Midrash su Isaia 26:30

R. Nechemiah says: If one takes upon himself a single mitzvah in (true) faith, he is worthy of having the Holy Spirit repose upon him. And thus do we find with Moses, David, and Devorah that (in the fulness of their faith) they chanted song and the Holy Spirit reposed upon them. And thus do you find that Israel were redeemed from Egypt only in reward for their faith, viz. (Exodus 4:31) "And the people believed, etc." And thus is it written (Psalms 31:24) "The L rd guards the faithful." The faithfulness of the fathers is brought to remembrance, viz. (Exodus 17:12) "And Aaron and Chur supported his (Moses') hands, and his hands were (lifted in) faithfulness until the sun set." And it is written (Psalms 108:20) "This is the gate to the L rd. Tzaddikim (faithful in prayer) will enter through it." What is written of the "believers"? (Isaiah 26:2) "Open the gates and let there enter a nation that is (a) tzaddik, a keeper of faith" — this gate is to be entered by all believers. (Psalms 92:2-5) "It is good to praise the L rd and so sing to Your exalted name. To proclaim in the morning Your lovingkindness, and Your faithfulness in the nights. With a ten-stringed harp, with voice and lyre together. For You have gladdened me by Your deeds, O L rd. At the work of Your hands I will sing." What made him worthy of this joy? The belief held by our fathers in this world, which is all "night." Thus, "to proclaim in the world (to come) Your lovingkindness and Your faithfulness in the 'nights'" (i.e., this world). And thus with Yehoshafat (II Chronicles 20:20) "And they rose early in the morning and they went to the desert of Tekoa. And as they went forth Yehoshafat arose and said: 'Hear me, Judah and dwellers of Jerusalem: Believe in the L rd your G d and you will rest assured. Believe in His prophets and you will succeed.'" And it is written (Jeremiah 5:3) "O L rd, are Your eyes not (looking) for belief?" (Habakkuk 2:4) "And the tzaddik in his belief shall live", and (Eichah 3:23) "They (Your mercies) are renewed every morning — Great is Your faithfulness." And thus do you find that the exiles are gathered in, only in reward for faith, as it is written (Song of Songs 4:8) "With Me, from Levanon, My bride; With Me from Levanon shall you come (out of exile). You shall look (upon the redemption) merosh amanah" (homiletically: "in the merit of emunah [belief]). (Hoshea 2:22) "And I will betroth you to Me forever … and I will betroth you to Me with emunah."

Let our master instruct us: When a person is being pursued by troops and brigands,¹Gk.: lestai. is it permissible for such a one to profane the Sabbath? Thus have our masters taught: When a person is being pursued by troops and brigands, such a one does profane the Sabbath to save his life.²Numb. R. 23:1; see RH 2:5; ‘Eruv 45a; Ta‘an. 14a. We therefore find in the case of David, that when Saul sought to kill him, he fled from him and was saved.³According to Men. 95b, David’s eating of the consecrated bread (I Sam. 21:7) on the day of his flight (vs. 11) took place on the Sabbath. Our masters have said, “There is a story about a time when evil documents came from the empire for the leading citizens of SepphorIs on the Sabbath. [The citizens] came to R. Eliezer ben Parta [and] said to him, ‘Evil documents have come to us from the empire. What do you say? Shall we flee?’ Since he was afraid to tell them to flee, he said to them. ‘Are you asking me? Go and ask Jacob, Moses, and David.’” With reference to Jacob, it is written (in Hos. 12:13), “Then Jacob fled.” With reference to Moses, it is written (in Exod. 2:15), “but Moses fled from Pharaoh.” With reference to David, it is written (in I Sam. 19:18) “Now David fled and escaped.” It also says (in Is. 26:20), “Go, My people, enter your chambers […].” But where is it shown that the saving of life overrides the Sabbath? Where it is written (in Lev. 18:5), “You shall keep My statutes and ordinances, for it is through performing them that a person shall live,” and not that he die through them. It is also written, with reference to circumcision (in Lev. 12:3), “And on the eighth day the flesh of his foreskin shall be circumcised.” It shall be circumcised, and even on the Sabbath. Now are not [these] words [an a fortiori argument] qal wahomer? If circumcision, which concerns [but] one out of the 248 [human] members, overrides the Sabbath, how much the more in the case of the whole body. The Holy One, blessed be He, said to Israel, “My children, be mindful of My ordinances and keep the Torah, for how many miracles and wonders have I done for you from the day that you went forth from Egypt! I cast down those who hated you, I had you pass through the sea, I cast fear and trembling on your enemies, as stated (in Exod. 15:15), ‘Then were the chiefs of Edom bewildered....’ I destroyed the Amorites [along with] Sihon and Og, and during the whole forty years that you were in the wilderness I did not forsake you for even a single hour. Moreover, how many snakes and scorpions did I exterminate for your sake, as stated (in Deut. 8:15), ‘(God) who led you through the great and terrible wilderness with its fiery serpents and scorpions,’ and I did not let them hurt you.” Therefore, the Holy One, blessed be He, said to Moses, “Write down the stages by which Israel journeyed in the wilderness, so that they will know how many miracles I performed for them during each and every stage.” Where is it shown? From what they read on the matter (in Numb. 33:1-2), “These are the stages [by which] the Children of Israel [went forth from the land of Egypt]…. And Moses wrote down their starting points, stage by stage, according to the command of the Lord.”

(Numb. 33:1:) THESE ARE THE STAGES <BY WHICH> OF THE CHILDREN OF ISRAEL <WENT FORTH FROM THE LAND OF EGYPT>. Let our master instruct us: When a person is being pursued by robbers and brigands,¹Gk.: lestai. is it permissible for such a one to profane the Sabbath. Thus have our masters taught: When a person is being pursued by robbers and brigands, such a one does profane the Sabbath to save his life.²Tanh., Numb. 10:1; Numb. R. 23:1; see RH 2:5; ‘Eruv 45a; Ta‘an. 14a. We therefore find in the case of David, that when Saul sought to kill him, he fled from him and was saved.³According to Men. 95b, David’s eating of the consecrated bread (I Sam. 21:7 [6]) on the day of his flight (vs. 11 [10]) took place on the Sabbath. Our masters have said: Once upon a time evil documents came from the Empire for the leading citizens of Sepphoris.⁴The traditional Tanhuma, Numb. 10:1, adds, “On the Sabbath.” <The citizens> came to R. Eliezer ben Parta <and> said to him: Evil documents have come to us from the Empire. What do you say? Shall we flee? Since he was afraid to tell them to flee on the Sabbath, he said to them: Are you asking me? Go and ask Jacob, Moses, and David. With reference to Jacob, it is written (in Hos. 12:13 [12]): THEN JACOB FLED. With reference to Moses, it is written (in Exod. 2:15): BUT MOSES FLED FROM PHARAOH. With reference to David, it is written (in I Sam. 19:18) NOW DAVID FLED AND ESCAPED. It also says (in Is. 26:20): GO, MY PEOPLE, ENTER YOUR CHAMBERS…. But where is it shown that the saving of life overrides the Sabbath? Where it is written (in Lev. 18:5): YOU SHALL KEEP MY STATUTES AND ORDINANCES, FOR IT IS THROUGH PERFORMING THEM THAT A PERSON SHALL LIVE and not die through them. It is also written, with reference to circumcision (in Lev. 12:3): AND ON THE EIGHTH DAY THE FLESH OF HIS FORESKIN SHALL BE CIRCUMCISED, even on the Sabbath. Now are not < these > words <an argument> qal wahomer? If circumcision, which concerns <but> one out of the 248 [human] members, overrides the Sabbath, how much the more in the case of the whole body. The Holy One said [to Israel]: My children, be mindful of my ordinances and keep the Torah, for how many miracles and wonders have I done for you from the day that you went forth from Egypt! I cast down those who hated you, I had you pass through the sea, I cast fear and trembling on your enemies, I destroyed the Amorites along with Sihon and Og, and during the whole forty years that you were in the wilderness I did not forsake you for a single hour. Moreover, how many snakes and scorpions did I exterminate in your presence. It is so stated (in Deut. 8:15): (GOD) WHO LED YOU THROUGH THE GREAT AND TERRIBLE WILDERNESS WITH ITS FIERY SERPENTS AND SCORPIONS. Therefore, the Holy One said to Moses: Write down the stages by which Israel journeyed in the wilderness, so that they will know how many miracles I performed for them during each and every stage. {Thus it is stated (in Numb. 33:1–2):} [Where is it shown? From what they read on the matter (in Numb. 33:1–2):] THESE ARE THE STAGES <BY WHICH> THE CHILDREN OF ISRAEL <WENT FORTH FROM THE LAND OF EGYPT>…. AND MOSES WROTE DOWN THEIR STARTING POINGS, STAGE BY STAGE, ACCORDING TO THE COMMAND OF THE LORD.

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

Rabbi Berekhya said: This verse, the wilderness said it.⁴Solomon wrote it from the perspective of the wilderness (Etz Yosef). The wilderness said: ‘I am the wilderness, yet I am beloved, as all the good in the world is shrouded in me, as it is stated: “I will place in the wilderness cedar, acacia…” (Isaiah 41:19). The Holy One blessed be He gave them to me so they would be protected in me. When the Holy One blessed be He asks me for them, I will return His deposit to Him with nothing lacking. I generate good deeds and sing songs before Him,’ as it is stated: “The wilderness and wasteland will be glad” (Isaiah 35:1).
In the name of the Rabbis they said: The earth said it. It said: ‘I am as I am, yet I am beloved, as all the dead of the world are shrouded in me, as it is stated: “Your dead will live, my corpses shall arise” (Isaiah 26:19). When the Holy One blessed be He asks me for them, I will return them to Him. I will generate good deeds like a lily and recite song before Him,’ as it is stated: “From the edge of the earth we heard songs” (Isaiah 24:16).

Rabbi Yudan and Rabbi Eliezer, Rabbi Yudan said: “I am a rose [ḥavatzelet] [of Sharon, a lily [shoshana] of the valleys],” is it not a ḥavatzelet and is it not a shoshana?⁵Is ḥavatzelet not the same as shoshana? Although generally translated differently, as rose and lily, the midrash assumes that the ḥavatzelet and shoshana are the same flower. Rather, as long as it is small, [the verse] calls it ḥavatzelet, when it grows larger, it calls it shoshana. “Rose [ḥavatzelet],” why is it called ḥavatzelet? Because it is shrouded in its shade [ḥavuya betzila].⁶When it is small, its petals are folded around the top of the stalk.
Rabbi Eliezer said: The righteous are likened to the most excellent of species and to the most excellent of that species; the most excellent of the species, like a lily, the most excellent of that species, a lily of the valley. Not like the mountain lily, which quickly withers, but like the lily of the valley that remains moist. The wicked are likened to the vilest of species and the vilest of that species; the vilest of the species, “like chaff before the wind” (Psalms 83:14). If you say like chaff of the valley, that has moisture in it; rather, “it will be pursued like the chaff of mountains before the wind” (Isaiah 17:13).
Rabbi Abba bar Kahana said: The congregation of Israel said before the Holy One blessed be He: 'I am as I am, yet I am beloved. I am sunk in the depths⁷In Hebrew, imkei, related to the word valleys [amakim] that appears in the verse. of troubles, but when the Holy One blessed be He will extricate me from the troubles, I will blossom good deeds like a lily and will sing songs before Him. That is what is written: “Lord, in their trouble they turned to You” (Isaiah 26:16).
Rabbi Aḥa said: The congregation of Israel said: When You intensify Your gaze at me,⁸You discover my shortcomings and transgressions and punish me. I blossom good deeds like a lily and sing songs. That is what is written: “A song of ascents. From the depths I call to You, Lord” (Psalms 130:1).
The Rabbis say: The congregation of Israel said it. The congregation of Israel said: I am as I am, yet I am beloved. I am situated in the depths of Gehenna, but when the Holy One blessed be He will rescue me from its depths—that is what is written: “He raised me from the pit of destruction” (Psalms 40:3)—I will blossom good deeds and sing songs before Him. That is what is written: “He placed a new song in my mouth” (Psalms 40:4).
The opinion of the Rabbis corresponds with what Rabbi Elazar HaModa’i said: The princes of the nations are destined in the future to come to denounce Israel before the Holy One blessed be He, and say: ‘These engaged in idol worship and those engaged in idol worship, these engaged in forbidden sexual relations and those engaged in forbidden sexual relations, these shed blood and those shed blood; why are these descending to Gehenna and those are not descending?’⁹Why are the gentiles descending to Gehenna while the Jews are not? The Holy One blessed be He responds to them and says: ‘If that is so, all the peoples will descend with their gods to Gehenna.’ That is what is written: “For all the peoples will walk, each in the name of its god, [but we will walk in the name of the Lord our God forever and ever]” (Micah 4:5).
Rabbi Reuven said: Had this matter not been written, it would have been impossible to say it: As it were, “for the Lord will judge [nishpat]¹⁰This is the reflexive [nifal] conjugation, indicating, as it were, that God will be judged. in fire” (Isaiah 66:16). Shofet¹¹This conjugation is the standard way of expressing that God will judge. is not written here, but rather nishpat. This is what David said, inspired by the Divine Spirit: “Even if I were to walk through the valley of the shadow of death, I will fear no evil, for You are with me [your rod and your staff they will comfort me]” (Psalms 23:4).
Another matter, “your rod,” this is the suffering, “and your staff,” this is Torah. “They will comfort me…” Is it perhaps without suffering? The verse states: “Only [Akh].”¹²The term akh is always understood to be a restrictive term. Here, it indicates that not everyone will merit Torah, and therefore goodness and kindness, as in the continuation of the verse; only those who have experienced suffering will experience these blessings. Is it perhaps in this world? The verse states: “May only [akh] goodness and kindness pursue me all the days of my life, and I will dwell in the House of the Lord forever [le’orekh yamim]” (Psalms 23:6).¹³Le’orekh yamim is expounded to mean a world where the day is infinitely long [yom shekulo arokh]. Thus, the goodness and kindness will be experienced in the World to Come.

R. Elazar said: "And one who possesses haughtiness deserves to be cut off like a [grove] tree devoted to idolatry; for concerning presumption it is written (Is. 10, 33) And those of towering growth shall he hewn down, and concerning a [grove] tree, it is written (Dept. 7, 5) And their groves shall ye not turn down. R. Elazar said further: "Anyone who possesses haughtiness will not enjoy resurrection; for it is said (Is. 26, 19) Awake and sing ye, that dwell in the dust; i.e., it is not written that lie in the dust but that dwell in the dust, we infer this to mean he who dwelt in dust (lowered himself) during his life." R. Elazar said further: "Anyone who possesses haughtiness causes the Shechina to lament over him, as it is said (Ps. 138, 6) For though the Lord be high, yet regardeth He the lowly, and the haughty He knoweth from, afar." R. Avira, and according to others R. Elazar expounded: "Come and see how the custom of the Holy One, praised be He! is unlike the custom of frail man. The custom of frail men is that a great man will look upon another great man but a great one will not look upon a lowly one; the custom of the Holy One, praised be He! however, is not so, for He is elevated and yet seeth the lowly, as it is said For though the Lord be high yet regardeth He the lowly, and the haughty He knoweth from afar."

R. Jochanan in the name of R. Jose said: "Whence do we learn that we must not attempt to appease a man at the moment of his excitement? It is written (Ex. 33, 14.) My presence shall walk before you, and I will give thee rest, i.e., the Holy One, praised be He! said unto Moses. "Wait for me until my excitement shall subside and I shall then give thee rest.' " Is wrath [to be ascribed] to the Holy One — praised be He? Yea! As it is taught; And a God who is angry every day (Ps. 7, 12). And how long does His anger last? For a moment. And how long lasts a moment? One fifty-eight thousand eight hundred and eighty-eighth part of an hour; and this is meant by the word Regga (moment); and no creature is able to determine that exact moment [when the anger arises] except Bilam the wicked, for it is written (Num. 24, 16.) And knoweth the knowledge of the most High. How is it possible? If he did not know even the temperament of his animal, how could he acquire a knowledge of the Most High? We must therefore say that he knew how to determine the exact hour in which the Holy One, praised be He! is angry. And this is meant by the prophet who said to Israel (Micha 6, 5.) O my people, do but remember what Balak the king of Moab resolved in order to know the gracious benefits of the Lord. What is meant by The gracious benefits of the Lord. R. Elazar said: "Thus said the Holy One, praised be He! unto Israel. 'Do but remember how many gracious benefits I bestowed unto ye, that I kept myself back from becoming angry during all the days of Bilam, the wicked; for my anger might have inflicted a great misfortune upon them [in that generation].' And this is meant by Bilam when he said. (Num. 23, 8.) How shall I denounce, whom God hath not denounced? And how shall I defy, when the Lord hath not defied?" And how long endureth His anger? A Regga (moment). How long does a Regga last? R. Abin and according to some R. Abina said: "A Regga lasts as long as it takes to utter it." And whence do we learn that God is angry? It is said (Ps. 30, 6.) For His anger is momentary, (but) life rests upon his favor. And if you wish I say from this (Is. 26, 20.) Hide thyself but for about a moment, until anger passeth away. And when is He angry? Abaye said: "During the first three hours of the day, when the crest of the cock becomes white and he stands on one leg." But the cock stands like that all the time? At all times it has red stripes [in the white crest], but in that particular hour there are no red stripes whatsoever. A certain heretic was in the neighborhood of R. Joshua b. Levi, and annoyed him exceedingly, questioning him about various passages. One day R. Joshua b. Levi took a cock, tied it to his bed and watched it, thinking that as soon as he would notice the sign, he would curse the heretic. But before the time came, sleep overtook him. So he said: "I learn from this [incident] that it is not proper to do such a thing: And he is beneficent in all His work, it is written (Ps. 145, 17.) and it is also written (Pr. 17, 26.) Punishment, even to the just, is not good." It was taught in the name of R. Meier: "At the time when the sun rises and all the heathen Kings of the East and West, with their crowns upon their heads, prostrate themselves before the sun, there-upon the Holy One, praised he He! immediately becomes angry."

(Eliezer) replied: Verily I am not equal to one of them. If I had asked the Holy One, blessed be He, for land, it would be possible for Him to give this to me, as it is said, "The earth is the Lord's, and the fulness thereof" (Ps. 24:1). Had I asked the Holy One, blessed be He, for silver and gold, He could have given them to me, as it is said, "The silver is mine, and the gold is mine" (Hag. 2:8). But I asked the Holy One, blessed be He, that I might be worthy (to learn the) Torah only, as it is said, "Therefore I esteem all precepts concerning all things to be right; and I hate every false way" (Ps. 119:128).

A righteous person will flourish like a date palm. No part of the date palm is wasted: Its dates are eaten; its young branches are used for ritual blessing [of the lulav on sukkot]; its fronds cover the Sukkah; its fibers are used to make ropes; its leaves are used for sieves; its planed trunks are used for roof beams. So too there are none worthless in Israel: Some are versed in the Bible; others know Mishnah; some are masters of aggadah [storytelling]; others do good deeds; still others promote social equity.

Seven things were created before the world was created. They are: The Torah, Gehinnom, the Garden of Eden, the Throne of Glory, the Temple, Repentance, and the Name of the Messiah.

Furthermore, Scripture states: For the Lord (be-Yah) the Lord is an everlasting rock (ibid. 26:4). What is meant by zur ‘olamim (“everlasting rock”)? This verse informs us that all the worlds are considered as nothing in His sight, for with only half His name He created the world.¹In the quotation from Isaiah, “the Lord” is be-Yah, a form which utilizes only the first two letters (yod and heh) of the more usual four-letter form of God’s Name. Indeed the worlds would have continued to expand without end had He not said enough, as it is written: I am God, Shaddai (Gen. 17:1).²God created many other worlds before He created our world (Bereshit Rabbah 3:7, 9:2. What is signified by the word Shaddai? That I said to the world, dai (“enough”)!³The word dai (“enough”) is the last syllable of Shaddai. It indicates that the world was expanding and He found it necessary to halt the expansion. Hence, it is said: O Lord my God, Thou art very great.

(Ib. b) R. Juda said: "A shepherd of whom it is not heard that he leads his flock into strange pasture is nevertheless disqualified [to be a witness], but a collector of duty of whom it is not said that he takes more than he ought to, is qualified." The father of R. Zera was a collector of duty for thirteen years, and when the governor would come to that city when he would see a scholar he used to quote (Is. 26, 20) "Go, my people, enter into thy chambers." And also to the other people, when he saw them crowded in the streets, he used to say: "The governor will come in town, and presently he will slaughter the father for the son, and the son for the father." (i.e., he will exercise extortions), (Fol. 26) whereupon all used to hide themselves. And when the governor came, he used to say to him: "You see that there are very few people in this city. From whom, then, shall we collect so much duty?" When he departed, he said: "There are thirteen maes which are tied in the sheet of my bed; take and return them to so and so, as I took them from him for duty and did not use it."

... …and the Holy One said to Israel, ‘my children – now take from me the cup of consolation.’ They replied to Him ‘Master of the World! You were angry with us and brought us out from within Your house and exiled us among the nations of the world [and that is like a vessel cast aside among the nations of the world] and now you’ve come to appease us?! He said to them, ‘I will give you an allegory, to what is this thing to be likened? To a man who married his sister’s daughter. He grew angry with her and sent her out of his house, and after some days came to appease her. She said to him ‘you were angry with me and threw me out of your house and now you’ve come to appease me?!’ He said to her, ‘you are are my sister’s daughter, maybe you will say in your heart that from the day that you went out of my house [another woman entered in, by your life] even I have not entered my house.’ Thus the Holy One said to Israel, ‘my children, from the day I destroyed My house below I have not gone up and sat in My house above. Rather, I sat in the dew and the rain. If you do not believe me place your hands in My head [and see the dew which is on My head, if it were not an explicit verse it would be impossible to say] as it says “…for my head is full of dew, my locks with the drops of the night.” (Shir HaShirim 5:2) And the Holy One clothed Zion with her strength, in reward for “The Eternal's strength and His vengeance were my salvation…” (Shemot 15:2) which they said at the sea, [and from where do we learn that the Holy One clothes her in her strength?] as it says “Awaken, awaken, put on your strength, O Zion…” (Yeshayahu 52:1)

It is written (Jeremiah 50:33) "Thus said the LORD of Hosts: The people of Israel are oppressed, And so too the people of Judah etc." and it is written (ibid 34) "Their Redeemer is mighty, His name is LORD of Hosts. He will champion their cause— So as to give rest to the earth, And unrest to the inhabitants of Babylon." They said in the days of the Greeks, This verse endangers [the Jews] because it reveals a secret about Israel. They said, Come let renew upon them decrees until they have forsaken their God, and they will believe in our foreign worship. They stood up and decreed: Any Israelite who makes a latch or bolt on his door will be stabbed with they sword. (What was the reason for this [decree]? [It was] in order that there should not be honor and privacy in Israel, because any house that does not have a door has no honor or privacy. And any who wants to enter can enter whether day or night.) Since Israel saw this, they got up and removed all doors of their houses. They were unable to eat, drink or have relations, because of thieves, robbers, and Greek invaders. They did not sleep day or night. The verse was fulfilled upon them, "You will be afraid night and day" (Deuteronomy 28:66). They said before The Holy One Blessed is He (THOBH), Master of the world how much are we able to carry? He said to them, [This decree is] with the sin of Mezuzzah, but even so room was found in this decree. Israel was living without doors, and there is nothing that removes the evils of a wife from upon her husband like a door. As it says "Go my people, come into your rooms etc." (Isaiah 26:20) They endured the decree for three years. When the Greeks saw that Israel endured the decree and no one violated it in any way, they stood up and decreed another decree. They spread a rumor: Any person from Israel who has an ox or sheep, he should inscribe on its horns that it has no portion in the God of Israel. (What was the reason for this [decree]? In order that Israel would not eat meat, milk, or cheese, and they would not be able to plow.) They said we know that they cannot endure this decree. When Israel heard this they were pained a great pain. They said O mercy! that we will be atoned with our God. They stood up and sold their animals whether pure or impure, and Israel was traveling on foot. Upon them [the verse] was fulfilled, "I have seen slaves on horseback etc." (Ecclesiastes 10:7) THOBH said to them, [This decree is] with the sin that you withheld yourselves from ascending to Jerusalem on the three pilgrimage festivals, bringing the sacrifices, and giving the priestly gifts. Therefore [the verse] is fulfilled upon you "Your ox shall be slaughtered before your eyes" (Deuteronomy 28:31) But even so room was found in this decree. The deer, the rams and all species of pure birds were coming into and entering the houses of Israel, because they did not have doors. Israel came and grabbed them and slaughtered and ate meat. They gave praise to THOBH and they said, Blessed is he that flipped the intentions of our enemies for good. Because if their houses had doors, how could all game enter to them. THOBH answered them, You were meciful on my honor and you did not deny me, So I have prepared for you game. When the Greeks saw that Israel endured this decree, they stood up and decreed: Anyone whose wife goes to immerse herself, he will be stabbed with the sword. And the one who catches her [going to immerse] will have her as a wife and her children as slaves. When Israel saw this they refrained from having relations. When they Greeks heard this they said, since Israel is not using their beds, we will attach ourselves to them [beds]. When Israel saw this, they returned to their wives without immersion, [because] they were forced to. They said, Master of the world we are forced [to have relations] without immersion.

(Lev. 14:2:) “This shall be the law of the leper.” Let our master instruct us: For how many things does leprosy come? Thus have our masters taught: The affliction comes [upon one] for eleven things:²³Cf. Numb. R. 7:5; Lev. 17:3; ‘Arakh. 16a. (1) For idolatry, (2) for desecration of the name [of God], (3) for unchastity, (4) for theft, (5) for slander, (6) for false witness, (7) upon²⁴In this passage “for” and “upon” translate the same Hebrew word (‘al). the judge who perverts justice, (8) for swearing in vain, (9) upon one who enters a domain which is not his, (10) upon one who thinks false thoughts, and (11) upon one who instigates quarrels among brothers. And some also say, “for the evil eye (i.e., for being miserly).” How is it shown [that leprosy comes] for idolatry? In that, when they made the calf, they were afflicted with leprosy. Thus it is stated (in Exod. 32:25), “Now Moses saw that the people were riotous (parua')”; and it is written concerning the leper (in Lev. 13:45), “his head shall be unkempt (parua').” And how is it shown [that leprosy comes] for cursing the name? From Goliath, of whom it is stated that he said in (I Sam. 17:8), “Choose a man ('ish) for yourselves.” Now man ('ish) can only be the Holy One, blessed be He, since it is stated (in Exod. 15:3), “The Lord is a man ('ish) of war.” It is also written (in I Sam. 17:46) “This day [the Lord] will deliver (rt.: sgr) you.” Now deliverance can only imply leprosy, since it is stated (in Lev. 13:5), “the priest shall isolate (rt.: sgr) him.” And how is it shown for unchastity? Where it is written (in Is. 3:[16-]17), “[Because the daughters of Zion are haughty, and walk with extended neck and roving eyes…]. Therefore the Lord will smite with sores (sph) the scalps [of the daughters of Zion].”²⁵Vs. 17 differs here from the Masoretic Text by replacing the divine name with Adonay (LORD). Now sores (sph) can only be leprosy, as stated (in Lev. 14:56), “For a swelling and for a sore (rt.: sph) and for a bright spot.” How is it shown for theft? Where it is stated (in Zech. 5:4), “I have sent it (i.e., the curse of the flying scroll in vs. 1) forth, says the Lord of hosts; and it shall come unto the house of the thief.” Hence, for theft. How is it shown for swearing falsely? Where it is stated (in Zech. 5:4, cont.), “and unto the house of the one who swears falsely in My name; and it shall lodge within his house; and it shall consume it, [even] with its timbers and stones.” What is a thing which consumes timbers and stones? Rabbi says, “This is leprosy, since it is written (concerning a house infested with leprosy (in Lev. 14:45), ‘And he shall break down the house with its timbers and stones.’” And how is it shown for slander? From Miriam [of whom] it is written (in Numb. 12:10), “so when Aaron turned unto Miriam, there she was, stricken with leprosy.” It is written (in Lev. 14:1), “This shall be the law of the leper (hametsora'),” [i.e.] the one who puts forth evil (hamotsi ra'). And how is it shown for those who bear false witness? Where Israel testified falsely and said (in Exod. 32:4), “These are your gods, O Israel,” they were struck with leprosy, as stated, “Instruct the Israelites to remove from the camp….” It also states (Exodus 32:25), “Now Moses saw that the people were riotous (parua').”²⁶Cf. above in this section, where parua‘ in this verse is related to Lev. 13:45, according to which the leper’s HEAD SHALL BE UNKEMPT (parua‘). And [how is it shown] for the judge who perverts justice? Where it is stated (of unjust judges in Is. 5:24), “And it shall be that as a tongue of fire consumes straw, and as chaff sinks down in a flame, their root shall be like the rot, and their blossom shall rise up like the dust; for they have rejected the law of the Lord of hosts.” Their blossom (prh) can only refer to leprosy, since it is stated (in Lev. 13:12), “If the leprosy should blossom out widely (rt.: prh).” And how is it shown for one who enters a domain which is not his? From Uzziah, who entered the domain of the priesthood. It is so stated (of him in II Chron. 26:19), “then leprosy appeared on his forehead.” And how is it shown for one who instigates quarrels among brothers? From Pharaoh, as stated (in Gen. 12:17), “Then the Lord afflicted Pharaoh,” because he had taken Sarah from Abraham. And [how is it shown] for the evil eye (i.e., for being miserly)? R. Isaac said, “When someone's eye is too evil (i.e., when someone is too miserly) to lend out his possessions. When someone comes and says to him, ‘Lend me your scythe, lend me your ax, or any object,’ he says to him, ‘Cursed is the one who has a scythe, cursed is the one has an axe’ (meaning, ‘I do not have one’). What does the Holy One, blessed be He, do?²⁷Cf. Yoma 11b. He afflicts [his house] with leprosy. When he comes to the priest and says to him, ‘Something like a plague has appeared in the house belonging to me,’ he commands (according to Lev. 14:45), ‘Let him break down the house with its timbers and stones.’ Then everybody will see his implements, when they lug them and bring them outside. So they publicize²⁸Mepharsemin, from PRSM, a verb related to the Greek, parresiazesthai (“to speak freely”). his implements, and they all say, ‘Did he not say, “I do not have a scythe; I do not have an ax?” See, he does have such and such an object, but he did not want to lend it.’ So his eye is evil (i.e., he is miserly), to lend.” (Leviticus 14:37:) “And [the priest] says, ‘[The walls are] deeply colored (shkarurot).’” Do not read it [such], but rather read it as he brought down curses (shaka arurot). As he said, “Cursed,” and he brought down his house. And everyone saw his curses, as stated (in Job 20:28), “The produce of his house shall depart, poured out in the day of His wrath.” [Moreover,] there are also some who say, [leprosy] also [comes] for haughtiness. How is it shown? From Naaman, as stated (in II Kings 5:1), “Now Naaman, the commander of the army of the king of Aram […] a valiant warrior, was a leper,” because he was haughty. [Leprosy] also [comes] upon the one who says something against his colleague that is not true about him. Thus you find it so in the case of Moses our master, when he said (in Exod. 4:1), “But [surely] they shall not believe me.” The Holy One, blessed be He, said to him, “They are believers [and] children of believers”: [Believers] (in Exod. 4:31), “And the people believed”; the children of believers, as stated (in Gen. 15:6), “And he (Abram) believed in the Lord.” However, it is necessary [for you] to be afflicted, since the one who suspects the innocent is afflicted in his body. It is so stated (in Exod. 4:6), “Then [the Lord…] said, ‘Please put your hand in your bosom’; so he put his hand in his bosom, and when he withdrew it, behold, it was leprous as snow.” The Holy One, blessed be He, said to Israel, “Look at the difference between you and the peoples of the world. When they sin, I afflict them first in their bodies and after that in their houses, as stated (in Gen. 12:17), ‘Then the Lord afflicted Pharaoh with great plagues,’ and afterwards, ‘and his house.’ But if you sin, I afflict your houses first.” Where is it shown? From what they read on the matter (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.” (Lev. 14:34:) “And I put a plague of leprosy in a house of the land you possess.” How has the land sinned, that it should be afflicted? It is simply that the land is afflicted for human sin, as stated (in Ps. 107:[32-]34), “[He turns….] A fruitful land into a salt marsh because of the evil [of those who dwell in it].” Why? Because of the evil [of the people]. And so does it state (Isaiah 26:9), “with Your judgements upon the earth, so will those that dwell in the inhabitation learn justice.” Why do punishments come upon the world? For the creatures, so that they would look, consider, and say, “Whoever sins is afflicted, and whoever does not sin is not afflicted.” So why are the trees, the stones and the walls afflicted? So that their owners will look [at them] and repent. And so you find that when Israel sinned, the Holy One, blessed be He, intended to exile them at once before the [other] nations. But He said, “If I exile them at the start, they will become a shame and a disgrace to all the nations.” What did he do? He brought Sennacherib the wicked upon all the [other] nations and exiled them. Thus it is stated (in Is. 10:14), “My hand (the hand of Sennacherib) has found the wealth of the peoples like a nest.” It is also written (in vs. 13), “and I (Sennacherib) have removed the borders of peoples.” The Holy One, blessed be He, said, “When Israel sees that I have exiled the nations of the world, they will repent and fear My judgment.” It is so stated (in Zeph. 3:6), “I have rooted out the nations; their corner towers are desolate.” And after it is written (in vs. 7), “I said, ‘Surely you will fear Me, they will learn rebuke!’” When they did not repent, they immediately went into exile. Therefore the Holy One, blessed be He, warns them and [first] afflicts their houses, so that they will repent. Thus it is stated (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.” For him to repent is preferable; but if not, he is afflicted in his body, as stated (in Lev. 15:2), “When any man has a discharge issuing from his flesh….” Hence, the stones are struck first. For him to repent is preferable; but if not, his clothes are afflicted, as stated (in Lev. 13:47), “When the plague of leprosy is in a garment.” Then if he does not repent, he is afflicted in his body. Thus it is stated (in Lev. 13:40), “When someone's head becomes hairless [so that he is bald, he is clean]”; but still with a balding of the head there is a substantial doubt whether he is unclean or clean. For him to repent is preferable, but if not, he is afflicted with boils, as stated (in Lev. 13:18), “And when one has boils on the skin of his flesh and is healed.”²⁹The verses that follow explain that the boils may then become leprous. Boils is [worse] than balding of the head. For him to repent is preferable, but if not, he is afflicted with five scourges: swelling, sore, bright spot, scab, and plague spot. And why all this? Because he did not repent.³⁰Numb. R. 14:4. Scripture has said (in Prov. 19:29), “Judgments are ready for scoffers; and stripes for the back of fools.” The Holy One, blessed be He, said, “Before I created the human, I prepared all these for him.” [The situation] is comparable to an evil slave who was about to be sold. When his master went to buy him, he knew that he was a bad salve. [So] he took along chains and whips so that if he rebelled, he might subdue him with them. When he did rebel, he brought out the chains and chained him. He brought out the whips and beat him. The slave said to him, “Did you not know that I was a bad slave? Why did you buy me?” He said to him, “Because I knew that you are difficult, I prepared chains and whips for you, so that if you rebelled, I might subdue you with them.” So too the Holy One, blessed be He [and] blessed be His name forever, before He created the human one, He prepared afflictions for him, because (according to Gen. 8:21) He knows that³¹Heb.: Ki. Although in the biblical context the word must mean “for,” or its equivalent, the midrash understands the word with the alternate meaning of “that.” “the instinct of one's heart is evil from his youth.” He therefore prepared all these for him, so that if he rebelled, He would subdue him, as stated (in Prov. 19:29), “Judgments are ready for scoffers; and stripes (mahalumot) for the back of fools.” What are mahalumot? Mahah lamoot (strike to death). Warn him first; it is preferable if he repents. But if not, strike his body. How is it shown? From that which we read about the matter (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.”

That the Sanhedrin were exiled a like number of times, we know by tradition. The places were as follows: from the cell of Gazith [in the Temple] to the market-place, from the market-place to Jerusalem, from Jerusalem to Yamnia, from Yamnia to Usha, from Usha [hack again] to Yamnia, (Ib. b) from Yamnia [back again] to Usha, from Usha to Shapram, from Shapram to Beth Shearim, from Beth Shearim to Sepphoris, from Sepphoris to Tiberias (and Tiberias was the saddest of them all; as it is said (Is. 29) And thou shalt be low, and shalt speak out of the earth). R. Elazar says they were exiled only six times, as it is said (Is. 26, 5) For he bringeth down them that dwell on high; the lofty city he layeth low; he layeth it low even to the ground; he bringeth it even to the dust. "Thence," remarked R. Jochanan, "they will in the future be redeemed, as it is said (Is. 52, 2) Shake thyself from the dust; arise, and sit down, etc."

… it is written there “Behold the heaven and the heaven of heavens cannot contain You…” (Melachim I 8:27) and here it is written “…the glory of the Lord filled the Tabernacle.” (Shemot 40:35) R’ Yehoshua of Sachnin said in the name of R’ Levi ‘to what is this likened? To an open cave at the edge of the sea. When the sea storms the cave is filled, but the sea is not reduced. So too, even though it is written that ‘the glory of the Lord filled the Tabernacle’ the upper and lower worlds did not lose anything of the brilliance of the glory of the Holy One, just as it is written “Do I not fill the heavens and the earth? says the Lord.” (Yirmiyahu 23:24) Therefore it is written here ‘And it was’. Just as the Divine Presence was here below at the beginning of the creation of the world but withdrew to above, now it returned to be below as it had been “And it was that on the day that Moses finished…” (Bamidbar 7:1) ... [Another explanation. “And it was that on the day that Moses finished erecting the Mishkan…” (Numbers 7:1)] R’ Simon said: at the time when the Holy One told Israel to erect the Tabernacle, He hinted that when the Tabernacle below is erected, the Tabernacle above is erected, as it says “And it was that on the day that Moses finished…” (ibid.) It does not say ‘erecting the Tabernacle’ but rather ‘erecting this (et) the Tabernacle.’ This refers to the Tabernacle above. The Holy One said: in this world, when the Tabernacle was erected, I commanded Aharon and his sons that they bless you. In the time to come I, in my glory, will bless you. So it is written “May the Lord bless you from Zion, He Who made heaven and earth.” (Psalms 134:3)

Another interpretation (of Gen. 28:10): AND JACOB SET OUT. It is written (in Is. 26:20): GO, MY PEOPLE, ENTER INTO YOUR CHAMBERS AND SHUT [YOUR DOORS] BEHIND ME.¹⁶The MT reads BEHIND YOU. HIDE JUST FOR A MOMENT UNTIL MY ANGER PASSES. When you see a fateful hour, do not stand against it but give way to it. Thus it is stated: GO, MY PEOPLE, ENTER INTO YOUR CHAMBERS. Look at me, as it were, for I have perceived an hour < made > fateful through your sins. I did nothing. Instead I gave way to it, as stated (in Lam. 2:3): HE HAS WITHDRAWN HIS RIGHT HAND…. So also you, GO MY PEOPLE. Thus, the one who stands against the hour will fall into its hand; but whoever gives way to the hour will have the hour fall into his hand. Naboth stood against the hour {and stood against it} [and fell into its hand]. When Ahab said to him (in I Kings 21:2): GIVE ME YOUR VINEYARD SO THAT I MAY HAVE IT FOR A VEGETABLE GARDEN. What did he do? He said (in vs. 3): THE LORD FORBID < THAT I SHOULD GIVE YOU MY ANCESTORS' INHERITANCE >. What happened to him? He fell into the hand of the hour, as stated (in vs. 13): AND THE MEN OF BELIAL TESTIFIED AGAINST [NABOTH BEFORE THE PEOPLE…. AND THEY STONED HIM TO DEATH WITH STONES]. Abraham gave way to the hour and fled from Nimrod, the king of the Chaldeans. So the hour returned and fell into his hand when he killed sixteen kings. It is so stated (in Gen. 14:15): THEN HE DEPLOYED < HIS FORCES > AGAINST THEM BY NIGHT. Isaac also gave way to the hour when the Philistines said to him (in Gen. 26:16): GO AWAY FROM US. Immediately < the passage continues > (in vs. 17): SO ISAAC WENT AWAY FROM THERE. Then the hour returned and fell into his hand, as stated (in Gen. 26:26-28): THEN ABIMELECH CAME UNTO HIM FROM GERAR…. SO ISAAC SAID UNTO THEM: WHY HAVE YOU COME UNTO ME …? AND THEY SAID: WE HAVE CLEARLY SEEN THAT THE LORD IS WITH YOU…. Joseph also gave way to the hour. When his brothers sold him, was he not able to say: I am your brother? But he gave way to the hour, and the hour returned and fell before him, as stated (in Gen. 50:18): THEN HIS BROTHERS ALSO WENT AND FELL DOWN BEFORE HIM. Moses gave way to the hour, as stated (in Exod. 2:15): BUT MOSES FLED FROM PHARAOH. So the hour returned and fell into his hand, as stated (in Exod. 11:3): {AND} [ALSO] THE MAN MOSES WAS VERY GREAT IN THE EYES OF PHARAOH'S [SERVANTS] AND IN THE EYES OF HIS PEOPLE. David also gave way to the hour, as stated (in I Sam. 20:1): BUT DAVID FLED FROM NAIOTH. It is also written (in Ps. 3:1): WHEN HE FLED FROM HIS SON ABSALOM. And it is written (in Ps. 57:1): [WHEN HE FLED] FROM SAUL IN THE CAVE. So the hour returned and fell into his hand when Saul said to him (in I Sam. 24:21 [20]): [PLEASE] LOOK, I KNOW THAT YOU SHALL SURELY REIGN AND IN YOUR HAND THE KINGDOM OF ISRAEL SHALL ARISE. So < it was > also < with > Jacob, who fled from the hour. (Hosea 12:13 [12]:) THEN JACOB FLED TO THE LAND OF ARAM. And the hour fell into his hand, as stated (in Gen. 36:6): THEN ESAU TOOK HIS WIVES < … > AND WENT INTO A LAND AWAY FROM HIS BROTHER JACOB. Ergo (in Is. 26:20): GO, MY PEOPLE, ENTER INTO YOUR CHAMBERS.

“Daughters of Jerusalem,” the Rabbis say: Do not read it as “daughters of [benot] Jerusalem, but rather, builders of [bonot] Jerusalem. This is the Great Sanhedrin of Israel, which convenes and instructs them with regard to every question and judgment.
Another matter, “daughters of [benot] Jerusalem,” Rabbi Yoḥanan said: Jerusalem is destined to become a metropolis for all countries, and to draw [people] to it in streams, for its glory, as it is stated: “Ashdod, its towns, [benoteha] and its surrounding areas; Gaza, its towns, and its surrounding areas up to ”¹⁹²The word Lasha does not appear in the verse and its inclusion in the text of the midrash appears to be an error (Etz Yosef). (Joshua 15:47). This is the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: It is written: “I will give them to you as daughters [levanot] and not due to your covenant” (Ezekiel 16:61). What is “levanot”? Towns. What is “not due to your covenant”? It is not due to your contract, but rather due to My contract.¹⁹³It is not because you have kept all of the responsibilities incumbent upon you due to our covenant; it is rather a gift from Me. Alternatively, the nations who will come to show honor to Jerusalem are not just the ten nations promised to Abraham in the Covenant of the Pieces, but rather are additional nations (Etz Yosef). Rabbi Beivai said in the name of Rabbi Reuven: “Sing, barren one, [who did not bear]” (Isaiah 54:1). What song is there for barrenness? Rather, “sing, barren one,” who did not bear children for Gehenna.
Rabbi Berekhya said in the name of Rabbi Shmuel bar Naḥman: Israel was likened to a female, just as a female takes one-tenth of the property from her father and leaves, so, too, Israel inherited the land of the seven nations, which is one-tenth of the seventy nations. Because they inherited like a female, they sang songs in the feminine, as it is stated: “Then Moses and the children of Israel sang this song [hashira hazot]¹⁹⁴These terms are in the feminine form. to the Lord” (Exodus 15:1). But, in the future, they are destined to inherit like a male, who inherits all his father’s property; that is what is written: “From the eastern side to the western side, Judah, one portion” (Ezekiel 48:7). “Dan one portion…Asher one portion” (Ezekiel 48:1–2), and all of them so, and they speak in the masculine, as it is stated: “Sing to the Lord a new song [shir ḥadash]” (Psalms 96:1); shira ḥadasha is not written, but rather shir ḥadash.
Rabbi Berekhya and Rabbi Yehoshua ben Levi [said]: Why was Israel likened to a female? Just as a female loads and unloads,¹⁹⁵This means that she becomes pregnant and gives birth. loads and unloads, and then unloads and does not load again, so, too, Israel is enslaved and redeemed, enslaved and redeemed, and is then redeemed and is never enslaved again. In this world, because their trouble is like the trouble of a female who gives birth,¹⁹⁶Their redemption is not permanent. they sing songs in the feminine; however, in the World to Come, where their trouble is not like the trouble of one who gives birth, they sing songs in the masculine. That is what is written: “On that day this song [hashir] will be sung” (Isaiah 26:1).

The prophet cried out: Come, my people, enter thou into thy chambers … hide thyself for a little moment (Isa. 26:20). The Holy One, blessed be He, had declared: I counsel you to restrain yourselves and to surrender to the conditions that prevail at the moment. Naboth would not temporize (when Ahab demanded his land), and so it is written about him: Naboth is stoned, and is dead (I Kings 21:14). Mordecai likewise refused to temporize. He should have flattered the wicked man. Indeed, Israel was almost obliterated from the earth because he antagonized Haman.

(Fol 60) R. Samuel b. Nachmeni said in the name of R. Jonathan: "No chastisement comes upon the world unless there are wicked ones in existence, yet its first victims are the righteous, as it is said (Ib., ib) If a fire breaks out and meet with thorns. When does a fire break out? When there are thorns prepared for it. Its first victims, however, are the upright, as it is said (Ib, ib.) So that stocks of corn had been consumed. It does not say, it shall consume, but, had been consumed, to signify that the stack of corn (the upright) were consumed first." R. Joseph taught: "What is the meaning of the passage, (Ex. 12, 22) And none of you shall go out from the door of his house until the morning? As soon as permission is given to the executioner he makes no distinction between righteous and wicked; and furthermore, he picks out his first victims from among the righteous, as it is said (Ezek. 21, 8) And I will cut off from thee the righteous and the wicked." R. Joseph cried, remarking: "To that extent are they not considered?" Said Abaye: "It is to their advantage, as it is written (Isa. 57, 1) That the righteous is taken away from the evil to come." (That he shall not see the evil which will come in the future). Our Rabbis were taught: When pestilence is raging in town, stay indoors, as it is said (Ex. 12, 22) And none of you shall go out from the door of his house until the morning, and it is also said (Isa. 26, 20) Go, my people, enter thou into thy chambers, and shut thy door behind thee; and again it is said (Deut. 32, 25) Without shall the sword destroy, and terror within the chambers. Why the citation of the two additional passages? Lest one say that the first one refers only to nighttime but not to day time, hence, Go my people, enter thou into thy chambers, and shut thy door behind thee. And lest one will say that this refers only where there is no terror within the house, but when there is terror within the house, one might think that it is advisable to go out and associate with others, hence the last quoted verse, Without shall the sword destroy and terror within the chamber, i.e., although within the house terror reigns, yet without it is still worse, for Without the sword shall destroy. Raba in times of fury used to keep the windows shut, for it is written (Jer. 9, 20) For death is come up through our windows. Our Rabbis were taught: If there is a famine in town, do not spare your feet and leave town, as it is said (Gen. 12, 19) And there arose a famine in the land: and Abraham went down into Egypt to sojourn there. And it is also said (II Kings, 7, 4) If we say, we will enter into the city, then the famine is in the city; and we shall die there. For what purpose is the quotation of the additional passage necessary? Lest one say that this refers only where there is no risk of life, but where there is risk of life, it is not so, hence the quotation, which is followed by (Ib., ib.) Now therefore come, and let us fall into the host of the Arameans; if they let us live, we shall live; and if they kill us, we shall but die. Our Rabbis were taught: When there is a pestilence in town, a person shall not walk in the middle of the road; for so long as the Angel of Death has received his permission to rage, he does so high-handed. When there is peace in town, one must not walk on the sideways; for so long as the Angel has not the permission, he hides himself away.

(Lev. 5:1:) “And if a soul sins in that it hears a voice swearing […, if he does not speak out, he shall bear his iniquity].” This text is related (to Eccl. 5:1), “Do not be rash with your mouth, and let not your heart hasten to bring forth a word before God.” These [words refer to] people who vilify the name of the Holy One, blessed be He. Come and see, when the celestial beings were created, those below were created with half of the [divine] name, as stated (in Is. 26:4), “for through Yh,³⁸YH is the first half of the divine name, which the Hebrew spells out where the translation reads THE LORD. the Lord formed the worlds.”³⁹The midrash interprets tsur ‘olamim as FORMED THE WORLDS (i.e., this world and the world to come) rather than as the more usual EVERLASTING ROCK. For similar interpretations, see yHag. 2:1 (77c); Men. 29b; Gen. R. 12:10; M. Pss. 62:1; 114:3; cf. also M. Pss. 118:14. But why were they not created with all of it? So as not to mention the full name [of the Holy One, blessed be He] with him. Woe to those creatures who vilify the name of the Holy One, blessed be He, in vain. See what is written about offerings (in Lev. 1:2), “When one of you presents an offering to the Lord.” It does not say "to the Lord, an offering," but “an offering to the Lord” (so that who changes his mind about an offering in mid-sentence not mention God’s name for no reason).⁴⁰Tanh. (Buber), Gen. 1:6; Ned. 10ab; Sifra to Lev. 1:2, Wayyiqra, Parashah 2; Sifre, Deut.32:3 (306); Gen. R. 1:13. And [yet] people vilify the name of the Lord in vain. It is therefore stated (in Eccl. 5:1), “Do not be rash with your mouth…. for God is in heaven and you are on earth.” For who would say that God is not in heaven and that people are not on earth? [Accordingly], Solomon has said, “Every time that the weakest of the weak is above, he defeats the warrior below.” Go and learn from Abimelech (in Jud. 9:53), “But a certain woman dropped an upper millstone on Abimelech's head and cracked his skull.”⁴¹Since the woman was above the warrior Abimelech in the tower of Thebez, her killing him is an example of a relatively weak person defeating a warrior from above. And if he was a warrior among warriors and there was none like him, and [yet] a woman [was able to] kill him from above, how much the more so in the case of the Holy One, blessed be He! See what is written about Him (in Dan. 4:32), “All the inhabitants of the earth are of no account, and He does as He wishes [with the host of heaven and with the inhabitants of the earth].” It is also written (in Ps. 47:3), “For the Lord most high is awesome, a great King over all the earth,” and people are below. (Eccl. 5:1:) “Therefore let your words be few.” So what is there for you to do? To put your hand upon your mouth and upon your ear in order to neither speak nor hear. Ergo (in Lev. 5:1), “If a soul sins.”⁴²These words also appear in Lev. 5:21 [6:2]. (Lev. 5:1:) [“And if a soul sins in that it hears a voice swearing,] when he is a witness to what he has either seen or come to know, [if he does not speak out, he shall bear his iniquity].” This text is related (to Prov. 29:24), “The one who shares with a thief hates his own soul; he hears swearing and does not speak out.” What has caused anyone to say of him, “If a soul sins?” [It is] simply because he did not come and tell a sage, “So-and-so blasphemed the name of the Holy One, blessed be He.” He therefore shares his iniquities with him, as stated (in Lev. 5:1), “if he does not speak out, he shall bear his iniquity.” Therefore Solomon has said (in Prov. 29:24), “The one who shares with a thief hates his own soul.” Just as when the thief is caught, his partner is convicted along with him;⁴³Cf. Lev. R. 6:2. so whoever hears blasphemy of the Holy One, blessed be He, and does not speak out is convicted along with him. And let no one say, “What denunciation (lashon hara’ah) do I say?” The Holy One, blessed be He, has said (in Lev. 5:1ff.), “’On every matter,’ there is a denunciation in it. [But] with cursing the name, there is no denunciation.” Why? Because [it is] just like a case of a person cursing his companion. When he hears him, it is of no concern to him. But if he has cursed his father in his presence, he puts his life on the line and says, “You have cursed my father.” Moses said (in Deut. 32:6), “Is He not your Father who created you?” (Lev. 5:1:) [“And if a soul sins in that it hears a voice swearing,] when he is a witness to what he has seen.” The Holy One, blessed be He, said, “If you want to bear witness, bear witness; but if not, I will bear witness.” Thus it is stated (ibid.), “when he (He) is a witness.” And where is it shown that the Holy One, blessed be He, is called a witness? Where it is stated (in Jer. 29:23), “I am the One who knows and bears witness, says the Lord.” Come and see. All the parashioth written in this book have “mistake” written in them, except for this parashah, in which “mistake” is not mentioned.⁴⁴In fact, MISTAKE (shegagah), i.e., UNINTENTIONAL SIN, does appear in this parashah (in 5:15, 18). Elsewhere in Lev. the word only appears in 4:2, 22, 27; 22:4.) About him Solomon has said (in Eccl. 5:5), “Do not let your mouth cause your flesh to sin, and do not say before the angel that it was a mistake,” (in Eccl. 5:1), “for God is in the heavens.” It is comparable to two people who threw stones at an image of a king.⁴⁵Gk.: eikonion, a diminutive form of eikon. One was drunk, and one was in possession of his senses. Both of them were caught and went to trial. [The judge] rendered a [guilty] verdict⁴⁶Gk.: apophasis. against the one with his senses and acquitted the one who was drunk. So it is in the case of whoever sins. It is concerning him that “mistake” is written (in Lev. 4:2) – “When a soul sins by mistake (rt.: shgg) [against any of the Lord's commandments]….”; (and likewise in Lev. 4:13) “And if the whole congregation of Israel should err (rt.: shgg).” And [about] all of them; because they sinned by mistake, they bring an offering and it shall be forgiven them. It is so stated (in Numb. 15:26), “The whole congregation of the Children of Israel and the stranger who resides in their midst shall be forgiven because [it happened] to all the people by mistake.” But the one who blasphemes receives a [guilty] verdict, as stated (in Lev. 24:16) “And the one who blasphemes the name of the Lord shall surely be put to death.” It is also written (in Jer. 4:2), “And you shall swear, ‘As the Lord lives,’ in truth, in justice, and in righteousness; then shall nations bless themselves in Him, and Him shall they glory.” Scripture also says (in Deut. 10:20), “The Lord your God you shall fear, Him you shall serve, to Him you shall hold fast”; then after that, “and by Him you shall swear.”⁴⁷See Tanh. (Buber), Numb. 9:1; Numb. R. 9:1. (Ibid.:) “The Lord your God you shall fear,” so that you will be like those three of whom it is written, “he feared God (yr' 'lhym)”: Abraham, Joseph and Job. About Abraham it is written (in Gen. 22:12), “for now I know that you fear God (yr' 'lhym).” About Joseph it is written (in Gen. 42:18), “I fear (yr') God ('lhym).” About Job it is written (in Job 1:2), “he feared God (yr' 'lhym) and shunned evil.” (Deut. 10:20, cont.:) “Him you shall serve,” in that you will be busy with the Torah and with [fulfilling] the commandments. (Ibid. cont.:) “To him you shall hold fast,” in that you will honor the Torah scholars and benefit them with your property. Moses said to Israel, “Do not think that I have allowed you to swear by His name, even in truth. It is only, if all these conditions (mentioned earlier in the verse) abide with you, that you are entitled to swear; and if not, you are not entitled to swear [by His name], even in truth.” You shall not be like those of whom it is written (in Jer. 7:9), “[Will you …] swear falsely and sacrifice to Baal?” Rather, fulfill all these conditions and after that you are Mine, as stated (in Jer. 4:1), “If you return, O Israel, says the Lord, if you return unto Me [….]” Then after that [it says] (in vs. 2), “And you shall swear, ‘as the Lord lives’….” Our masters have said, “Even in truth one cannot swear.” Why? Thus have our masters taught (in Dem. 2:3): Let not someone from Israel be unrestrained in vows⁴⁸See also Ned. 20a. or in jesting, (or to lead one's companion astray with an oath by saying it is not an oath). There is a story about the royal mountain where there were two thousand towns, and all of them were destroyed because of a truthful oath that was unnecessary.⁴⁹Tanh. (Buber), Numb. 9:1; Numb. R. 9:1; cf. also Git. 57a. Now if one who swears in truth has this happen, how much the more so in the case of one who swears to a lie? How did they act? One would utter an oath to his companion that he was going to such and such a place to eat and drink. Then they would go and act to fulfill their oath. It is therefore stated (in Lev. 5:1), “If a soul sins in that it hears a voice swearing.” Now when the Holy One, blessed be He, comes to judge all people in the world to come, He will judge them along with sorcerers and adulterers. Where is it shown? Where it is stated (in Mal. 3:5), “Then I will draw near to you in judgment; and I will be a swift witness against sorcerers, against adulterers, against those who swear to a lie (in My name).” And I am finding them guilty and bringing them down to Gehinnom. The Holy One, blessed be He, said, “With the mouth that I gave you to be praising and glorifying My name, you are reproaching, blaspheming, and swearing to a lie in My name? Since I created all people to praise Me, as stated (in Prov. 16:4), “The Lord has made everything for His own purpose.” So is it not enough for you that you do not praise Me, but [that] you blaspheme [Me as well]! The Scripture has said (in Is. 57:20), “But the wicked are like the troubled sea, [for it cannot rest (rt.: shqt)].” [They are] just like this [kind of] sea which has waves in its midst exalting themselves upward. When each and every one of them reaches the sand, it is broken and returns (hozer).⁵⁰The word also means “repents.” And its companion also looks at it breaking, and [yet] exalts itself upward without repenting (hozer). So are the wicked, who look at one another and exalt themselves. Therefore, they are likened to the sea, as stated (in Is. 57:20), “But the wicked are like the troubled sea….” So did all the generations, the generation of Enosh, the generation of the flood, and the generation of the dispersion (i.e., of the Tower of Babel), not learn from each other. Instead they were exalting themselves. Therefore they are compared to the sea (in Is. 57:20), “But the wicked are like the troubled sea.” (Is. 57:20, cont.:) “For it cannot rest (rt.: shqt).” The wicked have no rest in the world, but the righteous have serenity (shqt), as stated (in Jer. 30:10), “and Jacob shall again have peace (shqt) and quiet with none to make him afraid.” Another interpretation (of Is. 57:20), “But the wicked are like the troubled sea.” Just as the sea has its dirt and mud in its mouth, so the wicked have their stench in their mouth. Thus it is stated (at the end of Is. 57:20), “and its waters toss up slime and mud.” It is not from choice that one hears blasphemies and invectives, but from the midst of the sins which are within him. Thus it is stated (in Lev. 5:1), “If a soul sins and hears a voice swearing….”⁵¹Most translations equate the sinning with the swearing. This more literal translation illustrates the point that the swearing comes from a soul which has already sinned. You find [that there are] three things under human control and three things not under human control ….⁵²Tanh., Gen. 6:12 (i.e., Toledot 12); Gen. R. 67:12. And not only [now] but even in the world to come. [So it is stated] (in Job 12:23), “He exalts (msgy') nations and destroys them.” The written text (ketiv) is “mshg'” (which means, misleads).⁵³In unpointed Hebrew the Sin (S) and the Shin (Sh) look alike. Since MShG’, which is pointed mashge’, can also be spelled with the extra yod (i.e., Y), the two words are interchangable in an unpointed text. Then He destroys them [and] brings them down to Abaddon,⁵⁴Abbadon is a name for Hell, which means “destruction.” while the righteous watch them. Thus it is stated (in Is. 66:24), “Then they shall go out and look at the corpses of the people who have rebelled against Me; their worms shall not die nor shall their fire be quenched”.

Another matter, “all the rivers go to the sea,” – all the dead enter only the grave, but the grave is never filled, as it is stated: “The grave and oblivion are not sated…” (Proverbs 27:20). You might say that once they die in this world they do not live again in the World to Come; the verse [therefore] states: “To the place that the rivers go, they go there again” – to the place that the dead gather in the World to Come, there they return and are destined to recite songs in the messianic era. What is the reason?⁴⁷What is the source? “From the ends of the earth we have heard songs” (Isaiah 24:16); “your dead will live, my corpses shall arise” (Isaiah 26:19).

“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.

Scripture states: This is the gate of the Lord, the righteous shall enter into it (Ps. 118:20). Who are the righteous ones that will enter? The faithful ones, as it is said: Open ye the gates, that the righteous nation that keepeth faithfulness may enter in (Isa. 26:2). This is the gate that the faithful enter, as it is said: It is a good thing to give thanks unto the Lord, and to sing praises unto Thy name, O Most High, to declare Thy loving-kindness in the morning (Ps. 92:2). What is written after that? For Thou hast made me glad. What makes us glad? It is the faith which our fathers professed in this world, which is all night, as it is written: And thy faithfulness in the night seasons (ibid., v. 3). And it is also written: But the righteous shall live by his faith (Hab. 2:4), and They are new every morning, great is thy faithfulness (Lam. 3:23).

10) (Vayikra 18:4) "to walk in them": Make them primary and not secondary. "to walk in them": Your converse should be only in them, not intermixed with any mundane matters. Do not say: I have learned the wisdom of Israel; now I will learn the wisdom of the world. "to walk in them": You are not permitted to depart from them. And thus (Mishlei 5:17) "They shall be ours alone … (Vayikra 6:22) In your going forth, it shall guide you" — in this world; "in your reclining, it shall guard you" — at the time of death; "and when you awake, it shall converse with you" — in the world to come. And (Isaiah 26:19) "Awake and sing, you dwellers in the dust!" And lest you say: "Gone is my hope and my prospect!" It is, therefore, written "I am the L–rd." I am your hope and your prospect and upon Me is your trust. And (Isaiah 46:4) "And until (your) old age, I am He, etc." And (Isaiah 44:6) "Thus said the L–rd, the King of Israel and its Redeemer, the L–rd of hosts, etc." (Isaiah 48:12) "I am He. I am first and I am last." And (Isaiah 41:4) "I, the L–rd, am first, and with the last shall I be,"

“Wisdom is good with inheritance, and more so for viewers of the sun. For in the shadow of wisdom, in the shadow of money; the advantage of knowledge is that wisdom preserves the life of its possessors” (Ecclesiastes 7:11–12).
“Wisdom is good with inheritance” – “wisdom is good” when it is an inheritance. Alternatively, “wisdom is good” when it is accompanied by inheritance, as we learned there in Avot (2:2): Torah study is best with a worldly occupation, etc. Alternatively, “wisdom is good” – the wisdom of Moses is good, as it is stated: “A wise man ascended against the city of the mighty” (Proverbs 21:22);⁷²This is a reference to Moses ascending heavenward to the stronghold of the angels to receive the Torah. “with inheritance” – as he bequeathed the Torah to Israel.
Another matter, “wisdom is good” – this is the wisdom of Betzalel, who bequeathed the Ark to Israel. When Moses said to him: ‘Craft an Ark, vessels, and the Tabernacle,’ Betzalel said to him: ‘Moses our master, does one bring the vessels and position them exposed to the air? Let the Tabernacle be crafted first and the Ark be crafted afterward.’ Moses said to him: ‘Were you, perhaps, sitting in the shadow of God and you knew? First, “they shall craft the Ark” (Exodus 25:10) and then, “the Tabernacle you shall craft” (Exodus 26:1)’ – that is, “wisdom is good with inheritance,” the wisdom of Betzalel is good, “with inheritance,” as he bequeathed the Ark to Israel.
Another matter, the wisdom of Joshua is good “with inheritance,” as he bequeathed the land; “and more so for viewers of the sun.”⁷³This is a reference to the miracle performed for Joshua in which the sun’s orbit was delayed; see Joshua 10:12–13. Alternatively, “wisdom is good” when it is accompanied by the merit of the forefathers. Happy is one for whom the merit of his forefathers stands and illuminates for him.
Rabbi Aḥa [said] in the name of Rabbi Tanḥum: If a person studied, taught, observed, and performed [the Torah’s commandments], and he had the wherewithal to support,⁷⁴He was able to facilitate Torah study or the performance of mitzvot by others. but he did not support, he is in the category of: “Cursed is one who will not uphold the matters of this Torah” (Deuteronomy 27:26). If a person studied, did not teach, did not observe, and did not perform, and he did not have the wherewithal to support, but he [nonetheless] supported, he is in the category of: “Blessed is one who will uphold,” as every “cursed” indicates “blessed.”⁷⁵Although the Torah mentions only the curses for those who sin or fail to perform those mitzvot, by inference, all those who refrain from sin or perform those mitzvot are blessed. Rabbi Huna said: The Holy One blessed be He is destined to provide shade and a canopy⁷⁶The supporters of Torah study will be rewarded and accorded honor together with the Torah scholars. for those who have [performed] mitzvot with those who have [studied] Torah. What is the reason? “For in the shadow of wisdom, in the shadow of money.”
Three hundred nazirites ascended⁷⁷To Jerusalem. to sacrifice nine hundred offerings⁷⁸A nazirite is obligated to bring three offerings at the conclusion of his term as a nazirite: a burnt offering, a sin offering, and a peace offering. However, these nazirites did not have the means to pay for their offerings. during the days of Shimon ben Shetaḥ. For one hundred and fifty [of the nazirites], he found an extenuation,⁷⁹A flaw in their initial vow which enabled him to nullify their vows of naziriteship; they therefore were not obligated to bring the three offerings. and for one hundred and fifty he did not find an extenuation. Shimon ben Shetaḥ went up to King Yannai [and] said to him: ‘Three hundred nazirites ascended and they need to sacrifice nine hundred offerings, but they do not have [the means to purchase] them. You give half from yours and I will give half from mine, and they will go and sacrifice.’ Yannai gave them half [the required sum] and they went and sacrificed. Someone went and spoke slander to King Yannai about Shimon ben Shetaḥ. He said to King Yannai: ‘You should know that everything that they sacrificed was from yours, but Shimon ben Shetaḥ did not give anything from his.’ [King Yannai] heard [this] and became angry at Shimon ben Shetaḥ, and Shimon ben Shetaḥ heard [that King Yannai was angry] and he fled.
Some time later, there were important personages there from the kingdom of Persia, who were sitting at the table of King Yannai. After they ate, they said to Yannai, ‘My lord the king, we recall that there was an elder here who would say words of Torah to us.’ [Yannai] said to Salome, [Shimon ben Shetaḥ’s] sister, [who was] King Yannai’s wife: ‘Send [for him] and bring him.’ She said to him: ‘Give me your word⁸⁰That you will not harm him. and send him your ring⁸¹As a sign of good faith. and he will come.’ He gave her his word and [Shimon ben Shetaḥ] came. When he came, he sat between the king and the queen. [Yannai] said to him: ‘Why did you flee?’ He said to [Yannai]: ‘I heard you were angry at me, and I was afraid of you. I fled so you would not execute me. I fulfilled this verse: “Hide for a brief moment until the wrath has passed”’ (Isaiah 26:20). [Yannai] said to him: ‘Why did you deceive me?’ He said to [Yannai]: ‘God forbid, I did not deceive you; rather, you [gave] from your property and I [gave] from my Torah,⁸²Shimon ben Shetaḥ had used his Torah knowledge to annul the vows of half the nazirites, thus exempting them from bringing their sacrifices. as it is written: “For in the shadow of wisdom, in the shadow of money.”’ [Yannai] said to him: ‘Why did you sit between the king and the queen?’ He said to [Yannai]: ‘It is because it is written in the book of Ben Sira: “Extol it and it will exalt you, and it will seat you between leaders.” [Yannai] said to him: ‘Do you see that I honor you more than anyone?’ He said to [Yannai]: ‘It is not you who honor me, but rather my Torah honors me, as it is written: “Extol it and it will exalt you” (Proverbs 4:8).’ [Yannai] said to them:⁸³To his servants ‘Pour him a cup [of wine] so he can recite Grace after Meals.’ [Shimon ben Shetaḥ] said: ‘What will I recite? Shall I say: Blessed is He from whose [food] Yannai has eaten?’⁸⁴Generally, when three men participate in a meal, Grace after Meals is preceded by zimmun, an introductory section in which one of the lines is: Blessed is He from whose [food] we have eaten. However, in this instance Shimon ben Shetaḥ had not actually eaten. [Yannai said:] ‘You remain in your stubbornness; I have never heard Yannai in the Grace after Meals.’ [Shimon ben Shetaḥ] said: ‘What, then, shall I say: Blessed that we ate? I have not eaten.’ [Yannai] said to them: ‘Bring him [food] so he will eat.’ [After having eaten, Shimon ben Shetaḥ recited the Grace after Meals] and said: ‘From whose [food] we have eaten.’
Rabbi Yoḥanan said: The colleagues of Shimon ben Shetaḥ disagree with him. Rabbi Avin said: Regarding the second.⁸⁵Shimon ben Shetaḥ had not actually eaten bread. His colleagues held that one cannot recite Grace after Meals on behalf of those who ate bread if one did not himself eat bread. Rabbi Yirmeya said: Regarding the first.⁸⁶The nazirites had come from outside of the Land of Israel to sacrifice offerings. His colleagues maintained that it is impossible to complete the period of naziriteship there in ritual purity. They reversed the opinion of Rabbi Yirmeya, as there it is clear for him, while here it requires [resolution].⁸⁷There, regarding the incident with Shimon ben Shetaḥ, it was clearly stated that his colleagues disagreed with him, whereas regarding the laws of Grace after Meals, Rabbi Yirmeya was not sure about the halakha. [Alternatively,] there, it is clear for him, in accordance with the opinion of Rabban Shimon ben Gamliel,⁸⁸It is clear to Rabbi Yirmeya that Rabban Shimon ben Gamliel disagreed with Shimon ben Shetaḥ. while here it requires [resolution], according to the Rabbis,⁸⁹When Rabbi Yirmeya sought clarification, it was about the opinion of the Rabbis. as it is taught in this regard: If one reclined and dipped with them, even though he did not eat with them an olive-bulk of grain, they include him in their zimmun; [this is] the statement of the Rabbis.⁹⁰Rabbi Yirmeya was unsure whether the individual who did not eat grain could be counted for the zimmun, which requires three men, or whether he could even recite the zimmun and Grace after Meals on behalf of the others. Rabbi Yaakov bar Aḥa said in the name of Rabbi Isi: Actually, one does not include him in the zimun unless he eats an olive-bulk of grain. It is taught: Two who ate grain and one who ate something other than grain join together.⁹¹The implication of this phrase is that they may join together for the zimmun but the individual who did not eat grain may not be the one to recite the zimmun and the Grace after Meals. In accordance with whose opinion is this taught? It is in accordance with [the opinion of] Rabban Shimon ben Gamliel.
There were three prominent wealthy leaders in Jerusalem:⁹²This was during the Roman siege on Jerusalem. Ben Tzitzit HaKesat, Nakdimon ben Guryon, and ben Kalba Savua. Each and every one of them was capable of providing for and sustaining the country for ten years. There was [a warrior] there [named] ben-Batiaḥ, the son of Rabbi Yoḥanan ben Zakkai’s sister, who was the official in charge of the storehouses, and the leader of the rebels in Jerusalem. He arose and burned the storehouses. Rabbi Yoḥanan ben Zakkai heard and said: ‘Alas.’ They went and told ben-Batiaḥ that his uncle had said: ‘Alas, alas.’ He sent and had him brought [and] said to him: ‘Why did you say alas?’ [Rabbi Yoḥanan] said to him: ‘I did not say alas [vai], but I said hurrah [vah], for as long as the full storehouses are intact, they will not give their lives to wage war.’ By the difference between vai and vah, Rabbi Yoḥanan was spared. They read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.”
There was an incident involving Rabbi Yoḥanan, who was overcome with bulmus,⁹³This results from great hunger and its symptoms include trembling and a loss of eyesight. and he went to Emmaus. He sat to the east of a fig tree⁹⁴He ate figs from the tree. and was cured. They said to him: ‘From where did you know [that figs could cure you of this condition]?’ He said to them: ‘From David, as it is written: “They gave him a slice of pressed figs”’ (I Samuel 30:12). They read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.”
Rabbi Yosei bar Yasin was traveling on a ship coming from Tarshish. His lad said to him: ‘I need to descend.’⁹⁵He needed to immerse in the sea due to the ritual impurity of a seminal emission. [Rabbi Yosei] said to him: ‘Do not descend into the sea, as the sea is dangerous.’ [The lad] said to him: ‘I must recite shema.’⁹⁶It was prohibited for one who experienced a seminal emission to recite shema or blessings (see Berakhot 20b). He said to [the lad]: ‘Recite it.’ [The lad] said to him: ‘I need to eat.’⁹⁷This involves reciting the blessings over food. He said to [the lad]: ‘Eat.’ When they came to port, he said to [the lad]: It is prohibited for you until you immerse.⁹⁸He permitted reciting shema and reciting the blessings without immersion only at sea, due to the danger. It was read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.”
Rabbi Meir was wanted by the government, and he fled. He passed an Aramean inn and found them sitting and partaking of “that species.”⁹⁹Pig meat. They saw him [and] said: ‘It is him, it is not him.’¹⁰⁰Roman officials saw him but were not absolutely sure it was him. They said: ‘[To see] if it is him, let us invite him [and see] if he comes to eat with us.’ [Rabbi Meir] dipped one of his fingers into the pig’s blood and put a different finger into his mouth; he dipped this one and sucked that one. [The Romans thought he had eaten the pig blood and] said to each other: ‘Were he Rabbi Meir, he would not have done so.’ They let him be, and he fled. It was read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.”
Rabbi [Yehuda HaNasi] was dying in Tzippori, and the residents of Tzippori said: ‘Anyone who comes and says that Rabbi died, we will kill him.’ Bar Kappara¹⁰¹He was one of Rabbi Yehuda HaNasi’s disciples and was with him as he died. went to the window and looked outside, and his head was covered and his garments were rent. He said: ‘Our brethren, descendants of Yedaya,¹⁰²Beginning in the Second Temple period, the members of the priestly watch of Yedaya resided in the city of Tzippori. hear me, hear me. Angels and righteous people grasped the Tablets of the covenant. Angels overcame the righteous, and they snatched the Tablets.’¹⁰³This was his way of saying that Rabbi Yehuda HaNasi’s soul had ascended to heaven. They said to him: ‘Has Rabbi died?’ He said to them: ‘You said so, I did not say so.’ Why did he not say? Because it is written: “One who utters a negative report is a fool” (Proverbs 10:18). They rent their garments until the sound of the rending reached Gufteta, at a distance of three mil. It was read in his regard:¹⁰⁴Regarding bar Kappara. “The advantage of knowledge is that wisdom preserves the life of its possessors.”
Rabbi Neḥemya [said] in the name of Rabbi Mana: Miraculous acts were performed on that day. It was Friday and all the cities gathered for Rabbi’s eulogy. They stopped his [burial procession to eulogize him] at eighteen synagogues, and took him to Beit She’arim,¹⁰⁵That was Rabbi’s home. Several years earlier he had taken ill and he moved to Tzippori. and the day lasted until each and every one of the people of Israel reached home and kindled a lamp for himself, roasted a fish for himself, and filled a barrel of water for himself, until the last of them did so; [then] the sun set and the rooster crowed.¹⁰⁶The rooster crowed signifying daybreak, which came just after sunset because sunset had been miraculously delayed for so long. [The people] began to become agitated and said: ‘Alas, we have desecrated Shabbat!’ A Divine Voice called out and said: ‘Anyone who was not indolent in the eulogy of Rabbi is destined for life in the World to Come except for the launderer, who was there, but did not come.’¹⁰⁷He was in the town but did not come to the funeral. When [the launderer] heard [this], he ascended and cast himself from the roof, and he fell and died. A Divine Voice called out and said: ‘Even the launderer [who was on] the roof is destined for life in the World to Come.’

GEMARA: Why such a punishment [to him who says that the resurrection is not intimated in the Torah]? It was taught in a Baraitha: He denied resurrection, therefore as punishment he will not have a share in it; for all retributions of the Holy One, praised be He! are commensurate with man's doings." And R. Samuel b. Nachmeni said in the name of R. Jochanan: "Whence do we know that all the retributions of the Holy One, praised be He! are commensurate with man's doings?' It is said (II Kings 7, 1-2) Then Elisha said, Hear ye the word of the Lord; Thus hath said the Lord, About this time tomorrow a s'ah of fine flour shall be sold for a shekel, and two s'ahs of barley for a shekel, in the gate of Samaria. Then a lord on whose hand the king leaned, answered the man of God, and said, Behold, will the Lord make windows in heaven, that this thing shall be? And he said, Behold, thou shalt see it with thine eyes, but thereof shalt thou not eat. (Ib. b) And further it is written, And it happened unto him so; for the people trod him down in the gate and he died." But perhaps this was because Elisha cursed him? As R. Juda, in the name of Rab, said: "If a sage curses anyone, even for no cause, it nevertheless comes to pass?" If this were the cause, it should read: And the people trod on him and he died. Why "in the gate"? Because of [his protest which he made at] the gate. R. Jochanan said: "Where is the resurrection of the dead intimated in the Torah?" It is said (Num. 18, 28) And ye shall give thereof the heave-offering (T'rumah) of the Lord to Aaron the priest. Would then Aaron remain alive forever that Israel should give him heave-offerings? Infer from this that he will come to life again and Israel will give him heave-offerings. Hence here is an intimation in the Torah of the resurrection. The school of R. Ismael, however, explained the above passage in this manner: 'To Aaron,' means priests who are similar to him — viz., scholars as he was. And from this it is inferred that no T'rumah should be given to an ignorant priest. R. Samuel b. Nachmeni said: "Whence do we know that one must not give the heaveoffering to a priest who is an ignoramus? It is said (I Chron. 31, 4) To give the portion of the priests, and the Levites, in order that they might hold firmly to the law of the Lord. Hence the priest who knows how to hold firmly to the law has a portion, but not he who is ignorant of the law." R. Acha b. Ada said in the name of R. Juda: "Whoever gives T'rumah to an ignorant priest acts as if he threw it before a lion; just as in throwing it before a lion there is a doubt whether it shall be trodden upon and eaten or not, so is it doubtful whether the priest will eat it in Levitical cleanliness or uncleanliness." R. Jochanan said: "He may even cause death to the ignorant priest [by doing so] as it is said (Lev. 22, 9) That they may not bear sin through it, and die therefor, if they profane it." At the college of R. Eliezer b. Jacob it was taught that (Ib. ib. 16) also applies to him who gives heaveoffering to an ignoramus. There is a Baraitha: R. Simi said: "Whence is the Biblical intimation of the resurrection of the dead? It is said (Ex. 6, 4) And as I did also establish my covenant with them, to give unto them the land of Canaan." It does not read to you (lachem), but (lahem) to them — hence this is an intimation of the resurrection. The Sadducees questioned Rabban Gamaliel: "Whence do you infer that the Holy One, praised be He! would restore the dead to life?" And he answered: "From the Pentateuch, Prophets, and Hagiographa." However, they did not accept it. From the Pentateuch, — it is written (Deut. 31, 16) And the Lord said unto Moses, Thou shalt sleep with thy fathers (v-kam) and arise. And they answered: "Perhaps the word v-kam is connected with its succeeding words, and the people will go astray." From the Prophets, — it is written (Is. 26, 19) Thy dead shall live, my dead bodies shall arise. Awake and sing, ye that dwell in the dust; for a dew on herbs is thy dew, and the earth shall cast out the departed. [They also rejected this explanation, saying] "Perhaps this refers to those dead who were revivified by Ezekiel (Ez. 36)." From the Hagiographa: — It is written, (Son. 7, 10) And thy palate like the best wine, that glided down for my friend, gently exciting the lips of those that are asleep. And they answered: "Perhaps only their lips moved [in the graves], as R. Jochanan said; for R. Jochanan said in the name of R. Simon b. Jehozadak: "Whoever reports a traditional law in the name of its author, [causes] his [the author's] lips to move in the grave, as it is said, Exciting the lips of those that are asleep." Thereafter, when Rabban Gamaliel mentioned to them (Deut. 11, 9) And the Lord hath sworn unto your fathers to give unto them, which does not read to you, but to them — hence it is an intimation for resurrection from the Torah — his explanation was accepted. According to others, he inferred from this passage (Deut. 4, 4) But ye that did cleave unto the Lord your God are alive every one of you this day, i.e., just as this day you are all alive, so also will you be alive in the world to come. The Romans questioned R. Joshua b. Chananiah: "Whence do you know that the Holy One, praised be He! will restore the dead to life and that it is revealed before Him all that will happen in the future?" And he answered: "Both things are inferred from the following passage (Deut. 31, 16) And the Lord said unto Moses, thou shalt sleep with thy fathers (v'kam) and arise." "Perhaps the word v'kam belongs to its succeeding words, And the people will go astray?" He rejoined: "Accept at least the explanation of the [half] of your question, that it is revealed before Him all that will happen in the future." The same was taught also by R. Jochanan in the name of R. Simon b. Jochai: "Whence do we infer that the Holy One, praised be He! will restore the dead to life and that it is revealed before Him all that will happen in the future? It is said, Thou shalt sleep with thy parents and (v'kam) arise."

GEMARA: Our Rabbis were taught: The ten tribes will not have a share in the future world, as it is said (Ib.) And the Lord plucked them out of their land, refers to this world. He cast them into another land, refers to the world to come. So says R. Akiba. R. Simon b. Juda, the man of the village of Aku, said in the name of R. Simon: "If their acts will be as on that day, they will not return, but if they will repent, they will return." Rabbi, however, says: "They will have a share in the world to come, and they will return, as it is said (Isa. 27, 13) And then shall come those who are lost in the land of Asshur, etc." Rabba b. b. Chana said in the name of R. Jochanan: "R. Akiba has departed from his [usual] kindness, for it is said (Jer. 3, 12) Go, and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the Lord; I will not frown upon you; for I am merciful, saith the Lord, I will not bear grudge forever. What is his [usual] kindness? As we are taught in a Baraitha: The minor children of the wicked of Israel, will not have a share in the world to come, as it is said (Mal. 3, 19) For, behold, the day cometh, it burneth as a furnace; and all the proud, and all that work wickedness, shall be as stubble; and the day that cometh shall set them ablaze, said the Lord of hosts, that it shall leave them neither root nor branch. Root, refers to this world, and branch, to the world to come. So says Rabban Gamaliel. R. Akiba, however, says: "They will have a share in the world to come, as it is said (Ps. 116, 6) The Lord preserveth p'thayim (fools). And in the coast towns (Arabia), a child is called pathia. And there is another passage (Dan. 4, 11-12) Hew down the tree, and cut off its branches, shake off its leaves, and scatter its fruit; let the beast get away from under it, and the fowls from among its branches." Nevertheless leave the body of its root in the earth. But what does the former verse, and he shall not leave them a root or bough mean? It means that he shall not leave one commandment or a part of it which they will observe unrewarded for it in this world, in order that they shall have no share in the world to come. Another explanation, root means the soil, and bough the body. However, concerning the minors, children of idolaters, all agree that they will not have a share in the world to come." And Rabban Gamaliel infers the above from (Is. 26, 14) … and made all their memory to perish.

It was taught: From what age has a minor a share in the world to come? R. Chiya and R. Simon b. Rabbi differ. According to one, immediately after birth, and according to the other, from the time he commences to speak. The former infers it from (Ps. 22, 32) Will tell his righteousness to a people just born, and the latter infers it from the foregoing passage, Zera (children) shall serve him; there shall be related of the Lord unto future generations. It was taught: Rabina said: "From the time he is formed"; and R. Nachman b. Isaac said: "From the time he is circumcised, as it is written (Ps. 88, 16) I am inflicted and perishing from my youth up." There is a Baraitha in the name of R. Mair: "From the time he can answer Amen, as it is said (Is. 26, 2) Open ye the gates, that the righteous nation that keepeth faithfulness (Shomer Emunim) may enter in." Do not read Emunim (faithfulness) but read it Amen. (Fol. 111) What does Amen mean? It is an abbreviation of El melech N'eman, God, King of Truth.

12) "which a man shall do": R. Yirmiyah was wont to say: Whence is it derived that even a gentile who observes the Torah is like the high-priest? From "which a man (any man) shall do, and he shall live in them." It is not written: This is the Torah of Cohanim, Levites, or Israelites," but (II Samuel 7:19) "And this is the Torah of man, O L–rd, G d." And thus is it written (Isaiah 26:2) "Open, ye gates, and let there come" — Cohanim, Levites, and Israelites is not written, but — (Tehillim 118:20) "tzaddikim shall come therein." And (Tehillim 33:1) "Sing, tzaddikim in the L–rd" — not Cohanim, Levites, and Israelites. And (Tehillim 125:4) "Do good, O L–rd, to the good" — not "to Cohanim, Levites, and Israelites." Even a gentile who observes the Torah is like the high-priest.

(Lev. 5:1:) AND IF A SOUL SINS IN THAT IT HEARS A VOICE SWEARING…, <IF HE DOES NOT SPEAK OUT, HE SHALL BEAR HIS INIQUITY>. This text is related (to Eccl. 5:1 [2]): DO NOT BE RASH WITH YOUR MOUTH, AND LET NOT YOUR HEART HASTEN TO BRING FORTH A WORD BEFORE GOD. These < words refer to> the children of Adam who vilify the name of the Holy One.⁵⁰Tanh., Lev. 1:7. Come and see. When the celestial beings were created, those below were created with half of the name, as stated (in Is. 26:4): FOR THROUGH YH,⁵¹YH is the first half of the divine name, which the Hebrew spells out where the translation reads THE LORD. THE LORD FORMED THE WORLDS.⁵²The midrash interprets tsur ‘olamim as FORMED THE WORLDS (i.e., this world and the world to come) rather than as the more usual EVERLASTING ROCK. For similar interpretations, see yHag. 2:1 (77c); Men. 29b; Gen. R. 12:10; M. Pss. 62:1; 114:3; cf. also M. Pss. 118:14. But why were they not created with all of it? So that none of them would repeat the full name of the Holy One. Woe to those creatures who vilify the name of the Holy One in vain. See what is written about offerings (in Lev. 1:2): WHEN ONE OF YOU PRESENTS AN OFFERING TO THE LORD. It does not say "To the Lord, an offering," but AN OFFERING TO THE LORD;⁵³Above, Tanh. (Buber), Gen. 1:6; Ned. 10ab; Sifra to Lev. 1:2, Wayyiqra, Parashah 2; Sifre, Deut.32:3 (306); Gen. R. 1:13. so the Children of Adam vilify the name of the Lord in vain. It is therefore stated (in Eccl. 5:1 [2]): DO NOT BE RASH WITH YOUR MOUTH…. [FOR GOD IS IN HEAVEN AND YOU ARE ON EARTH.] For who would say that God is not in Heaven and that the children of Adam are not on earth? However, Solomon has said: Every time that the weakest of the weak is from above, he defeats the warrior from below. Go and learn from Abimelech (in Jud. 9:53): BUT A CERTAIN WOMAN DROPPED AN UPPER MILLSTONE [ON ABIMELECH'S HEAD AND CRACKED HIS SKULL].⁵⁴Since the woman was above the warrior Abimelech in the tower of Thebez, her killing him is an example of a relatively weak person defeating a warrior from above. And how much the more so in the case of a warrior among warriors from above! See what is written about him (in Dan. 4:32 [35]): ALL THE INHABITANTS OF THE EARTH ARE OF NO ACCOUNT, [AND HE DOES AS HE WISHES WITH THE HOST OF HEAVEN AND WITH THE INHABITANTS OF THE EARTH]. It is also written (in Ps. 47:3 [2]): FOR THE LORD MOST HIGH IS AWESOME, A GREAT KING OVER ALL THE EARTH. But the children of Adam are below. (Eccl. 5:1 [2]:) THEREFORE LET YOUR WORDS BE FEW. So what is there for you to do? To put your hand upon your mouth and upon your ear in order to neither speak nor hear. Ergo (in Lev. 5:1): IF A SOUL SINS.⁵⁵These words also appear in Lev. 5:21 [6:2].

R. Juda said: "Whoever lives in Babylonia is considered as if he lives in the land of Israel, as it is said (Zach. 3, 11) Ho, Zion, escape, thou that dwellest with the daughter of Babylon." Said Abaye: "We have a tradition that those who live in Babylonia will never experience the troubles of the Messanic days."' This was explained to refer to the town Huzal, of Benjamin, and the place is called the corner of refuge. R. Elazar said: "The dead outside of the land of Israel will not survive; for it is said (Ez. 26, 20) But I will bestow glory in the land of life; i.e., the land in which my glory is bestowed shall cause to revive its dead, but the land in which my glory is not bestowed will not revive its dead." R. Abba b. Mammal raised the following objection: (Is. 26, 19) Thy dead shall live, my dead shall arise. Does not thy dead shall live, refer to the dead of the land of Israel, and my dead bodies shall arise, refer to the dead outside of the land of Israel? And as to the meaning of the above passage (Is. 25 20) But I will bestow glory in the land of life, we may say that it refers to Nebuchadnezzar, as the Torah means to say: "I will cause a king to rule upon them as lenient as a deer." Whereupon R. Elazar replied to R. Abba: "I have another passage from which I infer the above (Ib. 43, 5) He that giveth breath unto people upon it, and spirit to those that walk thereon." If so, then what of the above passage, But I will bestow glory in the land of life? We must therefore say that the first passage refers to miscarriage. But R. Abba b. Mammal, who infers it from the previous passage, what will he do with the last passage, He that giveth breath unto people upon it? He will explain it as R. Abahu did, for R. Abahu said: "Even a Shifcha Kna'anith living in the land of Israel is assured to be one who will inherit the future world, for it is written here, Unto people (L'am) upon it; and again it is written (Gen. 22, 5) Abide ye here with (im) the ass; which means a people [Am] who are like the ass." And spirit to those that walk thereon. R. Jeremiah b. Abba in the name of R. Jochanan said: "This means that whoever walks four cubits upon the soil of the land of Israel is assured that he will be one to inherit the future world." But is it indeed so according to the story of R. Elazar, that all the righteous who died outside of the land of Israel will not revive? Said R. Illai: "They will revive, but they will be subject to rolling under the ground for resurrection in the Holy land:" The senior R. Abba Salla raised the following objection: "Behold, such rolling will cause pain to the righteous." Said Abaye: "Underground passages will be made for them through which they will walk, [until they will reach the land of Israel]."

R. Elazar said: "Ignorants will not enjoy the resurrection, as it is said (Is. 26, 14) The dead will not live again; the departed will not rise again." We have also a Baritha to the same effect: The dead live not. One might think that this refers to everyone. Scripture therefore says, the departed will not rise again; i.e., only to him who weakened himself (departed) from studying the Torah refers the passage. R. Jochanan then said to R. Elazar: "Your interpretation is not acceptable, since the passage speaks concerning one who weakens himself for the purpose of serving idols." "I have another passage which supports my explanations, came the answer, (Ib., ib., 19) For Thy dew is as dew of light, and the earth shall bring to life the departed, which means that whoever makes use of the light of (studies) the Torah, the Torah will cause his revival; but whoever does not make use of (study) the Torah, the Torah in return will not cause his revival." Noticing this, R. Jochanan felt discouraged over the severity of the above interpretation. R. Elazar said to him: "I found for them a remedy hinted in the Scripture (Deut. 4, 4) But ye that did cleave unto the Lord your God, are alive, every one of you this day. How is it possible to cleave unto Shechina, since it is written (lb. ib. 24) For the Lord thy God is a consuming fire? We must therefore say that whoever marries his daughter to a scholar, whoever does business in partnership with a scholar, or whoever benefits a scholar by his estate. Scripture considers him as if he did cleave unto Schechina." Similar to this we find the following (Ib. 30, 20) To love the Lord, thy God, etc., and to cleave unto Him. How is it possible to cleave unto Shechina? We must therefore say that whoever marries his daughter to a scholar, whoever does business in partnership with a scholar, or whoever benefits a scholar by his estate. Scripture considers him as if he did cleave unto Shechina.

THE TWO WAYS
RABBI ELIEZER said: I heard with my ear the Lord of hosts speaking. What did He speak? He said: "See, I have set before thee this day life and good, and death and evil" (Deut. 30:15). The Holy One, blessed be He, said: Behold, these two ways have I given to Israel, one is good, the other is evil. The one which is good, is of life; and the one which is evil, is of death. The good way has two byways, one of righteousness and the other of love, and Elijah, be he remembered for good, is placed exactly between these two ways. When a man comes to enter (one of these ways), Elijah, be he remembered for good, cries aloud concerning him, saying, "Open ye the gates, that the righteous nation which keepeth truth may enter in" (Isa. 26:2). And there cometh Samuel the prophet, and he places himself between these two byways. He says: On which of these (two byways) shall I go? If I go on the way of righteousness, then (the path) of || love is better than the former; if I go on the way of love, (the way) of righteousness is better: but I call heaven and earth to be my witnesses that I will not give up either of them.

(Numb. 29:35:) “On the eighth day [you shall have] a solemn assembly.” This text is related (to Is. 26:16), “You have added to the nation O Lord, You have added to the nation and been honored; You have pushed away all the ends of the earth." The Community of Israel said in front of the Holy One, blessed be He, “Master of the world, You added [years of] tranquility to the generation of the flood, did they maybe ever offer a single ram or a single bull in front of You? It is not enough that they did not offer, but they even (in Job 21:14) ‘said, “Go away from us.”’ You added [years of] tranquility to the generation of the [Tower of Babel]. Did any of them maybe honor You? It is not enough that they did not honor You, but they said (in Gen. 11:4), ‘Let us build for ourselves a city.’ And so too with the Sodomites, and so too with Pharaoh, and so too with Sennacherib and so too with Nebuchadnezzar. Did they maybe ever offer a single bull? It is not enough that they did not offer [anything] in front of You, but they even angered You. And to whom is it fitting for You to add tranquility and glory? To Israel, as stated (in Is. 26:16), ‘You have added to the nation.’” And a nation is only referring to Israel, as stated (in I Chron. 17:21), “And who is like Your people Israel, a unique nation on earth.” The community of Israel said in front of the Holy One, blessed be He, “You should add festivals for us, and we shall offer sacrifices in front of You as is fitting.” (Is. 26:16, cont.:) “You have been honored,” “You have given us new moons, and we sacrifice in front of You [then], as is stated (in Numb. 28:11), ‘And on new moons.’ You have given us Passover, we have sacrificed to You; You have given us Pentecost, we have sacrificed to You; You have given us the New Year, we have sacrificed to You; You have given us the Day of Atonement, we have sacrificed to You. And so too on the Festival [of Tabernacles]. We have not ignored the sacrifices for even one festival.” The Community of Israel said, “You should add festivals for us, and we shall offer sacrifices in front of You and honor You.” (Is. 26:16, cont.:) “You have added to the nation and been honored.” The Holy One, blessed be He, said to Israel, “By your lives, I will not take away holidays [from you], but I will add festivals for you to rejoice in them, as stated (in Numb. 29:35), ‘On the eighth day you shall have a solemn assembly.’” (Numb. 29:35:) “On the eighth day you shall have a solemn assembly.” This text is related (to Ps. 109:4), “In return for my love they denounce me, but I am a prayer.” You find that on the Festival (of Tabernacles) Israel would offer seventy bulls for the seventy nations.⁴¹Numb. R. 21:24; M. Pss. 109:4; PRK 28:9. Israel said in front of the Holy One, blessed be He, “See, we are offering seventy bulls for the seventy nations. Therefore, they should love us. It is not enough that they do not love us, but they also hate us, as stated (in Ps. 109:4), ‘In return for my love they denounce me.’” Therefore the Holy One, blessed be He, said to them, “For seven days of the festival you have offered sacrifices to Me for the nations of the world. Now, however, you are to offer [sacrifices] for yourselves, as (according to Numb. 29:35-36), ‘On the eighth day you shall have a solemn assembly…. Then you shall offer a whole burnt offering, a fire offering, a sweet smell to the Lord: one bull, one ram.’” [The situation] is comparable to a king who made a seven-day banquet and invited all the people of the province for the seven days of the feast. When the seven days of the feast had passed, he said to his friend, “We have already fulfilled our obligation to all the people of the province. Let us, you and me, make do with whatever you find, a pound⁴²Gk.: litra. of meat, fish, or greens.” Similarly did the Holy One, blessed be He, say to Israel, “All the sacrifices which you offered during the seven days of the feast you sacrificed for the nations of the world. However (according to Numb. 29:35), ‘On the eighth day you shall have a solemn assembly.’ We shall make do, you and I, with whatever you find (as in Numb. 29:36), ‘One bull, one ram.’”

(Numb. 29:35:) “On the eighth day [you shall have] a solemn assembly.” This text is related (to Is. 26:16), “You have added to the nation O Lord, You have added to the nation and been honored; You have pushed away all the ends of the earth." The Community of Israel said in front of the Holy One, blessed be He, “Master of the world, You added [years of] tranquility to the generation of the flood, did they maybe ever offer a single ram or a single bull in front of You? It is not enough that they did not offer, but they even (in Job 21:14) ‘said, “Go away from us.”’ You added [years of] tranquility to the generation of the [Tower of Babel]. Did any of them maybe honor You? It is not enough that they did not honor You, but they said (in Gen. 11:4), ‘Let us build for ourselves a city.’ And so too with the Sodomites, and so too with Pharaoh, and so too with Sennacherib and so too with Nebuchadnezzar. Did they maybe ever offer a single bull? It is not enough that they did not offer [anything] in front of You, but they even angered You. And to whom is it fitting for You to add tranquility and glory? To Israel, as stated (in Is. 26:16), ‘You have added to the nation.’” And a nation is only referring to Israel, as stated (in I Chron. 17:21), “And who is like Your people Israel, a unique nation on earth.” The community of Israel said in front of the Holy One, blessed be He, “You should add festivals for us, and we shall offer sacrifices in front of You as is fitting.” (Is. 26:16, cont.:) “You have been honored,” “You have given us new moons, and we sacrifice in front of You [then], as is stated (in Numb. 28:11), ‘And on new moons.’ You have given us Passover, we have sacrificed to You; You have given us Pentecost, we have sacrificed to You; You have given us the New Year, we have sacrificed to You; You have given us the Day of Atonement, we have sacrificed to You. And so too on the Festival [of Tabernacles]. We have not ignored the sacrifices for even one festival.” The Community of Israel said, “You should add festivals for us, and we shall offer sacrifices in front of You and honor You.” (Is. 26:16, cont.:) “You have added to the nation and been honored.” The Holy One, blessed be He, said to Israel, “By your lives, I will not take away holidays [from you], but I will add festivals for you to rejoice in them, as stated (in Numb. 29:35), ‘On the eighth day you shall have a solemn assembly.’” (Numb. 29:35:) “On the eighth day you shall have a solemn assembly.” This text is related (to Ps. 109:4), “In return for my love they denounce me, but I am a prayer.” You find that on the Festival (of Tabernacles) Israel would offer seventy bulls for the seventy nations.⁴¹Numb. R. 21:24; M. Pss. 109:4; PRK 28:9. Israel said in front of the Holy One, blessed be He, “See, we are offering seventy bulls for the seventy nations. Therefore, they should love us. It is not enough that they do not love us, but they also hate us, as stated (in Ps. 109:4), ‘In return for my love they denounce me.’” Therefore the Holy One, blessed be He, said to them, “For seven days of the festival you have offered sacrifices to Me for the nations of the world. Now, however, you are to offer [sacrifices] for yourselves, as (according to Numb. 29:35-36), ‘On the eighth day you shall have a solemn assembly…. Then you shall offer a whole burnt offering, a fire offering, a sweet smell to the Lord: one bull, one ram.’” [The situation] is comparable to a king who made a seven-day banquet and invited all the people of the province for the seven days of the feast. When the seven days of the feast had passed, he said to his friend, “We have already fulfilled our obligation to all the people of the province. Let us, you and me, make do with whatever you find, a pound⁴²Gk.: litra. of meat, fish, or greens.” Similarly did the Holy One, blessed be He, say to Israel, “All the sacrifices which you offered during the seven days of the feast you sacrificed for the nations of the world. However (according to Numb. 29:35), ‘On the eighth day you shall have a solemn assembly.’ We shall make do, you and I, with whatever you find (as in Numb. 29:36), ‘One bull, one ram.’”

R. Joshua b. Levi said: "He who answers Amen Yehei Shemei Rabba Mebarach with all his fervor will cause any evil dispensation passed on him, to be torn (nulliified); for it is said (Judg. 5, 2.) When decreed punishments had been set aside in Israel, then did the people offer themselves willingly, Praise ye the Lord. Why were decreed punishments set aside? Because Praise ye the Lord." R. Chiya b. Abba, in the name of R. Jochanan, said: "Even if there be some idolatry in him, he will also be forgiven; for it is written (Ib.) When decreed punishments were set aside (Pra'oth), and it is also written (Ex. 32, 25.) That it had become unruly (Parua)." Resh Lakish said: "He who answers Amen with all his fervor will have the gates of Eden opened for him, as it is said (Is. 26, 2.) Open ye the gates, that there may enter the righteous nation, which guardeth the truth. Do not read Shomer Emunim (which guardeth the truth) but read it Seomrim Amen (which say Amen)." What is the meaning of Amen? R. Chanina said: "The abbreviation of 'God, faithful king.'"

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 >….

23 "Command the Children of Israel" (Numbers 28:2). This is [the meaning of] that which was stated by the verse (Job 27:23), "The Omnipresent we have not found to be of great power"; and [yet] it is written (in Job 36:22), "It is true that God is beyond reach in His power." How are these two verses [resolved]? Rather [it is that] when He gives to [Israel], He gives to them according to His power. But when He requests something from them, He only requests according to their power. See what is written (Exodus 26:1), "As for the Tabernacle, make it of ten curtains." But in the future, the Holy One, blessed be He, will make a canopy from clouds of glory for each and every righteous person, as it is stated (in Is. 4:5), "The Lord will create over the whole shrine and meeting place of Mount Zion cloud by day and smoke with a glow of flaming fire by night; indeed over all the glory shall hang a canopy." And why is smoke in the canopy? Since anyone whose eyes were smoky and stingy with his students in this world will have his canopy filled with smoke in the world to come. Why is there fire in the canopy? [It is coming to] teach that each and every righteous person is lit up from the canopy of his fellow, that is more elevated than he; with light the radiance of which shines from [one] end of the world to the [other] end. Hence it is written, "It is true that God is beyond reach in His power." When He requested something from them, He only requested according to their power, as it is stated (Exodus 27:20), "And you shall command [...]." But when He lit up for them, it was according to His power, as it is stated (Exodus 13:21), "And the Lord went in front of them by day." [Moreover, about] the future to come, it is stated (Isaiah 60:1-3), "Arise, My light [...]. But upon you the Lord will shine, and His Presence be seen over you. And nations shall walk by your light; kings, by your shining radiance. And it is written, (Isaiah 30:26), "And the light of the moon shall become like the light of the sun […]." Hence, "It is true that God is beyond reach in His power." When He requested something from them, He only requested according to their power, as it is stated (Exodus 23:19), "The choice first fruits of your land." But when He gives to them, it is according to His power, as it is stated (Ezekiel 47:12), "All kinds of trees for food will grow up on both banks of the stream; their leaves will not wither nor their fruit fail; they will yield new fruit every month." What is [the meaning of] "they will yield new fruit every month?" That each and every tree yields new fruit each and every month, [such that] the new fruit of this month is not like the new fruit of another month. When He requested something from them, He only requested according to their power, as it is stated (Leviticus 23:40), "And you shall take for yourselves on the first day the fruit of a beautiful true." But when He gives, it is according to His power, as it is stated (Isaiah 41:19), "I will give in the wilderness cedar, acacia […]." [And it is also written] (Isaiah 55:13), "Instead of the brier, a cypress shall rise."

24 (Numb. 29:35) “On the eighth day you shall have a solemn assembly”: This text is related (to Is. 26:16), “You have added to the nation O Lord." The Community of Israel said in front of the Holy One, blessed be He, “Master of the world, You added [years of] tranquility to the generation of the flood, did they maybe ever offer a single bull or a single ram? It is not enough that they did not offer, but they [even] said (in Gen. 11:4), ‘Let us build for ourselves a city.’ And so too with the Sodomites, and so too with Pharaoh, and so too with Sennacherib and so too with Nebuchadnezzar. Did they maybe ever offer a single bull or a single ram? It is not enough that they did not offer [anything] in front of You, but they even angered You. And to whom is it fitting for You to add tranquility and glory? To Israel, as stated (in Is. 26:16), ‘You have added to the nation.’” And a nation is only referring to Israel, as stated (in II Sam. 7:23), “And who is like Your people Israel, a unique nation on earth.” The community of Israel said in front of the Holy One, blessed be He, “Master of the world, You should add festivals for us, and we shall offer sacrifices in front of You as is fitting.” (Is. 26:16, cont.) “You have been honored,” “You have given us new moons, and we sacrifice in front of You [then], as is stated (in Numb. 28:11), ‘And on new moons.’ You have given us Passover, we have sacrificed to You; You have given us Pentecost, we have sacrificed to You; You have given us the New Year, we have sacrificed to You; You have given us the Day of Atonement, we have sacrificed to You. And so too on the Festival [of Tabernacles]. We have not ignored [the sacrifices for] even one festival.” The Community of Israel said, “You should add festivals for us, and we shall offer sacrifices in front of You and honor You.” (Is. 26:16, cont.) “You have added to the nation and been honored […].” The Holy One, blessed be He, said to Israel, “By your lives, I will not take away holidays [from you], but I will add festivals for you to rejoice in them, as stated (in Numb. 29:35), ‘On the eighth day you shall have a solemn assembly.’”

"and you shall not go out, a man from the door of his house: We are hereby taught that once permission has been given to "the destroyer" to destroy, he does not distinguish between the righteous and the wicked. As it is written (Isaiah 26:20) "Go, My people, enter your chambers and close your door behind you. Hide but a little moment, until the wrath passes," and (Ezekiel 21:8) "Behold, I am (coming) upon you, and I will draw My sword from its sheath, and I will cut of from you (both) righteous and wicked." And it is written (Exodus 33:22) "And it shall be, when My glory passes by … and I shall cover you with My palm until I have passed." Variantly: (Exodus 12:22) "And you, do not go out, a man from the door of his house until morning" — to teach you that when you take to the road, enter (the house) in "ki tov" (i.e., in the morning) and leave in "ki tov" (from Genesis 1:4 "And G d saw the light ki tov" ("that it was good"). And thus do you find with the forefathers, that they deported themselves with circumspection (in this regard), viz.: (Genesis 22:3) "And Abraham arose early in the morning," (Ibid. 28:18) "And Jacob arose early in the morning," (Exodus 34:4) "And Moses arose early in the morning," (I Samuel 15:12) "And Samuel arose early in the morning to meet Saul." Now does this not follow a fortiori, viz.: If the fathers and the prophets, who were on the way to do the will of Him who spoke and brought the world into being, conducted themselves with such circumspection, how much more so (should) others (do so)! And thus is it written (of this natural order) ((Psalms 104:20-21) "You bring on darkness and it becomes night. In it stir all the beasts of the forest. The lions roar for prey, etc." (28) "You give it (food) to them and they gather it in, etc." — (22) "When the sun rises, they return" (to their lairs) — after which (23) "Man goes out to his work, to his labor, until the evening." (Exodus 12:23) "And the L rd will pass through to smite Egypt": as a king, who passes from place to place. "and he will see the blood": (see above on 12:13). "and the L rd will skip over the blood": Now does this not follow a fortiori, viz.: If of the blood (on the door) of the Pesach of Egypt, the less "formidable," which obtains only for a circumscribed time, and which did not obtain (both) in the daytime and at night, (but only at night), and which does not obtain for future generations, it is written (Ibid.) "and He will not permit the destroyer, etc.", then (the mitzvah of) mezuzah, the more formidable, containing (in Scripture) ten citations (of the name of the L rd), and which obtains (both) in the daytime and at night, and which obtains for all generations, how much more so should He not permit the destroyer, etc."! But why is this not the case? Our sins have prevented it. As it is written (Isaiah 59:2) "But your transgressions have separated between you and your G d, and your sins have hidden His face from you against hearing."

A Halakha: Is one who is pursued by non-Jews or bandits allowed to transgress the laws of Sabbath? Our Rabbis taught: One who is pursued by non-Jews or bandits is permitted to transgress the laws of Sabbath, in order to save his life. Thus we also find with David: When Saul attempted to kill him, he fled and escaped. Our Rabbis said: It once happened that they came to the [Jewish] leadership in Sepphoris with harsh orders from the [Roman] government. They went and said to R. Elazar b. Parta: O Rabbi! We have received harsh orders from the government. What do you say we should do, should we flee? He feared telling them to flee explicitly, so he hinted to them: "Why are you asking me? Go and ask Yaakov, Moshe, and David". What does it say about Yaakov? (Hosea 12): "And Jacob fled." Also about Moshe, (Exodus 2): "Moshe fled." And also about David, (I Samuel 19): "David fled and escaped." It also says (Isaiah 26): "Go my people, enter your rooms." The Holy One, Blessed be He, said to them: Such great ones were fearful and fled from those who hated them, yet for those forty years that you were in the desert, I did not let them flee. Instead I felled all their haters before them, in that I myself that was with them. Not only that, but there were all kinds of snakes, serafim, and scorpions there: (Deuteronomy 8): "Snakes, sefarim, and scorpions", yet I did not allow them to hurt you. Therefore The Holy One Blessed Be He said to Moshe: Record the journeys that Israel undertook in the desert, it order that they should know what kind of miracles I performed from them. How [will they know]? From all that they read regarding "These are the journeys".

"And it was on the day that Moses had finished" (Numbers 7:1). So did Rabbi Tanchuma bar Abba open [his discourse from] (Proverbs 30:4), "Who has ascended heaven and come down": That is the Holy One, blessed be He, as it is stated (Psalms 47:6), "God rises in acclamation." [This is] as is done with a king of flesh and blood when he passes from place to place. What do they do? They bring torches and beacons and blow in front of him with trumpets and shofars. So did they do in front of the Holy One, blessed be He, as it is stated (Psalms 98:6), "With trumpets and the sound of the shofar, sound off in front of the King Lord." "And came down," [when] He came down upon Mount Sinai, as it is stated (Exodus 19:20), "And the Lord came down upon Mount Sinai." "Who has gathered up the wind (ruach) in the hollow of his hand" (Psalms 30:4, cont.). That is the Holy One, blessed be He, as it is stated (Job 12:10), "In His hand is every living soul, and the breath (ruach) of all mankind." "Who has wrapped the waters in His garment?" That is the Holy One, blessed be He, as it is stated (Job 26:8), "He wrapped up the waters in His clouds." "Who has made rise all the extremities of the earth?" That is the Holy One, blessed be He, since He revives the dead, as it is stated (Isaiah 26:19), "Let your dead live, My corpses shall rise."And it is also written (I Samuel 2:6), "The Lord kills and gives life." "What is His name?" The Lord, as it is stated (Isaiah 42:8), "I am the Lord, that is My name." "And what is His son’s name?" Israel, as it is stated (Exodus 4:22), "So does the Lord say, 'Israel is My firstborn son.'"

(Gen. 27:36:) THEN HE SAID: HAVE YOU NOT RESERVED ME]⁹⁸See above, 5:6, n. 25; 6:1, n. 1. A BLESSING?⁹⁹With the word BLESSING, Buber is able to follow his Oxford MS again. Resh Laqish said: This is one of three children of Adam who came with a legal circumvention against the Holy One.¹⁰⁰Sanh. 101a (bar.) names Cain, Esau, and Manasseh as the three. Esau said to him: If both of us are righteous, does not your God have < enough > blessings to bless both of us? The Holy One said to him: May your mouth be stopped up! Look, Jacob is blessing twelve tribes, and it is not a case of him blessing one as he blesses another. Even so he was filled with compassion for him. He came to bless him, but the Divine Presence departed from him. He began to pray and say (in the words of Is. 26:10): LET THE WICKED BE SHOWN FAVOR.¹⁰¹Gen. R. 67:5. He said to him (ibid., cont.): HE WILL NOT LEARN RIGHTEOUSNESS. He said to him: Do you desire to bless this one? He is going to destroy my house and confuse lands¹⁰²‘Aratsot. Perhaps the text should read ‘otsarot (“treasures”) here. See MS 1240 of the De Rossi library in Parma. and riches. Thus it is stated (ibid., cont.): IN A LAND OF INTEGRITY HE WILL ACT UNJUSTLY. Isaac said to him: Give to him in this world, AND (ibid., cont.) HE SHALL NOT SEE THE MAJESTY OF THE LORD in the world to come because he would compel¹⁰³Gk.: anangke. me to repay him the glory with which he honored me. Esau immediately raised his eyes upward and wept, as stated (in Gen. 27:38): AND ESAU LIFTED UP HIS VOICE AND WEPT. The Holy One said: Although he is wicked, flatter him. R. Eleazar said: Esau shed three tears, one from his right < eye >, one from his left, and one disappeared in the midst of his eye.¹⁰⁴M.Pss. 80:4. The Holy One said: Look, the wicked one is weeping over his life! How am I to turn him away empty! He immediately told his father to bless him. This text is related (to Ps. 80:6 [5]): YOU HAVE FED THEM THE BREAD OF TEARS AND HAVE HAD THEM DRINK A SHALISH¹⁰⁵The word SHALISH has the same spelling as shelish, which means “one-third,” and has the same root as the word for “three.” In the context of the psalm shalish denotes a dry measure, which is a third of an ephah. OF TEARS. R. Abbin said in the name of R. Aha: Israel said to the Holy One: Sovereign of the World, now if in the case of Esau the Wicked, because he had shed two tears, < you were > filled with compassion for him immediately; how much the more so in our case, when our tears < flow > constantly day and night like bread, as stated (in Ps. 42:4 [3]): MY TEARS HAVE BEEN MY BREAD DAY AND NIGHT. Up to now the proper time has not arrived for him to be filled with compassion over you. David has said (in Ps. 39:13 [12]): HEAR MY PRAYER, O LORD, AND GIVE EAR TO MY CRY. DO NOT KEEP SILENCE AT MY TEARS. The Holy One said to them: I will repay Esau the Wicked for the glory of his ancestors, and I will exalt him. Afterwards, I am coming to exalt you and repay {them} [you] for what you have achieved and for what your ancestors achieved. It is so stated (in Ps. 46:11 [ 10]): I WILL BE EXALTED AMONG THE GENTILES; I WILL BE EXALTED IN THE EARTH. It is simply that the Holy One said to Jacob (in Gen. 28:14): AND YOUR SEED SHALL BE LIKE THE DUST OF THE EARTH. It is also written (in Mal. 3:12): FOR YOU WILL BE A DELIGHTFUL LAND. Esau said to him (in Gen. 27:37): BLESS ME ALSO, O MY FATHER. Isaac said to him: With what shall I bless you? R. Berekhyah said: He said to him: I made him a lord over you. In anything whatever that I should bless you, I should be blessing him. Why? Because whatever the slave acquires, he acquires for his master. (Gen. 27:29:) BE A MASTER TO YOUR BROTHER is what Isaac said to Jacob. That was the seventh blessing (in Gen. 27:29). Now Isaac had set down ten blessings with which he had blessed him, but he said to him only (in vs. 27:37): "BEHOLD, I HAVE MADE HIM A MASTER OVER YOU." He did, however, say to him: With everything that you are thinking I should bless you, I should only be blessing him. Why? Because whatever the servant has belongs to the master. Thus in Egypt, even though they had been enslaved to them, when they left them they took all their property. So also in the case of thirty-one kings (in Josh. 12:7-24), Israel drove them from their land and took their wealth. So also now in respect to what the peoples of the world are plundering from Israel, Israel belongs to the LORD. Thus it is stated (in Is. 23:18): HER (in reference to Tyre as a harlot) PROFITS AND HER HIRE SHALL BE DEDICATED TO THE LORD {OF HOSTS}. THEY SHALL NOT BE TREASURED OR STORED, FOR HER PROFITS SHALL BELONG TO THOSE WHO DWELL BEFORE THE LORD FOR EATING THEIR FILL AND FOR SPLENDID CLOTHING.

... Teach us oh, teacher: once the Ninth of Av has ended, is everything permitted? R’ Chiyah the Great taught like this: once the Ninth of Av has ended, one is permitted to do anything. Why? Because it is like the case of a person whose dead is laid out before him, who is forbidden to eat meat or drink wine. Once the dead is buried, the mourner is permitted to do so. So to on the Ninth of Av one is a mourner – once the day has ended one is permitted to do anything. Even though we are permitted, we must always have a sigh in our hearts until the Holy One returns to her. The Holy One said to them: by your lives! I burnt her, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) I will build her, as it says “Yet again will I rebuild you, then you shall be built, O virgin of Israel…” (Jeremiah 31:3) Zion said to Him: Behold, I have been sitting thus for many years! I have counted the days from old and I have not been redeemed, therefore I have despaired. She said that my master has abandoned me. And from where do we learn that Zion said this? From that which is written regarding it “And Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Isaiah 49:14) ... Another explanation. “And Zion said, ‘The Lord has forsaken me…” (Isaiah 49:14) What is written before this? “Sing, O heavens, and rejoice, O earth, and mountains burst out in song, for the Lord has consoled His people, and He shall have mercy on His poor.” (Isaiah 49:13) Once Zion saw that the prophet recalled His people and His poor, but did not mention Zion or Jerusalem she said ‘the Lord has forsaken me, and the Lord has forgotten me.’ Immediately the Holy One replied and said to her: just as it is impossible for a woman to forget her sucking child, so to I am not able to forget you, “Shall a woman forget her sucking child, from having mercy on the child of her womb?” (Isaiah 49:15) She said to Him: Master of the world! How is that possible? There is no end to the evils I have done! I caused Your Holy Temple to be destroyed and I killed the prophets. R’ Berachia the Kohen said in the name of Rebbe: the Holy One said to her, I will forget your evil but I will not forget your good. “…These too shall forget, but I will not forget you.” (ibid.) I have forgotten “"These are your gods, O Israel…” (Exodus32:4) but “I am the Lord, your God…” (Exodus 20:2) I will not forget.

Rabbi Jochanan said: All the dead will arise at the resurrection of the dead, except the generation of the Flood, as it is said, "The dead shall not live, the deceased (Rephaim) shall not rise" (Isa. 26:14). "The dead (who) shall not live" refer to the heathens, who are like the carcase of cattle; they shall arise for the day of judgment, yet they shall not live; but the men of the generation of the Flood, even for the day of judgment they shall not arise, as it is said, "The Rephaim shall not rise" (ibid.). All their souls become winds, accursed, injuring the sons of men, and in the future world the Holy One, blessed be He, will destroy them out of the world, so that they should not do harm to a single Israelite, as it is said, "Therefore hast thou visited and destroyed them, and made all their memory to perish" (ibid.).

Rabbi Zechariah said: The sleep at night is like this world, and the awakening of the morning is like the world to come. And just as || in the sleep of the night a man lies down and sleeps, and his spirit wanders over all the earth, and tells him in a dream whatever happens, as it is said, "In a dream, in a vision of the night… then he openeth the ears of men" (Job 33:15, 16), likewise (with) the dead, their spirit wanders over all the earth, and tells them all things that happen in the world, but they are silent and (yet) they give song and praise to God, who will quicken them in the future, as it is said, "Let the saints exult in glory" (Ps. 149:5). The awakening in the morning is like the future world. A parable—unto what is the matter to be likened? To a man who awakens out of his sleep, in like manner will the dead awaken in the future world, as it is said, "O satisfy us in the morning with thy loving-kindness" (Ps. 90:14).

The voices of five (objects of creation) go from one end of the world to the other, and their voices are inaudible. When people cut down the wood of the tree which yields fruit, its cry goes from one end of the world to the other, and the voice is inaudible. When the serpent sloughs off its skin, its cry goes from one end of the world to the other and its voice is not heard. When a woman is divorced from her husband, her voice goeth forth from one end of the world to the other, but the voice is inaudible. When the infant || comes forth from its mother's womb. When the soul departs from the body, the cry goes forth from one end of the world to the other, and the voice is not heard. The soul does not go out of the body until it beholds the Shekhinah, as it is said, "For man shall not see me and live" (Ex. 33:20).

In the future life the Holy One, blessed be He, will cause the reviving dew to descend, and He will quicken the dead and renew all things, as it is said, "Thy dead shall live" (Isa. 26:19). They are the Israelites, who died trusting in His name. || "My dead bodies shall arise" (ibid.). They are the heathens, who are like the carcase of the beast; they shall arise for the day of judgment, but they shall not live. "Awake and sing, ye that dwell in the dust" (ibid.). They are the righteous, for they dwell in the dust. "For thy dew is as the dew of light" (ibid.). The dew of the righteous is not the dew of darkness, but (it is) the dew of light, as it is said, "For thy dew is as the dew of light" (ibid.); and it gives healing to the earth, as it is said, "And the earth shall cast forth the dead" (ibid.). And what is the meaning of "And the earth shall cast forth the dead"?

Rabbi Tanchum said: On account of the seed of the earth, when it is commanded, (it) discharges the dew for the resurrection of the dead. From what place does it descend? From the head of the Holy One, blessed be He; for the head of the Holy One, blessed be He, is full of the reviving dew. In the future life the Holy One, blessed be He, will shake His head and cause the quickening dew to descend, as it is said, "I was asleep, but my heart waked… for my head is filled with dew, my locks with the drops of the night" (Cant. 5:2).

What did Isaac do? He grasped the head of Esau and prayed before the Holy One, blessed be He, and said: Sovereign of all the universe ! Let mercy be shown to this wicked one, for he had not learnt all the precepts of the Torah, as it is said, "Let favour be shewed to the wicked, yet will he not learn righteousness" (Isa. 26:10). He was speaking in iniquity concerning the land of Israel and the Cave of Machpelah, as it is said, "In the land of uprightness will he deal wrongfully" (ibid.).

The Holy Spirit answered him, saying: As I live! he shall not see the majesty of God.

(Devarim 16:15) "Three times in the year": "times" signifies "festivals," as it is written (Isaiah 26:6) "the times" (i.e., festivals) of the poor," and (Song of Songs 7:3) "How beautiful are your (festival) times (of "steps" [to Jerusalem]) in sandals!"

"at the time their foot gives way": viz. (Isaiah 26:6) "The foot will tread it down, the foot of the poor one (the Messiah), the soles of the (heretofore) impoverished ones (Israel)." (Devarim, Ibid.) "For near is the day of their calamity": R. Yossi said: If of those of whom it is written "For near is the day of their calamity" — their punishment is being delayed, then of those of whom it is written (Isaiah 24:22) "and after many days they (their sins) will be remembered," how much more so!