Midrash su Isaia 48:13

KETHUBOTH (Fol. 5) Bar Kapara expounded: "Great are the acts of the righteous, even more so than the act of creating heavens and earth, for concerning the act of [creating] heavens and earth it is written (Is. 48, 13) My hand also hath laid the foundation of the earth, and My right hand spanned the heavens; but concerning the acts of the righteous it is written (Ex. 15, 17) The place, O Lord, which Thou hast wrought for Thy residence, the sanctuary, O Lord, which Thy hands have established." An objection was raised by a certain Babylonian whose name was R. Chiya (Ps. 95, 5) And whose hands (in plural) have formed the dry land. [Hence also in creation both hands were employed?] "However, it is written Yado (his hand)," came the reply. But it is written Yatzaru (they formed). Whereupon R. Nachman b. Isaac explained that this refers to the fingers, as it is written (Ib. 8, 4) When I behold the heavens, the work of Thy fingers. Another objection was raised (Ib. 19, 2) The heavens relate the story of God; and the expanse telleth of the works of His hands. The passage means thus: What tells the important work of the righteous? The expanse. And by what means? Through the rains.

Beit Shammai and Beit Hillel: Beit Shammai said the heavens were created first and after that the earth was created. And Beit Hillel said the earth was created first and afterwards the heavens. From one point of view the former had reason for their words, and from another point of view the latter had reason for their words. According to the view of Beit Shammai in that they said the heavens were created first and the earth later, was the parable of a king who made a throne for himself, and then he made his footstool, as the Holy One, blessed be He said "The heavens are my throne and the earth is the footstool of my feet" (Isaiah 46:1). According to the view of Beit Hillel in that they said the earth was created first and the heavens created afterwards, was the parable of a king who built a palace; after he built the lower portions then he built the upper portions, thus "In the day that the Hashem God made earth and heaven" (Genesis 2:4). Rabbi Judah bar Ilai said "this verse supports Beit Hillel "before you founded the earth" (Psalms 120:26) and [the verse supporting] afterwards "and the heavens are the work of your hands" (Psalms 120:26)". Rabbi Chanin said "from the text that was cited supporting Beit Shammai, from there Beit Hillel refute them: "and the earth was" (Genesis 1:2), the earth was already extant". Rabbi Yochanan in the name of the sages said "regarding the creation the heavens were first, and regarding completion the earth was first". Rabbi Tanchuma said "I will tell the reasons for this; regarding creation the heavens were first, as it is said "In the beginning God created" (Genesis 1:1), and regarding completion the earth was first, as it is said "In the day that the Hashem God made earth and heaven" (Genesis 2:4)". Rabbi Shimon son of Yochai said "I am amazed at how the fathers of the world, Beit Shammai and Beit Hillel, were divided on the creation of the heavens and the earth, I would say to both of them that they were not created, but were like a stew pot and like its lid, as it is said "I call unto them, they stood up together" (Isaiah 48: 13)"". Said Rabbi Eliezer the son of Rabbi Shimon "if it is according to the opinion of my father, why in one place does the earth precede the heavens and in the other place the heavens precede the earth? This teaches that they both have weight on either side (are equal). In every place Abraham precedes Isaac and Jacob, and in one place it says "and I will remember my covenant with Jacob" (Leviticus 26:42); this teaches that they both have weight on either side (are equal). In every place Moses precedes Aaron, and it one place it says "That is Aaron and Moses" (Exodus 6:26); this teaches that they both have weight on either side (are equal). In every place Joshua precedes Caleb, and in one place it says "except for Caleb the son of Jephuneh the Kenizzite, and Joshua the son of Nun" (Numbers 14:30); this teaches that they both have weight on either side (are equal). In every place the turtle-dove precedes the young pigeons and in one place, it says "and a young pigeon, or a turtle-dove for a sin offering" (Leviticus 12:6); this teaches that they both have weight on either side (are equal). And in every place the respect for a father precedes that of a mother, and in one place it says "You shall fear every man his mother, and his father" (Leviticus 19:3); this teaches that they both have weight on either side (are equal)." But the sages said: "the father precedes the mother because he and his mother are obliged to honor his father." In every place the creation of the heaven precedes the earth, and in one place it says "In the day that the Hashem God made earth and heaven" (Genesis 2:4); this tells us that they both have weight on either side (are equal).

There was an incident involving Miriam daughter of the baker, who was taken captive with her seven sons. The emperor took them and placed them behind seven partitions. He brought the first and said to him: ‘Prostrate yourself to the idol.’ He said to him: ‘God forbid, I will not prostrate myself to the idol.’ He said to him: ‘Why?’ [He responded:] ‘Because so it is written in our Torah: “I am the Lord your God”’ (Exodus 20:2). Immediately, he took him out and executed him.
He took out the second and said to him: ‘Prostrate yourself to the idol.’ He said to him: ‘God forbid, my brother did not prostrate himself and I will not prostrate myself.’ He said to him: ‘Why?’ He said to him: ‘Because so it is written in our Torah: “You shall have no other gods before Me”’ (Exodus 20:3). Immediately, he issued a decree against him and they executed him. He took out the third and said to him: ‘Prostrate yourself to the idol.’ He said to him: ‘I will not prostrate myself.’ He said to him: ‘Why?’ He said to him: ‘Because so it is written in our Torah: “For you shall not prostrate yourself to another god”’ (Exodus 34:14). Immediately, he issued a decree against him and they executed him. He took out the fourth and [the son] recited his verse: “One who sacrifices to gods shall be destroyed” (Exodus 22:19). He issued a decree against him and they executed him. He took out the fifth and he, too, recited his verse: “Hear Israel, the Lord is our God the Lord is one” (Deuteronomy 6:4). Immediately, he issued a decree against him and they executed him. He took out the sixth and he, too, recited his verse: “For the Lord your God is in your midst, a God great and awesome” (Deuteronomy 7:21). Immediately, he issued a decree against him and they executed him.
He took out the seventh, who was the youngest of them all. He said: ‘My son, prostrate yourself to the idol.’ He said to him: ‘God forbid.’ He said to him: ‘Why?’ He said to him: ‘Because so it is written in our Torah: “You shall know this day, and restore to your heart, that the Lord, He is the God in the heavens above and upon the earth below, there is no other” (Deuteronomy 4:39). Moreover, we took an oath to our God that we will not exchange Him for another God, as it is stated: “You have exalted the Lord today [to be your God]” (Deuteronomy 26:17). And just as we took an oath to Him, so He took an oath that He would not exchange us for a different nation, as it is stated: “The Lord has exalted you today [to be a people of distinction for Him]”’ (Deuteronomy 26:18).
The emperor said to him: ‘Your brothers had full days, full lives, and experienced goodness, but you are young, you have not had full days, you have not had a full life, and you have never experienced goodness. Prostrate yourself to the idol and I will do good things for you.’ He said to him: ‘It is written in our Torah: “The Lord will reign forever” (Exodus 15:18). And it says: “The Lord is king forever, nations have been eliminated from His land” (Psalms 10:16). You will cease and His enemies will cease. Flesh and blood lives today and dies tomorrow, is wealthy today and poor tomorrow; but the Holy One blessed be He lives and persists forever and for all time.’ The emperor said to him: ‘See your brothers slain before you. I am casting my ring to the ground before the idol, lift it so everyone will know that you heeded my voice.’ He said to him: ‘It is a shame for you, emperor; if you fear people, who are your equivalent, will I not fear the King of kings, the Holy One blessed be He, the eternal God?’ He said to him: ‘Is there a God in the world?’ He said to him: ‘Woe are you, emperor, have you seen a world without a master?’
He said to him: ‘Does your God have a mouth?’ He said to him: ‘Regarding your gods it is written: “They have a mouth but cannot speak” (Psalms 115:5). Regarding our God it is written: “By the word of the Lord the heavens were made; [by the breath of His mouth, all their hosts]”’ (Psalms 33:6).
He said to him: ‘Does your God have eyes?’ He said to him: ‘Regarding your gods it is written: “They have eyes but cannot see” (Psalms 115:5). Regarding our God it is written: “They are the eyes of the Lord ranging throughout the land”’ (Zechariah 4:10).
He said to him: ‘Does your God have ears?’ He said to him: ‘Regarding your gods it is written: “They have ears but cannot hear” (Psalms 115:6). Regarding our God it is written: “The Lord listened and heard”’ (Malachi 3:16).
He said to him: ‘Does your God have a nose?’ He said to him: ‘Regarding your gods it is written: “They have a nose but cannot smell” (Psalms 115:6). Regarding our God it is written: “The Lord smelled the pleasing aroma”’ (Genesis 8:21).
He said to him: ‘Does your God have hands?’ He said to him: ‘Regarding your gods it is written: “They have hands but cannot feel” (Psalms 115:7). Regarding our God it is written: “My hand, too, laid the foundation”’ (Isaiah 48:13).
He said to him: ‘Does your God have feet?’ He said to him: ‘Regarding your gods it is written: “They have feet but cannot walk” (Psalms 115:7). Regarding our God it is written: “His feet will stand that day on the Mount of Olives”’ (Zechariah 14:4).
He said to him: ‘Does your God have a throat?’ He said to him: ‘Regarding your gods it is written: “They cannot produce sound with their throats” (Psalms 115:7). Regarding our God it is written: “Sound emerges from His mouth”’ (Job 37:2).
He said to him: ‘If there are all these attributes in your God, why does He not rescue you from my hand, like He rescued Ḥananya, Mishael, and Azarya from the hand of Nebuchadnezzar?’ He said to him: ‘Ḥananya, Mishael, and Azarya were upright, and Nebuchadnezzar was a king worthy of having a miracle performed through him. But you are not worthy, and we have been condemned to death at the hand of Heaven. If you do not execute us, there are many executioners for the Omnipresent, many wolves, lions, snakes, leopards, and scorpions to attack us and kill us. But ultimately, the Holy One blessed be He is destined to exact retribution from you for our blood.’ Immediately, he issued a decree against him to execute him.
His mother said to him: ‘By the life of your head, emperor, give me my son and I will hug him and kiss him.’ He gave him to her, and she bared her breasts and nursed him with her milk. She said to him: ‘By the life of your head, emperor, execute me first and then execute him.’ The emperor said to her: ‘I will not heed you because it is written in your Torah: “An ox or a sheep, it and its offspring you shall not slaughter on one day”’ (Leviticus 22:28). She said to him: ‘You absolute fool, have you already fulfilled all the mitzvot and only this one remains?’ Immediately, he commanded to execute [the son]. His mother fell upon him and was hugging him and kissing him. She said to him: ‘My son, go to Abraham your patriarch and say to him: So said my mother: Do not be overly impressed with yourself and say: I built an altar and sacrificed Isaac, my son. My mother built seven altars and sacrificed seven sons on one day. Yours was an ordeal, mine was an action.’¹⁸¹Your was a test to see if you were willing to sacrifice your son, but you did not actually sacrifice him. My sons were actually killed. While she was hugging him and kissing him, he issued a decree against him and they executed him upon her. When he was executed, the Sages calculated the age of that child and it was discovered that he was two years, six months, and six and one half hours. At that moment, all the nations of the world screamed out and said: ‘What is the God of these people doing to them that they are killed on His behalf all the time?’ In their regard it is written: “For we are killed all day long for You” (Psalms 44:23).
Sometime later, that woman went mad and she fell from the roof and died, to realize what is stated: “She who bore seven is miserable” (Jeremiah 15:9). A Divine Voice was calling out, saying: “The mother of the children is joyful” (Psalms 113:9). The Divine Spirit was crying out and saying: “For these I weep.”

Our Rabbis were taught: The School of Shammai say: "The Heavens were created first, and afterwards the earth was created, as it is said (en. 1, 1) In the beginning God created the heaven and the earth." [Heaven is mentioned first.] But the School of Hillel say: "The earth was created first, and afterwards the heavens, as it is said (Ib. 2, 4) On the day that the Lord God made earth and heaven." [Earth is mentioned first.] The School of Hillel said to the School of Shammai: "According to your opinion, how is it possible that a man builds ap upper story, and then the lower story; as it is said (Amos 9, 6) That buildeth in the heavens His steps, and hath founded His vault over the earth." The School of Shammai replied to the School of Hillel: "And according to your opinion, is it then proper that a man should make a foot-stool, and afterwards make a throne, as it is said (Is. 66, 1) Thus saith the Lord, The heaven is My throne, and the earth is My foot-stool." The sages however, say: "Both were created together, as it is said (Ib. 48, 13) My hand also hath laid the foundation of the earth, and My right hand hath spanned out the heavens. I call unto them, they stand forward together." But how are the two passages to be explained? Resh Lakish said: "At the creation heaven preceded the earth, but at the expansion earth preceded the heaven."

The angels of the Holy One, blessed be He, are mighty, but they are not His equal. Proof of the might of His angels is evidenced by the fact that one of them stretched forth his hand from heaven and grasped Ezekiel by a lock of his head, as it is said: And the form of a hand was put forth, and I was taken by a lock of my head (Ezek. 8:3). We learn from another verse that the distance from heaven to earth is no more than the palm of an angel, as it is written: Then was the palm of the hand sent from before me, and this writing was inscribed (Dan. 5:24). This teaches us that there is no limit to His ministering angels; how much more so, then, is there no limit to the Holy One, blessed be He. Therefore it is written: Great is the Lord and highly to be praised, and His greatness is unsearchable (Ps. 145:3). And elsewhere it is said: Yea, My hand hath laid the foundations of the earth, and My right hand hath spread out the heavens, etc. (Isa. 48:13).

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

The four passages are written upon one roll of parchment and are inserted into the phylacteries that are placed on one’s arm. These four are included also in the phylactery that is placed on the forehead, but they are written on four separate slips of parchment. Whence do we know that four separate slips of parchment are necessary? From the word totafot. Tot is a Coptic word meaning “two”; and fot is an African word meaning “two,” thus making four for the head phylactery, and a total of five parchments in all. How do we know that the arm phylactery contains (only) one (parchment)? Since it is written: And it shall be for a sign upon thy hand (the word your hand is spelled with an extra heh, which has a numerical value of five) and so so there are five (parchments) in all. Hence you learn that the phylactery containing the four verses on separate pieces of parchment is placed upon the head, and the phylactery with the one parchment, containing the same four verses, is placed upon the arm. It might be possible to maintain that the phylactery with the four parchments is placed upon the arm, and so Scripture says: And it shall be for a sign upon thy hand. Where is it placed on the hand? You might maintain that it is placed on the arch of the hand just as it is placed on the arch of the head. Therefore, Scripture says: And these words, which I command thee this day, shall be upon thy heart (Deut. 6:6). From this statement they concluded: One must place the phylactery on the part of the arm opposite the heart. You might contend that the phylacteries are to be put on at night. Hence Scripture says: In its season from day to day (Exod. 13:10), namely, in the daytime and not at night. You might maintain: Perhaps they are to be donned on the Sabbath or the holy days. Therefore Scripture says: From day to day, implying that there are days on which a man dons them and days on which he does not. The days on which he does not don them are the Sabbath and the holy days. You might say: Perhaps he should place the phylacteries on his right hand. Scripture, therefore, says: Upon thy hand, and the word thy hand is used only in reference to the left hand, as it is said: Yea, My hand hath laid the foundation of the earth, and My right hand hath spread out the heavens (Isa. 48:13). Scripture likewise says; Her hand she put to the tentpin, and her right hand to the workman’s hammer (Judg. 5:26).

...“…directed toward Your habitation, which You made, O Lord…” (Exodus 15:17) This is one of the places which indicate that the throne above is aligned with the throne below, as it says “So says the Lord, The heavens are My throne, and the earth is My footstool…” (Isaiah 66:1) And it says “And He said to me, Son of man, this is the place of My throne and the place of the soles of My feet…” (Ezekiel 43:7) and “The Lord is in His Holy Temple. The Lord-His throne is in Heaven…” (Tehillim 11:4) and “I have surely built You a house to dwell in…” (Kings 8:13) The Holy Temple is beloved before He Who Spoke and Brought the World Into Being. All of the world was created only with the speech of the Holy One, as it says “By the word of the Lord, the heavens were made…” (Tehillim 33:6) but when He built the Holy Temple it was, so to speak, through His action ‘which You made, O Lord.’ Oy to the nations of the world, whose ears heard that the Holy Temple is called an action in relation to the One Who Spoke and Brought the World Into Being and destroyed it. The one who said “…Raze it, raze it, down to its foundation!” (Tehillim 137:7) What does He say? “And you prophesy to them all these words, and you shall say to them: The Lord shall roar from above, and from His Holy Habitation He shall give forth His voice; He shall roar over His habitation… A stirring has come until the end of the earth, for God has a controversy with the nations…” (Jeremiah 25:30-31)

"You have wrought, O L rd." Woe unto the peoples of the world! What are they hearing with their ears? That they have arisen and destroyed the Temple, which He (Himself) has wrought! They have said (Psalms 137:7) "Destroy, destroy — to its very foundation!" What is written thereof? (Jeremiah 25:30) "From the heights will He roar!" (Exodus, Ibid.) "The sanctuary, O L rd, did Your hands establish": Beloved is the Temple by the Holy One Blessed be He. For when the Holy One Blessed be He created the world, He did so with only one hand, viz. (Isaiah 48:13) "My hand, too, laid the foundation of the earth." But He built the Temple, as it were, with His two hands, viz. "The sanctuary, O L rd, did Your hands establish." When will it be rebuilt with Your two hands? An analogy: Robbers enter a king's palace. They despoil it and kill the king's courtiers and raze his palace. After some time, the king sits in judgment over them. He seizes some of them. Some he kills; some he impales, and he returns to his palace — after which his reign endures forever. This is the thrust of "The sanctuary, O L rd, did Your hands establish. The L rd will reign for ever and ever." R. Yossi Haglili says: Had Israel at the sea said: "The L rd reigns for ever and ever" no people or tongue could ever dominate them. But they said "The L rd will reign for ever and ever" — in time to come. (You will reign) over Your people, the flock of Your grazing, the seed of Abraham Your loved one, the children of Israel, Your only one, the congregation of Jacob, Your first-born son, the vine that You have nurtured from Egypt, the plant which Your right hand planted. (Ibid.) "The L rd will reign for ever and ever": Why? (Ibid. 19) "For the horse of Pharaoh came with its chariot and its riders into the sea, and the L rd turned back upon them the waters of the sea, etc."

THE SABBATH
THE School of Shammai said: The heavens were created first, and the earth afterwards, as it is said, "In the beginning God created the heavens and the earth" (Gen. 1:1). The School of Hillel said: The earth was created first, and the heavens afterwards, as it is said, "Of old hast thou laid the foundation of the earth; and the heavens are the work of thy hands" (Ps. 102:25). The School of Shammai said: The heavens were created first, and the earth afterwards, as it is said, "These are the generations of the heavens and of the earth" (Gen. 2:4). The School of Hillel said: The earth was created first, and the heavens afterwards, as it is said, "In the day that the Lord God made earth and heaven" (ibid.). The School of Shammai said: The heavens were created first, because it is said, "And the heavens and the earth were finished" (Gen. 2:1). The School of Hillel said: The earth was created first, and the heavens afterwards, as it is said, "Yea, mine hand hath laid the foundation of the earth, and my right hand hath spread out the heavens" (Isa. 48:18). The School of Shammai said: The heavens were created first, and the earth afterwards, because it is said, "Thus saith the Lord, The heaven is my throne, and the earth is my footstool" (Isa. 66:1). Contention arose between them (i.e. the Schools) on this question, until the Holy Spirit rested between them, and they both agreed that both (heavens and earth) were created in one hour and at one moment.

What did the Holy One, blessed be He, do? He put forth His right hand and stretched forth the heavens, and He put forth His left hand and founded the earth, as it is said, "Yea, mine hand || hath laid the foundation of the earth, and my right hand hath spread out the heavens: when I called unto them, they stood up together" (Isa. 48:13). Both of them were created simultaneously, as it is said, "And the heavens and the earth were finished, and all their host" (Gen. 2:1). And, indeed, were the heavens and the earth completed (so as not to require God's providence) for their continued existence and maintenance? Has it not been written concerning them, "Thus saith the Lord, The heaven is my throne, and the earth is my footstool" (Isa. 66:1)? But they were finished with reference to the original deed (of creation) and with reference to the work (of being created) and being called into existence. Therefore it is said, "And the heavens and the earth were finished" (Gen. 2:1).

One text says (in Gen. 1:1): IN THE BEGINNING GOD CREATED THE HEAVENS AND THE EARTH, but another says (in Gen. 2:4): ON THE DAY THAT THE LORD GOD MADE EARTH AND HEAVEN.⁵⁰Hag. 12a; yHag. 2:1 (77c-d); Gen. R. 1:15; Lev. R. 36:1; PRE 18 (19); M. Sam. 5;cf. Tamid 32a. The Bet Shammay say: Heaven was created first (according to Gen. 1:1): IN THE BEGINNING GOD CREATED THE HEAVENS AND THE EARTH. But the Bet Hillel say: Earth was created first, as stated (in Gen. 2:4): ON THE DAY THAT THE LORD GOD MADE EARTH AND HEAVEN. R. Judah b. R. Il'ay said: The Scripture supports the Bet Hillel, since it is stated (in Ps. 102:26): BEFOREHAND YOU ESTABLISHED THE EARTH. Moreover, R. Hanina said: You have learned it from your place (in Gen. 1:1), where it is stated: IN THE BEGINNING GOD CREATED…. And what is written next (in vs. 2)? AND THE EARTH WAS VOID…. R. Simeon ben Johay said: I am amazed at how the ancestors of the world (i.e., the scholars) were divided on the creation of heaven and earth. So how were they created? Just as a pot⁵¹Gk.: lopas. and its cover did the Holy One create the heavens and the earth. Thus it is stated (in Is. 48:13): MOREOVER, MY HAND HAS FOUNDED EARTH [AND MY RIGHT HAND HAS SPREAD OUT HEAVEN]. Why did the Holy One put heaven before earth (in Gen. 1:1) and earth before heaven (in Gen. 2:4)? In order to teach you that both of them are considered together. R. Tanhuma bar Abba said: In the creation (of Gen. 1:1) heaven preceded earth, but in the making (of Gen. 2:4) earth preceded heaven.

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

(Shemoth 13:9) "upon your hand" — the left hand, as it is written (Isaiah 48:13) "My hand also has founded the earth, and My right hand has spanned the heavens," and (Judges 5:26) "She sent forth her hand for the (tent-) peg and her right hand for the laborers' hammer," and (Psalms 74:11) "Why do You withdraw Your hand, and Your right hand, etc." — whence we see that "hand" (by itself) in all places is the left hand.

... “From the rising of the sun until its setting…” (Psalms 113:3) When flesh and blood wants to make an image, it begins with the head and ends with the feet or begins with the feet and ends with the head. Not so the Holy One! When He makes man, He shapes him all at once, as it says “…for He is the One Who formed everything…” (Jeremiah 10:16) This is ‘from the rising of the sun until its setting.’ And from where do we learn that He created it from Zion? As it says “From Zion, the finery (miclal) of beauty…” (Psalms 50:2) From out of (m’clal) the beauty of the world. What does ‘appeared’ mean? Illuminated. Appearance always refers to light, as it says “…and causes the light of His cloud to appear.” (Job 37:15) From where do we learn that this is speaking of the world? It says here miclal and it says elsewhere “Now the heavens and the earth were completed (vay’chulu)…” (Genesis 2:1) And when He destroys it, He will start from Zion, as it says “And I will make Jerusalem heaps of ruin…” (Jeremiah 9:10) and afterwards “All the land shall be a desolation…” (Jeremiah 4:27) And it says “And the land shall become desolate with its inhabitants…” (Micah 7:13) And at the time when the Holy One renews His world He will renew it from Zion, as it says “…the mountain of the Lord's house shall be firmly established at the top of the mountains…” (Isaiah 2:2)