Midrash su Isaia 23:26

“Both of them died, Maḥlon and Kilyon, and the woman was bereft of her two children and of her husband” (Ruth 1:5).
“Both of them died, Maḥlon and Kilyon.” Rabbi Ḥunya, Rabbi Yehoshua ben Rabbi Avin, and Rabbi Zavda, son-in-law of Rabbi Levi [said]: The all-Merciful [God] never exacts retribution against a person himself initially. From whom do you learn this? From Job, as it is stated: “There came a messenger to Job, and said: ‘The oxen were plowing [and the donkeys grazing beside them; and Sheba fell upon them, and took them; they smote the servants by sword; and only I by myself escaped to tell you]’” (Job 1:14–15).⁹⁰God did not initially kill Job or even afflict him with bodily pain; He struck Job’s property. Rabbi Ḥama ben Rabbi Ḥanina said: The Holy One blessed be He showed him a representative taste of the World to Come, “the plowman will meet the reaper” (Amos 9:13).⁹¹Donkeys do not typically graze in fields where oxen have just plowed. This was Job’s taste of the World to Come, when produce will be ready to be reaped as the field is still being plowed.
“Sheba fell upon them [and took them and smote the lads by sword].” Rabbi Abba bar Kahana said: They emerged from the village of Kerinos⁹²In Media. and went on all the rural paths until Migdal Tzabba’im⁹³In the Land of Israel. and they died there.⁹⁴At first they were attacked and taken captive along with the herd. Only later were they killed. “And only [rak] I by myself [levadi] escaped.” Rabbi Ḥanina said: [The term] Rak is restrictive; he, too, was broken and stricken. Rabbi Yudan said: Levadi.⁹⁵In the sense of bedding, meaning that the messenger was bedridden. The word leved means felt, which can be used for bedding. “This one was still speaking” (Job 1:16); he, too, once he stated his tidings, he died.
“This one was still speaking and that one came and said: The Chaldeans deployed in three columns…” (Job 1:17). Rabbi Shmuel bar Naḥman said: When Job heard, he began mobilizing his armies for war. He said: ‘How many armies can I enlist, how many troops can I muster? This is the most despicable nation in the world: “Behold, the land of the Chaldeans, this is a people that is not” (Isaiah 23:13). If only it had not been.⁹⁶If only the Chaldeans had never come into existence. It comes to intimidate me?’ But once [the messenger] said to him: “The fire of God fell from the heavens” (Job 1:16), [Job] said: ‘It is from the heavens; what can I do?’ – “I was silent and I did not go out the door” (Job 31:34).
Immediately, “he took an earthenware shard to scratch himself” (Job 2:8).⁹⁷This was after he was afflicted with boils. His body was afflicted only after his property was damaged. So it was in Egypt, as well: “He struck their vines and their fig trees” (Psalms 105:33). Then, “He subjected their livestock to the hail” (Psalms 78:48). And then, “He smote every firstborn in Egypt” (Psalms 78:51). Regarding leprosy, too, the same is true: Initially it afflicts his house. If he repents, excellent; if not, they require removal, as it is stated: “The priest shall command and they will remove [the stones]” (Leviticus 14:40). If he repents, excellent; if not, they require demolition. If he repents, excellent; if not, [the signs of leprosy] come upon his garments and they require laundering. If he repents, excellent; if not, they require rending, as it is stated: “He shall rip it from the garment” (Leviticus 13:56). If he repents, excellent; if not they require burning, as it is stated: “He shall burn the garment” (Leviticus 13:52). Then [leprosy] comes upon his body. If he repents, excellent; if not, he goes and comes.⁹⁸He leaves the camp for seven days and then returns. If he repents, excellent; if not, “he shall dwell in isolation, his dwelling shall be outside the camp” (Leviticus 13:46). Regarding Maḥlon and Kilyon, too, the same is true. Initially, it was their horses, their donkeys, and their camels. Then “Elimelekh died.” Then, “both of them died, Maḥlon and Kilyon.”
“And the woman remained bereft,” Rabbi Ḥanina said: She became the remnants of the remnants [of meal offerings].⁹⁹When her husband died, she was like the remnant; now that her sons died, she was like the remnant of the remnant.

All the plagues that the Lord brought against the Egyptians in Egypt, He will bring against Edom (Rome),⁴Contrast Chap. 2, sec. 13 (above). Here, where it is said that Cappadocia will be destroyed, the reference is presumably to a later period, when Jews were persecuted there. as it is said: When the report cometh to Egypt, they shall be sorely pained at the report of Tyre (Isa. 23:5). R. Eleazar said: Every time Scripture employs the complete spelling of the word Tyre, it refers to Egypt, but when the word Tyre (i.e., without the vav) is spelled defectively, it refers to Edom, which also oppressed Israel. The punishments visited upon the first nation will also be inflicted upon Edom. In the case of Egypt, He smote it with blood, and with reference to Edom, it is said: I will show wonders in the heavens and in the earth, blood and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood (Joel 3:3). In Egypt the voices of frogs were harsh, while in Edom: Hark! an uproar from the city, hark! it cometh from the Temple (Isa. 66:6). Gnats came upon Egypt: And He smote the dust of the earth, and in Edom: And the streams thereof shall be turned into pitch, and dust thereof into brimstone (Isa. 34:9). In Egypt there were swarms, and in Edom: The pelican and the bittern shall possess it, and the owl and the raven shall dwell therein (ibid., v. 11). R. Abba the son of Kahana said: Darkness and thick darkness were used as divine agents in Egypt, but void and waste never were and never will be used. When will they be used? Against a great city in Cappadocia, as it is said: And He shall stretch over it the line of confusion, and the plummet of emptiness (ibid.).

Now all the plagues which the Holy One brought upon the Egyptians, he is going to bring upon Edom (i.e., Rome). It is so stated (in Is. 23:5): <AS AT THE REPORT CONCERNING EGYPT, > THEY SHALL TREMBLE AT THE REPORT OF TYRE (TsR).²⁴Although the Buber text reads TsWR, the midrashic interpretation here requires TsR, which is the reading of the Masoretic text. R. Eleazar has said: When Tyre is written with a vowel letter (i.e., TsWR), what is written is speaking about the region of Tyre. But in every place in which it is written as TsR without the W, what is written is speaking about this wicked Roman Empire, because it is oppressing Israel (rt.: TsRR).²⁵Tanh. (Buber), Exod. 2:15; Tanh., Exod. 2:13; 3:4; Exod. R. 9:13; PRK 7:11; PR 17:8. In Egypt he brought the plague of blood upon them. So also shall it be in Edom (i.e., Rome), as stated (in Joel 3:3–4 [2:30–31]): THEN I WILLSET PORTENTS IN THE HEAVENS AND ON THE EARTH: BLOOD, FIRE, <AND PILLARS OF SMOKE; THE SUN SHALL BE TURNED INTO DARKNESS > AND THE MOON INTO BLOOD. In Egypt he brought frogs upon them because their voice (qol) was strong. So also shall it be in Edom, as stated (in Is. 66:6): A SOUND (qol) OF TUMULT FROM THE CITY, <A NOISE (qol) FROM THE TEMPLE! THE THUNDER (qol) OF THE LORD IS REPAYING RETRIBUTION TO HIS ENEMIES>. In Egypt he brought gnats upon them. [So] also shall it be in Edom, [as stated] (in Is. 34:9): ITS²⁶The pronoun refers to Edom. STREAMS SHALL BE TURNED TO PITCH AND ITS DUST TO BRIMSTONE DUST can only mean gnats, just as it says (in Exod. 8:12 [16]): <HOLD OUT YOUR ROD> AND STRIKE THE DUST OF THE EARTH, AND IT SHALL BECOME GNATS < THROUGHOUT THE LAND OF EGYPT > …. In Egypt he brought swarms of flies ('RWB, rt.: 'RB) upon them. So also shall it be in Edom, as stated (in Is. 34:11): BUT THE PELICAN AND THE BITTERN SHALL POSSESS IT (i.e., Edom), [EVEN THE OWL AND THE RAVEN ('WRB, rt.: 'RB) SHALL DWELL IN IT.] In Egypt he brought pestilence upon them. So also shall it be in Edom, as stated (in Ezek. 38:22): I WILL ENTER INTO JUDGMENT AGAINST HIM WITH PESTILENCE. In Egypt he brought boils upon them. So also shall it be in Edom, as stated (in Zech. 14:12): AND THIS SHALL BE THE PLAGUE…: THEIR FLESH SHALL ROT AWAY. In Egypt he brought hail upon them. So also shall it be in Edom, as stated (in Ezek. 38:22): AND I WILL POUR TORRENTIAL RAIN, HAILSTONES <… UPON HIM…>. In Egypt he brought locusts upon them. So also shall it be in Edom, as stated (in Ezek. 39:17): SON OF MAN,[… ] SAY TO EVERY WINGED BIRD < AND TO EVERY LIVING CREATURE OF THE FIELD: ASSEMBLE, COME AND GATHER>…. In Egypt he brought darkness. So also shall it be in Edom (in Is. 34:11, cont.): AND HE SHALL STRETCH OVER IT THE MEASURING LINE OF THE EMPTINESS <AND WEIGHTS OF NOTHINGNESS>.²⁷The Hebrew words for EMPTINESS and NOTHINGNESS echo the VOID AND WITHOUT FORM in Gen. 1:2. In Egypt he smote their first-born. So also shall it be in Edom, as stated (in Ezek. 32:30): THERE ARE ALL THE PRINCES OF THE NORTH <AND THE ALL THE SIDONIANS WHO HAVE GONE DOWN WITH THE SLAIN…>. R. Meir says (citing Is. 34:7, which refers to Edom): AND THE WILD OXEN SHALL COME DOWN WITH THEM….²⁸Cf. Codex Vaticanus Ebr. 34 which adds the interpretation that these WILD OXEN (re’emim) are the Romans. Just as in Egypt, when he had exacted retribution from their gods, he afterwards exacted retribution from them; in Edom (rt.: 'DM) also, when he has exacted retribution from their prince, he shall afterwards exact retribution from them. It is so stated (in Is. 24:21): AND IT SHALL COME TO PASS IN THAT DAY THAT THE LORD SHALL PUNISH THE HOST OF HEAVEN IN HEAVEN AND THE KINGS OF THE EARTH (rt.: 'DM) {IN} [ON] THE EARTH (rt.: 'DM).

(Numb. 34:2:) WHEN YOU COME <INTO THE LAND OF CANAAN>. This text is related (to Jeremiah 2:31): YOU, O GENERATION, UNDERSTAND THE WORD OF THE LORD! [HAVE I BEEN A DESERT (HMDBR, voweled as (hamidbar) TO ISRAEL] …? Do not read A DESERT but HAVE I SPOKEN (HMDBR, voweled as hamedabber) anything (DBR) TO ISRAEL that I have not fulfilled for Israel?²⁵Tanh., Numb. 10:9; Numb. R. 23:10. With regard to the land which I agreed to give to them, did I say that it was beautiful and mislead them? (Ibid., cont.:) OR A LAND OF UTTER DARKNESS (ma'pelyah)? What is the meaning of ma'pelyah (rt.: 'PL)? Did I, perhaps, promise you to bring you into the land and <then> delay you? After all ma'pelyah can only mean "delay," as stated (in Exod. 9:32): <BUT THE WHEAT AND THE SPELT WERE NOT HURT> BECAUSE THEY RIPEN LATE (i.e., ARE DELAYED, rt.: 'PL).²⁶Above, Tanh. (Buber), Numb. 1:2. See, you will be entering into its midst, WHEN (according to Numb. 34:2) YOU COME INTO THE LAND OF CANAAN (Kena'an), <i.e., into> a land of business,²⁷Gk.: pragmateia. a land of trade. <The usage is> just as you say (in Is. 23:8 with reference to Tyre): WHOSE TRADERS (kena'anim)²⁸Here the word usually translated CANAAN (Kena‘an) occurs in the sense of trader, as in Hos. 12:8. THE WORLD HONORED.

Another matter, “all the rivers go to the sea,” all property accumulates only to the kingdom of Edom, but the kingdom of Edom is never filled, as Rabbi Levi said: It is written: “The eyes of man [ha’adam] are never satiated” (Proverbs 27:20) – the eyes of Edom are never satiated. You might say that the property that enters Edom never returns to its owners; the verse [therefore] states: “To the place that the rivers go, they go there again” – the place where property is collected, the kingdom of Edom, in this world, from there it will be dispersed in the messianic era, as it is written: “Her merchandise and her fee will be consecrated to the Lord” (Isaiah 23:18). Rabbi Yishmael ben Rabbi Yosei raised a question before Rabbi [Yehuda HaNasi], he said to him: ‘What is this that is written: “For the merchandise will be for those who dwell before the Lord” (Isaiah 23:18)?’ He said: ‘Like you, your counterparts, and two wrapped in linen sheets,⁴⁹Torah scholars who are humble; the reference is to two specific Torah scholars who lived at the time. like you, who are completely insignificant in your eyes.’ Rabbi Yirmeya ben Elazar said: The Holy One blessed be He is destined to restore the glow to the faces of the righteous in the future, as it is stated: “But those who love Him are like the sun emerging in its might” (Judges 5:31). Just as He restores their faces, so He restores their garments; today garments that are half silk, tomorrow garments completely of silk. He said to him:⁵⁰Rabbi Yishmael ben Rabbi Yosei asked Rabbi Yehuda HaNasi. What is that which is written: “To eat to satiation and for fine garments” (Isaiah 23:18)? He said: ‘Today, cotton garments, tomorrow garments completely of silk.’

(Numb. 34:2:) “When you come [into the land of Canaan].” This text is related (to Jer. 2:31), “You, O generation, understand the word of the Lord! Have I been a desert (hmdbr, voweled as (hamidbar) to Israel…?” Do not read “a desert,” but “have I spoken (hmdbr, voweled as hamedabber)” anything (dbr) to Israel that I have not fulfilled?²⁵Numb. R. 23:10. With regard to the land which I agreed to give to them, did I say that it was beautiful and mislead them? (Ibid., cont.:) “Or a land of utter darkness (ma'pelyah)?” What is the meaning of “ma'pelyah (rt.: 'pl)?” Did I, perhaps, promise you to bring you into the land and [then] delay you? After all, ma'pelyah can only mean "delay," as stated (in Exod. 9:32), “But the wheat and the spelt were not hurt because they ripen late (i.e., are delayed, rt.: 'pl).”²⁶Tanh. (Buber), Numb. 1:2. See, you will be entering into its midst, “When (according to Numb. 34:2) you come into the land of Canaan (kena'an),” [i.e., into] a land of business,²⁷Gk.: pragmateia. a land of trade. [The usage is] just as you say (in Is. 23:8 with reference to Tyre), “whose traders (kena'anim)²⁸Here the word usually translated CANAAN (Kena‘an) occurs in the sense of trader, as in Hos. 12:8. the world honored.”

R. Cahana said: "When R. Ishmael, the son of R. Jose, became ill, Rabbi sent to him the following request: 'Tell us the two or three things which you spoke of in the name of your father. Whereupon R. Ishmael sent back word to him: 'Thus said my father: What is the meaning of the passage (Ps. 117, 1) Praise the Lord, all ye nations. How do heathens come to praise God? This is intended to mean: All the nations shall praise him for the power and the miracles He has done to them; how much more should we, Israel, praise Him, Since mighty is His kindness unto us.' R. Ishmael sent also the following to him: 'In the future, Egypt will send presents unto Messiah, who will hesitate whether to accept them or not.' But the Holy One, praised be He! will say to Messiah, 'Accept it from them because Egypt was a place of hospitality for my children.' (Ps. 68, 32) Soon nobles will come out of Egypt. Then Ethiopia will conclude a fortiori, saying: 'If they (the Egyptians) who treated them as slaves, fare thus, I (Ethiopia) who did not enslave them, will surely [be permitted to offer a gift to Messiah].' Whereupon the Holy One, praised be He! will say unto Messiah, 'Accept also of them,' and soon (Ib.) Ethiopia will eagerly stretch forth his hands unto God. Then the Aramites will conclude a fortiori, saying: 'If [acceptance of gifts was permitted] of these (Ethiopians) who had no family relations with Israel, how much more should a gift be acceptable of us, who are their brothers!' Whereupon the Holy One, praised be He! will say unto Gabriel (Ib.) Rebuke the wild beasts hiding among the reeds; i.e., rebuke the heathens and create a community for thyself." The above passage can be explained in another way, [reject with] rebuke the wild beast that lives among the reeds, as it is written (Ib. 80, 14) The bear out of the forest doth gnaw at it, and what moveth on the field feedeth on it. R. Chiya b. Abba said in the name of R. Jochanan: "The above passage means as follows, [reject with] "rebuke the beast (Rome), whose acts are recorded with the same pen [of tyranny]. (Ib. 68, 31) The multitude of bulls, with the calves of the peoples, refers to [the nations] who have slain the best [of Israel] like fat bulls; everyone submitted himself with pieces of silver; i.e., they stretch forth their hands to accept the silver [as bribes], and then refuse to do the givers' desire; He scattereth nations that are eager to become near; i.e., Why was Israel scattered among the nations? Because of his eagerness to become [near] very friendly with the nations." He also sent Rabbi the following: "There is a big city in the Roman Empire which contains three hundred and sixty-five streets, and in each street there are three hundred and sixty-five castles, and around each castle there are three hundred and sixty-five steps, and on each step there was sufficient wealth to feed the entire world." Whereupon R. Simon, the son of Rabbi, said to him, and according to others, it was R. Ishmael, the son of R. Jose, who said to Rabbi: "To whom will all this belong?" "To thee and thy associates and to thy associates' friends," was the answer, as it is said (Is. 23, 18) And her gain and her hire shall be holy to the Lord; it shall not be treasured nor laid up, but for those that dwell before the Lord shall her gain be." What is the meaning of It shall not be treasured nor laid up? R. Joseph explained that It shall not be treasured, refers to his store-house [for grain]; Nor laid up, refers to the treasury house [for gold]." But for those that dwell before the Lord shall her gain be, to eat to fullness, and to wear stately clothing. What is the meaning of But for those that dwell before the Lord? R. Elazar said: "This refers to one who recognizes his colleague's place in the house of study [because of the former's frequenting it]. According to others (Fol. 119), it refers to one who greets his colleague in the house of study. What is meant by Stately clothing? This refers to one who covers (conceals) things which those of ancient days desired to be unrevealed; this is Sisrei Torah. According to others, this refers to one who discovers what was concealed by those of ancient days, and what is it? The reasons [of various laws] of the Torah.

R. Simlai lectured: "What does the passage (Am. 5, 18) Woe unto you that long for the day of the Lord, mean? For what do you wish the day of the Lord? It is [one of] darkness and not of light. This might be likened unto a cock and a bat, which were waiting for daybreak. The cock said to the bat, 'I look out for the light, because the light is mine (I see it), but for what purpose do you wait for it?'" Ib. 33) And this is what a Sadducee said to R. Abahu: "When will your Messiah appear?" And he answered: "When your people will be surrounded with darkness." "Art thou trying to curse me?" asked the Sadducee. He answered: "No, it is written so (Isa. 60, 2) For behold, the darkness shall cover the earth, and a gross darkness the people; but over thee will shine forth the Lord, and His glory will be seen over thee?" We are taught in a Baraitha that R. Elazar says: "Forty years will be the Messianic period, as it is said (Ps. 95, 10) Forty years did I feel loathing on this generation." R. Elazar b. Azaryah says: "Seventy years, as it is said (Is. 23, 15) And it shall come to pass on that day that Tyre shall be forgotten for seventy years, like the days of one king; i.e., who is meant by the one king? The Messiah is meant." Rabbi, however, says: "It will continue for three generations," as it is said (Ps. 72, 5) They shall fear thee, as long as the sun shineth, and in the presence of the moon throughout all generations." R. Hillel, however, says: "Israel has no more Messiah to expect, for they have already enjoyed him in the days of Hezekiah." R. Joseph said: "May the Lord forgive R. Hillel [for his statement] for Hezekiah was there at the time of the first Temple, and Zacharyah, who prophesied at the time of the second Temple, said (Zech. 9, 9) Be exceedingly glad, O daughter of Zion; shout, O daughter of Jerusalem! Behold, thy king will come unto thee, righteous and victorious, lowly, and riding upon an ass, and upon a call the foal of a she-ass."

R. Eleazar the son of Pedat declared: Just as He brought afflictions upon the Egyptians, so in the future will He bring them upon the kingdom of Edom, as it is said: When the report cometh to Egypt, they shall be sorely pained at the report of Tyre (Isa. 23:5). R. Eliezer said: Each time the word Tyre is written defectively in Scripture (i.e., without the vav, as in this verse), it refers to the kingdom of Edom, which oppressed Israel, but when the word Tyre is spelled plene (with the letter vav), it alludes to Cappadocia.¹²A district in Asia Minor where Israel was not oppressed. Hence, the Midrash argues, the biblical text avoids the defective spelling which dould be interpreted as “oppression.” Just as Egypt was stricken with blood, Edom will also be stricken, as it is said: The streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land shall become burning pitch. It shall not be quenched night nor day, the smoke thereof shall go up forever (Isa. 34:9–10).

(Numb. 23:21:) “No one has beheld falsehood in Jacob […].” Balaam said, “He does not pay attention to the transgressions in their hands, He only pays attention to their merit.” (Numb. 23:21, cont.:) “The Lord their God is with him.”⁶²In the Biblical context the HIM would normally refer to Israel, but the midrash understands this HIM in the singular throughout this paragraph. You (Balak) said to me (in Numb. 23:7), “Come, curse [Jacob] for me.” If an orchard has no keeper, a thief is able to harm it; or if the keeper falls asleep, the thief will enter [it]. But in the case of these people (according to Ps. 121:4), “Behold, the One keeping Israel shall neither slumber nor sleep.” So how can I harm [Israel]? (Numb. 23:21:) “The Lord their God is with him (i.e., Moses).” Balak said to him, “Since you cannot touch them because of Moses, who protects them, look at Joshua, his successor, and his deeds.” He said to him, “He also will be strong like him.” (Numb. 23:21:) “The Lord their God is with him; a royal war cry is within him.” He is blowing [a trumpet], giving a war cry, and throwing down a wall.⁶³I.e., the wall of Jericho. (Numb. 23:22:) “God brings them out of Egypt.” You said to me (in Numb. 22:5), “’Here is a people that has come out of Egypt,’ on their own. But that is not so. Rather God brought them out.” (Ibid., cont.:) “Like the heights⁶⁴Rt.: T‘P. The word can also mean “horns” and is so translated in most English versions in order to fit the context of the next word (R’M), which is then understood to mean “wild ox.” See the following note. of His loftiness (r'm).”⁶⁵In most translations the word is understood to mean “wild ox,” but the midrash regards it as a derived from the root RWM, a verb meaning “to be high.” Such is His nature. [When] they sinned a little, He brought them down like a bird, as stated (in Hos. 9:11), “Ephraim's glory shall fly away like a bird.” [When] they are worthy, He raises them up and exalts (rt.: rwm) them on high like a bird. Thus it is stated (in Is. 60:8), “Who are these that fly like a cloud?” (Numb. 23:23:) “There is no augury in Jacob and no divination in Israel.” Here you are (Balak) practicing augury and divining in what place you may prevail against them, but they are not like that. When they have to fight against enemies, a high priest stands up and puts on urim and thummim, which are asked about [the will of] the Holy One, blessed be He. So all the gentiles practice divination and augury, but these (Israelites) prove them false through repentance and nullify their divinations. It is so written (in Is. 44:25), “Who frustrates omens of liars and confounds diviners.”⁶⁶Cf. yShab. 6:9 (8d). (Numb. 23:23, cont.:) “Now it is said for Jacob and for Israel, [‘What has God done?’]” His (i.e., Balaam's) eye saw that Israel was sitting (yoshevim) before the Holy One, blessed be He, like a pupil before his master and was hearing why each and every parashah was written; and so it says (in Is. 23:18), “for her⁶⁷The midrash reads the HER as referring to Torah, but in the context of Isaiah the HER refers to Tyre as a harlot. profits shall belong to those who dwell (yoshevim) before the Lord […].” It also says (in Is. 30:20), “and no more shall your Teacher hide Himself, for your eyes shall see your Teacher.” The ministering angels will ask them, “What has the Holy One, blessed be He, taught you?” As they cannot enter their (i.e., Israel's) precincts, as stated (in Numb. 23:23), “now it is said for Jacob and for Israel, ‘What has God done?’” (Numb. 23:24:), “Here is a people rising up like a lion.” You have no nation in the world like them. Here they are sleeping away from the Torah and the commandments. [Then] having risen from their sleep, they stand up like lions. Quickly reciting the Shema', they proclaim the sovereignty of the Holy One, blessed be He. Then having become like lions, they embark on worldly business pursuits. If one of them should stumble, or if destroying demons come to touch one of them, he proclaims the sovereignty of the Holy One, blessed be He.⁶⁸On reciting the Shema‘ to be safe from demons, see yBer. 1:1 (2d); Ber. 5a; M. Pss. 4:9. (Numb. 23:24, cont.:) “It (a lion) does not sleep until it has eaten its prey.” When he (the reader) says (in the Shema' of Deut. 6:4), “the Lord is one,” the destroying demons are destroyed on his account, [and] they intone after him (as the liturgical response), “Blessed be the name of His glorious kingdom forever and ever.”⁶⁹In reciting the proper liturgical response to the Shema‘, even the demons recognize the sovereignty of the Holy One. Moreover, through the recitation of the Shema' he is sustained from the day watch to the night watch.⁷⁰I.e., his guardian angels for the morning and the night. And when he goes to sleep, he entrusts his spirit into the hand of the Holy One, blessed be He, as stated (in Ps. 31:6), “Into Your hand I entrust my spirit.”⁷¹Cf. Ber. 5a. Then when he awakens [and] proclaims the sovereignty of the Holy One, blessed be He, the night watch transfers him to the day watch. Thus it is stated (Ps. 130:6), “My soul [yearns] for the Lord more than the watchmen for the morning, the watchmen for the morning.” For that reason Balaam says, “There is no nation like this one.” (Numb. 23:24, cont.:) “And drunk the blood of the slain.” He prophesied that Moses would not die, until he had taken vengeance upon him and the five kings of Midian, as stated (Numb. 23:24), “it does not sleep until it has eaten its prey,” this [prey] is Balaam; “and drunk the blood of the slain,” these are the five kings of Midian. It is so stated (in Numb. 31:8), “And they slew the five kings of Midian upon their corpses.” (Numb. 31:6:) “With the vessels of the sanctuary.” This is the [high priestly diadem] plate upon which it is written (according to Exod. 28:36), “holy to the Lord.”⁷²For a description, see Shab. 63b; Suk. 5a. (Numb. 31:6, cont.:) “And the trumpets for sounding the alarm in his hand.” Moses said to Israel, “Balaam the wicked has practiced magic for you⁷³Cf. the parallel account in Gen. R. 20:20, which reads, “for them.” and is making the five kings fly. So he flies and makes [others] fly. Show him the [high priestly diadem] plate on which the name of the Holy One, blessed be He, is engraved,⁷⁴Galuf. Cf. Gk.: glufein (“to engrave.”) and they will fall down before you.” You know that it is so written (in Numb. 31:8), “And they slew the five kings of Midian upon their corpses and Balaam ben Beor [with the sword].” What did that wicked man want with the kings of Midian? Is it not in fact written (in Numb. 24:25), “Then Balaam arose and went back to his own place?” It is simply this: when he heard that twenty-four thousand [Israelites] had fallen (in Numb. 25:9) through his counsel,⁷⁵See Deut. R. 1:2. he returned to get his wage. For that reason Balaam ben Beor is recorded (n Numb. 31:8) together with the five kings of Midian.

Another interpretation (of Exod. 15:1) THE HORSE AND HIS RIDER (RKB). [Bar Qappara said:] The Holy One bound them to one another.⁴⁴Thus they became a single unit, as implied by the singular nouns in Exod. 15:1. Why? So that Israel would benefit in the booty. Why? When Israel left Egypt, the Egyptians went after them. Pharaoh said to them: I know that they took your silver and gold, but pay no attention to booty. What did he do? He opened the treasury⁴⁵Gk.: thesauros. of Joseph. He said: Take silver and gold for yourselves. So they took <it> and adorned their horses. Thus it is stated (in the singular in Exod. 14:9): ALL THE HORSE OF PHARAOH'S CHARIOT (RKB). Therefore they were tied to one another so that Israel would benefit in the booty. In this world Israel has benefited in the plunder of her enemies, but in the world to come whatever the nations acquire will belong to Israel. It is so stated (of Tyre, which collects harlotry fees from all the kingdoms of the earth, in Is. 23:18): HER PROFITS AND HER HARLOT'S HIRE SHALL BE DEDICATED TO THE LORD.

R. Eleazar ben Pedat says: Just as the Holy One brought <the plague> upon the Egyptians, he is going to bring <it> upon this nation (i.e., Rome).⁸⁴Tanh. (Buber), Exod. 3:6; Tanh., Exod. 2:13; 3:4; Exod. R. 9:13; PRK 7:11; PR 17:8. It is so stated (in Is. 23:5): AS AT THE REPORT CONCERNING EGYPT, THEY SHALL TREMBLE AT THE REPORT OF TYRE. R. Eleazar said: Every TYRE which is spelled {with} [without] the vowel letter is speaking about this evil nation (i.e., Rome). Just as Egypt was afflicted with blood, <so> also shall it be with this evil nation. (Thus according to Is. 34:9) ITS⁸⁵The pronoun refers to Edom, which was later understood to be Rome. STREAMS SHALL BE TURNED TO PITCH…. R. Tanhuma said: These are the Tiber⁸⁶Lat.: Tiberis. and the Ticino,⁸⁷Lat.: Ticinus. which are situated on the edge of Rome.⁸⁸Actually the Ticino is considerably to the north and flows from Switzerland into the Po. It is also written (in Is. 34:10): NIGHT AND DAY IT SHALL NOT BE QUENCHED. And why? Because they kept Israel from the Torah, in which they labored day and night, the fire which I bring upon them shall never be quenched. Rather (according to ibid., cont.:) ITS SMOKE SHALL RISE UP FOREVER, because they burned my house and the smoke rose up from it. They also say (in Is. 66:6): A SOUND OF TUMULT FROM THE CITY. The Holy One said to them (ibid., cont.): A NOISE FROM THE TEMPLE. Then he says: Remember what you did to the temple; (i.e., in ibid., cont.) THE THUNDER OF THE LORD IS REPAYING RETRIBUTION TO HIS ENEMIES, in the world to come, when he redeems Israel. Thus it is stated (in Is. 35:4): WITH THE RECOMPENSE OF THE LORD GOD HE WILL COME AND SAVE YOU.

Another Matter: "When You shall enter into the land of Cana'an [the land of Israel]..." (ויקרא יד, לד) There are seven Nations [in Cana'an] and you [only] mention the land of Cana'an. Our sages said it alluded to that what H'am (the father of Cana'an) Castrated him (Noach) and Cana'an was stricken - also here Yisrael sins and the land is caused to be cursed. Rabbi Eliezer Son of Yaakov and Rabanan / our sages [differ in opinions] Rabbi Eliezer says [it is called such] "since Cana'an was the father of all of them [the 6 other nations, who were in Cana'an / Israel when Yehoshua went to conquer them.] This what it says [regarding it] (Bereshit 10:15) "And Cana'an gave birth to Tzidon, his first born and Het. And our sages say [it is called such] for they are all merchants - like it says in (Yeshaya 23,8) "That their merchants are princes like the Naneah / movers - the honored of the land. Rabbi Yossi Son of Dosa said - Eliezer is Cana'an - and since he served that righteous one [Avraham Avinu / our forefather] he went out from the category of being cursed to and came into the category of being blessed. - Thus is what is written (Bereshit 9:25) "And he [Noach] said Cursed is Cana'an" [the son of Noach's son H'am] and it is written Come blessed one of Hash-m"...

19 (Numb. 23:14-16) “And he built seven altars [and offered a ram and a bull on each altar]. Then he said unto Balak, ‘Stand here [beside your burnt offerings and let me make myself available to the Lord over there]….’ And God appeared to Balaam and he placed a word (davar) in his mouth”: Like a man who places a bit upon the mouth of his animal and twists him to where he wants [it to go]. So was the Holy One, blessed be He, twisting his mouth. When he said to him, “Return to Balak and bless them,” he said, “Why should I go to him to anguish him?” [So] he sought to go to [his own home] and not to Balak. The Holy One, blessed be He, put a bit into his mouth, [and said] (in Numb. 23:16, cont.) “Return to Balak and speak thus.” (Numb. 23:17) “So he came unto him, and there he was standing beside his burnt offerings [together with the ministers of Moab].” Concerning the first occasion, it is written (in Numb. 23:6), “with all the ministers of Moab.” When they saw that they had derived no benefit at all, they left him; and only a small portion of the ministers of Moab were left with him. (Numb. 23:17) “Balak said to him, ‘What did the Lord say’”: When he saw that [Balaam] was not in control of himself to say what he wanted, [Balak] sat himself down and mocked him. As soon as he saw that he was mocking him, Balaam said to him, “Get up from there. It is not fitting to sit while the words of the Omnipresent are being spoken.” (Numb. 23:18) “Rise up Balak and listen; give ear to me, you son of Zippor”: Both of them were [distinguished] sons of [undistinguished] fathers, for they had made themselves greater than their fathers.⁴⁰On the importance of having a distinguished lineage, see, e.g., Ta‘an 21b. [Hence] (in Numb. 24:3), “An oracle of Balaam son of Beor (literally, his son is Beor)”; (in Numb 23:18) “give ear to me, you son of Zippor (literally, his son is Zippor)!” ⁴¹The unusual wording of Numb. 23:18 and 24:3 suggests that Balak and Balaam both had fathers undistinguished enough to be called their sons. (Numb. 23:19) “God is not a human, that he should speak falsehood”: He is not like flesh and blood. [When a person of] flesh and blood acquires friends and finds others nicer than they, he forsakes the former ones. But [the Holy One, blessed be He,] is not like that. It is not possible [for Him] to be false to the oath of the early ancestors. (Ibid., cont.) “Has he promised and not fulfilled”: (This phrase can also be read as, “He has promised and not fulfilled.”) When he promises to bring evils upon them, He will cancel them, if they have repented. You find it written (in Exod. 22:19), “Whoever sacrifices to a god shall be devoted to destruction.” When they made the calf, they merited destruction. So I thought to curse and destroy them. But when they repented a little, He suspended [any punishment] and (according to Exod. 32:14) “The Lord repented of the evil which He had planned to do to His people.” And so too in many places. As he said to Jochaniah (in Jer. 22:30), “as none of his seed shall succeed….” But He said (in Hag. 2:22), “And I will overturn the thrones of kingdoms and destroy the might of the kingdoms of the nations,” [since it is stated] (Hag. 2:23), “’On that day,’ declares the Lord of Hosts, ‘I will take you, O My servant Zerubbabel son of Shealtiel,’ declares the Lord, ‘and make you as a signet.’” And so He suspended what He said to his [grand]father (in Jer. 22:24), “’As I live,’ declares the Lord, ‘if you, O King Coniah, son of Jehoiakim, of Judah, were a signet on My right hand, I would tear you off even from there.’” And so with the men of Anatoth, it is written (in Jer. 11:23), “No remnant shall be left of them, for I will bring disaster on the men of Anathoth.” [But] once they repented, see what is written (in Neh. 7:27), “The men of Anatoth were one hundred [and twenty-eight].” (Numb. 23:21) “No one has beheld falsehood in Jacob […]”: Balaam said, “He does not pay attention to the transgressions in their hands, He only pays attention to their merit.” (Numb. 23:21, cont.) “The Lord their God is with him”:⁴²In the Biblical context the HIM would normally refer to Israel, but the midrash understands this HIM in the singular throughout this paragraph. You (Balak) said to me (in Numb. 23:7), “Come, curse [Jacob] for me.” If an orchard has no keeper, a thief is able to harm it; or if the keeper falls asleep, the thief will enter [it]. But in the case of these people (according to Ps. 121:4), “Behold, the One keeping Israel shall neither slumber nor sleep.” So how can I harm [Israel]? (Numb. 23:21) “The Lord their God is with him (i.e., Moses)”: Balak said to him, “Since you cannot touch them because of Moses, who protects them, look at [Joshua,] his successor, and what he will be.” He said to him, “He also will be strong like him.” (Numb. 23:21, cont.) “A royal war cry is within him.” He is blowing [a trumpet], giving a war cry, and throwing down a wall.⁴³I.e., the wall of Jericho. (Numb. 23:22) “God brings them out of Egypt”: You said to me (in Numb. 22:5), “’Here is a people that has come out of Egypt,’ on their own. But that is not so. Rather [God] brought them out.” (Ibid., cont.) “Like the heights⁴⁴Rt.: T‘P. The word can also mean “horns” and is so translated in most English versions in order to fit the context of the next word (R’M), which is then understood to mean “wild ox.” See the following note. of His loftiness (r'm)”:⁴⁵In most translations the word is understood to mean “wild ox,” but the midrash regards it as a derived from the root RWM, a verb meaning “to be high.” Such is His nature. [When] they sinned a little, He brought them down like a bird, as stated (in Hos. 9:11), “Ephraim's glory shall fly away like a bird.” [When] they are worthy, He raises them up and exalts (rt.: rwm) them on high like a bird. Thus it is stated (in Is. 60:8), “Who are these that fly like a cloud?” (Numb. 23:23) “There is no augury in Jacob and no divination in Israel”: Here you are (Balak) practicing augury and divining in what place you may prevail against them, but they are not like that. When they have to fight against enemies, a high priest stands up and puts on urim and thummim, which are asked about [the will of] the Holy One, blessed be He. So all the gentiles practice divination and augury, but these (Israelites) prove them false through repentance. It is so written (in Is. 44:25), “Who frustrates omens of liars and confounds diviners.”⁴⁶Cf. yShab. 6:9 (8d). (Numb. 23:23, cont.) “Now it is said for Jacob and for Israel, ‘What has God done?’”: His (i.e., Balaam's) eye saw that Israel was sitting (yoshevim) before the Holy One, blessed be He, like a pupil before his master in the future to come and was asking Him why each and every parashah was written; and so it says (in Is. 23:18), “for her⁴⁷The midrash reads the HER as referring to Torah, but in the context of Isaiah the HER refers to Tyre as a harlot. profits shall belong to those who dwell (yoshevim) before the Lord […].” It also says (in Is. 30:20), “and no more shall your Teacher hide Himself, for your eyes shall see your Teacher.” The ministering angels will ask them, “What has the Holy One, blessed be He, taught you?” As they cannot enter their (i.e., Israel's) precincts, as stated (in Numb. 23:23), “now it is said for Jacob and for Israel, [‘What has God done?’]” (Numb. 23:24) “Here is a people rising up like a lion.” You have no nation in the world like them. Here they are sleeping away from the Torah and the commandments. [Then] having risen from their sleep, they stand up like lions. Quickly reciting the Shema', they proclaim the sovereignty of the Holy One, blessed be He. Then having become like lions, they embark on worldly business pursuits. If one of them should stumble with all of them, or if destroying demons come to touch one of them, he proclaims the sovereignty of the Holy One, blessed be He.⁴⁸On reciting the Shema‘ to be safe from demons, see yBer. 1:1 (2d); Ber. 5a; M. Pss. 4:9. (Numb. 23:24, cont.) “It (a lion) does not sleep until it has eaten its prey”: When he (the reader) says (in the Shema' of Deut. 6:4), “the Lord is one,” the destroying demons are destroyed on his account, [and] they intone after him (as the liturgical response), “Blessed be the name of His glorious kingdom forever and ever,” and flee.⁴⁹In reciting the proper liturgical response to the Shema‘, even the demons recognize the sovereignty of the Holy One. Moreover, through the recitation of the Shema' he is sustained from the day watch to the night watch.⁵⁰I.e., his guardian angels for the morning and the night. And when he goes to sleep, he entrusts his spirit into the hand of the Holy One, blessed be He, as stated (in Ps. 31:6), “Into Your hand I entrust my spirit.”⁵¹Cf. Ber. 5a. Then when he awakens [and] proclaims the sovereignty of the Holy One, blessed be He, the night watch transfers him to the day watch. Thus it is stated (Ps. 130:6), “My soul [yearns] for the Lord more than the watchmen for the morning, the watchmen for the morning.” For that reason Balaam says, “What nation is like this one.” (Numb. 23:24, cont.) “[And drunk] the blood of the slain”: He prophesied that Moses would not die, until he had taken vengeance upon him and the five kings of Midian, as stated (Numb. 23:24), “it does not sleep until it has eaten its prey,” this [prey] is Balaam; “and drunk the blood of the slain,” [these are the five kings of Midian. It is so stated] (in Numb. 31:8), “And they slew the five kings of Midian upon their corpses.” (Numb. 31:6) “With the vessels of the sanctuary”: This is the [high priestly diadem] plate upon which it is written (according to Exod. 28:36), “holy to the Lord.”⁵²For a description, see Shab. 63b; Suk. 5a. (Numb. 31:6, cont.) “And the trumpets for sounding the alarm in his hand”: Moses said to Israel, “Balaam the wicked is practicing magic for you⁵³Cf. the parallel account in Gen. R. 20:20, which reads, “for them.” and is making the five kings fly. Show him the [high priestly diadem] plate on which the name of the Holy One, blessed be He, is engraved,⁵⁴Galuf. Cf. Gk.: glufein (“to engrave.”) and they will fall down before you.” You know that it is so written (in Numb. 31:8), “And they slew the five kings of Midian upon their corpses […] and Balaam ben Beor [with the sword].” What did that wicked man want with the kings of Midian? Is it not in fact written (in Numb. 24:25), “Then Balaam arose and went back to his own place?” It is simply this: when he heard that twenty-four thousand [Israelites] had fallen (in Numb. 25:9) through his counsel,⁵⁵See Deut. R. 1:2. he returned to get his wage. For that reason Balaam ben Beor is recorded (in Numb. 31:8) together with the five kings of Midian.

(Numb. 23:23, cont:) NOW IT IS SAID FOR JACOB AND FOR ISRAEL: WHAT HAS GOD DONE? His (i.e., Balaam's) eye saw that Israel was sitting (yoshevim) before the Holy One like a pupil before his master and was hearing why each and every parashah was written; and so it says (in Is. 23:18): FOR HER⁸²The midrash reads the HER as referring to Torah, but in the context of Isaiah the HER refers to Tyre as a harlot. PROFITS SHALL BELONG TO THOSE WHO DWELL (YOSHEVIM) BEFORE THE LORD…. It also says (in Is. 30:20): AND NO MORE SHALL YOUR TEACHER HIDE HIMSELF, FOR YOUR EYES SHALL SEE YOUR TEACHER. The ministering angels will ask them: What has the Holy One taught you, because they cannot enter their (i.e., Israel's) precincts, as stated (in Numb. 23:23): NOW IT IS SAID FOR JACOB AND FOR ISRAEL: WHAT HAS GOD DONE?

10 (Numb. 34:2) “When you come into the land of Canaan”: This text is related (to Jer. 2:31), “You, O generation, understand the word of the Lord! Have I been a desert (hmdbr, voweled as (hamidbar) to Israel…?” Do not read “a desert,” but “I was the Speaker (hmdbr, voweled as hamedabber)” to Israel. (Ibid., cont.) “[Or a land] of utter darkness (ma'pelyah)”: What is the meaning of “ma'pelyah (rt.: 'pl)?” Did I, perhaps, promise you to bring you into the land and [then] delay you? After all, ma'pelyah can only mean "delay," as stated (in Exod. 9:32), “But the wheat and the spelt were not hurt [because they ripen late] (i.e., are delayed, rt.: 'pl).”¹⁸Tanh. (Buber), Numb. 1:2. See, you will be entering into its midst, “When (according to Numb. 34:2) you come into the land of Canaan (kena'an).” What is the meaning of (kena'an? A land of business,¹⁹Gk.: pragmateia. a land of trade. [The usage is] just as you say (in Is. 23:8 with reference to Tyre), “[…] whose traders (kena'anim)²⁰Here the word usually translated CANAAN (Kena‘an) occurs in the sense of trader, as in Hos. 12:8. the world honored.”

"Four are among the tiniest on earth, and yet they are the wisest of the wise" (Proverbs 30:24) these relate to the various empires and monarchs. "Ants are a folk without power, and yet they prepare food for themselves in summer" (Proverbs 30:25). This refers to the Empire of Babylon. As it is written "Behold the land of Chaldea. This is the people that has ceased to be. Assyria founded it to station ships" (Isaiah 23:13). "The badger is a folk without strength, and yet it makes its home in the rock" (Proverbs 30:26). This refers to the Persian-Median Empire. And what is the meaning of "and yet it makes its home in the rock?" This refers to Ahasuerus and Cyrus who sought to rebuild the Holy Temple in Jerusalem. "The locusts have no king, and yet they all march forth in formation" (Proverbs 30:27). This refers to Alexander the Macedonian, for he overtook the entire world as locusts fly through the air. "You can catch the lizard in your hand, and yet it is found in royal palaces" (Proverbs 30:28). This refers to Edom (i.e., the Roman Empire), for of all the small creatures, none are despised like it. And so it is written "And I hated Esau" (Malachi 1:3). And what is the meaning of "and yet it is found in royal palaces?" This also refers to Edom (i.e., Roman Empire), for they destroyed the Holy Temple. "You can catch the lizard in your hand" Said Rabbi Jeremiah, this is Edom the wicked nation, for everything established there in Israel is now destroyed and forgotten.

(to be understood as following "how much more so, etc." [before the preceding paragraph]:) And thus is it written (Isaiah 23:4) "Be ashamed, O Tziddon, for the sea has spoken, the fortress of the sea, saying: I have not labored, and I have not borne, and I have not raised youths or reared maidens." The sea hereby says: I, who do not fear — "perhaps I will not labor, perhaps I will not bear sons and daughters, perhaps I will bury sons and daughters" — What shall I say? "Will you not fear Me, says the L-rd. Will you not tremble before Me, who have set sand as a bound to the sea, an eternal law, not to be broken" — Now if I (the sea), with whom all of these trepidations do not obtain, do the will of my Master (and do not venture to break my bounds), how much more so you — "Be ashamed, O Tziddon!"

"and he heard the Voice": I might think, a low voice; it is, therefore, written "the voice" — the voice explicated elsewhere (Devarim 5:19) "These things the L-rd spoke to all of your congregation … a great voice," and (Shemot 19:16) "and there were thunders (lit., "voices") and lightnings, etc." One verse states "a great voice," and another, (I Kings 19:12) "a voice, silent, thin." How are these two verses to be reconciled? When the Holy One Blessed be He speaks (in His great voice), all are silent, as in (Isaiah 23:2) "Fall silent, you island dwellers. The merchants of Tziddon, the crossings of the sea, would fill you, etc.", and (Vayikra 10:3) "and Aaron was silent." These are the words of R. Yoshiyah. R. Yonathan says: One verse states "a great voice," and another, "a voice, silent, thin." How are these verses to be reconciled? When the Holy One Blessed be He speaks, it is with a great voice; and the angels, in a low voice, as it is written (Isaiah 62:6-7) "… they are never silent. You who 'remind' the L-rd (to rebuild Jerusalem) do not be silent," and (Ibid. 7) "And do not allow Him to be silent until He re-establishes Jerusalem and makes it a glory in the land."

And to the sons of the concubines, etc.: In the days of Alexander the Macedonian (the Great), the Yishmaelites came to appeal against Israel about the birthright - and with them came two evil families: the Canaanites and the Egyptians. They [the Israelites] said, "Who will go and litigate with them?" G'vi'ah ben Kosem said, "I will go and litigate with them." They said to him, "Be careful that you not ensure the land for them." He said, "I will go and deliberate with them. If I win, so much the better. And, if not, you will say, 'What is this inferior one, that he should stand himself up for us?'" He went and litigated with them. Alexander the Macedonian said to them, "Who is claiming against whom?" The Yishmaelites said, "We are claiming against them, and from their Torah do we come against them: It is written (Deuteronomy 21:17), 'But he will recognize the firstborn the son of the disliked wife.' And by right Yishmael should take a double portion!" G'vi'ah ben Kosem said, "My lord king, may a man not do what he wants for his children?" He said to him, "Yes." And [G'vi'ah] said [back] to him, "And is it not written, 'And Avraham gave all that he had to Yitzhak!'" They said to him, "And where is the deed of sending away, that [proves that] he distributed [from his assets] to [the rest of ] his children?" He said to him, "'And to the sons of Avraham's concubines, Avraham gave gifts.'" And [the Yishmaelites] left from there shamefaced. The Canaanites said, "From their Torah do we come against them. In every place [there], it is written, 'to the Land of Canaan,' 'the Land of Canaan'; they should give us our land!" G'vi'ah ben Kosem said to [Alexander], "My master, the king, does a man not do to his slave what he wants?" He said to him, "Yes." [G'vi'ah] said [back], "What is written? 'Cursed is Canaan, the slave of slaves, etc.' (Genesis 9:25) - behold the land is ours and they are slaves to my lord king!" And [the Canaanites] left from there shamefaced. Egypt said, "From their Torah do we come against them. Sixty multitudes went out from us laden with vessels of silver and vessels of gold, as it is written (Exodus 12:36), 'and they despoiled Egypt'; they should give us our silver and our gold!" G'vi'ah ben Kosem said to him, "My lord king, sixty myriad persons [worked] for them for 210 years - among them were silversmiths and among them were goldsmiths who take for their wage, a dinar a day!" The philosophers (wise men) sat and calculated and did not get to a hundred years before the Land of Egypt [was forfeited] to the treasury [to repay its debt]. And [the Egyptians] left from there shamefaced. [Alexander] sought to go up to Jerusalem. Cuthites went and said to him, "Be careful, as they do not allow you to go into their House of the Holy of Holies (the inner sanctum of the Temple)." And when G'vi'ah ben Kosem realized [this], he made [Alexander] two felt shoes and put on them two jewels worth 20,000 silver [coins]. And once they reached the Temple Mount, [G'vi'ah] said to him, "My master, the king, "Take off your shoe, and shod yourself with two [felt] shoes, since the floor [here] is smooth, so that your feet not slip." And once they reached the Holy of Holies room, [the sages] said to [Alexander], "Thus far we have the right to enter; from here on, we do not have the right to enter." [Alexander] said to [G'vi'ah], "When I leave, I will flatten your forehead [meaning, make him stand upright, as G'vi'ah was a hunchback] (alt. version: your hump)!": He said [back] to him, "If you do that, you will be called an expert physician and take much remuneration!" and he sent them away from Yitzhak, his son: [Avraham] said to [the sons of the concubines], "As far as you can go to the East, go to the East, so that you not get burned by the coal of Yitzhak." But [in the case of] Esav, since he came and grappled with Yaakov, [Esav] took what was [coming to him as a punishment] from under his hand - this is what is written (Isaiah 23:7-8), "Is this your joyous one; in the early days, in its antiquity, its legs brought it to tarry far away. Who advised this on Tsur (Tyre), the crowning, etc." Rabbi Eliezer said, "All times that Tsur is written in Scripture fully (with all of its letters), the verse is speaking about the city-state of Tsur; when it is incomplete (without the letter, vav, as it is here), the verse is speaking about Rome (which is associated with Esav)." "The crowning" - Rabbi Abba said, "They surrounded it in [the formation of] a crown." And Rabbi Yannai said in the name of Rabbi Shimon, the son of Rabbi Yannai, "They surrounded it like a type of [fence made of] thornbushes."