Midrash su Isaia 34:26

“Vanity of vanities, said Kohelet; vanity of vanities, everything is vanity” (Ecclesiastes 1:2).
“Vanity of vanities [havel havalim]” – Rabbi Huna said in the name of Rabbi Aḥa: David made a statement and did not explain it, but his son Solomon explained it. Solomon made a statement and did not explain it, but his father David explained it. David said: “Man is like hevel” (Psalms 144:4); to what hevel [is man compared]? If it is to the hevel [heat] of an oven, it has significance. If it is to the hevel of a stove, it has significance. His son Solomon came and explained: “Vanity of vanities [havel havalim], said Kohelet.” Rabbi Shmuel bar Naḥmani taught it in the name of Rabbi Yehoshua ben Korḥa: It is comparable to a person who places seven pots on the fire one atop the other, and the heat of the upper one is insignificant.⁹This comparison is based on the fact that the term vanity [hevel] appears five times in Ecclesiastes 1:2, and twice it appears in the plural, for a total of seven mentions of the term hevel.
Solomon said: “For who knows what is good for man in his life, [all the days of his vain life,] that he spends like a shadow” (Ecclesiastes 6:12). What shadow? If it is like the shadow of a wall, it has substance. If it is like the shadow of a palm tree, it has substance. David came and explained: “His days are like a passing shadow” (Psalms 144:4). Rabbi Huna [said] in the name of Rav Aḥa: Like that bird that passes and its shadow passes with it. Shmuel said: Like the shadow of bees that have no substance at all.
Rabbi Shmuel bar Rav Yitzḥak taught it in the name of Rabbi Shimon ben Elazar: The seven vanities [havalim] that Kohelet mentioned correspond to the seven worlds that a person sees. A one-year-old is like a king who is on a canopied litter and everyone is hugging and kissing him. A two- or three-year-old is like a pig that extends its hands into the sewers. A ten-year-old jumps like a goat. A twenty-year-old whinnies like a horse, beautifies himself and seeks a wife. When he marries a wife he is like a donkey. When he begets children, he is as audacious as a dog to bring [home] bread and food. When he grows old, he is like a monkey. That is stated regarding the common people; however, regarding Torah personalities, it is written: “King David was old” – even though he was old, he was a king.
Rabbi Yehuda ben Rabbi Simon said: The seven vanities that Kohelet mentioned correspond to the seven days of Creation. On the first, “In the beginning God created the heavens and the earth” (Genesis 1:1), and it is written: “For the heavens will vanish like smoke” (Isaiah 51:6). On the second: “Let there be a firmament” (Genesis 1:6), and it is written: “The heavens will be furled like a scroll” (Isaiah 34:4). On the third: “Let the waters be gathered” (Genesis 1:9), and it is written: “The Lord will destroy the tongue of the sea of Egypt” (Isaiah 11:15). On the fourth: “Let there be lights” (Genesis 1:14), and it is written: “The moon will be disgraced” (Isaiah 24:23). On the fifth: “Let the waters swarm [with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven]” (Genesis 1:20), and it is written: “I will destroy the birds of the heavens” (Zephaniah 1:3). On the sixth: “Let us make man” (Genesis 1:26), and it is written: “I will destroy man and animal” (Zephaniah 1:3). Regarding Shabbat, what do you have to say? “One who profanes it will be put to death” (Exodus 31:14). That is stated regarding one who does so intentionally; but [one who profanes it] unwittingly, he will bring an offering and gain atonement. When Adam saw the praise of Shabbat, that one who brings an offering gains atonement, he began singing in its regard to the Holy One blessed be He, praise and psalm. That is what is written: “A psalm, a song for the day of Shabbat” (Psalms 92:1). Rabbi Levi said: This [psalm] was stated by Adam.

“And did not remember His footstool [hadom raglav],” Rabbi Ḥanina bar Yitzḥak said: The Holy One blessed be He does not remember that blood [hadam] that was between the legs of the elder, as it is stated: “Abraham was ninety-nine years old when he was circumcised on the flesh of his foreskin” (Genesis 17:24). Rabbi Yudan said: [This is analogous] to a king who seized his enemies and killed them, and the residents of his province were dipping their feet in the blood of his enemies. One time, they provoked him and he expelled them from his palace. They said: ‘The king does not remember to our credit that blood in which we dipped our feet, the blood of his enemies.’ So too, Israel said before the Holy One blessed be He: ‘You do not remember to our credit that blood that was in Egypt, as it is stated: “You shall take from the blood and you shall place it on the doorposts and on the lintel”’ (Exodus 12:7).
Alternatively, “and did not remember His footstool,” footstool is nothing other than the Temple. That is what is written: “Exalt the Lord our God and prostrate yourselves to His footstool; He is holy” (Psalms 99:5). “On the day of His wrath,” Rabbi Aḥa said: The wrath of the Holy One blessed be He was one day. Had Israel repented, they would have moderated it.
“He called in my ears with a loud voice, saying: Those appointed over the city, approach, each with his weapon of destruction in his hand” (Ezekiel 9:1). Until when is the sin of the calf in existence?¹²Until when will Israel be punished for the sin of the Golden Calf? Rabbi Berekhya, and some say Rabbi Neḥemya ben Elazar, [said]: Until the calves of Yerovam ben Nevat.¹³Until Yerovam constructed his calves (see I Kings 12:28). That is what is written: “When I will heal Israel, the iniquity of Ephraim and the evildoing of Samaria will be revealed” (Hosea 7:1). The Holy One blessed be He said: ‘I came to heal Israel of the sin of the calf, and the evils of Samaria were revealed.’ Rabbi Yishmael bar Naḥmani said in the name of Rabbi Yoḥanan: Until the destruction of the Temple, as it is written: “Those appointed over the city [pekudot] approach, each with his weapon of destruction in his hand” (Ezekiel 9:1), and it is written: “And on the day of My reckoning, I will reckon [pakadti] their sin upon them” (Exodus 32:34).
It is written: “And behold, six men were coming from the way of the Upper Gate, which faces northward, each with his weapon of destruction in his hand, and one man in their midst was clad in linen, with a scribe's inkwell at his waist. They came and they stood beside the bronze altar” (Ezekiel 9:2). It says six here, but were there not five decrees? As it is written: “And to those He said in my earshot: Pass through the city behind him and smite; let your eye not pity and do not have compassion” (Ezekiel 9:5). And it is written: “Slay utterly the elderly, the youth, the young woman and the child, and the women” (Ezekiel 9:6).¹⁴The men referred to in Ezekiel 9:2 are angels of destruction, yet there are only five groups of people mentioned in the verse as slated for destruction, so five angels should have sufficed. Rabbi Yoḥanan said: He spoke to the most severe angel in their midst, this is Gavriel, as it is stated: “And one man in their midst was clad in linen, with a scribe's inkwell at his waist” (Ezekiel 9:2).¹⁵This angel was one of the six, but it did not actually carry out the destruction.
That angel served in three capacities: Scribe, executioner, and a High Priest. A scribe as it is written: “With a scribe's inkwell at his waist.” An executioner, as it is stated: “He destroyed them, delivered them to slaughter.” (Isaiah 34:2).¹⁶The verse ascribes this destruction and slaughter to “rage [ketzef],” which is identified as Gavriel (see Shabbat 55a). This destruction took place at a different time than that described in Ezekiel chap. 9. High Priest, as it is stated: “And one man in their midst was clad in linen,” and it is written regarding a priest: “He shall don a sacred linen tunic” (Leviticus 16:4).
“Each with his weapon of destruction [mapatzo] in his hand” (Ezekiel 9:1), his weapons, his razing equipment, and his equipment for causing exile. His weapons, “each with his weapon of destruction in his hand,” his razing equipment, “As he renders all the altar stones like shattered limestone” (Isaiah 27:9), his equipment for causing exile, as it is written: “You are a weapon of destruction [mapetz]¹⁷This word is related to the word lehafitz, which connotes scattering and dispersal. for Me, weapons of war” (Jeremiah 51:20).
And it is written: “They came and they stood beside the bronze altar” (Ezekiel 9:2). Rabbi Yehuda ben Rabbi Simon said: Until the place of its boundary.¹⁸The altar in the courtyard of the Temple was stone, not bronze (see Shabbat 55a and Rashi ad loc.), but it served the same functions as the bronze altar in the courtyard of the Tabernacle. One of its functions was to serve as a boundary beyond which non-priests were not permitted to go. The angels described in this verse were also not permitted to go past this demarcation point. The Rabbis say: They stand and call attention the sins of Aḥaz, in whose regard it is written: “The bronze altar will be for me to visit” (II Kings 16:15). What is to visit [levaker]? Rabbi Pinḥas said: He disqualified it and rendered it blemished,¹⁹It was as though all the animals sacrificed on it were blemished. just as it says: “The priest shall not deem impure [yevaker]” (Leviticus 13:36). “The Lord said to him [elav]: Pass through the midst of the city…Jerusalem” (Ezekiel 9:4). Elo is written.²⁰The word elav is written without a yod, such that it can be read elo, which means his powerful one. Rabbi Shimon ben Lakish said: to the most severe angel among them, .
“You shall set a mark [tav] [upon the foreheads of the men…]” (Ezekiel 9:4). Rav Naḥman said: These are the people who fulfilled the Torah from alef through tav.²¹The tav was made on the foreheads of the righteous. The Rabbis say: [It connoted] disintegration and dissolution.²²The tav was made on the heads of the wicked. Rav said: A tav was placed because it connotes either side: Desolation, desolation [tihi] and live, live [teḥi].²³A tav was marked on the foreheads of both the righteous and the wicked, but it connoted different things for different people. Rabbi Ḥanina bar Yitzḥak said: The merit of their ancestors has concluded [tama].
Rabbi Hoshaya sent [a message] to Rabbi Simon, saying: ‘Since you are situated in the household of the Exilarch, why do you not rebuke them?’ He said to him: ‘If only we may be among those of whom it is written, “[the men] that sigh and that cry [for all the abominations that are done in its midst”’ (Ezekiel 9:4).²⁴It is enough for us to be pained at the sin of others, even if we do not rebuke them, and then we will be like those mentioned in the verse in Ezekiel, who were marked for life while the sinners were marked for death. He said to him: ‘But was it not from them that the calamity began? As it is written: “And to those He said in my earshot: [Pass through the city behind him and smite; let your eye not pity and do not have compassion]”’ (Ezekiel 9:5).
Rabbi Elazar said: The Holy One blessed be He never associates His name with evil, but rather with good. That is what is written [in this verse]. And to those God said in my earshot is not written here, but rather: “And to those He said in my earshot: Pass through the city behind him and smite; let your eye not pity and do not have compassion.”²⁵The verse uses the pronoun rather than explicitly mentioning God so that His name not be directly associated with destruction. “The elderly, the youth and the maiden, the children and the women you shall kill for destruction, but do not approach any man upon whom is the sign; begin from My Temple” (Ezekiel 9:6). How is it so?²⁶The verse states that the angels were not to kill any man with a sign, indicating that the righteous would be spared, but then states that the destruction was to begin at the Temple, where there were presumably righteous individuals. At that moment, prosecution sprung before the Throne of Glory. It said before Him: ‘Master of the universe: Which of them was killed for the sake of Your name? Which of them had his brain pierced for the sake of Your name? Which of them gave his life for the sake of Your name?’²⁷The heavenly prosecutor argued that the people had not suffered in God’s name and therefore were not really righteous. He said: ‘They do not warrant a writ of condemnation.’ Rabbi Aivu said: The Holy One blessed be He said: ‘Let My Temple be destroyed but let no hand touch the righteous.’²⁸The righteous were to be spared but the Temple itself was to be destroyed . Rabbi Yehuda ben Rabbi Simon said: It and they warrant a writ of condemnation.²⁹According to this view, God accepted the argument of the prosecutor and ruled that both the Temple and the righteous would be destroyed.
Rabbi Tanḥuma and Rabbi Abba [said] in the name of Rabbi Abba:³⁰The reference is to two different scholars by the name of Rabbi Abba. The Holy One blessed be He never said a positive statement and recanted, but here He recanted. That is what is written: “Begin with My Temple” (Ezekiel 9:6). Do not read it as My Temple [mikdashi], but rather as My holy ones [mekudashai]: “Begin with My holy ones.” Immediately, what is written: “It was as they were smiting, and I remained and I fell upon my face, and I cried out and said: Alas, Lord God, are You destroying the entire remnant of Israel?” (Ezekiel 9:8). “Remnant” is nothing other than the righteous; therefore he comes and says: “The Lord demolished and had no compassion.”

We are taught in a Baraitha: Tohu (chaos) is the green (or yellow) circle which surrounds the whole world (the horizon); and from it darkness falls upon the world, as it is said (Ps. 18, 12) He made darkness His hiding place, round about Him. Bohu (desolation) means the smooth (chaotic) stones which are sunk in the deep, from which waters gush forth, as it is said (Is. 34, 11) And He shall stretch out over it the line of confusion (Tohu) and the plummet of emptiness (Bohu).

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

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

There was pestilence in Egypt, and about Edom it says: I will plead against him with pestilence and with blood (Ezek. 38:22). In Egypt, boils were inflicted, and in Edom: Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their sockets, and their tongues shall consume away in their mouths (Zech. 14:12). In Egypt there was hail, and upon Edom: An overflowing shower and great hailstones (Ezek. 38:22). Locusts afflicted Egypt, and in the case of Edom: Son of man … Speak unto the birds of every sort, and to every beast of the field: Assemble yourselves (Ezek. 39:17). Darkness befell Egypt, and with regard to Edom: He shall stretch over it the line of confusion and the plummet of emptiness (Isa. 34:11). In Egypt He smote their firstborn, and in Edom: There are the princes of the north, all of them, and all the Sidonians (Ezek. 32:30).

R. Meir said: And the wild oxen descended with them (Isa. 34:7) implies that their idols were cast down with them. In Egypt He exacted retribution from their idols, and He also punished them in Edom. He destroyed their guardian angel, and after that He destroyed them, as it is said: And it shall come to pass in that day, that the Lord will punish the host of the high heaven on high, and the kings of the earth upon the earth (ibid. 4:21).

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

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

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

Observe how precious the altar of brass that Moses constructed was to the Holy One. The Holy One, blessed be He, said: Because of this altar upon which fire will burn day and night, I will call to account the kingdom of Edom through fire, and she shall burn day and night, as is said: It shall go up forever; from generation to generation it shall lie waste. None shall pass through it forever and ever (Isa. 34:10).

“Flee, my beloved, and be like a gazelle or a young deer on the mountains of spices” (Song of Songs 8:14).
“Flee, my beloved, and be like a gazelle [tzevi]” – [flee] to the hosts [tzava] On High, who praise Your glory with one voice, in one melody; “on the mountains of spices” – in the upper heavens of heavens.⁵⁹In this exposition, the midrash has interpreted the verse as directed toward God.
Another matter: “Flee, my beloved” – from the Diaspora, in which we are located and are sullied with iniquities. “And be like a gazelle” – render us pure like a gazelle;⁶⁰The gazelle is one of the rare undomesticated animals that is “pure,” in the sense that it is permitted to eat it. “or a young deer [haayalim]” – accept our prayers like an offering of goats and rams [eilim]. “On the mountains of spices” – come to have a fine fragrance by the merit of our patriarchs, whose fragrance rises before You like spices. This is the Garden of Eden, which is entirely spices. That is why it is stated: “On the mountains of spices.”
Another matter: “The one who dwells in the gardens, companions” (Song of Songs 8:13) – Rabbi Yirmeya [said] in the name of Rabbi Ḥiyya the Great: If two colleagues debate a matter of halakha and yield to one another in halakha, the verse states in their regard: “Then those who fear the Lord spoke [nidberu] one to another, and the Lord listened and heard” (Malachi 3:16); and dibbur is an expression of nothing other than subduing, as it is stated: “He subdues [yadber] peoples beneath us” (Psalms 47:4). Moreover, if they were mistaken, The Holy One blessed be He corrects their error for them. What is the source? “The Lord listened and heard, and a book of remembrance was written before Him for those who fear the Lord and those who think of His name” (Malachi 3:16). “The Lord… heard and [a book of remembrance] was written” – [this indicates] that He writes it on their hearts, just as it says: “On their heart I will write it” (Jeremiah 31:32). “A book of remembrance [was written] before Him” – that He reminds them of it. For whom? “For those who fear the Lord and those who think of His name.”
Rabbi Yudan said: When Israel is reading the Torah in groups,⁶¹This is based on the similarity of the word groups [ḥavurot] and companions [ḥaverim]. “your voice, let me hear it” (Song of Songs 8:13). If not, “flee, my beloved.” Rabbi Zeira said: When Israel recites Shema in unison, with one voice, with one melody, “your voice, let me hear it.” If not, “flee, my beloved.”
“Flee, my beloved” – Rabbi Levi said: [This is analogous] to a king who made a feast and invited guests. Some of them were eating and drinking and blessing the king, and some of them were eating and drinking and cursing the king. The king sensed it and sought to introduce commotion at his feast and break it up. A noblewoman entered and advocated on their behalf. She said to him: My lord the king: Instead of looking at those who are eating and drinking and cursing you, look at those who are eating and drinking and blessing you and praising your name. So too, when Israel are eating and drinking, blessing, praising, and lauding the Holy One blessed be He, He hears their voices and is appeased. When the nations of the world eat and drink, curse, blaspheme, and scorn the Holy One blessed be He with the licentiousness that they mention, at that moment, the Holy One blessed be He considers even destroying His world. The Torah enters and advocates and says: Master of the universe, instead of looking at those who blaspheme and anger You, look at Your people Israel, who bless, praise, and laud Your great name with Torah, hymns, and praise. The Divine Spirit shouts: “Flee, my beloved”; flee from the nations of the world and cleave to Israel.
“And be like a gazelle” – just as this gazelle, while it is sleeping, one of its eyes is open and one of its eyes is closed, so too: when Israel performs the will of the Holy One blessed be He, He looks upon them with His two eyes; that is what is written: “The eyes of the Lord are to the righteous” (Psalms 34:16). But when they do not perform the will of the Holy One blessed be He, He looks upon them with one of His eyes, as it is stated: “Behold, the eye of the Lord is toward those who fear Him, [toward those who await His mercy, to deliver their souls from death, and to keep them alive in famine]” (Psalms 33:18–19).⁶²Even when they do not sufficiently fulfill the will of God, He still protects them due to whatever fear of God they still do have, although He does so with “one eye.” He protects them from death and famine but does not grant them abundance.
“On the mountains of spices” – Rabbi Simon said: The Holy One blessed be He said: Wait for Me until I sit in judgment on their mountains, that is, their guardian angels, who are situated with Me in Heaven. That is what is written: “On the mountains of spices.”⁶³The word spices [besamim] can also be vocalized to read bashamayim, in Heaven. Rabbi Yitzḥak said: Like this: “You shall take for yourself chief spices” (Exodus 30:23) – chief.⁶⁴The word “chief” in the verse is unnecessary, as the continuation of the verse details exactly which spices should be brought. This indicates that the word spices refers to that which is “chief,” of primary importance. Consequently, the verse in Song of Songs can be understood to refer to the guardian angels of the nations, even without reading besamim and bashamayim (Yefe Kol). Camels bearing gold, and “spices”⁶⁵This is based on I Kings 10:2, which describes what the Queen of Sheba brought to Solomon, and states that she brought “camels that bore spices and gold.” – gold and spices.⁶⁶This sentence is difficult to understand, and some commentaries suggest that it does not belong in the text (see Yefe Kol). Some suggest that the midrash is highlighting, based on the verse in Kings, that gold and spices are items associated with royalty and greatness. Therefore, the reference to spices in the verse in Song of Songs can refer to the guardian angels of the nations, which represent their ultimate level of power and greatness.
Rabbi Ḥonya [said] regarding the statement of Rabbi Yitzḥak: The Holy One blessed be He does not exact retribution from a nation below until He humbles its guardian angels above. There are five verses in this regard. One, as it is written: “It will be on that day that the Lord will reckon with the host of the heavens in Heaven” (Isaiah 24:21), and thereafter “with the kings of the earth” (Isaiah 24:21). Two, “how have you fallen from the heavens, shining morning star” (Isaiah 14:12), and thereafter, “you have been felled to the ground” (Isaiah 14:12). Three, “For my sword has been sated in the heavens” (Isaiah 34:5), and thereafter, “it shall descend upon Edom” (Isaiah 34:5). Four, “to bind their kings with fetters” (Psalms 149:8), and thereafter, “and their nobles with iron chains” (Psalms 149:8). Rabbi Tanḥuma said: “To bind their kings with fetters” – these are the guardian angels above, “and their nobles with iron chains,” these are the rulers below. Five, “to execute judgment as it is written” (Psalms 149:9), and thereafter, “this is glory for all His devoted ones, Halleluya” (Psalms 149:9).
The greatness of Israel is likened to four matters: to the grain harvest, to the grape harvest, to spices, and to a birthing mother. To the grain harvest: When a field is reaped before its time, even its straw is no good, but at its time, it is good. That is what is written: “Extend the scythe, as the harvest is ripe” (Joel 4:13). It is likened to the grape harvest: When a vineyard is harvested before its time, even its vinegar is no good, but at its time, it is good. So too, “sing about it, a vineyard of wine” (Isaiah 27:2) – when the vineyard becomes [ready to produce] wine, pluck it. It is likened to spices: Just as spices that are harvested when they are soft and moist, their fragrance does not diffuse; but when they are dry and are then harvested, their fragrance diffuses. It is likened to a birthing mother: When a woman gives birth before her time, the offspring does not survive. When she gives birth at her time, it lives. Thus, it is written: “Therefore, He will give them up until the time that the birthing mother gives birth” (Micah 5:2). Rabbi Aḥa said in the name of Rabbi Yehoshua ben Levi: “I am the Lord, at its time I will hasten it” (Isaiah 60:22) – if you do not merit, at its time. If you merit, I will hasten it.⁶⁷Redemption will come by a particular time, but if Israel merits, it will come sooner. So may it be His will, speedily in our days, amen.

Another explanation of Hath he thrown into the sea. That is, He saw the guardian angel of Egypt falling. You find that the Holy One, blessed be He, will exact retribution from nations in the future only after He has punished their guardian angels, as it is said: And it shall come to pass in that day, that the Lord will punish the host of the high heaven on high, and the kings of the earth upon the earth (Isa. 24:21). Similarly, How art thou fallen from heaven, O day star, son of the morning! is followed by How art thou cut down to the ground, that didst cast lots over the nations! (ibid. 14:12). And My sword hath drunk its fill in heaven is followed by Behold, it shall come down upon Edom (ibid. 34:3).

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

Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: “Little foxes,” these are Esau and his noblemen, just as it says: “Behold, I made you small among the nations” (Obadiah 1:2).¹⁴⁷This prophecy is said regarding Edom, the descendants of Esau. The Sages identified Edom with Rome. Rabbi Shimon ben Elazar said: This is analogous to a province that would produce great swordsmen for the king. There was a certain woman there who gave birth to a puny son, and she would call her son: Tall and Quick. She said to them: ‘My son is tall and quick and you do not make him a great swordsman?’ They said to her: ‘If, in your eyes, he is tall and quick, in our eyes he is puniest of the puny.’ So too, the Holy One blessed be He said: ‘This wicked Esau, his father called him great [gadol],’ as it is stated: “He called Esau, his elder [hagadol] son” (Genesis 27:1). His mother called him great, as it is stated: “The garments of Esau, her elder [hagadol] son (Genesis 27:15). The Holy One blessed be He said to them: ‘If, in your eyes, he is great, in My eyes, he is small,’ as it is stated: “Behold, I made you small among the nations” (Obadiah 1:2). And if he is great, the slaughterer corresponds to the bull. That is what is written: “There is a sacrifice for the Lord in Botzra and a great slaughter in the land of Edom” (Isaiah 34:6). “That ruin the vineyards,” this is Israel, as it is written: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). “As our vineyards are in bloom,” just as it says: “There is no cluster to eat, or a first fruit that my soul desires” (Micah 7:1).¹⁴⁸The Romans are able to persecute Israel, compared to a vineyard, because the fruits of the vineyard are just beginning to bloom, but there are none that are fully formed yet. This represents the fact that the Jews were not sufficiently righteous.
Rabbi Berekhya said: “Little foxes,” these are the four kingdoms, as it is stated: “There are four upon earth that are little” (Proverbs 30:24). “That ruin the vineyards,” this is Israel, as it is written: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). “As our vineyards are in bloom,” who caused our vineyards to be in bloom?¹⁴⁹The midrash should read: What caused our vineyard to be damaged? The fact that they are [merely] in bloom (Rabbi David Luria). “I sought from among them a man who builds a fence [and stands in the breach before Me for the land, that I should not destroy it,] but I did not find” (Ezekiel 22:30); were it not for Noah, Daniel, and Job.¹⁵⁰This phrase should be interpreted as though it continued: Were it not for Noah, Daniel, and Job, no one would have been left. There was no one righteous enough to save the generation from destruction, but these individuals and people like them were righteous enough to at least save themselves (Maharzu; see Ezekiel 14:13-14).

(Exodus 18:18) "You will languish": R. Yehoshua says: They will wear you out and cause you to collapse. R. Elazar Hamodai says: They will belabor you and vex you, as a fig tree whose leaves are wilted, viz. (Isaiah 1:30) "like an elah of wilted leaf." "also you": Moses; "also": Aaron; "also this people": the seventy elders. These are the words of R. Yehoshua. R. Elazar Hamodai says: "you" — Moses; "also" — Aaron, Nadav, and Avihu; "this people" — the seventy elders.

Moses immediately hearkened to God and went to divide the sea, but the sea refused to comply, exclaiming, "Shall I split at your behest? Am I not greater than you, since I was created on the third day and you on the sixth?" When Moses heard this, he went and informed God, "The sea refuses to part."

(Numb. 19:3 cont.:) AND HE (Eleazar) SHALL SLAUGHTER IT (i.e., Edom-Rome) IN HIS PRESENCE (i.e., of the Holy One). Thus it is stated (in Is. 34:6): FOR THE LORD HAS A SACRIFICE IN BOZRAH,¹³⁴See Makk. 12a, according to which prince of Edom erred in seeking asylum in Bozrah instead of Bezer, which is listed in Deut. 4:43 and Josh. 20:8 as a city of refuge. A GREAT SLAUGHTER IN THE LAND OF EDOM (i.e., Rome). R. Berekhyah (interpreting the text differently) said: THE SLAUGHTER OF A GREAT ONE (i.e., Rome's guardian spirit) IN EDOM.

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

Rabbi Eliezer said: All the host of heaven in the future will pass away and will be renewed. What is written concerning them? "And all the host of heaven shall be dissolved" (Isa. 34:4). Just as the leaves fade from off the vine and the fig tree, and the latter remain standing as a dry tree, and again they blossom afresh and bear buds and produce new leaves and fresh leaves. Likewise in the future will all the host of heaven fade away like a vine and a fig tree, and they will again be renewed before Him to make known that there is passing away (which) does not (really) pass away. No more shall there be evil, and no more shall there be plague, and (there shall) not be the former misfortunes, as it is said, "For, behold, I create new heavens" (Isa. 65:17).

Thus it is written: "When the wicked rise, men hide themselves" (Prov. 28:28). Hence it was said: He who raises a wicked son or a wicked disciple eventually suffers dimness of sight. As for a wicked disciple, that follows from Ahijah the Shilonite, for he raised Jeroboam and his eyes grew dim, as it says: "Now Ahijah could not see, for his eyes were set by reason of age" (I Kings 14:4) – because he had raised up Jeroboam, a wicked disciple. As for a wicked son, that follows from Isaac.

"and My sword shall eat flesh": How is it possible for a sword to eat flesh? (The meaning is) rather: I shall make others eat from what My sword does. As it is written (Ezekiel 39:17-20) "Son of man, thus says the L-rd G-d: Say to every winged bird and to every beast of the field: Assemble and come, gather together from all around for the feast that I slaughter for you ... And you will eat flesh and you will drink blood. You will eat the flesh of warriors, and you will drink the blood of the princes of the land … And you will eat fats to satiety and you will drink blood to drunkenness … and you will be sated at My table," and (Isaiah 34:6) "The sword of the L-rd is full of blood, greased with fats." Why? (Ibid.) "For there is a sacrifice for the L-rd in Batzrah, a great slaughter in the land of Edom."