Midrash su Isaia 40:35

(Deut. 1:1:) “These are the words (elleh hadevarim).” May the name [of the Holy One, blessed be He,] be blessed and may His memory be exalted. All the miracles that he did for Israel in the wilderness, He is likewise going to do in Zion. It is written concerning the wilderness (ibid.), “These are the words;” and it is written concerning Zion (in Is. 42:16), “I will turn darkness before them into light and rough places into level ground. These things (elleh hadevarim) I will do, and I will not forsake them.” It is written concerning the wilderness (in Exod. 20:15), “Now all the people saw the thunderings (qol in the plural)”; and it is written concerning Zion (in Jer. 33:11), “The sound (qol) of joy and the sound (qol) of gladness, [the voice (qol) of the bridegroom and the voice (qol) of the bride].” It is written concerning the wilderness (in Ps. 68:9), “The earth quaked”; and it is written concerning Zion (in Hag. 2:6), “I will cause the heavens and the earth to quake.” It is written concerning the wilderness (in Exod. 13:21), “And the Lord went before them by day”; and it is written concerning Zion (in Is. 52:12), “for the Lord shall go before you.” It is written concerning the wilderness (in Deut. 30:9), “for the Lord shall be glad over you again”; and it is written concerning Zion (in Is. 65:19), “I will also rejoice in Jerusalem and be glad in My people.” [Also (according to Is. 35:1),] “The wilderness and the arid land shall be glad.” What did Isaiah see to say this? It is simply that, when Israel transgressed the Torah, Hosea arose and said (in Hos. 2:5), “I will make her like a wilderness and render her like an arid land.” For that reason Isaiah has said (in Is. 35:1), “The wilderness and the arid land shall be glad.” Now all the consolations of which Isaiah spoke are double, because (according to Is. 40:2) “she (i.e., Jerusalem) has received from the hand of the Lord double for all her sins.”¹Lam. R. 1:22. So for that reason the consolations are double (in vs. 1) “Comfort, O comfort My people.” [Similarly (in Is. 51:12),] “I, I am the one who comforts you.” [Also (in Is. 51:9),] “Awake, awake.” [Also (in Is. 51:17),] “Rouse yourself, rouse yourself!” [Also] (in Is. 61:10),] “I will be glad with rejoicing.” [Also] (in Is. 35:2),] “It shall blossom with blossoms.” Another interpretation (of Is. 35:1), “The wilderness and the arid land shall be glad.” For what reason was this written? To teach you that when the Holy One, blessed be He, reveals His Divine Presence over Israel, He does not reveal it all to them on one occasion, because they would not have been able to persevere in this bounty all at once; for if He had revealed His bounty to them at one time, they would all have died. See what is written (in Is. 64:3), “From time immemorial they have not heard, nor has an ear perceived, nor has an eye seen a God besides you, who works for those who wait for him.” Go and learn from Joseph; for when he made himself known to his brothers after so many years, [when] Joseph said to them (in Gen. 45:3), “I am Joseph,” they all died, “and they could not answer him; [for they were dismayed because of him].” How much the more [would Israel be dismayed] at [a sudden revelation of] the Holy One, blessed be He! So what does the Holy One, blessed be He, do for them instead? He reveals himself to them little by little. At the beginning, He makes the mountains glad, as stated (in Is. 35:1), “The wilderness and the arid land shall be glad.” Then after that (ibid.), “the steppes shall rejoice […].” Then after that (in vs. 2), “It shall bloom abundantly.” Then after that (ibid.), “the glory of Lebanon shall be given to it.” Then after that (ibid.), “they shall see the glory of the Lord, the splendor of our God.” For that reason David said (in Ps. 102:17), “For the Lord has built up Zion; He has appeared in His glory.” It also says (in Is. 52:8), “for eye to eye they will see the return of the Lord to Zion.” And it also says (in Is. 25:9), “In that day they shall say, ‘See, this is our God; we waited for Him, and He delivered us; [this is the Lord; we waited for Him, let us rejoice and be glad in His salvation.’”

(Gen. 41:1:) NOW IT CAME TO PASS AT THE END OF TWO FULL YEARS THAT PHARAOH DREAMED. This text is related (to Job 28:3): HE PUTS AN END TO THE DARKNESS, AND HE SEARCHES OUT EVERY LIMIT. ¹Gen. R. 89:1; Gen. R. 97, New Version, on Gen. 49:13 (= p. 1221 in the Theodor-Albeck edition). There is an end to everything: to the mountains, the hills, the wind, and the waters, even to empty words, even to the darkness. Where is it shown for mountains? Where it is stated (in Is. 40:12): WHO WEIGHS MOUNTAINS WITH A BALANCE AND HILLS WITH SCALES. Where is it shown for the wind? Where it is stated (in Job 28:25): TO FIX A WEIGHT FOR THE WIND. And where is it shown for the waters? (Ibid., cont.:) AND HE HAS FIXED THE WATERS BY MEASURE. Where is it shown for darkness? (Job 28:3:) HE PUTS AN END TO THE DARKNESS. Every single thing, when it comes to a person, even afflictions, has an end. Thus it is stated (ibid., cont.): AND HE SEARCHES OUT EVERY LIMIT. So the Holy One sits and searches out whether afflictions are required for < a person > or not, as stated (ibid.): AND HE SEARCHES OUT EVERY LIMIT. Resh Laqish said: Who has been the cause of this person having afflictions {and deep darkness} come upon him? [(Ibid., cont.:) A STONE OF DARKNESS AND SHADOWY DEATH.] A STONE: This is the evil drive (yetser hara) because it is comparable to the stone of which it is stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH.²Suk. 32a. Ergo (in Job 28:3): A STONE OF DARKNESS AND SHADOWY DEATH.

(Deut. 1:1:) “These are the words (elleh hadevarim).” May the name [of the Holy One, blessed be He,] be blessed and may His memory be exalted. All the miracles that he did for Israel in the wilderness, He is likewise going to do in Zion. It is written concerning the wilderness (ibid.), “These are the words;” and it is written concerning Zion (in Is. 42:16), “I will turn darkness before them into light and rough places into level ground. These things (elleh hadevarim) I will do, and I will not forsake them.” It is written concerning the wilderness (in Exod. 20:15), “Now all the people saw the thunderings (qol in the plural)”; and it is written concerning Zion (in Jer. 33:11), “The sound (qol) of joy and the sound (qol) of gladness, [the voice (qol) of the bridegroom and the voice (qol) of the bride].” It is written concerning the wilderness (in Ps. 68:9), “The earth quaked”; and it is written concerning Zion (in Hag. 2:6), “I will cause the heavens and the earth to quake.” It is written concerning the wilderness (in Exod. 13:21), “And the Lord went before them by day”; and it is written concerning Zion (in Is. 52:12), “for the Lord shall go before you.” It is written concerning the wilderness (in Deut. 30:9), “for the Lord shall be glad over you again”; and it is written concerning Zion (in Is. 65:19), “I will also rejoice in Jerusalem and be glad in My people.” [Also (according to Is. 35:1),] “The wilderness and the arid land shall be glad.” What did Isaiah see to say this? It is simply that, when Israel transgressed the Torah, Hosea arose and said (in Hos. 2:5), “I will make her like a wilderness and render her like an arid land.” For that reason Isaiah has said (in Is. 35:1), “The wilderness and the arid land shall be glad.” Now all the consolations of which Isaiah spoke are double, because (according to Is. 40:2) “she (i.e., Jerusalem) has received from the hand of the Lord double for all her sins.”¹Lam. R. 1:22. So for that reason the consolations are double (in vs. 1) “Comfort, O comfort My people.” [Similarly (in Is. 51:12),] “I, I am the one who comforts you.” [Also (in Is. 51:9),] “Awake, awake.” [Also (in Is. 51:17),] “Rouse yourself, rouse yourself!” [Also] (in Is. 61:10),] “I will be glad with rejoicing.” [Also] (in Is. 35:2),] “It shall blossom with blossoms.” Another interpretation (of Is. 35:1), “The wilderness and the arid land shall be glad.” For what reason was this written? To teach you that when the Holy One, blessed be He, reveals His Divine Presence over Israel, He does not reveal it all to them on one occasion, because they would not have been able to persevere in this bounty all at once; for if He had revealed His bounty to them at one time, they would all have died. See what is written (in Is. 64:3), “From time immemorial they have not heard, nor has an ear perceived, nor has an eye seen a God besides you, who works for those who wait for him.” Go and learn from Joseph; for when he made himself known to his brothers after so many years, [when] Joseph said to them (in Gen. 45:3), “I am Joseph,” they all died, “and they could not answer him; [for they were dismayed because of him].” How much the more [would Israel be dismayed] at [a sudden revelation of] the Holy One, blessed be He! So what does the Holy One, blessed be He, do for them instead? He reveals himself to them little by little. At the beginning, He makes the mountains glad, as stated (in Is. 35:1), “The wilderness and the arid land shall be glad.” Then after that (ibid.), “the steppes shall rejoice […].” Then after that (in vs. 2), “It shall bloom abundantly.” Then after that (ibid.), “the glory of Lebanon shall be given to it.” Then after that (ibid.), “they shall see the glory of the Lord, the splendor of our God.” For that reason David said (in Ps. 102:17), “For the Lord has built up Zion; He has appeared in His glory.” It also says (in Is. 52:8), “for eye to eye they will see the return of the Lord to Zion.” And it also says (in Is. 25:9), “In that day they shall say, ‘See, this is our God; we waited for Him, and He delivered us; [this is the Lord; we waited for Him, let us rejoice and be glad in His salvation.’”

(Deut. 1:1:) THESE ARE THE WORDS (elleh hadevarim). May the name <of the Holy One> be blessed and may his memory be exalted.¹Tanh., Deut. 1:1. All the miracles that he did for Israel in the wilderness, he is likewise going to do in Zion. It is written concerning the wilderness (ibid.): THESE ARE THE WORDS; and it is written concerning Zion (in Is. 42:16): I WILL TURN DARKNESS BEFORE THEM INTO LIGHT AND ROUGH PLACES INTO LEVEL GROUND. THESE THINGS (elleh hadevarim) [I WILL DO, AND I WILL NOT FORSAKE THEM]. It is written concerning the wilderness (in Exod. 20:15 [18]): NOW ALL THE PEOPLE SAW THE THUNDERINGS (qol in the plural); and it is written concerning Zion (in Jer. 7:34): <AND I WILL PUT AN END … > TO THE SOUND (qol) OF JOY AND THE SOUND (qol) OF GLADNESS, THE VOICE (qol) OF THE BRIDEGROOM <AND THE VOICE (qol) OF THE BRIDE>. It is written concerning the wilderness (in Ps. 68:9 [8]): THE EARTH QUAKED; and it is written concerning Zion (in Hag. 2:6): I WILL CAUSE THE HEAVENS AND THE EARTH TO QUAKE. It is written concerning the wilderness (in Exod. 13:21): AND THE LORD WENT BEFORE THEM BY DAY; and it is written concerning Zion (in Is. 52:12): FOR THE LORD SHALL GO BEFORE YOU. It is written concerning the wilderness (in Deut. 30:9): FOR THE LORD SHALL BE GLAD OVER YOU AGAIN; and it is written concerning Zion (in Is. 65:19): I WILL ALSO REJOICE IN JERUSALEM AND BE GLAD IN MY PEOPLE. [<Also> (according to Is. 35:1): THE WILDERNESS AND THE ARID LAND SHALL BE GLAD.] What did Isaiah see to say this? It is simply that, when Israel transgressed the Torah, Hosea arose and said (in Hos. 2:5 [3]): I WILL MAKE HER LIKE A WILDERNESS [AND RENDER HER LIKE AN ARID LAND]. For that reason Isaiah has said (in Is. 35:1): THE WILDERNESS <AND THE ARID LAND> SHALL BE GLAD. Now all the consolations of which Isaiah spoke are double, because (according to Is. 40:2:) SHE (i.e., Jerusalem) HAS RECEIVED FROM THE HAND OF THE LORD DOUBLE FOR ALL HER SINS.²Lam. R. 1:22 (57). So for that reason Isaiah has comforted her doubly (in vs. 1) COMFORT, O COMFORT <MY PEOPLE, SAYS YOUR GOD>. <Similarly> (in Is. 51:12): I, I <AM THE ONE WHO COMFORTS YOU>. <Also> (in Is. 51:9): AWAKE, AWAKE, <PUT ON STRENGTH, O ARM OF THE LORD>! <Also> (in Is. 51:17): ROUSE YOURSELF, ROUSE YOURSELF! <ARISE, O JERUSALEM … !> <Also> (in Is. 61:10): I WILL BE GLAD WITH REJOICING <IN THE LORD>. <Also> (in Is. 35:1–2) <THE WILDERNESS AND THE ARID LAND SHALL BE GLAD …;> IT SHALL BLOSSOM WITH BLOSSOMS.

Another interpretation (of Eccl. 9:2): AS IT IS WITH THE GOOD. This refers to the children of Aaron. (Eccl. 9:2, cont.:) SO IT IS WITH THE SINNER. This refers to those who opposed Aaron, Korah and his congregation. Now they were destroyed by fire, as stated (in Numb. 16:35): AND A FIRE WENT FORTH FROM THE LORD < …. > Also when the children of Aaron entered to offer sacrifice, they were consumed by fire. (Lev. 10:2:) SO FIRE CAME FORTH FROM BEFORE THE LORD AND CONSUMED THEM. The former offered sacrifice and were consumed by fire, and the latter offered sacrifice and were consumed by fire. So Solomon laments (in Eccl. 9:2): AS IT IS WITH THE GOOD, SO IT IS WITH THE SINNER. When the children of Aaron were consumed by fire, he sat and complained, saying: What sin has befallen my children that this should happen to them? Immediately the Holy One appeared to Moses and said to him: Go < and > console him. Where is it shown? Where it is so written (in Lev. 16:2) after the death of Aaron's two sons. And what did he say to him? SPEAK (DBR) UNTO YOUR BROTHER AARON…. Now speaking (rt.: DBR) can only mean consolation, even as you say (in Is. 40:2): SPEAK (rt.: DBR) TENDERLY TO JERUSALEM….

He set a limit for the sun, as it is said: His going forth is from the end of the heaven (Ps. 19:7). He determined the extent of the heavens, as it is said: From one end of the heavens unto the other (Deut. 4:32). He determined the extent of the earth, as it is said: Creator of the ends of the earth (Isa. 40:28). He fixed the time for the exodus from Egypt, as it is said: And it came to pass at the end of four hundred and thirty years (Exod. 12:41). He set a limit to darkness, as is said: Man setteth an end to darkness and searcheth out to the furthest bound (Job 28:3). And He likewise determined the length of Joseph’s imprisonment, as it is said: And it came to pass at the end of two full years.

“There was a famine in the land.” Ten famines came to the world. One during the days of Adam; one during the days of Lemekh; one during the days of Abraham; one during the days of Isaac; one during the days of Jacob; one during the days of Elijah; one during the days of Elisha; one during the days of David; one during the days when the judges judged; and one that is yet progressing and coming to the world.
One during the days of Adam, as it is stated: “Accursed is the ground because of you” (Genesis 3:17); one during the days of Lemekh, as it is stated: “From the ground that the Lord had cursed” (Genesis 5:29); one during the days of Abraham, as it is stated: “There was famine in the land and Abram descended to Egypt” (Genesis 12:10); one during the days of Isaac: “There was a famine in the land, beside the first famine” (Genesis 26:1); one during the days of Jacob, as it is stated: “For these two years there has been famine in the land” (Genesis 45:6); one during the days of Elijah, as it is stated: “There will not be dew or rain these years, except by my word” (I Kings 17:1); one during the days of Elisha, as it is stated: “There was a great famine in Samaria” (II Kings 6:25); one during the days of David, as it is stated: “There was a famine during the days of David, three years” (II Samuel 21:1); one during the days when the judges judged, as it is stated: “There was a famine in the land” (Ruth 1:1); and one that is advancing upon the world, as it is written: “I will send famine in the land, not famine for bread, not thirst for water” (Amos 8:11).
Rabbi Huna in the name of Rabbi Shmuel: It would have been appropriate for the main manifestation of them³⁹The years of famine during the days of David. to have been during the days of Saul, and it was not appropriate for them to have been during the days of David. [But] because Saul was an offshoot of a sycamore tree,⁴⁰The sycamore tree is frail. and would have been unable to withstand it, the Holy One blessed be He transferred it and brought it to David, who is the offshoot of an olive tree⁴¹The olive tree is sturdy. and [he] was able to withstand it. A parable says: Shila sinned and Yoḥana⁴²Generic names of that period. pays for it? So, all of them did not come upon lowly people, but rather upon mighty people who could withstand them. Rabbi Ḥiyya in the name of Rabbi Shimon ben Elazar: [It is analogous] to a glazier who had a basket filled with cups of cut glass. When he sought to hang his basket, he would bring a peg, hammer it [into the wall,] and then hang his basket. So, all of them did not come upon lowly people, but rather to mighty people. Rabbi Berekhya would read in reference to them:⁴³David’s generation. “He gives strength to the weary” (Isaiah 40:29).
Rabbi Berekhya in the name of Rabbi Ḥelbo: Two [famines]⁴⁴That of Lemekh occurred while Adam was still alive. came during the days of Adam.⁴⁵In the parallel text of this midrash found in Bereishit Rabba 25:3 it says ‘Abraham’ instead of ‘Adam.’ Rav Huna in the name of Rav Aḥa: One was during the days of Abraham, and one was during the days of Lemekh. The famine that was during the days of Elijah was due to a drought. One year it produced [a harvest] and the other year it did not produce. But the famine during the days of Elisha was due to [economic] panic, as it is stated: “Until a donkey’s head was sold for eighty of silver” (II Kings 6:25). [Regarding] the famine that came during the days that the judges judged, Rabbi Huna in the name of Rabbi Dosa: They were forty-two se’a⁴⁶A measure of dry volume roughly equivalent to 8 liters. and they became forty-one se’a.⁴⁷The reference is to the amount of produce that could be purchased for one sela. Some commentators suggest that the text should be read: they were [sold] at a rate of two se’a [per sela] and became one se’a [per sela]. See Etz Yosef. But is it not taught: A person may not depart to outside the Land of Israel until two se’a⁴⁸Of wheat. are bought for a shekel?⁴⁹The reference is to the biblical shekel, which is the equivalent of the rabbinic sela. Rabban Shimon ben Gamliel said: When is that so? It is when one cannot find anything [else] to buy. But if he can find [other food] to buy, even [at] one se’a for a shekel, a Jew may not leave the Land of Israel.⁵⁰Elimelekh was punished because his decision to leave the Land of Israel was not justified. But is it not taught: During a time of pestilence, a time of war, gather everyone inside, but during a time of famine, scatter? Why was Elimelekh punished? It is because he sank the hearts of Israel.
[It is analogous] to a prominent person who lived in a province, and the residents of the province would depend upon him, and would say that if drought years would come, he could provide food for the province for ten years. When a drought year came, his maidservant went out, and went into the market with her basket in her hand. The residents of the province said: This is the one who we relied upon, that if there would be a drought he could support us for ten years? His maidservant is standing in the market with her basket in her hand! So, Elimelekh was one of the prominent residents of the province, and one of the leaders of the generation. When the years of famine arrived, he said: ‘Now, all Israel will come around to my door, this one with his basket and that one with his basket.’ He arose and fled from them; that is what is written: “A man of Bethlehem of Judah went.”

Rabbi Yehudah Bar Simon opened with (Daniel 2:22): "He reveals the deep and secret. He knows what is in the darkness, and the light dwells with Him." "He reveals the deep"--this is Hell, as it says (Proverbs 9:18): "He does not know there are spirits there," and it says (Isaiah 30:33): "deep and large". "And secret"--this is Paradise, as it says (Isaiah 4:6): "for a cover and refuge from storm and rain," and it says (Psalms 31:21): "You hide them in the cover of Your presence." Alternatively, "he reveals the deep and secret"--these are the acts of the wicked, as it says (Isaiah 29:15): "Woe to the ones who seek deep from God to make their counsel secret." "And secret"--these are the acts of the wicked, as the verse states. "He knows what is in the dark"--these are the acts of the wicked, as it says in Isaiah: "Their acts are in the dark." "The light dwells with Him"--these are the acts of the righteous, as it is written (Proverbs 4:18): "The path of the righteous is like the light at dawn," and it says (Psalms 97:11): "Light is sown for the righteous." Rabbi Abba Srungia said: "The light dwells with Him"--this is the Messiah, as it says (Isaiah 60:1): "Arise, shine, for your light has come." Rabbi Yehudah Bar Simon said: From the beginning of the creation of the world, "he revealed the dark and secret". "In the beginning God created the heavens," but it is not explained. Where is it explained? Here (Isaiah 40:22): "He stretches out the heavens like a curtain." "And the land," but it is not explained. Where is it explained? Here (Job 37:6): "For He says to the snow: 'Fall on the earth.'" and (Job 38:38) "When the dust runs into a mass, and the clods cleave together." "And God said: 'Let there be light,'" and it is not explained. Where is it explained? (Psalms 104:2) "You cover Yourself with light like a garment."

“I remember my song in the night; I meditate with my heart, and my spirit searches” (Psalms 77:7). Rabbi Yehuda ben Rabbi Simon and Rabbi Aivu.⁵⁸The text of the midrash appears to be cut off. The statement of these Sages will be cited below.
The Rabbis say:⁵⁹This is a continuation of Chapter 21. Because they sinned from alef through tav, they are consoled from alef through tav. Likewise, you find that for all the harsh prophecies that Jeremiah prophesied regarding Israel, Isaiah preceded him and brought a remedy for them. Jeremiah said: “How [eikha] does…sit solitary”? (Lamentations 1:1). Isaiah said: “You will say in your heart: who bore me these.” (Isaiah 49:21).⁶⁰This is what Israel will say when its children return and it will no longer sit solitary. The verse stated by Jeremiah begins with the word “how” [eikha], which starts with an alef. The verse stated by Isaiah foresees the time when Jeremiah’s verse will be undone. Jeremiah said: “She weeps [bakho] bitterly at night” (Lamentations 1:2).⁶¹This verse starts with the word bakho, which begins with a bet. Isaiah said: “You will weep no longer, He will show you grace…” (Isaiah 30:19). Jeremiah said: “Judah was exiled [galta] due to affliction” (Lamentations 1:3).⁶²In Hebrew, the first word of this verse is galta, which begins with a gimmel. Isaiah said: “He will gather the dispersed of Israel…” (Isaiah 11:12). Jeremiah said: “The ways [darkhei] of Zion are in mourning” (Lamentations 1:4). Isaiah said: “A voice calls in the wilderness, clear the way of the Lord” (Isaiah 40:3). Jeremiah said: “Her adversaries have become [hayu] the head” (Lamentations 1:5). Isaiah said: “The sons of your tormentors will come to you, bowed” (Isaiah 60:14). Jeremiah said: “Gone [vayetze] from the daughter of Zion is all [her splendor] (Lamentations 1:6). Isaiah said: “A redeemer will come to Zion” (Isaiah 59:20). Jeremiah said: “Jerusalem remembered [zakhra] […all her delights]” (Lamentations 1:7). Isaiah said: “For, behold, I am creating new heavens and a new earth and the former will not be remembered and will not come to mind” (Isaiah 65:17). Jeremiah said: “Jerusalem has comitted a sin [ḥet]” (Lamentations 1:8). Isaiah said: “I have wiped away your transgressions like a cloud” (Isaiah 44:22). Jeremiah said: “Her impurity [tumatah] is on the edges of her skirts” (Lamentations 1:9). Isaiah said: “When the Lord will have washed the filth of the daughters of Zion” (Isaiah 4:4). Jeremiah said: “The adversary extended his hand [yado]” (Lamentations 1:10). Isaiah said: “The Lord will once again show His hand” (Isaiah 11:11). Jeremiah said: “All her [kol] people are sighing, [seeking bread]…” (Lamentations 1:11). Isaiah said: “They will not hunger and they will not thirst” (Isaiah 49:10). Jeremiah said: “May it not [lo] befall you, all wayfarers” (Lamentations 1:12) Isaiah said: “Until a spirit will be poured upon us from on high” (Isaiah 32:15).⁶³Maharzu amends the text such that the verse cited here is Isaiah 57:15, whereas Isaiah 32:15 is cited below after Lamentations 1:13. Accordingly, the midrash is understood as follows: Lamentations states “Is there any pain like my pain” (Lamentations 1:12) while Isaiah speaks of healing, as it is stated: “to revive the spirit of the humble and revive the heart of the downtrodden” (Isaiah 57:15). Jeremiah said: “From on high [mimarom] He sent fire into my bones” (Lamentations 1:13). Isaiah said: “Exalted and holy I will rest, and the despondent…” (Isaiah 57:15).⁶⁴According to the Maharzu,the verse cited here should be Isaiah 32:15, which more directly parallels Lamentations 1:13. Jeremiah said: “The yoke of my transgressions is preserved [niskad] in His hand” (Lamentations 1:14). Isaiah said: “Undo the restraints on your neck” (Isaiah 52:2). Jeremiah said: “[The Lord] trampled [sila] all my mighty” (Lamentations 1:15). Isaiah said: “Pave [solu] the highway, clear it of stones” (Isaiah 62:10). Jeremiah said: “For [al] these I weep; […my eye sheds water]” (Lamentations 1:16). Isaiah said: “With their eyes they will see [the Lord returning to Zion]” (Isaiah 52:8). Jeremiah said: “Zion spread [persa] her hands, [there was no comforter for her]” (Lamentations 1:17). Isaiah said: “I, it is I, who am your Comforter” (Isaiah 51:12). Jeremiah said: “The Lord is righteous [tzadik]” (Lamentations 1:18). Isaiah said: “Your people they are all righteous” (Isaiah 60:21). Jeremiah said: “I called [karati] to my lovers; they deceived me” (Lamentations 1:19). Isaiah said: “You will call Your walls salvation” (Isaiah 60:18). Jeremiah said: “See [re’e], Lord, for I am in distress” (Lamentations 1:20). Isaiah said: “You will see and your heart will be gladdened” (Isaiah 66:14). Jeremiah said: “They heard [shamu] that I sigh” (Lamentations 1:21). Isaiah said: “Comfort, comfort My people” (Isaiah 40:1). Jeremiah said: “Let all their wickedness come [tavo] before You” (Lamentations 1:22) Isaiah said: “I will bring them to the mountain of My holiness” (Isaiah 56:7).
Another matter, “I remember my song [neginati] in the night” (Psalms 77:7). Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon, Rabbi Aivu says: The congregation of Israel said before the Holy One blessed be He: ‘I remember how I was broken before You in the night of the kingdoms,⁶⁵The times during which Israel suffered persecution at the hands of foreign nations is are referred to here as night. just as it says: “Blessed is God, the Most High, who broke [migen] your enemies into your hand”’ (Genesis 14:20). Rabbi Yehuda says: I remember the songs that I sang before You in the nights, just as it says: “[The Lord is to save me] and we will play my songs all the days of our lives” (Isaiah 38:20), this is the night of Pharaoh, as it is written: “It was at midnight” (Exodus 12:29). And the night of Gideon who smote the Midianite and Amalekite camp, as it is written: “It was on that night” (Judges 7:9). And the night of Sennacherib, in whose regard it is written: “It was on that night, and the angel of God emerged” (II Kings 19:35).⁶⁶According to Rabbi Yehuda, the reference is to the songs Israel sang when they experienced salvation at night. Each of the three verses cited refers to an event in which an enemy of Israel was defeated at night.
“I meditate with my heart” (Psalms 77:7), I speak with my heart. “And my spirit searches” (Psalms 77:7), I examine my actions. And it says: “Will the Lord forsake forever? Will He never again appease?” (Psalms 77:8). God forbid, He has not abandoned and will not abandon, as it is written: “For the Lord will not forsake forever” (Lamentations 3:31).
“Will He never again appease [lirtzot]” or be appeased [leratzot]? In the past He would appease others. When Moses was angry, it says: “And he returned [veshav] to the camp” (Exodus 33:11). Read it as: And return [veshuv].⁶⁷Despite Moses’s anger in the wake of the sin of the Golden Calf, God implores him to return to the camp. When Elijah was angry, it says: “Go, return on your way to the wilderness of Damascus” (I Kings 19:15); but now, He does not appease, and is not appeased.
“Has His kindness come to an end [he’afes] forever, [is His decision final for all generations]?” (Psalms 77:9). What is he’afes? Rabbi Reuven said: It is a Greek term, just as it says: “He will say none [afes]” (Amos 6:10).⁶⁸The word afes is a Greek term meaning “let go,” similar to the usage of the term in Amos, where one is asked if there is anyone with him and he says “none,” meaning dismiss the thought from your mind. Thus, It is not God’s kindness that has ceased, but He has let go of it in the sense that He has ceased to implement His kindness in the world. Rabbi Ḥanina bar Pappa and Rabbi Simon, Rabbi Ḥanina said: Has the matter that the Holy One blessed be He said to Moses, “I will favor whom I favor” (Exodus 33:19), concluded? Rabbi Simon says: It has already been concluded, and this was confirmed by means of Jeremiah: “For I have withdrawn My peace [and kindness and mercy from this people]” (Jeremiah 16:5).
“Has God forgotten to be gracious [ḥanot]” (Psalms 77:10), has God forgotten His encampment [ḥanoto] in the wilderness, “According to the word of God they would encamp” (Numbers 9: 20). Has He forgotten “God, merciful and gracious [veḥanun]”? (Exodus 34:6). “Has He closed in anger His mercy? Sela” (Psalms 77:10); even though He is angry, His mercy is near. Yet Zion said: ‘The Lord has forsaken me and my Lord has forgotten me,’ as it is written: “Zion said: The Lord has forsaken me [and the Lord has forgotten me]” (Isaiah 49:14).⁶⁹However, God responds: “Yet I will not forget you” (Isaiah 49:15).
“Then I said: This is my weakness [ḥaloti], [the right hand of the Most High has changed]” (Psalms 77:11). Rabbi Alexandrai said: Because we did not entreat [ḥilinu] You in repentance, the right hand has changed.⁷⁰The right hand signifies God’s support and giving. This has changed from supporting Israel to supporting its enemies (Etz Yosef). Rabbi Shmuel bar Naḥmani said: The oath that He made with us at Ḥorev⁷¹This is another name for Sinai. has been violated [nitḥalela], and so the right hand has changed.
Rabbi Simon said: Have you ever heard that the orb of the sun is ill and unable to rise and serve? For His servants there are no illnesses, but before Him there is illness?⁷²The term ḥaloti is expounded to mean illnesses [ḥolayin], such that the verse reads “this is my illness.” As the midrash explains, it cannot be that God’s providence has changed due to His illness, as that is impossible. Rabbi Yitzḥak said: [This is analogous] to a mighty person who was there in a province, and all the residents of the province relied on him and would say: ‘No troops will come here. If troops came to the city, once he would emerge and show his face, they would flee immediately.’ One time the troops came, and he said to them: ‘My right hand hurts.’⁷³Since he is not ready for battle, the enemies are no longer afraid of him. However, the Holy One blessed be He is not so, but rather, “Behold, the Lord’s hand is not too short to save…” (Isaiah 59:1).
“The right hand of the Most High has changed.” Rabbi Shimon ben Lakish said: If it is due to illnesses, there is hope, for one who is hurt will ultimately heal. But if it has changed, there is no hope.⁷⁴In the case of the change to God’s right hand, as it were, there is hope, because the change is based on something akin to illness. The verse from Isaiah cited above is followed by the following: “But your iniquities have separated between you and your God” (Isaiah 59:2) (Matnot Kehuna). That is the opinion of Rabbi Yehoshua ben Levi <who said:="" “for="" you="" have="" despised="" us,="" [you="" were="" exceedingly="" angry="" at="" us]”="" (lamentations="" 5:22).="" if="" it="" is="" despising,="" there="" is="" no="" hope.="" if="" it="" is="" anger,="" there="" is="" hope,="" as="" who="" is="" angry="" will="" ultimately="" be="" appeased.="">
Rabbi Shimon bar Yoḥai said: The Holy One blessed be He said to Israel: ‘You wept a gratuitous weeping; ultimately, you will weep a weeping of substance.’ Where did Israel weep a gratuitous weeping? “Moses heard the people weeping according to its families” (Numbers 11:10). “The entire congregation raised and sounded their voice [and the people wept that night]” (Numbers 14:1). Where did Israel weep a weeping of substance? Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon, Rabbi Aivu said: Once in Rama and once in Babylon. In Rama, as it is written: “So said the Lord: A voice is heard in Rama, wailing, bitter weeping, [Rachel weeping for her children]” (Jeremiah 31:15). In Babylon, as it is written: “By the rivers of Babylon, [there we sat and also wept]” (Psalms 137:1). Rabbi Yehuda ben Rabbi Simon said: One in the “province of Judah” (Ezra 5:8) and one in Babylon. In the province of Judah, “she weeps bitterly at night” (Lamentations 1:2). In Babylon, “by the rivers of Babylon.”
Rabbi Aivu said: So said the Holy One blessed be He to Israel: ‘As a reward for that weeping, I will gather in your exiles.’ That is what is written: “So said the Lord, restrain your voice from weeping…there is hope for your future, the utterance of the Lord” (Jeremiah 31:16–17).
“She weeps bitterly [bakho tivkeh],” she will weep [bakho] due to one calf; she will weep [tivkeh] due to two calves.⁷⁵The midrash expounds the doubled Hebrew expression bakho tivkeh (in which the root bet-kaf-heh is used twice consecutively) to refer to two sins: The sin of the Golden Calf in the wilderness and Jeroboam’s two golden calves in the Land of Israel (see I Kings 12:26–30). Another matter, over Judah, and over Zion and Jerusalem.⁷⁶Zion and Jerusalem count as one. Alternatively, they are separate and there is a third source of weeping expressed in the verse in Lamentations, which continues: “her tears are on her cheeks” (Lamentations 1:2). Another matter, she will weep [bakho] over the exile of the Ten Tribes; she will weep [tivkeh] over the exile of Judah and Benjamin. Another matter, she weeps and causes others to weep with her, she weeps and causes the Holy One blessed be He to weep with her, as it is written: “The Lord, God of hosts, called on that day for weeping and for lamentation” (Isaiah 22:12). She weeps and causes the ministering angels to weep with her, as it is written: “Behold, their angels cry out outside [ḥutza], [the messengers of peace weep bitterly]” (Isaiah 33:7). Rabbi Ze’eira said: Ḥitza is written,⁷⁷The word ḥutza is written without a vav, such that it can be read ḥitza. it is unnatural [ḥitza] for him to slaughter him.⁷⁸Rabbi Ze’eira interprets this verse as pertaining to God’s command to Abraham to sacrifice Isaac. The angels responded that this was a command that violated human nature. Rabbi Berekhya said: Just as it says: “He took him outside [haḥutza] [and said: Look now toward the heavens]” (Genesis 15:5).⁷⁹Rabbi Berekhya cites this verse to demonstrate that ḥutza refers to the heavens. Thus, he interprets the verse in Genesis to mean that God took Abraham outside and directed him to look toward the heavens, and he interprets the verse in Isaiah to mean that the angels cry in the heavens.
“She will weep [bakho],” she weeps and causes the heavens and the earth to weep with her. That is what is written: “The sun and the moon darkened” (Joel 2:10). “She will weep [bakho],” she weeps and causes the mountains and the hills to weep with her. That is what is written: “I saw the mountains [they are quaking, and all the hills have disintegrated]” (Jeremiah 4:24). “She will weep [bakho],” she weeps and causes the seventy nations to weep with her. Rabbi Pinḥas said: The seventy bulls that Israel would sacrifice on the festival of Sukkot correspond to the seventy nations, so that the world would not be vacant of them. “She will weep [bakho],” she weeps and casues the congregation of Israel to weep with her. That is what is written: “The entire congregation raised [vatisa]…[and the people wept that night]” (Numbers 14:1). Rabbi Ḥunya taught it in the name of Rabbi Neḥemya: Vatisa is written, they left a bad debt for the generations, just as it says: “When you lend [tasheh] to your neighbor” (Deuteronomy 24:10).

“I remember my song in the night; I meditate with my heart, and my spirit searches” (Psalms 77:7). Rabbi Yehuda ben Rabbi Simon and Rabbi Aivu.⁵⁸The text of the midrash appears to be cut off. The statement of these Sages will be cited below.
The Rabbis say:⁵⁹This is a continuation of Chapter 21. Because they sinned from alef through tav, they are consoled from alef through tav. Likewise, you find that for all the harsh prophecies that Jeremiah prophesied regarding Israel, Isaiah preceded him and brought a remedy for them. Jeremiah said: “How [eikha] does…sit solitary”? (Lamentations 1:1). Isaiah said: “You will say in your heart: who bore me these.” (Isaiah 49:21).⁶⁰This is what Israel will say when its children return and it will no longer sit solitary. The verse stated by Jeremiah begins with the word “how” [eikha], which starts with an alef. The verse stated by Isaiah foresees the time when Jeremiah’s verse will be undone. Jeremiah said: “She weeps [bakho] bitterly at night” (Lamentations 1:2).⁶¹This verse starts with the word bakho, which begins with a bet. Isaiah said: “You will weep no longer, He will show you grace…” (Isaiah 30:19). Jeremiah said: “Judah was exiled [galta] due to affliction” (Lamentations 1:3).⁶²In Hebrew, the first word of this verse is galta, which begins with a gimmel. Isaiah said: “He will gather the dispersed of Israel…” (Isaiah 11:12). Jeremiah said: “The ways [darkhei] of Zion are in mourning” (Lamentations 1:4). Isaiah said: “A voice calls in the wilderness, clear the way of the Lord” (Isaiah 40:3). Jeremiah said: “Her adversaries have become [hayu] the head” (Lamentations 1:5). Isaiah said: “The sons of your tormentors will come to you, bowed” (Isaiah 60:14). Jeremiah said: “Gone [vayetze] from the daughter of Zion is all [her splendor] (Lamentations 1:6). Isaiah said: “A redeemer will come to Zion” (Isaiah 59:20). Jeremiah said: “Jerusalem remembered [zakhra] […all her delights]” (Lamentations 1:7). Isaiah said: “For, behold, I am creating new heavens and a new earth and the former will not be remembered and will not come to mind” (Isaiah 65:17). Jeremiah said: “Jerusalem has comitted a sin [ḥet]” (Lamentations 1:8). Isaiah said: “I have wiped away your transgressions like a cloud” (Isaiah 44:22). Jeremiah said: “Her impurity [tumatah] is on the edges of her skirts” (Lamentations 1:9). Isaiah said: “When the Lord will have washed the filth of the daughters of Zion” (Isaiah 4:4). Jeremiah said: “The adversary extended his hand [yado]” (Lamentations 1:10). Isaiah said: “The Lord will once again show His hand” (Isaiah 11:11). Jeremiah said: “All her [kol] people are sighing, [seeking bread]…” (Lamentations 1:11). Isaiah said: “They will not hunger and they will not thirst” (Isaiah 49:10). Jeremiah said: “May it not [lo] befall you, all wayfarers” (Lamentations 1:12) Isaiah said: “Until a spirit will be poured upon us from on high” (Isaiah 32:15).⁶³Maharzu amends the text such that the verse cited here is Isaiah 57:15, whereas Isaiah 32:15 is cited below after Lamentations 1:13. Accordingly, the midrash is understood as follows: Lamentations states “Is there any pain like my pain” (Lamentations 1:12) while Isaiah speaks of healing, as it is stated: “to revive the spirit of the humble and revive the heart of the downtrodden” (Isaiah 57:15). Jeremiah said: “From on high [mimarom] He sent fire into my bones” (Lamentations 1:13). Isaiah said: “Exalted and holy I will rest, and the despondent…” (Isaiah 57:15).⁶⁴According to the Maharzu,the verse cited here should be Isaiah 32:15, which more directly parallels Lamentations 1:13. Jeremiah said: “The yoke of my transgressions is preserved [niskad] in His hand” (Lamentations 1:14). Isaiah said: “Undo the restraints on your neck” (Isaiah 52:2). Jeremiah said: “[The Lord] trampled [sila] all my mighty” (Lamentations 1:15). Isaiah said: “Pave [solu] the highway, clear it of stones” (Isaiah 62:10). Jeremiah said: “For [al] these I weep; […my eye sheds water]” (Lamentations 1:16). Isaiah said: “With their eyes they will see [the Lord returning to Zion]” (Isaiah 52:8). Jeremiah said: “Zion spread [persa] her hands, [there was no comforter for her]” (Lamentations 1:17). Isaiah said: “I, it is I, who am your Comforter” (Isaiah 51:12). Jeremiah said: “The Lord is righteous [tzadik]” (Lamentations 1:18). Isaiah said: “Your people they are all righteous” (Isaiah 60:21). Jeremiah said: “I called [karati] to my lovers; they deceived me” (Lamentations 1:19). Isaiah said: “You will call Your walls salvation” (Isaiah 60:18). Jeremiah said: “See [re’e], Lord, for I am in distress” (Lamentations 1:20). Isaiah said: “You will see and your heart will be gladdened” (Isaiah 66:14). Jeremiah said: “They heard [shamu] that I sigh” (Lamentations 1:21). Isaiah said: “Comfort, comfort My people” (Isaiah 40:1). Jeremiah said: “Let all their wickedness come [tavo] before You” (Lamentations 1:22) Isaiah said: “I will bring them to the mountain of My holiness” (Isaiah 56:7).
Another matter, “I remember my song [neginati] in the night” (Psalms 77:7). Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon, Rabbi Aivu says: The congregation of Israel said before the Holy One blessed be He: ‘I remember how I was broken before You in the night of the kingdoms,⁶⁵The times during which Israel suffered persecution at the hands of foreign nations is are referred to here as night. just as it says: “Blessed is God, the Most High, who broke [migen] your enemies into your hand”’ (Genesis 14:20). Rabbi Yehuda says: I remember the songs that I sang before You in the nights, just as it says: “[The Lord is to save me] and we will play my songs all the days of our lives” (Isaiah 38:20), this is the night of Pharaoh, as it is written: “It was at midnight” (Exodus 12:29). And the night of Gideon who smote the Midianite and Amalekite camp, as it is written: “It was on that night” (Judges 7:9). And the night of Sennacherib, in whose regard it is written: “It was on that night, and the angel of God emerged” (II Kings 19:35).⁶⁶According to Rabbi Yehuda, the reference is to the songs Israel sang when they experienced salvation at night. Each of the three verses cited refers to an event in which an enemy of Israel was defeated at night.
“I meditate with my heart” (Psalms 77:7), I speak with my heart. “And my spirit searches” (Psalms 77:7), I examine my actions. And it says: “Will the Lord forsake forever? Will He never again appease?” (Psalms 77:8). God forbid, He has not abandoned and will not abandon, as it is written: “For the Lord will not forsake forever” (Lamentations 3:31).
“Will He never again appease [lirtzot]” or be appeased [leratzot]? In the past He would appease others. When Moses was angry, it says: “And he returned [veshav] to the camp” (Exodus 33:11). Read it as: And return [veshuv].⁶⁷Despite Moses’s anger in the wake of the sin of the Golden Calf, God implores him to return to the camp. When Elijah was angry, it says: “Go, return on your way to the wilderness of Damascus” (I Kings 19:15); but now, He does not appease, and is not appeased.
“Has His kindness come to an end [he’afes] forever, [is His decision final for all generations]?” (Psalms 77:9). What is he’afes? Rabbi Reuven said: It is a Greek term, just as it says: “He will say none [afes]” (Amos 6:10).⁶⁸The word afes is a Greek term meaning “let go,” similar to the usage of the term in Amos, where one is asked if there is anyone with him and he says “none,” meaning dismiss the thought from your mind. Thus, It is not God’s kindness that has ceased, but He has let go of it in the sense that He has ceased to implement His kindness in the world. Rabbi Ḥanina bar Pappa and Rabbi Simon, Rabbi Ḥanina said: Has the matter that the Holy One blessed be He said to Moses, “I will favor whom I favor” (Exodus 33:19), concluded? Rabbi Simon says: It has already been concluded, and this was confirmed by means of Jeremiah: “For I have withdrawn My peace [and kindness and mercy from this people]” (Jeremiah 16:5).
“Has God forgotten to be gracious [ḥanot]” (Psalms 77:10), has God forgotten His encampment [ḥanoto] in the wilderness, “According to the word of God they would encamp” (Numbers 9: 20). Has He forgotten “God, merciful and gracious [veḥanun]”? (Exodus 34:6). “Has He closed in anger His mercy? Sela” (Psalms 77:10); even though He is angry, His mercy is near. Yet Zion said: ‘The Lord has forsaken me and my Lord has forgotten me,’ as it is written: “Zion said: The Lord has forsaken me [and the Lord has forgotten me]” (Isaiah 49:14).⁶⁹However, God responds: “Yet I will not forget you” (Isaiah 49:15).
“Then I said: This is my weakness [ḥaloti], [the right hand of the Most High has changed]” (Psalms 77:11). Rabbi Alexandrai said: Because we did not entreat [ḥilinu] You in repentance, the right hand has changed.⁷⁰The right hand signifies God’s support and giving. This has changed from supporting Israel to supporting its enemies (Etz Yosef). Rabbi Shmuel bar Naḥmani said: The oath that He made with us at Ḥorev⁷¹This is another name for Sinai. has been violated [nitḥalela], and so the right hand has changed.
Rabbi Simon said: Have you ever heard that the orb of the sun is ill and unable to rise and serve? For His servants there are no illnesses, but before Him there is illness?⁷²The term ḥaloti is expounded to mean illnesses [ḥolayin], such that the verse reads “this is my illness.” As the midrash explains, it cannot be that God’s providence has changed due to His illness, as that is impossible. Rabbi Yitzḥak said: [This is analogous] to a mighty person who was there in a province, and all the residents of the province relied on him and would say: ‘No troops will come here. If troops came to the city, once he would emerge and show his face, they would flee immediately.’ One time the troops came, and he said to them: ‘My right hand hurts.’⁷³Since he is not ready for battle, the enemies are no longer afraid of him. However, the Holy One blessed be He is not so, but rather, “Behold, the Lord’s hand is not too short to save…” (Isaiah 59:1).
“The right hand of the Most High has changed.” Rabbi Shimon ben Lakish said: If it is due to illnesses, there is hope, for one who is hurt will ultimately heal. But if it has changed, there is no hope.⁷⁴In the case of the change to God’s right hand, as it were, there is hope, because the change is based on something akin to illness. The verse from Isaiah cited above is followed by the following: “But your iniquities have separated between you and your God” (Isaiah 59:2) (Matnot Kehuna). That is the opinion of Rabbi Yehoshua ben Levi <who said:="" “for="" you="" have="" despised="" us,="" [you="" were="" exceedingly="" angry="" at="" us]”="" (lamentations="" 5:22).="" if="" it="" is="" despising,="" there="" is="" no="" hope.="" if="" it="" is="" anger,="" there="" is="" hope,="" as="" who="" is="" angry="" will="" ultimately="" be="" appeased.="">
Rabbi Shimon bar Yoḥai said: The Holy One blessed be He said to Israel: ‘You wept a gratuitous weeping; ultimately, you will weep a weeping of substance.’ Where did Israel weep a gratuitous weeping? “Moses heard the people weeping according to its families” (Numbers 11:10). “The entire congregation raised and sounded their voice [and the people wept that night]” (Numbers 14:1). Where did Israel weep a weeping of substance? Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon, Rabbi Aivu said: Once in Rama and once in Babylon. In Rama, as it is written: “So said the Lord: A voice is heard in Rama, wailing, bitter weeping, [Rachel weeping for her children]” (Jeremiah 31:15). In Babylon, as it is written: “By the rivers of Babylon, [there we sat and also wept]” (Psalms 137:1). Rabbi Yehuda ben Rabbi Simon said: One in the “province of Judah” (Ezra 5:8) and one in Babylon. In the province of Judah, “she weeps bitterly at night” (Lamentations 1:2). In Babylon, “by the rivers of Babylon.”
Rabbi Aivu said: So said the Holy One blessed be He to Israel: ‘As a reward for that weeping, I will gather in your exiles.’ That is what is written: “So said the Lord, restrain your voice from weeping…there is hope for your future, the utterance of the Lord” (Jeremiah 31:16–17).
“She weeps bitterly [bakho tivkeh],” she will weep [bakho] due to one calf; she will weep [tivkeh] due to two calves.⁷⁵The midrash expounds the doubled Hebrew expression bakho tivkeh (in which the root bet-kaf-heh is used twice consecutively) to refer to two sins: The sin of the Golden Calf in the wilderness and Jeroboam’s two golden calves in the Land of Israel (see I Kings 12:26–30). Another matter, over Judah, and over Zion and Jerusalem.⁷⁶Zion and Jerusalem count as one. Alternatively, they are separate and there is a third source of weeping expressed in the verse in Lamentations, which continues: “her tears are on her cheeks” (Lamentations 1:2). Another matter, she will weep [bakho] over the exile of the Ten Tribes; she will weep [tivkeh] over the exile of Judah and Benjamin. Another matter, she weeps and causes others to weep with her, she weeps and causes the Holy One blessed be He to weep with her, as it is written: “The Lord, God of hosts, called on that day for weeping and for lamentation” (Isaiah 22:12). She weeps and causes the ministering angels to weep with her, as it is written: “Behold, their angels cry out outside [ḥutza], [the messengers of peace weep bitterly]” (Isaiah 33:7). Rabbi Ze’eira said: Ḥitza is written,⁷⁷The word ḥutza is written without a vav, such that it can be read ḥitza. it is unnatural [ḥitza] for him to slaughter him.⁷⁸Rabbi Ze’eira interprets this verse as pertaining to God’s command to Abraham to sacrifice Isaac. The angels responded that this was a command that violated human nature. Rabbi Berekhya said: Just as it says: “He took him outside [haḥutza] [and said: Look now toward the heavens]” (Genesis 15:5).⁷⁹Rabbi Berekhya cites this verse to demonstrate that ḥutza refers to the heavens. Thus, he interprets the verse in Genesis to mean that God took Abraham outside and directed him to look toward the heavens, and he interprets the verse in Isaiah to mean that the angels cry in the heavens.
“She will weep [bakho],” she weeps and causes the heavens and the earth to weep with her. That is what is written: “The sun and the moon darkened” (Joel 2:10). “She will weep [bakho],” she weeps and causes the mountains and the hills to weep with her. That is what is written: “I saw the mountains [they are quaking, and all the hills have disintegrated]” (Jeremiah 4:24). “She will weep [bakho],” she weeps and causes the seventy nations to weep with her. Rabbi Pinḥas said: The seventy bulls that Israel would sacrifice on the festival of Sukkot correspond to the seventy nations, so that the world would not be vacant of them. “She will weep [bakho],” she weeps and casues the congregation of Israel to weep with her. That is what is written: “The entire congregation raised [vatisa]…[and the people wept that night]” (Numbers 14:1). Rabbi Ḥunya taught it in the name of Rabbi Neḥemya: Vatisa is written, they left a bad debt for the generations, just as it says: “When you lend [tasheh] to your neighbor” (Deuteronomy 24:10).

We are taught in a Baraitha: R. Eliezer said: "The entire world drinks of the water of the ocean [coming from below]; as it is said (Gen. 2, 6) But there went up a mist from the earth and watered the whole face of the ground." "How can that be?" R. Joshua said to him. "Are not the waters of the ocean salty?" Whereupon he replied: "They become sweet in the clouds." R. Joshua, however, says: "The entire world drinks of the water that comes from above, as it is said (Deut. 11, 11) From the rain of heaven doth it drink water. But how is the passage: T' at there went up a mist from the earth, to be taken? It means that clouds rise towards heaven, where they open their mouths like bags and drink in the water; as it is said (Job 36, 27) For he taketh away drops of water, which are purified into rain in the mist; and the mist is porous like a sieve, through which the rain descends to the earth; as it is said (II Sam. 22, 12) Heavy masses of water, thick clouds of the skies, and the space from one drop to another is only the width of a hair. From this it may be inferred that the day of rain is as great as was the day of creation of heaven and earth; as it is said (Job 9, 10) Who doth great things which are quite unsearchable; and it is also written (Ib. 5, 10) Who giveth rain upon the surface of the earth; and it is also written (Is. 40, 28) Dost thou not know? Hast thou not heard? The God of everlasting is the Lord, etc., unsearchable is his understanding; and again it is written (Ps. 65, 7) Who setteth firmly the mountains, etc.

“Let all their wickedness come before You, and do to them as You did to me for all my transgressions, for my sighs are many and my heart is suffering” (Lamentations 1:22).
“Let all their wickedness come before You, and do to them,” bring upon them what You brought upon me. Be exacting with them as You were exacting with me. “And do [veolel] to them,” pluck their infants [olelateihon] as You plucked my infants.
“For my sighs are many and my heart is suffering.” You find that in the matter that Israel sinned, with that they were punished, and with that they were comforted. They sinned with rosh, they were punished with rosh, and they were comforted with rosh. They sinned with rosh, as it is written: “Let us appoint a leader [rosh] and return to Egypt” (Numbers 14:4). They were punished with rosh, as it is written: “Every head [rosh] is ill” (Isaiah 1:5). And they are comforted with rosh, as it is written: “Their king passed before them, and the Lord is at their head [berosham]” (Micah 2:13).
They sinned with the ear, as it is written: “They made their ears hard of hearing” (Zechariah 7:11). They were punished with the ear, as it is written: “That anyone who hears it, both his ears will ring” (I Samuel 3:11). They are comforted with the ear, as it is written: “Your ears will hear a matter from behind you, saying: [This is the way, walk in it, when you go right and when you go left]” (Isaiah 30:21).
They sinned with the eye, as it is written: “Because the daughters of Zion are haughty and they walk with outstretched necks and painted eyes” (Isaiah 3:16). They were punished with the eye, as it is written: “My eye, my eye sheds water” (Lamentations 1:16). They are comforted with the eye, as it is written: “For with their own eyes they will see the return of the Lord to Zion” (Isaiah 52:8).
They sinned with af, as it is written: “Behold, they extend the branch to their nose [af]” (Ezekiel 8:17). They were punished with af, as it is written: “I, too [af], will walk with them indifferently” (Leviticus 26:41). They are comforted with af, as it is written: “And despite [ve’af gam] this, when they are in the land of their enemies, I will not have spurned them and will not have rejected them, to destroy them, to violate My covenant with them” (Leviticus 26:44).
They sinned with the mouth, as it is written: “Every mouth speaks depravity” (Isaiah 9:16). They were punished with the mouth, as it is written: “They consumed Israel with every mouth” (Isaiah 9:11). They are comforted with the mouth, as it is written: “Then will our mouths be filled with laughter” (Psalms 126:2).
They sinned with the tongue, as it is written: “They drew their tongues, their bow of falsehood” (Jeremiah 9:2). They were punished with the tongue, as it is written: “The tongue of the suckling cleaved [to the roof of his mouth in thirst]” (Lamentations 4:4). They are comforted with the tongue, as it is written: “And our tongues with song; [then will they say among the nations: The Lord has done great things for them]” (Psalms 126:2).
They sinned with the heart, as it is written: “They made their hearts as adamant, not to hear” (Zechariah 7:12). They were punished with the heart, as it is written: “Every heart is suffering” (Isaiah 1:5). They are comforted with the heart, as it is written: “speak to the heart of Jerusalem” (Isaiah 40:2).
They sinned with the hand, as it is written: “Your hands are filled with blood” (Isaiah 1:15). They were punished with the hand, as it is written: “The hands of merciful women cooked their children” (Lamentations 4:10). They are comforted with the hand, as it is written: “The Lord will continue setting His hand again, a second time [to recover the remnant of His people…]” (Isaiah 11:11).
They sinned with the foot, as it is written: “For their feet run to evil” (Proverbs 1:16). They were punished with the foot, as it is written: “Before your feet stumble on the mountains of the night (Jeremiah 13:16). They are comforted with the foot, as it is written: “How pleasant are the feet of the herald upon the mountains” (Isaiah 52:7).
They sinned with hu, as it is written: “They denied the Lord and said: He [hu] is not” (Jeremiah 5:12). They were punished with hu, as it is written: “He was transformed into their enemy, He [hu] waged war against them” (Isaiah 63:10). They are comforted with hu, as it is written: “I, it is I, who [hu] am your Comforter” (Isaiah 51:12).
They sinned with zeh, as it is written: “For this [zeh] man Moses” (Exodus 32:1). They were punished with zeh, as it is written: “For this [zeh] [our heart] is suffering” (Lamentations 5:17). They are comforted with zeh, as it is written: “Behold, this [zeh] is our God, we hoped to Him [that He would save us; this is the Lord to whom we hoped, we will be glad and rejoice in His salvation]” (Isaiah 25:9).
They sinned with fire, as it is written: “The children gather wood, and the fathers kindle the fire...[in order to anger Me]” (Jeremiah 7:18). They were punished with fire, as it is written: “From on high He sent fire into my bones” (Lamentations 1:13). They are comforted with fire, as it is written: “I will be for it,²¹⁶Jerusalem. the utterance of the Lord, a wall of fire all around” (Zechariah 2:9).
They sinned with yesh, as it is written: “Is [hayesh] the Lord among us or not?” (Exodus 17:7). They were punished with yesh, as it is written: “Is there any [yesh] pain like my pain?” (Lamentations 1:12). They are comforted with yesh, as it is written: “To bequeath substance [yesh] to those who love me, and I will fill their storehouses” (Proverbs 8:21).
They sinned doubly, as it is written: “Jerusalem has committed a sin [ḥet ḥata]” (Lamentations 1:8).²¹⁷The Hebrew verse employs the word sin [ḥet] twice, such that a literal translation would be “Jerusalem has sinned a sin.” They were punished doubly, as it is written: “For it has received from the hand of the Lord double for all its sins” (Isaiah 40:2). They are comforted doubly, as it is written: “Comfort, comfort [naḥamu naḥamu] My people” (Isaiah 40:1).
End of the First Alphabetical Acrostic

“Let all their wickedness come before You, and do to them as You did to me for all my transgressions, for my sighs are many and my heart is suffering” (Lamentations 1:22).
“Let all their wickedness come before You, and do to them,” bring upon them what You brought upon me. Be exacting with them as You were exacting with me. “And do [veolel] to them,” pluck their infants [olelateihon] as You plucked my infants.
“For my sighs are many and my heart is suffering.” You find that in the matter that Israel sinned, with that they were punished, and with that they were comforted. They sinned with rosh, they were punished with rosh, and they were comforted with rosh. They sinned with rosh, as it is written: “Let us appoint a leader [rosh] and return to Egypt” (Numbers 14:4). They were punished with rosh, as it is written: “Every head [rosh] is ill” (Isaiah 1:5). And they are comforted with rosh, as it is written: “Their king passed before them, and the Lord is at their head [berosham]” (Micah 2:13).
They sinned with the ear, as it is written: “They made their ears hard of hearing” (Zechariah 7:11). They were punished with the ear, as it is written: “That anyone who hears it, both his ears will ring” (I Samuel 3:11). They are comforted with the ear, as it is written: “Your ears will hear a matter from behind you, saying: [This is the way, walk in it, when you go right and when you go left]” (Isaiah 30:21).
They sinned with the eye, as it is written: “Because the daughters of Zion are haughty and they walk with outstretched necks and painted eyes” (Isaiah 3:16). They were punished with the eye, as it is written: “My eye, my eye sheds water” (Lamentations 1:16). They are comforted with the eye, as it is written: “For with their own eyes they will see the return of the Lord to Zion” (Isaiah 52:8).
They sinned with af, as it is written: “Behold, they extend the branch to their nose [af]” (Ezekiel 8:17). They were punished with af, as it is written: “I, too [af], will walk with them indifferently” (Leviticus 26:41). They are comforted with af, as it is written: “And despite [ve’af gam] this, when they are in the land of their enemies, I will not have spurned them and will not have rejected them, to destroy them, to violate My covenant with them” (Leviticus 26:44).
They sinned with the mouth, as it is written: “Every mouth speaks depravity” (Isaiah 9:16). They were punished with the mouth, as it is written: “They consumed Israel with every mouth” (Isaiah 9:11). They are comforted with the mouth, as it is written: “Then will our mouths be filled with laughter” (Psalms 126:2).
They sinned with the tongue, as it is written: “They drew their tongues, their bow of falsehood” (Jeremiah 9:2). They were punished with the tongue, as it is written: “The tongue of the suckling cleaved [to the roof of his mouth in thirst]” (Lamentations 4:4). They are comforted with the tongue, as it is written: “And our tongues with song; [then will they say among the nations: The Lord has done great things for them]” (Psalms 126:2).
They sinned with the heart, as it is written: “They made their hearts as adamant, not to hear” (Zechariah 7:12). They were punished with the heart, as it is written: “Every heart is suffering” (Isaiah 1:5). They are comforted with the heart, as it is written: “speak to the heart of Jerusalem” (Isaiah 40:2).
They sinned with the hand, as it is written: “Your hands are filled with blood” (Isaiah 1:15). They were punished with the hand, as it is written: “The hands of merciful women cooked their children” (Lamentations 4:10). They are comforted with the hand, as it is written: “The Lord will continue setting His hand again, a second time [to recover the remnant of His people…]” (Isaiah 11:11).
They sinned with the foot, as it is written: “For their feet run to evil” (Proverbs 1:16). They were punished with the foot, as it is written: “Before your feet stumble on the mountains of the night (Jeremiah 13:16). They are comforted with the foot, as it is written: “How pleasant are the feet of the herald upon the mountains” (Isaiah 52:7).
They sinned with hu, as it is written: “They denied the Lord and said: He [hu] is not” (Jeremiah 5:12). They were punished with hu, as it is written: “He was transformed into their enemy, He [hu] waged war against them” (Isaiah 63:10). They are comforted with hu, as it is written: “I, it is I, who [hu] am your Comforter” (Isaiah 51:12).
They sinned with zeh, as it is written: “For this [zeh] man Moses” (Exodus 32:1). They were punished with zeh, as it is written: “For this [zeh] [our heart] is suffering” (Lamentations 5:17). They are comforted with zeh, as it is written: “Behold, this [zeh] is our God, we hoped to Him [that He would save us; this is the Lord to whom we hoped, we will be glad and rejoice in His salvation]” (Isaiah 25:9).
They sinned with fire, as it is written: “The children gather wood, and the fathers kindle the fire...[in order to anger Me]” (Jeremiah 7:18). They were punished with fire, as it is written: “From on high He sent fire into my bones” (Lamentations 1:13). They are comforted with fire, as it is written: “I will be for it,²¹⁶Jerusalem. the utterance of the Lord, a wall of fire all around” (Zechariah 2:9).
They sinned with yesh, as it is written: “Is [hayesh] the Lord among us or not?” (Exodus 17:7). They were punished with yesh, as it is written: “Is there any [yesh] pain like my pain?” (Lamentations 1:12). They are comforted with yesh, as it is written: “To bequeath substance [yesh] to those who love me, and I will fill their storehouses” (Proverbs 8:21).
They sinned doubly, as it is written: “Jerusalem has committed a sin [ḥet ḥata]” (Lamentations 1:8).²¹⁷The Hebrew verse employs the word sin [ḥet] twice, such that a literal translation would be “Jerusalem has sinned a sin.” They were punished doubly, as it is written: “For it has received from the hand of the Lord double for all its sins” (Isaiah 40:2). They are comforted doubly, as it is written: “Comfort, comfort [naḥamu naḥamu] My people” (Isaiah 40:1).
End of the First Alphabetical Acrostic

(Numb. 1:1:) “Then the Lord spoke unto Moses in the Sinai desert.” This text is related (to Jer. 2:31), “0 generation, understand the word of the Lord, ‘Have I been a desert for Israel or a land of thick darkness?’” The Holy One, blessed be He, said to Israel, “Because you said to Moses (in Numb. 21:5), ‘Why did you bring us up from Egypt to die in the desert?’³Numb. R. 1:2. (Jer. 2:31:) ‘Have I been a desert for Israel?’ Did I act like a desert to you? Is it customary for a king of flesh and blood, when he leaves for the desert, [to find] easy living [there] just like that which he had found in his palace, either [palace] food or [palace] drink? However, when you were slaves to Pharaoh in Egypt and when I brought you out from there, I had you lie down on couches, as it states (Exod 13:18), ‘And the Lord made the people circumvent (Vayasev) through the desert.’” What is [the meaning of] ”circumvent?” It teaches that He made them recline in the way that kings dine (mesavin), reclining upon their beds. “And I did not even bring three fleas to trouble you. And I even raised up three redeemers for you to serve you, as stated (in Micah 6:4), ‘and I sent Moses, Aaron, and Miriam before you.’” Through their merit, Israel was able to travel. Through the merit of Moses there was manna, as stated (Deut. 8:3), “And He subjected you to hunger [and then gave you manna to eat].” Through the merit of Aaron I surrounded you in clouds of glory, as stated (Exod. 13:21), “And the Lord went in front of them during the day [in a pillar of cloud. And it is written (in Ps. 105:39), “He spread a cloud for a cover.” There were seven clouds: one from above, one from below, one from each of the four directions, and one going before them. [That last one] smote snakes and scorpions, leveled the mountains and valleys for them, and burned the thornbushes so that they sent up smoke. When all the kings of the East and West saw this, the peoples of the world said (in Cant. 3:6), “Who is this that comes up from the desert [like columns of smoke]?” It is also written (in Deut. 29:4), “your clothes did not wear out from upon you.” In the case of a baby, all the time that it was growing, its garments and clothes were growing along with it. Now the well [came] through the merit of Miriam, who uttered a song by the waters [of the Reed sea].⁴See above, Lev. 7:7. R. Berekhyah the Priest said in the name of R. Levi, “[The matter is comparable to] a king of flesh and blood who has a province. So he sends high ranking people into its midst to conduct their affairs and administer their justice. Who has to be responsible for their maintenance? Do not the people of the province have to be responsible for their maintenance? But the Holy One, blessed be He, did not act like that. Instead he sent out Moses, Aaron, [and Miriam], as stated (in Micah 6:4), ‘and I sent Moses, Aaron, and Miriam before you.’” Thus through their merit, Israel was sustained. The manna was through the merit of Moses. You yourself know that it is so. When Moses passed away, what is written (in Josh. 5:12)? “The manna ceased on the next day (i.e., the day after Moses died).”⁵Heb.: MMHRT. The midrash understands MMHRT (“on the next day”) as two words, MHR and MT, which can be translated: “On the day after he died.” In adopting this interpretation the midrash goes against the weight of Rabbinic and other traditions that Moses died sometime during the month of Adar, usually on the seventh of that month (as in Qid. 38a; etc.), since (according Josh. 5:12) the manna did not cease until the sixteenth of Nisan. The interpretation here and in Numb. R. 1:2 may result from the simple assertion commonly found in Rabbinic sources (e.g., in TSot. 11:8 [10]; Ta‘an 9a.) that, when Moses died, the manna ceased. The clouds of glory [came] through the merit of Aaron. You yourself know that it is so. When Aaron passed away, what is written (in Numb. 21:4)? “But the temper of the people grew short on the way,” because the sun was shining down upon them (without a cloud cover). And the well [came] through the merit of Miriam,⁶See above, Lev. 7:7. since it is stated (in Numb. 20:1-2), “and Miriam died there and was buried there. Now the congregation had no water.” And how was [the well] constructed? Like a kind of boulder or a type of hive or a type of ball. It rolled along and came with them on the journeys.⁷See above, Lev. 7:7; below, Numb 6:35, 47-50. When the standards [for each tribe] came to rest and the tabernacle arose, the rock would come and settle down in the court of the tent of meeting. Then the princes would stand beside it and say (in the words of Numb. 21:17), “Rise up, O well”; and the well would rise up. After that, I brought them quails (cf. Numb. 11:31). (Jer. 2:31:) “Have I been a desert for Israel?” Have I treated you like a desert? (Ibid., cont.) “Or a land of utter darkness?” Did not I become a light for you, a light by My own glory? It is so stated (in Exod. 13:21:) “And the Lord went….” Another interpretation (of Jer. 2:31): What is the meaning of “utter darkness? Have I [ever] said to you that I am bringing a benefit and delayed it? Utter darkness (rt.:'pl) can only be a term of delay, as it is used (in Exod. 9:32), “But the wheat and the spelt were not hurt, because they ripen late (i.e., are delayed: rt.:'pl).”⁸Below, Numb. 10:7; I Corinthians 10:4. Joshua said (in Josh. 21:45), “Not a thing has failed (npl) of any good thing which the Lord (your God) promised unto (you); it all came to you.” [And how are we to understand the rest of the verse] (in Jer. 2:31), “why did my people say, ‘we have let loose (radnu - rt.: rwd)’?” What is the meaning of “radnu?” The word is mishnaic (as in ter. 10:3), “one who removes (rwdh) a hot loaf” (adhering to an oven).⁹Bread is usually baked adhering to the roof or wall of the oven with the fire beneath. They (i.e., Israel) said, “When the bread is baked in the oven and is taken out of it, can it stick¹⁰Rt.: QB‘ (which normally means “fix in” or “fix on”). On the translation of this root, see Midrash Tanhuma (Jerusalem: Eshkol, 1971/72), vol. II, p. 647, n. 2, which regards it here as the equivalent of the root DBQ (which means (“stick to”). In a similar vein, see Wolf Einhorn’s commentary, Perush Maharzaw, on Numb. R. 1:2. Since the root QB‘ can also mean “rob” or “defraud,” the meaning for Israel would be that, as bread removed from an oven cannot stick to it again, neither can Israel once removed from Jerusalem ever defraud again. to the oven again? Now we in Jerusalem were as in an oven, as stated (in Is. 31:9), ‘says the Lord, who has a fire in Zion and has an oven in Jerusalem.’ Now You exiled us to Babylon. ‘What do you still want from us?’” [That is the meaning of] (Jer. 2:31:), “why did my people say, ‘radnu’” (i.e., he has already removed us from the oven of Jerusalem). Another interpretation (of Jer. 2:31), “why did my people say, ‘radnu?” What [is the meaning of] “radnu (rt.: rwd)?” Compare what is said (in I Kings 5:4), “For he subjugated (rwdh) everything beyond the river (i.e., West of the Euphrates), from Tipsah to Gaza.” They said to [the Holy One, blessed be He,], “You have destroyed for us the sanctuary, and You have taken away your Divine Presence from us. ‘Now what do You still want from us?’” (Jer. 2:31) [Why did my people say, “He has dominion over us (radnu)]”; He said to them, “Would that I were now in the desert, where I did those miracles for you.” And so does it state (in Jer. 9:1), “Would that I were in the desert, at an inn for wayfarers….” Where? Where I was praised,¹¹Rt.: QLS, a word related to the Gk.: kalos (“beautifully”). as stated (in Is. 42:11), “Let the desert and its cities lift up [their voice].” [The matter] is comparable to a prince who entered a metropolis. When the inhabitants of the metropolis saw him, they fled. He entered a second one, and [again] they fled from him. He entered into another city that was ruined (harevah); and when the inhabitants saw him, they praised him. That prince said, “This city is better than all the metropolises. Here I will build myself a lodging place¹²Gk.: xenia (“guestchamber”).; here I will dwell.” Similarly, when the Holy One, blessed be He, came to the sea, it fled from Him, as stated (in Ps. 114:3), “The sea saw [Him] and fled.” He revealed Himself on Mount Sinai, [it also] fled, as stated (in Ps. 114:4), “The mountains danced like rams.” When he came to the desert wasteland (harevah), it received Him and praised Him, as stated (in Is. 42:11), “Let the desert and its cities lift up [their voice].” He said, “This city is better than all of the cities. Here I will build a lodging place.” When He came down into its midst, they began rejoicing, because the Holy One, blessed be He, was dwelling in their midst, as stated (in Is. 35:1), “The desert and the arid land shall be glad, and the wilderness shall rejoice and blossom like a crocus.”

[(Exod. 35:30:) SEE, THE LORD HAS CALLED BEZALEL <…> BY NAME.] This text is related (to Is. 40:25–26): THEN UNTO WHOM WILL YOU LIKEN ME THAT I SHOULD BE EQUAL? SAYS THE HOLY ONE. LIFT UP YOUR EYES ON HIGH <AND SEE: WHO CREATED THESE? >…. The Holy One said: THEN UNTO WHOM WILL YOU LIKEN ME? If <a person of> flesh and blood is walking in the darkness, when someone comes and gives him light, should he not be grateful to him?⁸Tanh., Exod. 10:4; Exod. R. 48:2. Now you are asleep at night when I cause the light to rise for you. Should you not be grateful to me? (Is. 40:26:) LIFT UP YOUR EYES ON HIGH <AND SEE; WHO CREATED THESE?>…. By virtue of what do they stand? THESE (in Gen. 2:4:): THE GENERATIONS OF THE HEAVENS AND THE EARTH?⁹These words would be more commonly rendered: THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH. By virtue of THESE (in Exod. 1:1): THE NAMES OF THE CHILDREN OF ISRAEL.¹⁰These words would be more commonly rendered: NOW THESE ARE THE NAMES OF THE CHILDREN OF ISRAEL. And these are by virtue of whom? By virtue of THESE (in Deut. 4:45): THE TESTIMONIES, THE STATUTES, AND THE JUDGMENTS.¹¹The words would be more commonly rendered: THESE ARE THE TESTIMONIES, THE STATUTES, AND THE JUDGMENTS.

When the Holy One, blessed be He, was about to give the Torah to Israel, He asked: “Will ye accept My Torah?” “Indeed,” they replied. “Then give me a surety that you will fulfill it,” He said. “Abraham, Isaac, and Jacob will be our surety,” they answered. Whereupon He responded: “Your patriarchs required guarantors for themselves, since Abraham said: Whereby shall I know that I shall inherit it? (Gen. 15:8); while Isaac loved the one I hated, as it is written: But Esau, I hate (Mal. 1:3); and Jacob declared: My way is hid from the Lord (Isa. 40:27).” “Then our children shall be our guarantors,” they exclaimed. The Holy One, blessed be He, immediately accepted them as sureties and gave the Torah to Israel, as it is said: Out of the mouth of babes and sucklings hast thou found strength (Ps. 8:3). Therefore, whenever Israel neglects the Torah, the Holy One, blessed be He, exacts punishment from the sureties, as is said: Thou hast forgotten the law; I will also forget thy children (Hos. 4:6).

When the Holy One, blessed be He, was about to give the Torah to Israel, He asked: “Will ye accept My Torah?” “Indeed,” they replied. “Then give me a surety that you will fulfill it,” He said. “Abraham, Isaac, and Jacob will be our surety,” they answered. Whereupon He responded: “Your patriarchs required guarantors for themselves, since Abraham said: Whereby shall I know that I shall inherit it? (Gen. 15:8); while Isaac loved the one I hated, as it is written: But Esau, I hate (Mal. 1:3); and Jacob declared: My way is hid from the Lord (Isa. 40:27).” “Then our children shall be our guarantors,” they exclaimed. The Holy One, blessed be He, immediately accepted them as sureties and gave the Torah to Israel, as it is said: Out of the mouth of babes and sucklings hast thou found strength (Ps. 8:3). Therefore, whenever Israel neglects the Torah, the Holy One, blessed be He, exacts punishment from the sureties, as is said: Thou hast forgotten the law; I will also forget thy children (Hos. 4:6).

"he is Mine": What is the intent of this? It is written (Devarim 15:19) "the male shall you sanctify to the L rd your G d." (How am I to understand this?) As sanctify it so that you receive reward, or if you sanctify it, it is sanctified, and, if not, it is not sanctified? It is, therefore, written "he is Mine" — in any event. What is the intent, then, of "the male shall you sanctify"? Sanctify it (i.e., dedicate it to the L rd) for the sake of receiving reward. Similarly, (Leviticus 6:5) "And the Cohein shall burn wood upon it every morning, etc." What is the intent of this? Is it not written (Isaiah 40:16) "and (the whole forest of Levanon is not sufficient to burn, etc."? What, then, is the intent of "And the Cohein shall burn wood upon it"? For the sake of receiving reward. Similarly, (Numbers 28:4) "the one lamb shall you offer, etc." What is the intent of this? Is it not written (Isaiah, Ibid.) "nor the beasts thereof sufficient for a burnt-offering"? What, then, is the intent of "The one lamb, etc."? For the sake of receiving reward. Similarly, (Exodus 25:8) "and they shall make for Me a sanctuary, etc." What is the intent of this? Is it not written (Jeremiah 23:24) "Do I not fill heaven and earth?" What, then, is the intent of "And they shall make for Me a sanctuary"? For the sake of receiving reward for making it. Once, the disciples spent a Sabbath in Yavneh, R. Yehoshua not among them. When they returned to him he asked them: "What novelty did you hear in Yavneh?" They answered: "After you, our master" (i.e., there is no one to do so after you). R. Yehoshua: "Who spent the Sabbath there?" They: "R. Elazar b. Azaryah." R. Yehoshua: "Is it possible that R. Elazar b. Azaryah spent the Sabbath there without telling you something novel?" They: He expounded this principle (Devarim 31:12) "Gather the people — the men, the women, and the children." Now do little children know the difference between good and evil? But (He did so) in order to bestow reward upon their bringers, to increase the reward of the doers of His will, as it is written (Isaiah 42:21) "The L rd desires for the sake of His righteousness to magnify Torah and to exalt it." At this, he said to them: "What can be more novel than this? I am seventy years old, and I never merited hearing such a thing until this day! Happy are you, father Abraham, from whose loins Elazar b. Azaryah emerged! The generation is not an orphan in whose midst R. Elazar b. Azaryah resides!" They: Our master, he also expounded this principle: (Jeremiah 23:7) "Therefore, behold, days are coming, says the L rd, when it will no more be said: 'As the L rd lives, who brought up the children of Israel from the land of Egypt, etc.'" To what may this be compared? A man desired children and had a daughter — whereupon (when he made a vow) he vowed upon her life. Thereafter, he had a son, and (in vowing) he left off (vowing by) his daughter and vowed upon the life of his son. R. Shimon b. Yochai says: To what may this be compared? A man was journeying and was accosted by a wolf, from which he was rescued — whereupon he would (always) talk about his encounter with the wolf. He was later accosted by a lion, from which he was rescued — whereupon he left off talking about his encounter with the wolf and spoke about his encounter with the lion. Similarly, (Genesis 29:19) "And he called the name of the place Beth-El." The first name was superseded by the second. Similarly, (Ibid. 17:5) "And your name will no longer be called Avram." The first name was superseded by the second. Similarly, (Ibid. 15) "Sarai, your wife, etc." The first name was superseded by the second. (Ibid. 32:28) "Your name will no longer be called Yaakov but Yisrael." The first name remained and the second was superadded. The name of Yitzchak was not changed, for he was thus (originally) called by the Holy One Blessed be He. There are three who were named by the Holy One Blessed be He — Yitzchak, Shlomoh, and Yoshiyahu. Yitzchak — (Ibid. 17:19) "But Sarah your wife will bear a son for you and you shall call his name Yitzchak." Shlomoh (I Chronicles 22:9) "for Shlomoh will be his name." Yoshiyahu (I Kings 13:2) "A son will be born to the house of David. Yoshiyahu will be his name." Others say: Also Yishmael among the gentiles. We find the names of righteous ones and their deeds to be revealed to the L rd before their creation, viz. (Jeremiah 1:5) "Before I created you in the womb, I knew you." Where do we find (the same for) the names of wicked ones? It is written (Psalms 58:4) "The wicked are estranged from the womb, etc."

We are taught in a Baraitha that R. Jose says: "Woe to the human beings who see and know not what they see; who stand and know not upon what they stand." Upon what does the earth stand? Upon the pillars, as it is said (Job 9, 6) Who shaketh the earth loose out of her place; The pillars stand upon the waters, as it is said (Ps. 136, 6) Who stretched out the earth above the waters; the waters upon the mountains, as it is said (Ib. 104, 6) Above the mountains stood the waters; the mountains upon the wind, as it is said (Amos 4. 13) He that wind, the wind upon the storm, as it is said (Ps. 148, 8) Stormy wind, fulfilled his word; the storm is suspended upon the supbort of the Holy One, praised be He! as it is said (Deut. 33, 27) And underneath are the everlasting arms. The sages however say: "The world stands upon twelve pillars, as it said (Ib. 32, 8) He set the bounds of the tribe according to the number of the sons of Israel." According to others, it stands upon seven pillars, as it is said (Prov. 9, 1) She had hewn out her seven pillars. R. Elazor b. Shamna says: "Upon one pillar, whose name is Zaddik (Righteous), as it is said (Ib. 10, 25) But the righteous (Zaddik) is an everlasting foundation." R. Juda said: "There are two firmaments, as it is said (Deut. 10, 14) Behold, to the Lord thy God belong the heavens and the heavens of the heavens." Resh Lakish said: "They are seven, viz.: Vilon (Curtain), Rakia (Expanse), Shchakim (Clouds), Zbul (Entertainment place), Maon (Dwelling), Machon (Residence), Araboth. Vilon serves no purpose whatever save that the luminaries enter through it in the morning and leave through it in the evening, by which means it renews daily the work of creation, as it is said (Is. 40, 22) … that stretched out the heavens as a curtain, and spreadeth them out as a tent to dwell in. Rakia is that in which the sun and moon, the stars and constellations are set, as it is said (Gen. 1, 17) And God set them in the expansion of the heavens. Shehakim is that in which the millstones stand and grind manna for the righteous, as it is said (Ps. 78, 23) Then He ordained the skies from above, and the doors of heaven He opened and He let rain upon them manna to eat, and the corn of heaven gave He unto them. Zbul is that in which the heavenly Jerusalem and the Temple, and the altar are built there, where Michael the great [Arch-Angel] prince stands and offers sacrifices daily, as it is said (I Kings 8, 13) I have surely built Thee a house of habitation, a place for Thee to dwell in for ever, and whence do we know that the same is called Shamayim? It is said (Is. 63, 15) Look down from heaven (Misha-mayim) and behold, from the habitation (Zbul) of Thy Holiness, Maon is that in which are companies of ministering angels, who utter songs during the night and are silent during the day for the sake of the glory of Israel, as it is said (Ps. 42, 9) In the day time, the Lord will command His kindness, and in the night His songs shall be with me. (Resh Lakish said: "Whoever studies the Torah during the night time, the Holy One, praised be He! will stretch over him the thread of grace for the future world, which is compared unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." According to others Resh Lakish said: "Whoever studies the Torah in this world which is likened unto night, the Holy One, praised be He! will stretch over him the thread of grace in the world to come which is likened unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." R. Levi said: "Whoever interrupts his study of the Torah, and occupies himself with idle talk will, as a punishment, be fed with hot coals, as it is said (Job 30, 4) Who crops off mallows by the bushes, and have brumbush roots as their bread." And whence do we know that Maon refers to Heaven.? It is said (Deut. 26, 15) Look down from Thy habitation (Maon) of Thy holiness from the heavens. Machon is that in which are the treasures of snow and hail, and the upper chamber (store) of harmful dews and the upper chamber (store) of the raiins, and the chamber of the whirlwind and of the storm, and the retreat of noisome vabor; and their doors are made of fire, as it is said (Deut. 28, 12) The Lord will open unto thee His good treasure. Are then these treasures in Heaven? Behold, they are on the earth, for it is written (Ps. 148, 7) Praise the Lord from the earth, ye sea-monsters and all deeps; fire and hail; snow and vapor; the storm wind, that fulfill His word, hence everything exists on the earth? Said R. Juda in the name of Rab: "Originally they were situated in Heaven, but David prayed for them and caused them to be brought down, on the earth." He entreated Him: "Sovereign of the Universe! (Ib. 5, 5) For thou art not a God, that hath pleasure in wickedness; evil cannot abide with Thee, i.e., Thou art a righteous God! O God! and therefore evil cannot abide with Thee. And whence do we know that the Maon refers to heaven, it is said (I Kings 8, 43) Mayest Thou listen in Heaven, the place of Thy dwelling (Maon). Araboth is that place in which dwell righteousness. Justice and grace; the treasures of life, the treasures of blessing, and the souls of the righteous, as well as the spirits and souls which are about to be created, also the dew with which the Holy One, praised be He! will revive the dead. That there dwell righteousness and justice, we find in the following passage (Ps. 89, 15) Righteousness and justice are the prop of Thy throne. That there is grace, we infer from the following passage (Is. 59, 17) And He put on righteousness as a coat of mail. That the treasures of peace exist there, we infer from the following passage (Judges 6, 24) And He called it (the altar) Adonay-Shalom (the eternal of peace). That the treasures of life exist there we infer from the following passage (Ps. 36, 10) For with Thee is the source of life. That the treasures of blessing exist there, we infer from the following passage (I Sam. 25, 20) Yet will the soul of my lord, be bound in the bound of life with the Lord thy God. That the spirits and souls which are about to be created abide there, we infer from the following passage (Is. 57, 16) When the spirit from before Me is overwhelmed, and the souls which I have made. That there exists the dew with which the Holy One, praised be He! will survive the dead, we infer from the following passage (Ps. 68, 10) Rain of beneficience didst thou pour down, O God! There also are celestials and seraphim, and holy being and ministering angels and the Divine throne of glory, and the King, the living God, the high and exalted, sitting over them among the clouds, as it is said (Ib. ib. 5) Exalt Him who rideth upon the heavens; the everlasting is His name. And whence do we know that Araboth refers to heaven? A. Abahu said: "We infer from the similar words, Richiba, Richiba; it is written here, 'Exalt him who rideth (Rdchab) upon the heavens, and it is also written (Deut. 33, 26) Who rideth (Rochab) to help thee upon the heavens." And darkness and cloud and thick darkness surround Him, as it is said (Ps. 18, 12) He made darkness his hiding place, etc. Now is there darkness in the presence of the Lord? Is it not written (Dan. 2, 22) He is that revealeth what is deep and secret: He knoweth what is in the darkness, and the light dwelleth with Him? This presents no difficulty. (Fol. 13) The one refers to that which is within, the other to that which is without. R. Acha b. Jacob said: "There still is another firmament above the heads of the Holy being, for it is said (Ez. 1, 22) And the likeness of a vault was ever the head of the living creatures, shining like the glitter of the living crystal. So far hast thou permission to speak. Thenceforth thou hast not permission to speak. For thus it is written in the book of Ben Sira: "Search not into that which is concealed from thee; that which is hidden from thee do not try to penetrate; consider only that which thou hast permission. Thou must have nothing to do with mysteries."

(Exod. 21:1:) AND THESE ARE THE ORDINANCES…. This text is related (to Ps. 147:19–20): HE DECLARES HIS WORDS TO JACOB, <HIS STATUTES AND ORDINANCES TO ISRAEL>. HE HAS NOT DONE SO FOR ANY NATION; <AND, AS FOR HIS ORDINANCES, THEY HAVE NOT KNOWN THEM>.¹¹Tanh., Exod. 6:5. Aquila the son of Hadrian's sister wanted to convert to Judaism, but he was afraid of his uncle Hadrian.¹²See Exod. R. 30:12. He said to him: I want to engage in a business. He said to him: Do you perhaps lack silver or gold? Here, you have the treasury¹³Gk.: thesauros. before you. He said to him: I want to engage in a business in order to gain knowledge of humanity, and I want to consult you on how to do it. He said to him: Go and engage in any business¹⁴Gk.: pragmateia. that you see established on earth, since in the end it will increase (hit'allah) <in value >. Now he intended to convert to Judaism. He came to the land of Israel and studied the Torah. When R. Eliezer and R. Joshua came to him after some time, they found him and saw his face transformed. They said to each other: Aquila has been studying the Torah. When they came to him, he began to ask them questions, and they would answer him. He went up to Hadrian. He said to him: Why is your face transformed? Has your business failed, or is someone troubling you? He told him: No. Then why has your face been transformed? He said to him: Because I have been studying Torah. And not only that, but I have been circumcised. He said to him: And who told you <to do so>? He said to him: I consulted with you. He said to him: When? He said to him: When I told you I wanted to engage in a business, you told me: Engage in any business that you see established on earth, since in the end it will increase (hit'allah) <in value>. So I went back over all the peoples and did not find <any> people established on earth like Israel. Now in the end they will be exalted (hit'allah), just as Isaiah has said (in Is. 49:7): THUS SAYS THE LORD, THE REDEEMER OF ISRAEL, HIS HOLY ONE, TO {ONE WHO DESPISES ONE's} [A DESPICABLE] SOUL, TO AN ABHORRENT NATION, TO A SLAVE OF RULERS: < KINGS SHALL SEE, AND NOBLES SHALL RISE UP. AND THEY SHALL PROSTRATE THEMSELVES ON ACCOUNT OF THE LORD, WHO IS FAITHFUL, EVEN THE HOLY ONE OF ISRAEL, BECAUSE HE HAS CHOSEN YOU.> His associate regent¹⁵Gk.: sygkathedros. said to him: Are these whom you have been annihilating going to be those before whom kings will stand, as stated (in Is. 49:7): KINGS SHALL SEE AND RISE UP; NOBLES ALSO SHALL PROSTRATE THEMSELVES? Hadrian hit him on the jaw. He said to him: One only puts a bandage on a wound. Would [someone] put it on sound flesh? Would he not put it on a wound? Now if one sees some common soldier,¹⁶Lat.: galearius (“solder’s servant,” “batman”). he does not stand in his presence.¹⁷The exact intent of the passage is doubtful. Enoch Zundel in his commentary, ‘Anaf Yosef, on the parallel in Tanh., Lev. 4:5, suggests that, as a bandage on a wound restores the flesh to normal without improving on it, so Israel may be restored to normal but not beyond to a position outranking kings. Similarly, the lowliest soldier may win promotion but will never outrank the emperor. Therefore, Hadrian need never fear the Jews. What did his associate regent do? He went up on the roof, fell down, and died. Thus the Holy Spirit cries out (in Jud. 5:31): SO SHALL ALL YOUR ENEMIES PERISH, O LORD. Hadrian said to Aquila: Why did you do this? He said to him: Because I wanted to learn Torah. He said to him: You could have learned it without becoming circumcised. He said to him: Without circumcising, one could not learn it, as stated (in Ps. 147:19): HE DECLARES HIS WORDS TO JACOB, [HIS STATUTES AND ORDINANCES (mishpatim) TO ISRAEL. TO JACOB:] To whoever from Jacob practices circumcision. HIS STATUTES: This means Torah. AND ORDINANCES: These are the laws. [Thus it is stated] (in Exod. 15:25): THERE HE ESTABLISHED FOR THEM [A STATUTE AND AN ORDINANCE (mishpat)]. The Holy One said to Moses: I have given them the Torah; you give them the ordinances (mishpatim). The Holy One said to them: If you desire to survive in this world, observe the ordinances (mishpatim), for {one} [a world] cannot survive without justice (mishpat). The generation of the flood would not have perished from the world, had they not transgressed against justice (mishpat). R. Eleazar ben Pedat said: What is written about them (in Job 4:20)? FROM MORNING TO EVENING THEY ARE SHATTERED; THEY PERISH FOREVER WITHOUT ANYONE NOTICING (rt.: SYM). Ergo (in Exod. 21:1): AND THESE ARE THE ORDINANCES (mishpatim) <THAT YOU SHALL SET (rt.: SYM) BEFORE THEM>.¹⁸See Gen. R. 26:6; 31:5; Exod. R. 30:13.

And Joseph was brought down into Egypt (Gen. 39:1). May it please our master to teach us whether one may recite the Havdalah prayer at the expiration of the Sabbath with a light used by an idolater? Thus did our masters teach us: It is forbidden to recite the Havdalah prayer with a light used by an idolater. Why? Because it (the light) does not rest from its work.⁶It remains a light used for idolatry. B. Berakhot 53b. Furthermore, if you did recite the Havdalah prayer with a light used by an idolater, you would be treating the idolater as though he deserved to be highly regarded, and Scripture states: All the nations are as nothing before Him (Isa. 40:17).

“Better than both of them is one who has not yet been, who has not seen the evil actions that are done under the sun” (Ecclesiastes 4:3).
“Better than both of them is one who has not yet been” – these are the one thousand generations that were in God’s mind to have created. How many of them were eliminated? Rabbi Yoḥanan says in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: Nine hundred and seventy-four generations, as it is stated: “He commanded the matter for one thousand generations” (Psalms 105:8).⁷God intended to give the Torah after one thousand generations, but He actually gave the Torah after just twenty-six generations.
Rabbi Yehoshua interpreted the verse regarding the Israelites at the time that they stood before Mount Sinai. Once they performed that act,⁸The sin of the Golden Calf Moses did not leave any corner of the ground on the mountain upon which he did not prostrate himself in prayer asking for mercy upon Israel, but he was not answered. Five angels of destruction harassed him: Anger, Destruction, Annihilation, Wrath, and Fury. Moses was fearful of them. What did he do? He relied on the actions of the patriarchs, and immediately mentioned them and said: “Remember Abraham, Isaac, and Israel Your servants” (Exodus 32:13). The Holy One blessed be He said to him: ‘Moses, what claims do the patriarchs of the world have against Me? If I come to be exacting with them, I have claims against them. I have a claim against Abraham, who said: “How will I know that I will inherit it” (Genesis 15:8)? I have a claim against Isaac, as it is stated: “Isaac loved Esau” (Genesis 25:28), but I hated him, as it is stated: “And Esau I hated” (Malachi 1:3). I have a claim against Jacob, who said: “My way is hidden from the Lord” (Isaiah 40:27).’ Once [Moses] said: “To whom You took an oath by Yourself” (Exodus 32:13), for the sake of Your name, at that moment, the Holy One blessed be He was filled with mercy, as it is stated: “The Lord reconsidered…” (Exodus 32:14). Immediately, three of the angels of destruction, Anger, Destruction, and Annihilation, departed, and two remained: Wrath and Fury. That is what is written: “For I was in dread due to the Wrath and the Fury” (Deuteronomy 9:19). He said before Him: ‘Master of the universe, am I able to withstand the two of them? You bear one and I will bear one.’ That is what is written: “Arise, Lord, in Your wrath [be’appekha]…” (Psalms 7:7).⁹This is expounded to mean that God will arise against His angel, Wrath [af]. From where is it derived that Moses withstood one, the angel of Fury [Ḥema]? It is as it is stated: “He said He would destroy them, were it not for Moses, His chosen one, who stood before Him in the breach to turn back His fury” (Psalms 106:23).¹⁰This is expounded to mean that Moses stood in the breach against the angel of destruction, Fury [Ḥema]. It is regarding that moment that he said: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates.¹¹Solomon thus states from the perspective of Moses: The dead, namely Abraham, Isaac, and Jacob, were able to have a greater effect than the living, namely my associates and me.
Rabbi Shmuel bar Naḥman interpreted the verse regarding David. When Solomon built the Temple, he requested that fire descend from the heavens, but it did not descend. He sacrificed one thousand burnt offerings, but it did not descend. He prayed twenty-four prayers, but it did not descend, until he said: “Remember the good deeds of David your servant” (II Chronicles 6:42), [and then] it descended immediately, as it is stated: “When Solomon concluded praying, the fire descended” (II Chronicles 7:1). Rabbi Yuda ben Rabbi Le’ai and the Rabbis: Rabbi Yuda ben Rabbi Le’ai said: David came to life at that time. The Rabbis say: He brought his coffin. They do not disagree;¹²They do not disagree based on their own reasoning but based on verses (Etz Yosef, citing Yefe To’ar). the one who said David came to life at that time, that is what David himself said: “Lord, You have raised my soul from the grave…” (Psalms 30:4), and another verse says: “Lord God, do not reject the face of Your anointed” (II Chronicles 6:42), as he is alive before You. The one who said: He brought his coffin, that is what is written: “Remember the good deeds of David Your servant” (II Chronicles 6:42). It is regarding that moment that he said: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates.
Rabbi Yehuda ben Rabbi Simon interpreted the verse regarding Ezekiel. When he stood in the valley and said: “Dry bones, heed the word of the Lord” (Ezekiel 37:4), immediately, “the bones came together, each bone to its bone…” (Ezekiel 37:7). He said to them: ‘Initially I said to you: “Heed the word of the Lord, house of Jacob” (Jeremiah 2:4), but you did not heed; and now you are heeding. During your lifetimes you did not heed; after your deaths you heeded.’ Regarding that moment it is stated: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates.¹³The generation of Ezekiel did not heed the word of God, but those who had already died were heeding His word after death.

(Numb. 13:2:) “Send men.” R. Aha the Great opened [his discourse] (with Is. 40:8), “Grass withers, flowers fade, but the word of our God shall stand forever.”⁷Numb. R. 16:3. To what is the matter comparable? To a king who had a friend. Now he made an agreement with him and said to him, “Come with me, and I will give you a present.” He went with him but died. The king said to the son of his friend, “Although your father has died, I am not withdrawing the present that I had promised to give him. Come and get it.” This king is the Holy One, blessed be He, and the friend is Abraham, as stated (in Is. 41:8), “the seed of My friend Abraham.” The Holy One, blessed be He, said to him, “Come with me,” as stated (in Gen. 12:1), “Go from your land….” He made an agreement with him to give him the Land of Canaan as a present, as stated (in Gen. 13:17), “Arise, walk about the land [… for I am giving it to you].” It also says (in vs. 15), “For all the land which you see, [to you will I give it, and to your seed forever].” The Holy One, blessed be He, said to Moses, “Although the ancestors have died, I had agreed with them to give them the land. I am not going back on [My word].” Instead (as in Numb. 13:2), “Send men.” Ergo (according to Is. 40:8), “but the word of our God shall stand forever.”

(Numb. 13:2:) SEND MEN…. R. Aha the Great opened (with Is. 40:8): GRASS WITHERS, FLOWERS FADE, BUT THE WORD OF OUR GOD SHALL STAND FOREVER.⁷Tanh., Numb. 4:3; Numb. R. 16:3. To what is the matter comparable? To a king who had a friend. Now he made an agreement with him and said to him: Come with me, and I will give you a present. He went with him but died. The king said to the son of his friend: Although your father has died, I am not withdrawing the present that I had promised to give him. Come and get it. This king is the Holy One, and the friend is Abraham, as stated (in Is. 41:8): THE SEED OF MY FRIEND ABRAHAM. The Holy One said to him: Come with me, as stated (in Gen. 12:1): GO FROM YOUR LAND. He made an agreement with him to give him a present, as stated (in Gen. 13:17): ARISE, WALK ABOUT THE LAND […], FOR I AM GIVING IT TO YOU. It also says (in vs. 15): FOR ALL THE LAND WHICH YOU SEE, TO YOU WILL I GIVE IT, [AND TO YOUR SEED FOREVER]. The Holy One said to Moses: Although I had agreed with the ancestors to give them the land, and even though they have died, I am not going back on <my word>. Instead (according to Is. 40:8): BUT THE WORD OF OUR GOD SHALL STAND FOR EVER.

If a mortal king engraves his image upon a plaque, the plaque must be larger than the image, but the Holy One, blessed be He, is great and his image is larger than the entire world. In regard to heaven, it is written: Behold, the heavens and the heavens of heavens cannot contain Thee (I Kings 8:27), and concerning the earth, it is said: The whole earth is full of His glory (Isa. 6:3). The fact is that the heavens are contained merely in the span of the Holy One, blessed be He, as it is said: And meted out heaven with the span (ibid. 40:12), and the earth is but a third of his span, as is said: And comprehended the dust of the earth in a measure (ibid.). He measured the seas and the rivers in the hollow of His hand, as it is written: Who hath measured the waters in the hollow of his hand (ibid.).

Another matter, “your belly is a pile of wheat,” but would one of pine cones not be fairer than one of wheat? But it is possible for the world to exist without pine cones, but it is not possible for the world to exist without wheat. Rabbi Idi said: Just as this wheat kernel is cleft, so Israel’s circumcision is cleft.³¹This is a reference to peria, the process in which the membrane under the foreskin is split and pulled back (Maharzu). Rabbi Yosei bar Ḥananya said: Just as wheat absorbs, so too Israel absorbs the property of the nations of the world. That is what is written: “You shall devour all the peoples…” (Deuteronomy 7:16), and it is written: “You will consume the wealth of the nations and in their glory you will revel” (Isaiah 61:6). Rabbi Shimon ben Lakish said: Just as with wheat, its waste is measured with it, so too Israel, “from the hewer of your wood to the drawer of your water” (Deuteronomy 29:10).
Rabbi Yitzḥak said: Just as these wheat kernels, when they go out for sowing go out by measure, and when they enter from the grain pile they enter by measure, so too Israel, when they descended to Egypt they descended by number, as it is stated: “With seventy people, your ancestors descended to Egypt” (Deuteronomy 10:22), and when they ascended, they ascended by number, as it is stated: “some six hundred thousand men on foot” (Exodus 12:37). Rabbi Ḥonya said regarding the statement of Rabbi Yitzḥak: Just as the landowner does not monitor boxes of manure, and not boxes of hay, and not boxes of straw, and not chaff; why? Because they are considered worthless; so too, the Holy One blessed be He does not monitor the nations of the world, why, because they are considered worthless, as it is stated: “All the nations are like nothing before Him…” (Isaiah 40:17). Whom does He monitor? Israel, as it is stated: “When you take a census of the children of Israel…” (Exodus 30:12), “take a census of the entire congregation of Israel” (Numbers 1:2).
Rabbi Neḥemya [said] in the name of Rabbi Avun: The nations of the world have no planting, have no sowing, and have no root, and the three of them are in one verse: “It is as though they were not planted, as though they were not sown, as though their trunk had not taken root in the earth” (Isaiah 40:24). However, Israel has planting, as it is stated: “I will plant them in this land” (Jeremiah 32:41), and it is written “I will plant them upon their land” (Amos 9:15). They have sowing, as it is stated: “I will sow her for Me in the land” (Hosea 2:25). They have root, as it is stated: “It is coming that Jacob will take root” (Isaiah 27:6).
To what is this matter comparable? Hay, chaff, and straw were deliberating with each other. This one said: The land was sown for my sake, and that one said: The field was sown for my sake. The wheat said to them: Wait until the [time for] threshing arrives and we will know for whose sake the field was sown. The time of the threshing arrived, and when they entered the threshing floor, the field owner emerged to winnow it. The chaff went with the wind, he took the hay and cast it to the ground, he took the straw and burned it, and he took the wheat and made it into a pile. People would pass and everyone who saw it would kiss it, just as it says: “Kiss the grain” (Psalms 2:12). So too the nations of the world; these say: We are the true Israel, and the world was created for our sake, and those say: We are the true Israel and the world was created for our sake. Israel said to them: Wait until the day the Holy One blessed be He will arrive and we will know for whose sake the world was created. That is what is written: “For behold, the day is coming, burning like an oven [and all the wicked people and all the evildoers will be like straw; and that coming day will burn them]” (Malachi 3:19), and it is written: “You will winnow them and the wind will carry them” (Isaiah 41:16). However, it is stated in Israel’s regard: “But you will rejoice in the Lord, you will be glorified in the Holy One of Israel” (Isaiah 41:16).

Another matter, “your belly is a pile of wheat,” but would one of pine cones not be fairer than one of wheat? But it is possible for the world to exist without pine cones, but it is not possible for the world to exist without wheat. Rabbi Idi said: Just as this wheat kernel is cleft, so Israel’s circumcision is cleft.³¹This is a reference to peria, the process in which the membrane under the foreskin is split and pulled back (Maharzu). Rabbi Yosei bar Ḥananya said: Just as wheat absorbs, so too Israel absorbs the property of the nations of the world. That is what is written: “You shall devour all the peoples…” (Deuteronomy 7:16), and it is written: “You will consume the wealth of the nations and in their glory you will revel” (Isaiah 61:6). Rabbi Shimon ben Lakish said: Just as with wheat, its waste is measured with it, so too Israel, “from the hewer of your wood to the drawer of your water” (Deuteronomy 29:10).
Rabbi Yitzḥak said: Just as these wheat kernels, when they go out for sowing go out by measure, and when they enter from the grain pile they enter by measure, so too Israel, when they descended to Egypt they descended by number, as it is stated: “With seventy people, your ancestors descended to Egypt” (Deuteronomy 10:22), and when they ascended, they ascended by number, as it is stated: “some six hundred thousand men on foot” (Exodus 12:37). Rabbi Ḥonya said regarding the statement of Rabbi Yitzḥak: Just as the landowner does not monitor boxes of manure, and not boxes of hay, and not boxes of straw, and not chaff; why? Because they are considered worthless; so too, the Holy One blessed be He does not monitor the nations of the world, why, because they are considered worthless, as it is stated: “All the nations are like nothing before Him…” (Isaiah 40:17). Whom does He monitor? Israel, as it is stated: “When you take a census of the children of Israel…” (Exodus 30:12), “take a census of the entire congregation of Israel” (Numbers 1:2).
Rabbi Neḥemya [said] in the name of Rabbi Avun: The nations of the world have no planting, have no sowing, and have no root, and the three of them are in one verse: “It is as though they were not planted, as though they were not sown, as though their trunk had not taken root in the earth” (Isaiah 40:24). However, Israel has planting, as it is stated: “I will plant them in this land” (Jeremiah 32:41), and it is written “I will plant them upon their land” (Amos 9:15). They have sowing, as it is stated: “I will sow her for Me in the land” (Hosea 2:25). They have root, as it is stated: “It is coming that Jacob will take root” (Isaiah 27:6).
To what is this matter comparable? Hay, chaff, and straw were deliberating with each other. This one said: The land was sown for my sake, and that one said: The field was sown for my sake. The wheat said to them: Wait until the [time for] threshing arrives and we will know for whose sake the field was sown. The time of the threshing arrived, and when they entered the threshing floor, the field owner emerged to winnow it. The chaff went with the wind, he took the hay and cast it to the ground, he took the straw and burned it, and he took the wheat and made it into a pile. People would pass and everyone who saw it would kiss it, just as it says: “Kiss the grain” (Psalms 2:12). So too the nations of the world; these say: We are the true Israel, and the world was created for our sake, and those say: We are the true Israel and the world was created for our sake. Israel said to them: Wait until the day the Holy One blessed be He will arrive and we will know for whose sake the world was created. That is what is written: “For behold, the day is coming, burning like an oven [and all the wicked people and all the evildoers will be like straw; and that coming day will burn them]” (Malachi 3:19), and it is written: “You will winnow them and the wind will carry them” (Isaiah 41:16). However, it is stated in Israel’s regard: “But you will rejoice in the Lord, you will be glorified in the Holy One of Israel” (Isaiah 41:16).

Whence was the earth created? He took of the snow (or ice) which was beneath His Throne of Glory and threw it upon the waters, and the waters became congealed so that the dust of the earth was formed, as it is said, "He saith to the snow, Be thou earth" (Job 37:6).

The dome (or inside shape) of the heavens ascends upwards like a tub, (that is to say) like a tent (denda) which is spread out with its extremities (fixed) || downwards and its dome stretching upwards so that people can sit beneath it and their feet stand on the earth, whilst all of them are inside the tent; in like wise are the heavens, their extremities are (fixed) downwards and their dome stretches upwards and all creatures dwell beneath them as in a tent, as it is said, "And he spreadeth them out as a tent to dwell in" (Isa. 40:22).

“Who is it who said and it occurred, if the Lord did not command it?” (Lamentations 3:37).
“Who is it who said and it occurred, if the Lord did not command it?” – who did command? Haman commanded, but the Holy One blessed be He did not command. Haman commanded “to destroy, to kill, and to eliminate” (Esther 3:13). But the Holy One blessed be He did not command it, but rather, “the plot [that he devised]…return [upon his head]” (Esther 9:25).
“Is it not from the mouth of the Most High that evil and good emerge?” (Lamentations 3:38).
“Is it not from the mouth of the Most High that evil and good emerge?” – Rabbi Elazar said: From the moment that the Holy One blessed be He said: “See, I have placed before you today: life and good, and death and evil” (Deuteronomy 30:15), no good has emerged for a performer of evil nor evil for a performer of good, but rather good for a performer of good and evil for a performer of evil, just as it says: “The Lord will reward the performer of evil in accordance with his wickedness” (II Samuel 3:39).
“Of what shall a living man complain, each man for his sins?” (Lamentations 3:39).
“Of what shall a living man complain?” – it is sufficient for him that he is alive. Rabbi Levi said: The Holy One blessed be He said: Your life is in My hands, yet you complain? Rabbi Huna said: Let him stand like a mighty one, confess his sins, and not complain. Rabbi Berekhya said: Of what shall he complain about the One who gives life to the worlds? If he seeks to complain, it should be each man for his sins. Rabbi [Yehuda HaNasi] says: Descendants of bearers of grievance; Adam, the first man, after all the good that I bestowed upon him, he expresses a grievance before Me and says: “The woman whom You gave to be with me, [she gave me from the tree, and I ate]” (Genesis 3:12). Jacob, too, did so. I am engaged in crowning his son king in Egypt, and he expresses a grievance before Me: “[Why do you say, Jacob…] my way is hidden from the Lord” (Isaiah 40:27). His children, too, I am engaged in providing them with easily digestible bread so that no one among them will be afflicted with indigestion or diarrhea, and they express a grievance before Me: “Our soul loathes this insubstantial bread” (Numbers 21:5). Zion, too, is similar: “Zion said: The Lord has forsaken Me and the Lord has forgotten Me” (Isaiah 49:14).

(Numb. 1:1-2) “Then the Lord spoke unto Moses in the Sinai desert […, ‘Take a census of the whole congregation of the Children of Israel…’].” This text is related (to Cant. 7:3), “Your navel is a round bowl; let not mixed wine be lacking; your belly is a heap of wheat fenced in with lilies.” [And that verse] is speaking about the Sanhedrin¹⁸Gk.: Synedrion. of Israel, which was situated in the chamber of hewn stone and is compared with a navel.¹⁹Numb. R. 1:4; see PR 10:2; above, Exod. 9:1 and the notes there; also below, Deut. 1:3; and perhaps Exod. R. 39:1. And why is it compared with a navel? It is that just as the navel is situated in the middle of the body, so the Sanhedrin of Israel was situated in the middle of the Temple. (Ibid., cont.) “Let not mixed wine be lacking.” What is the meaning of “let not mixed wine be lacking?” That there was never one less than a third of them [present]: “Let not mixed wine be lacking” – whoever mixes it properly mixes a third of a cup of wine with two parts water. Thus the Sanhedrin would sit from [the time of] the morning sacrifice until the afternoon sacrifice. But did not one of them go out for his [bodily] needs? So what did they do when one wanted to leave? He would count. If twenty three were present, he would leave; if not, he would not leave. Why? Because it is written (ibid.), “let not mixed wine be lacking.” Thus there was never less than a third of them [present]. It is therefore written, “let not mixed wine be lacking.” (Ibid., cont.) “Your belly is a heap of wheat.” Why is it compared to wheat?²⁰See PR 10:3. Just as this wheat enters the granary with a count and leaves with a count, so too, here the Holy One, blessed be He, said that they should be numbered all the time. It is therefore stated (ibid.), “your belly is a heap of wheat.” The stubble and the straw, however, are not numbered and not measured. Thus the peoples of the world are compared with stubble and straw, as stated (in Ps. 35:5), “They shall be like chaff before the wind.” And so it says (in Obad. 1:18), “and the house of Esau shall be straw.” Why? Because the Holy One, blessed be He, has no pleasure from them, as stated (in Is. 40:17), “All the nations are as nothing before Him; they are considered by Him as less than nothing and void.” But in the case of Israel, the Holy One, blessed be He, does have pleasure from them. They read the shema', pray, and bless the name of the Holy One, blessed be He, every day and at all times on every single thing; therefore, they are numbered all the time. For that reason they were compared with the wheat, as stated (in Cant. 7:3), “your belly is a heap of wheat.”

Another interpretation (of Numb. 1:1-2): THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT […: TAKE A CENSUS OF THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL….] This text is related (to Cant. 7:3 [2]): YOUR NAVEL IS A ROUND BOWL. LET NOT MIXED WINE BE LACKING. YOUR BELLY IS A HEAP OF WHEAT FENCED IN WITH LILIES. <The verse> is speaking about the Sanhedrin²⁸Gk.: Synedrion. of Israel, which was situated in the Chamber of Hewn Stone and is compared with a navel.²⁹Tanh., Numb. 1:4; Numb. R. 1:4; see PR 10:2; above, Exod. 9:1 and the notes there; also below, Deut. 1:3; and perhaps Exod. R. 39:1. And why is it compared with a navel? It is simply that just as the navel is situated in the middle of the body, so the Sanhedrin of Israel was situated in the middle of the Temple. (Ibid., cont.:) LET NOT MIXED WINE BE LACKING. What is the meaning of LET NOT MIXED WINE BE LACKING? That there was never one less than a third of them <present>. LET NOT MIXED WINE BE LACKING. Whoever mixes it properly mixes a third of a cup of wine with two parts water. Thus the Sanhedrin would sit from <the time of> the morning sacrifice until the sacrifice at twilight. But did not one of them turn away for the needs of nature? So what did they do when one wanted to leave? He would count. If twenty three were present, he would leave; if not, he would not leave. Why? Because it is written (ibid.): LET NOT MIXED WINE BE LACKING. Thus there was never less than a third of them <present>. It is therefore written: LET NOT MIXED WINE BE LACKING. (Ibid., cont.:) YOUR BELLY IS A HEAP OF WHEAT. Israel has been compared with a heap of wheat.³⁰See PR 10:3. Just as this wheat enters the granary with a count (minyan) and leaves with a count, so the Holy One said that Israel should be numbered (nimnin) all the time. It is therefore stated (ibid.): YOUR BELLY IS A HEAP OF WHEAT. The stubble and the straw, however, are not numbered. Instead they are measured.³¹Buber’s Spanish MS (described on p. 150 on his “Mavo”) plus the parallel texts read: “Nor are they measured.” Thus the peoples of the world are compared with stubble and straw, as stated (in Ps. 35:5): THEY SHALL BE LIKE CHAFF BEFORE THE WIND WITH THE ANGEL OF THE LORD OVERTHROWING THEM. And so it says (in Obad. 18): AND THE HOUSE OF ESAU SHALL BE STRAW. And why? Because they have³²The parallel texts read: “Because the Holy One has….” no pleasure from them, as stated (in Is. 40:17): ALL THE NATIONS ARE AS NOTHING BEFORE HIM; THEY ARE CONSIDERED BY HIM AS LESS THAN NOTHING AND VOID. But in the case of Israel, the Holy One does have pleasure from them. They read the Shema', pray, and bless the name of the Holy One every day; therefore, they are numbered all the time. For that reason they were compared with the wheat, as stated (in Cant. 7:3) YOUR BELLY IS A HEAP OF WHEAT. For that reason (in Numb. 1:1-2): THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT…: TAKE A CENSUS OF THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL….

See, the Lord hath called by name Bezalel (Exod. 35:30). Scripture says elsewhere: To whom then will ye liken Me, that I should be equal? saith the Lord. Lift up your eyes on high and see: Who hath created these? (Isa. 40:25–26).

See, the Lord hath called by name Bezalel (Exod. 35:30). Scripture says elsewhere: To whom then will ye liken Me, that I should be equal? saith the Lord. Lift up your eyes on high and see: Who hath created these? (Isa. 40:25–26).

(Lev. 27:1-2:) “Then the Lord spoke unto Moses, saying, ‘Speak unto the Children of Israel [and say unto them], “When anyone explicitly vows to the Lord [the value (rt.: 'rk) of human beings (npshwt)].”’” This text is related (to Ps. 89:7), “For who in the skies is comparable (rt.: 'rk) to the Lord?” The Holy One, blessed be He, said, “Whoever performs deeds like Mine shall be [considered] like Me.” R. Levi said, “[The matter] is comparable to a king who built a city and lit two lanterns¹³Gk.: phanoi, also panoi. within it, and [so] all of those multitudes [in the city] called him, Augustus.¹⁴Agustah, from the Lat.: Augusta. The king said, ‘When anyone builds a city like this and lights two lanterns in it, call him Augustus and I will not be jealous of him.’ Similarly, the Holy One, blessed be He, created the heavens and set in them [two lanterns, to give light to the world], the sun and the moon, as stated (in Gen. 1:17), ‘And God set them in the firmament of the heavens to give light upon the earth.’ The Holy One, blessed be He, said, ‘Whoever makes [lights] like these shall be equal to Me.’ Thus it is stated (in Ps. 89:7), ‘For who in the skies is comparable (rt.: 'rk) to the Lord?’ These words can only be words [referring to] light, since it is stated (in Lev. 24:4), ‘He shall set (rt.: 'rk) up [the lamps] upon the unalloyed lampstand.’ Ergo (in Ps. 89:7), ‘For who in the skies is comparable (rt.: 'rk) to the Lord?’” That is what is written (in Is. 40:25), “’Then unto whom will you liken Me that I should be equal,’ says the Holy [One].” Do not read it as “says [the Holy],” but as “holy, will be said” (meaning, the term holy is applied to him just as holy is applied to Me); in the same way that it is written (Isaiah 17:7), “to the holy.” Another interpretation (of Ps. 89:7), “For who in the skies is comparable (ya'arok) to the Lord”; R. Eebon the Levite said, “Who like You enlightens the eyes of those in the dark, as it is stated (in Lev. 24:4), ‘He shall set (ya'arok) up [the lamps] upon the unalloyed lampstand…?’”¹⁵Above, 8:20. Another interpretation (of Ps. 89:7), “For who in the skies is comparable (ya'arok) to the Lord”: R. Eebon the Levite said, “Who like You clothes the naked”…. Another interpretation: “Who like you feeds the hungry?” “Is comparable (rt.: 'rk)” can only refer to the hungry, since it is stated (in Lev. 24:8-9), “[He shall arrange (rt.: 'rk) it (i.e., the shewbread) before the Lord regularly] on every Sabbath day […] And it shall belong to Aaron and his children, who shall eat it.” Ergo (in Ps. 89:7), “For who in the skies is comparable to the Lord” (in feeding the hungry)? Another interpretation (of Ps. 89:7), “For who in the skies is comparable to the Lord”: When the Holy One, blessed be He, created the world and wanted to create Adam, the ministering angels said to Him, (in Ps. 8:5), “’What is a human that You are mindful of him, and a person that You should think of him?’ What do You want from this human?” The Holy One, blessed be He, said to them, “Who is to fulfill my Torah and My commandments?” They said to Him, “We will fulfill Your Torah.” He said to them, “It is written in [the Torah] (in Numb. 19:14), ‘This is the Torah: When a person dies in a tent,’ but there are none among you who die. It is written in [the Torah] (in Lev. 12:2), ‘When a woman emits her seed and bears a male,’ but there are none among you who bear [children]. It is written in [the Torah] (in Lev. 11:21), ‘these you may eat,’ (and in Lev 11:4) ‘these you may not eat,’ but in your case there is no eating among you. Ergo, the Torah is not going forth to you,” as stated (in Job 28:13), “nor is it found in the land of the living.” [Rather] when the Holy One, blessed be He, said to Israel that they should make a tabernacle and an altar of burnt offering, they began to sacrifice within it. [Then] the Holy One, blessed be He, began to give them several commandments. These commands concerned every single thing, and they carried them out. The Holy One, blessed be He, began to say to the ministering angels, “’Who among you would prepare (rt.: 'rk)’ [everything] for Me just as Israel prepares (rt.: 'rk) for Me, that you were saying to Me (in Ps. 8:5), ‘What is a human that You are mindful of him…?’ They prepare (rt.: 'rk) sacrifices for Me, just as stated (in Lev. 1:12), ‘and the priest shall arrange (rt.: 'rk) them,’ (in Lev. 4:10), ‘upon the altar of burnt offering.’ They set (rt.: 'rk) tables for Me, just as stated (in Lev. 24:8), ‘He shall arrange (rt.: 'rk) it (i.e., the shewbread) before the Lord regularly on every Sabbath day.’ Or is there anyone among you that evaluates the value of human beings, as stated (in Lev. 27:2), ‘When anyone explicitly vows to the Lord the value (rt.: 'rk) of human beings (npshwt).’” Ergo (in Ps. 89:7), “For who in the skies?”

“Draw me; we will run after you . The king has brought me to his chambers; let us exult and rejoice in you. We will recount your love through wine; sincerely do they love you” (Song of Songs 1:4).
“Draw me; we will run after you.” Rabbi Meir said: When the Israelites stood before Mount Sinai to receive the Torah, the Holy One blessed be He said to them: ‘Am I giving you the Torah without assurance? Rather, bring Me good guarantors that you will observe it, and I will give it to you.’¹⁵⁶The midrash is expounding on the term “draw me [moshkheni],” which is related to the term collateral [mashkon], or “take collateral from me [mashkeni].” They said before Him: ‘Master of the universe, our ancestors will be guarantors for us.’ He said to them: ‘Your ancestors need guarantors.’ To what is this matter analogous? It is to one who went to borrow from the king. [The king] said to him: ‘Bring me a guarantor and I will lend to you.’ He went and brought him a guarantor. [The king] said to him: ‘Your guarantor needs a guarantor.’ He went and brought him a second guarantor. [The king] said to him: ‘Your guarantor requires a guarantor.’ Once he brought him a third guarantor, he said: ‘Know that because of this, I am lending to you.’ So, too, when the Israelites stood to receive the Torah, He said to them: ‘Bring Me good guarantors that you will observe it, and I will give it to you.’ They said before him: ‘Master of the universe, our ancestors are guaranteeing for us.’ The Holy One blessed be He said to them: ‘I have [claims against] your ancestors. Abraham, I have [a claim] against him, as he said: “How will I know” (Genesis 15:8).¹⁵⁷When God promised to give the Land to Abraham, Abaraham asked: “How will I know that I will inherit it?” instead of just trusting God’s promise. Isaac, I have [a claim] against him, as he loved Esau, and I hated him, as it is stated: “And Esau I hated” (Malachi 1:3); Jacob, who said: “My way is hidden from the Lord” (Isaiah 40:27). Rather, bring me effective guarantors and I will give it to you.’
They said before Him: ‘Master of the universe, our prophets will be guarantors for us.’ He said to them: ‘I have [claims] against them, as it is stated: “And the shepherds were disloyal to me [and the prophets prophesied to the Baal]” (Jeremiah 2:8). And it is written: “Like foxes among the ruins, so are your prophets, Israel” (Ezekiel 13:4). Rather, bring me effective guarantors and I will give it to you.’ They said: ‘Our children are guaranteeing for us.’ The Holy One blessed be He said: ‘They are certainly good guarantors, I will give it to you on their account.’ That is what is written: “From the mouths of infants and sucklings You founded strength” (Psalms 8:3), and strength means only Torah, as it is stated: “The Lord will give strength to His people (Psalms 29:11). When payment is demanded from the borrower, but he lacks resources to pay, who is apprehended? It is the guarantor. That is what is stated: “You forgot the Torah of your God; I, too, will forget your children” (Hosea 4:6). Rabbi Aḥa said: “I, too,” [means that] as it were, I, too, am subject to forgetfulness. Who will say at the [reading of the] Torah before Me: Bless the blessed Lord? Is it not the sucklings? That is, due to the laxity of the Torah in you, your children were apprehended, as it is stated: “I struck your children in vain” (Jeremiah 2:30). As it were, I, too, am subject to forgetfulness. Who will say before Me: Bless the blessed Lord? Therefore, a person must introduce his son to Torah and train him in study, so that he will prolong his days in the world, as it is stated: “For with me your days will increase” (Proverbs 9:11).

The Holy One, blessed be He, asked: To whom will you liken Me? If a man walking in darkness encounters another who lights the way for him, should he not be grateful for his kindness? Even so, should not you, for whom I cause the light to shine as you sleep at night, be grateful to me for My kindness? Hence, to whom will ye liken Me, that I shall be equal? (ibid.). Lift up your eyes on high and see: Who hath created these? (ibid.). By whose merit did these generations of the heavens (Gen. 2:4) exist? Because of the merit of These are the names (Exod. 1:1)?⁷I. e., because of the merit of the children of Israel. For whose sake do they all exist? Because of the merit of These are the testimonies, and the statues and the ordinances (Deut. 4:45)? Who created these? He who bringeth out their hosts by number (Isa. 40:26).

Another interpretation: "Number all the first-born males..." (Numbers 3:40) This is what is written (Song of Songs 6:8-9): "There are threescore queens ... My dove, my undefiled, is but one ..." Compare in parable to a person who had a sales-bundle of glass stones and would bring them them to the market, but would not notice their number, since he would not bring them out by number. He would go in to put them away and would not put them away by number, since he would not care about them, as they were glass. But he had one sales-bundle of precious pearls, and he would take it and bring it out by number and put it away by number. Similarly, so to speak, the Holy One Blessed be He said to the nations of the world, "I have not assigned a number. Why? Because they are not important to me at all. As it says (Isaiah 40:17), 'All the nations are as nothing before Him.' But you are My children, as it says, (Isaiah 46:3), 'that are borne [by Me] from the birth ...' Therefore, I count you all the time." Therefore, it is said "Number all the first-born males." That is: "There are threescore queens ... My dove, my undefiled, is but one ..." - these are Israel.

One verse tells us; He gave them all their names (Ps. 14:7), while another says: He called them all by their names (Isa. 40:26). How can these verses by reconciled? If He gave them all their names, why does it say: He called them all by their names? If the Holy One, blessed be He, so desires, He calls all of them by one name and they stand before Him as one, but when he so desires, He calls each one by his own name: Gabriel, Michael, and Raphael. Hence, He gave them all their names.

Rabbi Yudan and Rabbi Azarya. Rabbi Yudan said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, because You acted with my neighbors with the attribute of justice, and with me with the attribute of mercy, I will run after You,’ as Rabbi Berekhya said in the name of Rabbi Elazar: What was not done to the Generation of the Flood was done to the Ten Tribes. Regarding the Generation of the Flood it is written: “Only evil the entire day” (Genesis 6:5), and regarding the Ten Tribes it is written: “Woe, the devisers of iniquity who perform evil on their beds” (Micah 2:1). That is at night; in the morning, from where is it derived? “In the morning light they perform it, for it is in their power” (Micah 2:1). From them, no remnant remained, but from these, a remnant remained;¹⁶²The Generation of the Flood sinned only during the day and there were no survivors, while the Ten Tribes sinned night and day, and there were survivors. by what merit? Rabbi Yitzḥak interpreted it to their credit, [as] Rabbi [Yehuda HaNasi] said: It was by the merit of, “behold a remnant remained in it, [who are brought forth]” (Ezekiel 14:22), “who bring forth” is not written here, but rather, “who are brought forth.” [This teaches that a remnant remained] in the merit of the righteous men and the righteous women, the prophets and the prophetesses, who would emerge from them.
Rabbi Ḥanina said: A statement was made regarding the coastal cities that was not stated regarding the Generation of the Flood: “Woe to the inhabitants of the seacoast, the nation of the Keretim” (Zephaniah 2:5)—a nation that is liable to be punished with karet. By whose merit were they rescued? It was by the merit of one God-fearing person whom they produced each and every year. Rabbi Levi interpreted it to their credit: “Woe to the inhabitants of the seacoast, the nation of the Keretim”—a nation that established [karat] a covenant,¹⁶³This is an allusion to the fact that some members of this nation converted and fulfilled the covenant of circumcision. This merit prevented the destruction of the nation at that time, but the punishment was only temporarily averted (Etz Yosef). as it is stated: “He established [vekharot] a covenant with him” (Nehemiah 9:8).
Rabbi Yehoshua bar Nehemiah said in the name of Rabbi Aḥa: A statement was made regarding the tribes of Judah and Benjamin that was not stated regarding the Sodomites. Regarding the Sodomites it is written: “Their sin is very weighty” (Genesis 18:20), but regarding the tribes of Judah and Benjamin it is written: “He said to me: The iniquity of the house of Israel and Judah is very very great” (Ezekiel 9:9). Rabbi Tanḥuma said: We have another verse: “The iniquity of the daughter of my people exceeded [the sin of Sodom, which was overthrown in a moment, and no hands seized it]” (Lamentations 4:6). Rabbi Tanḥuma said: One hand did not seize another, they did not extend their hands to perform mitzvot; but these extended their hands to perform mitzvot.¹⁶⁴Rabbi Tanḥuma explains why Sodom was overthrown in a moment whereas the tribes of Judah and Benjamin were not, despite the fact that their sins were greater than those of Sodom. The Sodomites did not extend their hands to assist one another or perform mitzvot, whereas the tribes of Judah and Benjamin did. “The hands of merciful women [cooked their children, they were food for them]" (Lamentations 4:10). Why [did they act] in such a way? It was because they provided “food [levarot] for them in the disaster of the daughter of my people” (Lamentations 4:10).¹⁶⁵The midrash interprets the verse in Lamentations to mean the starving people of Jerusalem would give the small amount of food they had to others in order to attempt to console [lehavrot] them for the loss of family members. The reference to cooking their children is understood allegorically in the sense that they deprived them of food in order to console others. Thus, the verse states that the merciful women deprived their own children of food. Why did they act in such a way? In order to attempt to console others.

The firmament is similar to a lake and above the lake is a covering. From the from the lake heat condensation flows from the covering, and the condensation [as rain] descends to the midst of the salt waters [of the sea] and the rain does not mix itself [with the salt water]. Rabbi Jonah said "do not be amazed, as it is the case that the Jordan River passes through the Sea of Tiberias (the Sea of Galilee) and it does not mix itself with it; this is a miraculous thing to say! A man sifting wheat or chaff in a sieve, the grains have not descended two or three finger-breadths and they have mixed together, but these [raindrops] have traveled and traveled year after year and have not mixed themselves [with salt water]." Rabbi Yudan, son of Rabbi Shimon says "it is because he sends them down by a measured deduction, as it is said "for He draws away (yegara') the drops of water (Job 36:27)". But see how it says "and an abatement shall be made (venigra') from your assessment (Leviticus 27:18)" [showing that the financial use of this root gr' proves that God sends them down in a measured deduction]. The thickness of the earth is equal to the thickness of the firmament, as it is said "He sits above the circle (chug) of the earth (Isaiah 40:22)" [and] "He walked about the circle (chug) of the heavens (Job 22:14)". Since "circle" (chug) occurs in both verses, they are a gezeira shavah [proving the earth and firmament have the same thickness]. Rabbi Acha said in the name of Rabbi Chanina: "This is like a metal plate". Rabbi Joshua, the son of Rabbi Nehemiah, said: "They are about two or three finger-breadths". Rabbi Shimon the son of Pazzi said: "The upper waters are greater than the lower waters by about thirty xestes (pints). "Between the waters above the waters (la-mayim)" [the lamed's gematria is] thirty [thus proving his point that the waters above have thirty extra pints]. The rabbis said "they are half and half".

... Another explanation. “When the Lord, your God, expands your boundary…” (Deuteronomy 12:20) The Rabbis say: this is speaking of Jerusalem. Who is able to see the calm of Jerusalem when the Holy One expands it? R’ Shimon bar Nachman says: to what is this to be compared? To a country, etc. “And then the offerings of Judah and Jerusalem shall be pleasant to the Lord, as in the days of old and former years.” (Malachi 3:4) “Lo, I will send you Elijah the prophet before the coming of the great and awesome day of the Lord, that he may turn the heart of the fathers back through the children, and the heart of the children back through their fathers-lest I come and smite the earth with utter destruction.” (Malachi 3:23-24) Behold I send My angel and he will clear the way before Me. And suddenly the Master whom you desire will come into His palace and the angel of the covenant whom you desire, behold he is coming says the Lord of Hosts. “Therefore, so said the Lord: 'I have returned to Jerusalem with mercy; My house shall be built there,' says the Lord of Hosts. 'And a plumb line shall be stretched out over Jerusalem.' Further, proclaim, saying: so said the Lord of Hosts, 'My cities shall yet spread out with prosperity, and the Lord shall yet console Zion and shall yet choose Jerusalem.'” (Zechariah 1:16-17) “Be exceedingly happy, O daughter of Zion; Shout, O daughter of Jerusalem. Behold! Your king shall come to you. He is just and victorious; humble, and riding a donkey and a foal, the offspring of she-donkeys.” (Zechariah 9:9)

There was a Min who said to R. Abahu: "Your God is a priest, as it is written (Ex. 25, 2) Bring Me a the'ruma. Now when He buried Moses where did He dip Himself? You cannot say that He did so in the water, because it is written (Is. 40, 12) Who hath measured in the hollow of His hand the waters." And he answered: "He dipped Himself in fire, as it reads (Ib. 66, 15) For behold, the Lord will come in fire." "Is it legal to dip in fire?" the Min asked. "On the contrary," replied R. Abahu, "the principal dipping is in fire, as it is written (Num. 31, 23) And whatsoever doth not come info the fire shall ye cause to go through water."

There was a Min who said to R. Abina: "It is written (II Sam. 7, 23) And who is like Thy people, like Israel, the only nation on the earth? Why do you pride yourself over it? Are you not mingled among other nations, of whom it reads (Is. 40, 17) All the nations are as naught before Him?" And he answered: "A prophet of your own nation has testified concerning us (Ib. b), for it is written (Num. 23, 9) And among the nations it shall not be reckoned." R. Elazar raised the following contradictions: "It is written (Ps. 145, 9) The Lord is good to all, and it is also written (Lam. 3, 25) The Lord is good unto those that hope in Him. This question may be likened to one who possesses a fruit garden. When he waters it, he waters all of the trees, and when he covers up the roots, he does so only to the best of them."

R. Nehorai says: "I will put aside all the worldly occupation and will teach my son only the Torah; for a man enjoys its benefit in this world and the capital remains for the future world. But other occupations are not so, and furthermore, when a person gets sick when he advances in age, or any misfortune should overcome him, on account of which he could not work, then he is exposed to the pangs of hunger. But the Torah is not so, it protects him from all evil things. Concerning his youth what does the passage say? (Is. 40, 31) Yet they that wait upon the Lord shall acquire new strength; and concerning the aged, what does the passage say? (Ps. 92, 15) They shall still bring forth fruit in old age. So also do we find concerning Abraham, our patriarch (Gen. 24, 1) And Abraham was old — and the Lord blessed Abraham in all things.. We infer that Abraham, our patriarch, observed the entire Torah even before it was given [unto Israel], as it is said (Ib. 26, 5) Because that Abraham harkened to My voice, and kept My charge, My commandments, My statutes, and My laws."

R. Nehorai says: "I will put aside all the worldly occupations," etc. We are taught in a Baraitha that R. Nehorai says: "I will put aside all the worldly occupations and will teach my son only the Torah; for all other occupations are good for a man only during his youth, but when he becomes old, he is exposed to hunger when unable to perform his duty, while the Torah is not so. She stands with the man when he is young and gives him a good and lasting hope in his old age." "Concerning his youth, what does the passage say? (Is. 40, 31) Yet they that wait upon the Lord shall acqiure new strength, they shall mount up with wings as eagles. And concerning the aged, what does the passage say? (Ps. 92, 15) They shall still bring forth fruit in old age; they shall be full of sap and richness."

THE GATHERING OF THE WATERS
ON the third day all the earth was flat like a plain and the waters covered the surface of all the earth. When the word of the Almighty was uttered, "Let the waters be gathered together" (Gen. 1:9), the mountains and hills arose from the ends of the earth and they were scattered over the surface of all the earth, and valleys were formed over the inner parts of the earth; and the waters were rolled together and gathered into the valleys, as it is said, "And the gathering together of the waters he called seas" (Gen. 1:10). Forthwith the waters became proud and they arose to cover the earth as at first, when the Holy One, blessed be He, rebuked them || and subdued them, and placed them beneath the soles of His feet, and measured them with the hollow of His hand that they should neither decrease nor increase. He made the sand as the boundary of the sea, just like a man who makes a fence for his vineyard. When they rise and see the sand before them they return to their former place, as it is said, "Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea?" (Jer. 5:22).

… 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)

Sometime later R. Eliezer and R. Joshua met him and noticed that his countenance had changed. They said to each other: “Aquila must be studying the Torah.” When he drew near them, he asked numerous questions which they answered. Later he returned to his uncle, Hadrian, who asked him: “Why has your countenance changed? I am inclined to think that your business was unsuccessful or that some person oppressed you.” (He answered) “That is not so. You are my relative, and no man would dare oppress me.” Hadrian continued asking him: “But why has your countenance changed?” “I have studied the Torah,” he replied, “and I was also circumcised.” “Who advised you to do that?” he asked. “You did,” he answered. “When did I do that?” “When I told you I desired to engage in business, you said: ‘Whatever merchandise you find low, that is worthless, and lying on the ground because it is ignored, do business in it, for it will finally rise in value.’ I have traveled among the nations and have found nothing so low and so cast down as Israel, and it is destined to rise, as Isaiah said: Thus saith the Lord, the Redeemer of Israel, His Holy One, to him who is despised of men, to him who is abhorred of nations, to a servant of rulers: “Kings shall see and arise; princes, and they shall prostrate themselves; because of the Lord that is faithful, even the Holy One of Israel, who hath chosen thee” (Isa. 40:9). His advisor said to him: “Are these the ones about whom you spoke—will a king arise before them in the future, as it is said: Kings shall see and arise?” Hadrian struck him (the advisor) upon his cheek and shouted: “Now go dress that wound. If they saw just one legionary they would be unable to rise up against him, yet you dare say of them: Kings shall see and arise before them.”

R. Mathna said: "What is meant by the passage (Num. 21, 18.) And from the wilderness of Mathanah, i.e., if a man makes himself as a wilderness, upon which everybody treads, his learning will endure with him; otherwise his learning will not endure with him." Raba, the son of R. Joseph b. Chama was not on good terms with R. Joseph. Upon the approach of the Day of Atonement, Raba said: "I will go and appease him." So he went to R. Joseph, and found R. Joseph's attendant preparing a cup of wine for his master. "Give it to me and I shall prepare it," said Raba to the attendant. The latter gave the cup to Raba who prepared the wine. As soon as R. Joseph tasted it, he said: "This prepared wine tastes just as if it were prepared by Raba, the son of R. Joseph b. Chama." "It was I who prepared it" explained Raba. R. Joseph then said to Raba: "I shall not permit you to sit down unless you will explain to me the meaning of the following passages (Ib. ib. ib.) And from the wilderness to Mathanah, And front Mathanah to Nachaliel; and from Nachaliel to Bamoth. And from Bamoth to the valley. Raba said to him: "[This means that] if a man make himself just as the wilderness upon which everybody treads, the Torah will be given to him as a gift. Since the Torah was given to him as a gift, the Torah will remain with him as an inheritance, as it is said and from Mathanah to Nachaliel. Since the Torah will remain with him as an inheritance, he will rise to distinction, as it is said and from Nachaliel to Bamoth. But if he exalt himself [with his learning] the Holy One, praised be He! will lower him, as it is said and from Bamoth to the valley; and if he reconsiders his conduct the Holy One praised be He! will raise him again, as it is said (Is. 40, 4.) Every valley shall be raised."

You learn of the greatness of the Holy One, blessed be He, from His dwelling place as well. Though the heavens extend above the sea, the inhabited lands, and the wilderness, they do not contain His throne. Similarly, you can comprehend the greatness of the Holy One, blessed be He, from the size of His fist, as it is said: Who hath measured the waters in the hollow of His hand (Isa. 40:12). You may know His greatness, also, from the size of His finger, for it is said: And He comprehended the dust of the earth with a measure (shalish) (ibid.).²¹The middle finger (shalish = “third”).

(Lev. 11:1-2:) “Then the Lord spoke unto Moses and unto Aaron, saying […], ‘Speak unto the Children of Israel, saying, “These are the creatures that you may eat….”’” It is stated (in Hab. 3:6), “He arose and measured the earth; He looked and made nations tremble.” What is the meaning of “He arose and measured the earth?”²⁸Tanh., Deut. 11:3. It is simply that, when the Holy One, blessed be He, wanted to give the Torah to Israel, He arose and measured (mdd) the earth.²⁹Cf. Mekhilta de Rabbi Ishmael, Bahodesh 1, 5; Lev. R. 8:2. Then he gave the Torah in public³⁰Gk.: parresia. in the desert.³¹The sense here is that the Holy One gave the Torah openly on neutral ground, not secretly in Israel. Therefore (in Hab. 3:6), “He arose and measured the earth,” because He wanted to return the world to the measurements of His waters, when the nations did not want to accept the Torah. If it had not been for Israel accepting it, the world would have returned to the measurements of His waters. [It is] just as you say (in Is. 40:12), “Who has measured the waters in the hollow of His hand?” But when Israel accepted it, the earth was still, as stated (in Ps. 76:9), “the earth was afraid and was still.” So it is from there (i.e., from Sinai) that the gentiles received their judgement,³²Gk.: apophasis. as stated (Hab. 3:6, cont.), “He looked and made nations tremble (rt.: ntr).” R. Tanhum ben Hanila'i said, “He permitted (hittir) what was forbidden, abhorrent creatures and creeping things.” The matter is comparable to a physician who went to visit two patients.³³Lev. R. 13:2. He saw that one of them was in danger. He said to the children of his house, “Tell him to eat whatever he wants.” He saw the other, who was recovering. He said to the children of his house, “Such and such food he may eat; such and such food he may not eat.” They said to the physician, “What is [the difference] that you said to the one, ‘Let him eat whatever he wants,’ but said to the other one, ‘Such and such food he may eat; such and such food he may not eat?’” The physician said to them, “When I saw that the one was dying, I said, ‘Give him [any food] because he is going to die’; but let the other one watch himself, because there is life in him.” So also the Holy One, blessed be He, has permitted (hittir) abhorrent creatures and creeping things to the gentiles. But in the case of Israel, because they are [destined] for life, He has said to them (in Lev. 11:44), “and be holy, for I am holy”; (in Lev. 11:43) “You shall not make yourselves loathsome.” This you may eat and this you may not eat. Why? Because they are alive, as stated (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.” Ergo (in Hab. 3:6), “He arose and measured the earth; He looked and permitted (rt.: ntr) gentiles,” [that which is forbidden]….³⁴So R. Tanhum ben Hanila’i has reinterpreted the more traditional, AND MADE NATIONS TREMBLE. Three things Moshe found difficult [to comprehend], and the Holy One, blessed be He, showed him, etc.

(Lev. 27:1–2:) THEN THE LORD SPOKE UNTO MOSES, SAYING: SPEAK UNTO THE CHILDREN OF ISRAEL [AND SAY UNTO THEM]: WHEN ANYONE EXPLICITLY VOWS TO THE LORD THE VALUE (rt.: 'RK) OF HUMAN BEINGS (NPShWT). This text is related (to Ps. 89:7 [6]): FOR WHO IN THE SKIES IS COMPARABLE (rt.: 'RK) TO THE LORD, [IS LIKE THE LORD AMONG THE CHILDREN OF GODS]? The Holy One said: Whoever performs deeds like mine shall be like me.²¹Tanh., Lev. 10:4. R. Levi said: < The matter > is comparable to a king who built a city and lit two lanterns²²Gk.: phanoi, also panoi. within it. The king said: When anyone lights two lanterns like these, I will call him Augustus²³Agustah, from the Lat.: Augusta. and not be jealous of him. Similarly, the Holy One created the heavens and set in them [two lanterns, to give light to the world], the sun and the moon, as stated (in Gen. 1:17): AND GOD SET THEM IN THE FIRMAMENT OF THE HEAVENS TO GIVE LIGHT UPON THE EARTH. The Holy One said: Whoever makes < lights > like these shall be equal to me. Thus it is stated (in Ps. 89:7 [6]): FOR WHO IN THE SKIES IS COMPARABLE (rt.: 'RK) TO THE LORD? These words can only be words < referring to > light, since it is stated (in Lev. 24:4): HE SHALL SET (rt.: 'RK) UP < THE LAMPS > UPON THE UNALLOYED LAMPSTAND. [Ergo²⁴The bracketed section, which extends to the end of this section (6), is missing from Buber’s main Oxford ms. He has added it from Codex Vaticanus Ebr. 34, and from the traditional published editions of Tanh., Lev. 1:3. (in Ps. 89:7 [6]): FOR WHO IN THE SKIES IS COMPARABLE (rt.: 'RK) TO THE LORD, IS LIKE THE LORD AMONG THE CHILDREN OF GODS? That is what it is written (in Is. 40:25): THEN UNTO WHOM WILL YOU LIKEN ME THAT I SHOULD BE EQUAL? SAYS THE HOLY ONE. < The term > HOLY is applied to him just as HOLY is applied to me.

(Fol. 55) Samuel said again: "What does the passage (Num. 218). And from the wilderness of Mathanah to Nachaliel; and from Nachaliel to Bamoth, mean? This means that if a man make himself just as the wilderness upon which everybody treads, the Torah will be given to him as a gift. Since the Torah was given to him as a gift, the Torah will remain with him as an inheritance, as it is said and from Mathanah to Nachaliel. Since the Torah will remain with him as an inheritance, he will rise to distinction, as it is said and from Nachaliel to Bamoth. But if he exalt himself [with his learning] the Holy One, praised be He! will lower him, as it is said and from Bamoth to the valley; and if he reconsiders his conduct the Holy One, praised be He! will raise him again, as it is said (Is. 40, 4) Every valley shall be raised."

(Numb. 22:20:) “Then God came unto Balaam at night.” This text is related (to Exod. 12:42), “That was for the Lord a night of vigil.” All miracles which were done for Israel and which involved exacting retribution for them from the wicked took place at night:²⁵Numb. R. 20:12. (Gen. 31:24:) “And God came unto Laban the Aramean in a dream at night.” And it is written (in Gen. 20:3:) “But God came unto Abimelech in a dream at night.” And it is written (in (Gen. 14:15), “And he deployed at night.” And it is written (in Exod. 12:29), “And it came to pass in the middle of the night.” And so [it was with] all of them. Another interpretation: Why did he reveal himself to Balaam by night? He was not worthy of [receiving] the holy spirit [except at night]. Since He speaks at night with all the prophets of the nations, as stated (in Job 4:13), “In opinions from night visions.” And so Eliphaz says (in Job 4:13), “In a dream, a vision of the night,” about [Balaam’s] speaking with him at night. (Numb. 22:20, cont.:) “If these men have come to invite you, arise and go with them.” From here you learn that in the way that a man wants to go, in it is he driven. As at first it was said to him (in Numb. 22:12), “Do not go with them.” As soon as he had become defiant, he went. As so is it written about him (in Numb. 22:22), “But God's anger was kindled because he was going.” The Holy One, blessed be He, said to him, “I do not desire the death of the wicked. [But] in as much as you want to be obliterated from the world, ‘arise and go with them.’” And it is written (in Numb. 22:20, cont.), “but only the thing [that I tell you are you to do].” [These words are] to teach you that he went with a warning. Immediately he got up early in the morning, as stated (in vs. 21), “So Balaam arose early in the morning, saddled his she-ass, [and went with the princes of Moab].” Did he not have a male or female slave [to saddle his donkey]? It was simply that his hatred for Israel was so great that he beat [his servant] to it and arose quickly all by himself. The Holy One, blessed be He, said to him, “You wicked man! Their ancestor Abraham has already anticipated you at the binding of his son Isaac,” as stated (in Gen. 22:3), “So Abraham arose early in the morning, saddled his he-ass.” (Numb. 22:21, cont.:) “And went with the princes of Moab.” [These words are] to teach you that he was as glad at the tribulation of Israel as they were. (Numb. 22:22:) “But God's anger was kindled because he was going, and the angel of the Lord took a stand [in the road as his adversary (satan)].”²⁶A good example of this Hebrew word when it is not used as a proper noun. He was an angel of mercy, but to [Balaam] he had become an adversary (satan).²⁷Numb. R. 20:13. And so he said [unto] Balaam, “You have caused me to practice a craft that is not my own, as stated (Numb. 22:32), “here I have come out as an adversary (satan).” (Numb. 22:22, cont.:) “And two of his servant boys were with him.” This is customary for one going out on the road. It is necessary for two to attend him. Then in turn they attend each other. (Numb. 22:23:) “Now the she-ass saw the angel of the Lord and a sword was drawn in his hand.” Was not the angel able to breathe on him and take away his spirit unless he drew his sword? And look at what is written about Sennacherib (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21.), “the angel of the Lord went out and smote [one hundred and eighty-five thousand] in the camp of Assyria.” [It is also written (in Is. 40:24),] “he blows on them and they wither.” However, he said to him, “[Skill with] the mouth was given to Jacob, as stated (in Gen. 27:22), ‘The voice is the voice of Jacob.’ And [skill with] the hands to Esau, as stated (in Gen. 27:40), ‘Upon your sword shall you live.’ All the nations all live by the sword. Now you are trading off your craft and coming against them with their [craft]. I also am coming against you with your own [craft].” (Numb. 22:24:) “Then the angel of the Lord stood in a lane between the vineyards.” Could he not have gone after him into the field?²⁸Numb. R. 20:14. It is simply that this is the nature of the Holy One, blessed be He. When a king of flesh and blood sends an executioner²⁹Lat.: speculator (“examiner”). to kill a particular person, he goes after him for many days, so that this person who has incurred the penalty of death [continues] eating and drinking, while the executioner goes after him from place to place. With the Holy One, blessed be He, however, it is not like that. Rather the executioner is in his place and whoever has incurred the penalty of death comes to him of his own accord. So that the angel would not be bothered with going after Balaam, he simply went ahead of him on the road, for it is so written (ibid.), “Then the angel of the Lord stood in a lane between the vineyards.” He said to him, “Shall the vineyards (i.e., Israel) be given over to the foxes?”³⁰Cf. the parallel text in Numb. R. 20:14, which has “like foxes.” (Numb. 22:24, cont.:) “With a wall on one side and a wall on the other side.” You cannot prevail against them, because in their hand (according to Exod. 32:15) are tablets of stone, written [on both their sides], on the one side and on the other side they are written. (Numb. 22:25-26:) “When the she-ass saw the angel of the Lord, she was pressed [against the wall and pressed Balaam's foot against the wall; so he struck it again]. Then the angel of the Lord moved forward again [and stood in a place so narrow that there was no room to turn aside to the right or to the left].” What reason did he have to go ahead of him three times? He showed him here symbols of the [three] patriarchs. When he stood before him the first time, there was space on one side and on the other, [as stated] (in Numb. 22:23), “so the she-ass turned aside from the road.” On the second occasion she could only move to one side. On the third occasion (according to Numb. 22:26) “there was no room to turn aside to the right or to the left.” So what do the symbols mean? If he ever sought to curse the Children of Abraham, he would find the Children of Ishmael and the Children of Keturah on one side and on the other. [If] he sought to curse the Children of Isaac, he would find the Children of Esau on one side, and (according to Numb. 22:25) “she was pressed against the (one) wall.” In the case of the Children of Jacob, however, he found among them no residue through which to touch them. It is therefore written about the third occasion (in vs. 26), “in a narrow (‘zar) place.” This is Jacob, as stated (in Genesis 32:8), “Jacob was very frightened and [it] distressed (ye‘zer) him.”
(Numb. 22:26:) “There was no room to turn aside to the right or to the left.” As there was no residue in any of his sons. (Numb. 22:27:) “When the she-ass saw the angel of the Lord, she lay down under Balaam, [so Balaam's anger was kindled, and he struck the she-ass with a stick (mql)],” because of the shame with which she had shamed him.³¹Both the noun and verb, translated here as SHAME, come from the root, BZH; but the interpretation may have been suggested by a word with a similar meaning, namely MQLH, which means “putting to shame.” This word could have implied the relation between shame and MQL as used in Numb. 22:27.

Rabbi Yehoshua of Sikhnin interpreted the verses regarding Israel. “A time to be born and a time to die” – the Holy One blessed be He said: For a brief time I was the midwife for My children, as it is written: “As for your birth, on the day you were born” (Ezekiel 16:4).²⁶The verse quoted is followed by verses in which God describes Israel as an abandoned, bloodied baby, whom He cared for and nursed to health. This is a parable for God saving Israel from Egypt. “And a time to die,” as it is written: “In this wilderness they will expire and there they will die (Numbers 14:35). “No man was left of them, except Caleb son of Yefuneh, and Joshua son of Nun” (Numbers 26:65).
“A time to plant,” as it is stated: “I will plant them on their land” (Amos 9:15), “and a time to uproot that which is planted,” as it is written: “The Lord uprooted them from upon their land” (Deuteronomy 29:27). “A time to kill,” as it is written: “He killed all who delighted the eye” (Lamentations 2:4), “and a time to heal,” as it is written: “Behold, I am bringing it a remedy and cure” (Jeremiah 33:6). “A time to breach,” as it is written: “Each woman would depart through the breaches” (Amos 4:3), “and a time to build,” as it is written: “I will build it as in the days of old” (Amos 9:11). “A time to weep,” as it is written: “She will weep at night” (Lamentations 1:2), “and a time to laugh,” as it is written: “Then our mouths will be filled with laughter” (Psalms 126:2). “A time to mourn,” as it is written: “The Lord God of hosts declared that day for weeping and lamentation” (Isaiah 22:12), “and a time to dance,” as it is written: “The squares of the city will be filled [with boys and girls playing in its squares]” (Zechariah 8:5). “A time to cast stones,” as it is written: “The sacred stones are spilled” (Lamentations 4:1), “and a time to gather stones,” as it is written: “Behold, I am laying a stone foundation in Zion” (Isaiah 28:16). “A time to embrace,” as it is stated: “And his right hand embraces me” (Song of Songs 2:6), “and a time to refrain from embrace,” as it is stated: “The Lord will banish man” (Isaiah 6:12).
“A time to seek,” as it is written: “From there you will seek the Lord your God” (Deuteronomy 4:29), “and a time to lose,” as it is written: “Beware, lest your heart be seduced…you will be swiftly eradicated” (Deuteronomy 11:16–17). “A time to keep [lishmor],” as it is written: “Behold, the Keeper [Shomer] of Israel neither slumbers nor sleeps” (Psalms 121:4), “and a time to discard,” as it is written: “He cast them to another land” (Deuteronomy 29:27). “A time to rend,” as it is written: “The Lord has rent the kingdom of Israel” (I Samuel 15:28), “and a time to sew,” as it is written: “They will become one in your hand” (Ezekiel 37:17). “A time to be silent,” as it is written: “I have kept silent for a long time” (Isaiah 42:14), “and a time to speak,” as it is written: “Speak to the heart of Jerusalem” (Isaiah 40:2). “A time to love,” as it is written: “I have loved you, said the Lord” (Malachi 1:2), “and a time to hate,” as it is written: “She raised her voice against me; therefore I hated her” (Jeremiah 12:8). “A time for war,” as it is written: “He was transformed into their enemy” (Isaiah 63:10), “and a time for peace,” as it is written: “Behold, I will extend peace to her like a river” (Isaiah 66:12).

He giveth power to the faint (Isa. 40:29); to some by means of a chariot and to others with horses (Ps. 20:8), but I lift up my horn through Your name. How do we know that He did so? It is so written: And he divided himself against them, he and his servants by night, and he smote them, and pursued them unto Hobah, which is on the left of Damascus (Gen. 14:15). Our sages maintained: The night divided itself of its own accord, while R. Benjamin held: The Holy One, blessed be He, who knows its hours and its moments, computed the night to the thickness of a single strand of a hair and divided it.¹⁶To indicate the moment for attack. The Holy One, blessed be He, said to Abraham: You slaughtered My enemies from the middle of the night until morning, so be assured I will bring death to the enemies of your descendants from the middle of the night until the morning. I shall exact retribution from them at that time, as it is written: And it came to pass at midnight that the Lord smote all the firstborn in the land of Egypt (Exod. 12:29). Hence Scripture says: And it came to pass in the days of Amraphel.

Another interpretation (of Hab. 3:6): HE AROSE AND MEASURED THE EARTH, because he wanted to return the world to the measurements of his waters, when the nations did not want to accept the Torah. If it had not been for Israel accepting it, the world would have returned to the measurements of his waters. < It is > just as you say (in Is. 40:12): WHO HAS MEASURED THE WATERS IN THE HOLLOW OF HIS HAND? But when Israel accepted it, the earth was still, as stated (in Ps. 76:9 [8]): THE EARTH WAS AFRAID AND WAS STILL. So it is from there (i.e., from Sinai) that the gentiles received their judgement.³⁹Gk.: apophasis. (Hab. 3:6, cont.:) HE LOOKED AND MADE NATIONS TREMBLE (rt.: NTR). How did he make < them > tremble (hittir, rt.: NTR)? R. Abba bar Kahana said in the name of R. Johanan: He proscribed (dam hittir)⁴⁰Literally: he permitted their blood < to be shed >. them {seven peoples}, as stated (in Is. 60:12): AND THE NATIONS SHALL BE DESTROYED. R. Simeon ben Johay says: {He proscribed (hittir dam) them {seven peoples} and their possessions.} [Otherwise, compare what is said (in Numb. 13:16): TO SPY OUT (latur) THE LAND.] R. Aha said: He had them jump into Gehinnom, for it is stated (in Lev. 11:21): < KNEE JOINTS ABOVE THEIR FEET > TO LEAP (rt.: NTR) WITH UPON THE GROUND.⁴¹Below, Deut. 11:3. R. Huna of Sepphoris said: He untied (hittir) their girdles.⁴²Gk.: zonai. Compare what is said (in Job 12:18): HE UNDOES THE BOND OF KINGS, [AND BINDS A GIRDLE ON THEIR LOINS]. R. Tanhum ben Hanila'i said: He permitted (hittir) what was forbidden, abhorrent creatures and creeping things. Why? The matter is comparable to a physician who went to visit two patients.⁴³Lev. R. 13:2. He saw that one of them was in danger. He said to the children of his house: Tell him to eat whatever he wants. He saw the other, who was recovering. He said to the children of his house: Such and such food he may eat; such and such food he may not eat. They said to the physician: What < difference > did you see between the two of them [that you said to the one who was in danger: Let him eat whatever he wants, but said to the one who was recovering: Such and such food he may eat; such and such food he may not eat]. The physician said to them: When I saw that the one was dying, I said: Give him < any food > because he is going to die; [but let the other one watch himself, because there is life in him]. So also the Holy One has permitted (hittir) abhorrent creatures, creeping things, and all the transgressions for gentiles, who serve stars, because they are < destined > for Gehinnom. But in the case of Israel, because they are < destined > for life in paradise, he has said to them {(in Lev. 11:44): AND BE HOLY, FOR I AM HOLY.} (in Lev. 11:43): YOU SHALL NOT MAKE YOURSELVES LOATHSOME. [(Lev. 11:44): AND BE HOLY, FOR I AM HOLY.] This you may eat and this you may not eat. Why? Because they are alive, as stated (in Deut. 4:4): BUT YOU WHO CLUNG TO THE LORD YOUR GOD ARE ALL ALIVE TODAY. Ergo (in Hab. 3:6): HE AROSE AND MEASURED THE EARTH; [HE LOOKED AND PERMITTED (rt.: NTR) GENTILES < WHAT IS FORBIDDEN >]…..⁴⁴So R. Tanhum ben Hanila’i has reinterpreted the more traditional, AND MADE NATIONS TREMBLE.

Similarly, when He said: Command the children of Israel, and say unto them: My food which is presented unto Me for offerings (Num. 28:2), Moses called out: Master of the Universe, if I should assemble all the animals and all the beasts in the world, they would not be sufficient for even one offering, and all of the trees in the world would be insufficient for a single fire, for it is said: And Lebanon is not sufficient fuel, nor the beasts thereof sufficient for burial offerings (Isa. 40:16). He replied: Moses, it is not as you think. You need offer unto Me but one lamb in the morning and not two, for they are not meant to be food and drink for Me. If I had food and drink when you were with Me on the mountain for forty days, would I not have eaten, and if I had food would you not have eaten? Only for a sweet savor, shall ye observe to offer unto Me (Num. 28:2).

Similarly, when He said: Command the children of Israel, and say unto them: My food which is presented unto Me for offerings (Num. 28:2), Moses called out: Master of the Universe, if I should assemble all the animals and all the beasts in the world, they would not be sufficient for even one offering, and all of the trees in the world would be insufficient for a single fire, for it is said: And Lebanon is not sufficient fuel, nor the beasts thereof sufficient for burial offerings (Isa. 40:16). He replied: Moses, it is not as you think. You need offer unto Me but one lamb in the morning and not two, for they are not meant to be food and drink for Me. If I had food and drink when you were with Me on the mountain for forty days, would I not have eaten, and if I had food would you not have eaten? Only for a sweet savor, shall ye observe to offer unto Me (Num. 28:2).

(Numb. 7:1), “So it came to pass on the day that Moses had finished.” Let our master instruct us: How many things preceded the act of creation? Thus have our masters taught: Seven things preceded the world. These are the following: The throne of glory, the Torah, the Temple,⁷⁰See Sifre, Deut. 7:12 (37). the ancestors of the world, Israel, the name of messiah, and repentance. And some say also the Garden of Eden and gehinnom. In the case of the throne of God, where is it shown? Where it is stated (in Ps. 93:2), “Your throne is established from of old; You are from everlasting,” [meaning] from before the world was created. And in the case of the Torah, where is it shown? Where it is stated (in Prov. 8:22), “The Lord acquired me (i.e., wisdom) as the beginning of His way the first of His works of old.” In the case of the Temple, where is it shown? Where it is stated (in Jer. 17:12), “O glorious throne, on high from the beginning, the place of our sanctuary.” In the case of the ancestors (forefathers), where is it shown? Where it is stated (in Hos. 9:10), “I saw your ancestors like the first fruit on a fig tree in its first season.” In the case of Israel, where is it shown? “Where it is stated of them] (in Ps. 74:2), “Remember Your congregation which You acquired of old […].” In the case of the name of the messiah, where is it shown? Where it is stated (in Ps. 72:17), “Before the sun, his name is Yinon (a name of the messiah).”⁷¹This translation of Ps. 72:17 is a literal rendering, which the midrash understands to mean that this name existed before the sun was created. A more traditional rendering would be MAY HIS NAME ENDURE AS LONG AS THE SUN. In the case of repentance, where is it shown? Where it is stated (in Ps. 90:2-3), “Before the mountains were brought forth […]. You return humanity to contrition and say, ‘Repent you mortals.’” In the case of the Garden of Eden [that] some say, where is it shown? Where it is stated (in Gen. 2:8), “And the Lord God planted a garden in Eden, from of old.”⁷²This is the interpretation of miqqedem by the midrash. A more traditional rendering would be IN THE EAST. In the case of gehinnom, where is it shown? Where it is stated (in Is. 30:33), “For Topheth has been prepared from of old.” Come and see. When the Holy One, blessed be He, told Moses to tell Israel to make a Tabernacle for Him, the Holy One, blessed be He, said to Moses, “Moses, Behold, My sanctuary is [already] built above.” It is so stated (in Jer. 17:12), “O glorious throne, on high from the beginning.” And a chamber is there, as stated (in Hab. 2:20), “But the Lord is in His holy chamber […].”⁷³Cf. Ps. 11:4. So also has Isaiah said (in Is. 6:1), “[I saw the Lord] seated upon a throne, high and lifted up […].” Out of love for you I left my Temple on high, which had been prepared before the world was created, to come down and dwell among you. It is so stated (in Exod. 25:8), “[And make me a sanctuary] that I may dwell among them.” R. Judah bar Simon said in the name of R. Johanan, “This is one of the three commands which Moses heard from the mouth of the Almighty and which took him aback:⁷⁴Numb. R. 12:3; PRK 6:4; PR 16:7; M. Pss. 91:1. When He said to him (in Exod. 30:12), ‘each shall give a ransom for his life.’⁷⁵Here is the second command that shook Moses. Moses said, ‘Who can give a ransom for his life? It is written (in Job 2:4), “Skin for skin; all that one has [he will give for his life],”⁷⁶Cf. above, Exod. 9:6. and still it is not enough. Thus it is stated (in Ps. 49:8), “Surely no one will redeem a brother nor give a ransom for him to God.”’ The Holy One, blessed be He, said to him, ‘I am not asking [a ransom] in accordance with My means but in accordance with their means.’ [Hence,] (Exod. 30:13) ‘This shall they give.’” R. Meir said, “The Holy One, blessed be He, took something like a kind of coin of fire from under the throne of glory and showed it to Moses and He said to Him,⁷⁷See above, Lev. 9:7, and the note there. ‘This shall they give.’” Again, when He said (in Numb. 28:2), “My offering, My bread for My fire offering,” Moses said, “Who can supply enough offerings for You.⁷⁸Numb. 28:2 is the third of the three commands that shook Moses. If we sacrificed all the beasts of the forest and all the trees of Lebanon, they would not be enough, as stated (in Is. 40:16), ‘For Lebanon is not fuel enough, nor its beasts enough for sacrifice.’” He said to him, “I am not asking [offerings] in accordance with My means but in accordance with their means.” Thus it is stated (in Numb. 28:3), “Now you shall say to them, ‘This is the burnt offering [which you shall offer to the Lord: two yearling lambs without blemish…].’” And not both of them at once, but (according to vs. 4), “The one lamb you shall offer in the morning and the second lamb you shall offer at twilight.” And when He said to him (in Exod. 25:8), “And make me a sanctuary [that I may dwell among them],”⁷⁹With this repetition of Exod. 25:8, the midrash returns to the first command that shook Moses. Moses said [to the Holy One, blessed be He,] (in I Kings 8:27), “Even the heavens and the heavens above the heavens cannot contain you!” It also says (in Jer.. 23:24), “’Do I not fill the heavens and the earth,’ says the Lord.” And it says (in Is. 66:1), “The heavens are My throne and the earth is My footstool.” So can we make Him a sanctuary? The Holy One, blessed be He, said to him, “I am not asking [a sanctuary] [in accordance with My means] but in accordance with their means.” Thus it is stated (in Exod. 26:1), “Now as for the Tabernacle, you shall make it with ten curtains.”’ When Israel heard this, they arose and donated gladly. So they made the Tabernacle. Moreover, when they had made the Tabernacle, it was filled with His glory, as stated (in Exod. 40:35), “Now Moses could not enter the tent of meeting, [because … the glory of the Lord filled the Tabernacle].” The princes said, “Now is the time for us to offer sacrifices with joy, because the Divine Presence is dwelling among us.” Where is it shown? From what they read on the matter (in Numb. 7:1), “So it came to pass on the day that Moses had finished.”

"and He rested on the seventh day"? Now is He subject to "weariness"? Is it not written (Isaiah 40:28) "He does not tire and He does not weary," and (Ibid. 29) "He gives strength to the weary," and (Psalms 33:6) "By the word of the L rd the heavens were made"? What, then, is the intent of "and He rested"? The L rd is writing of Himself that He created the world in six days and "rested" as, it were, on the seventh. Now does this not follow a fortiori: If He, who is not subject to weariness, writes of Himself that He created the world in six days and rested on the seventh, then a man, of whom it is written (Iyyov 5:7) "Man is born for toil, how much more so (should he rest)!

"and He rested on the seventh day"? Now is He subject to "weariness"? Is it not written (Isaiah 40:28) "He does not tire and He does not weary," and (Ibid. 29) "He gives strength to the weary," and (Psalms 33:6) "By the word of the L rd the heavens were made"? What, then, is the intent of "and He rested"? The L rd is writing of Himself that He created the world in six days and "rested" as, it were, on the seventh. Now does this not follow a fortiori: If He, who is not subject to weariness, writes of Himself that He created the world in six days and rested on the seventh, then a man, of whom it is written (Iyyov 5:7) "Man is born for toil, how much more so (should he rest)!

Similarly, though Scripture states: And the priests shall kindle wood upon it every morning (Lev. 6:5), it is written: And Lebanon is not sufficient fuel (Isa. 40:16). This was stated so that one might receive a reward for doing so. Similarly, it says: The one lamb thou shalt offer in the morning (Num. 28:4), though it has already been said: Nor the beasts thereof sufficient for burnt-offerings (Isa. 40:16). This indicates that you may receive a reward (for its observance). Let them make Me a Sanctuary that I may dwell among them (Exod. 25:8) may be explained in a like manner. Has it not been written already Do not I fill heaven and earth (Jer. 23:24)? This commandment was imposed upon you so that you would receive a reward (for building a Sanctuary). And Moses said unto the people: Remember this day (Exod. 13:3). Scripture states elsewhere: That thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life (Deut. 16:3). Does this mean that they were to remember it only during the day and not at night? Ben Zoma interpreted the verse That thou mayest remember the day when thou came forth … all the days of your life to mean that the days of your life refers to the daytime, while all the days of your life alludes to night time.

(Numb. 22:23:) NOW THE SHE-ASS SAW THE ANGEL OF THE LORD. Was not the angel able to breathe on him and take away his spirit? Instead, he drew his sword. And look at what is written about Sennacherib (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21.): <SO IT CAME TO PASS IN THAT NIGHT> THAT THE ANGEL OF THE LORD WENT OUT AND SMOTE <ONE HUNDRED AND EIGHTY-FIVE THOUSAND> IN THE CAMP OF ASSYRIA…. It is also written (in Is. 40:24): HE BLOWS ON THEM AND THEY WITHER. However, he said to him: <Skill with> the mouth was given to Jacob, as stated (in Gen. 27:22): THE VOICE IS THE VOICE OF JACOB, BUT THE HANDS ARE THE HANDS OF ESAU; but the nations all live by the sword. Now you are trading off your skill and coming against them with their <skill>. I also am coming against you with your own <skill>.

At the school of Elijah, it was taught: The righteous who will be restored in the future by the Holy One, praised be He! will never return to their dust, as it is said (Is. 4, 3) And it shall come to pass that whoever is left in Zion, and he that remaineth in Jerusalem, shall be called holy, everyone that is written down into life in Jerusalem. And as the Holy One exists forever, so also those who are mentioned in this verse will live forever. (Ib. b) And let one ask, What will they do during the one thousand years when the Holy One, praised be He! shall renew his world? For it is said (Ib. 2, 17) And exalted shall be the Lord alone on that day. The righteous in question will be supplied with wings similar to the wings of the eagles, and they will fly over the world, as it is said (Ps. 46, 3) Therefore will we not fear when the earth is transformed, and when mountains are moved into the heart of seas. And lest one may say that they will grieve, it is therefore said, (Is. 40, 31) Yet they that wait upon the Lord shall acquire new strength; they shall mount up with wings as eagles; they shall run and not be weary; they shall walk and not become faint. But why not infer from the dead who were restored by Ezekiel, and who died again? He (Elijah) holds with him who says that in reality Ezekiel did not restore any dead to life at all, and the whole prophecy was only a parable [prophesying that the Jewish nation would be restored again], as we are taught in the following Baraitha: The dead whom Ezekiel restored arose on their feet, sang a song, and died again. And what kind of a song was it? The Lord makes one die justly, and mercifully restores him to life. Thus says R. Eliezer. But R. Joshua says: "The song was from (I Sam. 2, 6) The Lord killeth and maketh alive; he bringeth down to the grave, and bringeth up." R. Juda, however, says: "It was a real parable." R. Nechemiah said to him: "If it is real, then it is not a parable; and if a parable, then it is not real." Say, then, in reality it was only a parable. R. Eliezer b. R. Jose, the Galilean, however, says: "The dead who were restored by Ezekiel went to the land of Israel, married, and begat sons and daughters." Then arose R. Juda b. Bathyra to his feet, and said: "I myself am a descendant of them, and these are the phylacteries which I inherited from my grandfather, who told me that they were used by those restored." But who were they that were restored to life? Rab said: "They were the sons of Ephraim who erred concerning the promised time of the redemption from Egypt, as it is said (I Chron. 7, 20-23) And the sons of Ephraim: Shuthalach, and Bered his son, and Thachath his son, and Eladah his son, and Thakhath his son, and Zbad his son, and Eladah his son, and Eser and Elad whom the men of Gath that were born in that land slew… . And Ephraim their father mourned many days, and his brethren came to comfort him." Samuel, however, said: "They were the men who denied resurrection, as it is said (Ezek. 37, 11) Then said he unto me, Son of man, these bones are the whole house of Israel; behold, they say, Dried are our bones, and lost is our hope; we are quite cut off." R. Jeremiah b. Abah said: "They were the bodies of men in whom, there was no essence of any meritorious act, as it is said (Ib. ib. 4) O ye dry bones, hear ye the word of the Lord." And R. Isaac of Nabhar said: "They were the men concerning whom it is said (Ib. 8, 10) So I went in and saw; and behold there was every form of creeping thing, and cattle, abominations, and all the idols of the house of Israel, engraven upon the wall all round about. And it is written (Ib. 37, 2) And he caused me to pass by them all round about, etc." R. Jochanan said: "They were the dead of the valley of Dura, whom Nebuchadnezzar killed." This is what R. Jochanan said elsewhere, that from the river Achar to the city of Rabath in the valley of Dura there were young men of Israel who were exiled by Nebuchadnezzar the wicked, who were so beautiful that there were none similar to them under the sun; and the women of Chaldea became sick when they looked upon them. The king then commanded to slay them all and to tread upon their faces.

R. Juda b. Simon lectured: "He who blackens his face (looks bad), through studying the Torah in this world, the Holy One, praised be He! will brighten his appearance in the world to come, as it is said (Son. 5, 15) His aspect is as Lebanon, excellent as the cedars." R. Tanchun b. Chanilai said: "He who undergoes privation for the sake of the words of Torah in this world, the Holy One, praised be He! will satiate him in the world to come, as it is said (Ps. 36, 9) They are abundantly satisfied with the fatness of Thy house; and Thou makest them drink of the river of Thy pleasures." When Abdimi came from Palestine, he said: "In the future, the Holy One, praised be He! will give to every righteous his full measure of reward, as it is said (Ib. 68, 20) Blessed be the Lord, day by day He beareth our burden, even the God who is our salvation, Selah." Abaye said to him: "How is it possible to say so? Is is not said (Is. 40, 12) Who hath measured the waters in the hollow of His hand, and meted out heavens wtih the span?" And he answered: "Why are you not accustomed to study Haggadah? For it was said in the West in the name of Raba b. Mari: 'The Holy One, praised be He! will give in the future every righteous man possession of three hundred and ten worlds, as it is said (Prov. 8, 21) That I may cause those that love me to inherit Yesh (substance). The numerical value of Yesh amounts to three hundred and ten.'"

(Numb. 28:1–2:) “Then the Lord spoke unto Moses, saying, ‘Command the Children of Israel, [and say unto them], “My offering, My bread for My fire offering….”’” Let our master instruct us: Regarding the meal offerings that were offered upon the altar, how were they offered? Thus have our masters taught (in Men. 5:1–2):³³See above, Lev. 1:7. All meal offerings were offered unleavened except the leavened [cakes] in the thank offering and the two loaves (of Pentecost) which were offered leavened. R. Meir says, “The leaven is separated from its own [dough], and [it is from this that] they are leavened.” R. Judah says, “Even that is not the best [method]; one should bring the leaven, put it into the [measure], and fill the measure [with flour].” [The sages] said to him, “Even that [method] resulted in too little or too much.” All meal offerings were kneaded in lukewarm water and one watched them lest they become leavened; and if the remnants of it became leavened, one transgressed a negative commandment, as stated (in Lev. 2:11), “No meal offering which you offer to the Lord shall be made with leaven.” Thus one may become culpable in the kneading of [leaven], in rolling it, and in baking it. There is nothing more pleasing for you than the offerings. The Holy One, blessed be He, said to Moses, “Say to those Israelites, ‘I did not tell you to offer me sacrifices because I have a need for them, since the whole world is Mine, and I created the animal from which you offer a sacrifice in front of Me.’”³⁴Numb. R. 21:16; see Men. 110a; PRK 6:1; PR 16:1; 48:3; Tanh., Exod. 8:14. Thus it is stated (in Ps. 50:12), “If I am hungry, I would not tell you, for the world and everything in it belong to Me.” R. Judah bar Simon said, “It is not that I require to eat anything which I commanded you to offer as My offering, My bread; as there is not eating or drinking in front of Me.” R. Simon said, “There are thirteen attributes of mercy that are written about the Holy One, blessed be He, as stated (in Exod. 34:6), ‘And the Lord passed over his face….’ Is there a merciful one that delivers his victuals to a cruel one?” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Judah bar Simon said, “The Holy One, blessed be He, said, ‘I have delivered ten [kinds of] clean animals to you (for food).³⁵See also PR 16:1; Numb. R. 20:5; 21:16. Three are in your possession, and seven are not in your possession. Now these are those which are in your possession (according to Deut. 14:4), “the bull, the sheep, and the goat.” And these are those which are not in your possession (according to Deut. 14:5), “The deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, and the mountain sheep.” I did not burden you to have you seek them in the mountains and the hills, in order to bring Me a sacrifice from those [which are not in your possession]. Rather [your sacrifices come] from those which are in your possession, which grew up at your feeding trough.’” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Isaac said, “It is written (in Numb 28:2), ‘My offering, My Bread, for My burnt offering.’ Is there eating and drinking in front of Me? And if you say there is eating and drinking in front of Me, [you should] learn from the ministering angels, as stated (in Ps. 104:4), ‘His servants flaming fire.’” From what are they [then] sustained? R. Judan said in the name of R. Isaac, “They are nourished from the radiance of the Divine Presence, as stated (in Prov. 16:15), ‘The light of the king’s face is light.‘” R. Simeon ben Laqish said, [Regarding (Numb. 28:6),] “The regular burnt offering done at Mount Sinai,” “And did they do it at Mount Sinai? It is simply that if you will say that that there is eating and drinking in front of Him, learn from Moshe, our teacher. Observe what is written about him (in Exod. 34:28), ‘And he was there with the Lord forty days and forty nights; he neither ate bread nor drank water.’ If there was eating and drinking in front of Me, he would have eaten and drank from what I eat and drink. And if Moses who [only] fulfilled the errand of God, ‘neither ate bread nor drank water,’ all the more so is it true of the Holy One, blessed be He.” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Hiyya bar Abba said, “So did the Holy One blessed be He say: ‘My [other] creatures do not need My creatures (people). In your days have you heard one saying, “Let this vine produce wine,” and it produces much wine, [or] “Let this olive tree produce oil,” and it produces much wine. My creatures do not need My creatures and I should need My creatures?’” R. Jannai said, “It is customary that when a man is walking by a river, it is impossible for him not to drink two or three log. Now all the water that is in the world would fill the hollow of My hand, as stated (in Is. 40:12), ‘Who has measured the waters in the hollow of His hand?’ But [yet] I have written about your log (in Numb. 28:7), ‘to be poured in the sacred precinct as an offering of fermented drink to the Lord,’ which is an expression of drinking, an expression of satiation, an expression of inebriation.” I have created one animal in My world, and you are not able to support its victuals. And which is it? That is (in Psalms 50:10), “the behemoths on a thousand mountains.” R. Johanan, R. Joshua ben Levi and the Sages [disagreed about this]. R. Johanan said, ‘It was one animal crouching on a thousand mountains and it would pasture on a thousand [different] mountains each day, as stated, (in Job 40:20), ‘The mountains yield him produce.’” R. Joshua ben Levi says, “It was one animal crouching on a thousand mountains and a thousand mountains would produce many types of food, for the righteous to eat in the future to come, as stated (in Is. 65:10), ‘Sharon shall become a pasture for flocks, And the Valley of Achor a place for cattle to lie down.’” And the Sages say, “It crouches upon the thousand mountains, and the thousand mountains produce animals every day and it eats [them].” What is the explanation? As it states (in Job 40:20, cont.), “and all the beasts of the field play there.” Is it possible for a grazing animal to eat a grazing animal? R. Tanchuma says, “Great is the work of our God and how great are His acts.” And from where does it drink? R. Joshua ben Levi and the Sages [disagreed about this]. R. Joshua ben Levi says, “It drinks up with one swallow all that the Jordan produces in six months, as stated (in Job 40:23), ‘He can restrain the river from its rushing; [he is confident the Jordan will gush at his command].’ [And the sages say, “Twelve months….”]³⁶See Numb. R. 21:18. But it only has a moistening of the mouth [from it].” And [so] from where does it drink? R. Shimon ben Gamliel taught (form Gen. 2:10), “’A river issues from Eden to water the garden’ and its name is Yuval, as stated (in Jer. 17:8), ‘sending forth its roots by a stream (yuval),’ and it drinks from it.” R. Chiya taught in the name of R. Meir (from Job 12:7), “’But ask the beasts, and they will teach you; the birds of the sky, they will tell you’: ’But ask the beasts,’ this is the behemoth; ‘the birds of the sky,’ this is the ziz of the Omnipresent (a giant bird). (Job 12:8:) ‘Or speak to the earth, it will teach you; the fish of the sea, they will inform you’: ‘Or speak to the earth,’ this is the Garden of Eden; ‘The fish of the sea,’ that is the leviathan. (Job 12:9:) ‘Who among all these does not know that the hand of the Lord has done this?’” You have one king and his name was Solomon, as stated (about the lavishness of his meals in I Kings 5:2-3), “Solomon’s daily provisions consisted of thirty kor of semolina, and sixty kor of [ordinary] flour, ten fattened oxen….” R. Yehuda bar Zvidah said, “Solomon had a thousand wives and each and every one would make him like this every day, as she thought he would eat with her. [And] Nehemiah the governor did not [even] have the ability to reckon his meal, as stated (in Neh. 5:18), ‘And although what was prepared for each day came to one ox….’ The Holy One, blessed be He, said, ‘My children, it is not because there is eating and drinking in front of Me. Rather it is because of the smell, that you shall be pleased and give the pleasant smell in front of Me.’”

(Lev. 8:3:) “And assemble the whole congregation.” He said to him, “Where?”³⁰See Lev. R. 10:9; cf. Gen. R. 5:7. He said unto him, “Unto the door of the tent of meeting.” Moses our master said to him, “Master of the world, [there are] sixty myriads of adults and sixty myriads of young people. How will I have them stand at the opening of the tent of meeting? [The area is] only the size of a field requiring of two seah of seed; yet you are saying (in Lev. 8:3:), ‘And assemble the whole congregation?’” The Holy One, blessed be He, said to him, “Are you surprised about this thing? Are the heavens not like a cataract on the eye? And [yet] I made them [to stretch] from one end of the world to the other, as stated (in Is. 40:22), “Who has stretched out the heavens like a curtain [and spread them out like a tent to dwell in].’ And also in the world to come I will do likewise for Zion. How will all those populations³¹Gk.: ochloi. from the first Adam until the dead rise [have room to] stand? Then they are going to say (in Is. 49:20), ‘The place is too crowded for me; make room for me to dwell.’ What shall I do for them? I shall enlarge it, as stated (in Is. 54:2), ‘Enlarge the site of your tabernacle.’” From where do you learn [so]? From Mount Sinai. When the Holy One, blessed be He, appeared upon it, it immediately expanded, as stated (in Ps. 68:18), “The chariots of God are myriads, thousands upon thousands; [the Lord is among them on Sinai].” R. Avdimi of Haifa said, “I have learned in my mishnah: When the Holy One, blessed be He, appeared on Mount Sinai to give the Torah, twenty-two thousand chariots came down with him.³²PRK 12:22; PR 21:7; Exod. R. 29:2. R. Berekhyah the Priest said, “[It was] since the Holy One, blessed be He, foresaw that none would remain in their faith except the tribe of Levi. He therefore came down [with a number] corresponding to the camp of the Levites (according to Numb. 22:39).” R. Jannay said to him, “If so, it must be written about the tribe of Levi, ‘The chariots of God are myriads, thousands upon thousand.’ What is [then] the meaning of, ‘The chariots (rt.: rkb) of God are myriads?’ It is simply that twenty-two thousand chariots came down with the Holy One, blessed be He, with each and every chariot like the chariot which Ezekiel saw (Ezek. 1:19–21). And [yet] it (i.e., Mt. Sinai) contained them? Indeed the event was a miracle. The Holy One, blessed be He, said, “Become wider (rt.: rhb) and longer to receive My children, [who are] faithful children.” And so you find in the world to come, that the Holy One, blessed be He, will widen (rt.: rhb) Jerusalem, as stated (in Ezek. 41:7), “And it became wider (rt.: rhb) as it wound about higher (lm'lh),” until it was rising to the heavens.³³See PRK 20:7. On the enlargement of Jerusalem in the age to come, cf. BB 75b. Now, “higher (m'lh)” can only mean heaven (shmym). Thus it is stated [(in Ps. 108:5), “For Your kindness is great, above (m'l) [heaven (shmym)”].³⁴Note that the Mss. reading (in the braces) adds an extra H to the Masoretic Text. Thus the H appears at the end of M‘L to make M‘LH. When it (i.e., Jerusalem) reaches the heavens, it says (in Is. 49:20), “The place is too crowded for me.” Nevertheless, the Holy One, blessed be He, brings clouds and raises it up from the heavens to the firmament, [from the second (heaven) to the third, from the third to the fourth, from the fourth to the fifth, from the fifth to the sixth, and from the sixth to the seventh.] R. Eliezer ben Jacob said, “[The elevation of Jerusalem continues] until it reaches the throne of glory. But how are they (the Israelites) to ascend? By the time the higher one goes up, the lower one [needs to] eat and drink and sleep. So what does the Holy One, blessed be He, do? He will bring clouds and will have them fly, as stated (in Is. 60:8), ‘Who are these that fly like a cloud?’” Then each and every one of the righteous will have a canopy (huppah) for himself. Thus it is stated (in Is. 4:5), “for over [all] the glory there shall be a canopy (huppah).” When it reaches the throne of glory, the Holy One, blessed be He, shall say to them, “I and you shall walk through the world [together], as stated (in Lev. 26:12), “And I will walk among you.” The Holy One, blessed be He, will dwell in the middle and the righteous shall point to Him with their finger. It is so stated (in Is. 25:9), “In that day they shall say, ‘See, this is our God; we waited for Him, and He delivered us […].’” It also says (in Ps. 48:15), “For this is God, our God, for ever and ever; He will lead evermore.” Because the nations say (in Deut. 32:37), “And He will say, ‘Where are their gods’”; Israel shall therefore say in the future (in Ps. 48:15), “For this is God, our God, for ever and ever; He will lead evermore.”

Another interpretation (of Gen. 8:1): AND GOD CAUSED A WIND TO PASS OVER THE EARTH, AND THE WATERS SUBSIDED. They SUBSIDED in that the Holy One cooled his anger, [in the same way] that it is stated (in Esth. 7:10): AND THE ANGER OF THE KING SUBSIDED. And so he is going to do when he exacts retribution from the wicked and eradicates them from the world; however, he is creating the righteous as a new creation and setting within them a spirit, of which it is stated (in Ezek. 37:14): AND I WILL PUT MY SPIRIT WITHIN YOU SO THAT YOU SHALL LIVE. David said (in Ps. 104:29): WHEN YOU HIDE YOUR FACE, {O LORD,} THEY ARE TERRIFIED; < WHEN YOU TAKE AWAY THEIR SPIRIT, THEY PERISH AND RETURN UNTO THEIR DUST >. These are the wicked; but in regard to the righteous (according to Ps. 104:30): WHEN YOU SEND FORTH YOUR SPIRIT, THEY ARE CREATED. The Holy One said: In this world I exacted retribution from the wicked because they rebelled against me and I eradicated them from the world; but for Noah, his children, [and his descendants] I have done a good deed. Also, in the world to come I am exacting retribution from the wicked and doing a good deed for the righteous, for so has Isaiah stated (in Is. 40:10): BEHOLD, THE LORD GOD COMES IN MIGHT…. These < words > concern the nations of the world. For the righteous, however, (these words of ibid., cont. apply): BEHOLD HIS REWARD IS WITH HIM AND HIS RECOMPENSE BEFORE HIM.

[Another interpretation of (Lev. 22:27): A BULL OR A SHEEP < OR A GOAT >. This text is related (to Is. 41:24): BEHOLD (hen), YOU ARE NOTHING (me'ayin), AND YOUR WORK IS NOUGHT. AN ABOMINATION SHALL HE CHOOSE AMONG YOU.⁶⁴Tanh., Lev. 8:11; Lev. R. 27:7; PRK 9:6. That (hen) is a Greek word. Hen < in Greek > means "one." You are the one for me [as compared to nothing (me'ayin),] < i.e., > as compared to (min) the nations of the world, who are called "nothing ('ayin),"⁶⁵Since min is commonly abbreviated to me, me’ayin is understood to mean “as compared to nothing” (literally: “than nothing.”) [as it is written} (in Is. 40:17): ALL THE NATIONS ARE AS NOTHING ('ayin) BEFORE HIM. (Is. 41:24, cont.:) AND YOUR WORK IS NOUGHT. R. Levi said: All the good works and consolations which the Holy One is going to bring about with Israel are only {in the name of} [as reward for] a single shout which they shouted on Sinai, when they said (according to Exod. 24:7): ALL THAT THE LORD HAS SPOKEN WE WILL CARRY OUT AND OBEY. (Is. 41:24, cont.:) AN ABOMINATION SHALL HE CHOOSE AMONG YOU. That is the abomination which you made as a molten calf. Of that very abomination, bring me sacrifice, and I will choose you. (Lev. 22:27): A BULL OR A SHEEP OR A GOAT.

(Exodus 16:13) "and in the morning there was a layer of dew": Scripture comes to apprise us how the manna descended for Israel: A north wind would come and "sweep" the desert. Then rain would come and clean the ground, and the dew would rise and the wind would blow on it and make it like golden tables, on which the manna descended. (Ibid. 14) "and, behold, on the face of the desert": Not on the whole desert, but on part of it. (Ibid.) "thin as hoarfrost": We are hereby apprised that it descended like ice on the ground. These are the words of R. Yehoshua. R. Eliezer Hamodai says: "And the dew layer ascended": (homiletically) there arose the prayers of our forefathers who were buried in the earth, on the face of the ground. "and, behold, on the face of the desert": Not on the whole desert, but on part of it. "dak like hoarfrost": It descended from the firmament, as it is written (Isaiah 40:22) "… who stretches out the heavens like dak." Since it descended from the firmament, I might think it descended cold. It is, therefore, written "cham" ("warm" [i.e., the samech in mechuspas looks very much like a mem]). I might think it descended with a great din. Whence is it derived that it descended silently? It is, therefore, written "hass" ("hush" [i.e., the cheth in mechuspas reads very much like a heh]). I might think that it descended on vessels. Whence do I derive that it descended only on the ground? From "as hoarfrost upon the ground." R. Tarfon says: It descended, as it were, on the palms of the L rd ("pas" in "mechuspas" is a palm). The Holy One Blessed be He stretched out His hand took the prayers of our forefathers buried in the earth and brought down the manna which is like the dew for Israel, viz. (Iyyov 33:24) "Then He will be gracious to him and will say: 'Redeem him from descending to the pit, for I have found his ransom ("kofer," as in the description of the dew, "dak kakfor.") Once, R. Tarfon and the elders were sitting, and R. Elazar Hamodai was sitting before them, when he said to them: The height of the manna was sixty cubits. R. Tarfon: "Modai, until when will you continue to confound us with your wonders?" R. Elazar: "It is a verse in the Torah! Which 'measure' (of the Holy One Blessed be He) is greater? That for evil (i.e., punishment) or that for good (i.e., reward)? That of good. It is written (re the flood, Genesis 7:11 and 7:20) "And the windows of the heavens were opened … Fifteen cubits did the waters increase" (above the mountains). And of the measure of good, what is written? (Psalms 78:23-24) 'And He commanded the skies above, and He opened the doors of heaven, and He rained upon them manna for food, and the grain of heaven did He give them.' As it relates to our subject, the windows in a door being four, then two doors give us eight windows, (so that if two windows provide fifteen cubits,) then the height of the manna must have been (at least) sixty cubits." Issi b. Yehudah says: When the manna descended for Israel, all of the peoples saw it, as it is written (Psalms 23:5) "You spread a table before me in full view of my foes."

(Lev. 22:27), “And from the eighth day on [it shall be acceptable for an offering by fire to the Lord].” So that your [evil] drive not lead you astray by saying that there is eating and drinking in front of Him. Who sacrificed to Him before Israel arose? David said (in Ps. 89:7), “For who in the skies is comparable (ya'arokh) to the Lord?” [This is to mean], who offered sacrifices to Him? R. Abbin the Levite said, “[This verse means,] who is like unto the Holy One, blessed be He, in sustaining orphans and feeding the hungry? After all, this word (ya'arokh) can only be a word concerning sustenance, since it is stated (in Lev. 24:8), ‘On [every] Sabbath day he shall [regularly] arrange (ya'arokh) it (i.e., the bread).’” Another interpretation (of Ps. 89:7), “For who in the skies is comparable (ya'arokh) to the Lord”: Who is like unto the Holy One, blessed be He, in bringing light to the eyes of those in the dark?⁷⁵Below, 10:6. After all, this word (ya'arokh) can only be a word denoting light, since it is stated (Lev. 24:4), “He shall set up (ya'arokh) the lamps upon the unalloyed lampstand.” Another interpretation (of Ps. 89:7), “For who in the skies is comparable (rt.: 'rk) to the Lord”: Who is like unto the Holy One, blessed be He, in clothing the naked? After all, this word (rt.: 'rk) can only be a word denoting a garment, since it is stated (in Jud. 17:10), “a suit (rt.: 'rk) of clothes and [your] maintenance.” Another interpretation (of Ps. 89:7), “For who in the skies [is comparable (ya'arokh) to the Lord]”: Who is like unto the Holy One, blessed be He, in waging war for Israel? After all, the word, ya'arokh, can only be a word denoting war, since it is stated (in Gen. 14:8), “and they marshalled (ya'arokh in the plural) for battle with them.” Another interpretation (of Ps. 89:7), “For who in the skies is comparable to the Lord”: The Holy One, blessed be He, said, “If your [evil] drive comes and says to you, ‘Who sacrificed to (fed) the Holy One, blessed be He, before the world was created,’⁷⁶See PR 48:3. say to him, ‘Consider that Moses ascended to the sky and spent a hundred and twenty days there. Let him tell you whether they were sacrificing to the Holy One, blessed be He. And in addition he was accustomed to eat; but when he ascended to Me, he saw that there is no eating and drinking in front of Me, and so he also did not eat, as stated (in Exod. 34:28), “And he was there with the Lord [forty days and forty nights; he neither ate bread nor drank water].”’” R. Simeon ben Laqish said, “If your [evil] drive comes to say to you, ‘If there were no eating and drinking before Him, He would not have told me to sacrifice and offer libations to Him’; [then ponder] what is written (in Numb. 28:6), ‘The continual burnt offering instituted at Mount Sinai’: Did they offer sacrifices on Mount Sinai? [No.] Rather observe that it was Moses who went up onto Mount Sinai. Let him tell you whether there were food and drink before Me. And so why did I trouble you and tell you to bring a daily sacrifice? In order to benefit you.” R. Hiyya bar Abba said, “When a mighty man who is walking on the road is thirsty and goes to drink water, how much does he drink with his hands? Ten handfuls? Six handfuls? Four handfuls? Less than two he does not drink. Now all the water that is in the world would be a filling for the hollow of the Holy One, blessed be He's, hand, as stated (in Is. 40:12), ‘Who has measured the waters in the hollow of His hand?’ [It is so written] in order to make known that for Him there is no eating or drinking. [Then] why did He tell me to offer a sacrifice? In order to benefit you.” Ergo (in Lev. 22:27), “When a bull or a sheep or a goat [is born… and from the eighth day on it shall be acceptable for an offering by fire to the Lord].” (Lev. 22:27), “And from the eighth day.” This text is related (to Eccl. 3:19), “As for the fate of humans and the fate of beasts, [they have the same fate; as the one dies, so does the other die. They all have the same lifebreath, but the superiority of the human over the beast is nil ('yn)].”⁷⁷This is the translation required by the latter part of this section. A more traditional translation would be AND THE HUMAN IS NO BETTER THAN THE BEAST. It is written concerning the human (in Deut. 22:11), “You shall not wear interwoven stuff, wool and flax together.” It is also written concerning the beast (ibid., vs. 10), “You shall not plough with an ox and an ass together.” (Eccl. 3:19:) “[They] all have the same fate.” Just as the human contracts uncleanness, the beast also contracts uncleanness. It is written concerning the human (in Numb. 19:11), “One who touches the corpse of any human being shall be unclean.” Also concerning the beast (in Lev. 11:39), “whoever touches its carcass shall be unclean [...].” (Eccl. 3:19:) “As the one dies, so does the other die.” Concerning the human (in Lev. 20:16), “you shall kill the woman”; and concerning the beast (in vs. 15), “and you shall kill the beast.” (Eccl. 3:21:) “Who knows the lifebreath of a human that rises upward and the lifebreath of a beast that goes down into the earth?”⁷⁸This translation is required by the midrash. A more traditional translation in the biblical context would be this: WHO KNOWS WHETHER IT IS THE LIFEBREATH OF A HUMAN THAT RISES UPWARD, WHILE IT IS THE LIFEBREATH OF A BEAST THAT GOES DOWN INTO THE EARTH? Because the lifebreath of the human is given from above, concerning it, a rising up is written. And because the beast is given from below, concerning it, a going down is written. (Eccl. 3:19, cont.:) “But the superiority of the human over the beast is 'yn (i.e., nil).” What is the meaning of 'yn?⁷⁹Eccl. R. 3:19(1). That [the human] speaks, but [the beast] does not ('yn) speak. And moreover, while there is knowledge in the human, in the beast there is no ('yn) knowledge. And moreover, while the human knows the difference between good and evil, the beast does not ('yn) know the difference between good and evil. And moreover, the human gets a reward for his works, but the beast does not ('yn) get a reward for its work. And moreover, when the human dies they care for him and he is buried, while the beast is not ('yn) buried. Ergo (in Eccl. 3:19), “but the superiority of the human over the beast is 'yn.” What is written concerning the human (in Lev. 12:2-3)? “When a woman emits her seed…. And on the eighth day [the flesh of his foreskin] shall be circumcised.” But about the beasts it is written (in Lev. 22:27), “When a bull or a sheep or a goat… and from the eighth day on it shall be acceptable [for an offering by fire to the Lord].”

“I have spoken with my heart, saying: Behold, I have amassed and added wisdom, beyond all who were before me over Jerusalem; my heart has seen much wisdom and knowledge” (Ecclesiastes 1:16).
“I have spoken with my heart” – the hearts sees, as it is stated: “My heart has seen much.” The heart hears, as it is stated; “Give your servant an understanding [shome’a]¹²⁰Literally, hearing. heart” (I Kings 3:9). The heart speaks, as it is stated: “I have spoken with my heart.” The heart goes, as it is stated: “Didn’t my heart go?” (II Kings 5:26). The heart falls, as it is stated: “Let no man’s heart fall” (I Samuel 17:32). The heart stands, as it is stated: “Will your heart endure [haya’amod]”¹²¹Literally, stand. (Ezekiel 22:14). The heart rejoices, as it is stated: “Therefore, my heart rejoices” (Psalms 16:9). The heart cries out, as it is stated: Their heart cried out to the Lord” (Lamentations 2:18). The heart is consoled, as it is stated: “Speak to the heart of Jerusalem” (Isaiah 40:2).¹²²This verse is preceded by: “Console, console My people, says your God.” The heart grieves, as it is stated: “Your heart shall not be grieved” (Deuteronomy 15:10). The heart hardens, as it is stated: “The Lord hardened Pharaoh’s heart” (Exodus 9:12). The heart softens [mitrakekh], as it is stated: “Let your heart not be faint” (Deuteronomy 20:3). The heart is saddened, as it is stated: “He was saddened in His heart” (Genesis 6:6). The heart fears, as it is stated: “From the fear of your heart” (Deuteronomy 28:67). The heart breaks, as it is stated: “A broken and contrite heart” (Psalms 51:19). The heart becomes conceited, as it is stated: “Your heart will grow haughty” (Deuteronomy 8:14). The heart is recalcitrant, as it is stated: “But this people had a revolting and rebellious heart” (Jeremiah 5:23). The heart fabricates, as it is stated: “The month that he fabricated from his heart” (I Kings 12:33). The heart contemplates,¹²³Matters of stupidity as it is stated: “[I will have peace] though I walk in the stubbornness of my heart” (Deuteronomy 29:18). The heart overflows, as it is stated: “My heart overflows with goodly matter” (Psalms 45:2). The heart calculates [meḥashev], as it is stated: “Many are the thoughts [maḥshavot] in the heart of man” (Proverbs 19:21). The heart desires, as it is stated: “The desire of his heart You have granted him” (Psalms 21:3). The heart deviates, as it is stated: “Let your heart not turn aside to her ways” (Proverbs 7:25). The heart strays, as it is stated: “You shall not follow after your heart…[after which you stray]” (Numbers 15:39). The heart is sustained, as it is stated: “And sustain your heart” (Genesis 18:5). The heart is stolen, as it is stated: “Jacob stole the heart of Laban” (Genesis 31:20). The heart is humbled, as it is stated: “Perhaps then their hearts will be humbled” (Leviticus 26:41). The heart is enticed, as it is stated: “He spoke soothingly¹²⁴Literally, “to the heart.” Shekhem was speaking to Dina and attempting to entice her to marry him. to the young woman” (Genesis 34:3). The heart goes astray, as it is stated: “My heart has gone astray” (Isaiah 21:4). The heart trembles, as it is stated: “For his heart was trembling” (I Samuel 4:13). The heart awakens, as it is stated: “I am asleep but my heart is awake” (Song of Songs 5:2). The heart loves, as it is stated: “You shall love the Lord your God with all your heart” (Deuteronomy 6:5). The heart hates, as it is stated: “Do not hate your brother in your heart” (Leviticus 19:17). The heart envies, as it is stated: “Let your heart not envy…” (Proverbs 23:17). The heart is searched, as it is stated: “I the Lord search the heart…” (Jeremiah 17:10). The heart is rent, as it is stated: “Rend your heart and not your garments” (Joel 2:13). The heart meditates, as it is stated: “The meditation of my heart will be understanding” (Psalms 49:4). The heart is like fire, as it is stated: “My heart will be like fire” (Jeremiah 20:9). The heart is like stone, as it is stated: “I will remove the heart of stone” (Ezekiel 36:26). The heart repents, as it is stated: “Who returned to the Lord with all his heart” (II Kings 23:25). The heart is incensed, as it is stated: “For his heart is incensed” (Deuteronomy 19:6). The heart dies, as it is stated: “His heart died within him” (I Samuel 25:37). The heart melts, as it is stated “The heart of the people melted” (Joshua 7:5). The heart absorbs matters, as it is stated: “These matters that I command you today shall be upon your heart” (Deuteronomy 6:6). The heart absorbs fear, as it is stated: “I will place My fear in their hearts” (Jeremiah 32:40). The heart thanks, as it is stated: “I will thank my Lord with all my heart” (Psalms 111:1). The heart covets, as it is stated: “Do not covet her beauty in your heart” (Proverbs 6:25). The heart is toughened, as it is stated: “And one who toughens his heart” (Proverbs 28:14). The heart becomes merry, as it is stated: “It was when their hearts were merry” (Judges 16:25). The heart deceives, as it is stated: “Deceit is in the heart of those who devise evil” (Proverbs 12:20). The heart speaks from within, as it is stated: “Hannah was speaking in her heart” (I Samuel 1:13). The heart loves a bribe, as it is stated: “Your eyes and your heart [are only on your ill-gotten gain]” (Jeremiah 22:17). The heart writes matters, as it is stated: “Write them on the tablet of your heart” (Proverbs 3:3). The heart devises, as it is stated: “Duplicity is in his heart, he devises evil” (Proverbs 6:14). The heart absorbs mitzvot, as it is stated: “The wise of heart will grasp mitzvot (Proverbs 10:8). The heart acts with malice, as it is stated: “The malice of your heart deceived you” (Obadiah 1:3). The heart arranges, as it is stated: “To a person are the arrangements of the heart” (Proverbs 16:1). The heart glorifies, as it is stated: “Your heart has glorified you” (II Chronicles 25:19). That is, “I have spoken with my heart, saying: Behold, I have amassed…”

(Lev. 8:3:) AND ASSEMBLE THE WHOLE CONGREGATION…. He said to him: Where?⁴⁷Tanh., Lev. 2:12; see Lev. R. 10:9; cf. Gen. R. 5:7. He said unto him: Unto the door of the Tent of Meeting. Moses our Master said to him: Sovereign of the World, < there are > sixty myriads of adults and sixty myriads of young people. How will I have them stand at the opening of the Tent of Meeting? < The area is > only the size of a field requiring of two seahs of seed; yet you are saying (in Lev. 8:3:) AND ASSEMBLE THE WHOLE CONGREGATION. The Holy One said to him: Are you surprised about this command? Are the heavens not like a cataract on the eye? For I made them < to stretch > from one end of the world to the other, [as stated] (in Is. 40:22): WHO HAS STRETCHED OUT THE HEAVENS LIKE A CURTAIN [AND SPREAD THEM OUT LIKE A TENT TO DWELL IN]. And also in the world to come I will do likewise for Zion. How will all those populations⁴⁸Gk.: ochloi. from the first Adam until the dead rise < have room to > stand? Then they are going to say (in Is. 49:20): THE PLACE IS TOO CROWDED FOR ME; MAKE ROOM FOR ME TO DWELL. What shall I do for them? I shall enlarge it, as stated (in Is. 54:2): ENLARGE THE SITE OF YOUR TABERNACLE? From where do you learn so? From Mount Sinai. When the Holy One appeared upon it, what is written (in Ps. 68:18 [17])? THE CHARIOTS OF GOD ARE MYRIADS, THOUSANDS UPON THOUSANDS; < THE LORD IS AMONG THEM ON SINAI >…. R. Avdimi of Haifa said: I have learned in my Mishnah: When the Holy One appeared on Mount Sinai to give the Torah, twenty-two thousand chariots came down with him.⁴⁹PRK 12:22; PR 21:7; Exod. R. 29:2. R. Berekhyah [the Priest] said that the Holy One foresaw that none would remain in their teaching (literally: their water) except the tribe of Levi. He therefore came down < with a number > corresponding to the camp of the Levites (according to Numb. 22:39). R. Jannay said: If so, how is it that THE CHARIOTS (rt.: RKB) OF GOD ARE MYRIADS. It is simply that twenty-two thousand chariots came down with the Holy One, with each and every chariot like the chariot which Ezekiel ben Buzi saw (Ezek. 1:19–21); yet it (i.e., Mt. Sinai) contained them. Indeed the event was a miracle. The Holy One said: Become wider (rt.: RHB) and longer to receive my children, < who are > faithful children. And so you find in the world to come, that the Holy One will widen (rt.: RHB) Jerusalem, as stated (in Ezek. 41:7): AND IT BECAME {LONGER} [WIDER] (rt.: RHB) AS IT WOUND ABOUT HIGHER (LM'LH)…, until it was rising to the heavens.⁵⁰See PRK 20:7. On the enlargement of Jerusalem in the age to come, cf. BB 75b. Now, HIGHER (M'LH) can only mean "heaven" (ShMYM). Thus it is stated (in Ps. 108:5 [4]) FOR [YOUR FAITHFULNESS IS] GREAT, ABOVE (M'L) {THE HEAVENS (HShMYM)} [HEAVEN (ShMYM)].⁵¹Note that the Mss reading (in the braces) adds an extra H to the Masoretic Text. Thus the H appears at the end of M‘L to make M‘LH. When it (i.e., Jerusalem) reaches the heavens, it says (in Is. 49:20): THE PLACE IS TOO CROWDED FOR ME…. Nevertheless, the Holy One raises it up from the heavens to the firmament, from the second < heaven > to the third, from the third to the fourth, from the fourth to the fifth, from the fifth to the sixth, and from the sixth to the seventh. R. Eleazar ben Jacob said: < The elevation of Jerusalem continues > until it reaches the throne of glory. But how are they (the Israelites) to ascend? The Holy One will bring clouds and will have them fly. Thus it is stated (in Is. 60:8): WHO ARE THESE THAT FLY LIKE A CLOUD? Then each and every one of the righteous will have a canopy (huppah) for himself. Thus it is stated (in Is. 4:5): FOR THE LORD WILL CREATE OVER THE [WHOLE] SITE OF MOUNT ZION AND OVER ITS ASSEMBLY [< A CLOUD AND SMOKE BY DAY AND THE BRIGHTNESS OF A FLAMING FIRE BY NIGHT >; FOR OVER < ALL > THE GLORY THERE SHALL BE A CANOPY (huppah)]. When it reaches the throne of glory, the Holy One shall say to them: I and you shall walk through the world < together >, as stated (in Lev. 26:12): AND I WILL WALK AMONG YOU. The Holy One will dwell in the middle and the righteous shall < proudly > point him out. It is so stated (in Is. 25:9): IN THAT DAY THEY SHALL SAY: SEE, THIS IS OUR GOD; WE WAITED FOR HIM, AND HE DELIVERED US…. It also says (in Ps. 48:15 [14]): FOR THIS IS GOD, OUR GOD, FOR EVER AND EVER; HE WILL LEAD EVERMORE. Because the nations say (in Deut. 32:37): AND HE WILL SAY: WHERE ARE THEIR GODS? Israel shall therefore say (in Ps. 48:15 [14]): FOR THIS IS GOD, OUR GOD, FOR EVER AND EVER; HE WILL LEAD EVERMORE.

(Gen. 2:4:) THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH WHEN THEY WERE CREATED.³⁷Gen. R. 12:10; PR 21:21; Otiyot de R. Aqiva, 5; see yHag. 2:1(77c). R. Abbahu said in the name of R. Johanan: He created them with the letter he. What is the connection here with the letter he? When one brings all the letters out from his mouth, he compresses his mouth; but when one brings the letter he out from his mouth, he does not compress his mouth. Thus the Holy One created his world without toil. It is so stated (in Is. 40:28): HE NEITHER BECOMES WEARY NOR DOES HE TOIL.

Another interpretation (of Gen. 27:22): THE VOICE IS THE VOICE OF JACOB, BUT THE HANDS ARE THE HANDS OF ESAU. The hands of Esau shall be shaken when the voice of Jacob comes. This (coming voice of Jacob) refers to the Messianic King, according to what is stated (in Is. 40:9): GO UP UPON A HIGH MOUNTAIN, O HERALD OF GOOD TIDINGS TO ZION, RAISE YOUR VOICE WITH STRENGTH.

Another interpretation (of Gen. 43:14): AND MAY GOD ALMIGHTY (ShDY). R. Aha said: These heavens were created from a curtain material, and the earth was created from snow.⁷²See above, 1:11; 3:27; 10:12. Thus it is stated (in Is. 40:22): WHO HAS STRETCHED OUT THE HEAVENS LIKE A CURTAIN. And the earth < comes > from snow, as stated (in Job 37:6): FOR TO THE SNOW HE SAYS: BECOME EARTH. When the Holy One told them to be created, they continued to expand. R. Aha said: If the Holy One had not told them: Enough (DY), they would have continued to expand until they were raised along with the dead. Jacob said: The one who said to the heavens and earth: Enough (DY) for you, should say to my afflictions: Enough (DY) for you. (Gen. 43:14:) GOD WHO IS ENOUGH (ShDY).

3 (Numb. 13:2) “Send men”: R. Aha the Great opened [his discourse] (with Is. 40:8), “Grass withers, flowers fade, but the word of our God shall stand forever.” To what is the matter comparable? To a king who had a friend. Now he made an agreement with him and said to him, “Come with me, and I will give you a present.” He went with him but died. The king said to the son of his friend, “Although your father has died, I am not withdrawing the present that I had promised to give him. Come and get it.” This king is the Holy One, blessed be He, and the friend is Abraham, as stated (in Is. 41:8), “the seed of My friend Abraham.” The Holy One, blessed be He, said to him, “Come with me,” as stated (in Gen. 12:1), “Go from your land….” He made an agreement with him to give him a present, as stated (in Gen. 13:17), “Arise, walk about the land [… for I am giving it to you].” It also says (in vs. 15), “For all the land which you see, [to you will I give it, and to your seed forever].” The Holy One, blessed be He, said to Moses, “Although the ancestors have died, I had agreed with them to give them the land. I am not going back on [My word].” Instead (as in Numb. 13:2), “Send men.” Ergo (according to Is. 40:8), “but the word of our God shall stand forever.”

Does He actually require the assistance of others that it says, He sent an angel against Sennacherib but he did not kill them, since When He bloweth upon them they wither (Isa. 40:24)? This teaches us that whosoever helps Israel is considered as though helping the Shekhinah. Therefore it is written: For He is highly exalted. You have exalted yourself greatly through those who rebelled against You. Who were they that rebelled against You? The ones who attacked Your children: Chedorlaomer, king of Elam … and he divided himself against them by night (Gen. 14:1, 15). Who hath raised up one from the east, at whose steps victory attendeth … he pursueth them and passeth on (I Sam. 41:2–3). Scripture also says: The Lord said unto my lord: “Sit thou at My right hand, until I make Mine enemies thy footstool.” The rod of thy strength the Lord will send out of Zion: “Rule thou in the midst of thine enemies.” Thy people offer themselves willingly in the day of thy warfare, in adornments of holiness, from the womb of the dawn, thine is the dew of thy youth. The Lord hath sworn, and will not repent; “Thou art a priest for ever after the manner of Melchizedek.” The Lord at thy right hand doth crush kings in the day of His wrath (Ps. 110:1–5).

“I saw all the work of God, as man is unable to discover the work that is performed under the sun. Although man toils to seek, he will not find; even if a wise man will wish to know, he will not be able to find” (Ecclesiastes 8:17).
“I saw all the work of God.”⁴⁶This is understood as a reference to mitzvot. The continuation of the verse indicates that man will never understand everything about Torah and mitzvot. Rabbi Pinḥas and Rabbi Yirmeya [said] in the name of Rabbi Ḥiyya bar Abba: Many sought to perform and fathom the Torah, but were unable to do so. What is the reason? “Although man toils to seek, he will not find.” “Even if a wise man will wish” – this is Solomon on the day that he said: I am able to amass⁴⁷Many wives. without straying.⁴⁸He did so despite it being contrary to the verse: “He shall not amass wives, and his heart will not stray” (Deuteronomy 17:17).
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: It is written: “Who renders princes into nothing” (Isaiah 40:23) – this is Moses. At the moment that he said: “The matter that is too difficult for you, [bring to me and I will hear it]” (Deuteronomy 1:17), the Holy One blessed be He said to him: ‘Moses, you judge the difficult [cases]? I will bring you a case that the disciple of your disciple can judge, and even women, but you will be unable to resolve it.’ Which [case] is that? This is the case of the daughters of Tzelofḥad. The Rabbis say: God forbid; Moses was not arrogant. Rather, this is what he said: “The matter that is too difficult for you” – if I have clear knowledge of it, “I will hear it.” If not, I will refer it to God.

“Why should a living man complain? A man for his sins.” (Eicha 3:39) R’ Aba bar Yodan said, ‘what is it that person complains while he is still alive? It is enough that he lives!’ R’ Berachia said, ‘I lived next to you, he lives and complains.’ R’ Levi said, ‘what is it that a person complains to the Life giver of the worlds? Rather, if one wants to complain, let him complain of his sins. R’ Yodan said, ‘let him stand up like a man and confess his sins, and not complain. Rebbe said, ‘the Holy One said 'malcontents, the children of malcontents they are!' I busied myself with finding Adam a companion, “…I will make him a helpmate opposite him." (Bereshit 2:18) and he complains before me, saying "The woman whom You gave [to be] with me, she gave me…" (Bereshit 3:12) Even Yaakov did so to Me! I made it My business to make his son king in Egypt, “Now Joseph was the ruler over the land…” (Bereshit 42:6) and he complains saying "...My way has been hidden from the Lord..." (Is. 40:27) Even his sons did so to Me in the wilderness - I made it My business to choose out for them refined food, like that which kings eat, in order that none of them would have indigestion or be seized with diarrhea, and they complain before me saying "...we are disgusted with this rotten bread." (Bamidbar 21:5). Even Zion did so to Me! I busied myself with her to remove the kingdoms from the world, have I not already removed Bavel, Maday and Greece and in the future will remove this wicked kingdom? And she complains before me, saying "The Lord has forsaken me, and the Lord has forgotten me." (Is. 49:14)

(Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Let our master instruct us: How many things preceded the act of creation?⁸¹Tanh., 2:11. Thus have our masters taught: Seven things preceded the world. These are the following: The throne of glory, the Torah, the Temple,⁸²See Sifre, Deut. 7:12 (37). the ancestors of the world, [Israel,] the name of Messiah, and repentance. And some would also say the Garden of Eden and Gehinnom. In the case of the throne of God, where is it shown? Where it is stated (in Ps. 93:2): YOUR THRONE IS ESTABLISHED FROM OF OLD; YOU ARE FROM EVERLASTING. And in the case of the Torah, where is it shown? Where it is stated (in Prov. 8:22): THE LORD ACQUIRED ME (i.e., wisdom) AS THE BEGINNING OF HIS WAY THE FIRST OF HIS WORKS OF OLD. In the case of the Temple, where is it shown? Where it is stated (in Jer. 17:12): O GLORIOUS THRONE, ON HIGH FROM THE BEGINNING, THE PLACE OF OUR SANCTUARY. In the case of the ancestors of the world, where is it shown? Where it is stated (in Hos. 9:10): I FOUND [ISRAEL] LIKE GRAPES IN THE DESERT; [I SAW] YOUR ANCESTORS [LIKE THE FIRST FRUIT ON A FIG TREE IN ITS FIRST SEASON]. In the case of Israel, where is it shown? [Where it is stated of them] (in Ps. 74:2): REMEMBER YOUR CONGREGATION WHICH YOU ACQUIRED OF OLD. In the case of the name of the Messiah, where is it shown? Where it is stated (in Ps. 72:17): BEFORE THE SUN HIS NAME IS YENNON (a symbolic name for the Messiah).⁸³This translation of Ps. 72:17 is a literal rendering, which the midrash understands to mean that this name existed before the sun was created. A more traditional rendering would be MAY HIS NAME ENDURE AS LONG AS THE SUN. In the case of repentance, where is it shown? Where it is stated (in Ps. 90:2): BEFORE THE MOUNTAINS WERE BROUGHT FORTH, since it is written (in vs. 3): YOU RETURN HUMANITY TO CONTRITION, [AND SAY: REPENT YOU CHILDREN OF ADAM]. In the case of the Garden of Eden, where is it shown? where it is stated (in Gen. 2:8): AND THE LORD GOD PLANTED A GARDEN IN EDEN, FROM OF OLD.⁸⁴This is the interpretation of miqqedem by the midrash. A more traditional rendering would be IN THE EAST. In the case of Gehinnom, where is it shown? Where it is stated (in Is. 30:33): FOR TOPHETH HAS BEEN PREPARED FROM OF OLD. Come and see. When the Holy One told Moses to tell Israel to make a tabernacle for him, the Holy One said to Moses: Say to those Israelites, as it were: It is not because I have nowhere to dwell that I am telling you to make me a tabernacle. Before the world was created, here was my sanctuary built in heaven above. It is so stated (in Jer. 17:12): O GLORIOUS THRONE, ON HIGH FROM THE BEGINNING…. And a temple was built there for my throne, as stated (in Hab. 2:20): BUT THE LORD IS IN HIS HOLY TEMPLE.⁸⁵Cf. Ps. 11:4. So also has Isaiah said (in Is. 6:1): I SAW THE LORD SEATED UPON A THRONE, HIGH AND LIFTED UP. Out of love for you I left my temple on high, which had been prepared before the world was created, to come down and dwell among you. It is so stated (in Exod. 25:8): [AND MAKE ME A SANCTUARY] THAT I MAY DWELL AMONG THEM. R. Judah bar Simon said in the name of R. Johanan: This is one of the three commands which Moses heard from the mouth of the Almighty and which took him aback.⁸⁶Numb. R. 12:3; PRK 6:4; PR 16:7; M. Pss. 91:1. When he said to him (in Exod. 30:12): EACH SHALL GIVE A RANSOM FOR HIS LIFE.⁸⁷Here is the second command that shook Moses. Moses said: Who can give a ransom for his life? It is written (in Job 2:4): SKIN FOR SKIN! ALL THAT ONE HAS HE WILL GIVE FOR HIS LIFE,⁸⁸Cf. above, Exod. 9:6. and still it is not enough. Thus it is stated (in Ps. 49:8 [7]): SURELY NO ONE WILL REDEEM A BROTHER NOR GIVE A RANSOM FOR HIM TO GOD. The Holy One said to him: I am not asking <a ransom> in accordance with my means but in accordance with their means. (Exod. 30:13:) <EVERYONE … > SHALL GIVE THIS. [R. Meir said: The Holy One took something like a kind of coin of fire from under the throne of glory and showed it to Moses.⁸⁹See above, Lev. 9:7, and the note there. <EVERYONE … > SHALL GIVE THIS; <i.e., EVERYONE … > SHALL GIVE one like THIS.] Again, when he said (in Numb. 28:2): MY OFFERING, MY BREAD FOR MY FIRE OFFERING, Moses said: Who can supply enough offerings for you.⁹⁰Numb. 28:2 is the third of the three commands that shook Moses. If we sacrificed all the beasts of the forest and all the trees of Lebanon, they would not be enough, as stated (in Is. 40:16): FOR LEBANON IS NOT FUEL ENOUGH, NOR ITS BEASTS ENOUGH FOR SACRIFICE. He said to him: I am not asking <offerings> in accordance with my means but in accordance with their means. Thus it is stated (in Numb. 28:3): NOW YOU SHALL SAY TO THEM: THIS IS THE BURNT OFFERING WHICH YOU SHALL OFFER TO THE LORD: <TWO YEARLING LAMBS WITHOUT BLEMISH… > And not both of them at once, but (according to vs. 4): THE ONE LAMB YOU SHALL OFFER IN THE MORNING AND THE SECOND LAMB YOU SHALL OFFER AT TWILIGHT. And when he said to him (in Exod. 25:8): AND MAKE ME A SANCTUARY <THAT I MAY DWELL AMONG THEM>,⁹¹With this repetition of Exod. 25:8, the midrash returns to the first command that shook Moses. Moses said [to the Holy One] (in I Kings 8:27): EVEN THE HEAVENS AND THE HEAVENS ABOVE THE HEAVENS CANNOT CONTAIN YOU! It also says (in Jer. 23:24): DO I NOT FILL THE HEAVENS AND THE EARTH? SAYS THE LORD. And it says (in Is. 66:1): THE HEAVENS ARE MY THRONE AND THE EARTH IS MY FOOTSTOOL.⁹²Cf. Acts 7:47-50. So can we make him a sanctuary? The Holy One said to him: I am not asking <a sanctuary> [in accordance with my means] but in accordance with their means. Thus it is stated (in Exod. 26:1): NOW AS FOR THE TABERNACLE, YOU SHALL MAKE IT WITH TEN CURTAINS. When Israel heard this, they arose and donated gladly. So they made the Tabernacle. Moreover, when they had made the Tabernacle, it was filled with his glory, as stated (in Exod. 40:35): NOW MOSES COULD NOT ENTER THE TENT OF MEETING, <BECAUSE … THE GLORY OF THE LORD FILLED THE TABERNACLE>. The princes said: Now is the time for us to offer sacrifices with joy, because the Divine Presence is dwelling among us. Where is it shown? {Where it is stated} [From what they read on the matter] (in Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED.

Another interpretation (of Numb. 3:40), “enroll every first-born male.” This text is related (to Cant. 6:8-9), “There are sixty queens, eighty concubines, and maidens without number; [but only] One is My dove, My perfect one….” [The matter] is comparable to a certain merchant,¹⁰²Gk.: pragmateutes (“business representative”). who had glass beads,¹⁰³Numb. R. 4:2. which he would bring to market; but he paid no attention to their number (minyan), because he had brought them out without counting (minyan) [them]. So when he came in to put them away, he put them away without counting. Because they were [made] of glass, he did not pay attention to them. However, he had a certain string¹⁰⁴Lat.: linea. of fine pearls;¹⁰⁵Gk. margelis. and this he would take and bring out with a count, then put away with a count. Similarly, as it were, the Holy One, blessed be He, said [in regard] to the nations of the world, “I have not given them a count, because none of them is important to me, as stated (in Is. 40:17), ‘All the nations are as nothing before Him; they are considered by Him as less than nothing and void.’ But as for you, you are My children, [as stated (in Is. 46:3)], ‘the ones who have been borne by Me from birth, carried from the womb.’ I therefore count you on every occasion.” It is therefore stated (in Numb. 3:40), “enroll every first-born male.” Ergo (in Cant. 6:8-9), “There are sixty queens […]; [but only] One is My dove, My perfect one….” This is Israel. Another interpretation (of Numb. 3:40), “enroll every first-born male.” The Holy One, blessed be He, said, “Because of the love for Israel I have altered the [natural] order of the world.¹⁰⁶Numb. R. 4:5. How? I had written in My Torah that an ass should be redeemed with a lamb, as stated (in Exod. 34:20), “But the firstling of an ass you shall redeem with a lamb (seh) ….” But I did not do so. Instead I redeemed a lamb (seh) with an ass. The Egyptians are likened to an ass, where it is stated (in Ezek. 23:20), “whose flesh is like the flesh of asses”; and Israel is called a lamb (seh), where it is stated (in Jer. 50:17), “Israel is a scattered flock (seh).” Then I slew the first-born of the Egyptians and sanctified the first-born of Israel, as stated (in Numb. 3:13), “For every first-born belongs to Me on the day that I smote all the first-born in the land of Egypt,” I sanctified them for Myself. He therefore said to him (in Numb. 3:40), “enroll every first-born male among the Children of Israel.”

A certain matron⁵²Lat.: matrona. queried R. Jose: It is written (in Deut. 11:21): SO THAT YOUR DAYS AND THE DAYS OF YOUR CHILDREN MAY BE MULTIPLIED … AS LONG AS THE HEAVENS REMAIN OVER THE EARTH. You are to exist only as long as heaven and earth exist; yet heaven and earth are going to be destroyed, for Isaiah has said so (in Is. 51:6): LIFT UP YOUR EYES TO THE HEAVENS, AND LOOK AT < THE EARTH BENEATH; FOR THE HEAVENS SHALL VANISH LIKE SMOKE, AND THE EARTH SHALL WEAR OUT LIKE A GARMENT>. < R. Jose > said to her: From the very prophet through whom you have reproved me, I shall answer you. Thus it is stated (in Is. 66:22): AS THE NEW HEAVENS [AND THE NEW EARTH, WHICH I WILL MAKE, SHALL REMAIN BEFORE ME, SAYS THE LORD, SO SHALL YOUR SEED AND YOUR NAME REMAIN].⁵³See Sifre, Deut. 11:21 (47).

(Exod. 34:29:) AND IT CAME TO PASS THAT, WHEN MOSES CAME DOWN… FROM THE MOUNTAIN, [MOSES DID NOT KNOW THAT THE SKIN OF HIS FACE WAS SHINING]. From where did Moses receive the rays of glory?⁹¹Tanh., Exod. 9:37. Our masters say: From the cave. Thus it is stated (in Exod. 33:22): AND IT SHALL COME TO PASS THAT WHEN MY GLORY PASSES BY, [I WILL PUT YOU IN A CLEFT OF THE ROCK]. R. Berekhyah said: From the tablets.⁹²Cf. Deut. R. 3:12, which attributes this view to R. Samuel bar Nahman. R. <Berekhyah>⁹³The name is supplied from Yalqut Shim’oni, Exod. 406. Cf. Tanh., Exod. 9:37, which attributes what follows to R. Samuel bar Nahman. said: Their length was six handbreadths, and their width was three handbreadths.⁹⁴See ySheq. 6:1 (49d); BB 14a. Then Moses grasped two handbreadths, the Holy One grasped two handbreadths, and there was a space of two handbreadths in the middle. It was from there that Moses received the rays of glory. R. Judah bar Nehemiah says: While Moses was writing the Torah, a little <ink> remained on the pen.⁹⁵Lat.: calamus (“reed,” “reed pen”). So he passed it over his head (to dry it on his hair), and it was from there that the rays of glory were produced for him. (Exod. 34:29:) MOSES DID NOT KNOW THAT <THE SKIN OF HIS FACE> WAS SHINING (QRN). All the glory that he received <came> as an < extra > reward, but the principal (QRN) remained in tact, as stated (in Hab. 3:4): {AND} RAYS <COMING> FROM HIS HAND. So when the righteous receive their reward in the world to come, he will <also> receive his reward. Where is it shown? Where the prophet has so declared, when he said (in Is. 40:10): BEHOLD, THE LORD GOD COMES IN MIGHT, AND HIS MIGHTY ARM RULES FOR HIM. BEHOLD, HIS REWARD IS WITH HIM, AND HIS RECOMPENSE BEFORE HIM.

R. Hiyya bar Abba said: When a mighty man who is walking on the road is thirsty and goes to drink water, how much does he drink with his hands? Ten handfuls? Six handfuls? Four handfuls? Less than two he does not drink. Now all the water that is in the world would be a filling for the hollow of < the Holy One's > hand, as stated (in Is. 40:12): WHO HAS MEASURED THE WATERS IN THE HOLLOW OF HIS HAND? < It is so written > in order to make known that for him there is no eating or drinking. < Then > why did he tell me to offer sacrifice? In order to benefit you. Ergo (in Lev. 22:27): WHEN A BULL OR A SHEEP OR A GOAT IS BORN, < … AND FROM THE EIGHTH DAY ON IT SHALL BE ACCEPTABLE FOR AN OFFERING BY FIRE TO THE LORD >.

13 (Numb. 22:22) “But God's anger was kindled because he was going, and the angel of the Lord took a stand [in the road as his adversary (satan)]”:¹⁸A good example of this Hebrew word when it is not used as a proper noun. He was an angel of mercy, but to [Balaam] he had become an adversary (satan). (Numb. 22:22, cont.) “And two of his servant boys were with him”: This is customary for one going out on the road. It is necessary for two to attend him. Then in turn they attend each other. (Numb. 22:23) “Now the she-ass saw the angel of the Lord [and a sword was drawn in his hand]”: Was not the angel able to breathe on him and take away his spirit unless he drew his sword? And look at what is written about Sennacherib (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21.), “the angel of the Lord went out and smote [one hundred and eighty-five thousand] in the camp of Assyria.” It is also written (in Is. 40:24), “he blows on them and they wither.” However, he said to him, “[Skill with] the mouth was given to Jacob, as stated (in Gen. 27:22), ‘The voice is the voice of Jacob, but the hands are the hands of Esau.’ And it is written (in Gen. 27:40), ‘Upon your sword shall you live.’ All the nations all live by the sword. Now you are trading off your craft and coming against them with their [craft]. I also am coming against you with your own [craft].” Hence it is written (in Numb. 22:23) “and a sword was drawn in his hand.”

Seven clouds: four on four sides, one above, one below, and one going before them, lifting what was low, and lowering what was high, as it is written (Isaiah 40:4) "Let every valley be raised, and every mountain and hill be lowered. Let the rugged ground become level and the ridges become a plain." And it would kill the snakes and scorpions before them and sweep and sprinkle before them. R. Yoshiyah says: There were four (clouds): one before, one behind, one above, and one below. Rebbi says: Two (one before them and one over the mishkan).

What is written above this? “And the Lord said to Moses: Speak to your brother Aaron…” (Leviticus 16:2) R’ Avin said: He said to him - go and comfort him with words, as it says “Speak to the heart of Jerusalem…” (Isaiah 40:2) “…that he should not come at all times…” (Leviticus 16:2) R’ Yehudah bar R’ Simon said: Moshe was greatly distressed by this. He said: oy! Perhaps Aharon my brother has been driven out from the inner space at all times! There is a time corresponding to the hour “…that he should not come at all times…” (ibid.) There is a time corresponding to the day “And water by measure you shall drink…” (Ezekiel 4:11) There is a time corresponding to the year, as it says “And it was, at the return of the year…” (Samuel II 11:1) There is a time corresponding to twelve years “Until the time when His word came…” (Psalms 105:19) There is a time corresponding to the seventy years, as it says “…since the destruction of Jerusalem seventy years.” (Daniel 9:2) And it says “…until the time of his own land come…” (Jeremiah 27:7) There is a time corresponding to eternity “You gave joy into my heart from the time that their corn…” (Psalms 4:8) The Holy One said to Moshe: it is not as you think. This is not a time of the hour, the day, the year, of twelve years, seventy years or of eternity. Rather, at any time which he wants to enter he may enter, but he must do it with this procedure. R’ Yehudah bar R’ Elazar said: with thirty-six bells and thirty-six pomegranates. The Rabbis say: with seventy-two bells and seventy-two pomegranates.

18 ---

18 R. Hiyya bar Abba said, “My creatures do not need My creatures. In your days, have you heard one saying, ‘Water this vine with wine, so that it will produce much wine,’ [or] ‘Water this olive tree with oil, so that it will produce much oil.’ My creatures do not need My creatures and I should need My creatures?” R. Jannai said, “It is customary that when a man is walking by a river, it is impossible for him not to drink two or three log. Now all the seas and all the water would fill the hollow of My hand, as stated (in Is. 40:12), ‘Who has measured the waters in the hollow of His hand?’ But [yet] I have written about your log (in Numb. 28:7), ‘poured as an offering of fermented drink,’ [which is] an expression of drinking, an expression of satiation, an expression of inebriation.”

... “He will save him because He delights in him.” (Tehillim 22:9) R’ Shimon ben Lakish said that the Holy One expressed His love for Israel with three languages of affection, with ‘cleaving,’ with ‘desiring,’ and with ‘wanting.’ With cleaving – “But you who cleave to the Lord your God are alive…” (Devarim 4:4) With desiring – “…did the Lord desire you…” (Devarim 7:7) With wanting – “…for the Lord wants you…” (Yeshayahu 62:4) We learn all of these from that wicked one of the story of “And Dinah went out…” (Bereshit 34:1) With cleaving – “And his soul cleaved to Dinah…” (Bereshit 34:3) With desiring – “My son Shechem his soul desires your daughter.” (Bereshit 34:8) With wanting – “…because he wanted Jacob's daughter…” (Bereshit 34:19) R’ Aba bar Elisha added two more, with love and with speaking to the heart. With love, as it says “I loved you, said the Lord…” (Malachi 1:2) With speaking to the heart, as it says “Speak to the heart of Jerusalem…” (Yeshayahu 40:2) We learn these also from the story of that wicked one – “…he loved the girl and spoke to the girl's heart.” (Bereshit 34:3) “He will save him because He delights in him.”

Another interpretation (of Numb. 3:40:) ENROLL EVERY FIRST-BORN MALE. This text is related (to Cant. 6:8-9): THERE ARE SIXTY QUEENS, EIGHTY CONCUBINES, AND MAIDENS WITHOUT NUMBER; <BUT ONLY> ONE IS MY DOVE, MY PERFECT ONE…. <The matter> is comparable to a certain merchant,¹²⁴Gk.: pragmateutes (“business representative”). who had glass beads,¹²⁵Tanh., 1:20; Numb. R. 4:2. which he would bring to market; but he paid no attention to their number (minyan), because he had brought them out without counting (minyan) <them>. So when he came in to put them away, he put them away without counting. Because they were <made> of glass, he did not pay attention to them. However, he had a certain string¹²⁶Lat.: linea. of fine pearls;¹²⁷Gk. margelis. and this he would take and bring out with a count, then put away with a count. Similarly, as it were, the Holy One said <in regard> to the nations of the world: I have not given them a count, because none of them is important to me, as stated (in Is. 40:17): ALL THE NATIONS ARE AS NOTHING BEFORE HIM; THEY ARE CONSIDERED BY HIM AS LESS THAN NOTHING AND VOID. But as for you, you are my children, as stated (in Is. 46:3): THE ONES WHO HAVE BEEN BORNE BY ME FROM BIRTH, CARRIED FROM THE WOMB. I therefore count you on every occasion. It is therefore stated (in Numb. 3:40): ENROLL EVERY FIRST-BORN MALE. Ergo (in Cant. 6:8-9): THERE ARE SIXTY QUEENS […, AND MAIDENS WITHOUT NUMBER]; <BUT ONLY> ONE IS MY DOVE, MY PERFECT ONE…. This is Israel.

(Exodus 12:25) "And it shall be, when you come to the land": The service is contingent upon their entering the land and thereafter. (In the desert they were obliged to observe only one Pesach, in the second year, by Divine command.) "as He has spoken": And where did He speak it? (Ibid. 6:8) "and I shall bring you to the land, etc." Similarly, (Ibid. 16:23) "This is what the L rd has spoken: 'A resting, a holy Sabbath, etc.'" And where did He speak it? (Ibid. 5) "And it shall be on the sixth day that they shall prepare, etc." Similarly, (Leviticus 10:3) "This is as the L rd spoke: With My near ones I will be sanctified." And where did He speak it? (Exodus 29:43) "And I will be appointed there for the children of Israel and it (the mishkan) will be sanctified by My glory" (i.e., by My glorifiers). Similarly, (Devarim 11:25) "The L rd your G d will put the dread and fear of you over the whole land … as He spoke to you." And where did He speak it? (Exodus 23:27) "My fright shall I send before you, and I shall confound all the people, etc." (Devarim 12:20) "When the L rd your G d broadens your boundary, as he spoke to you, etc." And where did He speak it? (Exodus 34:24) "for I shall drive out nations from before you and I shall broaden your boundary," (Ibid. 23:31) "And I shall set your boundary from the Red Sea, etc." Similarly, (Devarim 15:6) "for the L rd your G d will bless you as He spoke to you." And where did He speak it? (Ibid. 7:14) "Blessed shall you be over all other peoples." Similarly (Ibid. 26:18) "and the L rd has affirmed this day to make you His chosen people as He spoke to you." And where did He speak it? (Exodus 19:5) "then you shall be to Me chosen above all the peoples." Similarly (Devarim 26:19) "and to place you higher than all the nations … as He spoke." And whence did He speak it? (Ibid. 28:13) "And the L rd will make you the head, and not the tail. Similarly, (Isaiah 1:2) "Hear, O heavens, and give ear, O earth, as the L rd has spoken." And where did He speak it? (Devarim 32:1) "Hear, O heavens, and I shall speak." Similarly, (Isaiah 40:5) "The glory of the L rd shall appear, and all flesh will behold as one, for the mouth of the L rd has spoken." And where did He speak it? (Devarim 32:39) "See, now, that I — I am He, and there is no god beside Me." Similarly, (Isaiah 1:19-20) "If you acquiesce and pay heed, the good of the earth will you eat. But if you refuse and rebel, the sword will devour you; for the mouth of the L rd has spoken." And where did He speak it? (Leviticus 26:25) "… I will bring against you an avenging sword, etc." Similarly, (Isaiah 25:8) "He will destroy death forever … for the L rd has spoken." And where did He speak it? (Devarim 32:39) "I put to death and I bring to life, etc." Similarly, (Isaiah 58:14) "then you will rejoice in the L rd, and I will 'ride' you on the heights of the earth, etc." And where did He speak it? (Devarim 32:13) "He will 'ride' him on the heights of the earth, etc." Similarly, (Ezekiel 39:8) "Behold, it has come; it has arrived, says the L rd G d. This is the day of which I spoke." And where did He speak of it? (Devarim 32:42) "I will make My arrows drunk with blood, etc." Similarly, (Michah 4:4) "and each man will sit under his grapevine … for the mouth of the L rd of hosts has spoken." And where did He speak it? (Leviticus 26:6) "And I will place peace in the land, etc." Similarly, (Ovadiah 1:18) "And there will be no survivor of the house of Esav, for the mouth of the L rd has spoken." And where did He speak it? (Numbers 24:18-19) "And Edom (Esav) will become an inheritance … and a victor will issue from Jacob and will destroy all trace of Ir." Similarly, (Genesis 21:1) "And the L rd remembered Sarah (for motherhood) as He had said." "And where did He say it? (Ibid. 17:19) "And G d said: But Sarah your wife will bear, etc." Similarly, (Ibid. 21:1) "And the L rd did for Sarah as He had spoken." And where did He speak it? (Ibid. 15:4) "And the 'speaking' of the L rd was to him. This one (Ishmail) will not inherit you, etc." Similarly, (Yoel 4:8) "and I will sell your sons and your daughters, etc." And where did he speak it? (Genesis 9:25) "And he (Noach) said: Cursed is Canaan. A servant of servants will he be to his brothers." Similarly, (Devarim 17:16) "And the L rd said to you: You will not go back this way (to Egypt) again." And where did He say it? (Exodus 14:13) "For your seeing Egypt is (only) this day. You will see them no more forever." Similarly, (Isaiah 65:25) "The wolf and the lamb will graze together…said the L rd." And where did He say it? (Leviticus 26:6) "I will cut off wild beasts from the land." Similarly, (I Kings 11:2) "… of the nations of which the L rd said … You shall not come among them, etc." And where did He say it? (Devarim 7:3) "And you shall not intermarry with them, etc." Similarly, (I Kings 8:12) "The L rd has said that He will dwell in a thick cloud." And where did He say it? (Leviticus 16:2) "For in a thick cloud will I appear upon the (ark) cover." Similarly, (Malachi 3:17) "'and they will be Mine,' said the L rd." And where did He say it? (Exodus 19:5) "And you will be unto Me, chosen, etc." Similarly, (Yoel 3:5) "And all who call in the name of the L rd … as the L rd said." And where did He say it? (Devarim 28:10) "And all the peoples of the earth will see that the L rd's name is called upon you, etc." Similarly, (Isaiah 66:20-21) "And they will bring all your brothers from all the nations as an offering to the L rd … And also from them will I take Cohanim and Levites, the L rd said." And where did He say this? (Devarim 29:28) "What is concealed (from us [e.g., who is a Cohein and who, a Levite]) is known to the L rd our G d." Here, too, (Exodus 12:25) "And it shall be, when you come to the land that the L rd will give you, as He has spoken, etc." And where did He speak it? (Ibid. 6:8) "And I shall bring you to the land, etc." (Exodus 12:26) "And it shall be, when your sons say to you, etc.": At that time, Israel was receiving bad tidings, that the Torah was destined to be forgotten. Others say they were receiving good tidings, that they were destined to see sons and sons of sons. (Exodus 12:27) "And the people bowed down and prostrated themselves": Why did they bow down? For it is written (Ibid. 13:18) "And the children of Israel went out of Egypt chamushim" — one out of five ("chamishah"). Others say one out of fifty ("chamishim"). And others say one out of five hundred ("chamesh me'oth"). R. Nehorai says; Upon my oath, not one in five hundred went out. For it is written (Ezekiel 16:7) "Numerous as the spouts of the field did I make you" (in Egypt), and (Exodus 1:7) "And the children of Israel were fruitful, and teemed" — One woman would bear six in one womb. And you say one in five hundred went out? And when did they die? In the three days of darkness, of which it is written (Exodus 10:23) "One man could not see another." The Jews buried their dead, and they were thankful and praised (the L rd) that their foes could not see (the dead) and rejoice in their downfall. (Ibid. 12:27) "Then you shall say that it is a Paschal sacrifice to the L rd.": R. Yossi Haglili said: The Jews would have deserved to die in Egypt (if not for the merit of the Paschal sacrifice) whereby the last of them consummated his sacrifice (and lived.) "Then you shall say that it is a Paschal sacrifice." We are hereby apprised that all who hear of or see the miracles that the Holy One Blessed be He wrought in Egypt must give praise. And thus is it written (Exodus 18:8-9) "And Moses related to his father-in-law all that the L rd did to Pharaoh and to Egypt. And Yithro rejoiced, etc." (Ibid. 28) "And the children of Israel went and they did": Reward is given for both the going and the doing. "and they did": Now did they already do? __ Their taking it upon themselves to do is regarded as their doing. "as the L rd commanded": We are hereby apprised of their eminence. Exactly as Moses and Aaron commanded them thus did they do. What is the intent of (the seemingly superfluous) "Thus did they do"? Moses and Aaron, too, did thus.

Another interpretation (of Gen. 17:1): I AM GOD ALMIGHTY ('L ShDY). R. Abbahu said: When the Holy One created his world, he created the heavens and the earth.¹¹⁰Hag. 12a; Gen. R. 46:3; PRE 3; above, 1:11; below, 10:12, 16. Then he told them that they should continue to spread out, as stated (in Is. 40:22): < WHO HAS STRETCHED OUT THE HEAVENS LIKE A CURTAIN > AND SPREAD THEM OUT LIKE A TENT TO DWELL IN. If he had not said: Enough! to them, they would have continued to be spread out until the dead rise (at the end of time). < What > the Holy One said to Abraham < was >: I am the one who said to my world: Enough (DY)! So < also > he says to foreskin: Enough!

all embrace and kiss it, especially so if it is a male.

... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)

... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)

R. Samuel said: After Moses wrote the Torah, a little ink was left in the pen, and when he passed it before his head, the beams of glory were formed upon him, as it is said: And Moses knew not that the skin of his face sent forth beams. All the glory he obtained was a reward (for what he had done), but You placed the beams, as it is said: Rays hath He at His side; and there is the hiding of His power. The righteous receive their reward in the world-to-come, but he received his reward at that time, as is said: Behold, the Lord will come as a Mighty One, and His arm will rule for Him; behold, His reward is with Him, and His recompense before Him (Isa. 40:10).

(Bamidbar 6:24) "The L-rd bless you": with the explicit blessing (Devarim 28:3-6) "Blessed shall you be in the city and blessed shall you be in the field … Blessed shall be your basket and your remainder. Blessed shall you be in your coming in and blessed shall you be in your going out." "The L-rd bless you": with possessions "and keep you": with possessions. R. Nathan says: May He bless you with possessions and keep you — in body. R. Yitzchak says "and keep you": from the evil inclination, as it is written (Proverbs 3:26) "For the L-rd will be with you in your trust, and He will guard your feet from entrapment." Variantly: "and keep you": from all evil, viz. (Psalms 121:4-7) "He neither slumbers nor sleeps, the Keeper of Israel … at your right hand … By day the sun … The L-rd will keep you from all evil." Variantly: "and keep you": from mazikkin (destructive agents), viz. (Ibid. 91:11) "For His angels will He charge for you to keep you in all your ways." Variantly: "and keep you": He will keep for you the covenant of your fathers, viz. (Devarim 7:12) "… then the L-rd your G-d will keep for you the covenant and the lovingkindness which He swore to your fathers." Variantly: "and keep you": He will keep for you the "end" (i.e., the time of redemption). And thus is it written (Isaiah 21:11-12) "A prophecy concerning Duma (Edom): He (Israel) calls to Me from Seir: 'Keeper, what of the night?' 'Keeper, what of the night?' The Keeper says: 'Morning is coming and also night, etc.'" Variantly: "and keep you": He will keep your soul at the time of death, viz. (I Samuel 25:29) "and my master's soul will be bound up (after death) in the bond of life." From this I would understand both (the soul of) the righteous and the wicked to be intended. It is, therefore, written (Ibid.) "but the soul of your foes will He hurl away from the hollow of a sling." Variantly: "and keep you": He will keep your feet from Gehinnom, viz.: (Ibid. 2:9) "He will keep (from Gehennom) the feet of His pious ones." Variantly: "and keep you": He will keep you in the world to come, viz. (Isaiah 4:31) "But those who trust in the L-rd will renew strength. They will lift their wings as eagles, etc."

(Gen. 6:4, cont.:) THESE WERE THE MIGHTY MEN THAT WERE OF OLD, THE MEN WITH A NAME, < i.e., > men whose names have been specified above (in Gen. 4:18): Mehujael, since the Holy One (i.e., El) blotted (mihah) their names from the world; Methushael (ibid.), since God (El) drove him out (nethasho). THE MEN WITH A NAME,¹¹³Tanh. Gen. 1:12. because they were obstinate and rebellious against the Holy One. Thus it is stated (in Job 21:14): YET THEY SAY TO GOD: DEPART FROM US…. R. Isaac said: Why were they rebellious? Because they would sow one year and it would produce a harvest for forty years. R. Samuel bar Ammi said: Why were they rebellious? Because they were seeing children and children's children; yet they < themselves > were not dying. The Holy One said: From now on (according to Gen. 8:22) WHILE THERE ARE DAYS ON EARTH, < THERE SHALL BE NO CESSATION OF > SOWING AND HARVEST; i.e., they were begetting and burying. (Ibid., cont.:) COLD AND HEAT; i.e., < while > afflictions had not come upon them, from now on they would be afflicted by fire and snow. There is a story about a certain student of R. Aqiva¹¹⁴Tanh., Gen. 1:13; yMSh 4 at the end (55c); see Lam. R. 1:1 (16). who was told in a dream: You are dying in < the month of > Adar, and you shall not see Nisan. That which you have sown you shall not reap. He came to R. Aqiva. He said to him: You will die in glory (addirut), you shall not come to the hands of temptation (nissayon), and that which you have begotten you shall not bury. The Holy One said: In this world, because the evil drive exists, afflictions < also > exist among the children of Adam; but in the world to come I am rooting them out from you. It is so stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH. I am also reviving your {ancestors} [wings]; for thus has Isaiah stated (in Is. 40:31): BUT THEY THAT WAIT FOR THE LORD SHALL RENEW THEIR STRENGTH; [THEY SHALL MOUNT UP WITH WINGS AS EAGLES].

One verse states (Ibid. 3) "Is there any number to His angelic hosts?" and another (Daniel 7:10) "A thousand thousands were serving Him, and myriad myriads were standing before Him." How are these two verses to be reconciled? Before they were exiled from their land — "Is there any number to His angelic hosts?" After they were exiled from their land — "A thousand thousands were serving Him." As it were, the celestial retinue was diminished. Rebbi says in the name of Abba b. Yossi: One verse states: "Is there any number to His angelic hosts?" and another, "A thousand thousands were serving Him." How are these two verses to be reconciled? "A thousand thousands were serving Him" — this is one host. And how many hosts are there? — "Is there any number to His angelic hosts?" One verse states (Psalms 147:4) "He counts the number of the stars, (which implies that He calls each by name), and another (Isaiah 40:26) "Raise your eyes on high and see who created these. He brings forth their legions by number; he calls to all of them by name," (which implies that He calls all of them as one). (How is this to be understood?) When the Holy One Blessed be He calls, all answer, something impossible for flesh and blood, to call two names at the same time. Similarly, (Shemot 20:1) "And G-d spoke all of these things (in one utterance) saying, etc.", and (Psalms 62:12) "One thing has G-d spoken; these two have I heard," and (Jeremiah 23:29) "Is My word not like fire, says the L-rd, and like a hammer shattering rock?" Rebbi says in the name of Abba Yossi b. Dostai: One verse states "He brings forth their legions by number, etc.", and another "He counts the number of the stars." How are these two verses to be reconciled? We are hereby taught there is no changing of the (essential) name there. The name that it is called by now is not the name that it will be called by later, (but its "name" is simply a function of its embassy.) And thus is it written (Judges 12:18) "And the angel of the L-rd said to him: Why do you ask my name? It is hidden." I do not know what "name" I will be converted to (in the future). One verse states (II Samuel 24:24) "And David bought the threshing floor and the cattle for fifty silver shekels," and another (I Chronicles 21:25) "And David gave Arnon for the place gold shekels weighing six hundred." How are these two verses to be reconciled? For the place of the threshing floor, six hundred; for the place of the altar, fifty. Rebbi says, in the name of Abba Yossi b. Dostai: One verse states "And David bought the threshing floor, etc." and another verse states "And David gave Arnon for the place gold shekels weighing six hundred." How are these two verses to be reconciled? There were twelve tribes, and he took from each fifty shekels, six hundred shekels in all. R. Elazar says "And David bought the threshing floor," as explained elsewhere. Where? "And David gave Arnon for the place, etc." But the cattle for the burnt-offering and the threshing sledges and the cattle gear for the wood for fifty shekalim. One verse states (I Kings 5:6) "And Solomon had forty thousand stables of horses for his chariots," and another, (II Chronicles 9:28) "four thousand stables of horses." How are these two verses to be reconciled? Four thousand stables for forty thousand (horses). One verse states (Ibid. 4:5) "Its capacity was three thousand bath measures," and another (I Kings 7:26) "Its capacity was two thousand bath measures." How are these two verses to be reconciled? Two thousand in wet measure, which are three thousand in dry measure — whence the sages ruled: Forty sa'ah in wet measure is equal to two kor in dry measure.

"At the opening of the tent" (Gen. 18:1). You have made a good opening for passersby. You have made a good opening for strangers/converts. For were it not for you, I would not have created heaven and earth, as it is said (Isa. 40:22]), "Stretched them out like a tent to dwell in." For were it not for you, I would not have made the orb of the sun, as it is said (Ps. 19:5), "He placed in them a tent for the sun." For were it not for you, I would not have made the moon, as it is said (Job 25:5), "Even the moon is not bright [ya'ahil]." R' Levi said, In the future, Avraham will be sitting at the entrance to Gehinnom, and he will not allow a circumcised Jew to go down into it. And those who have sinned too much, what does he/He do to them? He removes the foreskin from babies who have died before they were circumcised, places it on them, and causes them to go down to Gehinnom. Thus it is said (Ps. 55:21), "He harmed his ally, he broke his pact." "In the heat of the day" (Gen. 18:1). When that day comes about which is written (Mal. 3:19), "For lo! That day is at hand, burning like an oven." "In the heat of the day." R' Yishmael taught, "In the heat of the day," this refers to six hours of the day [noon]. So then how do I interpret (Ex. 16:21), "when the sun grew hot, it would melt"? To four hours. You say four hours; might it not be six hours? When it says, "In the heat of the day," this refers to six hours. Or maybe it's the reverse -- "In the heat of the day" to four hours, and "when the sun grew hot" to six hours. You would say, how can you interpret "In the heat of the day" as four hours? Isn't it the case that, at four hours, there is heat only in a spot where the sun shines. At four hours, in the shade it is cool, and in the sun it is hot; at six hours, in the shade and the sun alike are hot. Thus you should not go by the latter version, but rather by the former: "In the heat of the day" is six hours, and "when the sun grew hot" is four hours, and only in a spot where the sun shone would it melt. R' Tanhuma said, at a time when people do not have shadows underneath [Yerush: omits "underneath"; Maharzu emends to "except underneath"]. R' Yanai said, He opened a fissure from Gehinnom and boiled the entire world, and its inhabitants to boot, for a brief moment; the Holy One, Blessed be He, said, the righteous ones are in distress, and the world is at ease? [From] this you say that heat is good for wounds.

An earthly king has dukes and viceroys who share with him in the burden of rule, and thus also share in the honor with which he is honored. But not so with The Holy Blessed One. God has no duke and no viceroy and no lieutenant. No other does God's work, only God alone. No other bears the burden, only God alone. Therefore, only God alone is to be praised.

An earthly king has dukes and viceroys who share with him in the burden of rule, and thus also share in the honor with which he is honored. But not so with The Holy Blessed One. God has no duke and no viceroy and no lieutenant. No other does God's work, only God alone. No other bears the burden, only God alone. Therefore, only God alone is to be praised.

The congregation of Israel is destined to say before the Holy One Blessed be He: L-rd of the universe, (there is no hope for me, for) my witnesses (for the prosecution) remain (and are testifying against me), viz. (Devarim 4:26, 30:19) "I call to bear witness against you this day the heavens and the earth." He will respond: I will remove them, viz. (Isaiah 65:17) "For, behold, I am creating new heavens and a new earth." Israel will then say: L-rd of the universe, I see places where I went astray and acted shamefully, viz. (Jeremiah 2:23) "See your way in the valley, know what you have done, etc.", and He will respond: I will remove them, viz. (Isaiah 40:4) "Every valley will be raised, etc." Israel will then say: L-rd of the universe, but my name remains! And He will respond: "I will remove it," viz. (Ibid. 62:2) "And you will be called by a new name." Israel: But L-rd of the universe, Your name is linked with that of the ba'alim. He: I will remove it, viz. (Hoshea 2:19) "And I will remove the names of ba'alim from her mouth." Israel: Still, those of my household use them. He (Ibid.): "They will not be mentioned again by their name." Afterwards Israel is destined to say: But You have already written (Jeremiah 3:1) "If a man divorces his wife and she leaves him and marries another man, can he return to her again?" He: Did I not write "a man"? And have I not already told you (Hoshea 11:9) "for I am G-d, and not a man!" And have I divorced you, house of Israel? Is it not already written (Isaiah 50:1) "Where is your mother's bill of divorce by which I sent her away, or to which of My creditors have I sold you!"

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

Jeremiah asked the Holy One four things at the hour when he separated from Him, on two he received an answer and on two he did not. They are: despising, rejection, abandonment and forgetting. Since Jeremiah saw the outlandish judgments which He brought upon Jerusalem he stood astonished, saying: is it possible that the Holy One will return to them after this? Then he asked the Holy One about these four things. So it says at the end of the scroll of lamentations “Why do You forget us forever, forsake us so long?” (Lamentations 5:20) “For if You have utterly rejected us, You have been exceedingly wroth against us.” (Lamentations 5:22) This is like a king who had a matron who was very beloved to him. Because the matron knew that the king loved her too much she violated the king’s honor and transgressed his decrees. One time decreed upon her that his servants come and drag her by her hair. Her dear friend who was present stood astonished, and seeing this immediately ran to come before the king. He said to him: my master the king, tell me what you intend. If you intend to return to her, then a man should rule over his wife. If you do not intend to return to her, you should divorce her that she can go and marry another. So Jeremiah said before the Holy One: Master of the World! “Have You indeed rejected Judah? Has Your soul despised Zion?” (Jeremiah 14:19) If Your intention is to return to her “Why have You smitten us and we have no cure?” (ibid.) He replied: go to your teacher, and to the teacher of your teacher – Moshe, the teacher of all the prophets. This is what I said to him at the end of all the curses: “But despite all this, while they are in the land of their enemies, I will not despise them nor will I reject them…” (Leviticus 26:44) Here we see that on two he received an answer and on two he did not. Since Zion saw that Jeremiah asked four things of the Holy One - despising, rejection, abandonment and forgetting – and that the Holy One answered him about despising and rejection but not about abandonment and forgetting, she began to make claims regarding the other two. “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, and has forgotten me.’ The verse doesn’t say this, but rather ‘The Lord has forsaken me, and the Lord has forgotten me.’ Why does it say ‘the Lord and the Lord’? She said to Him: even the two attributes of mercy which are written about You “Lord, Lord, benevolent God, Who is compassionate and gracious…” (Exodus 34:6) have abandoned me and forgotten me. Another explanation. He forfeited me to all the nations, gleanings, forgotten sheaves and the corners of the fields as it says “When you reap the harvest of your Land…you shall leave these for the poor person and for the stranger.” (Leviticus 23:22) Another explanation. ‘The Lord has forsaken me (azavtani).’ He loaded me up with many punishments as it is written “You shall surely help along with him (azov ta’azov).” (Exodus 23:5) Another explanation. ‘The Lord has forsaken me.’ That is, made me worth abandoning, as it is written “…and the Lord shall pour out their vessels.” (Isaiah 3:17) This comes to teach that He hinted to their springs and they poured forth and they were sunk in blood and abandoned and they cast them away. The Holy One said to them: complainers the sons of complainers! I was engaged with the first man, in order to make him a helpmate, as it says “…I shall make him a helpmate opposite him,” (Genesis 2:18) and he complained about Me, “The woman whom You gave to be with me she gave me…” (Genesis 3:12) I was engaged with Yaakov’s son to make him king over Egypt, “Now Joseph was the ruler over the land…” (Genesis 42:6) and He complained before Me, saying “My way has been hidden from the Lord…” (Isaiah 40:27) Even his sons did the same in the wilderness! I was engaged in choosing for them an easy food like that which kings eat, so that not one of them should be seized by indigestion or diarrhea, and they complained before Me, saying “…and we are disgusted with this rotten bread.” (Numbers 21:5) So too Zion did to Me. I was engaged in removing the kingdoms from the world, haven’t I already removed Babylon, Maday and Greece? I was about to cause the fourth kingdom to pass away and she complained before Me, saying ‘You have abandoned me, You have forgotten me.’ Another explanation. Knesset Yisrael said before the Holy One: You have forgotten that might which my children mentioned before you at the sea “The Eternal's strength…” (Exodus 15:2) Another explanation. “And Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Isaiah 49:14) Forsaken is the same as forgotten! R’ Elazar said: Knesset Yisrael said before the Holy One – Master of the World! A man who marries another wife in addition to his first still remembers the actions of the first, but You have forsaken me. The Holy One replied to her – my daughter, I created twelve constellations in the firmament opposite the twelve tribes and for each constellation I created thirty troops, and for each troop I created thirty routes, and on each route I created thirty legions, and for each legion I created thirty camps, and for each camp I created thirty squares, and for each square I created three hundred and sixty-five stars like the number of the days of the solar calendar. All of these I created only for you, and you say ‘He has forgotten me, He has abandoned me?!’ “Shall a woman forget her sucking child (ulah)…” (Isaiah 49:15) I will never forget the burnt offerings (olot) and firstborns which you offered before Me. She said before Him - Master of the World! Since there is no forgetting before Your Holy Throne, maybe then You will not forget what I did with the Golden Calf? He replied to her – I will also forget this. She said before Him – Master of the World! Since there is forgetting before Your Holy Throne, maybe you will forget what I did at Mount Sinai? He said to her “I will not forget you.” (ibid.)