Midrash su I Cronache 29:15

(Gen. 47:29:) THEN, WHEN THE DAYS FOR ISRAEL TO DIE DREW NEAR…. This text is related (to I Chron. 29:15): FOR WE ARE SOJOURNERS BEFORE YOU AND TRANSIENTS LIKE ALL OUR ANCESTORS; {FOR} OUR DAYS UPON EARTH ARE [LIKE] A SHADOW, AND THERE IS NO HOPE.⁴Gen. R. 96:2; Tanh., Gen. 12:1. And < they are > not like the shadow of a wall or like the shadow of a tree. Rather they are like the shadow of a bird, as stated (in Ps. 144:4): {OUR} [HIS] DAYS ARE LIKE A PASSING SHADOW.⁵Eccl. R. 1:2:1. (I Chron. 29:15, end:) AND THERE IS NO HOPE: There is no one who does not expect to die. All know that they are going to die. Abraham said (in Gen. 15:2): FOR I AM GOING (i.e., dying) CHILDLESS. Isaac said (in Gen. 27:4): BEFORE I DIE. Jacob said (in Gen. 47:30): WHEN I SLEEP WITH MY ANCESTORS. When? When he was on the point of death (according to Gen. 47:29): THEN, WHEN THE DAYS FOR ISRAEL TO DIE DREW NEAR.

[(Gen. 37:1:) NOW JACOB DWELT < IN THE LAND >.] This text is related (to I Chron. 29:15): FOR WE ARE SOJOURNERS BEFORE YOU [AND TRANSIENTS LIKE ALL OUR ANCESTORS]. So are the righteous. The Holy One had made them the essential thing, but they make themselves subordinate. In the case of Abraham, the Holy One had magnified him, as stated (in Gen. 12:2): I WILL BLESS YOU AND MAGNIFY YOUR NAME. And so (in Gen. 13:17): ARISE, WALK ABOUT THE LAND < THROUGHOUT ITS LENGTH AND BREADTH, FOR I AM GIVING IT TO YOU >. < Yet > he says to the children of Heth (i.e., to the Hittites, in Gen. 23:4): I AM AN ALIEN AND A TRANSIENT AMONG YOU. So also with Isaac, the Holy One magnified him, as stated (in Gen. 26:12): SO ISAAC SOWED ON THAT LAND < AND REAPED IN THAT YEAR A HUNDREDFOLD, FOR THE LORD HAD BLESSED HIM >. It also says (in Gen. 26:6): SO ISAAC {SOJOURNED} [DWELT] IN GERAR. And so with Jacob (according to Gen. 36:6): NOW JACOB DWELT IN THE LAND WHERE HIS FATHER HAD SOJOURNED. It is therefore stated (in I Chron. 29:16): FOR WE ARE SOJOURNERS BEFORE YOU AND TRANSIENTS LIKE ALL OUR ANCESTORS.

(Deut. 31:14:) THEN THE LORD SAID UNTO MOSES: BEHOLD THE DAYS ARE DRAWING NEAR FOR YOU TO DIE.²⁴This verse indicates that this paragraph and the two that follow properly belong to the third section of the missing midrash on Parashah IX.: This text is related (to Prov. 11:31): BEHOLD, SHALL A RIGHTEOUS ONE BE RECOMPENSED ON EARTH?²⁵Tanh., Deut. 11:6. The sense of the midrash requires these words to be read as a question. With reference to whom is this text spoken? It speaks of none other than Moses the Righteous, for there is no one like him, not among the prophets and not among the sages. So here is the Holy One testifying concerning him after his death (in Deut. 34:10): NEVER AGAIN DID THERE ARISE IN ISRAEL A PROPHET LIKE MOSES <WHOM THE LORD KNEW FACE TO FACE>; still, he did not have the power to save himself from death. David therefore said (in I Chron. 29:15): FOR WE ARE SOJOURNERS BEFORE YOU AND TRANSIENTS LIKE ALL OUR ANCESTORS; OUR DAYS ON THE EARTH ARE LIKE A SHADOW, AND THERE IS NO HOPE. But is it not written (in Ps. 37:34): HOPE IN THE LORD AND KEEP HIS WAY, AND HE WILL RAISE YOU UP TO INHERIT THE LAND? So why does the text say (in I Chron. 29:15): AND THERE IS NO HOPE? David said: Sovereign of the Universe, in all circumstances a person has hope. If one is poor, <there is hope> until he becomes rich. <If he is> feeble, <there is hope> until be becomes strong. If he is sick, <there is hope> until he is healed. If he is confined in prison, <there is hope> until they free him. On the day of death, however, he has no hope. So here the Holy One spoke with Moses face to face, but he was not able to save himself from death. And so Solomon has said (in Eccl. 9:2): SINCE EVERYTHING <HAPPENS> TO EVERYONE, THE SAME LOT <FALLS> TO THE RIGHTEOUS AND TO THE WICKED.²⁶Cf. PRK 26:1.: R. Hanina said: In the case of an intercessory spirit,²⁷Pisqonit. Cf. Sanh. 44b, where the Tosafot and the notes of Elijah Gaon of Vilna, citing Rashi, identify this spirit with Gabriel, who was surnamed Pisqon, because he argues against the Holy One. it has authority to speak before the Holy One. <Such a one is> like a senator²⁸Lat.: senator. before the King. So he says to <the Holy one>: Sovereign of the Universe, all flesh is <destined> for death. Abraham experienced death; the wicked Nimrod experienced death; Isaac experienced death; Abimelech experienced death; Moses experienced death; the wicked Pharaoh experienced death; for Solomon has stated (in Eccl. 3:20): EVERYONE IS GOING TO THE SAME PLACE. So from now on, what gain is there for the righteous to be engaged with the Torah and good works in this world? And what loss is there for the wicked to sin and cause <others> to sin in this world? Solomon has the explanation (in vs. 21): WHO KNOWS THE LIFEBREATH OF HUMANS THAT <RISE UPWARD AND THE LIFEBREATH OF THE BEAST THAT GOES DOWN INTO THE EARTH>? THE LIFEBREATH OF HUMANS: These are the spirits of the righteous, because they are put in storage and hidden under the Throne of Glory.²⁹Shab. 152b; Deut. R. 11:10; cf. Revelation 6:9, where the souls of the martyrs are under the heavenly altar. AND THE LIFEBREATH OF THE BEAST THAT GOES DOWN INTO THE EARTH: These are the spirits of the wicked, which go down to Gehinnom. And so it says (in Is. 14:15): YOU SHALL ALSO {GO DOWN} [BE BROUGHT DOWN] UNTO SHEOL, <UNTO THE UTTERMOST PARTS OF THE PIT>. But where is it shown that the righteous are called ADAM? Where Jonah says so (in Jonah 4:11): SO SHOULD I NOT TAKE PITY ON NINEVEH, <THAT GREAT CITY> IN WHICH THERE ARE OVER A HUNDRED AND TWENTY THOUSAND PERSONS (literally: ADAMS), AND <MANY> ANIMALS. ADAMS: These are the righteous; AND <MANY> ANIMALS: These are the wicked, in that their works are like the work of the wicked. It is therefore stated (in Prov. 11:31): BEHOLD, SHALL A RIGHTEOUS ONE BE RECOMPENSED ON EARTH?

(Deut. 31:14:) “Then the Lord said unto Moses, ‘Behold the days are drawing near for you to die.”²²This verse indicates that this paragraph and the two that follow properly belong to the third section of the missing midrash later on. This text is related (to Prov. 11:31), “Behold, shall a righteous one be recompensed on earth?”²³The sense of the midrash requires these words to be read as a question. With reference to whom is this text spoken? It speaks of none other than Moses the righteous, for there is no one like him, not among the prophets and not among the sages. So here is the Holy One, blessed be He, testifying concerning him after his death (in Deut. 34:10), “Never again did there arise in Israel a prophet like Moses.” Still, he did not have the power to save himself from death, all the more so other people. And David therefore said (in I Chron. 29:15), “For we are sojourners before You and transients like all our ancestors; our days on the earth are like a shadow, and there is no hope.” But is it not written (in Ps. 37:34), “Hope in the Lord and keep His way, [and He will raise you up to inherit the land?” So why does the text say (in I Chron. 29:15), “and there is no hope?” David said, “Master of the world, in all circumstances a person has hope. If one is poor, he hopes until he becomes rich. If he is feeble, he hopes until be becomes strong. [If] he is sick, he hopes until he is healed. If he is confined in prison, he hopes until they free him. On the day of death, however, he has no hope.” As see here that the Holy One, blessed be He, spoke with Moses face to face, but he was [still] not able to save himself from death. And so Solomon has said (in Eccl. 9:2), “Since everything [happens] to everyone, [the same lot to the righteous and to the wicked].²⁴Cf. PRK 26:1. R. Hanina said, “In the case of an intercessory spirit,²⁵Pisqonit. Cf. Sanh. 44b, where the Tosafot and the notes of Elijah Gaon of Vilna, citing Rashi, identify this spirit with Gabriel, who was surnamed Pisqon, because he argues against the Holy One. it has authority to speak before the Holy One, blessed be He. [Such a one is] like a senator²⁶Lat.: senator. before the king. So he says to [the Holy One, blessed be He], ‘Master of the world, all flesh is [destined] for death. Abraham experienced death, Nimrod experienced death; Isaac experienced death, Abimelech experienced death; Moses experienced death, Pharaoh experienced death; for Solomon has stated (in Eccl. 3:20), “Everyone is going to the same place.” So from now on, what gain is there for the righteous to be engaged with the Torah and good works in this world? And what loss is there for the wicked to sin and cause [others] to sin in this world?’ Solomon has the explanation (in vs. 21), ‘Who knows the lifebreath (spirit) of humans (literally, the Children of Adam) that rise upward [and the lifebreath (spirit) of the beast that goes down into the earth]?’ ‘The spirit of humans,’ these are the spirits of the righteous, because they are put in storage and hidden under the throne of glory;²⁷Shab. 152b; Deut. R. 11:10. ‘and the spirit of the beast that goes down into the earth,’ these are the spirits of the wicked, which go down to Gehinnom. And so it says (in Is. 14:15), ‘You shall also be brought down unto Sheol, [unto the uttermost parts of the pit].’” But where is it shown that the righteous are called Adam? Where Jonah says so (in Jon. 4:11), “So should I not take pity on Nineveh, [that great city] in which there are over a hundred and twenty thousand persons (literally, Adams), [who do not know their right hand from their left, and many animals].” “Adams,” these are the righteous; “who do not know their right hand from their left, and many animals,” these are the wicked, in that their actions are like the actions of the animals. It is therefore stated (in Prov. 11:31), “Behold, shall a righteous one be recompensed on earth?”

8) (Vayikra 25:23) ("And the land shall not be sold litzmituth, for Mine is the land; for strangers and settlers are you with Me.") "litzmituth": in perpetuity. "for Mine is the land": Do not take it amiss, then, (that I forbid this to you). "for strangers and settlers are you": Do not make yourselves foremost. And thus is it written (I Chronicles 29:15) "For we are strangers with You and sojourners, as all of our fathers." And thus did David say (Tehillim 39:13) "For a stranger am I with You, a sojourner, as all of my fathers." "are you with Me": It suffices the servant that he emulate his master. "When you are Mine, it (Eretz Yisrael) will be yours.

(Exodus 22:20) "And a stranger you shall not afflict and you shall not oppress him": You shall not afflict him with words and you shall not oppress him in money matters. Do not say to him: "Yesterday you worshipped the deity of Nevo, and (the flesh of) swine is still between your teeth, and you would dare contend with me!" And whence is it derived that if you taunt him he can taunt you in return? From "And a stranger you shall not afflict … for you were strangers in the land of Egypt" — whence R. Nathan derived "Do not attribute a blemish of your own to your neighbor." Beloved are the strangers, for in many places you are exhorted concerning them: "And a stranger you shall not afflict", (Devarim 10:19) "And you shall love the stranger", (Exodus 23:9) "And you have known the soul of the stranger." R. Eliezer says: Because a stranger's past is to his disadvantage, Scripture exhorts concerning him in many places. R. Shimon b. Yochai says: It is written (Judges 5:31) "And His lovers are like the rising of the sun in its might", and it is written (Devarim 10:18) "And He loves the stranger, etc." Now who is greater? One who loves the King or one whom the King loves? Certainly, one whom the King loves. Beloved are the strangers, for by every epithet that Israel is called, the strangers are called. Israelites are called "servants," as it is written (Leviticus 25:55) "For unto Me the children of Israel are servants." And the strangers are called "servants," as it is written (Isaiah 56:6) "… to love the name of the L rd and to be servants unto Him." Israelites are called "ministers," as it is written (Ibid. 6:6) "And you, 'priests of the L rd' shall you be called; 'ministers of our G d' will it be said of you." And the strangers are called "ministers," as it is written (Ibid. 56:6) "… and the strangers who join the L rd to minister unto Him." Israelites are called "lovers," as it is written (Ibid. 41:8) "the seed of Abraham, My lover." And the strangers are called "lovers" (i.e., beloved), as it is written (Devarim 10:18) "And He loves the stranger." "Covenant" is written of Israel, viz. (Genesis 17:13) "And My covenant (i.e., circumcision) shall be in your flesh." And it is also written of strangers, viz. (Isaiah 56:4) "and they hold fast to My covenant." "Acceptance" is written of Israel, viz. (Exodus 28:38) "for acceptance for them before the L rd." And "acceptance" is written of strangers, viz. (Isaiah 56:7) "their burnt-offerings and their sacrifices for acceptance upon My altar." "Watching" is written of Israel, viz. (Psalms 121:4) "He neither slumbers nor sleeps, the Watcher of Israel." And "watchers" is written of the strangers, viz. (Ibid. 146:9) "The L rd watches the strangers." Abraham called himself a stranger, viz. (Genesis 23:4) "A stranger and a sojourner am I with you." David called himself a stranger, viz. (Psalms 119:19) "I am a stranger in the land," and (I Chronicles 29:15) "For we are strangers before You and sojourners as all of our ancestors. As a shadow are our days upon the earth, without a prospect." And it is written (Psalms 39:13) "For a stranger am I with You, a sojourner as all of my ancestors." Beloved are the strangers (i.e., the proselytes), as witness Abraham's not being circumcised until the age of ninety-nine. For if he were circumcised at twenty or thirty, a stranger could become a proselyte only if he were younger than thirty — wherefore the L rd prolonged commanding him until he was ninety-nine, so as not to bar the door to future proselytes. And thus do you find (the L rd's esteem for the stranger-proselyte) in the four classes who respond before Him who spoke and brought the world into being, (Isaiah 44:5) "One shall say: 'I am the L rd's'; another shall call in the name of Yaakov; another shall mark his arm 'of the L rd'; and in the name of Israel he shall be called": "I am the L rd's" — these are the fearers of Heaven, untainted by sin. "another shall call in the name of Yaakov" — these are the minors (who died in childhood), the sons of the wicked in Israel. "another shall mark his arm 'of the L rd'" — these are the penitents. "and in the name of Israel he shall be called — these are the righteous strangers (i.e., the proselytes).