Midrash su Isaia 46:10

(Deut. 4:25:) WHEN YOU HAVE BEGOTTEN CHILDREN AND CHILDREN'S CHILDREN. This text is related (to Is. 46:10): DECLARING THE END FROM THE BEGINNING. When Moses arrived at passing from the world, the Holy One declared to him what Israel was going to do after the death of Joshua. Thus it is stated (in Deut. 31:16): THE LORD SAID UNTO MOSES: BEHOLD, YOU ARE SOON TO SLEEP WITH YOUR ANCESTORS. THEN THIS PEOPLE WILL ARISE AND GO WHORING AFTER THE ALIEN GODS OF THE LAND. For that reason Moses warned them (in Deut. 31:29): FOR I KNOW THAT AFTER MY DEATH YOU WILL SURELY ACT CORRUPTLY. But they said to him: We will not do this thing. He said to them: You are going to beget CHILDREN AND CHILDREN'S CHILDREN and forget the name of the Holy One, as stated (in Deut. 4:26; 30:19): I HAVE CALLED THE HEAVENS AND THE EARTH TO WITNESS AGAINST YOU TODAY…. Ergo (in Is. 46:10): DECLARING THE END FROM THE BEGINNING.

Another comment on why they compared the kingdom of Egypt to a serpent. Just as the serpent winds its way about, so the government of Egypt follows devious paths. Hence the Holy One, blessed be He, said to Moses: Just as the serpent is cunning, so too is the wicked Pharaoh. When he is about to deal cunningly with you, say to Aaron, “Take your rod, and raise it toward him, as though warning him, You will be smitten with this.” Declaring the end from the beginning (Isa. 46:10). While Moses was still at the burning bush, the Holy One, blessed be He, revealed to him that Pharaoh would act treacherously in the future. When he turned his staff into a serpent, it indicated that the wicked Pharaoh was like a treacherous serpent. Hence, Pharaoh acted treacherously.

"And God made the firmament", this is one of the verses that Ben Zoma shook the world with. He made - how remarkable! sure it [came into existence] at [God's] word, [as it is written], "With the word of God the heavens were made and with the wind of His mouth all of their armies". why doesn't it say "it was good" on the second day of creation?r yochanan taught in the name of r yosi the son of r chalafta, because hell was created on the second day, as it says " the topheth has been ready for him since yesterday, a day that has a yesterday but not three days ago. another reason that it dose not say "it was good" on the second day, r channina says its because division was created on the second day, as it says: "and it (the heavens) should separate between the two body's of water". r tivyomi said if division that is for the sake of fixing the world does not have good all the more so division that is to mix up the world doesn't have good. r shmuel says because the creation of water wasnt finished, it was written on the third day "it was good" twice, one for the creation of water and one for the days work. a noble woman asked r yosi, why dosen't it say "and it was good on the second day? he answered her even so it was included in the end as it says: "and god saw all that he did and it was very good" she said back to him this is analogous to six people coming to you give each one a manna and to one of them you don't give anything, then you go back and give one manna to everyone, is it not true that 5 of them have a mana and a 1/6 manna and the last one only has 1/6? he said to her like r shmuel says because the creation of water wasnt finished, it was written on the third day "it was good" twice, one for the creation of water and one for the days work. r levi in the name of r tanchum the son of r chnelyayi said, it states in the verse:" he (god) tells the end in the beginning", from the beginning of creation god saw Moses who is called "good" and was ultimately was going to be punished from an issue regarding water and therefore did not write and it was good regarding the water. r simon in the name of r levi said it is analogous to a king who had a bad legion, the king said since this legion is no good my name shouldn't be called on it, so too god said, since these waters punished the generation of the flood, dor enosh, and haflaga it should not be written regarding them "forit was good"

(Lev. 13:2) “When anyone has on the skin of his flesh.” Why does it not say, “Speak unto the Children of Israel,” just as it says in all the [other] sections²²In the Pentateuch the expression is found in Exod. 14:2, 15; 25:2; 31:15; Lev. 4:2; 7:23, 29; 12:2; 18:2; 23:2, 10, 24, 34; 25:2; 27:2; Numb. 5:22; 6:2; 9:10; 15:2, 18, 38; 33:51; 35:10. [instead of, “When anyone has”]?²³The midrash points out that this commandment is universal and not only for the Children of Israel. In what follows the Holy One shows a concern for all creatures. Cf. Enoch Zundel in his commentary on Tanh., Lev. 4:7, according to whom the Holy One, not being one WHO DELIGHTS IN WICKEDNESS, did not delight in citing the Children of Israel for evil. This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” Because the verse says (in Is. 46:10), “My plan shall come to pass, and I will accomplish all My desire.” Whoever hears this verse, says, “Perhaps there is tyranny on high.” R. Tanhuma said, “What is the meaning of “and I will accomplish all My desire?” That he does not desire to convict any creature, as stated (in Ezek. 33:11), “That I do not desire the death of the wicked.” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness.” What is the meaning of “evil may not abide with You?” R. Johanan said, “David said to the Holy One, blessed be He, ‘Master of the world, if You desire to acquit, who will protest your authority?’” (Eccl. 8:4:)”For a king's word is supreme, and who may say to him, ‘what are you doing?’” It is customary, when a [local] ruler sits in judgement and wants to acquit or convict, for him to be afraid of one greater than himself, lest they put in an appeal²⁴Enqeliton, from the Gk.: ekkleton (“appeal”) or egkleton (“accusation”). to the imperial legate.²⁵Lat.: comes; Gk.: komes. An imperial legate is afraid of a governor;²⁶Gk.: eparchos (“governor”) or huparchus (“viceroy”). a governor is afraid of the king. But is the king afraid of anyone? And [so is it with] You; if You desire to acquit or convict, of whom are You afraid? (Ps. 5:5), “Evil may not abide (ygwr) with You”: This expression (ygwr) can only be an expression of fear. Compare what is said (in Deut. 9:19), “For I was afraid (from ygwr) of anger and rage.”

(Lev. 13:2:) “When anyone has on the skin of his flesh.” This text is related (to Hab. 1:7), “Terrible and dreadful [is that one].”²⁷In the biblical context THAT ONE is the nation of the Chaldeans. This verse is speaking about the first Adam, about Pharaoh, about Edom, about Sennacherib and about Nebuchadnezzar.²⁸Cf. Lev. R. 18:2. How does it concern the first Adam? R. Abba bar Kahana said, “When the Holy One, blessed be He, created the first Adam, He created him in His likeness, as stated (in Gen. 1:27), ‘And God created man (Adam) in His own image.’” And when He created him, He created him [to extend] from the one end of the world to the other, as stated (in Deut. 4:32), “So please ask about the former days which came before you, [ever since the day that God created man upon the earth, even from one end of heaven to the other].”²⁹Cf. Gen. R. 8:1. Now he ruled over the whole earth, as stated (in Gen. 1:28), “and rule over the fish of the sea […].” It also says (in Gen. 9:2), “And the dread of you and the fear of you [shall be upon every beast of the earth].” It is therefore stated (in Hab. 1:7), “Terrible and dreadful.” This refers to the first Adam. (Ibid., cont.:) “His justice and his dignity proceed from himself.”³⁰The midrash requires such a literal translation. In the biblical context a more normal translation would read with reference to the Chaldeans: THEIR JUSTICE AND THEIR DIGNITY PROCEED FROM THEMSELVES. This refers to Eve who came out of him, as she caused him to die, as stated (in Gen. 3:6), “Then she also gave some to her husband, and he ate.” And where is it shown that she came out of him? Where it is so written (in Gen. 2:23), “bone out of my bone and flesh out of my flesh.” Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to the first Adam; “his justice and his dignity proceed from himself,” this refers to Eve, who came out from him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is that one”: This refers to Pharaoh, [when] he was world ruler,³¹Gk.: Kosmokraton. as stated (concerning him in Ps. 105:20), “the ruler of peoples released him (i.e., Joseph).” (Hab. 1:7, cont.:), “His justice and his dignity proceed from himself.” This refers to Moses, since he was reared within that one's house, so that he believed that he [actually] was a child of his house, as stated (in Exod. 2:10), “When the boy had grown up, she brought him [to Pharaoh's daughter; and he became her son].” Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10), “So come now, I will send you unto Pharaoh.” R. Judah said, “The rod had a weight of forty seah and was [made] of sapphire;³²Gk.: sappheirinon, an adj. meaning “of sapphire,” or “of lapsis lazuli.” it also had ten plagues (makkot) inscribed upon it with the acronym³³notarikon. dtsk 'dsh b'hb.³⁴D = dam (“blood”), Ts = Tsefardia‘ (“frogs”), K= kinnim (“gnats”), ‘ = ‘arov (“flies”), D = dever (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘ = ‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”). Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to Pharaoh; “his justice and his dignity proceed from himself,” this refers to Moses. And also the messiah, who in the future will take retribution from Gog and Magog and all of its troops, grew up with them in the city, as stated (Isaiah 27:10), “there shall the calf feed, and there shall he lie down and consume the branches thereof.” Another interpretation (of Hab. 1:7), “Terrible and dreadful [is that one]”: This refers to Edom, of which it is stated (in Dan. 7:7), “frightful, dreadful, and [exceedingly] strong.” (Hab. 1:7, cont.), “His justice and his dignity proceed from himself.” This refers to Obadiah since he was an Edomite proselyte and he also prophesied [against] him (i.e., against Edom, in Obad. 1:1), “The vision of Obadiah; thus says the Lord God to Edom […].”³⁵Cf. Sanh. 39b. Ergo (in Hab. 1:7), “Terrible and dreadful,” this refers to Edom; “his justice and his dignity proceed from himself,” this refers to Obadiah.Another interpretation (of Hab. 1:7), “Terrible and dreadful”: This refers to Sennacherib, since it is stated (in II Kings 19:24), “with the sole of my feet I have dried up all the streams of Egypt.” He also said (in II Kings 18:35 = Is. 36:20 // II Chron. 32:14), “Who are there among all the gods of the lands which have saved their land from my hand?” And it also says (in Is. 8:8), “and the radial bones³⁶For this translation of muttah, see Jastrow, s.v. In the context of Scripture, a more normal translation of muttah would be “spread.” of his wings (i.e., the army of Sennacherib) shall fill the breadth of your land, O Immanu-El].”³⁷Cf. M. Pss. 79:1. One sixtieth of the troops³⁸Gk.: ochlos. had been sufficient for the Land of Israel, since it is stated (ibid.), “and the radial bone of his wings.” This radial bone of a cock is one sixtieth of its wings. When he came to enter Jerusalem, he said to his troops, “You sleep, and in the morning we shall throw our rings into its midst and stone them with them.”³⁹In other words, Sennacherib believed that his army was so large and Jerusalem so small that his army could bury the city in their rings. Cf. Sanh. 95a, according to some renderings of which, each soldier would use as much mortar as necessary to seal a letter with a signet ring. So Levi, in his Talmud and Midrash lexicon, s.v., gulmohrag. See also Rashi on this passage, according to whom the army would use stones easily dislodged from the wall of Jerusalem. Ergo (in Hab. 1:7), “Terrible and dreadful is he.” (Ibid., cont.:), “His justice and his dignity proceed from himself.” These refer to his children. When he went up to destroy Jerusalem, he did not succeed. [It is so stated (in II Kings 19:35 = Is. 37:36),] “the angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria….” It is also written (in II Chron. 32:21), “so he returned shamefaced to his own land, and when he came into the house of his god, [some of those who came out of his own belly struck him down there with the sword].” Ergo (in Hab. 1:7), “Terrible and dreadful is he,” this refers to Sennacherib; “his justice and his dignity proceed from himself,” this refers to his children, who killed him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to Nebuchadnezzar, of whom it is stated (in Is. 14:13), “And I will ascend to the heavens; [above the stars of God I will set my throne].” (Hab. 1:7, cont.:) “His justice and his dignity proceed from himself.” This refers to Evil-merodach (his son). Our masters have said, “When Nebuchadnezzar was driven away, just as it is written (in Dan. 4:29), ‘You shall be driven away from humankind’; all that time Evil-merodach served in his place.” Then when he returned, he put him in prison. Now whoever was imprisoned by him never emerged from the prison until the day of his death. Thus it is stated (in Is. 14:17), “he never released his prisoners to their homes.” When Nebuchadnezzar died, they wanted to make Evil-merodach king. They approached him, but he did not accept. He said to them, “I listened to you the first time. For that reason I was imprisoned. So now I shall not listen to you. Perhaps he is alive. Then he will rise up against me and kill me.” They stood over Nebuchadnezzar, dragged him from his grave, and brought him out. Then he saw that he was dead, and they made him king. [This act was] to fulfill what is stated (in Is. 14:19), “And you have been cast from your grave like a detestable offshoot.” Ergo (Hab. 1:7), “Terrible and dreadful is he,” this refers to Nebuchadnezzar; “his justice and his dignity proceed from himself,” this refers to Evil-merodach. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to the human race, which rules over all which the Holy One, blessed be He, has created in His world. Thus it is stated (in Ps. 8:7), “You have set him as ruler over the [works] of Your hands [….].” (Hab. 1:7, cont.) “His justice and his dignity proceed from him.” Thus when he sins, the Holy One, blessed be He, brings torments upon him from his [own body]. Why? Because His ways are not like the ways of flesh and blood. When [a person of] flesh and blood wants to punish his slaves, he brings [whips] and fetters to punish them and cause them pain; but the Holy One, blessed be He, is not like that. Rather it is from a person's whole body that He punishes and beats him. And from where is it shown? From what is written about the matter (in Lev. 13:2), “When anyone has on the skin of his flesh [a swelling or a sore or a bright spot, and it becomes on the skin of his flesh the plague of leprosy, he shall be brought unto Aaron the priest].” One verse says (in Is. 46:10), “My plan shall come to pass, and I will accomplish all My desire.” But another verse says (in Ezek. 33:11), “As I live, says the Lord, [it is not my delight for the wicked to die].” This is what is written about the matter, (in Lev. 13:2), “When anyone has on the skin of his flesh ….”; and it is [yet also] written (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.”

And they turned back and came to En-mishpat—the same is Kadesh (Gen. 14:7). Blessed be the name of the Holy One, blessed be He, who declares the end from the beginning (Isa. 46:10). This place was named En-mishpat (“well of judgment”) on account of the fact that in the future Moses would be judged there because of the water.¹⁴Where Moses struck the rock. And smote all the country of the Amalekites (Gen. 14:7). The Amalekites are mentioned in this verse though many generations were to pass before Amalek was born.

1

(Numb. 13:24:) “That place was called Wadi Eshcol.” This text is related (to Is. 46:10), “Declaring the end from the beginning, and from of old, things that have not yet happened,” in that everything is foreseen by the Holy One, blessed be He.³⁴Numb. R. 16:16. Eshcol (according to Gen. 14:24) was Abraham's friend, and he was called Eshcol because of the grape cluster (eshkol), which Israel was going to cut from his place in his name. (Numb. 13:26-28:) “Then they went and came unto Moses and unto Aaron…. And they recounted to him and said, ‘We came unto the land …. However [the people who dwell in the land] are strong….’” Such is the way of those who recount slander.³⁵Numb. R. 16:17. They open with what is good and finish with what is ill. (Numb. 13:29:) “Amalek dwells in the land [of the Negeb].” What [reason] did they see for opening with Amalek?³⁶Numb. R. 16:18. A parable: To what is the matter comparable? To a child who misbehaves and is beaten with a strap. When they wanted to intimidate him, they reminded him of the strap. Similarly Amalek had been an evil strap for Israel. What [reason] did he see to post himself upon the border in the way of Israel’s entrance into the land? It is simply because his ancestor, Esau, had so commanded him in order to forestall them in their way. So he uprooted [himself] from his place and posted himself on the way, as stated (Numb. 14:45) “And there went down the Amalekite, and the Canaanite, who dwelt in that mountain.”³⁷On this reading, Amalek used to dwell in the mountains, but came down to block Israel’s passage. (Numb. 13:29, cont.:) “And the Canaanite dwells by the sea and along the Jordan.” These are the mighty ones dwelling on the way. Therefore the spies intended to break the heart of Israel, as stated (in Numb. 32:9), “they turned away the heart of the Children of Israel.”

(Lev. 13:1–2:) < THEN THE LORD SPOKE UNTO MOSES AND UNTO AARON, SAYING: > WHEN ANYONE HAS ON THE SKIN OF HIS FLESH < A SWELLING OR A SORE OR A BRIGHT SPOT, AND IT BECOMES ON THE SKIN OF HIS FLESH THE PLAGUE OF LEPROSY, HE SHALL BE BROUGHT UNTO AARON THE PRIEST >…. Why does it not say: SPEAK UNTO THE CHILDREN OF ISRAEL, just as it says in all the < other > sections,³²In the Pentateuch the expression is found in Exod. 14:2, 15; 25:2; 31:15; Lev. 4:2; 7:23, 29; 12:2; 18:2; 23:2, 10, 24, 34; 25:2; 27:2; Numb. 5:22; 6:2; 9:10; 15:2, 18, 38; 33:51; 35:10. [instead of: WHEN ANYONE HAS]?³³Tanh., Lev. 4:7. The midrash points out that this commandment is universal and not only for the children of Israel. In what follows the Holy One shows a concern for all creatures. Cf. Enoch Zundel in his commentary on the parallel passage (Tanh., Lev. 4:7), according whom the Holy One, not being one WHO DELIGHTS IN WICKEDNESS, did not did not delight in citing the children of Israel for evil. This text is related (to Ps. 5:5): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS; EVIL MAY NOT ABIDE WITH YOU. Because the verse says (in Is. 46:10) {THE ONE WHO SAYS} [SAYING]: MY PLAN SHALL COME TO PASS, AND I WILL ACCOMPLISH ALL MY DESIRE; whoever hears this verse, says: perhaps there is tyranny on high. R. Tanhuma bar Abba said: What is the meaning of AND I WILL ACCOMPLISH ALL MY DESIRE? That he does not desire to convict any creature, as stated (in Ezek. 33:11): [THAT I DO NOT DESIRE THE DEATH OF THE WICKED.] Ergo (in Ps. 5:5): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS. What is the meaning of EVIL MAY NOT ABIDE WITH YOU? R. Johanan said: David said to the Holy One: Sovereign of the World, if you desire to acquit, who will protest your authority? (Eccl. 8:4:) FOR A KING'S WORD IS SUPREME, AND WHO MAY SAY TO HIM: WHAT ARE YOU DOING? It is customary, when a < local > ruler sits in judgement and wants to acquit or convict, for him to be afraid of one greater than himself, lest they put in an appeal³⁴Enqeliton, from the Gk.: ekkleton (“appeal”) or egkleton (“accusation”). to the imperial legate.³⁵Lat.: comes; Gk.: komes. An imperial legate is afraid of a governor;³⁶Gk.: eparchos (“governor”) or huparchus (“viceroy”). a governor is afraid of the king; the king is afraid of you; but you, if you desire to acquit or convict, of whom are you afraid? (Ps. 5:5): EVIL MAY NOT ABIDE (YGWR) WITH YOU. This expression (YGWR) can only be an expression of fear. Compare what is said (in Deut. 9:19): FOR I WAS AFRAID (from YGWR) OF ANGER AND RAGE.

When Pharaoh shall speak unto you (Exod. 7:9). Scripture states (elsewhere in reference to this verse): Declaring the end from the beginning, and from ancient times things that are not yet done; saying: “My counsel shall stand, and all My pleasure will I do” (Isa. 46:10). The Holy One, blessed be He, declared at the very beginning what the end would be, when He said to Moses: Behold, thou art about to sleep with thy fathers, and this people will rise up, and go astray (Deut. 31:16). They were destined to do so upon Joshua’s death. And will forsake Me, and break My covenant (ibid.), as it is said: And they forsook the Lord, and served Him not (Judg. 10:7). Hence at the very beginning he disclosed what would follow.

(Exod. 7:8–9:) THEN THE LORD SPOKE UNTO MOSES AND UNTO AARON, SAYING: WHEN PHARAOH SPEAKS UNTO YOU, < SAYING > PRODUCE YOUR MIRACLE, <YOU SHALL SAY UNTO AARON: TAKE YOUR ROD AND CAST IT DOWN BEFORE PHARAOH. IT SHALL BECOME A SERPENT>. This text is related to (Is. 46:10): DECLARING THE END FROM THE BEGINNING, AND FROM OF OLD, THINGS THAT HAVE NOT <YET> HAPPENED, SAYING: MY PLAN SHALL COME TO PASS AND I WILL ACCOMPLISH ALL MY DESIRE (HPTs).⁶⁹Tanh., Exod. 2:11; Exod. R. 9:1. What is the meaning of DECLARING THE END FROM THE BEGINNING? The Holy One declares from the start what is going to happen in the end. Where is it shown? Where he said so to Moses (in Deut. 31:16): BEHOLD, YOU ARE SOON TO SLEEP WITH YOUR ANCESTORS. THEN THIS PEOPLE WILL ARISE AND GO WHORING <AFTER THE ALIEN GODS OF THE LAND>…. He told him what Israel was going to do after Joshua had been dead for some years. (Ibid.:) AND GO WHORING AFTER THE ALIEN GODS OF THE LAND. And so they did (according to Jud. 2:11): THEN THE CHILDREN OF ISRAEL DID EVIL IN THE EYES OF THE LORD AND THEY WORSHIPPED THE BAALS…. (Deut. 31:16, cont.:) THEY WILL FORSAKE ME AND BREAK MY COVENANT. (Cf. Jud. 2:12:) THEY FORSOOK THE LORD {AND DID NOT WORSHIP HIM}. Ergo (in Is. 46:10): DECLARING THE END FROM THE BEGINNING. R. Pinhas bar Hama the Priest said: Whoever hears this verse is thinking: Is there a love of strife⁷⁰Gk.: philoneikia. above? (Cf. Is. 46:10, cont.:) SAYING: MY PLAN SHALL COME TO PASS, AND I WILL ACCOMPLISH ALL MY DESIRE. Why so? Because the Holy One does not desire (HPTs) to convict any creature, as stated (in Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS (HPTs) IN WICKEDNESS….⁷¹Tanh., Gen. 4:8; M. Pss. 5:7. And so it says (in Ezek. 33:11): I DO NOT DESIRE (rt.: HPTs) THE DEATH OF THE WICKED <BUT THAT THE WICKED TURN FROM HIS WAY AND LIVE.>… Ergo (in Is. 46:10): SAYING: MY PLAN SHALL COME TO PASS, AND I WILL ACCOMPLISH ALL MY DESIRE (HPTs). Thus the Holy One desires (HPTs) to declare all his creatures righteous, as stated (in Is. 42:21): THE LORD WAS DELIGHTED (HPTs) BECAUSE OF HIS RIGHTEOUSNESS, TO MAGNIFY AND GLORIFY TORAH.⁷²On this interpretation of Is. 42:21, see also Mak. 3:16; ARN, A, 41:21; Targum to Is. 42:21. Ergo (in Is. 46:10): AND I WILL ACCOMPLISH ALL MY DESIRE.

(Numb. 13:24:) THAT PLACE WAS CALLED WADI ESHCOL. This text is related (to Is. 46:10): DECLARING THE END FROM THE BEGINNING, [AND FROM OF OLD, THINGS THAT HAVE NOT YET HAPPENED], in that everything is foreseen by the Holy One.⁴⁰Tanh., Numb. 4:9; Numb. R. 16:16. Eshcol (according to Gen. 14:24) was Abraham's friend, and he was called Eshcol because of the grape cluster (eshkol), which Israel was going to cut from his place in his name.

“The name of one is Pishon…” (Bereshit 2:11) This is Migdal Pishtan and its waters flow abundantly. “…that is the one that encompasses all the land of Havilah…” (ibid.) There was not yet a place called Havilah, and it says that the river encompasses it? That is strange! Rather, “tell the end from the beginning…” (Yeshayahu 46:10) “…where there is gold,” (Bereshit 2:11) gold there certainly was. “And the gold of that land is good…” (Bereshit 2:12) R’ Yitzchak said ‘happy is he in whose house it is, happy is he in whose company it is.’ R’ Abahu said ‘the Holy One gave a great good to His world – a man breaks a gold piece into smaller pieces, and he can buy many things with it.’ Resh Lakish said ‘the world was not fit to use gold, why was it created? For the Holy Temple, as it says “And the gold of that land is good…” like that which it says “…this good mountain and the Lebanon.” (Devarim 3:25) “…there is the crystal and the onyx stone.” (Bereshit 2:12) R’ Ibo said ‘you think this is referring to the crystal of apothecaries? Let another verse clarify it for you “…and its appearance was like the appearance of crystal.” (Bamidbar 11:7) Just as this refers to a precious stone, so too that refers to a precious stone.’

16 (Numb. 13:24) “That place was called Wadi Eshcol”: This text is related (to Is. 46:10), “Declaring the end from the beginning, and from of old, things that have not yet happened,” in that everything is foreseen by the Holy One, blessed be He. Eshcol (according to Gen. 14:24) was Abraham's friend, and he was called Eshcol because of the grape cluster (eshkol), which Israel was going to cut from his place.