Midrash su Osea 14:78

“There is an evil that I have seen under the sun, and it is prevalent among men” (Ecclesiastes 6:1).
“There is an evil that I have seen under the sun.” Rabbi Shmuel bar Ami said: This is the thought of swindlers, like one who mixes water into wine, poppy oil into [olive] oil, spring water into honey, donkey milk into balsam oil, sap into myrrh, grape leaves into valuable pollen, water dyed red into fish brine, vetch into pepper, [or one who uses] a scale beam that is long on one side and short on the other side. Regarding all these, Rabbi Yoḥanan ben Zakkai said: Woe is me if I say it, and woe is me if I do not say it. If I say it, perhaps the swindlers will learn [new techniques for swindling]. If I do not say it, the swindlers will say: The Torah scholars are not conversant in our handiwork.¹And therefore they will engage in swindling all the more. Ultimately, he said it, “for the ways of the Lord are straight, the righteous walk in them [and the transgressors stumble in them]” (Hosea 14:10).²This teaches that truth must be stated, even if it will cause sinners to commit more transgressions.

(Numb. 16:1:) “Now Korah betook himself.” This text is related (to Prov. 18:19), “A brother offended (rt.: psh') is more formidable than a fortified city; [such] contentions are like a castle bar.” The brother offended is Korah, in that he sided against Moses.¹Numb. R. 18:1, 14. So he rebelled and sank from whatever glory that he possessed. Now offended (rt: psh') can only imply rebellion, since it is stated (in II Kings 3:7), “The king of Moab has rebelled (psh') against me.” It also says (in II Kings 8:22), “then did Libnah rebel (rt.: psh').” (Prov. 18:19:) “[Such] contentions are like a castle bar.” [The earth raised its bars against him like a castle.] (Prov. 18:19:) “Like a castle bar.” [These words also refer to Korah,] who sided against Moses and against the Omnipresent.²See the commentary of Enoch Zundel on Tanh., Numb.5:1. This explanation is also given by Issachar Berman Ashkenazi in his commentary, Mattenot Kehunnah, on Numb. R. 18:1. (Numb. 16:1:) “[Now Korah …] took.”³In this and some of the following sections, the midrash is explaining the fact that the transitive verb, TOOK, has no object. Biblical translations offer solutions such as translating the verb intransitively, e.g., BETOOK HIMSELF, or by supplying an object, e.g., TOOK MEN. “Took” can only be a word for "attracting with persuasive words," in that he attracted all the leaders of Israel and the sanhedraot [to follow] after him.⁴Numb. R. 18:2. Concerning Moses it is written (in Numb. 1:17), “So Moses and Aaron took these men.” And similarly it is written (in Numb. 8:2), “Take Aaron and his sons with him.” And so does it say (in Hos. 14:3), “Take words with you and repent….” And so does it [also] say (in Genesis 12:15), “and the woman was taken to the house of Pharaoh.” Ergo (in Numb. 16:1) “Now Korah […] took,” in that he drew (i.e., took) their hearts with persuasive words. (Numb. 16:1:) “Now Korah […] betook himself.” Because of what did he dissent? Because of Elizaphan, the son of his father's brother, who had been appointed prince (nasi) over his clan. So it says (in Numb. 3:30), “And the prince of the ancestral house for the Kohathite clan was Elizaphan ben Uzziel.” Korah said, “Father had four brothers.” It is so stated (according to Exod. 6:18), “And the sons of Kohath were Amram, Izhar, Hebron, and Uzziel.” “As for Amram, the first-born; his son Aaron and his sons attained the high priesthood, and his brother Moses [attained] the kingship. So who deserves to get second [place]? Should it not be the second [son]? Now I am Izhar's son. I deserved to be prince of my clan, but he has appointed the son of Uzziel. Should the youngest of father's brothers become superior to me? See, I am dissenting and declaring everything invalid, whatever he had done.” Therefore, there was dissent.

R’ Abahu opened and said ‘“Those who dwelt in its shade shall return…” (Hoshea 14:8) This refers to the converts who come and take shelter in the shade of the Holy One. “…they shall revive [like] corn…” (ibid.) They will become primary, just as Israel as it says “…Corn [will give strength to] young men, and new wine will cause maids to speak.” (Zechariah 9:17) “…and blossom like the vine…” (Hoshea 14:8) As it says “You uprooted a vine from Egypt; You drove out nations and planted it.” (Tehillim 80:9)’ Another explanation. “…they shall revive [like] corn…” (Hoshea 14:8) in their Talmudic learning, “…and blossom like the vine…” (ibid.) in their aggadic learning. “; it (fragrance) will recall the wine of Lebanon.” (ibid.) The Holy One said ‘the names of converts are beloved to Me like idolatrous wine which was offered before Me on the altar.’ And why is its name Lebanon? Because of the verse “…this good mountain and the Lebanon.” (Devarim 3:25) R’ Shimon bar Yochai taught: why is it called Lebanon, because it bleaches out (malbin) the sins of Israel like snow, as it says “…If your sins prove to be like crimson, they will become white as snow; if they prove to be as red as crimson dye, they shall become as wool.” (Yeshayahu 1:18) R’ Teviyumi said ‘because all hearts (levavot) rejoice in it, as it says “The fairest of branches, the joy of the entire earth- Mount Zion…” (Tehillim 48:3) The Rabbis say ‘because “…and My eyes and My heart (libi) shall be there at all times.” (Melachim I 9:3)

R. Samuel b. Nachmeni, in the name of R. Jonathan, said: Three men made an unreasonable demand (making their actions dependent on chance); two of them were answered desirably (Providence favored their ways), but one was answered according [to his unreasonableness]. They are: Eliezer, the servant of Abraham; Saul, the son of Kish; and Jephthah, of Gilead. Concerning Eliezer it is written (Gen. 24, 13) … and the daughters of the men of this city come out to draw water, etc. Now, such a maiden might have been blind or maimed, nevertheless he was answered desirably when Rebekah came [providentially] to him. Concerning Saul, the son of Kish, it is written (I Sam. 17, 25) And it shall be, that the man who killeth him, the king enrich him with great riches, and will give him his daughter, etc. It might have happened that a slave, or an illegitimate son, might accomplish the feat, nevertheless he was answered desirably; and David came [providentially] to him. Concerning Jephthah it is written (Jud. 11, 31) Then it shall be, that whatsoever cometh forth of the doors of my house … I will offer it up for a burnt-offering. An unclean animal might have come forth [which would not be a proper sacrifice] . He was therefore answered undesirably, for his own daughter came [providentially] to meet him. This is meant by the words of the prophet (Jer. 8, 22) Is there no mere balm in Gilead? Or, is no physician there? And further, it is written (Ib. 19, 5) which I had not commanded nor spoken, and which had not come into my mind; i.e., which I had not commanded refers to the son of Mesha, the King of Moab, as it is said (II Kings, 3, 27) Then he took his eldest son that should have reigned in his stand, and offered him for a burnt-offering upon the wall. And there came great wrath upon Israel; and they departed from him, and returned to their own land; nor spoken, refers to the daughter of Jephthah, the Gilodite; and which had not come into my mind, refers to Isaac, son of Abraham." R. Berachia said: "The congregation of Israel also made an unreasonable demand, but the Holy One, praised be He! answered it in a desirable manner, as it is written (Hos 6, 3) And let us know, eagerly strive to know the Lord; His going forth is sure as the morning; and He shall come unto us as the rain, as the latter rain that watereth the earth. The Holy One, praised be He! said: 'My daughter, thou askest a thing which is sometimes desirous and sometimes superfluous, nevertheless I shall be to thee as a thing which is needed all the time; as it is said (Ib. 14, 6) I will be as the dew unto Israel. Another time did the congregation of Israel make an unreasonable demand, saying: 'Sovereign of the universe! (Songs 8, 6) Set me as a seal upon thy heart, as a seal upon thy arm.' Whereupon the Lord said: 'Thou askest me to do a thing which sometimes can be observed and sometimes cannot; but I will set thee as a seal in such a place that you will always be observed'; as it is said (Is. 49, 16) Behold, upon the palms of my hands have I engraved thee."

Rabbi Avun said: Just as this lily, when a hot wind passes over it, it is shriveled [and] when dew emerges, it blossoms; so too, as long as the shadow of Esau exists, [Israel] appears shriveled in this world. When the shadow of Esau has passed, Israel blossoms and develops. That is what is written: “I will be like dew to Israel, it will blossom like a lily” (Hosea 14:6). Just as this lily continues to exist due to its fragrance,³¹It has value even when it shrivels up as long as it retains its fragrance (see Matnot Kehuna; Etz Yosef). so Israel continues to exist due to mitzvot and good deeds. Just as this lily is only for its fragrance, so too, the righteous were created only for the redemption of Israel. Just as this lily is placed on the table of kings from beginning to end,³²Of the meal. so too Israel, they are in this world and they are in the World to Come. Just as this lily is conspicuous among the grasses, so Israel is conspicuous among the nations of the world, as it is stated: “All who see them will recognize them” (Isaiah 61:9). Just as this lily is designated for Shabbatot and festivals, so, Israel is designated for the future redemption.
Rabbi Berekhya said: The Holy One blessed be He said to Moses: ‘Go say to Israel: My children, when you were in Egypt, you were like a lily among the thorns. Now that you are entering the land of Canaan, be like a lily among the thorns, pay attention that you will not emulate the practices of these or the actions of those.’ That is what is written: “You shall not emulate the practices of the land of Egypt in which you lived, and you shall not emulate the practices of the land of Canaan where I am bringing you …” (Leviticus 18:3).

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.

(Deut. 7:12:) “And it shall come to pass if you heed [these statutes].” What is written above the matter (in Deut. 7:7)? “It is not because you are the most numerous of all the peoples [that the Lord desired you and chose you. Rather you are the least of all the peoples].” It is not because you are the most numerous of all the nations,” and it was not because you fulfilled more commandments than they; for the nations do more commandments that they were not commanded than you, and they magnify My name more than you. Thus it is stated (in Mal. 1:11-12), “For from the rising of the sun until its setting My name is great among the nations, [and in every place incense is offered to My name, even a pure oblation; for My name is great among the nations]…. But you desecrate it when you say the table of the Lord is defiled, and its special food is treated with scorn [like ordinary] food.” (Deut. 7:7:) “Rather you were the least of all the peoples.” Rather, because you diminish yourselves for Me, therefore I love you.’ And so it says (in Mal. 1:2-3), “’I have loved you,’ says the Lord …. ‘But I have hated Esau….’” It also says (in Hos. 14:5), “I will heal their veering and love them voluntarily….” My soul has volunteered to love them, even though they were not worthy; and so it says (in Deut. 7:8), “Because the Lord loves you […].” It is written (in Is. 2:2), “And it shall come to pass that in the latter days the mountain of the house of the Lord shall be established as the highest of the mountains….” This text is related (to Job 8:7), “Though your beginning was trifling (rt.: ts'r), [your end shall greatly flourish].” [This verse is here] to teach you that everyone who is troubled (rt.: ts'r) from his beginning will have it well at his end. You have no one who was more troubled (rt.: ts'r) than Abraham, who was cast into a fiery furnace and went into exile from his ancestral home. Moreover, sixteen kings pursued him. He also stood the test of ten trials and buried Sarah. Yet in the end he had rest, as stated (Gen. 24:1), “Now Abraham was old, advanced in years, and the Lord blessed [Abraham in all things].” So too was Isaac troubled (rt.: ts'r) in his youth, for the Philistines were jealous of him, [as stated] (in Gen. 26:16), “And Abimelech said unto Isaac, ‘Go away from us, [for you have become have become too powerful for us].’” But in the end they begged him [for mercy], as stated (in vs. 27-28), “And Isaac said unto them, ‘Why have you come unto me…?’ And they said, ‘We have clearly seen….’” Jacob also was troubled (rt.: ts'r) in his youth, as stated (in Ps. 129:1), “’They have harassed me greatly from my youth,’ let Israel now say.” While he was in his mother’s belly, Esau sought to kill him, as stated (in Gen. 25:22), “But the children struggled [within her].” [Moreover,] when he received the blessings (according to Gen. 27:41), “Then Esau hated Jacob …, and Esau said in his heart, ‘Let the days of mourning for my father come, [and I will kill my brother Jacob]’.” So he fled to Laban and was troubled (rt.: ts'r) over his daughters, and after that Laban sought to kill him, as stated (in Deut. 26:5), “An Aramean would have destroyed my ancestor.”⁹This is required sense by the midrash. A more usual translation would read: A WANDERING ARAMEAN WAS MY ANCESTOR. He went away from him and encountered Esau, as stated (in Gen. 33:1), “Now Jacob raised his eyes and saw Esau coming….” There came upon him the trouble over Dinah, the trouble over Rachel and the trouble over Joseph. But in the end he had rest, [as stated] (in Gen. 47:12), “And Joseph sustained his father [and his brothers]….” Ergo (in Job 8:7), “Though your beginning was trifling (rt.: ts'r), your end shall greatly flourish.” Another interpretation (of Is. 2:2), “the mountain of the house of the Lord shall be established as the highest of the mountains… and Mount Tabor shall become very tall.” A parable: To what is the matter comparable? To the palace¹⁰Palterin. Gk.: praitorion; Lat. praetorium. children of a king. They went down from the city and killed lions, tigers, and bears in the forest. Then they brought them and hung them opposite the city gate, so that all the people in the city were amazed from those lions. The Holy One, blessed be he, did so with Sisera. [When] Sisera came against Israel on Mount Tabor; (according to Jud. 5:20), “The stars fought from the heavens; from their courses they fought with Sisera.”¹¹Cf. Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army. All began to be amazed, for there had never been an event like this, when the stars came down from the heavens to make war with flesh and blood. The Holy One, blessed be He, said, “In this world the stars have fought on your behalf, but in the world to come (according to Zech. 14:3-4), ‘Then the Lord will come forth and fight with those nations [as when He fights in the day of battle]. And His feet shall stand in that day [upon the Mount of Olives]….’ And [so on through] all that section (of Zechariah).” Then everyone will see and point Him out with the finger, as stated (in Is. 25:9), “In that day they shall say, ‘See, this is our God; [we waited for Him, and He delivered us. This is the Lord; we waited for Him. Let us rejoice and be glad in His salvation].’”

R. Nachman b. R. Chisda lectured: "What is the meaning of the passage (Ecc. 8, 14) There is a vanity which is done upon the earth; that there are righteous men unto whom it happeneth according to the work of the wicked, etc.? This means: "Happy are the righteous whose fate in this world is like that of the wicked in the world to come; and woe is to the wicked whose fate in this world is like that of the righteous in the world to come." Raba raised the following objection: "Is it then impossible that the righteous be rewarded in both this and the world to come?" Therefore said Raba: "Happy are the righteous whose punishment for their wrongdoings in this world is like the reward which Heaven grandteth the wicked for their good deeds in this world, and woe to the wicked whose fate of reward in this world is like the fate of punishment of the righteous for their bad deeds in this world." R. Papa and R. Huna b. R. Joshua came to Raba and the latter questioned them: "Have ye learned thoroughly this and that treatise of the Talmud?" To which they responded: "Yea." "Have ye become a little rich [so that ye have time to study uninterruptedly]?" They said: "Yea, we have bought little parcels of land." He then applied to them the above, Happy are the righteous whose fate in this world, is like the fate of the wicked in this world. Rabba b. b. Chana said in the name of R. Jochanan: "What is the meaning of the passage (Hos. 14, 10) For righteous are the ways of the Lord," etc. This may be likened unto two men who, etc. [as fully explained in Vol. 3, page 139].

(Deut. 7:12:) AND IT SHALL COME TO PASS IF YOU HEED <THESE STATUTES>. What is written above on the matter (in Deut. 7:7)? IT WAS NOT BECAUSE YOU WERE THE MOST NUMEROUS OF ALL THE PEOPLES, <THAT THE LORD DESIRED YOU AND CHOSE YOU. RATHER YOU WERE THE LEAST OF ALL THE PEOPLES>. The Holy One said to Israel: It was not because you were the most numerous of all the nations, and it was not because you fulfilled more commandments than they, for they magnify my name more than you.¹²Tanh., Deut. 3:3. Thus it is stated (in Mal. 1:11–12): FOR FROM THE RISING OF THE SUN UNTIL ITS SETTING MY NAME IS GREAT AMONG THE NATIONS, <AND IN EVERY PLACE INCENSE IS OFFERED TO MY NAME, EVEN A PURE OBLATION; FOR MY NAME IS GREAT AMONG THE NATIONS, SAYS THE LORD OF HOSTS>. BUT YOU DESECRATE IT WHEN YOU SAY THE TABLE OF THE LORD IS DEFILED, AND ITS SPECIAL FOOD IS TREATED WITH SCORN <LIKE ORDINARY> FOOD. (Deut. 7:7–8): RATHER YOU WERE THE LEAST OF ALL THE PEOPLES. IT WAS BECAUSE OF THE LORD'S LOVE FOR YOU. Because you diminish yourselves for me, I therefore love you, and so it says (in Mal. 1:2–3): I HAVE LOVED YOU, SAYS THE LORD …; BUT I HAVE HATED ESAU…. It also says (in Hos. 14:5 [4]): I WILL HEAL THEIR APOSTASY [AND LOVE THEM VOLUNTARILY]. What is the meaning of AND LOVE THEM VOLUNTARILY? My soul has volunteered to love them, even though they were not worthy; and so it says (in Deut. 7:8): BECAUSE THE LORD LOVES YOU….

Rabba b. b. Chana said: "What is the meaning of the passage (Jos. 14, 10) For the ways of the Lord are right and the just do walk in them.; but the transgressors do stumble therein? This may be likened unto two men who roasted their paschal lamb. One ate it with the intention of performing the religious commandment, while the other ate it with the intention of having an ordinary meal. Concerning the one [who ate it for the purpose of performing a religious duty], the passage reads, And the just shall walk in them. But concerning the one [who ate it for the purpose of eating ordinary meal], the passage reads, But transgressors will stumble through them." Resh Lakish thereupon said to him' "Do you intend to call such a man who ate for the purpose of a plain meal wicked? Granted that he did not perform a perfect commandment, nevertheless he did eat a paschal lamb!"

Four classes of ministering angels minister and utter praise before the Holy One, blessed be He: the first camp (led by) Michael on His right, the second camp (led by) Gabriel on His left, the third camp || (led by) Uriel before Him, and the fourth camp (led by) Raphael behind Him; and the Shekhinah of the Holy One, blessed be He, is in the centre. He is sitting on a throne high and exalted. His throne is high and suspended above in the air. The appearance of His Glory is like the colour of amber. And the adornment of a crown is on His head, and the Ineffable Name is upon His forehead. One half (of His glory) is fire the other half is hail, at His right hand is life and at His left is death. He has a sceptre of fire in His hand and a veil is spread before Him, and His eyes run to and fro throughout the whole earth, and the seven angels, which were created first, minister before Him within the veil, and this (veil) is called Pargod. His footstool is like fire and hail. Fire is flashing continually around His throne, righteousness and judgment are the foundation of His throne. And the likeness of His throne is like a sapphire throne with four legs, and the four holy Chajjôth are fixed to each leg, each one has four faces and each one has four wings, as it is said, "And every one had four faces and four wings" (Ezek. 1:6), and these (Chajjôth) are the Cherubim.

Another matter: “Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the strip of crimson wool.⁶²The reference is to the strip of crimson wool that would be tied to the scapegoat on Yom Kippur (see Yoma 41b). “Your speech is lovely” (Song of Songs 4:3) – this is the scapegoat. Israel said before the Holy One blessed be He: Master of the universe, we do not have the strip of crimson wool and the scapegoat.⁶³After the destruction of the Temple these were discontinued. How, then, does Israel achieve atonement? He said to them: “Your lips are like a scarlet thread” (Song of Songs 4:3) – the murmuring of your mouth is as beloved to Me as the scarlet thread of crimson wool. Rabbi Abbahu said about this: “We will pay bulls with our lips” (Hosea 14:3). What will we pay in lieu of bulls and in lieu of the scapegoat? It is our lips. “Your speech [midbarekh] is lovely” (Song of Songs 4:3) – your wilderness [midbarekh] is fine, your utterances [midabrotayikh] are fine.⁶⁴Just as God is pleased with the ritual of sending the scapegoat to the wilderness, He is pleased with words of prayer and repentance in the absence of the ritual of the scapegoat.
Rabbi Abba bar Kahana said: Even though [the Temple] is desolate, one is liable for [entering] its boundary now when it is destroyed, just as one is liable for [entering] its boundary when it is standing. Rabbi Levi said: The Holy One blessed be He said: In its destruction it produced for Me righteous people and when it was standing it produced for Me wicked people. In its destruction it produced for Me righteous people: Daniel and his associates, Mordekhai and his associates, Ezra and his associates. When it is standing it produced for Me wicked people such as Aḥaz and his associates, Menashe and his associates, Amon and his associates. Rabbi Abba said in the name of Rabbi Yoḥanan regarding this [statement] of Rabbi Levi: “For the children of the desolate are more than the children of the married woman” (Isaiah 54:1). That is, it produced more righteous people for Me in its destruction than the righteous people it produced for Me when it was standing.
“Your temple is like a pomegranate slice” (Song of Songs 4:3) – Rabbi Abba bar Kahana and Rabbi Aḥa: one said: The most empty in the three rows⁶⁵The three rows of Sages who sat before the Sanhedrin is packed with Torah like this pomegranate, and it goes without saying: “Behind your braid” (Song of Songs 4:3) – regarding [the Sages of] the Sanhedrin itself. And one said: The most empty in the Sanhedrin is packed with Torah like this pomegranate, and it goes without saying: “Behind your braid” (Song of Songs 4:3) – regarding those who sit beneath the olive tree and beneath the vine and the fig tree and engage in matters of Torah.⁶⁶These scholars were unburdened by the responsibilities of the Sanhedrin and could thus be even more focused in advancing in their Torah study (Etz Yosef).
“Your neck is like the tower of David” – this is the Temple. Why does [the verse] liken it to a neck? It is because all the days that the Temple was constructed and in existence, Israel’s neck was extended⁶⁷They held their heads up high proudly. among the nations of the world. Once the Temple was destroyed, it is as though Israel’s neck was bowed. That is what is written: “I will break the power of your might” (Leviticus 26:19) – this is the Temple.
Another matter: Just as the neck is situated at the height of the person, so too, the Temple is situated at the height of the world. Just as the neck has the most jewelry suspended from it, so priesthood is from the Temple and the Levites are from the Temple.⁶⁸The uniqueness of the priests and the Levites was apparent only when they were able to perform their functions in the Temple. Just as the neck, if it is removed the person has no life, so too, from when the Temple was destroyed there is no life for the enemies of Israel.⁶⁹This is a euphemism for Israel, to avoid saying there is no life for Israel.
“Built magnificently [letalpiyot]” (Song of Songs 4:3) – with four sides.⁷⁰There were entrances [piyot] from all four directions. Ḥiyya ben Rabbi Bon said: It was beauty [yofi], and it became a mound [tel]. The Holy One blessed be He said: It is I who rendered it a mound in this world, and it is I who is destined to render it beautiful in the World to Come.
Another matter: “Magnificently [talpiyot]” – a mound [tel] toward which all mouths [piyot] pray; from here they said: Those standing outside the Land of Israel and praying should turn their faces toward the Land of Israel, as it is stated: “They will pray to you by way of their land” (I Kings 8:48). Those standing in the Land of Israel turn their faces toward Jerusalem and pray, as it is stated: “They shall pray to you by way of this city” (II Chronicles 6:34). Those standing and praying in Jerusalem turn their faces toward the Temple, as it is stated: “He shall pray toward this house” (I Kings 8:42). Those standing on the Temple Mount turn their faces toward the Holy of Holies, as it is stated: “They shall pray toward this place” (I Kings 8:35). Thus, those standing in the north, their faces are to the south; those standing in the south, their faces are to the north; those standing in the east, their faces are to the west; and those standing in the west, their faces are to the east. The result is that all of Israel are praying toward one place. From where is it derived that all of Israel pray toward one place? Rabbi Yehoshua ben Levi said: “This is the Sanctuary to the front [lifnai]” (I Kings 6:17) – this is the Sanctuary toward which all the faces [hapanim] are directed.
To this point, when it is standing;⁷¹It has been proven that one prays facing the Temple when it is standing. in its destruction, from where is it derived? Rabbi Avin said: “Built magnificently [letalpiyot]” – this is the Sanctuary, as all mouths [piyot] pray toward it. In Shema, one recites Builder of Jerusalem.⁷²In the second blessing following Shema in the evening prayer: Who spreads a canopy of peace…and over Jerusalem. In the Amida prayer, one recites Builder of Jerusalem. In Grace after Meals, one recites Builder of Jerusalem. Thus, all mouths pray for it before the Holy One blessed be He. He is destined to rebuild it and to rest His Divine Presence in it. One verse says: “My eyes and My heart will be there always” (I Kings 9:3), and one verse says: “I will go and return to My place” (Hosea 5:15).⁷³In this verse, God says that He will return to heaven rather than rest His presence on earth. How can these two verses coexist? Rather, His face is on High and His heart is below, as it is taught: A person should direct his heart toward the Holy of the Holies. Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta: Rabbi Ḥiyya the Great said: Toward the supernal Holy of Holies; and Rabbi Shimon ben Ḥalafta said: Toward the earthly Holy of Holies. Rabbi Pinḥas said: I will uphold both of your statements: Toward the supernal Holy of Holies, which is aligned with the earthly Holy of Holies. That is what is written; “The place [makhon] You fashioned for Your dwelling, Lord” (Exodus 15:17) – it is aligned [mekhuvan] with your dwelling place, this is the supernal Temple.
Mount Moriah – Rabbi Ḥiyya the Great and Rabbi Yannai: one said: Because bitterness [mara] emerged to the world from there;⁷⁴It is called Mount Moriah because bitterness was destined to emerge from there due to the destruction of the Temple. and the other said: Because awe emerged to the world from there. Ark [aron] – Rabbi Ḥiyya and Rabbi Yannai: one said: Because light [ora] emerged from there to the world; and one said: Because a curse [arira] emerged from it to the nations of the world.⁷⁵The ark holds the Torah, and the nations of the world are at a disadvantage because they refused to accept the Torah. Sanctum [devir] – Rabbi Ḥiyya the Great and Rabbi Yannai: one said: Because a plague [dever] emerged from there to the nations of the world.⁷⁶This is because they demeaned the Torah and destroyed the Temple. One said: Because the precepts [diberot] emerged from there to the world.
“One thousand bucklers are hung upon it” – Rabbi Berekhya said: The Holy One blessed be He said: I shortened one thousand generations and I brought them that protection that their hearts desired.⁷⁷The Torah was meant to be given after one thousand generations, but it was given after twenty-six generations. Rabbi Berekhya said in the name of Rabbi Yitzḥak: Abraham said before the Holy One blessed be He: Master of the universe, You have been a shield for me, but will You not be a shield for My children?⁷⁸This question was in light of God’s statement to Abraham: “I am a shield for you” (Genesis 15:1), in which He did not mention Abraham’s descendants. . The Holy One blessed be He said to him: I have been one shield for you, as it is stated: “I am a shield for you” (Genesis 15:1), but for your children I will be many shields. That is what is written: “One thousand bucklers are hung upon it, all the shields of the mighty” – this is the priesthood and the monarchy.

(Ib. b) Our Rabbis were taught: The measure leveler must not be made thick at one end and narrow at the other, as it permits of cheating; one must not level [the measure] rapidly with one stroke because this would be a benefit for the buyer and a disadvantage to the seller; and also not [too slow] in several courses, which is a disadvantage to the buyer and beneficial to the seller. Concerning this, Rabban Jochanan b. Zakkai said: "It is painful to me to declare it, and it is painful not to declare it;" i.e., "It is painful to me to declare the art of measuring [for this serves as a lesson for swindlers], and it is also painful not to declare it, for the swindlers would say that the Rabbis have no idea of the art of our profession." Did R. Jochanan declare it finally or not? Samuel b. R. Isaac said: "He did; and on the basis of the following passage (Hos. 15, 10) For righteous are the ways of the Lord, and the just shall walk in them hut the transgressors will stumble through them..

(Lev. 7:12:) “If he offers it for a thanksgiving, and he shall sacrifice.” See how the Holy One, blessed be He, forgives the sins of Israel. See what did they offer to the Holy One, blessed be He? It is simply that the Holy One, blessed be He, said, “Whoever has a bull, let him bring a bull; and whoever has a calf let him bring a calf. Whoever has a lamb, let him bring a lamb. Whoever has a dove, let him bring a dove. Whoever has not one of all these, let him bring fine flour; and whoever has neither flour nor anything at all, let him bring words.” Thus it is stated (in Hos. 14:3), “Take your words with you and return unto the Lord.” And do you say that it is accepted? Said the Holy One, blessed be He, (as in Hos. 12:3, cont.), “and we shall pay with our lips for the bulls.” Why? As there is no greater repentance in front of the Holy One, blessed be He, than confession. It is therefore stated (in Lev. 7:12), “If he offers it for a thanksgiving” (as the word for thanksgiving can also be understood as confession).

Rabbi Aivu said: There were two matters that Israel requested of the Holy One blessed be He but they did not request properly, and the prophets arose and corrected them. Israel said: “He will come to us like the rain” (Hosea 6:3). The prophets said to them: ‘You did not request properly, as these rains are an imposition upon the world. Wayfarers suffer from them, seafarers suffer from them, roof repairers suffer from them, wine stompers suffer from them, loaders of the threshing floor suffer from them, one whose cistern is full of water and whose winepress is full of wine suffer from them, and you say: “He will come to us like the rain”?’ The prophets arose and corrected them: “I will be like dew for Israel” (Hosea 14:6). Moreover, Israel said before the Holy One blessed be He: “Place me as a seal upon Your heart, as a seal upon Your arm.” The prophets said to them: ‘You did not request properly, as the heart is sometimes visible and sometimes not visible, and its seal is not visible.¹⁵The arm is similarly covered at times by one’s garment. What would be proper? “You will be a crown of splendor in the hand of the Lord”’ (Isaiah 62:3).
Rabbi Simon ben Kuzit said in the name of Rabbi Levi: The Holy One blessed be He said to them: ‘Neither you nor your prophets requested properly and appropriately. A king of flesh and blood passes, and the crown falls off his head along with the royal diadem that is upon it. What would be proper? That is what is written: “Behold I have engraved you upon My palms, your walls are always before Me” (Isaiah 49:16). Just as it is impossible for a person to forget his palms, so too, “even these may forget, but I will not forget you”’ (Isaiah 49:15).

What is the meaning of the phrase new fruit every month? It means that new fruits will ripen each month. However, they will not be the same fruit each month but an entirely different species of fruit. Whence do we know that man will return to the Garden of Eden? It is said: They that dwell under his shadow shall again make corn to grow, and they shall blossom as the vine (Hos. 14:8). Whence do we know about the sun and the moon? it is written: Moreover, the light of the moon shall be as the light of the sun, and the light of the sun shall be seven times the light of the seven days (Isa. 30:26). And Scripture states elsewhere: But they that love Him shall be as the sun that goeth forth in its might (Judg. 5:31). The Targum (Aramaic translation) for the latter verse reads: “The radiance of the righteous in the future will be three hundred and forty-three times more luminous than the radiance of the sun when it goes forth in its light.” When will this come to pass? In the day that the Lord bindeth up the bruises of His people, and healeth the stroke of their wound (Isa. 30:26). This refers to the time wherein He will heal the ills of the world (i.e., after the Messiah comes).

“One who digs a pit will fall into it; and one who breaches a fence, a serpent will bite him” (Ecclesiastes 10:8).
“One who digs a pit will fall into it” – this is the wicked Pharaoh, who said: “Every son who is born [you shall cast him into the Nile]” (Exodus 1:22). “He will fall into it” – as it is stated: “He shook Pharaoh and his people in the Red Sea” (Psalms 136:15).
Another matter: “One who digs a pit” – this is Haman, as it is stated: “To destroy, to kill, and to eliminate” (Esther 3:13). “Will fall into it” – as it is stated: “His wicked intentions will return […upon his head, and he and his sons should be hanged on the gallows]” (Esther 9:25).
“One who breaches a fence, a serpent will bite him” – this is Dina. When her father and her brothers were sitting in the study hall, she went out “to see the daughters of the land” (Genesis 34:1). She brought upon herself that Shekhem ben Ḥamor the Hivite, who is called a serpent,³⁷Hivite is related to the Aramaic word ḥivya, which means serpent. consorted with her and bit her, as it is written: “Shekhem ben Ḥamor saw her…” (Genesis 34:2). “He took her” (Genesis 34:2) – he seduced her with words, as it is stated: “Take words with you” (Hosea 14:3). “He lay with her” (Genesis 34:2) – with natural intercourse; “and he raped her” (Genesis 34:2) – with unnatural intercourse.
Rabbi Shimon ben Yoḥai and Rabbi Elazar his son went into hiding in a cave in Pekiin for thirteen years during a period of religious persecution. They would eat carobs and dates. At the conclusion of thirteen years, Rabbi Shimon ben Yoḥai emerged and sat at the entrance to the cave. He saw a trapper placing his traps to trap birds. He heard a Divine Voice saying: ‘Success,’ and [a bird] was trapped. He heard a Divine Voice a second time, saying: ‘Failure,’ and [a bird] escaped. He said: Even a bird, without a divine decree, will not escape; all the more so the soul of a person.³⁸Rabbi Shimon was saying: Since it is in God’s hands whether or not we will be caught, we do not need to continue hiding in the cave (Etz Yosef).
[Rabbi Shimon ben Yoḥai said to his son:] ‘Let us descend and be healed in the water of the hot springs of Tiberias.’³⁹Apparently conditions in the cave led them to suffer from skin ailments, and they hoped the hot springs would heal their skin (Etz Yosef). They descended and were healed in the water of the hot springs of Tiberias. They said: We must do good, and benefit the residents of this place, just as Jacob our patriarch did, as it is stated: “He encamped [vayiḥan]⁴⁰This is expounded as a reference to both market [ḥanut] and favor [ḥanina]. before the city” (Genesis 33:18), [indicating] that he established a market and sold to them at low prices. They established a market and sold to them at low prices. He said: We must purify Tiberias.⁴¹During the Roman conquest there were many casualties who were buried in unmarked graves, causing Tiberias to lose its presumptive status of purity. What did he do? He took lupines and scattered them in the street, and any place that a corpse was buried, it rose.⁴²It became visible on the surface of the ground.
A certain Samaritan saw him. He said: Am I not able to ridicule this Jewish elder? What did he do? He took a corpse and buried it in a street that they had purified. Some say it was [in the market] of the barrel makers and some say in the market of the sack makers. He came and said to [Rabbi Shimon ben Yoḥai]: ‘Did you purify such and such street?’ He said to him: ‘Yes.’ He said to him: ‘And if I produce a corpse for you from it?’ He said: ‘Pull it out and show me.’ Immediately, Rabbi Shimon ben Yoḥai saw through divine inspiration that he had buried it there; he said: ‘I decree that the one who is lying shall stand and that the one standing will lie.’ Some say [that he said]: ‘I decree that the one above will descend and the one below will ascend.’ And so it occurred to him.
He departed and passed before that synagogue in Migdal and heard the voice of Nakai the scribe: ‘Did ben Yoḥai purify Tiberias?’⁴³He was mocking Rabbi Shimon ben Yoḥai because of the corpse found on the street he had already purified. [Rabbi Shimon ben Yoḥai] said: ‘ , let [such and such] come upon me if I do not have traditions as numerous as the hairs on my head that this [city of] Tiberias is destined to be purified and will be available to those who partake of teruma, with the exception of this and that.’⁴⁴Only these streets will remain impure. He did not believe him. [Rabbi Shimon ben Yoḥai] said to [Nakai]: ‘You have breached the fence of the Torah scholars, “and one who breaches a fence, a serpent will bite him,”’ and so it occurred to him.
Rabbi Shimon ben Yoḥai was passing by during the Sabbatical Year; he saw a certain person who was harvesting aftergrowths⁴⁵These are grain and vegetables that grow on their own without cultivation. of the Sabbatical Year. He said to him: ‘But is it not the Sabbatical Year?’ He said to him: ‘But is it not you who permits it? Did we not learn: [Rabbi Shimon says:] All aftergrowths are permitted except for the aftergrowths of cabbage, because there is nothing corresponding to them in the growths of the field?’⁴⁶Mishna Sheviit 9:1. Since cabbage does not grow wild in the field, one must assume that it was cultivated in violation of the laws of the Sabbatical Year. [Rabbi Shimon] said to him: ‘But do my colleagues not disagree with me?’⁴⁷The Sages in the Mishna prohibit consumption of even uncultivated annual crops that grow during the Sabbatical Year. He read in his regard: “And one who breaches a fence, a serpent will bite him,” and so it occurred to him.

(Lev. 7:12:) IF HE OFFERS IT FORA THANKSGIVING…. See how the Holy One forgives the sins of Israel.³⁰Tanh., Lev. 2:6. So what did they offer to the Holy One? It is simply that the Holy One said: Whoever has a bull, let him bring a bull; and whoever has a calf let him bring a calf. Whoever has a lamb, let him bring a lamb. Whoever has a dove, let him bring a dove. Whoever has only one of all these, let him bring fine flour; and whoever has neither flour nor anything at all, let him bring words. Thus it is stated (in Hos. 14:3 [2]): TAKE YOUR WORDS WITH YOU [AND RETURN UNTO THE LORD]. It is therefore stated (in Lev. 7:12:) IF HE OFFERS IT FOR A THANKSGIVING….

“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.

R. Chama b. Chanina said: "Penitence is great; for it brings healing to the world, as it is said (Hosea 14, 5) I will heal their backsliding, I will love them freely." R. Chama b. Chanina raised the following contradiction: It is written (Jer. 3, 14) Return, O backsliding children; which seems to apply even to those who had formerly been backsliders; and it is written (Ib.) I will heal thy backsliding, which seems to imply merely for the time being. No difficulty is here presented. The former case deals with one who repents out of love for God, but the latter deals with one who repents merely out of fear. R. Ami raised the following contradiction: It is written. Backsliding children, and elsewhere (Jer. 3, 14) For I am become your master and will take you as slaves. No difficulty is here presented. The former case applies to repentance through love or through fear [they are their children]. But the latter applies only when they do it through suffering [when they are considered merely as slaves].

R. Levi said: "Penitence is great. It reaches the throne of Divine Majesty, as it is said (Hos. 14, 2) Return, O Israel, even unto the Lord thy God." R. Jochanan said: "Penitence is so great that it supersedes a negative commandment in the Torah, as it is said (Jer. 3, 3) One could say. Behold, if a man sends away his wife, and she goes from him, and becomes another man's, can he return unto her again? Would not that land be greatly polluted? and thou hast played the harlot with many companions, and will yet return to me, saith the Lord."

(Ib.) Resh Lakish said: "Penitence is great, since it mitigates intentional crimes to the status of inadvertent acts. As it is written (Hos. 14, 2) For thou hast stumbled in thy iniquity. Iniquity, is intentional, and yet it is called stumbling." Is this so? Did not Resh Lakish himself say: "Penitence is so great, that intentional sins are accounted to him [who repents] as though they were merits, as it is said (Ezek. 33, 19) And when the wicked returneth from his wickedness, and executeth justice and righteousness, he shall surely live for them." This presents no difficulty. The latter deals with one who repents out of love, and the former with one who repents out of fear.

R. Jonathan said "Penitence is so great that it causes man to live long (to prolong the years and days of man), as it is said (Ib. ib.) He shall surely live." R. Isaac said that in the land of Israel, they say in the name of Raba b. Mari as follows: "Come and see how the custom of the Holy One, praised be He! differs from the custom of frail man. The custom of frail man is, that when he is provoked by his friend, it is doubtful whether he will or will not accept an apology; and should one even be sure to accept an apology, it is doubtful whether he will be appeased by mere words (without a fine). But the Holy One, praised be He! allows Himself to be appeased even if a man commits a sin in secret, as it is said (Hos. 14, 3) Take with you the words, and return to the Lord. And not this alone, but He even gives him credit [for his sins], as it is said (Ib. ib.) Accept good; and not this alone, but the passage considers him [the repentant sinner] equal to one who has sacrificed bullocks, as it is said here. Let us repay the steers with our lips One might say that they will be regarded as steers of sin-oyering. It is, therefore, said (Ib. 5) I will heal their backsliding, I will love them voluntarily [i.e., as a volunteer offering]."

(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.”

These are the accounts of the tabernacle … and the bronze of the offering (Exod. 38:21, 29). The bronze of the offering (tenufah) refers to the bronze vessels given to a bride, for in Greek they call a bride nymphé.¹⁴A play on words: tenufah (“offering”) and nymphé, a Greek bride. You find that while the Israelites were making bricks in Egypt, Pharaoh decreed that they were not to sleep at home so that they would not have intercourse with their wives. R. Simeon the son of Halafta said: What did the Israelite women do? They would go to the Nile to draw water, and the Holy One, blessed be He, would fill their jugs with little fishes.¹⁵Small fishes arouse sexual desire (Berakhot 40a). They would (sell some), cook and prepare (the fish), and buy some wine (with the proceeds of the sale), and then bring it to their husbands in the fields, as it is said: In all manner of service in the field (Exod. 1:14). While the men were eating and drinking, the women would take out their mirrors and glance into them with their husbands. They would say: “I am more attractive than you,” and the men would reply: “I am handsomer than you.” In that way they would arose their sexual desires and become fruitful and multiply. The Holy One, blessed be He, caused them to conceive on the spot.

(Numb. 13:16, cont.:) THEN MOSES CALLED HOSHEA (HWSh') BEN NUN JOSHUA (YHWSh'). What reason did Moses see for adding a yod (i.e., a Y) to Joshua's name?¹⁹Tanh., Numb. 4:6; Numb. R. 16:9; cf. Sanh. 107a; Gen. R. 47:1; Exod. R. 6:1. It is simply that Caleb had taken his reward from the land, as stated (in Josh. 14:9): SURELY THE LAND ON WHICH YOUR FOOT HAS TROD <SHALL BE A PORTION FOR YOU AND YOUR DESCENDANTS FOREVER, BECAUSE YOU HAVE FULFILLED THE WISHES THE LORD MY GOD>. But Joshua [received the reward <that would have gone to the> ten spies, in that a yod <which stands for> ten was added to his name. (Numb. 13:16, cont.:) THEN MOSES CALLED HOSHEA (HWSh') BEN NUN JOSHUA (YHWSh'). [Another interpretation:] When Moses saw that they were so very wicked, Moses said to him: May the Lord (abbreviated to YH) save (YWShY') you from this evil generation.²⁰Sot. 34:b.

The Holy One, blessed be He, said: In this world you shall offer gifts to the Temple that it might atone for you, but in the future I shall atone for you and love you freely, as it is said: I will heal their backsliding, I will love them freely (Hos. 14:5). They replied: When we have neither Tabernacle nor Temple, let the prayers of our lips be our offerings. David exclaimed: Accept, I beseech thee, the free-will offering of my mouth, O Lord (Ps. 119:108).

(Lev. 17:3:) “If any single person from the House of Israel.” This text is related (to Ps. 51:20–21), “Make Zion prosper in Your good pleasure; rebuild the walls of Jerusalem. Then You shall delight in sacrifices of righteousness, burnt offerings, and whole offerings….” To what is the matter comparable? To a rich and noble man, who has no wife. His house was not [really] a house. Why? When the tenants came, he said to them, “Go rest in another place.” Why? Because he had neither house nor wife. He took a wife. He said to them, “Whatever you bring me, from now on bring them up to the house.” Thus all the days before Moses erected the tent of meeting, they offered sacrifices [in] any place, as stated (in Exod. 24:5), “Then he sent youths of the Children of Israel, and they offered burnt offerings….” And so it says (in Exod. 8:23), “Let us go a distance of three days into the wilderness and sacrifice to the Lord our God.” When the tabernacle was raised, the [Holy One, blessed be He,] said to Moses, “From now on you are only permitted to offer sacrifice in the tent of meeting”; and there they offered up the [gift]⁶⁷Gk.: doron. to the Holy One, blessed be He. It is so stated (in Deut. 12:13-14), “Take heed that you do not offer up your burnt offerings in any place that you see. But only in the place that the Lord will choose.” And where did the Holy One, blessed be He, choose? Jerusalem, as stated (in Ps. 132:13), “For the Lord has chosen Zion; He has desired it for His dwelling.” Moses therefore warns Israel, saying (in Lev. 17:3-4), “If any single person from the House of Israel [slaughters an ox, a lamb, or a goat in the camp]…. And does not bring it unto the entrance of the tent of meeting to offer it as a sacrifice… [bloodguilt shall be imputed to that person].“ The Holy One, blessed be He, foresaw that the Temple was going to be destroyed; so the Holy One, blessed be He, said, “As long as the Temple exists, you shall sacrifice within it, [and] there will be atonement for you; but when the Temple does not exist, how will there be atonement for you? Occupy yourselves with the words of Torah, because they are comparable with offerings, and they will atone for you.” Thus it is stated (ibid.), “This is the thing (literally: word).” So also the prophet says (in Hos. 14:3), “Take words with you, and return unto the Lord.” The words of Torah resemble all the offerings. One offers wine as a libation upon the altar, as stated (in Numb. 15:5), “And a quarter hin of wine for a libation”; and Torah resembles wine, as stated (in Prov. 9:5, where wisdom says), “and drink of the wine I have mixed.” One offers bread upon the altar, as stated (in Numb. 28:2), “My offering, My bread for My fire offering; and so it says (in Exod. 25:30), “And you shall set the [show]bread upon the table before Me always”; and Torah resembles bread, as stated (in Prov. 9:5, where wisdom says), “Come and eat of my bread.” One offers oil upon the altar, as stated (in Lev. 2:5), “fine flour mixed with oil”; and Torah resembles oil, as stated (in Eccl. 9:8), “Always let your clothes be white, and let there be no lack of oil upon your head.”⁶⁸Cf. Eccl. R. 9:8:1, which also understands this verse as referring to Torah.

R. Shimon b. Yochai says (Psalms 16:11) "sated (sova) with joys in Your presence": Rend it not "sova," but "sheva" (seven). To seven "joys" the faces of the righteous are likened in time to come: the sun, the moon, the firmament, the stars, lightnings, lilies, the menorah of the Temple: the sun and the moon — (Song of Songs 6:10) "beauteous as the moon, clear as the sun." the firmament and the stars — (Daniel 12:3) "The wise will shine like the radiance of the firmament, and the turners of the many to righteousness, like the stars, forever and ever." lightnings — (Nachum 2:5) "and they flash like lightning." lillies (Psalms 45:1) "For the chief musician, on the lillies." the menorah of the Temple — (Hoshea 14:7) "and his glory will be like the olive tree." And (Zechariah 4:3) "There are two olive trees over it (the Temple menorah), one at the right of the bowl and one at the left."

(Lev. 13:2:) WHEN ANYONE HAS ON THE SKIN OF HIS FLESH…. This text is related (to Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS. < This verse is able > to teach you that the Holy One does not delight in convicting a person,⁵²Tanh., Lev. 4:9. as stated (in Ezek. 18:32): FOR I DO NOT DELIGHT IN THE DEATH OF ONE WHO DIES. 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)…,⁵³This 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 sentence⁵⁴Gk.: apophasis. upon himself. < Then > the Sabbath came, and he acquitted him.⁵⁵Heb.: 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 THE HUMAN. 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 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS, in that he does not delight in convicting a person. He began to talk (in Gen. 3:11–12): WHO TOLD YOU < THAT YOU WERE NAKED? DID YOU EAT FROM THE TREE >…? 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, < MORE CURSED SHALL YOU BE THAN ALL THE CATTLE, THAN ALL THE BEASTS OF THE FIELD >…. 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 that he said to him (in vs. 19): BY THE SWEAT OF YOUR BROW SHALL EAT BREAD, UNTIL YOU RETURN < … >. YOU RETURN can only be an expression for repentance, since it is stated (in Hos. 14:2 [1]): RETURN O ISRAEL, < TO THE LORD YOUR GOD >. 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] (in Ps. 5:5 [4]): 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 stand only angels of peace and angels of mercy, but the angels of wrath are far from him. It is so 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, TO RAVAGE THE WHOLE EARTH. [Another interpretation] (of Ps. 5:5 [4], 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.

The Seers (i.e., the prophets) were the ones who said the doubled letters, mantzepakh (mem, nun, tzadi, peh, and kaf, which are the letters that have a different form when they appear at the end of a word). [The doubling of kaf that is found in Genesis 12:1,] "Lekh lekha (Go for yourself)," hints to Avraham that he will father Yitschak at one hundred years [of age] (as the numerical value of these two words is one hundred). [The doubling of mem that is found in Genesis 26:16,] "ki atsamta memenu (as you have become more powerful than us)" is a hint [to Yitschak] that hints that he and his seed will be powerful in both worlds. The doubling of nun [that is found in Genesis 32:12,] "Hatsileini na (Save me)" [is a hint to] Yaakov, [that] he will be saved in both worlds. The doubling of peh [that is found in Genesis 50:24,] "pakod yifkod (He will surely remember you)" [is a hint to] Yosef, [that] He will remember you in this world, and He will remember you in the world to come. The doubling of tzadi [that is found in Zachariah 6:12,] "hinei eesh, Tsemach shemo, ou'metachtav yitsmach (behold, a man called Branch shall branch out from the place where he is,)" is [referring to] the messiah. And so is it stated (Jermiah 23:5), "vahikimoti leDaveed tsemach tsadeek (and I will raise up a true branch of David)." ["The leader of fifty" (Isaiah 3:3)] ("Sixty were the queens" [Song of Songs 6:8]). Twenty-four books (of the Bible), and add to them eleven of the thirteen [books of the minor prophets] - besides Yonah which is by itself - and six orders of the Mishnah and nine chapters of Torat Kohanim, behold ["The leader of fifty"] ("Sixty were the queens"). "[Sixty were the queens] and eighty were the concubines" (Song of Songs 6:8). Sixty tractates and eighty study halls that were in Jerusalem corresponding to its gates. "And maidens without number" (Song of Songs 6:8). The study outside. "Behold the bed of Shlomo, sixty warriors" (Song of Songs 3:7). [This] corresponds to the [number of] letters of [the priestly blessing,) "May the Lord bless you and keep you, etc." (Numbers 6:24-26). The Satan (HaSatan) has the numerical equivalent of the count of the days of the solar year, as he rules over all the year to slander, except for Yom Kippur. Rabbi Ami bar Abba said, "Avraham was missing five organs before he was circumcised and [before he] fathered. The [letter] hay (with a numerical value of five) was added [to his name] and he became complete and fathered, and he was called Avraham [corresponding to the complete set of organs, two hundred and forty-eight], the numerical count of his letters." [Regarding] Sarai, two Amoraim (later rabbinic teachers) differed. One said, "The [letter] yod [with a numerical count of ten that was taken from her] was divided into two, [to give] a hay to Avaraham and a hay to Sarah." And [the other] said, "The yod that was taken from Sarah raised a protest until Yehshoua came and had a yod added, as it is stated (Numbers 13:16), "and Moshe called Hoshea [...], Yehoshua." And it saved him from the counsel of the [other] spies. [The significance of the letters in the name,] Yitschak [is as follows]: Yod [with a numerical count of ten] corresponds to the ten trials [of Avraham]. [The letter] tsadi [with a numerical count of ninety, as] Sarah was ninety when he was born. [The letter] chet [with a numerical count of eight, as] he was circumcised on the eighth day. And the letter kof [with a numerical count of one hundred, as] Avraham was a hundred years old when he was born. Yaakov was called according to [the significance of the letters of] his [own] name: Yod [corresponds to] the tenth of his offspring going backwards, Levi. Count from (the last son), Binaymin to Levi - there are ten sons, and Levi was the tenth. And he gave him as a tithe to the Omnipresent to fulfill [what he said] (Genesis 28:22), "all that You give to me, I will surely tithe it to You." [The letter] ayin [with a numerical count of seventy corresponds to the number of offspring he took to Egypt], "with seventy souls" (Deuteronomy 10:22). Kof corresponds to the [number of the] letters of the blessing [that he received], "And may He give you [etc.]" (Genesis 27:28). Take away the name [of God] from there, and one hundred [letters] remain. [The letter] bet [with a numerical count of two] corresponds to two angels [that he saw on the ladder in his dream] rising. Yehudah was called according to [the significance of the numerical count of the letters of] his [own] name: Thirty, corresponding to the thirty virtues of the monarchy. There were six hundred and thirteen letters on the tablets - from "I am" (Exodus 20:2) to "to your neighbor" (Exodus 20:14) - corresponding to the six hundred and thirteen commandments. And they were all given to Moshe at [Mount] Sinai; and in them are statutes and judgments, Torah and Mishnah, Talmud and aggadah. "The fear of the Lord is his treasure" (Isaiah 33:6). There is no greater characteristic than fear and humility, as it is stated (Deuteronomy 10:12), "And now Israel, what does the Lord, your God, ask of you [besides to fear Him]." "The fear of" (Yirat) has a numerical value of six hundred and eleven; along with Torah and circumcision, behold that is six hundred and thirteen. [The numerical value of] fringes (tsitsit) is six hundred. [Add] eight strings and five knots, behold that is six hundred and thirteen. "[The man (David)] raised on high" (II Samuel 23:1) - [high (al)] has a numerical value of one hundred, corresponding to one hundred blessings. As on every day, one hundred men of Israel were dying. [So] David and ordained [the daily saying of] one hundred blessings. "And now Israel, what (mah) does the Lord, your God, ask of you" - read it as one hundred (meah), these are the hundred blessings. Once he ordained it, the pestilence ceased. "This is the law of the burnt-offering (olah), it is the burnt-offering" (Leviticus 6:2), [meaning] the yoke (ulah) of Torah and the yoke of repentance. "Two anointed ones" (Zechariah 4:14). These are David and Aharon who were anointed with the anointing oil, such that their anointing was for [all] the generations. With Aharon, it is written (Numbers 25:13), "It shall be for him and his descendants after him, a pact of priesthood for all time." With David it is written (Ezekiel 37:25), "and My servant David as their prince for all time." "Forgive all guilt and take the good (tov)" (Hosea 14:3). Israel said, "Master of the world, at the time that the Temple existed, we would offer a sacrifice and be cleansed. But now all we have in our hand is prayer." The numerical value of tov is seventeen. Prayer [consists of] nineteen [blessings]. Take away from them the blessing for the malfeasers that was composed at Yavneh, and "Let the sprout of David blossom," which they ordained for the sake of "Probe me, Lord, and try me" (Psalms 26:2). Rabbi Simon says, "'Forgive all guilt and take the good (tov).' The numerical value of tov in at-bash (matching letters based on how close they are to the center of the alphabet) is [the same as] soul (nefesh). Israel said, 'Behold the fat from us, from our souls. May it be Your will that it be atonement for us and "that we pay with the words of our lips" (Hosea 14:3).'" "And the Lord gave her conception (herayon)" (Ruth 4:13). [Herayon] has a numerical value of the [number of the] days of the nine months of birthing (two hundred and seventy one). The name of the angel that is appointed for conception is night, as stated (Job 3:3), "and the night [that it was] said, 'A man was conceived." The measure of the water of a mikveh (ritual bath) is forty seah corresponding to the [forty mentions] of well, written in the Torah. And [the volume of] how many eggs is the measure of the mikveh? Five thousand seven hundred and sixty. And a seah is a hundred and forty-four eggs. Forty-three and a fifth eggs is the measure of [what is required for] hallah [tithe]. And from where [do we know] that a mikveh requires forty seah? As it is written (Isaiah 8:6), "Since this nation has rejected the waters of Shiloach that flow gently (le'at)." The numerical value of le'at is forty. Behold the measure of a seah is a tefach by a tefach with the height of [sixteen] tefach [and a fifth]. And one who separates the measure of the hallah [tithe] must separate [one part in forty three] and a fifth [from Torah writ like the numerical value of hallah]. Forty lashes (which are actually thirty-nine) is from Torah writ, as it is written (Exodus 35:1), "These (eleh) are the things which the Lord commanded." [The numerical count of] "eleh" is thirty-six; "things" (being plural) is two; "the things" [indicates an additional] one - behold, forty minus one (thirty-nine). "He shall strike him forty, he shall not add" (Deuteronomy 25:3), corresponds to the forty curses received by the snake, Chava, Adam and the ground, and the sages lessened one, because of "he shall not add." A Sanhedrin is twenty-three, so [that it is possible for] those advocating innocence to have one more (than twenty), and those advocating guilt to have two more. It is best for the two to come and push off one. The numerical value of anathmea (cherem) is two hundred and forty-eight. And Shmuel said, when it takes force it takes force on [all] two hundred and forty-eight organs, and when it leaves, it leaves from two hundred and forty-eight limbs, as it is written (Habakuk 3:2), "in anger, remember to have mercy (rachem, which is made up of the same letters as cherem)." It is written,"tirash," but we read it [as] tirosh. [If] he merits, he becomes a rosh (leader); [if] he does not merit, he becomes a rash (poor person). Our rabbis, may their memory be blessed said, "A man is recognized by three things: by his purse, by his glass and by his anger. Tavel is Ramaliah. Seshach is Bavel (Babylon) [according to] its numerical value of in at-bash. The numerical value of Gog and Magog is seventy, as they are the seventy nations [of the world].

“This, too, I have seen as wisdom under the sun; and it is great to me” (Ecclesiastes 9:13).
“This, too, I have seen as wisdom under the sun…” Rabbi Shmuel bar Imi said: This is the thinking of the deceitful in their deceit, such as one who mixes water into wine, glaucium oil into [olive] oil, spring water into honey, donkey milk into balsam oil, sap into myrrh, vine leaves into pepper. One may not make a scale rod long on this side and short on that side; an instrument for leveling grain that is thick on this side and thin on that side; a scale rod or instrument for leveling that has a receptacle for metal;⁸⁰A hidden receptacle within the instrument into which would be inserted metal, in order to change measurements and cheat customers. a rod that has a receptacle for money;⁸¹A rod used by porters or peddlers on which they would balance their loads. It could be partially hollowed out to allow the insertion of money, and then the worker could claim he had not yet been paid. the cane of a poor person with a receptacle for water;⁸²He could then claim to passersby that he does not even have any food or water with him, and they would thereby be more likely to take pity on him. or a rod with a receptacle for a mezuza and a pearl⁸³Concealing these items in order to avoid paying tax. – all these are ritually impure.⁸⁴Beyond the fact that they involve deceit, because they have a hidden receptacle, they are susceptible to ritual impurity. Wooden vessels that do not have a receptacle are not susceptible to ritual impurity.
Regarding all of them, Rabbi Yoḥanan said: Woe is me if I discuss [them], and woe is me if I do not discuss [them]. If I discuss them, I am teaching the swindlers [new techniques for swindling]. If I do not discuss [them], I am withholding knowledge and causing that which is ritually pure to become impure.⁸⁵If people do not know that these objects are susceptible to impurity, they will not know when they become impure, and will continue using them in that state, and could render impure other items which are ritually pure. Alternatively, [I should discuss them] so the swindlers will not think that the Sages are not well-versed in their actions. Rabbi Shmuel said: Nevertheless,⁸⁶Despite the potential dangers. “For the ways of the Lord are upright; the righteous will follow them and sinners will falter in them” (Hosea 14:10).⁸⁷This teaches that the truth must be stated, even if it will cause sinners to commit more transgressions.

Rabbi Yoḥanan interpreted the verse regarding the incense of the house of Avtinas.²⁸⁴The house of Avtinas was a priestly family that would prepare the incense to be used in the Temple. See, e.g., Mishna Shekalim 5:1. “A bundle of myrrh,” this is one of the eleven spices that one places in it. Rabbi Huna said in its regard: “The Lord said to Moses: Take spices for you [stacte and onycha and galbanum; spices and pure frankincense; each part shall be equal]” (Exodus 30:34). [Take spices for you], these are two.²⁸⁵The word spices is plural. “Stacte and onycha and galbanum,” these make five. “Spices,” if you say that these are two, “spices” was already stated. “Each part shall be equal,” give five corresponding to five, these are ten. “And pure frankincense,” these are eleven. From here, the Sages examined and found that these eleven spices alone are optimal for incense.
“Lying between my breasts,” as it was confined between the two staves of the Ark.²⁸⁶The cloud created by the burning of incense in the Holy of Holies on Yom Kippur was confined to the area between the two staves of the Ark (Matnot Kehuna). “A cluster of henna [eshkol hakofer],” as it atones [mekhaper] for the iniquities of Israel. Rabbi Yitzḥak said: Cluster, as it would rise in a column until the rafters and then spread and descend like a cluster. Hakofer, as it atones [mekhaper] for the iniquities of Israel.
And Rabbi Yitzḥak said: It is written: “The incense cloud will cover” (Leviticus 16:13). We did not know what this covering was until David came and explained it: “You forgave the iniquity of Your people; You covered [all of their sins]” (Psalms 85:3). “In the vineyards of Ein Gedi,” due to the conditions that I stipulated to Abraham your patriarch between the pieces, as it is stated: “On that day, the Lord established a covenant with Abram, saying…” (Genesis 15:18).²⁸⁷The covenant was based on the animals that would be sacrificed by Abraham’s descendants, including the kid [gedi].
The verse is speaking of Abraham, as it is stated: “After these matters, the word of the Lord was to Abram in a vision” (Genesis 15:1). Rabbi Levi said in the name of Rabbi Ḥama: There were ruminations that took place there.²⁸⁸This was after Abraham’s victory over the four kings (see Genesis chapter 14). Who ruminated? Abraham ruminated, and said before the Holy One blessed be He: ‘Master of the universe, You made a covenant with Noah that You would not eliminate his descendants from the world, and I arose and amassed good deeds before You, and the covenant with me overrode the covenant with him.²⁸⁹Abraham had just eliminated a significant number of his descendants. Perhaps another man will arise and amass more mitzvot and good deeds than me, and the covenant with him will override the covenant with me.’ The Holy One blessed be He said to him: ‘“Fear not, [Abram,] I am your shield” (Genesis 15:1). From Noah I did not produce protectors and righteous people, but from you I will produce protectors and righteous people. Moreover, when your descendants perform transgressions and evil deeds, I will see who the great man among them is, who is able to say to the attribute of justice: Enough, and I will take him as collateral on their behalf, as it is stated: Eshkol, a man in whom there is everything [ish shehakol bo], Bible, Mishna, Talmud, Tosefta, and aggadot. Hakofer, who atones for the sins of Israel. “In the vineyards of Ein Gedi,”²⁹⁰The Hebrew can also be translated “for the sake of the vineyard…” and it is understood here as a reference to Israel, which is referred to as God’s vineyard (see Isaiah 5:7) (Matnot Kehuna). I take them as collateral on their behalf.’
Another matter, eshkol—ben Gezira said: This is the Holy One blessed be He, a Man in whom there is everything. Hakofer, who renounced the nations of the world and acknowledged Israel. When did He renounce the nations of the world? Say it was during the war of Yehoshafat; that is what is written: “It was thereafter that the children of Moav and the children of Amon, and with them some Amonites, came against Yehoshafat to war” (II Chronicles 20:1). You find Israel coming by virtue of Abraham, and Amon and Moav coming by virtue of Lot. These waged war with those and these fell into the hands of those. Yehoshafat, his God aided him and he prevailed. That is [what is stated] that He renounced the nations of the world. If a person will say to you that the verse is not speaking of Yehoshafat, say to him: “Ein Gedi” is stated here, and it is stated below: “In Hatzetzon Tamar, which is Ein Gedi” (II Chronicles 20:2). Just as Ein Gedi, that is stated below, the verse is speaking of the war of Yehoshafat, here, too, the verse is speaking of the war of Yehoshafat. Rabbi Levi bar Zekharya said: If, in this world, where it is written regarding the Holy One blessed be He: “For the Lord your God is a consuming fire, a zealous God” (Deuteronomy 4:24), He renounced the nations of the world and acknowledged Israel, in the future, where He is likened to dew, as it is stated: “I will be like dew for Israel” (Hosea 14:6), all the more so.

[(Lev. 17:2:) THIS IS THE THING.] The Holy One foresaw that the Temple was going to be destroyed; so the Holy One said: As long as the Temple exists, you shall sacrifice within it, < and > there will be atonement for you; but when the Temple does not exist, how will there be atonement for you? Occupy yourselves with the words of Torah, because they are comparable with offerings, and they will atone for you. Thus it is stated (ibid.): THIS IS THE THING (literally:WORD). So also the prophet says (in Hos. 14:3 [2]): TAKE YOUR WORDS WITH YOU, < AND RETURN UNTO THE LORD…; LET US RENDER AS BULLOCKS THE OFFERING OF OUR LIPS >. The words of Torah resemble all the offerings. One offers wine as a libation upon the altar, as stated (in Numb. 15:5): AND A QUARTER HIN OF WINE FOR A LIBATION; and Torah resembles wine, as stated (in Prov. 9:5, where Wisdom says): AND DRINK OF THE WINE I HAVE MIXED. {And Torah resembles bread, as stated} [One offers bread upon the altar, as stated (in Numb. 28:2): MY OFFERING, MY BREAD FOR MY FIRE OFFERING; and so it says] (in Exod. 25:30): AND YOU SHALL SET THE [SHOW] BREAD UPON THE TABLE [BEFORE ME ALWAYS]; and Torah resembles bread, as stated (in Prov. 9:5, where Wisdom says): COME AND EAT OF MY BREAD. One offers oil upon the altar, as stated (in Lev. 2:5): FINE FLOUR MIXED WITH OIL; and Torah resembles oil, as stated (in Eccl. 9:8): ALWAYS LET YOUR CLOTHES BE WHITE, AND LET THERE BE NO LACK OF OIL UPON YOUR HEAD.⁸²Cf. Eccl. R. 9:8:1, which also understands this verse as referring to Torah.

(Numb. 3:15:) “Enroll the Children of Levi.” This tribe was dearer to the Holy One, blessed be He,⁸⁶Numb. R. 3:8. than all the tribes, as stated (in I Sam. 2:28), “And I chose him from all the tribes of Israel to be My priest….” How so? The Holy One, blessed be He, created days and chose one of them for Himself, as stated (in Ps. 139:16), “days were formed, and one of them was His own.”⁸⁷English translations vary widely, but this interpretation is quite literal and fits the sense of the midrash. And which is it? R. Levi says, “This is the Sabbath.” He created years and chose one of them for Himself, i.e., the seventh, as stated (in Lev. 25:2), “Then the land shall observe a Sabbath for the Lord.” He created weeks [of years] and chose one of them for Himself, i.e., the Jubilee, as stated (in Lev. 25:10), “And you shall sanctify the fiftieth year.” He created countries, and chose one of them for Himself, [i.e.,] the land of Israel, as stated (in Deut. 11:12), “A land for which the Lord your God always cares.” And so the Holy One, blessed be He, calls it His land, as stated (in Joel 4:2), they have divided up My land. He created firmaments and chose one of them for Himself, i.e., ‘aravot,⁸⁸‘Aravot’ is the name of the seventh heaven. as stated (in Ps. 68:5), “Build a way for the One who rides in the 'aravot; the Lord is His name.” He created seventy peoples and chose one of them for Himself, i.e., Israel, as stated (in Deut. 7:6), “the Lord your God has chosen you to be for Himself a treasured people,” a worthy (KShR) nation, and you are worthy (KShR). Now (according to Deut. 7:6), “the Lord your God has chosen you….” Why did He choose you? Because He loved you, as stated (in Hos. 14:5), “I will love them generously”; and it is written (in Deut. 7:8), “Because the Lord loved you.” He created tribes and chose one of them for Himself, i.e., the tribe of Levi, as stated (in I Sam. 2:28), “And I chose him from all the tribes of Israel to be My priest….” He therefore especially cherishes him. So he says to Moses each time (as in Numb. 3:15), “Enroll the Children of Levi [….]” “Every male.” Why did he say, “every male,” and not mention the noun, female? Because the glory of God arises from the males. [Ergo,] “every male.” David has stated (in Ps. 127:3), “Behold, sons are the heritage of the Lord”; i.e., the males. “The fruit of the womb, a reward,” for if females come, says the Holy One, blessed be He, “they also are a reward.” And why does he enroll them [each and every time]? Because they are His troops,⁸⁹Gk.: taxeis. and the King has much joy in His troops. Moreover, you find that the whole tribe of Levi was diminished (in number). And why were they diminished? Because they see the Divine Presence much. So also when Israel came up from the captivity, they did not find any of them, because they had been diminished, as stated (in Ezra 8:15), “so I viewed the people and the priests, but I found there none of the Children of Levi.” The Holy One, blessed be He, said, “In this world they were destroyed, because they had seen the Divine Presence, since it is stated (in Exod. 33:20), “For no human shall see Me and live.” But in the future to come, when I restore my Divine Presence to Zion, I will be revealed in My glory over all Israel. Then they shall see Me and live forever. Thus it is stated (in Is. 52:8), “for eye to eye they shall see the return of the Lord to Zion.” And not only that, but they shall point out My glory to each other with the finger, while saying (in the words of Ps. 48:15), “For this God, our God...” It also says (in Is. 25:9), “And in that day they shall say, ‘See, this is our God; we waited for Him and He delivered us]; this is the Lord; we waited for Him. Let us rejoice and be glad in His salvation.’”

“Our panels are cypresses.” Rabbi Yoḥanan said: A person does not benefit from this cypress. Why? Because it bends.³⁰⁸Consequently, it is not useful in construction. This is [consistent with another] opinion, of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “I am like a fresh cypress” (Hosea 14:9). It is I³⁰⁹God. who bent over to eliminate the inclination of idol worship. “Ephraim: What more have I [to do with idols]” (Hosea 14:9). What do I have to do with the inclination of idol worship? “I respond [aniti]” (Hosea 14:9), I submitted [uneti] to Him: “I will gaze upon them [va’ashurenu]” (Hosea 14:9), did we not ashurenu? Did we not sing song [shira] to You?³¹⁰In this verse, Israel, represented by Ephraim, is portrayed by the prophet as stating that they have given up idolatry, and that this is consistent with their history of submitting to God’s authority and singing songs to Him at the Red Sea. Rather, say: It is I who bent over to eliminate the inclination of idol worship.³¹¹God responds that it was He who eliminated the inclination for idol worship and that is why Israel has ceased worshipping idols.
Another matter, “our panels [rahitenu] are cypresses,” the place where the priests would move quickly was [overlaid] with cypress, just as you say: “He overlaid the floor of the House with boards of cypress” (I Kings 6:15). Rabbi Yoḥanan said: The Torah taught proper conduct. A person should roof with cedars and floor with cypresses, as it is stated: “The beams of our houses are cedars, and our panels are cypresses.”

(Gen. 2:4:) THESE ARE THE GENERATIONS (toledot) OF HEAVEN AND EARTH WHEN THEY WERE CREATED. R. Berekhyah and R. Helbo said in the name of R. Samuel bar Nahman:⁴⁵Sanh. 38b; Gen. R. 12:6; Exod. R. 30:3; Numb. R. 13:12; PR 46:2; Tanh., Gen. 1:6; Hasarot wlterot, fol. 37. Every toledot which is in the Torah lacks < a vowel letter > apart from two which are spelled in full. < The two are > (Ruth 4:18): THESE ARE THE GENERATIONS (toledot) OF PEREZ < and > (Gen. 1:4): THESE ARE THE GENERATIONS OF HEAVEN. Both of them are spelled in full. R. Judah bar Shallum the Levite said: Those < which lack a vowel letter number > six. R. Pinhas said in the name of R. Reuben: They correspond to the six things which < the Holy One > took away from the first Adam, and these are the following: (1) His facial luster, (2) his stature, (3) his life (i.e., his immortality), (4) the fruits of the earth, (5) the Garden of Eden, and (6) sun and moon. Where is it shown about his facial luster? Where it is stated (in Job 14:20): YOU CHANGE HIS FACE AND SEND HIM AWAY. Where is it shown about his stature?⁴⁶Hag. 12a; cf. Gen. R. 19:8; Cant. R. 3:7:5; PRK 1:1; 5:3; PR 15:3. Where it is stated (in Ps. 139:5): YOU HAVE < RE > FORMED ME BEHIND AND BEFORE. Where is it shown about his life? Where death was decreed over him (in Gen. 2:17); [for, if he had been worthy], he would have remained alive forever. Where is it shown about the fruits of the earth? Where it is stated (in Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU. Where is it shown about the Garden of Eden? Where it is stated (in Gen. 3:24): AND HE DROVE OUT THE MAN. Where is it shown about sun and moon? Where it is stated (in Is. 13:10): THE SUN SHALL BE DARK AT ITS RISING AND THE MOON SHALL NOT CAUSE ITS LIGHT TO SHINE. In the world to come, however, the Holy One will restore {to him} [them]. [Where is it shown] about facial luster? Where it is stated (in Is. 61:9): ALL WHO SEE THEM SHALL ACKNOWLEDGE THEM, < THAT THEY ARE THE SEED WHICH THE LORD HAS BLESSED >. And where is it shown about his stature? Where it is stated (in Lev. 26:13):⁴⁷Sifra, ad loc.; Sanh. 100a. AND I MADE YOU WALK WITH STATURE. R. Judah says: What is the meaning of STATURE? The time will come when each and every {upright} one [from Israel] will be a hundred cubits tall. R. Simeon ben Johay says: two hundred cubits, as stated (here): STATURE (qomemiyyut): Qom < ahmeans one stature of > a hundred; miyyut (read as me'ot, i.e., "hundreds") < implies another > hundred.⁴⁸Cf. Gen. R. 8:1). Ergo: two hundred. {And they would live forever?} [And where is it shown about his life?] Where it is stated (in Is. 65:22): AS LONG AS THE DAYS OF A TREE SHALL BE THE DAYS OF MY PEOPLE…. And where is it shown about the fruits of the earth?⁴⁹See ySheq. 6:2 (50a); yTaan. 1:2 (64a). Where it is stated (in Ezek. 47:12): AND BY THE RIVER UPON ITS BANK ON BOTH SIDES [SHALL GROW EVERY TREE FOR FOOD. THEIR LEAF SHALL NOT WITHER, NEITHER SHALL THEIR FRUIT FAIL. THEY SHALL BRING FORTH NEW FRUIT EVERY MONTH]. Where is it shown about the Garden of Eden? Where it is stated (in Hos. 14:8 [7]): THOSE WHO DWELL IN HIS SHADOW SHALL BE TRANSFORMED. THEY SHALL GROW GRAIN AND BLOSSOM LIKE A VINE. Where is it shown about sun and moon? Where it is stated (in Is. 30:26): MOREOVER, THE LIGHT OF THE MOON SHALL BE AS THE LIGHT OF THE SUN, AND THE LIGHT OF THE SUN SHALL BE SEVENFOLD, AS THE LIGHT OF THE SEVEN DAYS. R. Aha said in the name of R. Hanina: The wound from the blow to the world will heal.

2 (Numb. 16:1) “[Now Korah …] took”:²In this and some of the following sections, the midrash is explaining the fact that the transitive verb, TOOK, has no object. Biblical translations offer solutions such as translating the verb intransitively, e.g., BETOOK HIMSELF, or by supplying an object, e.g., TOOK MEN. “Took” can only be a word for "attracting with persuasive words," in that he attracted all the leaders of Israel and the sanhedraot [to follow] after him. Concerning Moses it is written (in Numb. 1:17), “So Moses and Aaron took these men.” And similarly it is written (in Numb. 8:2), “Take Aaron and his sons with him.” And so does it say (in Hos. 14:3), “Take words with you.” And so does it [also] say (in Genesis 12:15), “and the woman was taken to the house of Pharaoh.” Ergo (in Numb. 16:1) “Now Korah […] took,” in that he drew (i.e., took) their hearts with persuasive words. (Numb. 16:1) “Now Korah […] betook himself”: Because of what did he dissent? Because of Elizaphan, the son of his father's brother, who had been appointed prince (nasi) over his clan. So it says (in Numb. 3:30), “And the prince of the ancestral house for the Kohathite clan was Elizaphan ben Uzziel.” Korah said, “Father had four brothers.” It is so stated (according to Exod. 6:18), “And the sons of Kohath were Amram, Izhar, Hebron, and Uzziel.” “As for Amram, the first-born; his son Aaron attained greatness, and his brother Moses [attained] the kingship. So who deserves to get second [place]? Should it not be the second [son]? Now I am Izhar's son. I deserved to be prince of my clan, but he has appointed the son of Uzziel. Should the youngest of father's brothers become superior to me? See, I am dissenting and declaring everything invalid, whatever he had done.” Therefore, (in Numb. 16:1) “Now Korah […] took.”

21 The Seers (i.e., the prophets) were the ones who said the doubled letters, mantzepakh (mem, nun, tzadi, peh, and kaf, which are the letters that have a different form when they appear at the end of a word). [The doubling of kaf that is found in Genesis 12:1,] "Lekh lekha (Go for yourself)," hints to Avraham that he will father Yitschak at one hundred years [of age] (as the numerical value of these two words is one hundred). [The doubling of mem that is found in Genesis 26:16,] "ki atsamta memenu (as you have become more powerful than us)" is a hint [to Yitschak] that hints that he and his seed will be powerful in both worlds. The doubling of nun [that is found in Genesis 32:12,] "Hatsileini na (Save me)" [is a hint to] Yaakov, [that] he will be saved in both worlds. The doubling of peh [that is found in Exodus 3:15, is a hint to] Israel, to Moshe,"pakod pakadeti etchem (I have surely remembered you)." The doubling of tsadi [that is found in Zachariah 6:12,] "hinei eesh, Tsemach shemo, [ou'metachtav yitsmach] (behold, a man called Branch shall branch out from the place where he is,)" is [referring to] the Messiah. And so is it stated (Jermiah 23:5), "vahikimoti leDavid tsemach tsadeek [...] (and I will raise up a true branch of David [...])." "The leader of fifty" (Isaiah 3:3). Twenty-four books (of the Bible); add to them eleven of the thirteen [books of the minor prophets] - besides Yonah which is by itself - and six orders of the Mishnah and nine chapters of Torat Kohanim, behold fifty. "Sixty were the queens," (Song of Songs 6:8), sixty tractates; "and eighty were the concubines," eighty study halls that were in Jerusalem corresponding to its gates.; and maidens without number," the study outside. "Behold the bed of Shlomo, sixty warriors" (Song of Songs 3:7). [This corresponds to] the sixty letters of the priestly blessing (Numbers 6:24-26). Three hundred and eighteen [souls mentioned in Genesis 14:14 is the numerical equivalent of] Eliezer. "Inasmuch (ekev) as Avraham obeyed Me and kept My charge: My commandments, My laws, and My teachings" (Genesis 26:5) - he recognized him when he was three (the numerical equivalent of ekev, being three less than that of Avraham). The Satan (HaSatan) has the numerical equivalent of three hundred and sixty-four, the count of the days of the solar year that he rules over all of them to slander, excepting Yom Kippur. Rabbi Ami beiRabbi Abba said, "Avraham was missing five organs before he was circumcised and [before] he fathered. The [letter] hay (with a numerical value of five) was added [to his name] and he became complete and fathered [corresponding to the complete set of organs, two hundred and forty-eight], the numerical count of his letters." "A woman of valor is the crown of her husband" (Proverbs 12:4) - that is Sarah. Her name had been Sarai. Two Amoraim (later rabbinic teachers) differed. One said, "The [letter] yod (with a numerical count of ten that was taken from her) was divided into two, [to give] a hay to Avaraham and a hay to Sarah." And [the other] said, "The yod that was taken from Sarah raised a protest until Yehoshua came and Moshe added to him a yod - the Lord save you from the counsel of the [other] spies. [The significance of the letters in the name,] Yitschak [is as follows]: Yod (with a numerical count of ten) corresponds to the ten trials [of Avraham]. [The letter] tsadi (with a numerical count of ninety), [as] Sarah was ninety when he was born. [The letter] chet (with a numerical count of eight), [as] he was circumcised on the eighth day. And the letter kof (with a numerical count of one hundred), [as] Avraham was a hundred years old when he was born. Yaakov was called according to [the significance of the letters of] his [own] name: Yod [corresponds to] the tenth of his offspring going backwards. Count from (the last son), Binaymin to Levi - there are ten sons, [and Levi] was the tenth. [The letter] ayin (with a numerical count of seventy corresponds to the number of offspring he took to Egypt), "with seventy souls" (Deuteronomy 10:22). Kof corresponds to the [number of the] letters of the blessing [that he received minus the name of God, "And may He give you etc." (Genesis 27:28)]. [The letter] bet (with a numerical count of two) remains, corresponding to two angels (that he saw on the ladder in his dream) rising. There were six hundred and thirteen commandments in the tablets - corresponding to the letters from "I am" (Exodus 20:2) to "to your neighbor" (Exodus 20:14) - corresponding to the six hundred and thirteen commandments - no less and no more. And they were all given to Moshe at [Mount] Sinai; and in them are statutes and judgments, Torah and Mishnah, Talmud and aggadah. "The fear of the Lord is his treasure" (Isaiah 33:6). There is no greater characteristic than fear and humility, [as it is stated] (Deuteronomy 10:12), "And now Israel, what does the Lord, your God, ask of you besides to fear Him [...]." "The fear of" (Yirat) has a numerical value of six hundred and eleven; and Torah has a numerical value of six hundred and eleven - and Torah and fear [of God] along with them, behold that is six hundred and thirteen. [The numerical value of] fringes (tsitsit) [is six hundred] - the rabbis taught: [Add] eight [strings] and five [knots], behold that is six hundred and thirteen. The days of Avraham were one hundred and seventy-five years, [of] Yitzchak were one hundred and eighty years [and of] Yaakov were a hundred and forty-seven years. When you put them together, it is found to be five hundred and two years. And so is the distance of the the heavens to the earth, "like the the days of the heavens above the earth" (Deuteronomy 11:21). "[The man (David)] raised on high" (II Samuel 23:1) - [high (al) has a numerical value of one hundred] corresponding to one hundred blessings. As on every day, one hundred men of Israel were dying. [So] David came and ordained [the daily saying of] one hundred blessings. Once he ordained them, the pestilence ceased. High (al) [corresponds to] the yoke (ulah) of Torah and the yoke of suffering. "Forgive all guilt and take the good (tov) that we pay with the words of our lips" (Hosea 14:3). Israel said, "Master of the world, at the time that the Temple existed, we would offer a sacrifice and be cleansed. But now all we have in our hand is prayer." The numerical value of tov is seventeen. Prayer [consists of] nineteen blessings. Take away from them the blessing for the malfeasers that was composed at Yavneh, and "Let the sprout of David blossom," which they ordained after it for the sake of "Probe me, Lord, and try me" (Psalms 26:2). Rabbi Simon says, "Take tov [in at-bash (matching letters based on how close they are to the center of the alphabet), which is the same] as the numerical value of soul (nefesh). Israel said, 'At the time that the Temple existed, we would incinerate the fats and the innards and be cleansed. But now behold our fat, our blood and our souls. May it be Your will that it be atonement for us and "that we pay with the words of our lips" (Hosea 14:3).'" "And the Lord gave her conception (herayon)" (Ruth 4:13). [Herayon] has a numerical value of two hundred and seventy one (the number of the days of the nine months of birthing). The measure of the water of a mikveh (ritual bath) is forty seah [corresponding to the forty mentions] of well water, written in the Torah. And [the volume of] how many eggs is the measure of the mikveh? Five thousand seven hundred and sixty. Each seah is a hundred and forty-four eggs. Forty-three and a fifth eggs is the measure of [what is required for] challah [tithe]. And from where [do we know] that a mikveh requires forty seah? As it is written (Isaiah 8:6), "Since this nation has rejected the waters of Shiloach that flow gently (le'at)." The numerical value [of le'at] is forty. And one who separates the measure of the challah [tithe] must separate one part in forty three and a fifth from Torah writ like the [numerical] value of challah. The main categories of work [on Shabbat] are forty minus one (thirty-nine), as it is written (Exodus 35:1), "These (eleh) are the things which the Lord commanded." [The numerical count of] "eleh" is thirty-six; "things" (being plural) is two; "the things" [indicates an additional] one - behold, forty minus one. "He shall strike him forty, he shall not add" (Deuteronomy 25:3), corresponds to the forty curses that the snake, Chava, Adam and the ground were cursed - and the sages lessened one, because of "he shall not add." Those [judges] advocating innocence are more those advocating guilt. [For] it is best for the two to come and push off one. Seshach is Bavel (Babylon) [according to] its numerical value in at-bash. Tavel is Ramlah [according to] its numerical value in al-bam (another numerical scheme). "Thus (bezot) shall Aaron enter the shrine; with a bull of the herd for a sin offering and a ram for a burnt offering" (Leviticus 16:3). Bezot (which has a numerical count of four hundred and ten) is a hint to the first Temple that stood for four hundred and ten years.

It is written (in Micah 5:6 [7]): THEN THE REMNANT OF JACOB SHALL BE IN THE MIDST OF MANY PEOPLES, < LIKE DEW >…. THEN THE REMNANT OF JACOB…. These are the remnant of which the Holy One spoke to Elijah (in I Kings 19:18): YET I WILL LEAVE SEVEN THOUSAND IN ISRAEL, ALL THE KNEES THAT HAVE NOT KNELT TO BAAL >….⁷⁷Cf. Romans 11:4. These are also the ones who were separated out in the days of Gideon when he said to the Holy One (in Jud. 6:36f.): IF YOU WILL REALLY SAVE ISRAEL BY MY HAND, AS YOU SAID, SEE, I AM PLACING < A FLEECE OF WOOL >…. The Holy One said to him: I have had it written (in Hos. 14:6 [5]): I WILL BE FOR ISRAEL LIKE THE DEW. But you have said (in Jud. 6:37, cont.): < IF THERE IS DEW UPON FLEECE ONLY > AND DRYNESS UPON ALL THE GROUND, < I WILL KNOW >…. Is it possible! I do not act so! How is it shown? In that "and God did so" is not written here (in vs. 38) but AND IT WAS SO, < i.e., > it happened of its own accord. However, when he said (in vs. 39): LET THERE BE DRYNESS UPON THE FLEECE ONLY, < there follows > immediately (in vs. 40): AND GOD DID SO ON THAT DAY…. Why? Because it is so written (in Hos. 14:6 [5]): I WILL BE FOR ISRAEL LIKE THE DEW. The Holy One said to him (in Jud. 7:4, 6): {THE PEOPLE WHO ARE WITH YOU ARE TOO MANY} [THE PEOPLE ARE STILL TOO MANY]. BRING THEM DOWN TO THE WATER, AND I WILL TEST THEM FOR YOU THERE…. NOW THE NUMBER OF THOSE WHO LAPPED…. Those who knelt upon their knees to drink water, willing or not, were bowing down to idols.⁷⁸According to the parallel account in Yalqut Shim‘oni, Jud., 62: “Gideon’s generation was bowing down to a reflection (in the water).” See ‘AZ 47a. The Holy One said to him (in vs. 7): THROUGH THE THREE HUNDRED MEN WHO LAPPED I WILL DELIVER YOU. As for the hundreds (of others) who have not bowed down, these have risen up. Concerning them it says (in I Kings 19:18): YET I WILL LET REMAIN IN ISRAEL SEVEN THOUSAND, ALL THE KNEES THAT HAVE NOT KNELT TO BAAL >…. So it is about them that it says (in Micah 5:6 [7]): THEN THE REMNANT OF JACOB SHALL BE < IN THE MIDST OF MANY PEOPLES >, LIKE DEW FROM THE LORD; for the dew is a sign⁷⁹Gk.: semion. of the resurrection of the dead. So also has Isaiah said (in Is. 26:19): LET YOUR DEAD LIVE! [LET MY CORPSES ARISE!… FOR YOUR DEW IS LIKE THE DEW OF LIGHTS]. Rav Ariste said in the name of R. Berekhyah: Isaiah proclaimed before the Holy One: LET YOUR DEAD LIVE, < i.e., > those who were dishonored {for our sake. One} was crucified.⁸⁰The Buber text, which reads “we shall crucify” instead of “was crucified,” is difficult. This translation follows Yalqut Shim‘oni, Is. 298 (430); Aggadat Bereshit 43:4. Why? Because he had circumcised his son. And one was burned. Why? Because he had observed the Sabbath. And another was killed. Why? Because he had read the Torah. For this reason it sae: LET YOUR DEAD LIVE, < i.e., > those who were dishonored {for our sake. One} was crucified.⁸¹The Buber text, which reads “we shall crucify” instead of “was crucified,” is difficult. This translation follows Yalqut Shim‘oni, Is. 298 (430); Aggadat Bereshit 43:4. Why? Because he had circumcised his son. And one was burned. Why? Because he had observed the Sabbath. And another was killed. Why? Because he had read the Torah. For this reason it saRIP DEW > >. You find that even righteous ones do not control the dew. {The Holy One said to him.} [Rather it is the Holy One] by himself. You want to know < that >, when Elijah arose and said (in I Kings 17:1): DURING THESE YEARS THERE SHALL NEITHER BE DEW NOR [RAIN, the Holy one did not hearken]. Instead, the dew was coming down. Where is it shown? Where he says to Elijah (in I Kings 18:1): GO, APPEAR TO AHAB, AND I WILL SEND [RAIN] < UPON THE FACE OF THE GROUND >. "Dew" is not written here. Instead < he said >: AND I WILL SEND RAIN UPON THE FACE OF THE GROUND. From here it follows that the dew had been coming down from the Holy One all the time in order to make known that no one is master of the dew but the Holy One. {And the Holy One said} [Thus did the Holy One say] to Israel: When you do my will, just as no mortal rules over the dew, so no mortal rules over you. Thus it is stated (in Micah 5:6 [7]): THEN THE REMNANT OF JACOB SHALL BE < IN THE MIDST OF MANY PEOPLES, LIKE DEW FROM THE LORD >….

"Good and upright is Ad-nai; therefore He shows sinners the way." (Ps. 25:8) They asked Wisdom: What should the punishment for the sinner be? She replied: "Evil pursues sinners" (Prov. 13:21). They asked Prophecy: What should the punishment for the sinner be? She replied: "The soul that sins shall die" (Ezekiel 18:4). They asked Torah: What should the punishment for the sinner be? She replied: S/he shall bring a Guilt-Offering (Asham) and it will be atoned. They asked the Holy One of Blessing: What should the punishment for the sinner be? God replied: Let the person do teshuvah and it will be atoned. That's why it's written: "Good and upright is Ad-nai etc." Rabbi Pinchas said: Why is God good? Because God is upright. Why is God upright? Because God is good - "therefore God shows sinners the way", that God teaches to the sinners the way of doing teshuvah, and that's why Hosea warned Israel, and said: "Return, Israel [up to God, because you stumbled in your sin]" (Hosea 14:2)

Another explanation for zeh hadavar: “Take with you words. . .”(d’varim, Ho 14:3). This is what is meant by what is written: “I wash my palms with cleanliness and circle your altar, Yahh, to voice thanks aloud and to tell of all your miracles.” (Ps 26:6f) One might also offer bulls and rams, but exegesis says to voice thanks aloud. Accordingly, Jews say, “Ribon HaOlam (“master of the universe”), leaders sin and bring and bring a korban (“offering”) and it atones for them. The mashiach sins and brings a korban and it atones for him. We, we have no korban.” He said to them: “And if all the congregation of Yisrael stray–and the matter is hidden from the eyes of the community–and they are guilty of doing one of the negative commandments of Yahh, then, if the sin guilt for which they sinned becomes known, the community shall offer a bull of the herd as a sin offering.”(Lev 4:13f) They say to him, “We are poor and we have not what to bring for korbanot.” He says to them, “Words, I request, as it is said, ‘Take with you words and return to Yahh’ and I annul all your misdeeds.” These words are none other than divrey Torah, as it is said, “These are the d’varim that Moshe spoke to all Yisrael.(Dt 1:1) They said to him, “We do not know.” He said to them, “Weep and pray before me and I accept it. Your ancestors, when they were enslaved in Mitsrayim, it wasn’t for prayer that I redeemed them, as it is said, ‘The B’neiYisrael groaned from the work and cried out.’(Ex 2:23)In the days of Y’hoshua it wasn’t for prayer that I made miracles for them, as it is said, ‘Y’hoshua tore his garment and fell on his face before the ark of Yahh till evening.’(Jos 7:6) So what did I say to him? ‘Hold out the spear which is in your hand towards The Ai, for I give it into your hand.’(Jos 8:18) In the days of the Judges, with weeping I heard their outcry, as it is said, ‘It happened, when the B’neiYisrael cried out to Yahh on account of Midyan.’(Ju 6:7) In the days of Sh’muel it was not in prayer that I heard them, as it is said, ‘Sh’muel cried out to Yahh on behalf of Yisrael and Yahh responded to him.’(Sam 7:9) And similarly the men of Y’rushalayim, even though they had angered me, because they wept before me I had mercy on them, as it is said, ‘For thus said Yahh, “Sing out joy to Ya’akov. . .”(Jer 31:7) Oh, I request from you not sacrifices and not korbanot but words, as it is said, ‘Take with you words. . .’ This is why David said, ‘I wash my hands with cleanliness’ not intending to make an offering but to voice thanks aloud, for I am thankful to you for divrey Torah.

And just as dew descends for blessing, so, rain. And thus is it written (Bereshith 27:28) "And may G-d give you of the dew of the heavens," and (Devarim 32:2) "My teaching (Torah) shall drip as the rain," and (Hosea 14:6) "I shall be like the dew to Israel," and (Michah 5:6) "And the remnant of Jacob shall be in the midst of many peoples like dew from the L-rd, like the droplets upon the grass."

The Holy One, blessed be He, sent by the hand of His servants, the prophets, to Israel (saying), "O Israel, return unto the Lord thy God" (Hos. 14:1). (Even) unto Him whose voice ye heard at Mount Sinai, saying, "I, the Lord, am to be thy God" (Ex. 20:2).

"For thou hast fallen by thine iniquity" (Hos. 14:1). "And thy wealth" is not written here, but "For thou hast fallen by thine iniquity." It is not written here, "Take with you silver and gold," || but "Take with you words" (Hos. 14:2). It is not written here, "And we will render silver and gold," but "And we will render as bullocks (the offering of) our lips" (ibid.).

"For thou hast fallen by thine iniquity" (Hos. 14:1). "And thy wealth" is not written here, but "For thou hast fallen by thine iniquity." It is not written here, "Take with you silver and gold," || but "Take with you words" (Hos. 14:2). It is not written here, "And we will render silver and gold," but "And we will render as bullocks (the offering of) our lips" (ibid.).

"as the days of the heavens upon the earth": The faces of the righteous will (then) shine as the day (i.e., the sun). And thus is it written (Judges 5:31) "and His lovers, like the sun emerging in its strength." (Psalms 16:11) "… with seven joys, Your face": With seven joys the faces of the righteous are destined to receive the Face of the Shechinah in the world to come: [1] "His lovers like the sun emerging in its strength", [2] (Song of Songs 6:10) "fair as the moon", [3] (Daniel 12:3) "and the wise ones will shine as the brightness of the firmament", [4] "and they that turn the many to righteousness (will shine) as the stars forever", [5] (Nachum 2:4) "and like lightnings shall they run", [6] (Psalms 45:1) "To the chief musician upon shoshanim (the righteous, whose faces are like shoshanim (lilies)", [7] (Hoshea 14:7) "and his beauty will be as that of the olive tree."

And Reuven returned to the pit. Where was he? Rabbi Eliezer and Rabbi Yehoshua [disagree]. Rabbi Eliezer said from his sackcloth and fast, when he finished he returned and looked into the pit, as it is written "And Reuven returned to the pit". The Holy One of Blessing said: "there has never been a time ever when a person who sinned before me did teshuva. You were the first one to do teshuva, and [as a reward] I swear that your grandson will stand and open the way to teshuva. Who is this? Hoshea, as it says: "return Israel unto Hashem, your God". "And they took the striped coat and they slaughtered a goat" (Gen. 37:31). Why a goat? Because its blood is similar to human blood. "And they sent the cloak etc" (Gen. 37:32). Rabbi Yochanan said that the Holy One of Blessing said to Yehuda, 'you said to your father 'do you recognize it?' I swear that Tamar will say about you, "do you recognize it?" (Gen. 38:25). "He recognized it and said: 'it is my son's cloak."(Gen. 37:33) I don't know what I am seeing. "A wild animal must have eaten him!' (Gen. 37:33) Rav Huna said the Holy Spirit was on him, when he said he a wild animal - this was Potiphar's wife.

(Bamidbar 25:1) "And Israel sat in Shittim, and the people began to stray after the daughters of Moav. "sitting" in all places connotes subversion (of morality), as in (Shemot 32:6) [in connection with the golden calf] "And the people sat down to eat and to drink," and (Bereshit 37:25) [in connection with the selling of Joseph] "And they sat down to eat bread." R. Akiva says: Every section (in the Torah) which is juxtaposed with another is meant to be learned from. It is written above (Bamidbar 24:14) "Come, I (Bilam) will counsel you" (how to undo Moav). He said to them: The G-d of this people hates harlotry, and they lust after flaxen garments. Come and I will counsel you. Put up tents for them, and seat old women outside and a young girl inside, and let them sell them flaxen garments, etc." Rebbi says: There are many adjoining sections n the Torah which are as far from each other as east from west. To wit (Shemot 6:12) "Behold, the children of Israel have not listened to me, etc." — (Shemot 6:13) "And the L-rd spoke to Moses and to Aaron, and He commanded them unto the children of Israel." What does one verse have to do with the other? What did He command them? What He had already told them, viz. (Shemot 3:18) "And they will listen to you, etc." Similarly, (Vayikra 21:9) "And the daughter of a man who is a Cohein, if she profane herself by harlotry" — (Vayikra 21:10) "And the Cohein who is exalted over his brothers." What does one verse have to do with the other? An analogy: A centurion served his term but failed to enter his primipilate (a high office) and fled. The king sent and had him returned and sentenced to decapitation. Before his execution the king says: Bring a heap of golden dinars before him and tell him: If you had done as your fellows did, you would have been granted this heap and your life. Now, you have lost both your life and your money. Likewise, the daughter of a Cohein who played the harlot. The high-priest goes out before her and says to her: If you had conducted yourself as your elders did, you would have merited bearing a high-priest such as I. Now you have lost both yourself and your honor. This is the intent of "And the daughter of a man who is a Cohein, etc." and "And the Cohein who is exalted over his brothers, etc." Similarly, (Hoshea 1:9) "You are not my people" — (Hoshea 2:1) "And the number of the people of Israel shall be as the sand of the sea, which cannot be measured or counted, and in place of their being told 'You are not My people,' etc." What does one verse have to do with the other? An analogy: A king gets angry with his wife and sends for a scribe to write her a divorce. But before the scribe arrives, the king is reconciled with his wife, whereupon the king says: "Shall the scribe leave here empty-handed? Tell him to come and write that I am doubling her kethubah." This is the intent of "for you are not My people, etc." and "And the number of the people of Israel shall be as the sand of the sea, etc." Similarly, (Hoshea 14:1) "Shomron shall bear her guilt, for she has defied her G-d" — (Ibid. 2) "Return, O Israel to the L-rd your G-d." What does one verse have to do with the other? An analogy: A province rebels against the king, who sends for a general and orders him to devastate it. The general, being wise and seasoned tells them: "Put together something for me to relay to the king, or I will do to you what I did to this and this province." This is the intent of "Shomron shall bear her guilt for she has defied her G-d" and "Return, O Israel, etc."

(Devarim, Ibid. 2) "My taking shall drip as the rain": "Taking" is Torah, viz. (Proverbs 4:2) "For a goodly taking have I given to you; do not forsake My Torah"; and (Ibid. 8:10) "Take My mussar (chastisement), and not silver," and "mussar" is nothing other than words of Torah, viz. (Ibid. 1:8) "Hear, my son, the mussar of your Father," and (Ibid. 8:33) "Hear mussar and grow wise," and (Ibid. 4:13) "Hold fast to mussar; do not let it go." And it is written (Hoshea 14:3) "Take words with you and return to the L-rd," and "words" is nothing other than words of Torah, viz. (Devarim 5:19) "These words the L-rd spoke to all of your congregation."

"And this is the blessing wherewith Moses blessed, etc." And from him all of the prophets learned: They first spoke hard words to Israel, and then they reverted to words of consolation. There were none among all of the prophets whose words were as hard as those of Hoshea. In the beginning he said to them (Hoshea 9:14) "Give them, O L-rd, what You will give. Give them a bereaving womb and shriveled breasts." And then he reverted to words of consolation — (Ibid. 14:7-8) "His tender branches will go forth, and his glory will be like the olive tree… Those who dwell in His shade will return. They will revive like grain and blossom like the vine… (Ibid. 5-6) I will heal their backsliding; I will love them freely… I will be like the dew to Israel; it will blossom like the rose…" And thus with Joel. (In the beginning) he said (Joel 1:2-4) "Tell your children about it, and your children to their children, and their children to another generation: What remained from the maggot, the locust has devoured, and what remained from the locust, the cankerworm has devoured, and what remained from the cankerworm, the cricket has devoured." And he reverted to words of consolation — (Ibid. 2:25) "And I shall requite for you the years which were devoured by the locust, the cankerworm, the cricket, and the maggot." And thus with Amos. (In the beginning) he said (Amos 4:1) "Hear this thing, you cows of Bashan on the mountain of Shomron, who oppress the poor, who crush the destitute, who say to their lords, 'Bring, so we may drink!'" etc. And he reverted to words of consolation — (Ibid. 9:11) "On that day I will raise up the succah of David that is fallen, etc." And thus with Michah. (In the beginning) he said (Michah 1:9) "Her wound is grievous, etc." And he reverted to words of consolation — (Ibid. 7:18-20) "Who is a G-d like You, who pardons iniquity and overlooks transgression for the remnant of His heritage? He does not maintain His wrath forever, for He desires lovingkindness. He will return and grant us mercy; He will suppress our iniquities. You will cast into the depths of the sea all of their sins. Grant truth to Jacob, lovingkindness to Abraham, as You swore to our forefathers in days of old." And thus with Jeremiah. (In the beginning) he said (Jeremiah 7:34) "I will cut off from the cities of Judah and from the streets of Jerusalem the sound of joy and the sound of gladness, the sound of groom and the sound of bride; for the land will become a wasteland." And he reverted to words of consolation — (Ibid. 31:12) "Then the maiden shall rejoice with dance, and young men and old men together."

... Another reading: “Comfort, oh comfort My people” (Isaiah 40:1) Said the Holy Blessed One: Who needs to be comforted? For one whose wife died, not the husband? Thus was Zion analogized - “He has made me dwell in darkness, Like those long dead” (Lamentations 3:6). Is it not Me who you need to comfort ‘Comfort Me Comfort Me My people’? Similarly, to what may this matter be compared? To one whose two children were taken captive during their father’s life. To whom do we offer comfort, not to the father? So too, “My children have gone forth from me And are no more” (Jeremiah 10:20). Similarly, to what may this matter be compared? To one whose house burned down. To whom do we offer comfort, not to the owner of the house? So this must be the Holy Blessed One, whose house was burned down, as it says: “He burned the House of the LORD” (Kings II 25:9). Similarly, to what may this matter be compared? To one whose vineyards were cut down. Do we not offer comfort to the owner of the vineyard? So too, “For the vineyard of the LORD of Hosts Is the House of Israel” (Isaiah 5:7). And similarly, to what may this matter be compared? To a shepherd whose flocks were ravaged by a lion. To whom do we offer comfort, not to the shepherd? So too, “My people were lost sheep” (Jeremiah 50:6). Nevertheless, go and appease the House of Israel — immediately, all of the prophets enter and approach her. And she says to them: “Why then do you offer me empty consolation? Of your replies only the perfidy remains.” (Job 21:34) Rabbi Abba bar Kahana said: Do your words need polishing? Until this moment my ears have been filled with the chastisements that you have rebuked me with, and now you come to comfort me?? Hosea walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “I will be to Israel like dew” (Hosea 14:6). She said: yesterday you told me “Ephraim is stricken, Their stock is withered; They can produce no fruit” (9:16) and now you say thus to me — which should I believe, the first or the second?? Joel walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “And in that day, The mountains shall drip with wine” (Joel 4:18). She said: yesterday you told me “Wake up, you drunkards, and weep, Wail, all you swillers of wine— For the new wine that is denied you!” (1:5) and now you say thus to me — which should I believe, the first or the second?? Amos walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “In that day, I will set up again the fallen booth of David” (Amos 9:11). She said: yesterday you told me “Fallen, not to rise again, Is Maiden Israel” (5:2) and now you say thus to me — which should I believe, the first or the second?? Micah walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “Who is a God like You, Forgiving iniquity And remitting transgression” (Micah 7:18). She said: yesterday you told me “All this is for the transgression of Jacob, And for the sins of the House of Israel” (1:5) and now you say thus to me — which should I believe, the first or the second?? Nahum walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “Never again shall scoundrels invade you” (Nahum 2:1). She said: yesterday you told me “The base plotter Who designed evil against the LORD Has left you” (1:11) and now you say thus to me — which should I believe, the first or the second?? Habakuk walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “You have come forth to deliver Your people, To deliver Your anointed” (Habakuk 3:13). She said: yesterday you told me “How long, O LORD, shall I cry out And You not listen, Shall I shout to You, “Violence!” And You not save?” (1:2) and now you say thus to me — which should I believe, the first or the second?? Zephaniah walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “At that time, I will search Jerusalem with lamps [And I will punish the men Who rest untroubled on their lees]” (Zephaniah 1:12). She said: yesterday you told me “A day of darkness and deep gloom” (1:15) and now you say thus to me — which should I believe, the first or the second?? Hagai walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “while the seed is still in the granary, and the vine, fig tree, pomegranate, and olive tree have not yet borne fruit. For from this day on I will send blessings” (Hagai 2:19). She said: yesterday you told me “You have sowed much and brought in little” (1:6) and now you say thus to me — which should I believe, the first or the second?? Zecharia walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “and I am very angry with those nations” (Zecharia 1:15). She said: yesterday you told me “The LORD was very angry with your fathers.” (1:2) and now you say thus to me — which should I believe, the first or the second?? Malachi walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “And all the nations shall account you happy, for you shall be the most desired of lands—said the LORD of Hosts.” (Malachi 3:12). She said: yesterday you told me “I take no pleasure in you” (1:10) and now you say thus to me — which should I believe, the first or the second?? The Holy Blessed One said to Avraham: Walk, comfort Jerusalem — maybe she will receive comfort from you. Avraham walked and said to her: receive comfort from me. She said to him: How can I receive comfort from you when you made me [Jerusalem] like a mountain, as it says: “On the mount of God there is vision” (Genesis 22:14)? Yitzchak walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, from whom Eisav the Wicked emerged who made me a field and whose sons burned me with fire? Yaakov walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, who made me as if I didn’t exist “This is none other than the abode of God’ (Genesis 28:17)? Moshe walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, who wrote curses and harsh decrees about me, as it is written: “Wasting famine, ravaging plague” (Deuteronomy 32:24)? Immediately, they all walked before the Holy Blessed One and said: Master of the Universe — she does not accept our comfortings, as it is written: “Unhappy, storm-tossed one, uncomforted!” (Isaiah 54:11). The Holy Blessed One said: I and you shall walk to comfort her, i.e. “Comfort O comfort my people” — ‘Comfort Her, O comfort her, my people.’ It is not fitting that anyone but me should walk, because I have transgressed what it written in the Torah: “you must not work your firstling ox” (Deuteronomy 15:19) and Israel I called “My first-born son” (Exodus 4:22) and I told them “Put your necks under the yoke of the king of Babylon” (Jeremiah 27:12). I wrote in my Torah: “You shall not hate your kinsfolk in your heart” (Leviticus 19:17) and I hated her — therefore it is upon me to appease her. I wrote in my Torah: “You shall not turn over to his master a slave” (Deuteronomy 23:16) and I passed them over to idol-worshippers, as it says: “Unless their Rock had sold them, The LORD had given them up” (Deuteronomy 32:30). I wrote in my Torah: “you shall not reap all the way to the edges of your field” (Leviticus 19:9) and I vented [play of the word for “reap”] my anger upon them, as it says: “The LORD vented all His fury” (Lamentations 4:11). I wrote in my Torah: “he who started the fire must make restitution (Exodus 22:5), and I ignited her on fire, as it says: “From above He sent a fire” (Lamentations 1:13), and I will build a fire in the future, as it says: “And I Myself—declares the LORD—will be a wall of fire all around it” (Zechariah 2:9). Immediately, the Holy Blessed One walked to her and said: My Daughter, why all of this anger? She said before God: Master of the Universe, is it not justified that I be angry — you dispersed me among the nations, and cursed me with evil curses, and whipped me until my face looked like the rim of the caldron, and despite all of this I sanctified Your great name! The Holy Blessed One said to her: corresponding to the meritorious deeds you did there are accounts that must be repaid, as you transgressed what is written in the Torah: “Honor your father and mother” (Exodus 20:12), and regarding you it is written: “Fathers and mothers have been humiliated within you” (Ezekiel 22:7); it is written: “Whoever sheds the blood of man [By man shall his blood be shed]” (Genesis 9:6), and regarding you it is written: “Base men in your midst were intent on shedding blood” (Ezekiel 22:9); it is written: “You shall not murder; you shall not commit adultery” (Exodus 20:13), and regarding you it is written: “[False] swearing, dishonesty, and murder, And theft and adultery are rife” (Hosea 4:2). She said before God: Master of the Universe, since you dispersed me among the nations, is it not justified that I not keep Shabbat and fulfill your mitzvot? God said to her: My Daughter, the time has come to be redeemed. Immediately, she said before God: Master of the Universe, I shall nor be comforted until you show me those same wicked people who caused me to suffer and disgraced Your name. Immediately God said to her: My Daughter, I will surely bring them and exact revenge from them in front of you until they are eating their own flesh, as it says: “I will make your oppressors eat their own flesh, They shall be drunk with their own blood as with wine. And all mankind shall know That I the LORD am your Savior, The Mighty One of Jacob, your Redeemer” (Isaiah 49:26). Immediately she said: Who shall give You to me like a brother? Like which brother — like Cain to Hevel, he killed him; like Yishmael to Yitzchak, he hated him; like Eisav to Yaakov, he also hated him; like Yosef’s brothers to Yosef, they also hated him; rather like Yosef to his brothers, [you find] after all of the troubles they put him through, it is written: “And so, fear not. I will sustain you and your children.” Thus he reassured them, speaking kindly to them” (Genesis 50:21), and we know this from a kal va’chomer: If Yosef could speak to his brothers kind and comforting words, then when the Holy Blessed One came to comfort Jerusalem, all the more so. You find that everything that Jeremiah smote, Isaiah cam and healed. Jeremiah said: “There is none to comfort her” (Lamentations 1:2), Isaiah came and healed: “Comfort, oh comfort My people” (Isaiah 40:1).

... [When] a man goes to honor the rulers, he goes full and returns empty. But the Holy One, blessed be He, is not like this. Rather we go to him empty and we return full, as it is stated, "Forgive all iniquity, and accept that which is good"... Rabbi Yudan the Prince in the name of Rabbi Yehudah bar Simon: The custom of the world is that when a man shoots an arrow, how far does it travel? A beit kor or two. How great is the power of repentance, as it reaches to the (God's) throne of glory! As it is stated (Hosea 14:2), "Return o Israel, to the Lord, your God." Rabbi Eliezer said, "It is customary that [if] a man disparages his fellow in public - and after a time, he seeks to appease him - [the other] will say to him, 'You disparage me in public and appease me between you and me (privately)?! Go and bring those people in front of which you disparaged me, and I will be appeased towards you.' But the Holy One, blessed be He, is not like this. Rather a man stands and curses and blasphemes in the marketplace, and the Holy One, blessed be He, says to him, 'Repent between you and Me, and I will accept you'" - (Hosea 14:2), "Return o Israel, to the Lord, your God.