Midrash su Isaia 43:14

(Lev. 25:14:) “When you sell property to your kinsman.” This text is related (to Prov. 28:22), “An evil-eyed person moves quickly after wealth, [and he does not know that loss will come to him].” This verse speaks about many people. “An evil-eyed person moves quickly after wealth.” This was Cain. The Holy One, blessed be He, said, “You moved quickly to inherit the world. By your life, you shall have a loss [in the matter].” Ergo (in Prov. 28:22), “and he does not know that loss will come to him.” And what happened to him? That he wandered about the world, as stated (in Gen. 4:12), “you shall become a ceaseless wanderer on the earth.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This was Ephron the Hittite.¹See Tanh. (Buber), Exod. 6:5; and the parallels listed there; and Tanh. (Buber), Deut. 4:4. When Abraham's wife Sarah died, Abraham went to Ephron for him to sell him the cave. Ephron said to him, “Give me its price.” He said to him (in Gen. 23:15), “What is a piece of land worth four hundred shekels of silver between you and me?” Abraham began piling up the silver for Ephron, as stated (in Gen. 23:16), “So Abraham heeded Ephron, and Abraham weighed out […].” Ben Ma'ma said, “Although R. Hanina has said, ‘All the shekels in the Torah are sela'im,’ these [shekels] are an exception, since they are centenaria.²The word is Latin. One centenarium was worth 100,000 sesterces. According to a fourth-century inscription of northern Africa, a centenarium was a hundred pieces (e.g., of gold). See A. Souter, A Glossary of Later Latin to 600 A.D. (Oxford: Clarendon, 1957). [So it was] four hundred centenaria [that] Abraham piled up before Ephron.” When Ephron saw the silver, he moved quickly and hastily, as stated (in Gen. 23:6), “bury your dead in the choicest of our tombs.” The Holy One, blessed be He, said to him, “You have moved quickly after money. By your life, you shall have a loss in the matter.” And what was his loss? R. Judah bar Shallum the Levite said, “Every [mention of] Ephron which is written here [in Scripture], before he took the silver from Abraham, is written plene as 'prwn (i.e., with the vowel o represented by the Hebrew consonant w); but this [usage] (in Gen. 23:16) is deficient (hsr), ‘and Abraham weighed out the silver for Ephron ('prn). It is written with the w missing (hsr).” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This is the one who lends at interest, because he is anxious to become wealthy. He lends in order to receive interest from the borrower and becomes wealthy from the interest. But a curse is given through his riches, as stated (ibid., cont.), “and he does not know that loss will come to him.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This represents those who engage in business in the sabbatical year, in that they move quickly to become rich. They do not observe the sabbatical year, and think they will become rich. The Holy One, blessed be He, said to them, “By your life, you shall have a loss in the matter.” Since he did not observe the sabbatical year, the curse began entering into his money, and he sells [all that he had]. What is written above the matter (in Lev. 25:2), “the land shall observe a Sabbath for the Lord.” And after that it is written (in vs. 14), “When you sell property.” R. Eleazar Haqappar said, “It is written (in Cant. 5:15), ‘His legs are pillars of marble, set upon sockets of fine gold.’ This column has a capital above and a pedestal³Gk.: basis. below.”⁴See Lev. R. 25:8. R. Samuel ben Guriah said, “You have no section in the Torah which does not have a capital above and a pedestal below.⁵The parallel in Lev. R. 25:8 explains that each section can be expounded with reference to what precedes and follows it. What is written above of the matter (in Lev. 25:1-2)? ‘Then the Lord spoke unto Moses on Mount Sinai, saying, “Speak unto the Children of Israel [….] ‘the land shall observe [a Sabbath for the Lord].’”’ Then after that [comes] the section on the jubilee (in vs. 8), ‘And you shall count seven [Sabbaths of years].’ If one has not observed the sabbatical year and the jubilee, or [even] one of them, in the end, I will make it that he will sell his land, [as stated] (in vs. 14), ‘When you sell property to your kinsman.’⁶T’Arakh. 5:9; below, 9:8. [If] he repents, [all] is well; but if not, he will end up selling his field, as stated (in vs. 25), ‘When your relative becomes poor and sells some of his property.’ [If] he repents, that is preferable; but if not, he will end up selling his house, as stated (in vs. 29), ‘And when someone sells a dwelling house.’ [If] he repents, that is preferable; but if not, he will end up going around [begging] at doorways, as stated (in vs. 35), ‘And when your relative becomes poor [… you shall maintain him as a foreigner and sojourner and let him live near you].’ [If] he repents, that is preferable; but if not, he will end up being sold to you, as stated (in vs. 39), ‘And when your relative becomes poor] near you and is sold to you.’ [If] he repents, that is preferable; but if not, he will end up being sold to the gentiles, as stated (in vs. 47), ‘And when a foreigner and a sojourner near you becomes wealthy, [while your relative near him becomes poor and is sold to a sojourning foreigner near you….].’ Now it is not merely the individual himself [at issue here], but that person and all Israel; for so you find in the days of Jeremiah, because they profaned the sabbatical year, they were sold to the gentiles, as stated (in II Chron. 36:17-18), ‘So He brought up the king of the Chaldeans upon them [….] And all the vessels of the house of God […] and the treasures of the house of the Lord […].’ Behold the case of [all] Israel.” The Holy One, blessed be He, said to Moses, “See how they will be sold to the gentiles because they profaned the sabbatical year.” He said to him, “Master of the world, did You not say this (in Lev. 25:35), ‘And when your relative becomes poor, and his strength fails near you, [you shall maintain him as a foreigner and sojourner and let him live near you]?’ Fulfill what You said to them and called them, ‘My relatives (ah) and friends,’ as stated (in Ps. 122:8), ‘For the sake of My relatives (ah) and friends’: (Lev. 25:35:) ‘And when your relative becomes poor, and his strength fails near you,’ [i.e.,] when their strength fails before Nebuchadnezzar, the Divine Presence, as it were, will be with them. It is so stated (in Is. 43:14), ‘for your sake I have sent to Babylon.’ (Lev. 25:35, cont.:) ‘You shall maintain (literally, hold on to) him.’ Hold them (i.e., Israel), lest they perish. But how? (Lev. 25:35, cont.:) ‘As a foreigner and sojourner and let him live near you.’ Although they became foreigners and sojourners in Babylon, if You do not give them grace, they will perish, [so just] ‘let him live near You.’” The Holy One, blessed be He, said to him, “Because of their sins I have sold My house to the Chaldeans.” It is so stated (in Lev. 25:29), “And when someone sells a dwelling house.” This is the house of the Holy One, blessed be He, as stated (in Ps. 132:13), “For the Lord has chosen Zion; he has desired it for His dwelling.” And what happened [to it]? (II Kings 25:9 = Jer. 52:13:) And he burned the house of the Lord [...].” (Lev. 25:29, cont.:) “A walled city.” This is the city of the Holy One, blessed be He, as stated] (in II Chron. 36:19), “and they broke down the wall of Jerusalem […].” That is what the Holy One, blessed be He, says (in Lev. 25:47), “And when a foreigner and a sojourner [near you] becomes wealthy.” This wealthy foreigner is Nebuchadnezzar, and this sojourner is the Median Empire. (Ibid., cont.:) “And is sold to a sojourning foreigner.” This [sojourning foreigner] is the Greek Empire. (Ibid., cont.:) “Or to a foreigner's family.” This is the Edomite Empire (i.e., Rome). Moses said to the Holy One, blessed be He, “Master of the world, why were they sold to these empires?” He said to him, “Because they profaned the sabbatical year.” It is so stated (in II Chron. 36:20–21), “Then he carried off unto Babylon those left from the sword,” and the end of the Scripture is “[until the land made up] its Sabbaths; as long as it lay desolate, it observed Sabbath, to fulfill seventy years.” Therefore the Holy One, blessed be He, said to Moses at the end of all of these sections, “Is it your wish that they do not go into exile? [Then] warn them concerning the sabbatical years and the jubilees.” That is what He has said at the end of all the sections (in Lev. 26:2), “You shall observe My Sabbaths and reverence My sanctuary. I am the Lord.” What is the meaning of “I am the Lord?” I am the one who is going to give you a good reward, if you observe them; but if not, I am going to exact retribution from them through the Empires. Therefore, say to them to be careful about the sabbatical year. Thus it is stated (in Lev. 25:2), “the land shall observe a Sabbath for the Lord,” so that they do not attain [the punishments in] those sections written below (in Lev. 26:14-45). (Lev. 25:14:) “When you sell property to your kinsman or buy from your neighbor's hand, do not deceive.” [Thus] you shall not deceive one another. The Holy One, blessed be He, said, “For I also sold the whole world to Abraham and did not deceive him. He [then went back and sold it to Me,” as stated (Genesis 14:19), “the Buyer⁷Qoneh. A more traditional rendering of this word here would be MAKER. of heaven and earth.” When? When Abraham observed the commandments of the Holy One, blessed be He. Before the Torah was given to Israel, our father Abraham kept it [and observed all the commandments that are in the Torah]. R. Samuel bar Nahman said in the name of R. Alexandra, “Abraham even observed the [rabbinic precept of] eruvim of cooked foods.”⁸See Tanh. (Buber), Gen. 3:1, and the notes there. Thus it is stated (in Gen. 26:5), “Because ('qb 'shr) Abraham heeded [My voice and kept My charge: My commandments, My statutes, and My Torahs].” What is the meaning of 'qb?⁹Gen. R. 95:3; Cant. R. 5:16:1; PR 21:12; cf. Ned. 32a. R. Simeon ben Laqish said, “At the age of three years Abraham recognized the Holy One, blessed be He.”¹⁰So also Numb. R. 18:21. According to other traditions Abraham recognized his creator at the age of forty-eight (Gen. R. 30:8; 46:2; Cant. R. 5:16:1), at the age of fifty (PR 21:12), or at the age of one (Gen. R. 95:3). How is this shown? 'Qb is a number. (I.e., 'ayin) is seventy, q (i.e., qof) is one hundred, [and] b (i.e., bet) is two, for a total of one hundred seventy-two. Now (according to Gen. 25:7) Abraham lived one hundred seventy-five [years]. Deduct from them. [The result is] three, when he was little. Ergo, at the age of three years Abraham recognized the Holy One, blessed be He. When the Holy One, blessed be He, saw how Abraham loved the commandments, He began buying heavenly and earthly [places] for him, as stated (in Gen. 14:19), “Blessed be Abram of God most high, Buyer of heaven and earth.” So also it says (Gen. 13:15), “For all the land (or earth) which you see, to you I will give it.” The Holy One, blessed be He, said, “All the world is wholly Mine; and I bought it for Abraham, because he has observed My commandments. But you, through your sins, have caused him to be [like] an alien who rents a house from its owners, for so Jeremiah has said (in Jer. 14:8), ‘why are you like a foreigner in the land […]?’ When you sinned before Me, I sold you, as stated (in Ps. 44:13), ‘You shall sell Your people for no money […].’ For that reason, if someone has to sell a house, a field, or [some] article, you shall not deceive one another.” It is therefore written (in Lev. 25:14), “shall not deceive his brother.” (Lev. 25:15-18:) “According to the years after the jubilee […]. According to the multitude of years, you shall increase […]. A man shall not deceive his brother […]. So you shall carry out my statutes and judgements.” The Holy One, blessed be He, said to Israel, “Just as I sold my people and returned again to reinstate them, as stated (Jer. 3:14), ‘”Turn back, faithless children,” says the Lord; “for I am a master to you.”’ It is also written (in Is. 52:3), ‘For thus says the Lord, “You were sold for free, and you shall be redeemed for no money.”’ So too you should not sell the land absolutely, as stated (in Lev. 25:23), ‘[it] shall not be sold permanently.’ The Land [of Israel] is dear to me because I have made it holier than all the [other] lands in the world.” You yourself know, when the Land of Israel was distributed to the tribes, it did not pass from tribe to tribe. Rather [it was distributed] to each tribe separately. You yourself know. Look at how many lawsuits the daughters of Zelophehad brought, so that their inheritance would not pass from one tribe to another. Moreover the Holy One, blessed be He, conceded to their words, as stated (in Numb. 27:7), “The daughters of Zelophehad speak what is right.” (Numb. 36:9:) “Thus no inheritance shall be transferred from one tribe to another.” Therefore, if a redeemer is found for it, fine; but if not, whoever buys it acquires it until the jubilee. Then on the jubilee he releases it. Thus it is stated (in Lev. 25:41), “Then he shall depart from you, he and his children with him and he shall return to his family.” The Holy One, blessed be He, said to Israel, “When the year of the redemption draws near, I will redeem you, as stated (in Is. 63:4), ‘For a day of vengeance was in My heart, but there came My year of redemption.’”

“I called to my lovers, they deceived me; my priests and my elders perished in the city while they sought food for themselves to restore their souls” (Lamentations 1:19).
“I called to my lovers, they deceived me.” The Rabbis interpreted the verse regarding false prophets, who would cause their idol worship to be beloved to me.²⁰⁵The rabbis interpret the term me’ahavai, generally translated “my lovers” to mean “those who made [idols] beloved to me.” The verse is written from the perspective of Zion. “They deceived me,” they, too, deceived me. They did not cease prophesying falsely about me until they caused me to be exiled from my place, as it is stated: “They envisioned for you prophecies of futility and deviance [umaduḥim]” (Lamentations 2:14); it is written madiḥam.²⁰⁶The word maduḥim is written without a yod, such that it can be read madiḥam, meaning those who have pushed them into exile.
Rabbi Shimon bar Yoḥai interpreted the verse regarding the true prophets, who would cause me to be beloved to the Holy One blessed be He. “They deceived me,” as they would deceive me and say to me: Separate teruma and tithes. But are there teruma and tithes in Babylon? Rather, it was in order to cause me to be beloved to the Holy One blessed be He. That is what Jeremiah says: “Establish signposts [tziyunim] for you” (Jeremiah 31:20). Distinguish yourself via mitzvot with which Israel was distinguished.²⁰⁷Therefore, separate teruma and tithes even in Babylon despite the fact that these mitzvot apply by Torah law only in the Land of Israel.
“Place landmarks for you” (Jeremiah 31:20), this is the destruction of the Temple.²⁰⁸A landmark serves as a marker or reminder of something. This is understood as an allusion to the destruction of the Temple, which must be remembered. Likewise it says: “If I forget you, Jerusalem, let my right hand lose its power” (Psalms 137:5). “Note the highway, the path that you walked [halakht]” (Jeremiah 31:20). Rabbi Ḥiyya said: “I walked [halakhti]” is written.²⁰⁹The verse in Jeremiah is written “the path that I walked,” but it is traditionally read as though it says “the path that you walked.” You find that when Israel was exiled to Babylon, what is written? “For your sake, I sent to Babylon” (Isaiah 43:14).²¹⁰The midrash interprets this to mean that God sent His own Divine Presence with them into exile. Alternatively, the term “I sent [shilaḥti]” can be read shulaḥti, meaning I was sent. They were exiled to Eilam; the Divine Presence was with them, as it is written: “I will place My throne in Eilam” (Jeremiah 49:38). They were exiled to Greece; the Divine Presence was with them, as it is written: “I will rouse your children, Zion, against your children, Greece” (Zechariah 9:13), and it is written thereafter: “The Lord will appear over them…” (Zechariah 9:14). That is why it is written: “The path that I walked.”
Another matter, “Note the highway, the path that you walked.” Jeremiah said to them: ‘See the paths on which you have walked, and repent, as it is written: “Return, maiden of Israel” (Jeremiah 31:20), and you will immediately return to your cities, as it is written: “Return to these, your cities” (Jeremiah 31:20).

R. Eleazar haQappar said: It is written (in Cant. 5:15): HIS LEGS ARE PILLARS OF MARBLE, SET UPON SOCKETS OF FINE GOLD…. If a column does not have a capital above and a pedestal⁴Gk.: basis. below, it does not seem beautiful.⁵Tanh., Lev. 9:1; see Lev. R. 25:8. R. Samuel ben Gedaliah said: You do have no section in the Torah which does not have a capital above and a pedestal below.⁶The parallel in Lev. R. 25:8 explains that each section can be expounded with reference to what precedes and follows it. What is written above of the matter (in Lev. 25:1–2:)? THEN THE LORD SPOKE UNTO MOSES ON MOUNT SINAI, SAYING: SPEAK UNTO THE CHILDREN OF ISRAEL [….] THE LAND SHALL OBSERVE < A SABBATH FOR THE LORD >. Then after that < comes > the section on the Jubilee (in vs. 8): AND YOU SHALL COUNT SEVEN SABBATHS OF YEARS. If one has not observed the Sabbatical Year and the Jubilee, he will end up selling his chattels, [as stated] (in vs. 14): AND WHEN YOU MAKE A SALE….⁷T’Arakh. 5:9; below, 9:8. < If > he repents, < all > is well; but if not, he will end up selling his field, [as stated] (in vs. 25): WHEN YOUR RELATIVE BECOMES POOR AND SELLS SOME OF HIS PROPERTY < …. > < If > he repents, that is preferable; but if not, he will end up selling his house, as stated (in vs. 29): AND WHEN SOMEONE SELLS A DWELLING HOUSE. < If > he repents, that is preferable; but if not, he will end up going around < begging > at doorways, as stated (in vs. 35): AND WHEN YOUR RELATIVE BECOMES POOR…, < YOU SHALL MAINTAIN HIM AS A FOREIGNER AND SOJOURNER AND LET HIM LIVE NEAR YOU >. < If > he repents, that is preferable; but if not, he will end up being sold to you, as stated (in vs. 39): [AND WHEN YOUR RELATIVE BECOMES POOR] NEAR YOU AND IS SOLD TO YOU < …. > < If > he repents, that is preferable; but if not, he will end up being sold to the gentiles, as stated (in vs. 47): AND WHEN A FOREIGNER AND A SOJOURNER NEAR YOU BECOMES WEALTHY, < WHILE YOUR RELATIVE NEAR HIM BECOMES POOR AND IS SOLD TO A SOJOURNING FOREIGNER NEAR YOU…. > Now it is not merely the individual himself < at issue here >, but that person and all Israel; for so you find in the days of Jeremiah, because they profaned the Sabbatical Year, they were sold to the gentiles, as stated (in II Chron. 36:17–18): SO HE BROUGHT UP THE KING OF THE CHALDEANS UPON THEM [….] AND ALL THE VESSELS OF THE HOUSE OF GOD […,] AND THE TREASURES OF THE HOUSE OF THE LORD […,] < ALL THESE HE BROUGHT TO BABYLON >. Consider the case of Israel. The Holy One said to Moses: See how they will be sold to the gentiles because they profaned the Sabbatical Year. He said to him: Sovereign of the World, did you not say this (in Lev. 25:35): AND WHEN YOUR RELATIVE BECOMES POOR, [AND HIS STRENGTH FAILS NEAR YOU], < YOU SHALL MAINTAIN HIM AS A FOREIGNER AND SOJOURNER AND LET HIM LIVE NEAR YOU >? Fulfill what you said. [Israel is your brother (ah), as stated (in Ps. 122:8): FOR THE SAKE] OF MY RELATIVES (ah) AND FRIENDS. (Lev. 25:35:) AND WHEN YOUR RELATIVE BECOMES POOR, AND HIS STRENGTH FAILS NEAR YOU, < i.e., > when their strength fails before Nebuchadnezzar, the Divine Presence, as it were, will be with them. It is so stated (in Is. 43:14): FOR YOUR SAKE I HAVE SENT TO BABYLON. (Lev. 25:35, cont.:) YOU SHALL MAINTAIN HIM. Take them (i.e., Israel) by the hand, lest they perish by his (Babylon's) hand. But how? (Lev. 25:35, cont.:) AS A FOREIGNER AND SOJOURNER AND LET HIM LIVE NEAR YOU. Although they became foreigners and sojourners in Babylon, just LET HIM LIVE NEAR YOU. The Holy One said to him: Because of their sins I have sold my house to the Chaldeans, as stated (in Lev. 25:29): AND WHEN SOMEONE SELLS A DWELLING HOUSE. This is the house of the Holy One. Thus it is stated (in Ps. 132:13): FOR THE LORD HAS CHOSEN ZION; HE HAS DESIRED IT FOR HIS DWELLING. And what happened to it? (II Kings 25:9 = Jer. 52:13:) AND HE BURNED THE HOUSE OF THE LORD. (Lev. 25:29, cont.:) < IN > A WALLED CITY. [This is the city of the Holy One, as stated] (in II Chron. 36:19): AND THEY BROKE DOWN THE WALLS OF JERUSALEM…. That is what the Holy One says (in Lev. 25:47): AND WHEN A FOREIGNER AND A SOJOURNER < NEAR YOU > BECOMES WEALTHY. This wealthy foreigner is Nebuchadnezzar, and this sojourner is the Median empire. (Ibid., cont.:) < WHILE YOUR RELATIVE NEAR HIM BECOMES POOR > AND IS SOLD TO A SOJOURNING FOREIGNER NEAR YOU. This < sojourning foreigner] is the Greek empire. (Ibid., cont.:) OR TO AN OFFSHOOT OF A FOREIGNER'S FAMILY. This is the fourth empire (i.e., Rome). Moses said to the Holy One: Sovereign of the World: Why were they sold to these empires? He said to him: Because they profaned the Sabbatical Year. It is so stated (in II Chron. 36:20–21): THEN HE CARRIED OFF UNTO BABYLON THOSE LEFT FROM THE SWORD, AND THEY BECAME SLAVES TO HIM AND HIS CHILDREN, UNTIL THE RULE OF THE PERSIAN EMPIRE, IN ORDER TO FULFILL THE WORD OF THE LORD IN THE MOUTH OF JEREMIAH, UNTIL THE LAND MADE UP ITS SABBATHS. AS LONG AS IT LAYDESOLATE, IT OBSERVED SABBATH, TO FULFILL SEVENTY YEARS. Therefore the Holy One said to Moses: Is it your wish that they do not go into exile? < Then > warn them concerning the Sabbatical Years and the Jubilees. That is what he has said at the end of all the sections (in Lev. 26:2): YOU SHALL OBSERVE MY SABBATHS AND REVERENCE MY SANCTUARY. I AM THE LORD. I am the one who is going to give you a good reward, if you observe them; but if not, I am going to exact retribution from them through the empires. Therefore, warn them about the Sabbatical Year. Thus it is stated (in Lev. 25:2): THE LAND SHALL OBSERVE A SABBATH FOR THE LORD, so that they do not attain < the punishments in > those sections written below (in Lev. 26:14–45).

We are taught that R. Simeon b. Jachai said: "Come and see how the Israelites are beloved by the Holy One, praised be He! Wherever they were exiled the Shechina accompanied them. When they were exiled in Egypt, the Shechina was with them, as is said (I Sam. 2, 27) Did I rveal Myself unto the house of thy father, when they were in Egypt? When they were exiled into Babylon the Shechina was with them, as is said (Is. 43, 14) For your sake I was sent to Babylon. And in the future, when they will be redeemed, the Shechina will also return with them, as is said (Deut. 30, 3) The Lord thy God will return thy captivity, and have mercy upon thee, V'heshib (He win bring back you) is not said, but V'Shab (He will return). We infer from this that the Holy One, praised be He! will return with the Israelites from the exile."

“The young men carried the mill, and the lads stumbled on the wood” (Lamentations 5:13).
“The young men carried the mill.” You find that there was no mill in Babylon. When Nebuchadnezzar ascended,¹⁵When he ascended and conquered Jerusalem. he loaded them with mills [reḥayim] and took them down.¹⁶He made the captives carry the heavy millstones to Babylon. That is what is written: “For your sake I sent to Babylonia and I will bring down all their bars [bariḥim]” (Isaiah 43:14), bareḥayim is written.
Another matter, “the young men carried [nasa’u] the mill [teḥon].” It is a euphemism,¹⁷It is a euphemism for the fact that they used these young men to impregnate their women, as though they were married [nesuim] to them. just as it says: “He would grind [toḥen] in the prison” (Judges 16:21).¹⁸They would bring their women to Samson so he could impregnate them.
“And the lads stumbled on the wood.” Rabbi Yehoshua ben Levi said: Three hundred children were found impaled with a wooden beam.

... Teach us, oh master – may one light a lamp for personal use from the Channukah lights? Our masters taught us – R’ Acha said in the name of Rav ‘it is forbidden to light a lamp to use from the Channukah lights, but one may light a Channukah light from a Channukah light.’ From where did they learn that it is permissible to light a Channukah light (from it)? R’ Yaakov ben Aba said, they learned it from the menorah that was in the Holy of Holies, as our rabbis taught that if one found they had gone out, they should be cleaned out and re-lit from those that are still lit. (Tamid 3) If we would relight an extinguished lamp of the menorah, which was placed in the innermost sanctum, from the lamps still burning all the more so it is permissible to light a Channukah light from the lights still burning.’ The Holy One said, just as in this world lamps were lit in the Holy of Holies, so too I will do when I rebuild Jerusalem. From where do we know this? From the words of the prophet “And it shall come to pass on that day, that I will search Jerusalem with candles…” (Tzephaniah 1:12)

“Come with me from Lebanon, my bride, with me from Lebanon; look from the peak of Amana, from the peak of Senir and Ḥermon, from the dens of lions, from the mountains of leopards” (Song of Songs 4:8).
“With me from Lebanon, my bride, with me from Lebanon” – the Holy One blessed be He said: Come with Me from Lebanon.¹⁰⁴The term Lebanon [Levanon] is expounded to mean bricks [levenim]. We learned there: One gives a virgin twelve months from when the husband asked to marry her in order to provide for herself (Ketubot 57a).¹⁰⁵She is to provide herself with all her needs for the wedding and marriage. But I did not do so; rather, while you were still engaged in mortar and bricks, I hastened and redeemed you. The repugnant opinion of Aḥashverosh said: “Six months with myrrh oil [shemen hamor], [and six months with perfumes, and with women’s cosmetics]” (Esther 2:12). Rabbi Yehuda bar Yeḥezkel said: [Shemen hamor] is oil of the boxwood. Rabbi Yannai said: It is the oil of unripe olives, which removes the hair and softens the flesh of the body. But I did not do so.
Rabbi Berekhya and Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: Rabbi Levi ben Sisi expounded in Neharde’a: “They saw the God of Israel, and under His feet [was like the craftsmanship [kemaaseh] of sapphire brickwork]” (Exodus 24:10). That was before they were redeemed; however, after they were redeemed, where was it? It was placed in the location where it is appropriate to place a brick.¹⁰⁶After the redemption from Egypt, the heavenly brick, representing the bricks of enslavement, was stored away.
Rabbi Berekhya said: It is not written here, “the craftsmanship [maaseh],” but rather, “like the craftsmanship [kemaaseh]” – it and all its accessories were placed there; it, its basket, and its trowel were placed. Bar Kappara said: Until Israel departed from Egypt, its impression was in the sky. Once Israel departed from Egypt, it was no longer visible in the cloud. What is the reason? “And like the very heavens in purity” – as it is when it is clear of clouds.¹⁰⁷See Targum Yerushalmi (Exodus 24:10).
The Holy One blessed be He said to them: When you were exiled to Babylon, I was with you, as it is stated: “For your sake I was sent to Babylon” (Isaiah 43:14). When you return to the chosen House¹⁰⁸The Temple in the near future, I am with you. That is what is written: “With me from Lebanon,¹⁰⁹The Temple is referred to as Lebanon because the first Temple was built with the cedars of Lebanon. my bride.”
Rabbi Levi said: The verse should have rather said: “With me to Lebanon, my bride,” but you say, “from Lebanon”? Rather, initially, He bounds from the Temple, and then He exacts retribution from the nations of the world.
Rabbi Berekhya said: At three junctures the Holy One blessed be He exacts retribution from Esau and his chieftains. What is the reason? “Now I will arise, the Lord will say, [now I will ascend, now I will be exalted]” (Isaiah 33:10).¹¹⁰There are three verbs each accompanied by the adverb “now,” referring to three different times. Rabbi Shimon ben Rabbi Yannai: “Now I will arise” – as long as [Israel] is wallowing in the ashes, as it were, so is [the Holy One blessed be] He. That is what Isaiah said: “Shake the dust from you, arise and sit, Jerusalem” (Isaiah 52:2). At that moment, “Be silent all flesh before the Lord” (Zechariah 2:17). Why? “For He is roused from His holy abode (Zechariah 2:17); Rabbi Aḥa said: Like this hen that shakes its wings free from the midst of the ashes.

... R’ Yitzchak expounded on, “On willows in its midst we hung our harps.” (Psalms 137:2) Come and see – the dirt of the land of Israel is for repentance. While they were still in the land of Israel, Jeremiah was saying to them ‘repent before the judgement is sealed upon you,’ and they did not accept his words. Once they were exiled, they kept themselves sanctified through the commandments, taking their harps and hanging them on the willows. “For there our captors asked us for words of song…” (Psalms 137:3) At that time the nations of the world said to them: stand up and sing before idols just as you would sing in the Holy Temple. They replied: if we had sung songs in our place, we would not have been exiles. And now how should we sing songs before idols?! R ‘ Yitzchak Tavlai would say: to what is this to be compared? To a king of flesh and blood who married the daughter of kings. He said to her: get up and bring me a cup to drink, and she did not want to serve him. He was angry with her and drove her from his house, and she went and married a man who was afflicted with boils. He said: get up and bring me a cup to drink. She said to him: worthless one! I was a daughter of kings, married to a king, and because he said ‘bring me a drink’ and I did not want to serve him he was angry with me and drove me from his home. In that case if I had served him I would have added to my honor and had honor in my place, and now you say to me get up and serve me?! So Israel says to the nations of the world: if we had sang songs before the Holy One in our place on all the miracles which He did for us, we would have stayed in our place and not been exiled from our land. Now we should sing songs before idols?! Immediately they arose and killed heaps and heaps of them, and even though many of them were killed Israel rejoiced that they did not sing songs before the idols, as it says “…and our tormentors [asked of us] mirth…” (ibid.) At that moment the Holy One swore a whole oath to Israel. He said of Himself, so to speak, if I do not keep my oath, as it says “If I forget you, O Jerusalem, may my right hand forget [its skill].” (Psalms 137:5) The Holy One took His hand and placed it behind Him at the moment when Israel was exiled, just as it says “He has withdrawn His right hand from the enemy…” (Lamentations 2:3) The Holy One, so to speak, did not return it to its place. And so too the Holy One said to Israel: I will forget My right hand which I placed behind Me if I do not fulfill my oath to you and not forget you among the nations. “May my tongue cling to my palate, if I do not remember you, if I do not bring up Jerusalem at the beginning of my joy.” (Psalms 137:6) In the future the Holy One will return to Jerusalem all of her joy, as it says “And the redeemed of Zion shall return, and they shall come to Zion with song, with joy of days of yore shall be upon their heads…” (Isaiah 35:10) And anyone who mourns for Jerusalem in this world will rejoice with her in the time to come, as it says “Rejoice with Jerusalem and exult in her all those who love her: rejoice with her a rejoicing, all who mourn over her.” (Isaiah 66:10) They said in the name of Abaye: joy only comes on the ninth of Av, because they mandated mourning then in this time and in the future the Holy One will make it into a holiday, as it says “…and I will turn their mourning into joy and will comfort them and make them rejoice from their sorrow.” (Jeremiah 31:12) ... “No one pitches my tent anymore, or sets up my curtains.” (Jeremiah 10:20) What is this, does it mean that the Holy Temple will not be rebuilt in the future?! No, rather it is saying that no one from among you will pitch my tent anymore nor anyone from among you shall set up my curtains. The First Temple, which was built by flesh and blood, fell at the hands of the enemy. But the final Sanctuary that will be built by the Holy One, as it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel,” (Psalms 147:2) will not be destroyed. Therefore it says “My tent has been spoiled…” (Jeremiah 10:20)

Another teaching about "A son of an Israelite woman went out" - Regarding that which is written "I returned and saw all of the oppression" (Kohelet 4:1), Daniel the Tailor interpreted the verse as referring to Mamzerim. "The tears of the oppressed", the fathers of these sinned, and these [the children] are shamed, how does it concern them? So too, this one's father committed incest, what is the child's sin, and how does it concern him? "And they have no comforter", rather "their oppressors are empowered", this refers to Israel's Great Sanhedrin, who comes at them with the power of Torah, and pushes them away in the name of "a mamzer will not enter the community of the Lord." (Devarim 23:3). "They have no comforter" - says the Holy Blessed One: it is upon me to comfort them; in this world they are cast aside, but in the future, as Zecharia said, "I see a people all of gold", as it is written (Zechariah 4:2) “I see a menorah all of gold, with a bowl [gulah] above it". Two speak; one says "an exile [gulah]" and one says "a redeemer [goalah]". According to the one who says exile, that they were exiled to Babylon and the Shechina was exiled with them, as it says (Isaiah 43:14) "For your sake I send to Babylon". And according to the one who says a redeemer [goalah], a redeemer [paroka], as it says (Isaiah 47:4 "Our redeemer, the LORD of Hosts is Their Name", and it is written (Micah 2:14) "One who makes a breach goes before them; they enlarge it to a gate... [and leave by it]. Their king marches before them, God at their heads".

(One verse (Exodus 12:40) states "And the habitation of the children of Israel in the land of Egypt was four hundred and thirty years," and another, (Genesis 15:13) "and they shall serve them and they shall afflict them four hundred years." How are these two verses to be reconciled? Thirty years before the birth of Isaac, the covenant between the pieces (at which the above was said) was made, (and after his birth until the exodus four hundred years elapsed.) Rebbi says: One verse states: "and they shall serve them and they shall afflict them four hundred years," and another, (Ibid. 16) "and the fourth generation will return here." How are these two verses to be reconciled? If they repent, I will redeem them by generations (Abraham, Isaac, Jacob, and the tribes). If not, I will redeem them by years. "And the habitation of the children of Israel in Egypt and in other lands was four hundred and thirty years." This is one of the verses that they (the seventy-two elders changed) in transcribing (the Torah) for King Ptolemy, viz. (Megillah 9a): Once King Ptolemy assembled seventy-two elders and placed each in a separate house (without telling them why he was doing so), and he said to each of them: "Transcribe for me [into Greek] the Torah of Moses your teacher." The Holy One Blessed be He placed goodly counsel in the heart of each, and they all wrote as one (Genesis 1:1): "G d created in the beginning" [so that Ptolemy could not structure the words as: "In the beginning, god was created."] [They wrote] (Ibid. 1:26): "I will make a man in image and form" [and not, literally: "Let us make a man, etc.", so that he would not be able to argue for a plurality of gods]. [They wrote] (Ibid. 2:2): "And He finished on the sixth day, and He rested on the seventh day" [and not, literally: "And G d finished His work on the seventh day," so that he could not argue that G d worked on the seventh day]. [They wrote] (Ibid. 5:2): "Male and female He created him" [and not, literally: "Male and female He created them" (which Ptolemy could use as an argument for the creation of two separate bodies)]. [They wrote] (Ibid. 11:7): "Let Me go down and confound their tongue" [and not, literally: "Let us go down", so that he would not find support for his polytheistic views]. [They wrote] (Ibid. 18:12): "And Sarah laughed bikrovehah" ["among her neighbors", and not, literally: "bekirbah" ("within her"), so that Ptolemy would not question why Sarah should be punished for laughing, and not Abraham, if they both laughed inwardly]. [They wrote] (Ibid. 49:7): "For in their wrath they killed an ox" [instead of: "a man" (so as not to give Ptolemy a pretext to call Jews murderers)], "and in their willfulness they razed a manger" [instead of: "an ox"]. [They wrote] (Exodus 4:20): "And Moses took his wife and his sons and he rode them on the bearer of men" [instead of "on the ass" (so that he not say that Moses lacked a horse or a camel)]. [They wrote] (Ibid. 12:40): "And the sojourning of the Jews, their dwelling in Egypt and in other lands was four hundred years." [(and not just: "their dwelling in Egypt," as per the verse, which would be open to dispute by Ptolemy's reckoning)]. [They wrote] (Ibid. 24:5): "And he sent the dignitaries of the children of Israel" [lest "youths" be taken demeaningly]; (Ibid. 11): "And to the dignitaries of the children of Israel, He did not stretch forth His hand." [They wrote] (Numbers 16:15): "Not one desirable object of theirs" [(instead of, literally: "Not one ass of theirs")] have I taken" [thus preventing Ptolemy from contending that it was only an ass that Moses had not taken]. [They wrote] (Deuteronomy 4:19): ["all the host of heaven …] which the L rd your G d bequeathed for illumination to all the peoples under the heavens" [and not, as in the verse: "which the L rd your G d bequeathed to all the peoples under the heavens," thus preventing him from construing this verse as a license for idolatry]. [They wrote] (Ibid. 17:3): "and he go and serve other gods … which I did not command to serve" [instead of, as per the verse: "which I did not command", lest he misconstrue it as: "which I did not command to exist" (and which "forced themselves" into creation against My will)]. And instead of (Leviticus 11:6): "And the arneveth (hare) […it is unclean to you"], they wrote: "the slender-legged"; for Ptolemy's wife was called "Arneveth", and Ptolemy would [otherwise] say: "The Jews have poked fun at me and put my wife's name in the Torah!" (Megillah 9a) (Exodus 12:41) "and it was at the end of four hundred and thirty years": We are hereby apprised that when the time arrived, the L rd did not delay them for one moment. On the fifteenth of Nissan the ministering angels came to Abraham to apprise him (that Isaac would be born); (on the fifteenth of Nissan he was born) and on the fifteenth of Nissan the decree went forth (in the covenant) between the pieces, it being written "And it was at the end" — there was one end for all of them. "and it was on this very same day that all the hosts of the L rd went forth": (The Shechinah, too, went forth with them.) And thus do you find, that whenever Israel is in bondage, the Shechinah is with them, viz. (Exodus 24:10) "And they saw the G d of Israel, and under His feet, as the work of a sapphire brick" (the sign of that bondage). And what is written of their redemption? (Ibid.) "and as the appearance of the heavens in brightness." And it is written (Isaiah 63:9) "In all of their sorrows, He sorrowed." This tells me only of communal sorrows. Whence do I derive (the same for) those of the individual? From (Psalms 91:15) "He will call upon Me and I will answer Him; I am with him in sorrow," and (Genesis 39:20-21) "And Joseph's master took him and placed him in the prison house … and the L rd was with Joseph, etc.", and (II Samuel 7:23) "… before Your people whom You have redeemed from Egypt, a nation and its G d." R. Eliezer says: Idolatry passed with Israel in the sea, viz. (Zechariah 10:11) "And a 'rival' passed in the sea, and struck waves in the sea." Which was that? The idol of Michah (viz. Shoftim 17:4). R. Akiva said (on II Samuel 7:23): Were it not explicitly written, it would be impossible to say it, Israel saying before the L rd, as it were, "You redeemed Yourself!" And thus do you find, that wherever they were exiled, the Shechinah was with them. They were exiled to Egypt — the Shechinah was with them, viz. (I Samuel 2:27) "Did I not reveal Myself to your father's house when they were in Egypt? They were exiled to Bavel — the Shechinah was with them, viz. (Isaiah 43:14) "For your sake I was exiled to Bavel." They were exiled to Eilam — the Shechinah was with them, viz. (Jeremiah 49:38) "and I set My throne in Eilam." They were exiled to Edom — the Shechinah was with them, viz. (Isaiah 63:1) "Who is This coming from Edom, His garments crimsoned, from Batzrah?" And when they return in the future, the Shechinah will be with them, viz. (Devarim 30:3) "And veshav the L rd your G d." It is not written "veheshiv" ("He will return" [you]), but "veshav" ("He [Himself] will return.") and it is written (Song of Songs 4:8) "With Me from Levanon (the Temple), My bride (Israel); with Me from Levanon come." Now is she (Israel) coming from Levanon? Is she not ascending to Levanon? (The intent is: You and I were exiled from Levanon) and we will ascend) together) to Levanon.

"and let Your haters flee before You": Now are there "haters" before Him who spoke and brought the world into being? The intent is, rather, that all who hate the righteous are, as it were, haters of the L-rd. Similarly, (Shemot 15:7) "and in the greatness of Your grandeur you destroy those who rise against You." Now are there any who "rise" before the L-rd? The intent is, rather, that all who rise against the righteous are, as it were, "rising" against the L-rd. And, similarly (Psalms 74:23) "Forget not the voice of Your adversaries, the ever rising roar of those who rise against You," and (Psalms 83:3) "For Your foes are tumultuous; Your haters have raised their heads," and (Psalms 4) "They have been subtle in counsel against Your people," and (Psalms 138:21-22) "Will I not hate Your haters, O L-rd? Will I not battle with those who rise up against You? I have hated them to the heights of hatred. I have deemed them my (own) enemies." And thus is it written (Zechariah 2:12) "Whoever touches you (Israel) touches the pupil of His eye": It is not written "the pupil of the eye," but "the pupil of His eye" — that of the L-rd, as it were, Scripture resorting to a euphemism (for "the eye of the L-rd"). Similarly, (Job 7:20) "Why do You make me Your target for Yourself, and a burden to myself?" — ("myself") a euphemism (for "to You"?) Similarly, (Ezekiel 8:17) "and they thrust the branch to their nostrils" — a euphemism for ("My"). Similarly, (Chabakkuk 1:12) "Are You not of yore, O L-rd, my holy G-d, and we shall not die" — a euphemism (for "You"). Similarly, (Psalms 106:20) "They exchanged their glory for the image of a bull feeding on grass" — a euphemism (for "G-d"). Similarly, (Bamidbar 11:15) "And if You will do thus to me, kill me, I pray You, if I have found favor in Your eyes, and let me not witness my evil" — a euphemism (for "them" and "their," respectively). Similarly, (Ibid. 12:12) "who comes out of his mother's womb, and half his flesh being consumed" — a euphemism (for "our"). And if one helps the righteous, it is as if he is helping the L-rd, viz. (Judges 5:23) "'Curse Meroz!' said the angel of the L-rd. 'Bitterly curse her dwellers. Because they do not come to the holy of the L-rd, to the help of the L-rd among the mighty.'" R. Shimon b. Elazar says: There is nothing more "beloved" in a man's body than his eye. When a man is hit on his head, he closes only his eyes. And Israel is thus compared, viz. (Zechariah 2:12) "Whoever touches you (Israel) touches the pupil of His eye." R. Yossi b. Elazar says: He (the "toucher") is regarded as one who sticks a finger into His eye and gouges it out. Pharaoh, who "touched," what did I do to him? (Shemot 15:4) "Pharaoh's chariots and his army He cast into the sea." Sisra, who "touched," what did I do to him? (Judges 5:20) "From heaven the stars fought. From their courses they fought against Sisra." Sancherev, who "touched," what did I do to him? (II Kings 19:35) "And an angel of the L-rd went out and smote in the camp of Ashur, etc." Nevuchadnezzar, who "touched," what did I do to him? (Daniel 4:30) "and he ate grass like cattle." Haman, who "touched," what did I do to him? (Esther 8:7) "and they hanged him on a tree." And thus you find that as long as Israel were subjugated in Egypt, the Shechinah was with them in their servitude, viz. (Shemot 22:10) "And they saw the G-d of Israel, and under His feet, the likeness of a sapphire brick" (viz. Ibid. 1:14) "And thus is it written (Isaiah 63:9) "In all of their afflictions, He was afflicted." This tells me only of communal afflictions. Whence do I derive (the same for) individual afflictions? From (Psalms 91:15) "When he calls Me, I will answer him. With him will I be in affliction." And it is written (Bereshit 39:20-21) "And Joseph's master took him in and the L-rd was with Joseph." And thus is it written (II Samuel 7:23) "… before your people whom You redeemed from Egypt — a nation and its G-d" (together with them). R. Akiva says: If it were not explicitly written, it would be impossible to say it — Israel said before the L-rd: "You have redeemed Yourself!" You find that whenever they were exiled, the Shechinah was exiled with them, viz. (I Samuel 2:27) "Was I not exiled to your father's house when they were in Egypt in the house of Pharaoh?" When they were exiled to Bavel, the Shechinah was with them, viz. (Isaiah 43:14) "For your sake I was sent to Bavel." When they were exiled to Edom, the Shechinah was with them, viz. (Ibid. 63:1) "Who is this, coming from Edom, etc.?" And when they return, the Shechinah will return with them, as it is written (Devarim 30:3) "And the L-rd will return, etc." It is not written "and the L-rd will return your captivity," but "and the L-rd will return with your captivity." And it is written (Song of Songs 4:8) "With Me, from Levanon, My bride, with Me from Levanon will you come."

(Bamidbar 35:34) "in whose midst I dwell": Beloved are Israel, for even when they are tamei the Shechinah reposes among them — (Vayikra 16:16) "who dwells with them in the midst of their uncleanliness," and (Ibid. 15:31) "… when they defile My sanctuary which is in their midst," and (Bamidbar 5:3) "and they shall not make unclean their camps in whose midst I dwell." (Ibid. 35:34) "for I the L-rd dwell in the midst of the children of Israel." R. Nathan says: Beloved are Israel, for wherever they are exiled the Shechinah is with them. They were exiled to Egypt — the Shechinah was with them, viz. (I Samuel 2:27) "Did I not reveal Myself to the house of your father when they were in Egypt (enslaved to) the house of Pharaoh?" They were exiled to Bavel — the Shechinah was with them, viz. (Isaiah 43:14) "Because of you I was sent to Bavel." They were sent to Eilam — the Shechinah was with them, viz. (Jeremiah 49:38) "I placed My throne in Eilam, and banished from there king and officers." They were exiled to Edom — the Shechinah was with them, viz. (Isaiah 63:1) "Who is This, who comes from Edom, with sullied vestments, from Batzrah?" And when they return, the Shechinah will be with them, viz. (Devarim 30:3) "Then the L-rd your G-d will return with your captivity and He will have mercy upon you." It is not written "and He will return to you," but "and He will return with you!" And it is written (Song of Songs 4:8) "With Me from the Levanon, My bride — with Me from the Levanon shall you come. You will look from the top of Amanah, from the top of Senir and Chermon, from the dens of lions, from the mountains of leopards." Rebbi says: An analogy: A king says to his servant: Why do you search for me? I am with my son. Whenever you need me, I am with my son. "For I, the L-rd dwell in the midst of the children of Israel."