered the tradition to Abraham; he was initiated in the principle of intercalation and he intercalated the year, and he (also) was called priest, as it is said, "The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek" (Ps. 110:4). Whence do we know that Shem delivered the tradition to Abraham? Because it is said, "After the order of Melchizedek" (ibid.). Abraham delivered the tradition to Isaac, and he was initiated in the principle of intercalation, and he intercalated the year after the death of our father Abraham, as it is said, "And it came to pass after the death of Abraham, that God blessed Isaac his son" (Gen. 25:11), because he had been initiated in the principle of intercalation and had intercalated the year (therefore) He blessed him with the blessing of eternity. Isaac gave to Jacob all the blessings and delivered to him the principle of intercalation. When Jacob went out of the (Holy) Land, he attempted to intercalate the year outside the (Holy) Land. The Holy One, blessed be He, said to him: Jacob! Thou hast no authority to intercalate the year outside the land (of Israel); behold, Isaac thy father is in the (Holy) Land, he will intercalate the year, as it is said, "And God appeared unto Jacob again, || when he came from Paddan-Aram, and blessed him" (Gen. 35:9). Why "again"? Because the first time He was revealed to him, He prevented him from intercalating the year outside the (Holy) Land; but when he came to the (Holy) Land the Holy One, blessed be He, said to him: Jacob ! Arise, intercalate the year, as it is said, "And God appeared unto Jacob again,… and blessed him" (ibid.), because he was initiated in the principle of the intercalation, and He blessed him (with) the blessing of the world. Thus were the Israelites wont to intercalate the year in the (Holy) Land. When they were exiled to Babylon || they intercalated the year through those who were left in the (Holy) Land. When they were all exiled and there were not any (Jews) left in the (Holy) Land, they intercalated the year in Babylon. (When) Ezra and all the community with him went (to Palestine), Ezekiel wished to intercalate the year in Babylon; (then) the Holy One, blessed be He, said to him: Ezekiel ! Thou hast no authority to intercalate the year outside the Land; behold, Israel thy brethren, they will intercalate the year, as it is said, "Son of man, when the house of Israel dwell in their own land" (Ezek. 36:17). Hence (the Sages) have said, Even when the righteous and the wise are outside the Land, and the keeper of sheep and herds are in the Land, they do not intercalate the year except through the keeper of sheep and herds in the Land. Even when prophets are outside the Land and the ignorant are in the Land they do not intercalate the year except through the ignorant who are in the land (of Israel), as it is said, "Son of man, when the house of Israel dwell in their own land"(ibid.) it is their duty to intercalate the year.

(Fol. 85b) MISHNAH: He who says, "I will sin, repent, sin again, and repent again," will have no opportunity to repent. If one says, "I will sin, and the Day of Atonement will atone for my sins," the Day of Atonement will bring no atonement for him. [Only] sins affecting the relation of man to God, the Day of Atonement atones for: but, sins affecting the relation of man to his fellow-man is not atoned for by the Day of Atonement until he appeases his fellow-man. This R. Elazar expounded (Lev. 16, 30) From all your sins before the Lord shall ye be clean; i,e. "Sins affecting the relation of man to God, the Day of Atonement atones for; but sins affecting the relation of man to his fellow-man, the Day of Atonment cannot atone for until his fellow-man has been appeased. "Happy are ye, OIsrael," remarked R. Akiba: "Before whom do you cleanse yourselves, and who cleanses you? Your Father, who is in Heaven! for it is said (Ez. 36, 25) There will I sprinkle clean water upon you, and ye shall be clean; and there is also another passage (Jer. 17, 13) The hope (Mikvah) of Israel is the Lord; i.e., just as a ritual bath of purification (Mikvah) purifies the unclean, so also does the Holy One, praised be He! cleanse Israel."

What is called defaming the Lord's name? "For instance," said Rab, "if I take meat from a butcher and do not immediately pay for it." (He might say a great and religious man commits robbery.) Said Abaye: "This applies only where the custom is for the butcher not to come to collect, but not where the butcher comes to collect." Rabina said: "Matha Mechasia is a place where the butchers come around to collect." Whenever Abaye bought meat from a butcher who had a partner, he would pay both, and later would bring them together to straighten out the account. R. Jochanan said: "If I would walk four cubits without Tephilin, or without studying Torah, I should profane the Name of the Lord." R. Isaac b. Abdini said: "When a man's companions are ashamed of his reputation [the name is defamed]." In what respect might this [statement] be true? When people say of a man, "O God, pardon him for his deeds." Abaye said: "[The statement] refers to the following Baraitha: (Deut. 6, 5) Thou shalt love the Lord thy God. This implies that the Divine name may be beloved through thee; that a man should read and study the Torah and wait upon scholars; that he should speak softly to people; that his purchases and presents should be fitting, and that his business transactions be honest. What will people then say of him? Happy is he who studied the Torah; happy is his father, who taught him the Torah; happy is his teacher, who has instructed him in the Torah; and woe to those people who have not studied the Torah! Behold, the one who has learned Torah, how beautiful are his ways! How perfect are his deeds! Of him the passage reads (Is. 49, 3) And he said unto me. My servant art thou, O Israel, thou on whom I will be glorified. But one who has even read the Bible, studied the Mishnah and served the scholars, but speaks not gently to people, or whose purchases and gifts are not fitting, or who deals dishonestly, what do people say about him? Woe to him who has read the Bible and studied the Mishnah; woe to his father, who has taught him the Torah; woe to his teacher, who has instructed him in the Torah! Happy is he who did not study the Torah! See the one who has learned the Torah! How evil are his deeds! How evil are his ways! Of him the passage reads (Ezek. 36, 20) They profane My holy name, because they said of them, these are the people of the Lord, and out of His land are they gone forth."

(Lev. 15:25:) “And when a woman has had a discharge of blood for many days.” Why a woman and not a man? Previously it applied to men and women. Thus it is stated (in Lev. 15:2), “When any man has a discharge issuing from his flesh.” R. Meir says, “The man's uncleanness was more serious than the woman's uncleanness. Why? Because the uncleanness of women is a sign of children; however, that of a man is [a sign] of suffering. Thus it is stated (in vs. 3), ‘And this shall be the uncleanness in his discharge,’³⁴The next verses (4-12) stress just how defiling his discharge really is. [i.e.] something which seals and closes.” Previously the men saw water, until Rachel arose and said (in Gen. 31:35), “for the period of women is upon me.” Then it was given to her. Therefore (in Exod. 15:25), “And when a woman has had a discharge of blood.” (Lev. 15:25:) “And when a woman has had a discharge of blood for many days.” Thus have our masters taught (in Shab. 2:6): Women die at the time of their childbirth for three transgressions:³⁵Tanh. (Buber), Gen. 2:1; Tanh., Gen. 2:1. Because they have not been careful in regard to menstruation, in regard to the hallah,³⁶I.e., the priest’s share of the dough. and in regard to the lighting of the lamp.³⁷I.e., the Sabbath lamp. Why at the time of their childbirth? Because the adversary (Satan) only makes accusations³⁸Gk.: kategorein. in time of danger. Now the three of them are from the Torah. [Where is it shown about] menstruation? (Lev. 15:25:) “And when a woman has had a discharge of her blood.” [Where is it shown about] the hallah? (Numb. 15:20:) “[You shall set aside] the first of your dough as a hallah offering.” [Where is it shown] in regard to the lighting of the [Sabbath] lamp? As our masters taught, “Where is it shown that a person is to be zealous and diligent in the lighting of the [Sabbath] lamp? Where it is stated (in Is. 58:13), ‘and you call the Sabbath a delight.’ This refers to the lighting of the lamp.” And why were [these commandments] transmitted to the woman?³⁹Gen. R. 17:8; yShab. 2:4 (5b). The Holy One, blessed be He, said, “She extinguished the lamp of the world….” In regard to menstruation, the Holy One, blessed be He, said, “She shed the blood of Adam, and she was sentenced to have her own blood shed, since it is stated (in Gen. 9:6), ‘Whoever sheds human blood [by a human will his blood be shed].’ She shall observe her menstrual period to atone for the blood that she shed.” Ergo (in Lev. 15:25), “And when a woman has had a discharge of blood.” Therefore, the Holy One, blessed be He, compares the uncleanness of Israel to the uncleanness of the menstrual period, when [a woman] is unclean and [then] purified. So the Holy One, blessed be He, is going to purify Israel, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you, and you shall be pure.” Another interpretation: (Ezek. 36:17:) “Their way before Me was like the uncleanness of a menstruant woman”; like the uncleanness of a menstruant woman, and not like the uncleanness of a corpse. With a corpse in the house, a high priest does not enter there; but in the case of a menstruant woman, a high priest enters into the house with her and sits [with her] on the couch,⁴⁰‘YSTWW’, probably from the Gk.: histion, which means “something woven.” but on condition that it not shake (when they sit on it). So if Israel were compared to the impurity of death, the Divine Presence would never return upon them; however, they are compared to the menstruant because there is cleansing for her in a mikveh, so that the priest may be with her in the house and not be afraid. Thus the Divine Presence dwells with Israel, even though they are unclean, as stated (in Lev. 16:16), “which dwells with them in the midst of their uncleannesses.” R. Levy said, “When Israel was in Egypt, the women did not see menstrual blood, because the fear of Egypt was upon them. And also after Israel left Egypt, they did not see menstruation in the desert, because the Divine Presence was among them.” [Moreover,] the women accepted the Torah first. It is so stated (in Exod. 19:3), “Thus shall you say to the House of Jacob,” these are the women;⁴¹Exod. R. 28:2. Cf. Shab. 118b: “R. Jose said, ‘… but my wife [I called] my house.’” (ibid., cont.), “and declare to the sons of Israel,” these are the men. And so it says (in Cant. 6:10), “terrible⁴²Buber, n. 91, points out that ‘ayummah (TERRIBLE) is seen as related to ‘emah (“fear”), in that the fear of the Divine Presence was upon them. like bannered hosts.” Now about them it is stated (in Cant. 4:12), “A locked garden is my sister, my bride, a locked fountain, a sealed spring.” The Holy One, blessed be He, said to Israel, “In this world you became clean but returned to uncleanness; but in the world to come I Myself will cleanse you so that you shall not ever become unclean.” Thus it is stated (in Ezek. 36:25), “I will sprinkle pure water upon you, and you shall be pure; I will purify you from all your uncleannesses and from all your idols.”

(Lev. 13:2), “When anyone has on the skin of his flesh.” This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness. [This verse is] to teach you that the Holy One, blessed be He, does not delight in convicting a person, as stated (in Ezek. 33:11), “As I live, says the Lord, it is not My delight for the wicked to die.” In what does He delight? In vindicating (rt.: tsdq) His people. Thus it is stated (in Is. 42:21), “The Lord was delighted because of His [servant's] vindication (tsdq)…,”⁴⁰This is the interpretation of the midrash and of the new JPS translation. [i.e.] because of His people's vindication (tsdq)] and not [their] conviction. So also you find that in the case of the first Adam, when he created him, He set him in the Garden of Eden. Then He gave him a command and said to him, “Eat this, but do not eat from this, for (according to Gen. 2:17) ‘on the day that you eat from it, you shall surely die.’” [When] he transgressed, he brought a sentence⁴¹Gk.: apophasis. upon himself. [And then] the Sabbath came, and He acquitted him.⁴²Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3. He began to talk with him [about] whether he would repent. It is so stated (in Gen. 3:9), “The Lord God called unto Adam and said, ‘Where are you?’” [This means, “What is your state?”] The Lord can only mean the quality of mercy, as stated (in Exod. 34:6), “The Lord, the Lord is a merciful and gracious God.” For him He had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness,” in that He does not delight in convicting a person. He began to talk with him, as stated (in Gen. 3:11-12), “Who told you that you were naked? Then the man said, ‘The woman….’” He left Adam alone and began to talk with the woman, as stated (in vs. 13), “Then the Lord God said to the woman….” But when He came to the serpent He did not talk with him. Instead He immediately gave him a sentence, as stated (in vss. 14–15), “So the Lord God said unto the serpent, ‘Because you have done this …. I will put enmity between you [and the woman]….’” [Then] He returned to the woman and said to her (in vs. 16), “I will greatly multiply your pain in pregnancy.” And when He returned to the man, He did not convict him. Rather He intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi, “When He said to him (in vs. 19), ‘By the sweat of your brow shall you eat bread, [until you return …].’ ‘You return’ can only be mean repentance, since it is stated (in Hos. 14:2), ‘Return O Israel, to the Lord your God, as you have stumbled in your iniquity.’” When [Adam] did not repent, He expelled him from the Garden of Eden, as stated [(in Gen. 3:24), “And He drove out the man.” Ergo I would say (in Ps. 5:5), “For you are not a God who delights in wickedness.” What is the meaning of (ibid., cont.), “evil may not abide with You.” R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan, “Before the Holy One, blessed be He, stand only angels of peace and angels of mercy, but the angels of wrath are far from Him. It is so stated (in Numb. 14:15), ‘the Lord, of long patience.’ Do we not already know that He is of long patience? But rather what is the meaning of He is ‘of long patience?’ That the angels of wrath are far from Him, as stated (in Is. 13:5), ‘They come from a far land from the end of the heavens, even the Lord and the weapons of his wrath.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Johanan said, “If you do not pursue evil, evil will not pursue you, nor will it dwell with you. Ergo, (Ps. 5:5, cont.), ‘evil may not abide with You,’ as ‘abide with You,’ can only mean dwelling, as stated (Exodus 2:48), ‘And if a stranger dwells with you.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Eleazar ben Pedat said in the name of R. Johanan, “The name of the Holy One, blessed be He, is not mentioned in connection with evil but only in connection with good.” You know that it is so. When the Holy One, blessed be He, created the light and the darkness and gave them names, [Scripture] mentioned His name in connection with the light but did not mention His name in connection with the darkness.⁴³Gen. R. 1:6. Thus it is stated (in Gen. 1:5), “And God called the light day, and the darkness He called night.” Behold, it mentioned His name with the light; but when it comes to the dark it doesn’t say, “and God called the darkness night,” but “He called [the darkness] night.” So also you find that, when He created Adam and Eve, [Scripture] mentioned His name in connection with them, as stated (in Gen. 1:28), “Then God blessed them…”; but when He cursed them, it did not mention His name in connection with them. [Thus it is stated] (in Gen. 3:16-17), “And unto the woman He said […]. And unto Adam He said.” Now if you say [that] behold, [Scripture] mentioned [His name] in connection with the serpent when He cursed him, since it is written (in Gen. 3:14), “So the Lord God said unto the serpent, ‘Because you have done this, more cursed shall you be’”; the sages have taught thus: The Holy One, blessed be He, has mentioned His name in connection with three things, even though they stood for evil: In connection with the inciter, i.e., the serpent, since he incited the woman and said (in Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil,’ like Him. Just like He created His world, you [two] will be able to create worlds like Him. [But He doesn’t want this,] as every artisan hates his fellow [artisan].” So because he incited her and spoke slander, [Scripture] mentions His name in connection with [the serpent]. In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3), “Thus says the Lord, the God of Israel, ‘Cursed is the one who does not heed the words of this covenant.’” In connection with one who puts his trust in flesh and blood, as stated (in Jer. 17:5), “Thus says the Lord, ‘Cursed is the man who trusts in a human being, who makes flesh his strength and whose heart turns from the Lord.’”
So also you find in the case of Noah, [that Scripture used (God’s) name] when he blessed his sons, as stated (in Gen. 9:26), “And he said, ‘blessed be the Lord, the God of Shem…;’” but when he cursed Canaan, [Scripture did not mention the name of the Holy One, Blessed be He, in connection with him], as stated (in vs. 25), “And he said, ‘Cursed be Canaan….’” So also you find in the case of Elisha the prophet, that when the king of Aram came to fight against Israel, he consulted with his servants and made pits [to trap] them. He said, “When Israel comes to fight against us, they will fall into the pits,” as stated (in II Kings 6:8-9), “When the king of Aram was fighting against Israel, [he consulted with his servants, saying, ‘My camp shall be in such and such a place.’ But the man of God sent unto the king of Israel [saying], ‘Take care [not to pass this place, because the Aramaeans are camping there.]’” So the Holy One, blessed be He, does nothing (according to Amos 3:7) without having revealed His purpose unto His servants the prophets. When Israel passed by once and twice without falling in, the king of Aram took notice and said to his servants (in II Kings 6:11), “Will you not tell me which of us is for the king of Israel?” His servants said to him (in vs. 12-14), “’[It is because] Elisha, the prophet that is in Israel, tells the king of Israel the words which you speak in your bedroom.’ So he said, ‘Go and see [where he is, so that I can send and seize him,’ and it was told to him, saying, ‘Behold he is in Dothan.’ Then he sent horses and chariots and a heavy force there.” Immediately Elisha’s youth rose and saw that horses, riders and a force encircled the city. Immediately he cried out (in vss. 15-16), “and said [unto him], ‘Alas, my Lord, what shall we do?’ Then he said, ‘Fear not, for there are more with us than with them.’” Immediately Elisha prayed and mentioned the name of the Holy One, blessed be He, as stated (in vs. 17), “Then Elisha prayed and said, ‘Lord, please open his eyes and let him see’; so the Lord opened the eyes of the servant and he saw, and there was the hill full of fiery horses and chariots round about Elisha!” Immediately Elisha arose and cursed the Aramaeans (in vs. 18), and he said, “’Please smite this nation with a blinding light’; so He smote them with a blinding light according to the word of Elisha.” Now [Scripture] did not mention the name, but when [Elisha] prayed over them again for their eyes to be opened, he said (in vs. 20), “O Lord, open the eyes of these men that they may see.” Ergo, the name of the Holy One, blessed be He, is mentioned in connection with good, but not with evil. So also you find that when the prophet saw the four chariots that were compared to the four kingdoms (that would rule over Israel), [it states (in Zech. 6:1),] “and I lifted my eyes, and behold, four chariots were coming out between the two mountains….” But when it spoke about the redemption, [it states (in Zech. 2:3),] “Then the Lord showed me four smiths.” So also you find that when the five angels of destruction came to destroy Jerusalem, as stated (in Ezek. 9:2), “And here were six persons coming by way of the upper gate [which faces north, each with his weapon of destruction in his hand]”; Gabriel was sent with them, as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork.’” The Holy One, blessed be He, said to Gabriel, “Fill your hands with coals of fire from among the cherubim and scatter them over the city,” as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork [under the cherub, and fill your hands with coals of fire from among the cherubim, and scatter them over the city].’”⁴⁴Cf. below, Lev. 8:5. Gabriel came and stood at the wheel. The cherub said to him, “What do you desire?” He said to him, “Thus and so has the Holy One, blessed be He, commanded me.” He said to him, “Take [them].” He said to him, “You put them in my hand.” Immediately (according to Ezek. 10:7), “Then the cherub stretched out his hand from among the cherubim [unto the fire that was among the cherubim…].” R. Johanan said in the name of R. Simeon ben Johay, “If the coals had not been cooled off [while passing] from the hand of a cherub to the hand of Gabriel, there would not have remained of the enemies of Israel (a euphemism, meaning Israel) a [single] survivor or refugee.”⁴⁵Yoma 77a. For more details, see Lam. R. 1:13 (41). So the Holy One, blessed be He, wanted to do what was evil, not by Himself, but through an angel. In the age to come, however, He will do what is good by Himself, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you….” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” What is the meaning of (Ps. 5:5) “and evil may not abide with You?” [It is] that [Scripture] does not cause the name of the Holy One, blessed be He, to rest upon evil, except for two [evil] sayings upon which the Holy One, blessed be He, did cause His name to rest. These are the following: (The first one is Dan. 9:14:) “So the Lord watched over evil and brought it upon us, because the Lord our God is righteous.” Was it because the Lord our God is righteous (tsaddik), that He brought the evil? It is simply that the Holy One, blessed be He, was charitable (tzekekah) to us when He first brought about the exile to Babylon of Jeconiah before the exile of Tsidikiyah. And what was charitable? That He first brought about the exile of Jeconiah to Babylon along with the artisans, the smiths, and all the valiant men. Now [those] descended to Babylon and they established a [framework] for Torah [study]. For if it had not happened like that, the Torah would have been forgotten in the exile. It is simply that those who believed in the words of Jeremiah went forth with the Torah. [They included (according to II Kings 24:16)] “a thousand artisans and smiths.” What is the meaning of “artisans (hrsh)?”⁴⁶Git. 88a; Sanh. 38a; Yalqut Shim‘oni, Dan., 1066. When they opened with words of Torah, all [present] became as those who are (deaf-)mute (hrsh). [And what is the meaning of] “smiths (rt.: sgr)?” After they closed (rt.: sgr) it, there was no one in all Israel who was able to open it. Ergo (in Dan. 9:14), “because the Lord our God is righteous.” So He acted justly during that exile in that He watched over it, and He still performed a great kindness for Israel [with reference to that exile]. How? In [the month of] Tebet they were scheduled to go into exile from Jerusalem, for so does [Scripture] say (in Ezek. 24:1-2), “[Then the word of the Lord came unto me in the ninth year of the tenth month on the tenth day of the month, saying,] ‘Son of man, write down the name of the day, [this very day;] on this very day [the king of Babylon laid siege to Jerusalem].’” What did the Holy One, blessed be He, do? He said, “If they go forth now in the cold, they will die.” What did He do for them? He waited for them and sent them into exile during the summer. This is what the prophet says (in Jer. 8:13), “I will utterly gather them, says the Lord.” "Gather" ('sp) can only mean "exile," since it is stated (in Micah 2:12), “I will gather Jacob, all of you.” Hence, this too was a great kindness. Now, the second [evil saying associated with the name of the Holy One, blessed be He] is (Ezek. 9:4:) “And the Lord said unto him, ‘Pass through the midst of the city, [through the midst of Jerusalem and mark (the letter) taw⁴⁷The last letter of the Hebrew alphabet. For various interpretations of its meaning, see the parallel version in Shab. 55a. on the foreheads of those people who moan and groan over all the abominations] ….’” The Holy One, blessed be He, said to Gabriel, “Go and write an ink taw upon the foreheads of the righteous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked write a blood taw so that the angels of destruction will have dominion over them.” [The] prosecution⁴⁸Gk.: kategoria, i.e., “accusation,” “charge.” Here the concept is hypostatized as a separate being. came in before the Holy One, blessed be He, [and said to him], “Master of the world, how do the former differ from the latter?” He said to it, “The former are completely righteous, and the latter are completely wicked.” It said to Him, “It was in their power to protest, but they did not protest.” He said to it, “It was revealed and known to Me that, if they had protested, [the sinners] would not have accepted their [protest].” It said to Him, “Master of the world, if it was revealed and known in front of You, was if revealed in front of them? Hence they should have protested against them and demeaned themselves for the sanctification of Your name and take beatings from Israel upon themselves, just as the prophets endured [them].” So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6), “I gave my back to the smiters and my cheeks to the tearers of hair.” And [so with] the rest of the prophets. Immediately (in Ezek. 9:6) He spoke again to the angels of destruction, “[Kill off] old folk, youth ….” This also was a kindness, in that the Holy One, blessed be He, mitigated His wrath [by striking out] against Jerusalem, as stated (in Lam. 4:11), “The Lord has completed (klh) His wrath.” For if He had not done so, all Israel would have received a verdict of destruction (klyh). Ergo (in Ps. 5:5), “and evil may not abide with You,” because the Holy One, blessed be He, does not cause His name to rest upon evil. So also even in the case of the wicked of Israel, He allotted them glory and did not mention them for evil. When He came to the offerings, He said to Moses (in Lev. 1:2), “Speak unto the Children of Israel and say unto them, ‘When one of you presents an offering to the Lord,’” [i.e.] “from Israel” and not from the idolaters. However, when He came to mention leprosy spots, He said (in Lev. 13:2), “When anyone has,” only saying “anyone.” Ergo (in Ps. 5:5), “and evil may not abide with you.”

(Lev. 15:25:) “And when a woman has had a discharge of blood for many days.” Why a woman and not a man? Previously it applied to men and women. Thus it is stated (in Lev. 15:2), “When any man has a discharge issuing from his flesh.” R. Meir says, “The man's uncleanness was more serious than the woman's uncleanness. Why? Because the uncleanness of women is a sign of children; however, that of a man is [a sign] of suffering. Thus it is stated (in vs. 3), ‘And this shall be the uncleanness in his discharge,’³⁴The next verses (4-12) stress just how defiling his discharge really is. [i.e.] something which seals and closes.” Previously the men saw water, until Rachel arose and said (in Gen. 31:35), “for the period of women is upon me.” Then it was given to her. Therefore (in Exod. 15:25), “And when a woman has had a discharge of blood.” (Lev. 15:25:) “And when a woman has had a discharge of blood for many days.” Thus have our masters taught (in Shab. 2:6): Women die at the time of their childbirth for three transgressions:³⁵Tanh. (Buber), Gen. 2:1; Tanh., Gen. 2:1. Because they have not been careful in regard to menstruation, in regard to the hallah,³⁶I.e., the priest’s share of the dough. and in regard to the lighting of the lamp.³⁷I.e., the Sabbath lamp. Why at the time of their childbirth? Because the adversary (Satan) only makes accusations³⁸Gk.: kategorein. in time of danger. Now the three of them are from the Torah. [Where is it shown about] menstruation? (Lev. 15:25:) “And when a woman has had a discharge of her blood.” [Where is it shown about] the hallah? (Numb. 15:20:) “[You shall set aside] the first of your dough as a hallah offering.” [Where is it shown] in regard to the lighting of the [Sabbath] lamp? As our masters taught, “Where is it shown that a person is to be zealous and diligent in the lighting of the [Sabbath] lamp? Where it is stated (in Is. 58:13), ‘and you call the Sabbath a delight.’ This refers to the lighting of the lamp.” And why were [these commandments] transmitted to the woman?³⁹Gen. R. 17:8; yShab. 2:4 (5b). The Holy One, blessed be He, said, “She extinguished the lamp of the world….” In regard to menstruation, the Holy One, blessed be He, said, “She shed the blood of Adam, and she was sentenced to have her own blood shed, since it is stated (in Gen. 9:6), ‘Whoever sheds human blood [by a human will his blood be shed].’ She shall observe her menstrual period to atone for the blood that she shed.” Ergo (in Lev. 15:25), “And when a woman has had a discharge of blood.” Therefore, the Holy One, blessed be He, compares the uncleanness of Israel to the uncleanness of the menstrual period, when [a woman] is unclean and [then] purified. So the Holy One, blessed be He, is going to purify Israel, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you, and you shall be pure.” Another interpretation: (Ezek. 36:17:) “Their way before Me was like the uncleanness of a menstruant woman”; like the uncleanness of a menstruant woman, and not like the uncleanness of a corpse. With a corpse in the house, a high priest does not enter there; but in the case of a menstruant woman, a high priest enters into the house with her and sits [with her] on the couch,⁴⁰‘YSTWW’, probably from the Gk.: histion, which means “something woven.” but on condition that it not shake (when they sit on it). So if Israel were compared to the impurity of death, the Divine Presence would never return upon them; however, they are compared to the menstruant because there is cleansing for her in a mikveh, so that the priest may be with her in the house and not be afraid. Thus the Divine Presence dwells with Israel, even though they are unclean, as stated (in Lev. 16:16), “which dwells with them in the midst of their uncleannesses.” R. Levy said, “When Israel was in Egypt, the women did not see menstrual blood, because the fear of Egypt was upon them. And also after Israel left Egypt, they did not see menstruation in the desert, because the Divine Presence was among them.” [Moreover,] the women accepted the Torah first. It is so stated (in Exod. 19:3), “Thus shall you say to the House of Jacob,” these are the women;⁴¹Exod. R. 28:2. Cf. Shab. 118b: “R. Jose said, ‘… but my wife [I called] my house.’” (ibid., cont.), “and declare to the sons of Israel,” these are the men. And so it says (in Cant. 6:10), “terrible⁴²Buber, n. 91, points out that ‘ayummah (TERRIBLE) is seen as related to ‘emah (“fear”), in that the fear of the Divine Presence was upon them. like bannered hosts.” Now about them it is stated (in Cant. 4:12), “A locked garden is my sister, my bride, a locked fountain, a sealed spring.” The Holy One, blessed be He, said to Israel, “In this world you became clean but returned to uncleanness; but in the world to come I Myself will cleanse you so that you shall not ever become unclean.” Thus it is stated (in Ezek. 36:25), “I will sprinkle pure water upon you, and you shall be pure; I will purify you from all your uncleannesses and from all your idols.”

(Lev. 14:3:) AND THE PRIEST SHALL LOOK. This < priest > is Jeremiah, of whom it is stated (in Jer. 1:1): ONE OF THE PRIESTS THAT WERE IN ANATHOTH…. (Lev. 14:3, cont.:) AND BEHOLD, THE PLAGUE OF LEPROSY IS HEALED IN THE LEPER, when he had exiled them to Babylon. After they had gone into exile, Nebuchadnezzar said to them that they should bow down to the image, as stated (in Dan. 3:6): AND WHOEVER DOES NOT FALL DOWN AND PAY HOMAGE < SHALL IMMEDIATELY BE THROWN INTO A BURNING FIERY FURNACE >. They said to him (in vs. 18): WE WILL NOT SERVE YOUR GODS < NOR PAY HOMAGE TO THE IMAGE OF GOLD WHICH YOU HAVE SET UP >. What did he do? AND (according to Numb. 19:6) THE PRIEST SHALL TAKE CEDAR WOOD, CRIMSON STUFF, AND HYSSOP,³⁰This part of the verse is similar to Lev. 14:6, and follows the order of Lev. 14:6 in listing what the priest takes. In the Masoretic Text of Numb. 19:6 the order is CEDAR WOOD, HYSSOP, AND CRIMSON STUFF. i.e., Hananiah, Mishael, and Azariah, AND CAST THEM INTO THE MIDST OF THE BURNING HEIFER; for < Nebuchadnezzar > did cast them into the fire, as stated (in Dan. 3:21): AND THEY WERE CAST INTO THE BURNING FIERY FURNACE. The Holy One said to them: In this world on account of sins you have been afflicted, been purified, repented, and have < again > been afflicted. In the world to come I am the one who will cleanse you from on high. It is so stated (in Ezek. 36:25): I WILL SPRINKLE PURE WATER UPON YOU, AND YOU SHALL BE PURE; I WILL PURIFY YOU FROM ALL YOUR UNCLEANNESSES AND FROM ALL YOUR IDOLS.³¹Although priestly cleansings may not be effective, in the world to come the Holy One will personally render effective purification. See Lev. R. 15:9; PR 14:15.

(Fol. 55a) R. Jochanan said: "Three things God Himself proclaimeth: Famine, plenty and a good chief of the community. Famine, as it is written (II Kings 8. 7.)' The Lord hath called for a famine; Plenty, as it is written (Ezek. 36, 29.) And I will call for corn and increase it; A good chief of the community, as it is written (Ex. 31, 2.) Behold, I have called by name, Bezalel." R. Isaac said: "A chief of a community is not to be appointed unless the community be consulted first; as it is written (Ex. 35, 30.) And Moses said to the children of Israel, behold God hath called by name Bezalel. i.e., The Holy One, praised be He! said thus to Moses, 'Moses! is Bezalel worthy enough for you?' 'Sovereign of the universe,' replied Moses, 'if he is worthy in thine eyes, then he certainly is worthy enough for me.' Then said God to him: 'Consult then, the children of Israel.' Moses thereupon went and said thus to the children of Israel: 'Is Bezalel worthy of you?' They said, 'If he is worthy for the Holy One, praised be He! and for thee, then he is surely worthy enough for us.' " R. Samuel b. Nachmeini in the name of R. Jonathan said: "The name Bezalel was given to him because of his wisdom; for when the Holy One, praised be He! said unto Moses, ' Go, tell Bezalel to erect for me a Mishkan, ark and vessels.' Moses went and told it to him in the reverse order — make ark, vessels and a Mishkan. [Upon hearing the order] Bezalel said: 'Moses, our teacher, the custom of the world is that a man first builds a house and then brings into it vessels, and thou sayest to me I should first make the ark, and then the Mishkan; where shall I put the vessels if I make them first? Perhaps the Holy One, praised be He! said first Mishkan and then the ark and the vessels?' Thereupon Moses said to him: 'Perhaps in the shadow of God hast thou been that thou knowest.'" [Thus Bezalel means — Bezal (in the shadow), El (of God)]. R. Juda said in the name of Rab: "Bezalel knew how to arrange the letters with which heaven and earth were created, for it is written here (Ex. 35, 31.) And He hath filled him with the spirit of God, in wisdom (Chachma) in uderstanding (Bithbuna), and in knowledge, and it is written (Pr. 3, 19.) The Lord hath founded the earth through wisdom (Chachma); He hath established the heavens through understanding (Tebuna). And it is further written By His knowledge were the depths split open." R. Jochanan said: "The Holy One, praised be He! doth not give wisdom to a man unless he possesses some; as it is said (Dan. 2, 21.) Who giveth wisdom unto the wise, and knowledge to those who possess understanding." When R. Tachalifa of the west (Palesine) heard this he went and related it to R. Abuhu, whereupon the latter replied: "What you infer from that passage, we derive from another; it is written (Ex. 31, 6.) And in the heart of all that are wise-hearted have I put wisdom."

(Numb. 10:2 translated literally:) “Make for yourself (lekha),” [i.e.,] at your own expense (literally: from what belongs to you [lekha]).²⁷Numb. R. 15:16. (Ibid.:) “Make for yourself.” For yourself you shall make [them] and not for others. You are to use them, and no one else is to use them. You yourself know that in the case of his disciple Joshua, he did not use those [trumpets] but horns (shofars). When they came to fight against Jericho, there gathered in Jericho seven peoples. It is so stated (in Josh. 14:11), “When you crossed the Jordan and came unto Jericho, the citizens of Jericho, the Amorites, the Perizzites, [the Canaanites, the Hittites, the Girgashites,] the Hivites, and the Jebusites fought against you." Did seven peoples make up the citizens of Jericho, in that it says [here], “the citizens of Jericho: the Amorites….” R. Samuel bar Nahmani said, “Jericho was the door bolt [for unlocking] the land of Israel. They said, ‘If Jericho is conquered, the whole land will be conquered immediately.’ For that reason seven peoples gathered within it.” What is written (in Josh. 6:20)? “So the people shouted when [the priests] blew on the horns.” [This] teaches that even though Joshua was [Moses'] disciple, he did not use them (i.e. the silver trumpets). Moreover you should not say [this only] about Joshua but even [about] our master Moses, [in that the trumpets] were hidden while he was [still] alive. R. Isaac said, “Note that when Moses was going to depart this world, he said (in Deut. 31:28), ‘Gather unto me all the elders of your tribes [and your officials].’ But where were the trumpets? After all, he did not say, ‘Blow on them for [those people] to gather.’ It is simply that [it was already] while he was [still] alive that they were hidden.” R. Joshua of Sikhnin said in the name of R. Levi, “It was to fulfill what was said (in Eccl. 8:8), ‘nor is there control on the day of death….’” Ergo (in Numb. 10:2), “Make for yourself....” Make it for yourself, but you shall not use them all the days of your life. Another interpretation (of Numb. 10:2), “Make for yourself.” You are to use them because you are a king, but another is not to use them except King David, as stated (in II Chron. 29:26, 28), “And the Levites stood… the song was sung and the trumpets were blown.”²⁸Numb. R. 15:16. Our masters have said, “The trumpets that were in the sanctuary were also hidden, but King David used the harp, as stated (in Ps. 57:9), ‘Awake, my glory; awake, O lyre and harp.’” R. Shimon Hassida said, “A harp was hanging above David's bed.²⁹yBer. 1:1 (2d); Ber. 3:b; PRK 7:4; PR 17:3; M. Pss. 22:8; Ruth R. 6:1; Lam. R. 2:19 (22). When midnight arrived, a north wind would blow strongly on it, and it would play of its own accord. Immediately David and the students would arise to occupy themselves with the Torah; and driving sleep from their eyes, they would meditate on the Torah until the dawn arose. Therefore, David said (ibid.), ‘Awake, my glory.’ It is customary for the dawn to awaken the people, but (ibid. cont.) ‘I will awaken the dawn.’” Another interpretation (of Ps. 57:9), “Awake my, glory.” What is the meaning of “my glory?” [My glory is] due to the glory of my Creator. For the [evil] drive would say to him, “David, are you not a king? It is customary for kings to arise at three hours into the day; so why are you arising at midnight?” Then [David] said to it, “Empty is my glory. My glory is nothing before the glory of my Creator.” It is therefore stated, “Awake my glory (words which can also be rendered: empty is ['urah] my glory.”³⁰The form ‘urah can be either a simple imperative (AWAKE) from the root ‘WR or a past intensive passive (WAS EMPTY) from the root ‘RH. (Ps. 119:62:) “At midnight I will arise to praise You.” David said, “It is my duty to arise at midnight and to praise You for the wonders that You have done with my ancestor (Ruth) at midnight.” It is so stated (in Ruth 3:8–9), “Now it came to pass at midnight that the man was startled, [so he turned aside, and here was a woman lying at his feet]. Then he said, ‘Who are you?’ And she said, ‘I am your handmaid Ruth.’” R. Judah bar Shallum the Levite said, “She said to him, ‘Are you sending me away with [mere] words?’ He said to her (Ruth 3:13) ‘”As the Lord lives,” I am not sending you away with [mere] words.’” (Ruth 3:13:) “As the Lord lives.” [This oath] teaches that he had imposed an oath on his [evil] drive, which was inciting him by saying to him, “You are an unmarried man and she is an unmarried woman. Now is the time to seduce her.” Immediately this righteous man swore, “As the Lord lives, I am not touching her tonight.” And not only Boaz, but all the righteous impose an oath on their [evil] drive. Thus you find it so with David, for when Saul fell into his hands, what did David say (in I Sam. 26:10)? “And David said, ‘As the Lord lives, the Lord shall smite him; either he will die when his day comes or he will go down and perish in battle; [the Lord forbid that I lay my hand on the Lord's anointed].’” Why did he swear two times? R. Samuel bar Nahman said, “His [evil] drive came and said to him, ‘If you had fallen into his hand, he would have shown you no mercy and killed you. [Moreover] according to the Torah it is permissible to kill him, since here he is pursuing [you].’ He therefore hastened to swear two times, ‘As the Lord lives, I will not kill him.’” Israel said to the Holy One, blessed be He, “Master of the universe, You know the power of the evil drive, how strong it is.” The Holy One, blessed be He, said to them, “Remove it little by little in this world, and I will take it away from you in the future.” Thus it is stated (in Is. 62:10), “build up, complete the highway³¹The biblical text renders, BUILD UP, BUILD UP THE HIGHWAY. [take away some stone] (i.e. the evil drive)!” It also says (in Is. 57:14), “Build up, build up; clear out a way; remove an obstacle (i.e. the evil drive) from the way of my people!” Then in the world to come I will root it out of you, as stated (in Ezek. 36:26), “I will remove the heart of stone from your flesh.” Thus has R. Tanhuma bar Abba interpreted.

(Exod. 29:1:) AND THIS IS THE THING WHICH YOU SHALL DO TO THEM…: TAKE A YOUNG BULL OF THE HERD, <acquired> through purchase and not from plunder.⁴⁵Cf. PRK 27:6, which applies the same caution to procuring a lulav. (Ibid., cont.:) AND TWO RAMS <WITHOUT BLEMISH>, a ram on either side and the bull in the middle. Why three < animals >? To correspond to the three glories of the world (i.e., the patriarchs). The bull corresponds to Abraham (in Gen. 18:7): THEN ABRAHAM RAN UNTO THE HERD. (Exod. 29:1): AND TWO RAMS [WITHOUT BLEMISH]. <These> [correspond to] Isaac and Jacob. (Ibid., cont.:) ALSO UNLEAVENED BREAD. By their merit I will bless their bread. R. Hiyya bar Abba said: When the offerings used to be brought, an Arbelian se'ah <of wheat> produced a se'ah of fine flour, a se'ah of regular flour, a se'ah of coarser meal,⁴⁶Lat.: cibarium. a se'ah of coarse bran, <and> a se'ah of variegated flour; but now one brings a se'ah of wheat to grind and only takes away as much as he brought plus a little extra.⁴⁷yPe’ah 7:4 (20a); ySot. 1:8 (17b); 9:14 (24b). Why? Because the shewbread has ceased. See how the offerings which were offered upon the altar were beneficial for them! For whatever was offered from a species blessed that species. R. Hiyya bar Abba said: Even the establishment of an altar was done only for the atonement of Israel. Why was it named an altar (MZBH)? M, because it pardons (mohel) the sins of Israel; Z, because it is a good memorial (zikkaron) for Israel; B, because it is a blessing (berekhah) for Israel; <and> H, because it is life (hayyim) for Israel. The unleavened bread and the shewbread blessed the bread, and the first fruits blessed the fruit of the tree. <There is> a story about R. Johanan ben Eleazar, who dwelt under a fig tree; and the fig tree was full of beautiful figs. A dew came down and the figs absorbed honey. The wind kneaded them with the dust. A certain goat came and dripped milk in the honey. Then he called his students and said to them: Come and see an example⁴⁸Gk.: deigma. resembling the world to come. And why all this? Because the offerings were brought <to the altar>. <There is> a story about a certain scribe, who went up to Jerusalem each and every year. Now the people of Jerusalem knew him to be mighty in the Torah. They said to him: Take fifty gold coins each and every year and dwell with us. He said to them: I have one vine which is for me the most beautiful of them all, and it bears me three crops⁴⁹Gk: diphoros (“bearing fruit twice in the year”). in each year. So it bears six hundred barrels in each year. The first bears three hundred; the second, two hundred; and the third, one hundred. So I sell them at a very dear price, but all this gain is <attributable> to Jerusalem, on account of the libation of wine which they offer. When they abrogated it, all these good things were withheld. So you find that, when Israel was exiled to Babylon, Ezra said to them: Go up to the land of Israel. But they were unwilling. The Holy One said: When you offered the shewbread, you sowed little and brought in much. Now, however, (as in Hag. 1:6) YOU HAVE SOWN MUCH AND BROUGHT IN LITTLE; YOU EAT WITHOUT HAVING ENOUGH.⁵⁰Below, Tanh. (Buber), Lev. 7:7. (Ibid., cont.:) YOU DRINK WITHOUT HAVING ENOUGH, ever since the libation of wine has ceased,⁵¹So Tanh., Exod.8:13. The Buber text writes the verb with an added Y and would be translated: “Ever since he has abrogated libation of wine.” (Ibid., cont.:) YOU HAVE PUT ON CLOTHES, WITHOUT BEING WARM, ever since they abrogated the vestments of priesthood. The prophet has said (in Hab. 3:17): FOR THE FIG TREE SHALL NOT BLOSSOM, ever since they abrogated the first fruits. (Ibid., cont.:) THERE IS NO YIELD ON THE VINES, ever since they abrogated the drink offerings. (Ibid., cont.:) THE WORK OF THE OLIVE HAS FAILED, ever since they abrogated the oil of olives for the light. (Ibid., cont.:) AND FIELDS OF GRAIN PRODUCE NO FOOD. What is the meaning of AND FIELDS OF GRAIN (WShDMWT)? AND FIELDS OF CATTLE (WShDY BHMWT). <Therefore, THE FIELDS PRODUCE NO CATTLE >, ever since they abrogated the < commandments pertaining to> firstlings. (Ibid., cont.:) THE FLOCK HAS BEEN CUT OFF FROM THE FOLD, ever since they have abrogated the daily sacrifices. (Ibid., cont.:) THERE IS NO HERD IN THE STALLS, ever since they abrogated the bulls <which they offered>.⁵²The bracketed words are from Tanh., Exod. 8:13. R. Simeon ben Gamaliel said (in Sot. 9:12): SINCE THE DAY THAT THE TEMPLE WAS DESTROYED THERE HAS BEEN NO DAY IN WHICH THERE WAS NO CURSE. It is so stated (in Ps. 7:12 [11]): AND GOD IS ANGRY EVERY DAY. In the world to come, however, the Holy One will restore the blessings which <the land> had acquired, as stated (in Ezek. 36:8): BUT YOU, O MOUNTAINS OF ISRAEL, SHALL BRING FORTH YOUR BRANCHES AND RAISE UP YOUR FRUIT FOR MY PEOPLE ISRAEL, BECAUSE THEY ARE SOON TO COME.

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.

“I went down to the nut garden to look at the budding of the valley, to see if the vine had blossomed and the pomegranates were in bloom” (Song of Songs 6:11).
“I went down to the nut garden,” Rabbi Yehoshua ben Levi said: Israel was likened to a nut tree. Just as a nut tree is pruned, and it regenerates, [such that] it is pruned for its own good – why? – because it regenerates, like that which is trimmed and regenerates, and like fingernails that are trimmed and regenerate, so too, whatever Israel pares from the wages of their labor and gives to those who toil in Torah study in this world, it is pared and regenerated for them, to their benefit. It provides them with wealth in this world and a fine reward in the World to Come.
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Just as these trees, if you cover their roots at the time of their planting, they are successful, and if not, they are not successful, but this nut tree, if you cover its roots at the time of its planting, it is not successful, so too Israel, “one who conceals his transgressions will not succeed” (Proverbs 28:13).
Rabbi Elasha said: The verse should have stated only: “To the vegetable garden,” but it said: “To the nut garden.” Thus, it teaches that He gave them the strength of trees and the radiance of vegetables. Rabbi Azarya said two: Just as the shell of a nut protects its fruit, so the ignoramuses of Israel support the Torah.³⁶They do so by supporting those who engage in Torah study. That is what is written: “It is a tree of life for those who grasp it” (Proverbs 3:18).
He said another: Just as this nut, if it falls into filth, you take it, scour it and rinse it, and it is restored to its original state and it is fit for consumption, so too, regardless of how much Israel is sullied with iniquities all the days of the year, Yom Kippur comes and atones for them. That is what is written: “For on this day shall atonement be made for you, to purify you” (Leviticus 16:30). Rabbi Yehuda ben Rabbi Simon says: Just as this nut has two shells, so, Israel has two commandments, circumcision and uncovering.³⁷These are the two stages of circumcision, which are likened to the removal of the hard and the soft shells of a nut.
Another matter, “to the nut garden,” Reish Lakish said: Just as this nut tree is smooth, as we learned (Pe’a 4:1): Rabbi Shimon says: Regarding the smooth nut trees as well.³⁸As opposed to other trees, where one may leave the pe’a fruit on the tree for the poor, one may not do so on a nut tree, because it is smooth and dangerous to climb it. Therefore, one must remove all the nuts from the tree. Anyone who climbs to the top of it, and does not pay attention to how he should climb, will fall and die. He will receive his due from the nut tree. So too, anyone who asserts authority over the public in Israel and does not pay attention as to how he should lead Israel, ultimately, he will fall and receive his due from them. That is what is written: “Israel is sacred to the Lord, the first of His crop, all those who devour it will be guilty…” (Jeremiah 2:3).
Another matter, “I went down to the nut garden,” just as the nut is a toy for children and amusement for kings, so are Israel in this world, due to iniquity, as it is written: “I have become a laughingstock to all my people…” (Lamentations 3:14). But in the future, “Kings will be your caregivers” (Isaiah 49:23).
Another matter, “I went down to the nut garden,” just as on this nut tree there are nuts with brittle shells, medium shells, and hard shells, so too with Israel, some of them give charity at their own initiative, some give if you demand it from them, and some do not give even if you demand it from them. Rabbi Levi said: The parable says, a gate that does not open for a mitzva will open for a doctor.
Another matter, “I went down to the nut garden,” just as a stone breaks a nut, so too, the Torah is called a stone and the evil inclination is called a stone. The Torah is called a stone, as it is stated: “I will give you the stone tablets” (Exodus 24:12), and the evil inclination is called a stone, as it is stated: “I will remove the heart of stone from your flesh (Ezekiel 36:26). Rabbi Levi said: [This is analogous] to a desolate place which was afflicted by gangs. What did the king do? He positioned members of the royal guard there to defend it, so [the bandits] would not accost passersby. So too, the Holy One blessed be He said: ‘The Torah is called stone and the evil inclination is called stone, let the stone protect from the stone.’
Another matter, “I went down to the nut garden,” just as the nut cannot be smuggled past the tax collector because its [rattling] can be heard and it is conspicuous, so too Israel, any place that one of them goes, he cannot say that he is not a Jew. Why? Because he is conspicuous. That is what is written: “Everyone who sees them will recognize them, for they are the descendants of the blessed of the Lord” (Isaiah 61:9).
Another matter, “I went down to the nut garden,” just as the nut, if you have a sack filled with nuts, you can [still] put numerous sesame seeds and mustard seeds into it and it will hold them, so too, numerous proselytes have come and joined Israel. That is what is written: “Who has counted the dust of Jacob” (Numbers 23:10).
Another matter, “I went down to the nut garden,” just as the nut, if you take one from the pile, all of them collapse and roll onto one another, the same is true of Israel; if one of them is stricken all of them feel it. That is what is written: “Shall one man sin, and You will rage against the entire congregation?” (Numbers 16:22).
Rabbi Berekhya said: Just as the nut has four compartments and a space in the middle, so were Israel were situated in the wilderness; four banners, four camps, and the Tent of Meeting in the middle. That is what is written: “The Tent of Meeting…shall journey” (Numbers 2:17).
Another matter, “I went down to the nut garden,” this is the world. “To look at the budding of the valley, this is Israel. “To see if the vine had blossomed,” these are the synagogues and the study halls. “And the pomegranates were in bloom,” these are the children who sit and engage in Torah study, and sit in rows like pomegranate seeds.

That you smashed (Deuteronomy 10:2): Rabbi Akiva and Rabbi Yishmael [differed on the matter]. One said, "[God was saying,] 'Take this here from Me which you broke, Moshe.'" And one said, "He did well." There is a [relevant] parable: To what is the matter comparable? To a a king who betrothed a woman. He said to her, "After some time, I will send your marriage contract through a nuptial agent. After some time the king sent [it]. While [the agent] was going, he found that she was sullied with another [man]. What did the agent do? He tore that marriage contract. He said, "It is better that [the king] judge her as a single woman, and not as a married woman." So [too,] did the Holy One, blessed be He, betroth Israel, as it is stated (Exodus 19:10), "and you shall be sanctified (a word sometimes used to denote marriage) today and tomorrow." Moshe [then] came to give them the Torah, and found that they did that act [of the golden calf]. What did he do? He broke the talets, as it is stated (Deuteronomy 9:16-17), "I saw how you had sinned against the Lord, your God [...]. Thereupon I gripped the two tablets and flung them away with both my hands, smashing them before your eyes." Rabbi Beracheya said in the name of Rabbi Helbo in the name of Rabbi Yishmael bar Nechemiah, "The length of the tablets was six handbreadths and their width was three. Moshe held on to two and the Holy One, blessed be He, to two and there were two handbreadths of space in the middle. And Moshe's hands became strong and he grabbed the tablets and broke them, as it is stated (Exodus 32:19), 'and he flung from his hands.' Therefore the Holy One, blessed be He, said, "that you broke." Why did he break them? Because the writing upon them flew away. And therefore he broke them. There is a [relevant] parable. To what is the matter comparable? To a courier who was going to bring a royal edict in his hand to a province. And he passed through a river and the [documents] fell into the water and the letters were erased. What did that courier do? He tore them. As it is stated (Deuteronomy 9;16), "I saw how you had sinned against the Lord, your God." What did he see? He saw the letters flying away. And so he also broke [the tablets], as it is stated, "which you broke." The Holy One, blessed be He, said to him, "I dictated in My Torah and stated (Leviticus 5:23), 'he would restore that which he got through robbery [...], or the deposit that was entrusted to him.' And [so] restore that deposit that was with you. And this is what is stated (Deuteronomy 10:1), 'Carve out for yourself two tablets of stone like the first ones.' And not only that, but tomorrow they will be reviewing that which they will be learning from you, 'If a barrel is broken, and the intermediary breaks it, [the payment] is from him.' You were the intermediary between us, and you broke [them]. Therefore you have to pay." Therefore it is stated, "Carve out for yourself." The Holy One, blessed be He, said, "In this world, you learn and forget, because of the evil impulse. But in the future to come, I am uprooting the evil impulse from you and you will not forget, as it is stated (Isaiah 36:26), 'I will remove the heart of stone from your body and give you a heart of flesh.' And not only that, but you will not need [another] person to teach [you the Torah], as it is stated (Jeremiah 31:34), 'No longer will they need to teach one another and say to one another, "Know the Lord"; for all of them, from the least of them to the greatest, shall know Me.'" And so may it be His will; and let us say, "Amen!"

Rab said: "All the dates of redemption [calculated from the Scripture] have already passed, and it depends only on repentance and good deeds." Samuel, however, said: "It is sufficient for the mourner to remain with his own sorrow," (i.e., the suffering of Israel for such a long time is sufficient that they should be redeemed even without repentance). And on this point the following Tannaim differ. R. Eliezer says: "If the people of Israel will repent they will be redeemed, but not otherwise." R. Joshua then said to him: "According to you, if they will not repent they will not be redeemed at all?" "Then [replied R. Eliezer], the Holy One, praised be He! will cause the appointment of a king whose decrees [concerning Israel] will be as severe as were those of Haman's, and this will lead them back to the right way." There is another Baraitha: R. Eliezer says: "If the people of Israel will repent they will be redeemed, as it is said (Jer. 3, 14) Return, O backsliding children, I will heal your backslidings." R. Joshua then said to him: "Is it not said (Is. 52, 3) For thus hath said the Lord, for naught were you sold, and without silver shall ye be redeemed; i.e., for naught were you sold to the idolaers, and not because of repentance and good deeds will you be redeemed?" Whereupon R. Eliezer said: "But does it not read (Mal. 3, 7) Return unto me, and I will return unto you, said the Lord?" R. Joshua rejoined: "Does it not say (Jer. 3, 14) For I am become your husband, and I will take you one of a city and two of a family and bring you to Zion?" R. Eliezer responded again: "It is also said (Is. 30, 15) In repose and rest shall ye be helped." R. Joshua said again: "But it is said (Ib. 49, 7) Thus hath said the Lord, the Redeemer of Israel, His Holy One, to him who is despised by men, to him who is abhorred by nations, to the servants of rulers, kings shall see it and rise up, princes, and they shall prostrate themselves, for the sake of the Lord who is faithful." (Fol. 98) "But there is also another verse," responded R. Eliezer." (Jer. 4, 1) If thou wilt return, O Israel," saith the Lord, unto Me, must thou return." R. Joshua said to him: "But there is another passage (Dan. 12, 7) Then heard I the man clothed in linen, who was above the waters of the stream; and he lifted up his right hand and his left hand unto the heavens, and swore by the Everliving One that after a time, times, and a half, and when there shall be an end to the crushing of the power of the holy spirit, all these things shall be ended." Thereupon R. Eliezer remained silent. Said R. Abba: "The appointed time for the Messiah cannot be better revealed in any other passage," as it is said (Ez. 36, 8) But ye, O mountains of Israel, ye shall send forth your boughs, and your fruits shall ye bear for My people, Israel. R. Eliezer said: "Also from the following verse (Zech. 8, 10) For before those days, there was no reward for men, nor any reward for beast; and for him that went out or came in there was no peace, because of the oppressor. What do the words, And for him who went out and came in there was no peace, mean? Rab said: "This means that even the scholars, among whom there is peace, as it is written (Ps. 119, 165) Abundant peace have they who love Thy law, will also have no peace from the oppressor." Samuel, however, said: "The cited verse means that the Messiah will not come until high prices will prevail for all articles [of life]."

In the world to come the Holy One will bring in the soul and say to it: Why have you transgressed against the commandments? Then it will say: The body transgressed against the commandments. From the day that I left it, have I ever sinned? <Then> he will go back and say to the body: For what reason did you transgress the commandments? It will say to him: The soul sinned. Since the soul left me, have I ever sinned? What will the Holy One do? He will bring them both in and judge them as one. To what is the matter comparable? To a king who had an orchard in which were grapes, figs, pomegranates, and early-ripening figs.⁴⁸Tanh., Lev. 1:6; Sanh. 91ab; Lev. R. 4:5; Mekhilta deRabbi Simeon b. Johay, edited by J.N. Epstein and E.Z. Melamed (Jerusalem: Mekize Nirdamim, 1955), pp. 76–77 (on Exod. 15:1); Mekhilta de Rabbi Ishmael, Shirata 2; The Apocryphon of Ezekiel, cited in Epiphanius, Panarion (Haereses), 64:70 (Origen), K. Holl edition in GCS31(1922), pp. 236–243 (not in the Migne edition), translated by J.R. Mueller and S.E. Robinson in The Old Testament Pseudepigrapha, vol. I, edited by J.H. Charlesworth (Garden City, NY: Doubleday, 1983), p. 492; see Tertullian, De resurrectione carnis, 15–17. The king said (to himself): If I post someone there who can see and walk, he will eat the early-ripening figs for himself. He <therefore> posted two guards, one lame and one blind. They stayed and watched the orchard. They smelled the early-ripening figs. The lame one said to the blind one: I see lovely early-ripening figs in the orchard. Come and give me a ride, so we can get them and eat them. The lame one rode upon the back of the blind one, so that he got them, and they ate them. One day the king came. He wanted the early-ripening figs, but he did not find any. He said to the blind one: Did you eat them? He said to him: Do I have any eyes? He said to the lame one: Have you eaten them? He said: Do I have any feet? He < therefore > mounted the lame person on the blind person's back and judged them as one. So the Holy One will take a spirit and toss it into a body, as stated (in Ps. 50:4): HE SUMMONED THE HEAVENS ABOVE, i.e., the soul; (ibid., cont.:) AND THE EARTH TO JUDGE HIS PEOPLE, i.e., the body. So David foresaw how the Holy One would judge his creatures. He began to seek mercy for his soul. He said: Master of the World, when you judge your creatures, do not judge me like them. [(Ps. 143:2): AND DO NOT ENTER INTO JUDGMENT WITH YOUR SERVANT, FOR NO ONE LIVING SHALL BE JUSTIFIED BEFORE YOU.] Rather act justly with me, as stated (in Ps. 17:15): AS FOR ME, I WILL BEHOLD YOUR FACE IN JUSTICE. The Holy One said: In this world because the evil drive rules in them.⁴⁹The parallel text in Tanh., Lev. 1:6, reads: “in you.” You have sinned, but in the world to come I will root it out from you, as stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH AND GIVE YOU A HEART OF FLESH….

So also you find in the case of Noah, < that Scripture used the name > when he blessed his sons, as stated (in Gen. 9:26): BLESSED BE THE LORD, THE GOD OF SHEM…; but when he cursed Canaan, [< Scripture > did not mention the name of the Holy One in connection with him], as stated (in vs. 25): AND HE SAID: CURSED BE CANAAN…. So also you find in the case of Elisha the Prophet, that when the king of Aram came to fight against Israel, he consulted with his servants and made phossata⁵⁸Heb.: pittasim. Buber believes that the word comes from the Greek, pithos (“wine jar”), which he misspells, pidos. Cf. the parallel version in Yalqut Shim‘oni, II Kings 230, which reads patshin. The present translation follows the suggestion of Jastrow, s.v. pittas, who emends the word to possatin (“ditches”), which comes from the Gk.: phossata or the Lat.: fossata. for them. He said: When Israel comes to fight against us, they will fall into the midst of the phossata {i.e., trenches}, as stated (in II Kings 6:8–9): WHEN THE KING OF ARAM WAS FIGHTING AGAINST ISRAEL, HE CONSULTED WITH HIS SERVANTS, SAYING: MY CAMP SHALL BE IN SUCH AND SUCH A PLACE; BUT THE MAN OF GOD SENT UNTO THE KING OF ISRAEL, [SAYING]: TAKE CARE NOT TO PASS {UNTO} THIS PLACE, BECAUSE THE ARAMAEANS ARE CAMPING THERE. So the Holy One does nothing (according to Amos 3:7) WITHOUT HAVING REVEALED HIS PURPOSE UNTO HIS SERVANTS THE PROPHETS. When Israel passed by once and twice without falling, the king of Aram took notice and said to his servants (in II Kings 6:11): WILL YOU NOT TELL ME WHICH OF US IS FOR THE KING OF ISRAEL? His servants said to him (in vs. 12–14): < IT IS > BECAUSE ELISHA, THE PROPHET THAT IS IN ISRAEL, TELLS THE KING OF ISRAEL THE WORDS WHICH YOU SPEAK IN YOUR BEDROOM. SO HE SAID: GO AND SEE < WHERE HE IS >…. THEN HE SENT HORSES AND CHARIOTS THERE. Immediately (in vss. 15–16): < HIS SERVANT > CRIED OUT⁵⁹CRIED OUT is missing from the Masoretic Text. AND SAID < UNTO HIM >: ALAS, MY LORD, WHAT SHALL WE DO? THEN HE SAID: FEAR NOT, FOR THERE ARE MORE WITH US THAN WITH THEM. Immediately Elisha prayed to the name of the Holy One, as stated (in vs. 17): THEN ELISHA PRAYED AND SAID: LORD, PLEASE OPEN HIS EYES AND LET HIM SEE. SO THE LORD OPENED THE EYES OF THE SERVANT AND HE SAW, AND THERE WAS THE HILL FULL OF FIERY HORSES AND CHARIOTS ROUND ABOUT ELISHA! Immediately Elisha arose and cursed the Aramaeans (in vs. 18), AND HE SAID [PLEASE] SMITE THIS NATION WITH A BLINDING LIGHT; SO HE SMOTE THEM WITH A BLINDING LIGHT ACCORDING TO THE WORD OF ELISHA. Now < Scripture > did not mention the name, but when < Elisha > prayed over them again for their eyes to be opened, he said (in vs. 20): O LORD, OPEN [THE EYES OF THESE MEN THAT THEY MAY SEE.] Ergo: The name of the Holy One is not mentioned in connection with evil. So also you find that, when the angels of destruction came to destroy Jerusalem, as stated (in Ezek. 9:2): AND HERE WERE SIX PERSONS COMING < BY WAY OF THE UPPER GATE WHICH FACES NORTH, EACH WITH HIS WEAPON OF DESTRUCTION IN HIS HAND; AND A CERTAIN ONE IN THEIR MIDST CLOTHED IN LINEN >…; < AND THEY CAME FORWARD AND STOOD BY THE BRONZE ALTAR >; the Holy One said to Gabriel: Fill your hands with coals of fire from among the cherubim and scatter them over the city, as it is written (in Ezek. 10:2): THEN HE SPOKE UNTO THE PERSON CLOTHED IN LINEN < AND SAID: GO IN AMONG THE WHEELWORK, UNDER THE CHERUB, AND FILL YOUR HANDS WITH COALS OF FIRE FROM AMONG THE CHERUBIM, AND SCATTER THEM OVER THE CITY >….⁶⁰Cf. below, Lev. 8:5. Gabriel came and stood at the wheel. The cherub said to him: What do you desire? He said to him: Thus and so has the Holy One commanded me. He said to him: Take them. He said to him: You put them in my hand. (Ezek. 10:7:) THEN THE CHERUB STRETCHED OUT HIS HAND FROM AMONG THE CHERUBIM < UNTO THE FIRE THAT WAS AMONG THE CHERUBIM…. > R. Johanan said in the name of R. Simeon ben Johay: If the coals had not been cooled off < while passing > from the hand of a cherub to the hand of Gabriel, there would not have remained of the enemies of Israel a < single > survivor or refugee.⁶¹Yoma 77a. For more details, see Lam. R. 1:13 (41). So the Holy One wanted to do what was evil, not by himself, but through an angel. In the age to come, however, he will do what is good by himself, as stated (in Ezek. 36:25): I WILL SPRINKLE PURE WATER UPON YOU…. Ergo (in Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS; EVIL MAY NOT ABIDE WITH YOU.

And Isaac trembled very exceedingly (Gen. 27:33). Scripture states elsewhere in allusion to this verse: The fear of man bringeth a snare; but whoso putteth his trust in the Lord shall be set up on high (Prov. 29:25). Because of the fear that Jacob brought upon Isaac, it would have been fitting for him to have cursed him. Who compelled him to bless Jacob? Whoso putteth his trust in the Lord shall be set up on high. R. Levi said in the name of R. Hama the son of Hanina: Isaac was terrified twice, once when he was bound upon the altar, and again when Esau entered. There is no way of knowing which event frightened him more, but since the word exceedingly is mentioned in this verse, you may presume that this was the more terrifying experience. The Holy One, blessed be He, said to Israel: Because of the evil inclination, you do not pursue My ways in this world, but in the future I will place within you a new heart; And I will put a new spirit within you; and I will remove the stony heart out of your flesh, and will give you a heart of flesh (Ezek. 11:19).

(Exod. 32:1:) WHEN THE PEOPLE SAW THAT MOSES WAS LATE <IN COMING DOWN FROM THE MOUNTAIN >. What is the meaning of WAS LATE (boshesh)?³⁹Shab. 89a; Gen. R. 18:6; Exod. R. 41:7; cf. PR 11:12. <That> six (shesh) hours had passed (bo) without Moses having come down, for Moses had made an agreement with them and said to them: After forty days I will bring you the Law. As soon as six hours had passed and he had not come down, immediately (ibid., cont.): THE PEOPLE GATHERED TOGETHER AGAINST AARON. Our masters have said: Satan came, confounded the world,⁴⁰See also Tanh., Exod. 9:19. and showed them something like Moses suspended from the earth, i.e., in the air⁴¹Avir; cf. Gk.: aer. beneath it.⁴²Cf. the parallel in Exod. R. 41:7, which reads, “suspended between heaven and earth.” Then they pointed a finger at him and said (ibid., cont.): <ARISE AND MAKE A GOD FOR US WHO WILL GO BEFORE US, > FOR THIS IS THE MAN, MOSES.⁴³The biblical context would suggest the following translation: FOR REGARDING THIS MAN MOSES <WHO BROUGHT US UP FROM THE LAND OF EGYPT, WE DO NOT KNOW WHAT HAS BECOME OF HIM >. At that time Hur said to them: O stiff-necked < people >, do you not remember what he did for you?⁴⁴Lev. R. 10:3. According to Exod. 24:14, Moses left Aaron and Hur in charge while he was up on the mountain. They arose and killed him.⁴⁵Below, Exod. 10:4; Exod. R. 41:7; 42:1; 48:3; Numb. R. 9:45. Then they gathered together against Aaron, as stated (ibid.): THE PEOPLE GATHERED TOGETHER AGAINST AARON….⁴⁶Sanh. 7a; Exod. R. 51:8. They said to him: If you make a god for us, well and good; but if not, we will do to you just as we did to Hur. (Exod. 32:5:) WHEN AARON SAW THIS, <i.e., when> he saw what they had done to Hur, (ibid., cont.) HE BUILT (YBN) AN ALTAR (MZBH), <i.e.> he understood (HBYN) from the slaughtered (MZBWH) one.⁴⁷So also Lev. R. 10:3; cf. Gen. R. 34:9, which gives the same interpretation of BUILT, in Gen. 8:20. They wanted to build <the altar> along with him. He said to them, leave me alone, and I will make it by myself, for no one is to build it along with me. Now Aaron had a plan. <He was> saying <to himself>: While I am building it, Moses will come down.⁴⁸So also Exod. R. 37:2. Immediately (in Exod. 32:6): SO THEY ROSE EARLY THE NEXT DAY, < OFFERED BURNT OFFERINGS, AND BROUGHT PEACE OFFERINGS>; [AND THE PEOPLE SAT DOWN TO EAT AND DRINK.] In every place that you find sitting, there you find degradation.⁴⁹Exod. R. 41:7; similarly Sanh. 106a; Gen. R. 38:7; Tanh., Gen. 9:1; Sifre, Numb. 131; PRE 47. Thus it is stated (in Gen. 37:25): THEN THEY SAT DOWN TO EAT BREAD. What degradation happened there? <It was there> that they sold Joseph. It is also written (in Numb. 25:1): WHILE ISRAEL WAS STAYING (literally: SITTING) AT SHITTIM. And what was the degradation there? (Ibid., cont.:) THE PEOPLE BEGAN TO GO WHORING <WITH THE DAUGHTERS OF MOAB>. And here too (in Exod. 32:6): THEN THE PEOPLE SAT DOWN, <i.e., in> the sitting of idolatry. The Holy One said to Moses; They have risen to revel in idolatry, while you are sitting <up here>. (Exod. 32:7:) GO AND GET DOWN. At that time Moses was going to go down, but he saw the angels of destruction and was afraid to go down. Thus it is stated (in Deut. 9:19): FOR I WAS AFRAID OF ANGER AND RAGE. What did he do? He went and grasped the throne, as stated (in Job 26:9): HE (Moses) GRASPS THE FACE OF A THRONE; [HE (the Holy One) SPREAD HIS CLOUD UPON HIM]. So the Holy One protected him and spread some of the radiance of his Divine Presence over him. Come and see how many troubles they caused. Yesterday Moses had shoved them (the angels of destruction) aside,⁵⁰According to Shab. 88b-89a and Exod. R. 28:1, because the angels wanted the Torah for themselves, they tried to prevent Moses from receiving it. and now he was afraid of them. (Deut. 9:19:) FOR I WAS AFRAID OF [ANGER AND RAGE]. The five angels of destruction were Af (Anger), Qetsef (Wrath), Meshabber (Smasher), Mashhit (Destroyer), and Hemah (Rage); ⁵¹Cf. Tanh., Exod. 9:20. Moses mentioned three patriarchs, and three <angels> went away.⁵²See also Exod. R. 44:1. But ANGER AND RAGE remained behind. Moses said to the Holy One: Sovereign of the World: You stand up to one and I to one, as stated (in Ps. 7:7 [6]): RISE UP, O LORD, IN YOUR Af (ANGER).⁵³A more traditional translation would be: RISE UP, O LORD IN YOUR ANGER. The Holy One said to him (in Exod. 32:7): GO AND GET DOWN; you have a descent (i.e., degradation). He said to him: Why? HE SAID TO HIM: BECAUSE YOUR PEOPLE <WHOM YOU HAVE BROUGHT UP FROM THE LAND OF EGYPT > HAVE ACTED BASELY. Moses said to him: Now are they my people and not your people! (Exod. 32:12:) TURN BACK FROM YOUR WRATHFUL ANGER. R. Simeon ben Johay said: Moses did not move from praying until the Holy One was reconciled to them. The Holy One said: In this world you sinned against me because the evil drive was ordering you; but in the world to come I am rooting it out of you, as stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH AND GIVE YOU A HEART OF FLESH.⁵⁴Below, Tanh. (Buber), Lev. 1:12; above, Tanh. (Buber), Gen. 1:40; Tanh., Exod. 9:19; Tanh., Lev. 1:6.

You find also that though the Holy One, blessed be He, told Ezekiel in a moment of anger: As I live, … I will not be inquired of by you (Ezek. 20:3), He later retracted this statement, as it is said: I will yet for this be inquired of by the house of Israel, to do it for them; I will increase them with men like a flock (ibid. 36:37). Hence the words God is not a man that He should lie refer to His promises of good, and the words When He hath said, will He not do it? allude to His threats of misfortune. You know this is so also from what is written concerning the angels’ visit to Sarah: I will certainly return to thee; and, lo, Sarah, thy wife, shall have a son (Gen. 18:10). Zabdi the son of Levi stated: The angel drew a mark upon the wall and told her: When the sun reaches that mark, you will conceive. And when the sun touched the mark, Sarah did conceive, as is said: And the Lord remembered Sarah (ibid. 21:1).

The Holy One, blessed be He, said: In this world sin increases because of the evil inclination, but in the hereafter I will take away the stony heart out of your flesh (Ezek. 36:26). Hence, it is written: It shall be no more the confidence of the House of Israel, bringing iniquity to remembrance, when they turn after them (ibid. 29:16), and it is written elsewhere: In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none, and the sins of Judah, and they shall not be found (Jer. 50:20).

R. Simeon the son of Gamliel said in the name of R. Joshua: Since the Temple was destroyed, no day has lacked a curse, as it is said: Yea, a God that hath indignation every day (Ps. 7:12). R. Ze’era was of the opinion that the earlier curse(s) still prevail.¹⁷While the new day brings a new curse. R. Judah the son of Ilai said: The land of Israel was so irrepressible that it continued to bear fruit, despite the curse. In this world He made her (Israel) smoulder for seven years because of her sins, as it is said: And he shall make a firm covenant with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment (Dan. 9:27). However, in the world-to-come, the Holy One, blessed be He, will grant her the blessings she had enjoyed previously, as it is said: But Ye, O mountains of Israel, ye shall shoot forth your branches, and yield your fruit to My people Israel; for they are at hand to come (Ezek. 36:8).

(Lev. 20:9:) “For anyone whatever who curses his father or his mother shall surely be put to death.” So too is it stated (Exod. 21:17), “He who curses his father or his mother shall surely be put to death.” Solomon said (in Prov. 20:20), “[If someone] curses his father or mother, his light will go out [at the approach of darkness].” Our masters said, “Because Ham saw his father's nakedness, even though he did not utter a curse at him, he and his descendants have been alienated until the end of the whole world. How much the more so for one who does curse his father!” Scripture says (in Prov. 24:20), “For there will be no future for the evil one, the lamp of the wicked goes out.” Come and see the honoring of father and mother, how dear it is before the Holy One, blessed be He; for the Holy One, blessed be He, does not withhold the reward, either from the righteous or from the wicked. Where is it shown? From Esau the wicked. Because he honored his father, the Holy One, blessed be He, gave him all this honor. R. Eleazar says, “Esau the wicked shed three tears, [one] from his right eye, one from his left eye, and the third was attached in his eye and did not run down. When? When Isaac blessed Jacob, as stated (in Gen. 27:38), ‘and Esau lifted up his voice and wept.’” Come and see how much prosperity the Holy One gave him. Thus it is stated (in Ps. 80:6), “You have fed them the bread of tears and have had them drink a shalish of tears.” Shalosh (three) is not written but shalish (a third), because there were not three (shalosh) whole ones. So if the Holy One, blessed be He, recompensed this wicked one, because he honored his father, how much the more [will He do so] in the case of one who honors his fathers and fulfills other commandments. The Holy One, blessed be He, said (in Job 41:3), “’Who has welcomed (hiqdim) Me that I should repay him; everything under the heavens is Mine’; who is this one who has advanced (hiqdim) honor to his father, and I have not given him children?” And so it says in Job (11:5-7), “O that God would speak […]; And that He would tell you the secrets of wisdom…! Would you discover the mystery of God…?” To what is Job comparable? To whoever is put in a collare,⁴²The Latin word denotes a band or chain, in particular one put around the neck of a prisoner. and said, “I know what is within the palace⁴³Lat.: palatium. of the king.” They said to him, “Free yourself from the collare, and we shall know that you are speaking the truth.” So also Job was clothed in seven kinds of boils and in need of alms, as stated (in Job 19:21), “Have pity on me, have pity on me, O you my friends, for the hand of God has afflicted me.” And [yet] he says, “I have gotten to the bottom of the works of the Holy One, blessed be He.” Thus it is stated (in Job 23:5), “I would know words He would answer me and understand what He would say to me.” His companions said to him (in Job 11:7), “Would you discover the mystery of God…?” (Job 12:14:) “Behold, whatever He destroys will not be rebuilt, whoever He shuts in cannot be set free.” Who, after he had destroyed Sodom and Gomorrah and had overthrown them, who has rebuilt them? Who, after he is shut the ground in front of Korah and his assembly, can reopen it? No creature can fathom His works, as stated (in Eccl. 7:13), “See the work of God; for who can make straight what He has made crooked?” The Holy One, blessed be He, said, “In this world the people are afflicted because of the evil drive; but in the world to come I will remove the evil drive from them.”⁴⁴Above, 7:14. It is so stated (in Ezek. 36:26–27), “then I will remove the heart of stone from your flesh [and give you a heart of flesh]. And I will put My spirit within you….”

(Numb. 15:37-38:) “Then the Lord spoke unto Moses saying, ‘Speak unto the Children of Israel and tell them to make tassels for themselves.’” This text is related (to Ps. 97:11), “Light is sown for the righteous, and gladness for those with an upright heart.”⁶⁶Numb. R. 17:5. It also says (in Is. 42:21), “The Lord [desired] because of His righteousness [to magnify and glorify the Torah].” The Holy One, blessed be He, sowed the Torah and the commandments for Israel, in order to bequeath them life in the world to come. He did not put a thing in the world concerning which He did not give Israel a commandment. Did [an Israelite] go out to plow? [There is] (Deut. 22:10), “You shall not plow with an ox and an ass together.” To sow? [There is] (Deut. 22:9), “You shall not sow your vineyard with two kinds of seed.” To reap? [There is] (Deut. 24:19), “When you reap your harvest in your field [and have forgotten a sheaf in the field, you shall not return to take it.]” Did [an Israelite] thresh? [There is] (Numb. 25:4), “You shall not muzzle an ox in its threshing.” Did [an Israelite] knead? [There is] (Numb. 15:20), “Of the first of your dough you shall set aside a loaf (hallah) as an offering.” Did [an Israelite] butcher? [There is] (Deut. 18:3), “that one shall give the priest the shoulder, the two cheeks, and the stomach.” With respect to a bird's nest, [there is] (Deut. 22:7), “You shall surely send away.” Concerning animals and fowl, [there is] (Lev. 17:13), “he shall pour out its blood and cover it with dust.” Did he plant? [There is] (Lev. 19:23), “you shall regard [its fruit] as forbidden.” Did he bury the dead? [There is] (Deut. 14:1), “you shall not cut yourselves.” Did one shave hair? [There is] (Lev. 19:27), “You shall not round off the sideburns on your head.” Did he build a house? [There is] (Deut. 22:8), “you shall make a parapet [for your roof].” Concerning the doorposts, [there is] (Deut. 6:9), “And you shall write them upon the doorposts (mezuzot) of your house and on your gates.” Did he cover himself in a cloak (tallit)? [There is] (Numb. 15:38), “make tassels for themselves.” (Numb. 15:38:) “They make [tassels] for themselves.” Make them, and not that they shall be from [something already] made. Thus one must not extract threads⁶⁷Nimin, sing.: nima. Cf. Gk.: nema. from the cloak [itself] and make [tassels] from them. Rather [it is] a command to get [fresh] white and blue threads to make them.⁶⁸Cf. Men. 41b. When [did this rule apply]? When there was [a real] blue, but now we only have white, because the blue has been hidden. (Ibid., cont.:) “On the corners of [their garments].” Not in the middle, but on the corner. (Ibid., cont.:) “A twisted thread (petil).” And he must twist (petol) them. R. Meir said, “Why does blue differ from all [other] kinds of colors? Because blue resembles the sea; the sea resembles the firmament; and the firmament resembles the throne of glory. And from seeing it, he will remember his Creator” Thus it is stated (in Exod. 24:10), “And they saw the God of Israel, and under His feet there was something like brickwork of sapphire, like the heavens themselves for brightness.” (Numb. 15:39:) “So it shall be a tassel for you.” Thus it should be visible. And what is its size? Bet Shammai says, “Four fingers,” while Bet Hillel says “Three.”⁶⁹Men. 41b. And how many strings [should they have]? Bet Shammai says “Four,” while Bet Hillel says “Three.” (Ibid.:) “That you may see it.” [This is to] exclude a garment [typically worn] at night.⁷⁰Sifre to Numb. 15:39 (115); Men. 43a. Are you saying, it is to exclude a garment [worn] at night? Or is actually to exclude a blind person? Hence, it says again (in vs. 40), “So that you may remember.” Hence it ordains seeing and it ordains remembering: remembering for the one who does not see and seeing for the one who does see. (Vs. 39:) “That you may see it.” It (here) is masculine and not feminine.⁷¹Even though the antecedent, tassel, is feminine in Hebrew. As if you have done this, it is as if you see the throne of glory, since it is similar to the blue.⁷²Cf. also Sifre to Numb. 15:39 (115), where the argument is that the pronoun is IT (in the singular) and not THEM (in the plural) with reference to tassels. (Vss. 39-40:) “That you may see […]. So that you may remember.” The seeing leads to remembering [the commandments], and remembering leads to performing [them]. Thus it is stated (in vs. 40), “So that you may remember and perform all My commandments.” Why? (Deut. 32:47), “Because it is not a trifling thing for you.” To what is this comparable? To a homeowner who was evaluating his taxes, and writing settlements. His father said to him, “My son, be careful with the settlements, as your life is dependent upon them.” So did the Holy One, blessed be He, say to Israel (in Deuteronomy 32:47), “Because it is not a trifling thing for you.” (Numb. 15:39:) "So that you do not follow your heart.” The heart and the eyes are procurers for the body, in that they prostitute the body.⁷³Numb. R. 17:6. (Vs. 40:) “So that you may remember and perform all my commandments.” [The situation] is comparable to a certain person who was thrown into the midst of the water. The helmsman⁷⁴Gk.: kybernetes. extended a rope to him. He said to him, “Grab this rope with your hand, and do not let go of it; for if you do let go of it, you will lose your life.” So also did the Holy One, blessed be He, say to Israel, “As long as you adhere to the commandments, [the following holds true] (in Deut. 4:4), ‘But you who cling to the Lord your God are all alive today.’” And so it says (in Prov. 4:13), “Hold onto discipline, do not slack off; keep it, for it is your life.” (Numb. 15:40, cont.:) “And that you may be holy.” When you perform the commandments, you are made holy, and fear of you [comes] over the nations. [But if] you withdraw from the commandments and do sins, you immediately become profaned. The Holy One, blessed be He, said to Israel, “In this world because of the evil drive, you withdraw from the commandments; [but] in the future to come I am rooting it out of you.” Thus it is stated (in Ezek. 36:26–27), “then I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put My spirit within you; then I will make you walk in My statutes; and you will observe My ordinances [by performing them].”

(Lev. 20:9:) FOR ANYONE WHATEVER WHO CURSES HIS FATHER OR HIS MOTHER SHALL SURELY BE PUT TO DEATH. Solomon said (in Prov. 20:20): < IF SOMEONE > CURSES HIS FATHER OR MOTHER, HIS LIGHT WILL GO OUT AT THE APPROACH OF DARKNESS. Our Masters have said: Because Ham saw his father's nakedness, yet did not utter a curse at him, he and his descendants have < only > been alienated until the end of the whole world.⁵⁶Tanh., Lev. 7:15. How much worse it is for one who does curse his father! The Scripture says (in Prov. 24:20): FOR THERE WILL BE NO FUTURE FOR THE EVIL ONE, < THE LAMP OF THE WICKED GOES OUT >. Come and see the honoring of father and mother, how dear it is before the Holy One; for the Holy One does not withhold his reward, either from the righteous or from the wicked. Where is it shown? From Esau the Wicked. Because he honored his father, the Holy One gave him all this honor. R. Eleazar says: Esau the Wicked shed three tears, [one] from his right eye, one from his left eye, and the third was attached in his eye and did not run down. When? When Isaac blessed Jacob, as stated (in Gen. 27:38): AND ESAU LIFTED UP HIS VOICE AND WEPT.⁵⁷Cf. Tanh., Lev. 7:15, which adds here: “Come and see how much prosperity the Holy One gave him. Thus it is stated (in Ps. 80:6 [5]): YOU HAVE FED THEM THE BREAD OF TEARS AND HAVE HAD THEM DRINK A SHALISH OF TEARS. Shalosh is not written but shalish, because there were not three (shalosh) whole ones.” So if the Holy One recompensed this wicked one, because he honored his father, how much the more < will he do so > in the case of one who honors his fathers. < The Holy One > said (in Job 41:3 [11]): WHO HAS WELCOMED (hiqdim) ME THAT I SHOULD REPAY HIM? [EVERYTHING UNDER THE HEAVENS IS MINE.] The Holy One said: Who is this one who has advanced (hiqdim) honor to his father, and I have not given him children? And so it says in Job (11:5–7): O THAT GOD WOULD SPEAK…; AND THAT HE WOULD TELL YOU THE SECRETS OF WISDOM… ! WOULD YOU DISCOVER THE MYSTERY OF GOD…? To what is Job comparable? To whoever is put in a collare,⁵⁸The Latin word denotes a band or chain, in particular one put around the neck of a prisoner. and said: I know what is within the palace⁵⁹Lat.: palatium. of the king. They said to him: Free your self from the collare, and we shall know that you are speaking the truth.⁶⁰Cf. Mark 15:30 = Matthew 27:40. So also Job was clothed in seven kinds of boils, and in need of alms, as stated (in Job 19:21): HAVE PITY ON ME, HAVE PITY ON ME, O YOU MY FRIENDS, FOR THE HAND OF GOD HAS AFFLICTED ME. He also says: I have reached the end of the works of the Holy One. Thus it is stated (in Job 23:5): I WOULD KNOW {WHAT} WORDS HE WOULD ANSWER ME [AND UNDERSTAND WHAT HE WOULD SAY TO ME]. His companions said to him (in Job 11:7): WOULD YOU DISCOVER THE MYSTERY OF GOD…? (Job 12:14:) BEHOLD, WHATEVER HE {CONDEMNS TO DESTRUCTION} [DESTROYS] WILL NOT BE REBUILT…. Who, after he had destroyed Sodom and Gomorrah and had overthrown them, who has rebuilt them? No creature can stand on his own works, as stated (in Eccl. 7:13): SEE THE WORK OF GOD; FOR WHO CAN MAKE STRAIGHT WHAT HE HAS MADE CROOKED? The Holy One said: In this world the children of Adam are afflicted because of the evil drive, but in the world to come I will remove the evil drive from them.⁶¹Above, 7:14. It is so stated (in Ezek. 36:26–27): THEN I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH AND GIVE YOU A HEART OF FLESH, AND I WILL PUT MY SPIRIT WITHIN YOU….

Another interpretation (of Ps. 78:52): BUT HE HAD HIS PEOPLE JOURNEY LIKE SHEEP. R. Berekhyah said: See how beloved Israel was before the Holy One, when he called them a lamb! It is so stated (in Jer. 50:17): ISRAEL IS A SCATTERED LAMB. Whoever has a single lamb feeds it and waters it on time because it is <only> one. However, whoever has a lot of sheep is not able to care for them. He merely expends a lot of toil with them. See the love with which the Holy One loved Israel when he called them sheep and says (in Ezek. 36:37): I WILL MULTIPLY THEM LIKE SHEEP!⁴⁸Unlike human shepherds, the Holy One cares for each member of the flock as if it were an only sheep.

The right hand of the Lord is exalted; the right hand of the Lord doeth valiantly (Ps. 118:16). That is, when they do the will of God, He that keepeth Israel doth neither slumber nor sleep (ibid. 121:4). However, when they fail to do His will, Then the Lord awaked as one asleep (ibid. 79:65). When the people do the will of God, Fury is not in Me (Isa. 27:4), but when they fail to do his will, And the anger of the Lord be kindled (Deut. 7:4). When they act in accordance with His decrees, The Lord will fight for you (Exod. 14:14), But when they fail to fulfill His wishes, He returned to be their enemy (Isa. 63:10). Furthermore, His mercy is transformed into tyranny: The Lord is become as an enemy, He hath swallowed up Israel (Lam. 2:5). Dasheth (tiraz) in pieces the enemy (Exod. 15:6). This alludes to the future, as it is said in the verse Thou wilt march (tiz’ad) through the earth in indignation (Hab. 3:12). Dasheth in pieces the enemy. This refers to Edom, as it is said: Because the enemy hath said against you (Ezek. 36:2).

Another matter, “a small city” – this is the body, “and few men in it” – these are the limbs, “and a great king came against it” – this is the evil inclination. Why does he call the evil inclination “great”? Because it is thirteen years older than the good inclination.¹⁰⁴A person receives an evil inclination upon birth, and a good inclination only upon reaching the age of bar or bat mitzva. “And surrounded it and built a great siege upon it” – this is ambush and subterfuge. “He found in it a poor, wise man” – this is the good inclination. Why does he call it poor? Because it does not exist in all people, and most people do not heed it. “And he saved the city in his wisdom” – as anyone who heeds it is saved. David said: 'Good for one who heeds it; that is what is written: “Happy is one who attends to the helpless” (Psalms 41:2). “But no one remembered…” – the Holy One blessed be He said: You did not remember it; I remember it, “I will remove the heart of stone from your flesh…” (Ezekiel 36:26).

16 Another interpretation (of Numb. 10:2), “Make for yourself”: You are to use them because you are a king, but another is not to use them except King David, as stated (in II Chron. 29:26, 28), “And the Levites stood… the song was sung and the trumpets were blown.” Rav said, “The trumpets that were in the sanctuary were also hidden, but King David used the harp, as stated (in Ps. 57:9), ‘Awake, my glory; awake, O lyre and harp.’” R. Pinchas bar Hama the Priest said, “A harp was hanging above David's bed.²⁶yBer. 1:1 (2d); Ber. 3:b; PRK 7:4; PR 17:3; M. Pss. 22:8; Ruth R. 6:1; Lam. R. 2:19 (22). When midnight arrived, a north wind would blow strongly on it, and it would play of its own accord. Immediately David and the students would arise to occupy themselves with the Torah; and driving sleep from their eyes, they would meditate on the Torah until the dawn arose. Therefore, David said (ibid.), ‘Awake, my glory.’ It is customary for the dawn to awaken the people, but (ibid. cont.) ‘I will awaken the dawn.’” Another interpretation (of Ps. 57:9), “Awake my, glory”: What is the meaning of “my glory?” [My glory is] due to the service of my Creator. For the [evil] drive would say to him, “David, are you not a king? It is customary for kings to arise at three hours into the day; so why are you arising at midnight?” Then [David] said to it, “Empty is my glory. My glory is nothing before the glory of my Creator.” It is therefore stated, “Awake my glory (words which can also be rendered: empty is ['urah] my glory.”²⁷The form ‘urah can be either a simple imperative (AWAKE) from the root ‘WR or a past intensive passive (WAS EMPTY) from the root ‘RH. (Ps. 119:62:) “At midnight I will arise to praise You.” David said, “It is my duty to arise at midnight and to praise You for the wonders that You have done with my ancestor (Ruth) at midnight.” It is so stated (in Ruth 3:8–9), “Now it came to pass at midnight that the man was startled, [so he turned aside, and here was a woman lying at his feet. Then he said, ‘Who are you?’] And she said, ‘I am your handmaid Ruth.’” And he said to her, “Lodge for the night.” R. Joshuah ben Levi beRabbi Shalom said, “She said to him, ‘Are you sending me away with [mere] words?’ He said to her (Ruth 3:13) ‘”As the Lord lives,” I am not sending you away with [mere] words.’” (Ruth 3:13:) “As the Lord lives”: [This oath] teaches that he had imposed an oath on his [evil] drive, which was inciting him by saying to him, “You are an unmarried man and she is an unmarried woman. Now is the opportunity that you require.” Immediately this righteous man swore, “As the Lord lives, I am not touching her [tonight].” And not only Boaz, but all the righteous impose an oath on their [evil] drive. Thus you find it so with David, for when Saul fell into his hands, what did David say (in I Sam. 26:10)? “And David said, ‘As the Lord lives, the Lord shall smite him; either he will die when his day comes [or he will go down and perish in battle; the Lord forbid that I lay my hand on the Lord's anointed].’” Why did he swear two times? R. Samuel bar Nahman said, “His [evil] drive came and said to him, ‘If you had fallen into his hand, he would have shown you no mercy and killed you. [Moreover] according to the Torah it is permissible to kill him – one who comes to kill you, rise up and kill him – since here he is pursuing [you].’ He therefore hastened to swear two times, ‘As the Lord lives, I will not kill him.’” Israel said to the Holy One, blessed be He, “Master of the universe, You know the power of the evil drive, how strong it is.” The Holy One, blessed be He, said to them, “Remove it a little in this world, and I will take it away from you in the future.” Thus it is stated (in Is. 62:10), “build up, complete the highway²⁸The biblical text renders, BUILD UP, BUILD UP THE HIGHWAY. [take away some stone (i.e. the evil drive)]!” It also says (in Is. 57:14), “Build up, build up; clear out a way; remove an obstacle (i.e. the evil drive) from the way of my people!” Then in the world to come I will root it out of you, as stated (in Ezek. 36:26), “I will remove the heart of stone from your flesh.”

Rabbi Ḥanina bar Pappa began: “One who admonishes a cynic takes disgrace upon himself” (Proverbs 9:7). Rabbi Yitzḥak said: Anyone who produces a wicked disciple will ultimately be disgraced by him, as it is stated: “One who admonishes a cynic takes disgrace upon himself.” This is the opinion of Rabbi Yitzḥak, as Rabbi Yitzḥak said: Anyone who produces a wicked disciple in the Land of Israel it is as though he produces a robber, and outside of the Land of Israel [it is as though] he produces a slave. Rabbi Shimon ben Lakish said: It is written: “Refraining from a quarrel is honor for a man” (Proverbs 20:3) – the Holy One blessed be He said: It would have been honorable for Me had I not engaged with this nation. You find that when Israel was exiled among the nations, the Holy One blessed be He was circulating among the doorways of the nations of the world to hear what they were saying. What were they saying? The God of this nation exacted retribution from Pharaoh, from Sisera, and from Sennacherib, and the like. But then they say: Is He forever young? As it were, the matters have gotten old.⁴³He no longer has the strength to punish us like He punished them. That is what is written: “They came [vayavo] to the nations to which they came, and they profaned My holy name” (Ezekiel 36:20). The verse should have said vayavo’u, but it says “vayavo”;⁴⁴The verse uses the singular term vayavo, which is ordinarily translated “he came,” rather than the plural term vayavo’u. it is as though it was He Himself. That is what is written: “He came [vayavo] to the nations.”⁴⁵The midrash has asserted that the verse should be understood to mean, “He came to the nations,” referring to God, rather than “They came to the nations,” referring to Israel. What did they say? If “these are the people of the Lord” (Ezekiel 36:20), why is it that “they went out from His land” (Ezekiel 36:20)?
Another matter: “Admonishes” (Proverbs 9:7) – this is Jeremiah. “Cynic” (Proverbs 9:7) – this is his generation. “Takes disgrace upon himself” (Proverbs 9:7) – as they would curse him, as it is written: “I did not demand repayment, and others did not demand repayment from me, yet everyone curses me” (Jeremiah 15:10). “And rebukes the wicked for his shortcomings” (Proverbs 9:7) – he would rebuke Israel and say in their regard, eikha.

“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…”

(Lev. 15:25:) AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD…. Thus have our masters taught (in Shab. 2:6): WOMEN DIE AT THE TIME OF THEIR CHILDBIRTH FOR THREE TRANSGRESSIONS:⁵⁵Above, Tanh. (Buber), Gen. 2:1; Tanh., Gen. 2:1; Lev. 5:9. < BECAUSE THEY HAVE NOT BEEN CAREFUL IN REGARD TO MENSTRUATION, IN REGARD TO THE HALLAH,⁵⁶I.e., the priest’s share of the dough. AND IN REGARD TO THE LIGHTING OF THE LAMP. >⁵⁷I.e., the Sabbath lamp. Why? Because the Adversary (Satan) only makes accusations⁵⁸Gk.: kategorein. in time of danger. Now the three of them are from the Torah. Where is it shown about menstruation? (Lev. 15:25:) AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD. Where is it shown about the hallah? (Numb. 15:20:) < YOU SHALL SET ASIDE > THE FIRST OF YOUR DOUGH AS A HALLAH OFFERING…. [Where is it shown] in regard to the lighting of the < Sabbath > lamp? Thus have our masters taught: Where is it shown that a person is to be zealous and diligent in the lighting of the < Sabbath > lamp? Where it is stated (in Is. 58:13): AND YOU CALL THE SABBATH A DELIGHT. This refers to the lighting of the lamp. And why were < these commandments > transmitted to the woman?⁵⁹Gen. R. 17:8; yShab. 2:4 (5b). The Holy One said: She cut off the lamp of the world, since it is written (in Prov. 20:27): THE LAMP OF GOD IS THE BREATH OF ADAM. Therefore, she shall observe the commandments of the lamp. [In regard to Hallah,] the Holy One said: She defiled the hallah of the world. This was the first Adam, who was the hallah of the world; for R. Jose ben Qetsartah has said: Just as the woman moistens her dough with water and after that takes out hallah, so it was with the first Adam (in Gen. 2:6): AND A MIST ('D) WENT UP FROM THE EARTH, and after that (in vs. 7): [THE LORD GOD] FORMED THE HUMAN ('DM) OUT OF DUST FROM THE GROUND > [….] In regard to menstruation, the Holy One said: She shed the blood of the first Adam, and she was sentenced to have her own blood shed, since it is stated (in Gen. 9:6): WHOEVER SHEDS HUMAN BLOOD, < BY A HUMAN WILL HIS BLOOD BE SHED >. She shall observe her menstrual period to atone for the blood that she shed. Ergo (in Lev. 15:25): AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD…. Therefore, the Holy One compares the uncleanness of Israel to the uncleanness of the menstrual period, when < a woman > is unclean and < then > purified. So the Holy One is going to purify Israel, as stated (in Ezek. 36:25): I WILL SPRINKLE PURE WATER UPON YOU, AND YOU SHALL BE PURE….

And the Lord remembered Sarah (Gen. 21:1). Scripture says elsewhere in allusion to this verse: Then the nations that are left round about shall know that I, the Lord, have builded the stricken places, and have planted that which was desolate: I, the Lord, have spoken it, and I will do it (Ezek. 36:36).

(6) EXCERPT......(B-Midbar 15;40) "So that you will remember and do all my mitzvot." This is comparable to one who was thrown into the sea. The captain extended a rope to him and said: 'Catch this rope in your hand and don't let it go, for if you let it go, you will have no life.' Even so, the Holy One (blessed be He) said to Israel: The whole time that you cleave to the mitzvot - (Dvarim 4:4) "And you who cleave to Ha-shem your God, you are all living today."  And similarly it says (Mishlei 4:13): "Hold tight to tradition/musar, don't let it alone, keep it safe, for it is your life."...

Another interpretation: (Ezek. 36:17:) THEIR WAY BEFORE ME WAS LIKE THE UNCLEANNESS OF A MENSTRUOUS WOMAN, and not like the uncleanness of a corpse. With a corpse in the house, a high priest does not enter there; but in the case of a menstruous woman, a high priest enters into the house with her and sits with her on the couch,⁶⁰‘YSTWW’, probably from the Gk.: histion, which means “something woven.” but on condition that it not be shaken (when they sit on it). So if Israel were compared to the impurity of death, the Divine Presence would never return upon them; however, they are compared to the menstruant, because there is cleansing for her in a mikveh, so that the priest may be with her in the house and not be afraid. Thus the Divine Presence dwells with Israel, even though they are more unclean than those who serve stars, as stated (in Lev. 16:16): < THE TENT OF MEETING > THAT DWELLS WITH THEM IN THE MIDST OF THEIR UNCLEANNESSES. Our masters have said: When Israel was in Egypt, the women did not see menstrual blood, because the fear of Egypt was upon them. And also after Israel left Egypt, they did not see menstruation in the desert, because the Divine Presence was among them. Moreover, at first the women accepted the Torah. It is so stated (in Exod. 19:3): THUS SHALL YOU SAY TO THE HOUSE OF JACOB. These are the women.⁶¹Exod. R. 28:2. Cf. Shab. 118b: “R. Jose said:…, but my wife < I called > my house.” (Ibid., cont.): AND DECLARE TO THE SONS OF ISRAEL. These are the men. And so it says (in Cant. 6:10): TERRIBLE⁶²Buber, n. 91, points out that ‘ayummah (TERRIBLE) is seen as related to ‘emah (“fear”), in that the fear of the Divine Presence was upon them. LIKE BANNERED HOSTS. Now about them it is stated (in Cant. 4:12): A LOCKED GARDEN [IS MY SISTER, MY BRIDE], A LOCKED FOUNTAIN, [A SEALED SPRING]. The Holy One said to Israel: In this world you were clean and have returned to uncleanness; but in the world to come I myself will cleanse [you] so that you shall not ever become unclean. Thus it is stated (in Ezek. 36:25): I WILL SPRINKLE PURE WATER UPON YOU, AND YOU SHALL BE PURE; I WILL PURIFY YOU FROM ALL YOUR UNCLEANNESSES AND FROM ALL YOUR IDOLS.

Another interpretation: (Ezek. 36:17:) THEIR WAY BEFORE ME WAS LIKE THE UNCLEANNESS OF A MENSTRUOUS WOMAN, and not like the uncleanness of a corpse. With a corpse in the house, a high priest does not enter there; but in the case of a menstruous woman, a high priest enters into the house with her and sits with her on the couch,⁶⁰‘YSTWW’, probably from the Gk.: histion, which means “something woven.” but on condition that it not be shaken (when they sit on it). So if Israel were compared to the impurity of death, the Divine Presence would never return upon them; however, they are compared to the menstruant, because there is cleansing for her in a mikveh, so that the priest may be with her in the house and not be afraid. Thus the Divine Presence dwells with Israel, even though they are more unclean than those who serve stars, as stated (in Lev. 16:16): < THE TENT OF MEETING > THAT DWELLS WITH THEM IN THE MIDST OF THEIR UNCLEANNESSES. Our masters have said: When Israel was in Egypt, the women did not see menstrual blood, because the fear of Egypt was upon them. And also after Israel left Egypt, they did not see menstruation in the desert, because the Divine Presence was among them. Moreover, at first the women accepted the Torah. It is so stated (in Exod. 19:3): THUS SHALL YOU SAY TO THE HOUSE OF JACOB. These are the women.⁶¹Exod. R. 28:2. Cf. Shab. 118b: “R. Jose said:…, but my wife < I called > my house.” (Ibid., cont.): AND DECLARE TO THE SONS OF ISRAEL. These are the men. And so it says (in Cant. 6:10): TERRIBLE⁶²Buber, n. 91, points out that ‘ayummah (TERRIBLE) is seen as related to ‘emah (“fear”), in that the fear of the Divine Presence was upon them. LIKE BANNERED HOSTS. Now about them it is stated (in Cant. 4:12): A LOCKED GARDEN [IS MY SISTER, MY BRIDE], A LOCKED FOUNTAIN, [A SEALED SPRING]. The Holy One said to Israel: In this world you were clean and have returned to uncleanness; but in the world to come I myself will cleanse [you] so that you shall not ever become unclean. Thus it is stated (in Ezek. 36:25): I WILL SPRINKLE PURE WATER UPON YOU, AND YOU SHALL BE PURE; I WILL PURIFY YOU FROM ALL YOUR UNCLEANNESSES AND FROM ALL YOUR IDOLS.

Another interpretation (of Ps. 57:9 [8]): AWAKE MY, GLORY. What is the meaning of AWAKE ('urah), MY GLORY (words which can also be rendered: EMPTY WAS ['urah] MY GLORY.⁶⁰The form ‘urah can be either a simple imperative (AWAKE) from the root ‘WR or a past intensive passive (WAS EMPTY) from the root ‘RH. <What is the meaning of AWAKE (or EMPTY WAS) MY GLORY? MY GLORY is> due to the glory of my creator. For the <evil> drive would say to him: David, are you not a king? It is customary for kings to arise at three hours [into the day]; so why are you arising at midnight? Then he said to him: EMPTY WAS MY GLORY. MY GLORY is nothing before the glory of my creator. It is therefore stated: AWAKE (or EMPTY WAS) MY GLORY. So he would arise at midnight and praise the Holy One, as stated (in Ps. 119:62): AT MIDNIGHT I WILL ARISE TO THANK YOU FOR YOUR RIGHTEOUS STATUTES. David said: It is my duty to arise at midnight and to praise you for the wonders that you have done with my ancestor (Ruth) at midnight, as stated (in Ruth 3:8–9): NOW IT CAME TO PASS AT MIDNIGHT THAT THE MAN WAS STARTLED. SO HE TURNED ASIDE, <AND HERE WAS A WOMAN LYING AT HIS FEET>. THEN HE SAID: WHO ARE YOU? AND SHE SAID: I AM YOUR HANDMAID RUTH. So he said to her (in vs. 13): SPEND THE NIGHT. [THEN IT SHALL COME TO PASS IN THE MORNING THAT,] IF HE WILL REDEEM YOU GOOD…. R. Judah bar Shallum [the Levite] said: She said to him: Are you sending me away with <mere> words? He said to her (ibid. cont.): AS THE LORD LIVES I am not sending you away with <mere> words. [Another interpretation] (of Ruth 3:13): AS THE LORD LIVES. <This oath> teaches that he had imposed an oath on his <evil> drive, which was inciting him by saying to him: You are an unmarried man and she is an unmarried woman. Now is the time to seduce her. Immediately this righteous man swore: AS THE LORD LIVES I am not touching her tonight. And not only Boaz, but all the righteous impose an oath on their <evil> drive. Thus you find it so with David, for when Saul fell into his hands, what did David say (in I Sam. 26:10)? AND DAVID SAID: AS THE LORD LIVES, [THE LORD] SHALL SMITE HIM. EITHER HE WILL DIE WHEN HIS DAY COMES <OR HE WILL GO DOWN AND PERISH IN BATTLE. THE LORD FORBID THAT I LAY MY HAND ON THE LORD'S ANOINTED>. Why did he swear two times? R. Samuel bar Nahman said: His <evil> drive came and said to him: If you had fallen into his hand, he would have shown you no mercy and killed you. Moreover according to the Torah it is permissible to kill him, since here he is pursuing <you>. He therefore hastened to swear two times: As he lives I will not kill him. Israel said to the Holy One: Sovereign of the Universe, you know the power of the evil drive, how strong it is. The Holy One said to them: Remove⁶¹The imperative here follows the parallel in Tanh. Numb. 3:10. The Buber text renders: “They removed.” it little by little, and I will take it away. Thus it is stated (in Is. 62:10): BUILD UP, COMPLETE THE HIGHWAY⁶²The biblical text renders: BUILD UP, BUILD UP THE HIGHWAY. <TAKE AWAY SOME STONE> (i.e. the evil drive)! It also says (in Is. 57:14): BUILD UP, BUILD UP! CLEAR OUT A WAY! <REMOVE AN OBSTACLE (i.e. the evil drive) FROM THE WAY OF MY PEOPLE! > Then in the world to come I will root it out of you, as stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH. Thus has R. Tanhuma bar Abba interpreted.

What did Aaron do then? He said: Let the celebration be delayed until tomorrow, as it is said: And Aaron made proclamation and said: “Tomorrow shall be a feast to the Lord” (Exod. 32:5). Whereupon the Holy Spirit called out: Hasten, descend, they have forgotten what I did for them. The Holy One, blessed be He, said: In this world they have sinned because of the evil inclination within them, but in the time-to-come I will remove it from them, as is said: And I will take away the strong heart of your flesh (Exod. 36:26).

... “For, like the earth, which gives forth its plants…” (Isaiah 61:11) R’ Pinchas and R’ Chilkiya in the name of R’ Simon: like someone who says to his friend ‘may the Holy One make you grow, may you win your judgment, “And nations shall see your righteousness…” (Isaiah 62:2) R’ Levi said: since in this world anyone who explicitly pronounces the name of the Holy One is liable for death, as it says “And one who blasphemously pronounces the Name of the Lord, shall be put to death…” (Leviticus 24:16) so too in the time to come anyone who explicitly pronounces the name of Jerusalem is liable for death, as it says “…and you shall be called a new name…” (Isaiah 62:2) R’ Levi said: there are six things which the Holy One will renew in the time to come and they are: heavens and earth, the heart, the spirit, the name of the Messiah and the name of Jerusalem. From where do we learn the heavens and earth? “For behold, I create new heavens and a new earth…” (Isaiah 65:17) From where do we learn the heart and the spirit? “And I will give you a new heart, and a new spirit will I put within you…” (Ezekiel 36:26) And from where do we learn the name of the Messiah? “May his name be forever; before the sun, his name will be magnified…” (Psalms 72:17) And from where do we learn the name of Jerusalem? “…and you shall be called a new name…” (Isaiah 62:2) R’ Levi said: happy is the city whose name is the same as that of her king and whose king’s name is the same as that of her God. Whose name is the same as her king? “…and the name of the city from that day will be ‘The Lord is There.’” (Ezekiel 48:35) Whose king’s name is the same as that of her God? “…and this is his name that he shall be called, The Lord is our righteousness.” (Jeremiah 23:6)

... 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 interpretation (of Numb. 19:2): <A RED HEIFER WITHOUT BLEMISH, IN WHICH THERE IS NO DEFECT, ON WHICH THERE HAS BEEN NO YOKE>. (Ibid.:) HEIFER. This is Israel, since it is written (in Hos. 4:16): ISRAEL HAS BALKED LIKE A BALKY HEIFER.¹³⁸PRK 4:10; PR 14:15. (Numb. 19:2:) RED. This is Israel, of whom it is written (in Lam. 4:7): THEIR LIMBS WERE REDDER THAN CORAL. (Numb. 19:2, cont.:) WITHOUT BLEMISH (rt.:TMM). This is Israel, of whom it is written (in Cant. 6:9): <ONLY ONE IS> MY DOVE, MY PERFECT ONE (rt.: TMM). (Numb. 19:2, cont.:) IN WHICH THERE IS NO DEFECT. This is Israel, of whom it is written (in Cant. 4:7): AND THERE IS NO BLEMISH IN YOU. (Numb. 19:2, cont.:) ON WHICH THERE HAS BEEN NO YOKE. This is the generation of Jeremiah, which did not take the yoke of the Holy One upon themselves. (Numb. 19:3:) THEN YOU SHALL GIVE IT UNTO ELEAZAR THE PRIEST. This is Jeremiah, of whom it is written (in Jer. 1:1): ONE OF THE PRIESTS THAT WERE IN ANATHOTH.¹³⁹According to Josh. 21:13–19 and I Chron. 6:35–45 [50–60], Anathoth is part of the heritage of the children of Aaron, and Anathoth was also the home of Abiathar the descendant of Eli (I Kings 2:26–27), who in turn was descended from Eleazar, according to 4 Ezra 1:2–3. see Exod. 6:23–25. Against this view, cf. Josephus, Ant. 5:361–362; also I Chron 24:3, according to whom Eli was descended from Ithamar. So also TDER 12 (11), p. 58 (Friedmann); TDEZ, p. 191 (Friedmann). (Numb. 19:3, cont.:) AND HE SHALL TAKE IT OUTSIDE THE CAMP. (Ezra 5:12:) AND HE DEPORTED THE PEOPLE TO BABYLON. (Numb. 19:3, cont.:) AND HE SHALL SLAUGHTER IT IN HIS PRESENCE. (II Kings 25:7:) THEY SLEW THE CHILDREN OF ZEDEKIAH BEFORE HIS EYES. (Numb. 19:5:) AND HE SHALL BURN THE HEIFER <BEFORE HIS EYES>. (II Kings 25:9 = Jer. 52:13:) HE ALSO BURNED THE HOUSE OF THE LORD AND THE HOUSE OF THE KING. (Numb. 19:5, cont.:) TOGETHER WITH ITS SKIN, <ITS FLESH, AND ITS BLOOD>. (II Kings 25:9, cont. = Jer. 52:13, cont:) AND ALL THE HOUSES OF JERUSALEM, EVEN {THE GREAT HOUSE} [ALL THE GREAT ONE'S HOUSE] DID HE BURN WITH FIRE. Now why does <Scripture> call <the heifer> a GREAT ONE'S HOUSE? It is simply that this was the house of study (bet midrash) that belonged to R. Johanan ben Zakkay, for there they taught the greatness of the Holy One.¹⁴⁰Rabbinic tradition tended to regard the Temple destruction under Nebuchadnezzar as closely paralleling the destruction under Titus. It is therefore possible to understand a description of the first destruction as a prophecy of the second, when R. Johanan ben Zakkay was teaching. (Numb. 19:6:) <AND THE PRIEST SHALL TAKE CEDAR WOOD, HYSSOP, AND CRIMSON STUFF, AND CAST THEM INTO THE MIDST OF THE BURNING HEIFER.> (Ibid.:) AND <HE> SHALL TAKE. This refers to Nebuchadnezzar. [(Ibid.:) THE PRIEST. This is Jeremiah, of whom it is stated (in Jer. 39:12, where Nebuchadnezzar gave the order): TAKE HIM AND LOOK AFTER HIM.] (Numb. 19:6, cont.:) CEDAR WOOD, HYSSOP, AND CRIMSON STUFF. These are Hananiah, Mishael, and Azariah. (Ibid., cont.:) AND CAST THEM INTO THE MIDST OF THE BURNING HEIFER. (Dan. 3:22): THE FLAME OF THE FIRE SLEW THEM (i.e., their executioners). (Numb. 19:9:) THEN <SOMEONE CLEAN> SHALL GATHER <THE ASHES OF THE HEIFER>. This refers to the Holy One, of whom it is stated (in Is. 11:12): SO HE SHALL RAISE UP A SIGNAL FOR THE NATIONS AND GATHER THE OUTCASTS OF ISRAEL. (Numb. 19:9:) SOMEONE (ish). This is the Holy One, of whom it is stated (in Exod. 15:3): THE LORD IS A MAN (ish) OF WAR. (Numb. 19:9, cont.:) CLEAN (rt.: THR). This is the Holy One, of whom it is stated (in Hab. 1:13): YOUR EYES ARE TOO PURE (rt.: THR) <TO BEHOLD EVIL>. (Numb. 19:9, cont.:) THE ASHES OF THE HEIFER. These are the dispersed people of Israel. (Ibid., cont.:) AND DEPOSIT THEM OUTSIDE THE CAMP IN A CLEAN (rt.: thr) PLACE. This <place> is Jerusalem, in that it is clean. (Ibid., cont.:) AND IT SHALL BE KEPT FOR THE CONGREGATION OF THE CHILDREN OF ISRAEL, because in this world things are <pronounced> unclean and clean from the mouth of a priest; however, in the world to come it shall not be so. Rather the Holy One is going to do the cleansing (rt.: THR), as stated (in Ezek. 36:25): I WILL SPRINKLE PURE (rt.: THR) WATER UPON YOU, AND YOU SHALL BE PURE (rt.: THR); I WILL PURIFY (rt.: THR) YOU FROM ALL YOUR UNCLEANNESSES AND FROM ALL YOUR IDOLS.

Rabbi Ẓe'era || said: There are five kinds of 'Orlah (things uncircumcised) in the world: four with reference to man, and one concerning trees. Whence do we know this concerning the four (terms) applying to man? (Namely,) the uncircumcision of the ear, the uncircumcision of the lips, the uncircumcision of the heart, and the uncircumcision of the flesh. Whence do we know of the uncircumcision of the ear? Because it is said, "Behold, their ear is uncircumcised" (Jer. 6:10). Whence do we know of the uncircumcision of the lips? Because it is said, "For I am of uncircumcised lips" (Ex. 6:12). Whence do we know of the uncircumcision of the heart? Because it is said, "Circumcise the foreskin of your heart" (Deut. 10:16); and (the text) says, "For all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart" (Jer. 9:26). Whence do we know of the uncircumcision of the flesh? Because it is said, "And the uncircumcised male who is not circumcised in the flesh of his foreskin" (Gen. 17:14). And "all the nations are uncircumcised" in all the four cases, and "all the house of Israel are uncircumcised in heart." The uncircumcision of the heart does not suffer Israel to do the will of their Creator. And in the future the Holy One, blessed be He, will take away from Israel the uncircumcision of the heart, and they will not harden their stubborn (heart) any more before their Creator, as it is said, "And I will take away the stony heart out of your flesh, and I will give you an heart of flesh" (Ezek. 36:26); and it is said, "And ye shall be circumcised in the flesh of your foreskin" (Gen. 17:11). Whence do we know concerning the one ('Orlah) for trees? Because it is said, "And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as their uncircumcision: three years shall they be as uncircumcised unto you" (Lev. 19:23).

(Numb. 15:40, cont.:) AND THAT YOU MAY BE HOLY. When you perform the commandments, you are made holy, and fear of you <comes> over the nations. <If> you withdraw from the Torah, you become profaned. The Holy One said to Israel: In this world because of the evil drive, you withdraw from the commandments; in the age to come I am rooting it out of you. Thus it is stated (in Ezek. 36:26–27): THEN I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH AND GIVE YOU A HEART OF FLESH, AND I WILL PUT MY SPIRIT WITHIN YOU. THEN I WILL MAKE YOU WALK IN MY STATUTES; AND YOU WILL OBSERVE MY ORDINANCES BY PERFORMING THEM.

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

“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.

(Gen. 6:4, cont.:) THESE WERE THE MIGHTY MEN THAT WERE OF OLD, THE MEN WITH A NAME, < i.e., > men whose names have been specified above (in Gen. 4:18): Mehujael, since the Holy One (i.e., El) blotted (mihah) their names from the world; Methushael (ibid.), since God (El) drove him out (nethasho). THE MEN WITH A NAME,¹¹³Tanh. Gen. 1:12. because they were obstinate and rebellious against the Holy One. Thus it is stated (in Job 21:14): YET THEY SAY TO GOD: DEPART FROM US…. R. Isaac said: Why were they rebellious? Because they would sow one year and it would produce a harvest for forty years. R. Samuel bar Ammi said: Why were they rebellious? Because they were seeing children and children's children; yet they < themselves > were not dying. The Holy One said: From now on (according to Gen. 8:22) WHILE THERE ARE DAYS ON EARTH, < THERE SHALL BE NO CESSATION OF > SOWING AND HARVEST; i.e., they were begetting and burying. (Ibid., cont.:) COLD AND HEAT; i.e., < while > afflictions had not come upon them, from now on they would be afflicted by fire and snow. There is a story about a certain student of R. Aqiva¹¹⁴Tanh., Gen. 1:13; yMSh 4 at the end (55c); see Lam. R. 1:1 (16). who was told in a dream: You are dying in < the month of > Adar, and you shall not see Nisan. That which you have sown you shall not reap. He came to R. Aqiva. He said to him: You will die in glory (addirut), you shall not come to the hands of temptation (nissayon), and that which you have begotten you shall not bury. The Holy One said: In this world, because the evil drive exists, afflictions < also > exist among the children of Adam; but in the world to come I am rooting them out from you. It is so stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH. I am also reviving your {ancestors} [wings]; for thus has Isaiah stated (in Is. 40:31): BUT THEY THAT WAIT FOR THE LORD SHALL RENEW THEIR STRENGTH; [THEY SHALL MOUNT UP WITH WINGS AS EAGLES].

Moses was keeping the sheep of Jethro for forty years, and the beasts of the field did not consume them, but they increased and multiplied exceedingly, and concerning them the Scripture saith, "As the flock of holy things" (Ezek. 36:38).

THE NEW HEAVENS AND EARTH
RABBAN GAMALIEL said: Just as the New Moons are renewed and sanctified in this world, so will Israel be sanctified and renewed in the future world just like the New Moons, as it is said, "Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the Lord your God am holy" (Lev. 19:2). The sages say: The heavens and the earth are destined to pass away and to be renewed. What is written concerning them? "And all the host of the heaven shall be dissolved, and the heavens shall be rolled together as a scroll" (Isa. 34:4). Just as when a man reads in a scroll of the Torah and he rolls it, and again he opens it to read therein and he rolls it (together), likewise in the future will the Holy One, blessed be He, roll together the heavens like a scroll, as it is said, "And the heavens shall be rolled together as a scroll" (ibid.); "And the earth shall wax old like a garment" (Isa. 51:6); just as a man spreads out his garment and folds it up, and again he unfolds it || and puts it on and renews it (thereby), likewise the Holy One, blessed be He, in the future will fold up the earth and again will He spread it out and put it in its place like a garment, as it is said. "And the earth shall wax old like a garment" (ibid.).

..."Until he comes to Shiloh" - the one to whom the kingdom is his (shelo); "and to him will be a gathering of peoples" - the one to whom the nations of the world will stream, as it is stated (Isaiah 11:10), "the stock of Jesse that has remained standing shall become a standard to peoples—nations shall seek his counsel"...