Midrash su Isaia 45:26

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

Einst gingen Rabbi Akiva und Rabbi Ischmael auf den Straßen von Jerusalem. Ein Kranker begegnete ihnen und fragte sie: „Meine Herren, wie kann ich geheilt werden?“. Sie antworteten ihm: „Tue dies und das bis du gesund wirst“. Er fragte: „Wer machte mich krank?“. Sie sagten: „Gott“. Er sagte: „Und ihr mischt euch ein, in eine Sache, die nicht euch gehört? Er machte mich krank und ihr wollt heilen? Handelt ihr nicht gegen seinen Willen?“. Sie fragen: „Was ist dein Beruf?“. Er sagte: „Ich bin ein Landarbeiter“. Sie fragten: „Wer hat den Weinberg erschaffen?“. Er sagte: „Gott“. Sie fragten: „Du mischst dich in eine Sache ein, die nicht dir gehört? Gott erschuf ihn und du schneidest seine Früchte ab?“. Er sagte: „Würde ich den Weinberg nicht pflügen, nicht, jäten, nicht düngen, käme doch keine Frucht von ihm.“ Sie sagten: „Du Dummkopf, hast du nicht den Vers gehört `Des Menschen Tage sind wie Gras, er blüht wie eine Blume des Feldes´(Ps. 103:15). Genau wie das Gewächs, wenn es nicht gejätet und gedüngt wird, wächst nichts und wenn es wächst und nichts trinkt, dann stirbt es. Genauso ist der Körper des Menschen, sein Dünger ist das Medikament und die Arten der Heilung und der Landarbeiter, der sich darum kümmert, ist der Arzt.“

A philosopher once asked Rabbah Gamliel and said to him, ''Your God is only a great artist because he found great materials that helped him: tohu and vohu, darkness, spirit, water, and the depths." Rabbi Gamliel responded to him: "Your spirit should blow! Regarding all of them, the term 'creation' is written: tohu and vohu, as it says (Isaiah 45:7), 'He makes peace and creates evil'; darkness, 'He fashions light and creates darkness'; water (Tehillim 148:5), 'Praise the heavens and the waters' - why? - for 'He commanded and they were created'; spirit (Amos 4:13), 'For behold he fashions mountains and creates spirit'; the depths (Mishlei 8:24), 'When there were no depths, I was created.'"

R. Chama b. Chanina said: "The day of rain is of equal importance with the day on which heaven and earth were created; as it is said (Is. 46, 8) Drop down, ye heavens, from above and let the skies distill blessing; let the earth open, and let them all be fruitful of prosperity, and let righteousness spring up likewise I the Lord have created it; i.e., created them [the heaven and earth] is not said, but created it [referring to the rain]." R. Oshiya said: "The day of rain is so great that even prosperity is increased because of it; as it is written (Ib.) Let the earth open, and let them all be fruitful of prosperity." R. Tanchun b. Chanilai said: "Rain does not descend unless the sins of Israel are forgiven; as it is said (Ps. 83, 2) Thou hast been favorable, O Lord, unto thy land [with rain, only after]; thou hast brought back the captivity of Jacob. Thou hast forgiven the iniquity of thy people; thou hast covered over all their sin. Selah." Zeiri of Dehobath said to Rabina: "This ye learn from the above passage. We, however, infer it from the following: (I Kings 8, 34) Then hear Thou in heaven, and forgive the sin, etc."

[(Numb. 27:16:) LET THE LORD, THE GOD OF THE SPIRITS <OF ALL FLESH>, APPOINT <SOMEONE OVER THE CONGREGATION>.] This text is related (to Is. 45:11): REGARDING THE THINGS TO COME, WOULD YOU QUESTION ME CONCERNING MY CHILDREN AND COMMAND THE WORK OF MY HANDS?¹¹Although the two verbs in this citation are imperative, both the biblical context and the interpretation of the midrash regard these commands as unthinkable suggestions. A parable: To what is the matter comparable?¹²Tanh., 8:11; Numb. R. 21:2, cont. To a king who took a wife and had a best man (shoshevin). Every time that the king was angry with his wife, the best man would placate¹³Rt. PYS. Cf. the Gk.: peisis or peisa (“persuasion”). him and the king would be reconciled. When the best man was about to die, he began to make a request of the king. He said to him: would you please pay attention to your wife. The king said to him: Instead of you charging me concerning my wife, charge my wife concerning me, that she be careful about my honor. So did the Holy One, as it were, say to Moses: Instead of you charging me (in Numb. 27:16): LET THE GOD OF THE SPIRITS OF ALL FLESH <APPOINT SOMEONE OVER THE CONGREGATION>, charge them concerning me, that they be diligent about my honor. What is written below (in 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….

[partial transl.] - [regarding II Sam. 23:1] [regarding II Sam. 23:1] "The utterance of is David the son of Ishai, and he utterance of the person who stands" on the mountains of learning, who accepted upon themselves the yoke of Torah and the yoke of mitzvot. What is your payment in front of Me? That you will be called 'the anointed of the God of Yaakov, and the sweet singer of Israel'. Happy is the person who sets themselves as an ox to the yoke, and as a donkey to the burden, and sits and meditates every day in Torah, always, immediately the Spirit of God rests on them, and the their Torah gets inside them, as it is written "Ho, everyone who thirsts, come for water" (Isaiah 55:1), and any mention of water really means Torah. How so? Explanation: a person reads Torah, prophets, writings, Mishnah, Halakhot, Agadot, and Midrash; and spends much time sitting, and little time in business, immediately the spirit of God is within that person, and His message are in that person's tongue, as it is written "The spirit of Ad-nai has spoken through me, His message is on my tongue" (II Sam 23:2). Happy is the person that plays with the words of the Torah and sits and chews on them like an animal that chews the cud on the field. ...

The fool vents all his spirit, and the wise will soothe it, restraining it” (Proverbs 29:11). “The fool vents all his spirit” – this is Aḥashverosh; “and the wise will soothe it, keeping it back” – this is the Holy One, blessed be He, who soothes Aḥashverosh. That is what you said: “Who stills the raging seas, the raging waves, and the tumult of the peoples” (Psalms 65:8).
“With his display of the wealth of his glorious kingdom, and the honor of his splendid majesty for many days, one hundred and eighty days” (Esther 1:4).
“Of the wealth of his glorious kingdom” – the school of Rabbi Yannai and Ḥizkiyya both said that he [Aḥashverosh] would open [his treasury] and display six treasures each day.¹The verse lists six words that relate to Aḥashverosh’s wealth: Osher, kevod, malkhuto, yekar, tiferet, gedulato. Rabbi Ḥiyya bar Abba said: He showed them various types of expenditures. Rabbi Yuda son of Rabbi Simon said: He showed them the feast of the Land of Israel. Rabbi Levi said: He showed them the vestments of the High Priest. Here it is stated: “His splendid [tiferet] majesty” and there it is stated: “You shall make holy vestments for Aaron your brother, for glory and for splendor [tiferet]” (Exodus 28:2). Just as tiferet stated there refers to the vestments of the High Priest, so does tiferet stated here refer to the vestments of the High Priest.
Rabbi Berekhya said in the name of Rabbi Ḥelbo: The raven flaunts both what is its own and what is not its own. From where did that wicked one become wealthy? Rabbi Tanḥuma said: Nebuchadnezzar, may he be crushed and obliterated, gathered all the riches of the world, and he was possessive of his riches. When he was dying, he said: Shall I leave all these riches to Evil [Merodakh, his son]? He immediately decreed that great bronze ships be built; he filled them with riches, dug and buried them adjacent to the Euphrates, and diverted the Euphrates over them. On the day that Cyrus arose and decreed that the Temple will be built, the Holy One blessed be He exposed them; that is what is written: “So said the Lord to His anointed, to Cyrus, whose right hand I held to subdue nations before him…and gates will not be shut” (Isaiah 45:1), and it is written thereafter: “I will give you treasures of darkness and hidden riches of secret places…” (Isaiah 45:3).

The fool vents all his spirit, and the wise will soothe it, restraining it” (Proverbs 29:11). “The fool vents all his spirit” – this is Aḥashverosh; “and the wise will soothe it, keeping it back” – this is the Holy One, blessed be He, who soothes Aḥashverosh. That is what you said: “Who stills the raging seas, the raging waves, and the tumult of the peoples” (Psalms 65:8).
“With his display of the wealth of his glorious kingdom, and the honor of his splendid majesty for many days, one hundred and eighty days” (Esther 1:4).
“Of the wealth of his glorious kingdom” – the school of Rabbi Yannai and Ḥizkiyya both said that he [Aḥashverosh] would open [his treasury] and display six treasures each day.¹The verse lists six words that relate to Aḥashverosh’s wealth: Osher, kevod, malkhuto, yekar, tiferet, gedulato. Rabbi Ḥiyya bar Abba said: He showed them various types of expenditures. Rabbi Yuda son of Rabbi Simon said: He showed them the feast of the Land of Israel. Rabbi Levi said: He showed them the vestments of the High Priest. Here it is stated: “His splendid [tiferet] majesty” and there it is stated: “You shall make holy vestments for Aaron your brother, for glory and for splendor [tiferet]” (Exodus 28:2). Just as tiferet stated there refers to the vestments of the High Priest, so does tiferet stated here refer to the vestments of the High Priest.
Rabbi Berekhya said in the name of Rabbi Ḥelbo: The raven flaunts both what is its own and what is not its own. From where did that wicked one become wealthy? Rabbi Tanḥuma said: Nebuchadnezzar, may he be crushed and obliterated, gathered all the riches of the world, and he was possessive of his riches. When he was dying, he said: Shall I leave all these riches to Evil [Merodakh, his son]? He immediately decreed that great bronze ships be built; he filled them with riches, dug and buried them adjacent to the Euphrates, and diverted the Euphrates over them. On the day that Cyrus arose and decreed that the Temple will be built, the Holy One blessed be He exposed them; that is what is written: “So said the Lord to His anointed, to Cyrus, whose right hand I held to subdue nations before him…and gates will not be shut” (Isaiah 45:1), and it is written thereafter: “I will give you treasures of darkness and hidden riches of secret places…” (Isaiah 45:3).

"I am the L rd your G d who took you out of the land of Egypt." What is the intent of this? Because He appeared at the Red Sea as a hero waging war, viz. (Exodus 15:3) "The L rd is a Man of war," and at Mount Sinai, as an elder full of mercy, so as not to provide an opening for the nations of the world to say that there are two Deities, (He said) "I am the L rd your G d." It was I at the Red Sea, and it is I on the dry land. It was I in the past and it will be I in time to come. I in this world and I in the world to come. As it is written (Devarim 32:39) "See, now, that I, I am He," (Isaiah 46:4) "And until you grow old, it is I," (Ibid. 44:6) "Thus said the L rd, the King of Israel, and its Redeemer, the L rd of hosts: I am first and I am last," and (Ibid. 41:4) "Who wrought and did, the caller of the generations from the beginning? I, the L rd, am first, and with the last it will be I." R. Nathan says: This is the retort to those heretics who would contend that there are two Deities. When the Holy One Blessed be He stood (at Mount Sinai) and said "I am the L rd your G d," who stood up and contended with Him? If you would say that this took place in concealment, is it not written (Ibid. 45:19) "Not in secret did I speak, etc." I did not reserve it (the Torah) for them alone. And thus is it written (Ibid.) "I, the L rd, speak righteously; I tell what is true."

R. Yossi says: It is written (Isaiah 45:19) "Not in secrecy did I speak, in a place of darkness, etc." In the very beginning, when I gave it, I did not give it in secret or in a dark, dusky land. And I did not say to the seed of Jacob "Seek Me in vain" (i.e., gratis). I did not give it as a pledge (to be taken back), viz. (Ibid.) "I am the L rd, who speaks righteousness, who declares what is just." Even before I gave you the mitzvoth I "prefaced" their reward, viz. (Exodus 16:5) "And they shall prepare what they shall bring (of the manna) and it shall be double, etc." And it is written (Leviticus 25:21) "And I shall command My blessing for you in the sixth year, etc." I might think (that reward is given) only for these (Shabbath and Shevi'ith) alone (and not for other mitzvoth). It is, therefore, written (Psalms 105:44) "And He gave them the land of nations, etc." Why? (Ibid. 45) "So that they keep His statutes and observe His laws." ...

R. Elazar said: "At three places the Holy spirit appeared: At the court of Shem, in the court of the prophet Samuel, and in the court of King Solomon. At the court of Shem, as it is written (Gen. 38, 26) And Juda acknowledged them and said, She hath been more righteous than I. And whence did he know? Perhaps just as he was with her, so was some one else. Therefore a Heavenly voice was heard: I have decided that so is it to be. In the court of Samuel, as it is written (I. Sam. 12, 5) And he answered, He is witness. Why He? It ought to be they! Hence a Heavenly voice was heard, I witness that so it is. And in the court of King Solomon, as it is written (I. Kin. 3, 17) The king then answered and said, Give her the living child and do not slay it; She is its mother. And whence do we know that it really was so, perhaps she deceived him? Hence the last words, she is its mother, were said by a Heavenly voice." Said Raba: "If it were based merely upon the Scripture, all of them could be objected to, but this is shown by tradition."

And God called the light day - Is it not day when there's light? This is surprising! It is taught: the light that was created in the six days of Creation cannot illuminate during the day because it dims the sun, and at night it cannot since it was only created to illuminate during the day. And where is it? It is hidden,and is prepared for the righteous for the Future, as it says "and the light of the moon will be like the light of the sun, and the light of the sun will be seven times like the light of the seven days" (Isaiah 30:26). This is surprising! Seven? Aren't they three (days)? Weren't the luminaries created on the fourth? Rather, it is like a person who says 'such and such way I order for the seven days of my wedding feast.' Rabbi Nechemiah said: these are the seven days of mourning for the righteous Metushelach, that the Holy One of Blessing gave to them light in abundance. 'And God saw that the light was good' - Rabbi Ze'ira the son of Rabbi Abahu explained in Cesarea: from where do we know that we do not say a blessing over the candle before its light is established? From here: and He saw; and He separated. Rabbi Yehudah in the name of Rabbi Simon said: He separated it for Himself. The rabbis say: He separated it for the righteous in the Future. This is similar to a king who had a beautiful meal and separated it for his son. Said Rabbi Berachiah: 'Rabbi Yochanan and Rabbi Shimeon ben Lakish, two great ones of the world, explained this: 'and He separated' is a complete separation. This is similar to a king who had two commanders, one to command during the day and one to command during the night, and the two were disputing with one another, one saying 'I command during the day' and the other saying 'I command during the day.' So the king called the first one and said: 'Ploni, the day will be your charge.' And so to the second and said: 'Ploni, the night will be your charge.' Said Rabbi Yochanan: 'This is what the Holy One of Blessing said to Job: "Have you commanded the morning since your days began, and caused the dawn to know its place?" (Job 38:12) Do you know your place? This is surprising. Said Rabbi Tanchuma: 'I will say its reason: "Fashioner of Light and Creator of Darkness, Maker of Peace" (Isaiah 45:7) From the moment of its creation, He makes peace. 'And God called the light day' - said Rabbi Eleazar: The Holy One of Blessing never unites His name to evil, only to goodness: it is not written 'and God called the light day; and the darkness God called night'; rather, [it is written] 'and the darkness, called night.'

The Holy One of Blessing is High and Exalted, His throne is [also] High and Exalted. And from where do we know that the Holy One of Blessing is called "High and Exalted"? From (Isa. 57:15) "This is what [Ad-nai] High and exalted said". And from whre do we know that even His throne is High and Exalted? From (Isa. 6:1) "And I saw my Lord sitting on a high and exalted throne" etc. The Holy One of Blessing is called Justice as it says "I, Ad-nai, am the Speaker of Justice" (Isa. 45:19) - and from where do we know that even His throne is called Justice? From "Justice and Judgment are the foundation of Your throne" (Ps. 89:15)The Holy One of Blessing is called Judgment as it says "because a God of Judgment is Ad-nai" (Isa. 30:18) and even His throne is called Judgment, as it says "from there were sat thrones of Judgement (Ps. 122:5).The Holy One of Blessing is called Truth as it says "Ad-nai is a God of Truth" (Jer. 10:10) and even His throne is called Truth, as it says "And he readied in Lovingkindness a throne, and sits there in Truth (Isa. 16:5). The Holy One of Blessing is called Glory as it says "May the King of Glory enter" (Ps. 24:7) and even His throne is called Glory, as it says "A throne of Glory, high from the beginning" (Jer. 17:12). May the King of Glory come and sit on the Throne of Glory, in the Temple of Glory as it is said "and in His Temple everything says 'Glory!'" (Ps.29:9) The Holy One of Blessing is called Holy as it says "Holy, holy Holy is Ad-nai Tzevaot, the whole earth is filled with His Glory" (Isa. 6:3) and even His throne is called Holy, as it says "God sat on His throne of Holiness (Ps. 47:9). May the King of Holiness come and sit on the Throne of Holiness, in the great secret of holy ones, as it is said: “A God dreaded in the great secret of the holy ones” (Ps. 89:8). - How many thrones the Holy One of Blessing has!He has an Established throne, as it says "Your throne has been established ever since time" (Ps. 93:2). He has a throne of Justice and Judgment, as it says "Justice and Judgement are the foundation of Your throne" (Ps. 89:15). He has a throne of Lovingkindness, as it says "He readied in Lovingkindness a throne" (Isa. 16:5). He has a Throne of Yah, as it says "because there is a hand against the throne of Yah" (Ex. 17:16). He has a throne of Glory, as it says "a throne of Glory high from the beginning " (Jer. 17:12). He has a throne of Truth, as it says "He readied in Lovingkindness a throne and sits there in Truth" (Isa. 16:5). He has a Holy throne, as it says "God sat on his throne of Holiness"(Ps. 47:9). He has an eternal throne, as it says "Your throne, oh God is forever and ever"(Ps. 45:7). He has a throne of Mercy, as it says "To our Lord belongs Mercy and Forgivenesses" (Daniel 9:9). He has a throne of Sovereignty, as it says "and Sovereignty shall be Ad-nai's"(Obadiah 1:21). He has a High and Exalted throne, as it says "And I saw my Lord sitting on a high and exalted throne" (Isa. 6:1). May the High and Exalted King sit on the High and Exalted throne, blessed, and exalted, and higher than any blessing and praise.

Regarding that which the verse states: “Shaḥarayim begot children in the field of Moav [after he had sent them away, Ḥushim and Baara his wives]” (I Chronicles 8:8), Elijah, of blessed memory, asked Rabbi Nehorai, he said to him: ‘What is this that is written: “Shaḥarayim begot in the field of Moav”?’ [Rabbi Nehorai] said to him: ‘A great man begot in the field of Moav.’ “After he had sent them away” (I Chronicles 8:8) – as they were from the tribe of Benjamin, as it is written: “The tribes of Israel sent men through all the tribe of Benjamin, saying” (Judges 20:12).¹⁴³Just as the term “sent” appears in Judges regarding the tribe of Benjamin, the verse in Chronicles is hinting to the fact that the man’s wives were from the tribe of Benjamin.
Another interpretation, “Shaḥarayim,” this is Boaz. Why was his name called Shaḥarayim? It is because he was free [meshuḥrar] of iniquities. “Begot in the field of Moav,” as he begot from Ruth the Moavite. “After he had sent them away,” as he was from the tribe of Judah, as it is stated: “And he sent Judah before him to Joseph” (Genesis 46:28). “Ḥushim and Baara his wives,” does a man beget his wives? Rather, he was swift like a leopard and articulated the halakha:¹⁴⁴He expounded the verse: “An Amonite and a Moavite shall not enter the congregation of the Lord” (Deuteronomy 23:4). An Amonite but not an Amonite woman, a Moavite but not a Moavite woman. “He begot from Ḥodesh his wife” (I Chronicles 8:9) – it should have stated only, “from Baara his wife.” Rather, in his days, the halakha of an Amonite but not an Amonite woman, a Moavite and not a Moavite woman, was introduced [nitḥadsha].
One verse says: “Yitra the Ishmaelite” (see I Chronicles 2:17), and one verse says: “Yitra the Israelite” (II Samuel 17:25). Rabbi Yehoshua ben Levi said: He is Yitra the Ishmaelite, he is Yitra the Israelite.¹⁴⁵Both verses refer to the same person. Rabbi Shmuel bar Naḥman and the Rabbis: Rabbi Shmuel said: He was an Ishmaelite, and you say Israelite? Rather, he was an Ishmaelite. He entered the study hall and found Yishai sitting and expounding thus: “Look to Me, and be saved, all the ends of the earth…” (Isaiah 45:22).¹⁴⁶Anyone from all the ends of the earth can look to God and be saved. He converted, and [Yishai] gave him his daughter. The Rabbis say: He was an Israelite, and you say Ishmaelite? Rather, he was an Israelite and he girded his sword like an Ishmaelite. He stuck his sword in the middle of the study hall and said: I will either kill or be killed until I establish the halakha for the multitudes, so that anyone who abrogates this halakha, I will behead him with this sword: An Amonite but not an Amonite woman, a Moavite and not a Moavite woman.

(Exodus 15:5) "so that the depths should cover them": Now are there depths there (at the bottom of the sea)? Is it not dry ground? What, then, is the intent of "should cover them"? __ The lower depths (under the earth) ascended to the upper depths and the torrents embattled them. Thus, "the depths should cover them." (The water) covered the firmament over them and darkened the stars over them, viz. (Ezekiel 32:8) "All the lights of the heavens I will darken above you, and I will bring darkness to your land," and (Isaiah 13:10) "For the stars of heavens and their constellations will not give their light. (For) the sun will be dark when it rises, etc." And it is written (Ezekiel 30:18) "And in Techafnefess the day will be darkened when I break there the power of Egypt… (For) a cloud shall cover it. And (Isaiah 13:11) "and I shall requite to the world (its) evil, etc." Jonah descended to one depth, viz. (Jonah 2:6) "The depth surrounded me," and they descended to two depths, viz. (Exodus 15:5) "The depths covered them." Jonah descended into one metzulah (whirlpool, viz. Jonah 2:4), and they descended into two, (Exodus, Ibid.) "metzuloth." And it is written (Nechemiah 9:11) "And their pursuers You cast into metzuloth, as a stone into raging waters." (Exodus, Ibid. "They descended into the metzuloth": Now are there metzuloth there? Is it not dry land? We are hereby apprised that the Great Sea (the Mediterranean) burst into it (the Red Sea) and the torrents embattled them. Thus, "They descended into the metzuloth." "as a stone": "As one metes it out, so, is it meted out to him." They said (Exodus 1:16) "and you see upon the (birth;) stones, etc." — wherefore You, likewise made the waters like stones to them, and the waters struck them upon the stones. Thus, "as a stone." Variantly: "as a stone": This was the middle state. The wicked among them were tossed about like stubble (viz. 7); the "moderate," like stone (here); the "better," like lead (viz. 10). Variantly: "as a stone": because their hearts were hard as stone. But Your goodness and Your many lovingkindnesses and Your mercies are upon us, and Your right hand is stretched out to all who enter the world, "Your right hand," being written twice (viz. 15:6). (Psalms 44:4) "… but Your right hand, Your arm, and the light of Your countenance — for You favored them," and (Isaiah 45:23) "By Myself I have sworn. From My mouth has gone forth righteousness, a word that will not turn back." (Exodus 15:6) "Your right hand, O L rd, is grand in power": ("nedari bakeach") Comely (na'eh) are You, and grand (adir [acronym of "nedari"]) in power. For You gave a grace period to the generation of the flood to repent. And they did not repent, as it is written (Genesis 6:3) "My spirit shall not contend (in Me) forever, etc." And You did not decree (destruction upon them) until they had consummated their evil before You. And thus do you find with the men of the tower (of Bavel), that You gave them a grace period for repentance and they did not repent. As it is written (Ibid. 11:6) "Behold, they are one people, and all of them have one language, and this is what they begin to do! And now, etc. "Now" connotes (an opening for) repentance, viz. (Devarim 10:12) "And now, O Israel, what does the L rd your G d ask of you" (but to repent). And You did not decree destruction upon them (the men of the tower) until they had consummated their evil before You. And thus do you find with the men of Sodom, that You gave them a grace period for repentance and they did not repent. As it is written (Genesis 18:20-21) "And the L rd said: The outcry of Sodom and Gomorrah, because it has become great … I shall go down now and I shall see, etc." (Ibid. 19:24) "And the L rd rained down upon Sodom and upon Gomorrah brimstone and fire": If they repent — rain; if not, brimstone and fire. It is written here "rain," and elsewhere (Psalms 11:6) "rain." Just as there (ab initio) "rain," so, here, (ab initio) "rain." — But perhaps, just as here, "brimstone and fire," there, too, brimstone and fire! __ It is, therefore, (to negate this) written (Genesis, Ibid.) "from the L rd, from heaven" (and evil does not descend [ab initio] from the L rd.) And You did not decree (destruction) upon them until they had consummated their evil. And thus with Egypt. You brought ten plagues upon Egypt, and You did not decree destruction upon them until they had consummated their evil. Variantly: "Your right hand, O L rd, is grand in power. Your right hand" — twice. When Israel do the will of the L rd, they, as it were, convert the "left" to the "right." And when they do not do the will of the L rd, they convert the "right" to the "left," viz. (Eichah 2:3) "He has turned back His right hand before the foe." When Israel do His will, there is no sleep before Him, viz. (Psalms 121:9) "He does not slumber and He does not sleep." And when they do not do His will, there is, as it were, "sleep" before Him, viz. (Ibid. 78:66) "Then the L rd woke as a sleeper, as a warrior rousing himself from wine." And when Israel do His will, there is no wrath before Him, viz. (Isaiah 27:4) "I have no wrath." And when they do not do His will, there is wrath before Him, viz. (Devarim 11:17) "and the wrath of the L rd will burn against you." When Israel do His will, He wars for them, viz. (Exodus 14:14) "The L rd will war for you." And when they do not do His will, He wars against them, viz. (Isaiah 63:10) "And He turned into a foe of theirs; He warred against them." (Exodus 15:6) "Your right hand, O L rd, will break the foe": It is not written "broke the foe," but "will break the foe," in the future, viz. (Habakkuk 3:12) "In fury You will tread the earth; in wrath You will trample nations." "breaks the foe": This is Pharaoh, viz. (Exodus 15:9) "The foe (in this context, Pharaoh) said, etc." Variantly: This is Esav, viz. (Ezekiel 36:2) "Because the foe has said against you 'He'ach!', etc."

THE COURSE OF THE MOON
RABBAN JOCHANAN BEN ẒAKKAI, Rabban Gamaliel, R. Ishmael, R. Elazar ben 'Arakh, R. Eliezer ben Hyrḳanos, and R. 'Aḳiba were expounding (the laws of) the Molad of the moon. They said: The Holy One, blessed be He, spake one word and the heavens were created as the residence of the Throne of His Glory, as it is said, "By the word of the Lord were the heavens made" (Ps. 33:6). But in connection with the (creation of the) host of heaven He laboured with great labour. || What did the Holy One, blessed be He, do? He blew with His mouth the wind of the breath of life and all the host of heaven were created, as it is said, "And all the host of them by the breath of his mouth" (ibid.).

And I will get me honor upon Pharaoh (Exod. 14:4). This verse tells us that whenever the Holy One, blessed be He, exacts retribution from the nations, His name is exalted in the world, as it is said: And I will work a sign among them, and I will send such as escape of them unto the nations, to Tarshish, Pul and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the nations (Isa. 66:19). And it is written elsewhere: Thus said the Lord: The labor of Egypt, and the merchandise of Ethiopia, and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine; they shall go after thee, in chains they shall come over; and they shall fall down unto thee, they shall make supplication unto thee; surely God is in thee, and there is none else (ibid. 45:14), and that is followed by: And verily, Thou art a God that hidest Thyself, O God of Israel, the Savior (ibid., v. 15). It says also: And will plead against him with pestilence and with blood; and I will cause to rain upon him, and upon his bands, and upon the many peoples that are with him, an overflowing shower, and great hailstones, fire, and brimstone (Ezek. 38:22). And following that is written: Thus will I magnify Myself and sanctify Myself, and I will make Myself known in the eyes of many nations; and they shall know that I am the Lord (ibid., v. 23). Furthermore, it says: In Salem also is set His Tabernacle; and His dwelling place in Zion. There He broke the fiery shafts of the bow; the shield and the sword, and the battle. Selah (Ps. 76:3–4). And there too it is written: In Judah is God known, His name is great in Israel (ibid., v. 2).

"The LORD is our Master, how mighty is Your Name in all the earth." Rav said: "We find three places where the angels prosecuted God; the creation of man, the tabernacle, and the giving of the Torah." Where do we find [this phenomenon] regarding man? When God wished to create man he consulted the angels as it says (Genesis 1:26) "Let Us make man." They began to say "What is man that you recall him?!" [God] replied " Tomorrow you'll see how smart he is." When He created man what did God do? He brought all animals before the angels and asked them the names of all the animals and they did not know. God said to them "Do you want to know the wisdom of Man? I will ask him and he will tell me what all their names." What did God do? He brought all the animals and birds before Adam as it says (ibid. 2:19) "And the LORD formed from the earth." Rabbi Acha said, Did it not already say (ibid. 1:25) "And God made the beasts of the land?" What does the word "and He formed" come to teach us? Rather there it says "and He made" i.e. created them and here it says יצר from the root that connotes convergence as in (Deuteronomy 20:19) "when you besiege a city. (Genesis 2:19) "And He came to Adam to see what to call them" Isn't God omniscient? Rather "to see" means "to show the angels Adam's wisdom [by showing what Adam would call them]," and Adam independently came up with the same name as God for each and every animal. Then God asked him, "And you, what is your name?" He replied, "it is appropriate to call me Adam because I was created from the earth (Adamah)." God asked, "And what's My name?" Adam replied "It is appropriate to call you the LORD because you are the Lord of the entire world." That is why He says (Isaiah 42:8) "I am the LORD, this is My name."

Another matter: “Look from the peak of Amana” – this is Abraham in whose regard it is written: “And he believed in the Lord” (Genesis 15:6). “From the peak of Senir” – this is Isaac. Just as Senir is hostile to plowing [soneh nir], so too, Isaac was subject to an ordeal only once. “And Ḥermon” – this is Jacob. Just as all the good of the Ḥermon is in its lower reaches, so too, priesthood is from Jacob, Levites are from Jacob, kingdom is from Jacob.¹¹⁴Jacob was the last of the patriarchs.
“From the dens of lions” – these are Siḥon and Og; just as the lion is haughty, so Siḥon and Og were haughty and mighty, as there was a distance of only one day’s walk between this one and that one, and this one did not come to the aid of that one, and that one did not come to the aid of this one. “From the mountains of leopards” – these are the Canaanites. Just as this leopard is impudent, so the Canaanites were impudent. That is what is written: “Not a man remained in the Ai [or Beit El who did not come out after Israel]” (Joshua 8:17).
Rabbi Berekhya said in the name of Rabbi Elazar: It would have been fitting for Israel to have sung song over the downfall of Siḥon and Og, and it would have been fitting for Hezekiah to have sung song over the downfall of Sennacherib, as it is written: “But Hezekiah did not reciprocate according to the reward bestowed upon him” (II Chronicles 32:25). “As his heart had grown haughty” (II Chronicles 32:25). You see Hezekiah, a king and a righteous man, and you say “as his heart had grown haughty”? Rather, his heart had grown too haughty to sing a song. Isaiah came to Hezekiah and his associates. He said to them: “Sing to the Lord” (Isaiah 12:5). They said to him: Why? “For He has performed grandeur” (Isaiah 12:5). They said to him: It is already “known throughout the land” (Isaiah 12:5). Rabbi Abba bar Kahana said: Hezekiah said: The Torah in which I engage atones for the [absence of] song.¹¹⁵Hezekiah thought that because he had caused Torah to be known throughout the land, he was above singing songs of praise.
Rabbi Levi said: Hezekiah said: Why do we need to recount the miracles and mighty exploits of the Holy One blessed be He? They are already known from one end of the world to the other. Has the sun not stood in the middle of the sky¹¹⁶See II Kings 20:11. and they [thus] saw the miracles and mighty exploits of the Holy One blessed be He to the end of the world?
Rabbi Yishmael ben Rabbi Yosei says in the name of Rabbi Abba: Pharaoh king of Egypt and Tirhaka king of Kush were already involved in that miracle and came to aid Hezekiah. Sennacherib sensed their presence. What did the wicked Sennacherib do to them? At nightfall he bound them; at midnight, the angel emerged and struck Sennacherib’s troops. That is what is written: “The angel of the Lord emerged and smote the Assyrian camp” (Isaiah 37:36). In the morning, Hezekiah arose early and found them bound. He said: It seems that these came only to aid me. He untied them and they went and related the miracles and mighty exploits of the Holy One blessed be He. That is what is written: “Thus says the Lord: The product of Egypt and the merchandise of Kush” (Isaiah 45:14). “The product of Egypt” – this is Pharaoh king of Egypt; “and the merchandise of Kush” – this is Tirhaka king of Kush. “And the Sabeans, men of stature” (Isaiah 45:14) – these are their armies. “Will pass over to you” (Isaiah 45:14) – this is Hezekiah and his associates. “They will be yours (Isaiah 45:14)” – they are already at peace with you. “They will follow you and pass in chains (Isaiah 45:14)” – in manacles. “They will prostrate themselves to you” (Isaiah 45:14) – this is Jerusalem. “They will pray before you” (Isaiah 45:14) – this is the Temple. What would they say? “There is only God with you; there is none other except for God” (Isaiah 45:14). Isaiah said before the Holy One blessed be He: Master of the universe, “indeed [akhen] You are God who conceals Himself” (Isaiah 45:15). What is “akhen”? Where [ekhan] are You hiding, God? Indeed, You have the dynamism, and You conceal Yourself? [God] said to him: “God of Israel, Savior” (Isaiah 45:15) – I will then take vengeance.
Rabbi Yehoshua ben Levi said: Had Hezekiah recited song over the downfall of Sennacherib, he would have become the messianic king and Sennacherib [would have been] Gog and Magog, but he did not do so. Rather, he said: “Now I know that the Lord has rescued His anointed one.… Some come on chariots [and some on horses but we will make mention of the name of the Lord our God]” (Psalms 20:7–8). What is written thereafter? “Deliver us, Lord. The King will answer us on the day we call” (Psalms 20:10).¹¹⁷These verses are attributed here to Hezekiah, and he refers to a future king as “His anointed one [meshiḥo],” an allusion to the Messiah, in realization that he himself would no longer be able to be the Messiah (Maharzu).

Another matter: “Look from the peak of Amana” – this is Abraham in whose regard it is written: “And he believed in the Lord” (Genesis 15:6). “From the peak of Senir” – this is Isaac. Just as Senir is hostile to plowing [soneh nir], so too, Isaac was subject to an ordeal only once. “And Ḥermon” – this is Jacob. Just as all the good of the Ḥermon is in its lower reaches, so too, priesthood is from Jacob, Levites are from Jacob, kingdom is from Jacob.¹¹⁴Jacob was the last of the patriarchs.
“From the dens of lions” – these are Siḥon and Og; just as the lion is haughty, so Siḥon and Og were haughty and mighty, as there was a distance of only one day’s walk between this one and that one, and this one did not come to the aid of that one, and that one did not come to the aid of this one. “From the mountains of leopards” – these are the Canaanites. Just as this leopard is impudent, so the Canaanites were impudent. That is what is written: “Not a man remained in the Ai [or Beit El who did not come out after Israel]” (Joshua 8:17).
Rabbi Berekhya said in the name of Rabbi Elazar: It would have been fitting for Israel to have sung song over the downfall of Siḥon and Og, and it would have been fitting for Hezekiah to have sung song over the downfall of Sennacherib, as it is written: “But Hezekiah did not reciprocate according to the reward bestowed upon him” (II Chronicles 32:25). “As his heart had grown haughty” (II Chronicles 32:25). You see Hezekiah, a king and a righteous man, and you say “as his heart had grown haughty”? Rather, his heart had grown too haughty to sing a song. Isaiah came to Hezekiah and his associates. He said to them: “Sing to the Lord” (Isaiah 12:5). They said to him: Why? “For He has performed grandeur” (Isaiah 12:5). They said to him: It is already “known throughout the land” (Isaiah 12:5). Rabbi Abba bar Kahana said: Hezekiah said: The Torah in which I engage atones for the [absence of] song.¹¹⁵Hezekiah thought that because he had caused Torah to be known throughout the land, he was above singing songs of praise.
Rabbi Levi said: Hezekiah said: Why do we need to recount the miracles and mighty exploits of the Holy One blessed be He? They are already known from one end of the world to the other. Has the sun not stood in the middle of the sky¹¹⁶See II Kings 20:11. and they [thus] saw the miracles and mighty exploits of the Holy One blessed be He to the end of the world?
Rabbi Yishmael ben Rabbi Yosei says in the name of Rabbi Abba: Pharaoh king of Egypt and Tirhaka king of Kush were already involved in that miracle and came to aid Hezekiah. Sennacherib sensed their presence. What did the wicked Sennacherib do to them? At nightfall he bound them; at midnight, the angel emerged and struck Sennacherib’s troops. That is what is written: “The angel of the Lord emerged and smote the Assyrian camp” (Isaiah 37:36). In the morning, Hezekiah arose early and found them bound. He said: It seems that these came only to aid me. He untied them and they went and related the miracles and mighty exploits of the Holy One blessed be He. That is what is written: “Thus says the Lord: The product of Egypt and the merchandise of Kush” (Isaiah 45:14). “The product of Egypt” – this is Pharaoh king of Egypt; “and the merchandise of Kush” – this is Tirhaka king of Kush. “And the Sabeans, men of stature” (Isaiah 45:14) – these are their armies. “Will pass over to you” (Isaiah 45:14) – this is Hezekiah and his associates. “They will be yours (Isaiah 45:14)” – they are already at peace with you. “They will follow you and pass in chains (Isaiah 45:14)” – in manacles. “They will prostrate themselves to you” (Isaiah 45:14) – this is Jerusalem. “They will pray before you” (Isaiah 45:14) – this is the Temple. What would they say? “There is only God with you; there is none other except for God” (Isaiah 45:14). Isaiah said before the Holy One blessed be He: Master of the universe, “indeed [akhen] You are God who conceals Himself” (Isaiah 45:15). What is “akhen”? Where [ekhan] are You hiding, God? Indeed, You have the dynamism, and You conceal Yourself? [God] said to him: “God of Israel, Savior” (Isaiah 45:15) – I will then take vengeance.
Rabbi Yehoshua ben Levi said: Had Hezekiah recited song over the downfall of Sennacherib, he would have become the messianic king and Sennacherib [would have been] Gog and Magog, but he did not do so. Rather, he said: “Now I know that the Lord has rescued His anointed one.… Some come on chariots [and some on horses but we will make mention of the name of the Lord our God]” (Psalms 20:7–8). What is written thereafter? “Deliver us, Lord. The King will answer us on the day we call” (Psalms 20:10).¹¹⁷These verses are attributed here to Hezekiah, and he refers to a future king as “His anointed one [meshiḥo],” an allusion to the Messiah, in realization that he himself would no longer be able to be the Messiah (Maharzu).

8) Lest you say "There is food and there is drink, but without peace there is nothing!" It is, therefore written (Shemoth 22:26) "And I will put peace in the land" — whence we are apprised that peace is over and against all. And thus is it written (Isaiah 45:7) ("I) form light and create darkness. (I) make pace and create 'all.'" — whence we are apprised that peace is over and against all.

Rabbi Shime'on Ben Lakish says: "Behold it was good" that is the Heavenly rule; "and behold it was very good"(Genesis 1:31) that is the Roman rule. And is the Roman rule very good? Impossible! Rather, [the Roman rule] takes up the cause of the wronged, as it is written "I made the land, and I created the human on it" (Isaiah 45:12)

Another matter, “your cheeks are lovely with ornaments,” when they explore the halakha with each other, like Rabbi Abba bar Mimi and his colleagues. “Your neck with beads,” when they would string together matters of Torah, from Torah to Prophets, and from Prophets to Writings, and fire is ignited around them, and the matters were as joyful as when they were given from Sinai. At their primary giving from Mount Sinai, were they not given in fire, as it is stated: “The mountain was burning with fire to the heart of the heavens” (Deuteronomy 4:11)?
Ben Azai was sitting and expounding and fire was surrounding him. They went and told Rabbi Akiva: Rabbi, ben Azai is sitting and expounding and fire is burning around him. [Rabbi Akiva] went to him and said to him: ‘I heard that you were expounding and fire was buring around you.’ He said to [Rabbi Akiva]: ‘Yes.’ [Rabbi Akiva] said to him: ‘Perhaps you were engaged in the esoterica of the Divine Chariot?’ He said to [Rabbi Akiva]: ‘No, but rather I was sitting and stringing together matters of Torah, from Torah to Prophets, and from Prophets to Writings, and the matters were as joyful as when they were given from Sinai, and as sweet as when they were first given. At their primary giving from Mount Sinai, were they not given in fire? That is what is written: “The mountain was burning with fire” (Deuteronomy 4:11).’ Rabbi Abahu was sitting and expounding and fire was burning around him. He said: ‘Am I perhaps not stringing together matters of Torah properly? As Rabbi Levi said: There are those who know to string but do not know to drill and there are those who know to drill but do not know to string. However, I was stringing and I was drilling.’²⁵⁵The reference is to drilling and stringing pearls. The metaphor is that one must delve deeply in one’s Torah study and then properly tie together the matters analyzed. Rabbi Abahu said that the fire was burning around him as he studied because he had followed all of those steps.
Another matter, “your cheeks are lovely with ornaments [batorim],” when they read matters of Torah in their sequence [betoreihen]; the halakhot of Passover on Passover, the halakhot of Shavuot on Shavuot, and the halakhot of Sukkot on Sukkot. Just as you say: “When the turn [tor] of each and every young woman would come” (Esther 2:12). “Your neck with beads,” Rabbi Levi said in the name of Rabbi Ḥama ben Rabbi Ḥanina: These are the portions of the Torah that are linked to each other, lead one to another, leap one to another,²⁵⁶That which is unclear or missing from one passage is clarified or filled in from a different passage (Matnot Kehuna). are comparable one to another, and are related one to another. Like this, that is written: “To these the land will be divided as an inheritance” (Numbers 26:53). What is written there? “The daughters of Tzelofḥad approached” (Numbers 27:1), “the daughters of Tzelofḥad speak correctly” (Numbers 27:7), and it is written thereafter: “Ascend to this highland of Avarim” (Numbers 27:12),²⁵⁷The midrash cites verses from three consecutive passages: Moses took a census of the Israelites, following which God commanded that the Land of Israel be eventually divided among those counted in that census (Numbers 26:1–56). The daughters of Tzelofḥad came to Moses to request that although only men were counted in the census, since their father had died without sons, his portion should go to his daughters. Moses consulted God, who said that in a case where a man dies without sons, he is inherited by his daughters (Numbers 27:1–11). Then God commanded Moses to ascend to Avarim, where he would die, and Moses asked God to appoint a successor to lead the Israelites, and God appointed Joshua (Numbers 27:12–23). which is Mount Nevo.²⁵⁸See Deuteronomy 32:49. What does this have to do with that? Since the land was divided, the daughters of Tzelofḥad came to Moses to receive their portion and Moses recused himself from their case. That is what is written: “Moses brought their case before [the Lord]” (Numbers 27:5). The Holy One blessed be He said to him: ‘Moses, from their case you recuse yourself, but you do not remove yourself from before Me?²⁵⁹You continue pleading before Me to allow you to enter the Land. “Ascend to this highland of Avarim.”’²⁶⁰Moses was told that he may see the Land from the mountain, and that after seeing the Land he would die without entering it. He said before Him: ‘Master of the universe, since You are expelling me from the world, what leaders are You appointing for Israel?’ The Holy One blessed be He said to him: ‘Is it necessary for you to command Me regarding My children; “will you command Me regarding My handiwork” (Isaiah 45:11)? Before you command Me regarding My children,²⁶¹Moses’s request is expressed in a somewhat assertive manner: “Let the Lord appoint a man” (Numbers 27:16). command My children in My regard.’ This is that is written: “Command the children and say to them” (Numbers 28:2).²⁶²This introduces the command to bring the daily continual offerings. To what is this matter analogous? It is to a king’s wife who was departing from the world. She said to him: ‘By the life of my lord, the king, I command you regarding my children.’ He said to her: ‘Before you command me regarding my children, command my children in my regard.’ So it was when Moses said before the Holy One blessed be He: ‘Master of the universe, since You are expelling me from the world, what leaders are You appointing over them?’

(Numb. 27:16:) “Let the Lord, [the God of the spirits of all flesh], appoint….” This text is related (to Is. 45:11), “Regarding the things to come, would you question Me concerning My children and command the work of My hands?”³⁰Although the two verbs in this citation are imperative, both the biblical context and the interpretation of the midrash regard these commands as unthinkable suggestions. A parable: To what is the matter comparable?³¹Numb. R. 21:12, cont. To a king who took a wife and had a best man (shoshevin). Every time that the king was angry with his wife, the best man would placate³²Rt. PYS. Cf. the Gk.: peisis or peisa (“persuasion”). him and the king would be reconciled. When the best man was about to die, he began to make a request of the king. He said to him, “Would you please pay attention to your wife [to be foregoing with her after I die].” The king said to him, “Instead of you charging me concerning my wife, charge my wife concerning me, that she be careful with my honor.” So did the Holy One, blessed be He, as it were, say to Moses, “Instead of you charging Me (in Numb. 27:16), ‘Appoint…,’ charge them concerning Me, that they be diligent with My honor.” What is written below (in Numb. 28:2)? “Command the Children of Israel, and say unto them, ‘My offering, My bread.’” What reason did [Moses] have to request this need after the ordering of inheritance? It is simply that since he saw the daughters of Zelophehad inherit the properties of their father, Moses said, “See it is the time for me to claim my needs. If daughters inherit, it is [also] proper for my sons to inherit my glory.” The Holy One, blessed be He, said to him (in Prov. 27:18), “’He who tends a fig tree will enjoy its fruit.’ Your sons sat [with] their own [concerns] and were not involved with Torah [study]. It is [more] appropriate that Joshua, who served you, serve Israel and not lose his compensation,” as stated (in Numb. 27:18), “Take Joshua bin Nun.” And why is the Torah compared to a fig tree? Since [the fruit of] most trees – the olive tree, the grapevine, the date palm – is gathered [all] at once, but the fig tree is gathered a little [at a time]. And so too is the Torah. Today he studies a little and tomorrow he studies much; as it is not taught in a year, nor in two. (Numb. 27:18:) “A man with the spirit of God with him.” Since you said (in Numb. 27:16), “’The God of the spirits of all flesh,’ since You know each and every one, one should be appointed who knows how to proceed with each and every one of them according to his temperament”; [so then (in Numb 27:18, cont.),] “lay your hand upon him,” like one who lights a candle from a candle. (Numb 27:20), “Invest him with your majesty,” like one who pours from one vessel to another vessel. Concerning that which I said to you (in Numb. 36:9), “So the inheritance will not move around from one tribe to another,” this glory will not move from the house of your father, as even Joshua who will arise in your place (according to Numb. 27:19), “shall stand in front of Elazar the priest” (nephew of Moses).

And God spoke all these words (Exod. 20:1). He spoke them all simultaneously. He causes death and restores life at the same time; He wounds and He heals simultaneously; He answers a woman in travail, those who travel on the sea and wander on the desert, and those who are imprisoned in the east, the west, the north, and south. He forms the light and creates the darkness, makes peace and fashions evil (Isa. 45:17)—all at the same time. Dust is turned into man, and man is turned back into dust, as it is said: And bringeth on a shadow of death in the morning (Amos 5:8). What is meant by a shadow of death in the morning? It means that He restores man to his original state by morning.¹⁵According to tradition, the soul leaves the body when it is sleeping and returns in the morning, when it awakens.

(Lev. 17:3-4:) “If any single person from the House of Israel slaughters […]. And does not bring it unto the entrance of the tent of meeting.” Isaiah has said (in Is. 66:3), “One who slaughters the bull slays a human.” Whenever anyone steals his comrade's bull and slaughters it, it is as if he slays its owner. Another interpretation of “One who slaughters (shohet) the bull slays a human”: (Zev. 14:4:) Before the tabernacle was set up, all high places (bamot) were permitted and the service was with the firstborn; but since the tabernacle has been set up, the high places have been forbidden, and the service is with the priests. The Holy One, blessed be He, said, “Whoever sacrifices a bull apart from the tent of meeting is like one who slays a person, it is as though he has taken (shohet) a life. Thus it is stated (in Lev. 17:4), ‘bloodguilt shall be imputed to that man; he has shed blood.’ So whoever slaughters (shohet) at the tabernacle honors me, as stated (in Ps. 50:23), ‘Whoever sacrifices a thank offering honors Me.’ Now what reward shall I repay to him? When I bring salvation to Israel, he will have the right to see it, as stated (ibid., cont.), ‘and to the one who sets his way aright I will show the salvation of God.’” R. Abbahu said, “All salvation that comes to Israel is of the Holy One, blessed be He, as stated (in Ps. 91:15-16), ‘I will be with him in distress … and show him My salvation.’” Israel said, “Master of the world, inasmuch as you said, ‘I will be with him in distress,’ (in the words of Ps. 60:7), ‘save with Your right hand and answer me.’” [Thus] if You answer us, salvation is Yours, as stated (in Ps. 80:3) “come to save us”; such that Your right hand not be behind, as stated (Lamentations 2:3), “He placed His right hand behind.” R. Berekhyah the Priest beRabbi said, “See what is written (in Zech. 9:9), ‘Rejoice greatly, O daughter of Zion […]; behold your king comes to you righteous and saved.’⁷⁷A more traditional translation would read: VICTORIOUS AND TRIUMPHANT. [The active voice,] ‘saving’ is not written here, but [the passive] ‘saved.’⁷⁸Thus implying that God himself was saved. See Exod. R. 30:24, which interprets this verse and Ps. 91:15 to imply that even apart from good deeds, salvation comes for its own sake. And so it [says] (in Is. 62:11), ‘Say to the daughter of Zion, “Behold, your salvation is coming.”’ ‘Your savior’ is not written here, but ‘your salvation.’ He, as it were, is saved.” R. Meir said, (concerning Exod. 14:30), “’So the Lord saved (wywsh', voweled as wayyosha') Israel on that day’: the written text (ketiv) [reads] ‘so [the Lord] was saved (wywsh', voweled as wayyiwwasha').’ As it were, He was saved [on that day] with Israel.”⁷⁹Above, 6:13; below, Numb. 1:10; and the notes in both places. R. Ammi said, “Moses praised the congregation of Israel (in Deut. 33:29), ‘Fortunate are you, O Israel; who is like you, a people saved through the Lord.’ ‘A people the Lord saved’ is not written here, but ‘a people saved through the Lord.’ It is comparable to a person who had a seah of wheat for a second tithe. What does he do? He gives coins to redeem it. So [it was] in the case of Israel. Through what were they redeemed? Through the Holy One, blessed be He, as it were, ‘a people saved through the Lord.’” The Holy One, blessed be He, said to Israel, “In this world you are saved by means of flesh and blood: In Egypt by means of Moses and Aaron; in the days of Sisera by means of Barak and Deborah; among the Midianites by means of Shamgar ben Anath, as stated (Jud. 3:31), ‘and he also saved Israel’⁸⁰According to Jud. 3:31, Shamgar delivered Israel, not from Midianites, but from Philistines.; and likewise through the Judges. But because they were flesh and blood, you again became enslaved. However, in the world to come, I myself will redeem you, and you will never again be enslaved. Thus it is stated (in Is. 45:17), ‘Israel has been saved by the Lord with an everlasting salvation.’”⁸¹Cf. above, Exod. 5:17; M. Pss. 31:2; 50:3; Mekhilta de Rabbi Ishmael, Shirata 1; Mekhilta d’Rabbi Simeon b. Johay, pp. 72, 78.

And God spoke all these words (Exod. 20:1). He spoke them all simultaneously. He causes death and restores life at the same time; He wounds and He heals simultaneously; He answers a woman in travail, those who travel on the sea and wander on the desert, and those who are imprisoned in the east, the west, the north, and south. He forms the light and creates the darkness, makes peace and fashions evil (Isa. 45:17)—all at the same time. Dust is turned into man, and man is turned back into dust, as it is said: And bringeth on a shadow of death in the morning (Amos 5:8). What is meant by a shadow of death in the morning? It means that He restores man to his original state by morning.¹⁵According to tradition, the soul leaves the body when it is sleeping and returns in the morning, when it awakens.

An idolater asked Rabban Gamliel, "Why was the Holy One, Blessed be He revealed to Moses in the Burning Bush?" Rabban Gamliel replied to him, "If God had been revealed in a carob tree or a fig tree, you would have asked me the same thing, and I could not send you away without an answer. This teaches you that there is no place in the world devoid of the Shekhinah."

An idolater asked Rabban Gamliel, "Why was the Holy One, Blessed be He revealed to Moses in the Burning Bush?" Rabban Gamliel replied to him, "If God had been revealed in a carob tree or a fig tree, you would have asked me the same thing, and I could not send you away without an answer. This teaches you that there is no place in the world devoid of the Shekhinah."

... receive us /qablunu, you are the creation of the Holy One and we are his messengers. Immediately they receive them – that’s what is written, ‘the land will open’ [Is 45:8], like this female who opens for the male.

... R’ Eliezer haModa’i says: “Why do you cry out to Me?” (Exodus 14:15) Do I need to be told what to do regarding my children?! “…concerning My children and the work of My hands do you command Me?” (Isaiah 45:11) Were they not already prepared before Me from the six days of creation? As it says “If these laws depart from before Me, says the Lord, so will the seed of Israel cease being a nation before Me for all time.” (Jeremiah 31:35) Others say: Israel did a great thing. For the sake of the faith with which they believed in Me it is worth it to split the sea. For they did not say to Moshe ‘how can we go out into this barren wilderness without supplies for the journey?!’ Rather, they had faith and followed after Moshe, as it says in the prophets “Go and call out in the ears of Jerusalem, saying: so said the Lord: I remember to you the lovingkindness of your youth, the love of your nuptials, your following Me in the desert, in a land not sown.” (Jeremiah 2:2) What reward did they receive for this? “Israel is holy to the Lord, the first of His grain; all who eat him shall be guilty, evil shall befall them, says the Lord.” (Jeremiah 2:3) R’ Yosi haGalili says: when Israel entered the sea Mount Moriah was already uprooted from its place, together with the altar of Yitzchak which was built on it with the wood all laid out. It was as if Yitzchak was bound and placed on the altar and Avraham had stretched out his hand to take the knife and slaughter his son, as it says “And Abraham stretched forth his hand and took the knife, to slaughter his son.” (Genesis 22:10) God (HaMakom) said to Moshe: Moshe, my children are in distress, the sea is closing, the enemy is pursuing and you stand there drawing out your prayer?! He said before Him: and what should I do? He replied: “And you raise your staff and stretch out your hand over the sea…” (Exodus 14:16) You should elevate, exalt, give song, exultation, thanksgiving, greatness, splendor, glory and praise to He to whom all battles belong.

(Ibid. 29) "and the children of Israel walked in the dry land (that had already been made) in the midst of the sea." R. Shimon b. Yochai says: The sun and the moon testify that I have already split the sea for them, viz. (Jeremiah 31:35) "Thus said the L rd who gives the sun for light by day, the laws of moon and stars for light by night, who splits the sea and stuns its waves — the L rd of hosts is His name." R. Bana'ah says: In the merit of the mitzvoth performed by Abraham I will split the sea for them, viz. (Genesis 22:3) "and he split the wood for the burnt-offering" — and here (Exodus 14:21) "and the waters were split." R. Shimon Hatemani says: In the merit of circumcision I will split the sea for them, viz. (Jeremiah 33:25) "If not for My covenant, day and night, I would not have made the statutes of heaven and earth." Which covenant obtains both day and night? Circumcision. R. Avshalom the elder says: An analogy: A man gets angry with his son and drives him from the house. His lover comes in to beseech him to restore him to his house. He responds: Are you beseeching me for my son? I have already come to terms with my son. Thus, the L rd: "Why do you cry out to Me?" I have already come to terms with them." Rebbi says: Last night you said (i.e., you complained to Me) (Exodus 5:23) "And from the time I came to Pharaoh, etc." And now you stand and wax long in prayer? "Why do you cry out to Me?" Rebbi says (Exodus 14:15) "Speak to the children of Israel and have them go forward ('veyisa'u')." Have them retract ('yasiu') the things that they said. Last night they said (Ibid. 11) "Is it for lack of graves, etc.?" and now you stand and wax long in prayer (for them)? "Why do you cry out to Me?" Let them retract what they have said. The sages say: He wrought with them for His name's sake, viz. (Isaiah 48:11) "For My sake, for My sake shall I do, etc." And (Ibid. 63:12) "He split the sea before them." Why? (Ibid.) "To make Himself an eternal name." Rebbi says: Their faith in Me suffices Me to split the sea for them. As it is written (Exodus 14:2) "Let them return and encamp, etc." R. Elazar b. Azaryah says: In the merit of their father Abraham I will split the sea for them, viz. (Psalms 105:42) "For He remembered His holy word to Abraham His servant. (43) And He led out His people with joy, etc." R. Eliezer b. Yehudah of Bortutha says: In the merit of the tribes I will split the sea for them, viz. (Habakkuk 3:14) "You have split (the sea) for his tribes, the heads of his scattered ones, etc." And it is written (Psalms 136:13) "who split the sea into sections." Shmayah says: The faith that Abraham their father had in Me suffices for Me to split the sea for them, viz. (Exodus 4:31) "And the people believed when they heard, etc." Shimon of Kitron says: In the merit of the bones of Joseph I will split the sea for them, viz. (Genesis 39:12) "And he left his garment in her hand and he fled." And it is written (Psalms 114:3) "The sea saw and it fled, etc." R. Nathan says in the name of Abba Yossi Hamechuzi: ("Why do you cry out to Me?") Have I not had it written (Numbers 12:7) "In all of My house he (Moses) is trusted"? You (Moses) are in My dominion and the sea is in My dominion, and I have appointed you a keeper over it. (Therefore, [Exodus 14:16] "Raise your staff, etc.") R. Chanina b. Chachinai says: Have I not had it written (Mishlei 17:17) "A brother is born for (times of) trouble"? I am a brother to Israel in their time of trouble. "Brother" (here) signifies Israel, viz. (Psalms 122:8) "For the sake of My brothers and My friends I will speak for peace in you (Jerusalem)." R. Shimon b. Yehudah says: "Why do you cry out to Me?" Their cries have already preceded yours, viz. (Exodus 14:10) "and the children of Israel cried out to the L rd, etc." R. Acha says: The Holy One Blessed be He said: If not for your outcry, I would have destroyed them for the idolatry in their midst, viz. (Zechariah 10:11) "And tzarah crossed the sea," tzarah (here) being idolatry, as in (Isaiah 28:20) "and the molten image, tzarah, etc." and as in (Leviticus 18:18) "And a woman to her sister do not take litzror" (to be a rival). And because of your outcry I have withdrawn My wrath, as it is written (Psalms 106:22-23) ("… awesome deeds at the Red Sea) and he thought to destroy them if Moses His chosen one had not stood in the breach before Him, to turn His wrath from destruction." R. Eliezer Hamodai says: "Why do you cry out to Me?" I do not have to be commanded for the children of Israel, (Isaiah 45:11) "For My children and the work of My hands would you command Me?" Are they not "readied" before Me from the six days of creation? (Jeremiah 31:36) "Just as these laws (of nature) will not depart from before Me, says the L rd, so the children of Israel will not cease from being a nation before me for all time." Others say: The faith that they had in Me suffices for Me to split the sea for them. They did not say to Moses: How can we go out to the desert without food? But they believed in Moses and followed him. Of this it is written in the Tradition (Jeremiah 2:2) "Go and call out in the ears of Jerusalem, saying … I have remembered for you the lovingkindness of your youth, the love of your espousals, your following Me in the desert, in a land unsown." How were they rewarded for this? (Ibid. 3) "Holy is Israel unto the L rd, the first of His harvest. All of its eaters will be blamed. Evil will come upon them, says the L rd." R. Yossi Haglili says: When Israel entered the sea, Mount Moriah was uprooted from its place, with the altar of Israel built upon it, and its woodpile upon it, and Isaac bound upon it upon the altar, and Abraham stretching out his hand and taking the knife to slaughter his son — whereupon the L rd said to Moses: Moses, My children are in trouble, the sea raging and the foe pursuing them, and you stand and indulge in prayer? Moses: But what can I do? The L rd: "Raise your staff and stretch out your hand over the sea, etc." And you — exalt and praise and accord song and praise and thanks and grandeur and glory and splendor and hallel to the Master of wars!

Another interpretation (of Exod. 20:2): I AM THE LORD YOUR GOD. R. Hanina bar Pappa said: The Holy One appeared to them with an angry face, with a neutral face, with a friendly face, <and> with a laughing face.⁶¹PRK 12:25; PR 21:6. An angry face is for Scripture. When someone teaches his child Torah, he is obligated to teach him with fear. A neutral face is for Mishnah. A friendly face is for Talmud. A laughing one is for Aggadah. The Holy One said to them: Even though you see all these likenesses, (according to Exod. 20:2) I AM THE LORD YOUR GOD. R. Levi said: The Holy One appeared to them as an image⁶²Gk.:eikonion. with faces on every side. If a thousand people were looking at it, it would be looking <back> at all of them. So it is with the Holy One. When he spoke, each and every person of Israel said: The Divine Word has been with me < alone >. What is written (in Exod. 20:2) is <this>: I AM THE LORD YOUR GOD (with YOUR in the singular). R. Jose bar Hanina said: It was according to the capacity of each and every person that the Divine Word spoke with him, and do not be surprised at this fact. Since we find in the case of the manna that, when it came down to Israel, each one of them savored it according to his capacity (koah), how much the more <would the principle apply> with the Divine Word!⁶³See above, Exod. 1:22; 4:22; Tanh., Exod. 1:25; Exod. R. 5:9. David said (in Ps. 29:4): THE VOICE OF THE LORD IS IN POWER (koah). "In his power" is not written here, but IN POWER (bakoah), <i.e.> according to the capacity (bakoah) of each and every person. In this world Israel was redeemed from Egypt and enslaved in Babylon, < redeemed > from Babylon <and enslaved > to Media, < redeemed > from Media and < enslaved > to Greece, < redeemed > from Greece and enslaved to Edom (i.e., to Rome). But the Holy One will redeem them from Edom, and they shall be enslaved no more, as stated (in Is. 45:17): ISRAEL HAS BEEN SAVED BY THE LORD WITH AN EVERLASTING SALVATION. [YOU SHALL NEITHER BE ASHAMED NOR CONFOUNDED FOREVER AND EVER.]⁶⁴Cf. below, Lev. 6:18, and the notes there.

(Lev. 17:3–4:) IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL SLAUGHTERS…, AND DOES NOT BRING IT UNTO THE ENTRANCE OF THE TENT OF MEETING < TO OFFER IT AS A SACRIFICE >…, < BLOODGUILT SHALL BE IMPUTED TO THAT PERSON >. Isaiah has said (in Is. 66:3): ONE WHO SLAUGHTERS THE BULL SLAYS A HUMAN. Whenever anyone steals his comrade's bull and slaughters it, it is as if he slays its owner.⁹³Tanh., Lev. 6:12. Another interpretation of ONE WHO SLAUGHTERS (shohet) THE BULL SLAYS A HUMAN. (Zev. 14:4:) BEFORE THE TABERNACLE WAS SET UP, ALL {THE CATTLE} [HIGH PLACES] WERE PERMITTED < …; > BUT SINCE THE TABERNACLE HAS BEEN SET UP, [THE HIGH PLACES HAVE BEEN FORBIDDEN.] The Holy One said: Whoever sacrifices a bull apart from the Tent of Meeting is like one who slays a person. [It is as though he has taken (shohet) a life.] Thus it is stated (in Lev. 17:4): BLOODGUILT SHALL BE IMPUTED [TO THAT PERSON: HE HAS SHED BLOOD]. So whoever slaughters (shohet) at the Tabernacle [honors me, as stated (in Ps. 50:23): WHOEVER SACRIFICES A THANK OFFERING] HONORS ME. Now what reward shall I repay to him? When I bring salvation to Israel, he will have the right to see it, as stated (ibid., cont.): AND TO THE ONE WHO SETS HIS WAY ARIGHT I WILL SHOW THE SALVATION OF GOD. R. Abbahu said: All salvation that comes to Israel is of the Holy One, as stated (in Ps. 91:15–16): I WILL BE WITH HIM IN DISTRESS […, AND SHOW HIM MY SALVATION]. Sovereign of the World, inasmuch as you said, I WILL BE WITH HIM IN DISTRESS, he is saved, as it were; < therefore > (in the words of Ps. 60:7 [5]), SAVE WITH YOUR RIGHT HAND AND ANSWER ME. Thus if you answer us, salvation is yours, as stated (in Ps. 80:2–3 [1–2]) < GIVE EAR, O SHEPHERD OF ISRAEL,… > AND COME TO SAVE US. R. Berekhyah the Priest [Berabbi] said: See what is written (in Zech. 9:9): REJOICE GREATLY, O DAUGHTER OF ZION…; BEHOLD YOUR KING COMES TO YOU RIGHTEOUS AND SAVED.⁹⁴A more traditional translation would read: VICTORIOUS AND TRIUMPHANT. < The active voice, > "saving" is not written here, but < the passive > SAVED.⁹⁵Thus implying that God himself was saved. See Exod. R. 30:24, which interprets this verse and Ps. 91:15 to imply that even apart from good deeds, salvation comes for its own sake. And so it [says] (in Is. 62:11): SAY TO THE DAUGHTER OF ZION: BEHOLD, YOUR SALVATION IS COMING. "Your savior" is not written here, but YOUR SALVATION. [He, as it were, was saved.] R. Meir said: (concerning Exod. 14:30): SO THE LORD SAVED (WYWSh', voweled as wayyosha') < ISRAEL > ON THAT DAY: The written text (ketiv) < reads > SO < THE LORD > WAS SAVED (WYWSh', voweled as wayyiwwasha') < ON THAT DAY WITH ISRAEL>.⁹⁶Above, 6:13; below, Numb. 1:10; and the notes in both places. When Israel, as it were, was redeemed, < the Holy One > was redeemed. R. Meir said: Moses praised the congregation of Israel (in Deut. 33:29): BLESSED ARE YOU, O ISRAEL! WHO IS LIKE YOU, A PEOPLE [SAVED THROUGH THE LORD]. "A people the Lord saved" is not written here, but A PEOPLE SAVED THROUGH THE LORD. It is comparable to a person who had a seah of wheat for a second tithe. What does he do? He gives coins to redeem it. So < it was > in the case of Israel. Through what were they redeemed? Through the Holy One, as it were: A PEOPLE SAVED THROUGH THE LORD. The Holy One said to Israel: In this world you are saved by means of flesh and blood: in Egypt by means of Moses and Aaron, in the days of Sisera by means of Barak and Deborah; among the Midianites by means of Shamgar ben Anath,⁹⁷According to Jud. 3:31, Shamgar delivered Israel, not from Midianites, but from Philistines. and so on through the Judges. [But because they were flesh and blood, you again became enslaved]. However, in the world to come, I myself will redeem you, and you will never again be enslaved. Thus it is stated (in Is. 45:17): ISRAEL HAS BEEN SAVED BY THE LORD WITH AN EVERLASTING SALVATION.⁹⁸Cf. above, Exod. 5:17; M. Pss. 31:2; 50:3; Mekhilta de Rabbi Ishmael, Shirata 1; Mekhilta d’Rabbi Simeon b. Johay, pp. 72, 78.

What was Moses’ reason for making this request after declaring the order of inheritance? Just this, that when the daughters of Tzelophehad inherited from their father, Moses reasoned: The time is right for me to make my own request. If daughters inherit, it is surely right that my sons should inherit my glory.

(Gen. 5:1:) THIS IS THE BOOK OF THE GENERATIONS OF ADAM. Let our master instruct us: May one cease being fruitful and multiplying at a time when he has no children? Thus have our masters taught (in Yev. 6:6): ONE IS NOT TO CEASE FROM BEING FRUITFUL AND MULTIPLYING UNLESS HE ALREADY HAS CHILDREN. THE BET SHAMMAY SAY: TWO MALES; BUT THE BET HILLEL SAY: A MALE AND A FEMALE, AS STATED (in Gen 5:2): MALE AND FEMALE HE CREATED THEM.⁸⁰Cf. Yev. 61b for a different explanation. What is the reasoning of the Bet Shammay? Through analogy with Cain and Abel.⁸¹I.e., after the birth of these two, there were no more children until Adam begot Seth after a long interval. See Gen. 5:3. What is the reasoning of the Bet Hillel? Through analogy with Adam and Eve. R. Simon said: Adam separated himself from his wife Eve for a hundred and thirty years after Abel was killed. Adam said: How am I to beget children when they go to destruction? What did he do? R. Simon said: Female spirits would come to him and become inflamed with passion from him; for so the Holy One told David (in I Chron. 22:8): BEHOLD, A SON SHALL BE BORN TO YOU, {AND} HE SHALL BE A MAN OF REST. (II Sam. 7:14:) I WILL BE TO HIM A FATHER, AND HE SHALL BE TO ME A SON. When? When he is busy in the Torah. But when he forsook me and walked in the way of his < own > heart, (ibid., cont.): WHEN HE TRANSGRESSES, I WILL PUNISH HIM WITH THE ROD OF MEN AND WITH THE PESTILENCES OF THE CHILDREN OF ADAM. What is the meaning of THE ROD OF MEN? These < words > refer to Hadad and Rezon ben Eliada. Thus it is stated (in I Kings 11:23) AND [GOD] RAISED UP AN ADVERSARY (satan) FOR HIM {FOR SOLOMON}, [REZON BEN ELIADA].⁸²The previous verses (14-22) concern the adversary. Hadad the Edomite. [AND WITH THE PESTILENCES OF THE CHILDREN OF ADAM.]⁸³Cf. Gen. R. 20:11; 24:6. PESTILENCES can only be the demons (mazziqin). Thus it is stated (in Ps. 91:10): NEITHER SHALL PESTILENCE COME NEAR YOUR TENT. < The above is > to make known to you that during the whole 130 years in which Adam had withdrawn from Eve, the spirits were coming to him and being inflamed with passion from him so that he was begetting demons (mazziqin).⁸⁴See ‘Eruv. 18b. At that time the Holy One said: I created my world only for fruitfulness and multiplying. So it is stated (in Is. 45:18): HE DID NOT CREATE IT AS A VOID; HE FORMED IT FOR HABITATION. What did the Holy One do? He put a sexual desire for Eve into the heart of Adam. So he had intercourse with her, and she bore Seth. Thus it is stated (in Gen. 5:3): WHEN ADAM HAD LIVED A HUNDRED AND THIRTY YEARS, HE BEGOT < A SON > IN HIS OWN LIKENESS {IN} [AFTER] HIS IMAGE. When Seth was born, Adam said: I did not ascribe my former sons a lineage. Why? Because they were accursed. But to this one I am ascribing a lineage because he is the head of [the] generations. Where is it shown? From what they have read on the matter (in Gen. 5:1-3): THIS IS THE BOOK OF THE GENERATIONS OF ADAM…. HE BEGOT < A SON > … AND CALLED HIS NAME SETH.

This is what God said to Israel: My children what do I seek from you? I seek no more than that you love one another, and honor one another, and that you have awe for one another

"[And God spoke] all these words, saying" (Exodus 20:1). That God does all at once; kills and gives life at once, harms and heals at once. [God hears the prayers of] a woman on the birthing stool, sailors and desert-walkers and those bound in jail, one in the east and one in the west and one in the north and one in the south, God hears all these at once. And so it says (Isaiah 45:7) "God forms light and creates darkness". Dust, like so, is turned to a person, and returned to dust, as it says (Amos 5:8) "And [God] turns deep darkness to dawn". What is to the morning? Like its beginning. In its beginning what does it say, (Exodus 7:20) "And all the waters in the Nile were turned to blood", and returned blood to water. Living flesh is turned to a corpse, and the corpse is returned to life. The staff is turned to a snake, and the snake is returned to a staff. The sea is turned to dry land, and the dry land is returned to sea, and so it says (Amos 5:8) (Amos 9:6) "Who calls to the waters of the sea [and pours them out upon the earth -- Whose name is the Lord]". And so it is written (Exodus 20:8) "Remember Shabbat to sanctify it", and says (Numbers 28:9) "And on the Shabbat day two yearling sheep". It says (Leviticus 18:16) "The nakedness of your brother's wife you shall not uncover", and (Deuteronomy 25:5) "When brothers dwell together [and one of them dies and leaves no son, the wife of the deceased shall not be married to a stranger, outside the family. Her husband’s brother shall unite with her: he shall take her as his wife and perform the levir’s duty]" and all say at once, it happened. "And God spoke all these words, saying." (Exodus 20:1).

Rabbi Joshua ben Ḳorchah said: There came down upon them the quickening dew from heaven, which was like a fountain, which was bubbling and bringing forth water; so likewise (the bones) were moving and bringing forth upon themselves flesh, (other) bones and sinews, as it is said, "And I beheld, and lo, there were sinews upon them, and flesh came up, and skin covered them above" (Ezek. 37:8). He said to him: Prophesy unto the wind, as it is said, "Then said he unto me, Prophesy unto the wind.… Come from the four winds, O breath, and breathe upon these slain, that they may live" (Ezek. 37:9). In that hour the four winds of the heaven went forth, and opened the treasure-house of the souls, and each spirit returned to the body of flesh of man, as it is said, "So I prophesied as he commanded me, and the breath came into them, and they lived,… an exceeding great army" (Ezek. 37:10); and it is written about Egypt, "And the children of Israel were fruitful,… and waxed exceeding mighty" (Ex. 1:7). What is the meaning of "exceeding"? Just as in the latter case there were 600,000 (men), so in the former case there were 600,000 (men), and they all stood upon their feet except one man. The prophet said: Sovereign of all the worlds ! What is the nature of this man? He answered him: He gave out money for usury, and he took with interest. || As I live, he shall not live. In that hour the Israelites were sitting and weeping, and saying: We hoped for light, and darkness came. We hoped to stand up with all Israel at the resurrection of the dead, and now "our hope is lost" (Ezek. 37:11). We hoped to arise so as to be gathered with all Israel, and now "we are clean cut off" (ibid.). In that hour the Holy One, blessed be He, said to the prophet: Therefore, say to them, As I live, I will cause you to stand at the resurrection of the dead in the future that is to come, and I will gather you with all Israel to the land, as it is said, "Behold, I will open your graves, and cause you to come up out of your graves… and I will bring you into the land of Israel.… And I will put my spirit in you, and ye shall live" (Ezek. 37:12, 14).

The soul is like its Creator. Just as the Holy One, blessed be He, sees and is not visible, so the soul sees and is not visible. Just as the Holy One, blessed be He, has no sleep in His presence, so the soul does not sleep. Just as the Holy One, blessed be He, bears His world, so the soul bears all the body. All souls are His, as it is said, "Behold, all souls are mine" (Ezek. 18:4).

One verse states "The L-rd lift His countenance unto you," and another, (Devarim 10:17) "who does not lift the countenance" (i.e., who does not forgive) and who does not take a bribe." How are these two verses to be reconciled? When Israel do the L-rd's will — "The L-rd lift His countenance unto you"; when they do not do the L-rd's will — "who does not lift the countenance." Variantly: Before the decree has been sealed — "The L-rd lift His countenance unto you"; after the decree has been sealed — "who does not lift the countenance." One verse states (Psalms 65:3) "O, heeder of prayer, to You does all flesh come," and another, (Eichah 3:44) "You have covered Yourself with a cloud against the passing of prayer." How are these two verses to be reconciled? Before the decree has been sealed — "heeder of prayer"; after the decree has been sealed — "You have covered Yourself with a cloud." One verse states (Psalms 145:18) "Close is the L-rd to all who call upon Him, to all who call upon Him in truth," and another, (Ibid. 10:1) "Why, O L-rd, do You stand afar?" How are these two verses to be reconciled? Before the decree has been sealed" — "Close is the L-rd to all who call upon Him"; after the decree has been sealed, He is "afar." One verse states (Eichah 3:28) "From the mouth of the Most High there shall not issue forth the evils and the good," and another, (Daniel 9:14) "and the L-rd was anxious for the evil (to materialize)." How are these two verses to be reconciled? Before the decree has been sealed — "From the mouth of the Most High there shall not issue forth the evils and the good"; after the decree has been sealed — "and the L-rd was anxious for the evil." One verse states (Jeremiah 4:14) "Wash your heart of evil, O Jerusalem, so that you be saved," and another, (Ibid. 2:22) "Though you wash yourself with niter and add borax, your sin is an (indelible) stain before Me." How are these two verses to be reconciled? Before the decree has been sealed — "Wash your heart of evil, O Jerusalem"; after the decree has been sealed — "Though you wash yourself with niter and add borax, your sin is an (indelible) stain before Me." One verse states (Ibid. 3:22) "Return, you wayward sons," and another, (Ibid. 8:4) "If they (wish to) return, He will not return" (to accept them.) How are these two verses to be reconciled? Before the decree has been sealed — "Return, you wayward sons"; after the decree has been sealed — "If they return, He will not return." One verse states (Isaiah 55:6) "Seek the L-rd when He is found," and another, (Ezekiel 20:3) "As I live (says the L-rd), will I be sought out for you?" How are these two verses to be reconciled? Before the decree has been sealed — "Seek the L-rd when He is found"; after the decree has been sealed — "Will I be sought out for you?" One verse states (Ibid. 18:32) "For I do not desire the death of the dead one," and another (I Samuel 2:25) "… for the L-rd desired to kill them." How are these two verses to be reconciled? Before the decree has been sealed — "For I do not desire the death of the dead one"; after the decree has been sealed — "for the L-rd desired to kill them." Variantly: One verse states "The L-rd lift His countenance unto you," and another (Devarim 10:17) "who does not lift the countenance." How are these two verses to be reconciled? "The L-rd lift His countenance" — in this world; "who does not lift the countenance" — in the world to come. Variantly: "The L-rd lift His countenance" — (Let Him) remove His anger from you. "and grant you peace": peace in your coming in and peace in your going out and peace with all men. R. Chanina, the adjutant high-priest says: "and grant you peace" — in your house. R. Nathan says: This is the peace of the Davidic kingdom, of which it is written (Isaiah 9:6) (the king) "who increases the governance (of the L-rd), and his peace will be endless. Upon the throne of David and upon his kingdom" (shall this peace be). Variantly: This is the peace of Torah, of which it is written (Psalms 29:11) "The L-rd gives strength (Torah) to His people; the L-rd blesses His people with peace." Great is peace, the Holy One Blessed be He deviating from the truth for its sake in the instance of Sarah, who said "I am old" (see Bereshit 18:12-13). Great is peace, the angel deviating from the truth for its sake in the instance of Manoach for its sake (viz. Judges 13). Great is peace, the Name written in holiness being erased by the bitter waters (of the sotah) to make peace between a man and his wife. R. Elazar says: Great is peace, the prophets having exhorted all men for its sake. R. Shimon b Chalafta says: Great is peace, it being the only vessel which contains all of the blessings, it being written "The L-rd gives strength to His people; the L-rd blesses His people with peace." R. Elazar Hakappar says: Great is peace, all of the blessings being sealed with peace, viz.: "The L-rd bless you and keep you. The L-rd cause His countenance to shine upon you and be gracious unto you. The L-rd lift His countenance unto you and grant you peace." R. Elazar the son of R. Elazar Hakappar says: Great is peace, for even if the idolators live in peace, the Holy One, as it were, does not "touch" them, as it is written (Hoshea 4:17) "Ephraim (Yisrael) has bound himself (in friendship to serve) idols — Let him be." But when they were divided amongst themselves, what is written of them? (Ibid. 10:2) "Their hearts are divided — Now they will be laid waste!" How great is peace! — How abhorrent is contention! Great is peace, for even in time of war, peace is needed, viz. (Devarim 20:10) "If you draw near a city to do battle with it, then you shall call out to it for peace," (Ibid. 2:26) "And I sent messengers from the desert of Kedemoth to Sichon, king of Moav, (with) words of peace," (Judges 11:12) "And Yiftach sent messengers …" What did he (the king of Ammon) say? (13) "And now, return them (the lands you took from us) in peace." Great is peace, for even the dead need peace, as it is written (Bereshit 15:13) "And you will come to your fathers in peace," and (Jeremiah 34:5) "In peace will you die, and as the burnings of your fathers, etc." Great is peace, which is given to the penitent, as it is written (Isaiah 57:19) "(I will) create (for him [the penitent a new]) expression of the lips:" Shalom Shalom! (And both will be alike, both) the far (i.e., one who had served the L-rd from his youth) and the near (i.e., one who had sinned and had just repented), etc." Great is peace, which was given in the portion of the righteous, as it is written (Ibid. 2) "Let him (the righteous one) come in peace (to the grave). Let them (the men of lovingkindness) rest (peacefully) where they lie." Great is peace, which was not given in the portion of the wicked, viz. (Ibid. 21) "There is no peace, says the L-rd, for the wicked." Great is peace, which was given to the lovers of Torah, viz. (Psalms 119:165) "Peace in abundance for the lovers of Your Torah." Great is peace, which was given to the humble, viz. (Ibid. 37:11) "and the humble will inherit the land and rejoice in an abundance of peace." Great is peace, which was given to the learners of Torah, viz. (Isaiah 59:13) "And all your children will be (as if) taught by the L-rd, and (there will be) an abundance of peace (among) your children." Great is peace, which is given to the doers of righteousness, viz. (Ibid. 32:7) "And the reward of righteousness will be peace." Great is peace, for the name of the Holy One Blessed be He is "Peace," viz. (Judges 6:24) "and he called it (the altar) 'the L-rd is Peace.'" R. Chanina, the adjutant high-priest says: Great is peace, which is over and against the entire creation, as it is written "who makes peace … and creates all" (viz. Isaiah 45:7). Great is peace, which is needed (even) by the celestial creations, viz. (Job 25:22) "Governance and fear is with Him: He makes peace in His heights." Now does this not follow a fortiori, viz.: If in a place where there is no enmity, or rivalry, or hatred, or hostility, peace is needed — how much more so, in a place where all of these obtain!

THE GOLDEN CALF
RABBI SIMEON BEN JOCHAI said: When the Holy One, blessed be He, was revealed to Moses out of the thorn-bush, in order to send him to Egypt, Moses spake before the Holy One, blessed be He (saying): Sovereign of all the worlds! Swear to me that all things which I desire to do, Thou wilt do, so that I should not speak words before Pharaoh, and Thou wilt not fulfil them, for then will he slay me. And He swore unto him that "whatsoever thou || desirest to do, I will do, except with reference to two things," (namely,) to let him enter the land (of Canaan), and (to postpone) the day of (his) death. Whence do we know that He swore unto him? Because it is said, "By myself have I sworn, saith the Lord, the word is gone forth from my mouth in righteousness" (Isa. 45:23). When Israel received the commandments they forgot their God after forty days, and they said to Aaron: The Egyptians were carrying their god, and they were singing and uttering hymns before it, and they saw it before them. Make unto us a god like the gods of the Egyptians, and let us see it before us, as it is said, "Up, make us a god" (Ex. 32:1).

(Devarim 3:23) "And I supplicated (va'ethchanan) the L-rd": "Va'ethchanan" is a term of entreaty. "at that time to say": Let "to say" not be written. The intent is: Make it known to me whether I will enter the land or not. "Adonai": the L-rd (adon) of all who enter the world. "Elokim": With (the attribute of) justice did You create the world. "You have begun": You have begun to open the door for Your servant, in my entering the inheritance of the children of Reuven and the children of Gad. Variantly: You have profaned (i.e., broken) Your oath. You wrote in Your Torah (Shemot 22:19) "He who sacrifices to a god shall be condemned." Yet your children served idolatry and I sought mercy from You, and You forgave them. (Devarim, Ibid.) "to show Your servant": miracles and mighty acts, viz. (Shemot 3:3) "I shall turn aside and I shall see, etc." (Devarim, Ibid.) "Your greatness": This is the attribute of Your goodness, as it is written (Bamidbar 14:17) "And now, let the power of the L-rd be made great." (Devarim, Ibid.) "And Your (mighty) hand": This is Your right hand, which is stretched out to all who enter the world, viz. (Shemot 15:6) "Your right hand, O L-rd, is exalted in power," and (Psalms 44:4) "Your right hand, and Your arm, and the light of Your countenance." (Devarim, Ibid.) "mighty": For You subdue with mercy the attribute of justice, viz. (Michah 7:18) "Who is a G-d like You, forgiving transgression and passing by offense," (19) "He will return and be merciful to us, He will subdue our transgressions," (20) "You will give truth to Yaakov," and (Isaiah 45:23) "I have sworn by Me: From My mouth has gone forth righteousness, a word that will not turn back." (Devarim, Ibid.) "Who is mighty in heaven and earth": The attribute of flesh and blood — He who is greater than his neighbor nullifies his neighbor's decree. But You — who can overrule You? And thus is it written (Iyyov 23:13) "And He is One, and who can turn Him back?" R. Yehudah b. Bava says: Not as the measure of the Holy One Blessed be He is the measure of flesh and blood. The measure of flesh and blood: A man registered in the royal codex — even if he gives great sums, he cannot extricate himself from it. But You say: Repent, and I will accept, as it is written (Isaiah 44:22) "I have wiped away your offenses like a cloud, your sins, like a mist." Variantly: "Who is G-d in heaven and earth, etc." — But perhaps, outside of heaven and earth, there is! It is, therefore, written (Devarim 4:39) "And you shall know this day and you shall return it to your heart … there is no other" — anywhere! (Ibid.) "who can do as Your deeds and as Your (acts of) strength": "as Your deeds" — in Egypt. "as Your strength" — at the (splitting of the) sea. Variantly: "as Your deeds" — at the sea. "as Your strength" — at the streams of Arnon. (Ibid. 25) "Let me pass over na and see"." "Na" is a term of imploration. "the good land across the Jordan": As per R. Yehudah: The land of Canaan is "good," and not the inheritance of the children of Reuven and the children of Gad. "this good mountain": Jerusalem. "and the Levanon": the Temple, viz. (Zechariah 11:1) "Open your doors, O Levanon!" and (Isaiah 10:34) "And the Levanon shall fall by a mighty one (Nevuchadnezzar)." Others say: "Levanon" — these are its (Israel's) kings, as in (Ezekiel 17:3) "He came to the Levanon and he took its kings," and (II Chronicles 25:18) "The thistle (i.e., the king) etc."

(Bereshith 27:28) "And may G-d give you of the dew of the heavens, etc." "His heavens, too, shall drip dew," as in (Isaiah 45:8) "Let the heavens pour from above and the heights drip righteousness."