Midrash su Isaia 57:15

“I came to my garden, my sister, my bride; I gathered my myrrh with my perfume; I ate my honeycomb with my honey; I drank my wine with my milk. Eat, friends; drink abundantly, beloved ones” (Song of Songs 5:1).
“I came to my garden” – Rabbi Menaḥem, son-in-law of Rabbi Elazar bar Avuna, said in the name of Rabbi Shimon ben Rabbi Yosena: It is not written here, “I came to a garden,” but rather “to my garden [legani]” – to My wedding canopy [leginuni], to the place that was the site of My initial appearance. Was not the first appearance of the Divine Presence in the lower realm? That is what is written: “They heard the voice of the Lord God moving about in the garden” (Genesis 3:8). Rabbi Abba said: It is not written here, “walking [mehalekh],” but rather moving about [mithalekh], leaping and ascending, leaping and ascending.¹It gradually ascended from the lower, earthly realm to the heavens. Adam the first man sinned, and the Divine Presence ascended to the first firmament. Cain sinned, and it ascended to the second firmament. Enosh sinned, and it ascended to the third firmament. The Generation of the Flood sinned, and it ascended to the fourth firmament. The Generation of the Tower sinned, and it ascended to the fifth firmament. The residents of Sodom sinned, and it ascended to the sixth firmament. The Egyptians sinned during the days of Abraham, and it ascended to the seventh firmament. Corresponding to them were seven righteous men who lowered it to earth. Abraham was virtuous, and he lowered it from the seventh [firmament] to the sixth. Isaac arose and lowered it from the sixth to the fifth. Jacob arose and lowered it from the fifth to the fourth. Levi arose and lowered it from the fourth to the third. Kehat arose and lowered it from the third to the second. Amram arose and lowered it from the second to one, which is the first. Moses arose and lowered it to earth.
Rabbi Yitzḥak said: That is what is written: “The righteous will inherit the earth and dwell upon it forever” (Psalms 37:29). What will the wicked do? They will be suspended in the air, because they did not cause the Divine Presence to rest upon the earth. But the righteous caused the Divine Presence to rest upon the earth. What is the source? “The righteous will inherit the earth and dwell [veyishkenu] upon it forever” – they caused the Divine Presence to rest [veyashkinu] upon it; “He dwells forever,²Just as in this verse the reference to dwelling forever is referring to the Divine Presence, the same is true of the verse in Psalms cited above. and Holy is His name” (Isaiah 57:15). When did the Divine Presence rest upon it? It was on the day that the Tabernacle was erected, as it is stated: “It was on the day that Moses finished erecting the Tabernacle” (Numbers 7:1).
Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is analogous to a king who was angry at the queen and expelled her from his palace. Later, he sought to appease her. She said: ‘Let the king prepare for me something new³This will serve as an indication that the king is no longer angry. and come to me.’ So too, in the past, the Holy One blessed be He would accept offerings from on high,⁴From heaven, without resting His Presence on earth. as it is written: “The Lord smelled the pleasing aroma…” (Genesis 8:21). Now He accepts them from below.⁵The midrash is stating that “now,” with the establishment of the Tabernacle, the Divine Presence rested on earth. That is what is written: “I came to my garden, my sister, my bride.”
“I gathered my myrrh with my perfume” – this is the incense of the spices and the handful of frankincense. “I ate my honeycomb with my honey” – these are the limbs of the burnt offering and the portions of the offerings of the most sacred order that are burned on the altar. “I drank my wine with my milk” – these are the libations and the portions of the offerings of lesser sanctity that are burned on the altar. “Eat, friends” – these are Moses and Aaron. “Drink abundantly, beloved ones” – these are Nadav and Avihu, who became inebriated to their detriment.
Rabbi Idi said: David sought to sacrifice an offering for himself like the offering of the princes;⁶He sought to build the Temple and to sacrifice offerings similar to those brought by the tribal princes upon the inauguration of the Tabernacle (see Numbers, chap. 7). Rabbi Idi interprets the phrase “eat, friends” as a reference to the princes. that is what is written: “I will sacrifice to You burnt offerings of fattened animals [with the burning of rams; I will sacrifice bulls and goats]” (Psalms 66:15). What offering includes bull, rams, and goats? Say that this is the offering of the princes. That is what is written: “And for the peace offering, two oxen, [five rams, five goats]” (Numbers 7:17). Rabbi Shimon ben Yosena said: Why does he call the princes “friends”? It is because He intended to make them beloved and to draw them close.⁷The midrash questions why the verse in Song of Songs, which states “eat, friends,” and is interpreted as referring to the princes, used the term friends. The answer is that God, by accepting their offerings, sought to make them beloved to the Israelites and draw them near to Him.
Rabbi Shimon ben Yosena said: In every other circumstance, an individual may not bring a voluntary incense offering, but here⁸In the offerings of the tribal princes upon the inauguration of the Tabernacle. there was a voluntary incense offering. In every other circumstance, an individual may not bring a voluntary sin offering, but here there was a voluntary sin offering. In every other circumstance, the offering of an individual does not override impurity and Shabbat, but here the offering of an individual did override Shabbat and impurity. In every other circumstance, an individual brings a sin offering only for a sin, but here an individual brought a sin offering not for a sin. Another matter: “Eat, friends” – these are the princes; “drink abundantly, beloved ones” – these are the libations.⁹The princes were so overjoyed to bring their offerings that it was as though they were inebriated.
Another matter: “Eat, friends” – Rabbi Berekhya said: [This is analogous] to a king who made a feast and invited guests, but an insect fell onto the tray. Had the king withdrawn his hand, everyone would have withdrawn his hand. The king extended his hand, so everyone extended his hand.¹⁰Although these offerings were anomalous, since they were accepted by God, the princes could also partake of the parts that were not burned on the altar. “Drink abundantly, beloved ones” – Rabbi Yannai said: [This is analogous] to a king who made a feast and invited guests, and he would circulate among them and say to them: ‘May it be pleasant for you and may it be sweet for you.’ Rabbi Abbahu said: [This is analogous] to a king who made a feast and invited guests. After they ate and drank, he said: ‘Take this fine portion and give it to the host.’ Here, too, it was so.¹¹In the analogy, a particular nobleman made the feast for the king and the king’s guests, and did not eat because he was busy ensuring that the king and the guests were satisfied. The king eventually ensured that the host also was able to eat. So too, after parts of the princes’ offerings were burned on the altar and other parts were given to the priests, the princes also partook of the remainder of the offerings. “I came to my garden, my sister, my bride; I gathered my myrrh with my perfume; I ate my honeycomb with my honey” – you, too, eat. “I drank my wine with my milk” – you, too, “eat, friends; drink abundantly, beloved ones.”

Rabbi Pinḥas ben Yair began: “If you seek it like silver…” (Proverbs 2:4). If you seek matters of Torah like these hidden treasures, the Holy One blessed be He will not withhold your reward. This is analogous to a person, if he loses a sela or a kilarin²²This was a valuable ornament of gold inlaid with a jewel. in his house, he will kindle several lamps, several wicks, until he finds them. The matter can be inferred a fortiori; if for these, that [enhance] the temporal life of this world, a person kindles several lamps and several wicks until he discovers them and finds them, matters of Torah, that [are essential for] life in this world and in the World to Come, do you not need to search for them like these hidden treasures? That is: “If you seek it like silver….” Rabbi Elazar said: In all my days, no one preceded me to the study hall and I did not leave a person there and exit. One time I awoke early and I found the collectors of manure and collectors of straw,²³These individuals would arise very early to collect straw and manure from public thoroughfares in order to sell them as fertilizer. They had begun their work before Rabbi Elazar had gone to the study hall. and I said: “If you seek it like silver and search for it like for hidden treasures, then you will understand fear of the Lord” (Proverbs 2:4–5). We are not even like the collectors of manure and collectors of straw. Thus we have learned that Rabbi Pinḥas ben Yair used to say: Alacrity leads to cleanliness. Cleanliness leads to purity. Purity leads to sanctity. Sanctity leads to humility. Humility leads to fear of sin. Fear of sin leads to piety. Piety leads to the Divine Spirit. The Divine Spirit leads to the resurrection of the dead. The resurrection of the dead leads to Elijah the prophet, of blessed memory.
Alacrity leads to cleanliness, as it is stated: “He shall complete atoning²⁴The term kapara means atonement as well as cleanliness. This verse, which is about the service of the High Priest in the Temple on Yom Kippur, indicates that it is the completion of a service, which is accomplished through alacrity, that leads to atonement, or cleanliness. for the Sanctuary” (Leviticus 16:20). Cleanliness leads to purity, as it is stated: “The priest shall atone for her and she will be purified” (Leviticus 12:8). Purity leads to sanctity, as it is stated: “He shall purify it and he shall sanctify it” (Leviticus 16:19). Sanctity leads to humility, as it is stated: “For so said the Exalted and Most High, who abides forever and whose name is holy: Exalted and holy I will dwell and I will be with the downtrodden and lowly” (Isaiah 57:15). Humility leads to fear of sin, as it is stated: “In the wake of humility is fear of the Lord…” (Proverbs 22:4). Fear of sin leads to piety, as it is stated: “Then you spoke in a vision to your pious ones” (Psalms 89:20).²⁵Some suggest that the text here should read: “The mercy [ḥesed] of the Lord is forever and ever upon those who fear Him” (Psalms 103:17), in accordance with the parallel text of the Jerusalem Talmud (Shekalim 3:3). The term ḥesed, translated in the verse as mercy, is related to the term ḥasidut, piety (see Etz Yosef). Piety leads to the Divine Spirit, as it is stated: “Then you spoke in a vision to your pious ones” (Psalms 89:20). The Divine Spirit leads to the resurrection of the dead, as it is stated: “I will place My spirit in you, and you will live” (Ezekiel 37:14). The resurrection of the dead leads to Elijah the prophet, of blessed memory, as it is stated: “Behold, I am sending Elijah the prophet to you [before the coming of the great and terrible day of the Lord]” (Malachi 3:23).²⁶“The great and terrible day of the Lord” is understood as a reference to the resurrection of the dead. Elijah will come before the resurrection of the dead, but it is the need to perform the resurrection of the dead that leads to his coming (Etz Yosef).
Rabbi Matna said: What wisdom made as a crown on its head, humility made as a sandal on its heel. What wisdom made a crown on its head [roshah], as it is stated: “The beginning of wisdom is fear of the Lord” (Psalms 111:10), humility made a sandal on its heel [akevah], as it is stated: “In the wake of [ekev] humility is fear of the Lord…” (Proverbs 22:4).
The resurrection of the dead is by means of Elijah the prophet, of blessed memory. That is what is written: “Then you will understand fear of the Lord, and you will find knowledge of ” (Proverbs 2:5), this is the Divine Spirit.²⁷Commentaries struggle to understand this line, which does not prove that resurrection of the dead is by means of Elijah. Some suggest that it be deleted (Etz Yosef). Others suggest that this is a proof that alacrity eventually leads to understanding via the Divine Spirit, as indicated above. This is because the verse that precedes the one cited here relates to alacrity (Midrash HaMevoar).
Rabbi Simon [said] in the name of Rabbi Ḥalafta: [This is analogous] to a royal adviser who grew prominent in the king’s palace. The king said to him: ‘Make a request; what shall I give you?’ The adviser said: If I request silver and gold, he will give them to me; gems and pearls, he will give them to me. He said: I will request the king’s daughter, and everything will be included. So too, “In Givon, the Lord appeared to Solomon in a dream at night; God said: Request; what shall I give you?” (I Kings 3:5). Solomon said: If I request silver, gold, gems and pearls, he will give them to me. But I will request wisdom and everything will be included. That is what is written: “Give Your servant an attentive heart” (I Kings 3:9). The Holy One blessed be He said to him: ‘Solomon, you requested wisdom and you did not request wealth and property and the lives of your enemies. By your life, wisdom is granted you, and thereby, I will give you wealth and property.’ Immediately, “Solomon awakened and behold, a dream” (I Kings 3:15). Rabbi Yitzḥak said: The dream was fulfilled; a donkey brayed and he knew what it was braying, a bird tweeted and he knew what it was tweeting. Immediately, “he came to Jerusalem and stood before the Ark of the Covenant of the Lord. He sacrificed burnt offerings, he performed peace offerings, and he made a feast for all his servants” (I Kings 3:15). Rabbi Elazar said: From here it is derived that one makes a feast upon completion of the Torah. Rabbi Yudan said: It is to teach you that anyone who teaches Torah in public is privileged to have the Divine Spirit rest upon him, as so Solomon did. He taught and the Divine Spirit rested upon him and he composed three books: Proverbs, Ecclesiastes, and Song of Songs.

Whence do we find warning against presumptions? Raba, in the name of R. Zera, said: "From the following (Jer. 13, 15) Hear ye, and bend your ear, be not proud." R. Nachman b. Isaac said: "From the following (Deut. 8, 14) then thy heart be lifted up, and thou forget the Lord thy God, and in the preceding passage it is written. Take heed unto thyself that thou forget not. This is to be explained, as Abin did it in the name of R. Illai; for R. Abin said in the name of R. Illai: "Wherever we find be guarded, lest, or not, a prohibitory law, is introduced." R. Avira expounded, at times in the name of R. Ami, and at other times in the name of R. Assi: "Whoever possesses haughtiness will at the end become little [disreputable] as it is said (Job. 24, 24) They are exalted for a little while. One might assume that he will endure in the world, it therefore says: They are no more. However, if he retracts from his course, he will then pass away from the world in his proper time, as it is said further, yet, they brought low: like all other (Kakol) are they gathered in; i.e., like Abraham, Isaac and Jacob, concerning whom it is written the similar word (Gen. 24,) Bakol (Ib., ib. 27) Mikol (Ib., ib. 23) Kol. But, if he does not retract, then (Job. 24, 24) And wither as the tops of the ears of the corn". How is the above passage, And wither as the tops of the ears of corn, to be explained? R. Huna and R. Chisda both explained it. One said that it means like the ears of standing grain, while the other said it refers to the stalk of grain. It is quite evident according to the one who says that it refers to the ear of the standing grain. The passage therefore reads, And wither as the tops of the ears of the corn, but concerning the one who explains that it refers to the stalk of a straw itself, what is the meaning of And wither as the tops of the ears of the corn? Said R. Ashi, and so also are we taught in the college of R. Ishmael: "This may be compared unto a man who went into his field; he picked and plucked out all the tallest [that were fully grown]." So also does the Lord pluck out those that are the tallest (presumptuous). (Is. 57,15) Yet also with the contrite and humble of spirit do I dwell . R. Huna and R. Chisda both explained it; one said: "This means the humble are with Me. [I exalt them.]" The other one, however, says: "I am with the humble [I lower Myself to them.]" The interpretation, "I am with the humble," is more acceptable; for so do we find that the Holy One, praised be He! caused His Shechina to rest on Mt. Sinai, [lowering himself on the hill], but He did not elevate Mt. Sinai. R. Joseph said: "Always shall a man take a lesson from the ethics of his Creator; for the Holy One, praised be He! disregarded all other elevated hills and mountains and caused His Shechina to rest on Mt. Sinai [which is not among the tallest)."

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

Our sages stated in the name of R. Eleazar the son of Pedat: The Holy One, blessed be He, likens Himself to the humblest of men in seven places in the Torah. It is written: For the Lord your God, He is God of Gods, and the Lord of Lords, the great God, the mighty and the awful (Deut. 10:17), and this is followed by the verse: He doth execute justice for the fatherless and widow, and loveth the stranger (ibid., v. 18). It says likewise: For though the Lord be high, yet regardeth He the lowly (Ps. 138:6), and also: Thus saith the High and Lofty One that inhabiteth eternity and whose name is holy: I dwell in the high and holy places, with him also that is of a contrite and humble spirit, to revive the spirit of the humble (Isa. 57:15). Similarly, Scripture says: Thus saith the Lord: The heaven is My throne, and the earth is My footstool (ibid. 66:1), and that is followed by: And on this man will I look, even on him that is poor and of a contrite spirit and trembleth at My word (ibid., v. 2). Elsewhere it is written: The Lord is King forever and ever. The nations are perished out of His land (Ps. 10:16), and that is followed by the verse: Lord, Thou hast heard the desire of the humble (ibid., v. 17). Scripture says: Sing unto God, sing praises to His Name. Extol Him that rideth upon the skies, whose name is the Lord; and exult ye before Him (ibid. 68:5), and after that is written: A father of the fatherless, the judge of the widows (ibid., v. 6). Likewise the verse Who made heaven and earth, the sea and all that in them is, who keepeth truth forever, who executeth justice for the oppressed (Ps. 146:6–7) is followed by: He upholdeth the fatherless, and the widow; and the way of the wicked He maketh crooked (ibid., v. 9).

Where it is stated (in Deut. 10:17): FOR THE LORD YOUR GOD IS GOD OF GODS…. See how great is < his > might and how great is < his > praise! Then what is written next (in vs. 18)? HE SECURES JUSTICE FOR THE ORPHAN AND WIDOW.
It is also written (in Ps. 138:6): FOR THOUGH THE LORD IS HIGH, HE HAS REGARD FOR THE HUMBLE….
It is also written (in Is. 57:15): [FOR] THUS SAYS THE HIGH AND EXALTED ONE, WHO INHABITS ETERNITY, WHOSE NAME IS HOLY: I INHABIT THE HIGH AND HOLY PLACE, WITH ONE ALSO THAT IS OF A CONTRITE AND HUMBLE SPIRIT.
It is also written (in Is. 66:1): THUS SAYS THE LORD: THE HEAVENS ARE MY THRONE AND THE EARTH IS MY FOOTSTOOL…. Then there is written (in vs. 2): ALL THESE MY HAND HAS MADE … YET UNTO THIS PERSON WILL I LOOK: UNTO ONE WHO IS POOR AND OF A CONTRITE SPIRIT.
And the rest are in the Book of Psalms (10:16): THE LORD IS KING FOR EVER AND EVER. Then there is written after that (in vs. 17): THE LONGING OF THE MEEK YOU HAVE HEARD, O LORD….
It is also written (in Ps. 68:5 [4]): SING TO GOD, PRAISE HIS NAME, BUILD A WAY FOR THE ONE WHO RIDES IN THE DESERT. What is written after it (in vs. 6 [5])? A FATHER OF ORPHANS AND AN ADVOCATE OF WIDOWS.
It is also written (in Ps. 146:1): HALLELUJAH. PRAISE THE LORD, O MY SOUL! And there is written in the same psalm (at vs. 6): WHO MADE HEAVEN AND EARTH. Then there is written (in vs. 7): WHO SECURES JUSTICE FOR THE OPPRESSED….

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.

(Ezek. 11, 16) Yet will I be to them as a minor sanctuary. R. Samuel b. Isaac said: "This refers to the houses of study that are in Babylon." R. Elazar said: "This refers to the house of our master who is in Babylon; i.e., Rab]." Raba lectured: What is the meaning of the passage (Ps. 90, 1) Lord, a place of refuge hast thou been unto us. That refers to the prayer- and learning-houses." Abayi said: "Formerly I used to learn at home, and pray at the house of Prayer; but since I heard what David said (Ps. 16, 6) Lord, I love the site of thy house, I began to study in the prayer-house also." In a Baraitha it was taught, R. Elazar ha-Kapar said: "The prayer - and learning - houses outside of the land of Israel will in the future be established in the land of Israel, as it is said (Jer. 46, 18) As Thabor is among the mountains, and as Carmel is by the sea, so shall He come, etc. Can this not be inferred through a fortiori conclusion? If Thabor and Carmel, at which only occasionally the Law was studied, are deemed within the land of Israel, how much more so will the prayer-houses and schools, at which the Law is studied, be established in the land of Israel?" Bar Kapara lectured: "What does this passage mean (Ps. 68, 17) Why watch ye enviously, ye many-peaked mountains? This means: A heavenly voice went forth and said to the mountains: 'Why should ye be jealous of Mount Sinai? Ye, all great mountains, are blemished in comparison with Sinai; for it is written Gabnunim in connection with mountains, and the same analogy of expression is used (Lev. 21, 20) A Giben (crook-backed) ." .From this," said Abaye, "we may infer that a man who is haughty is to be considered as blemished." (Fol. 31) R. Jochanan said: "Whenever you find in the Scripture a description of the greatness of the Holy One, praised be He! you find also a description of His modesty. This is written in the Pentateuch, repeated in the Prophets, and mentioned a third time in the Hagiographa. In the Pentateuch it is written (Deut. 10, 17) For the Lord your God is the God of gods, and the Lord of Lords; and immediately follows. Who executeth justice for the fatherless and the widow. It is repeated in the Prophets (Is. 57, 15) Thus hath said the High and Lofty One, who inhabiteth Eternity, whose name it Holy; and after this it is written: Yet also with the contrite and humble in spirit. The third time in Hagiographa (Ps. 68, 5) Extol him who rideth upon the heavens. The Everlasting is His name; and after this it is written: A father of the fatherless and the judge of the widows."

(Ibid.) "And Moses entered into the mist": This (his closeness to the L rd) was a function of his humility, viz. (Numbers 12:3) "And the man Moses was extremely humble, etc." Scripture hereby apprises us that if one is (truly) humble, in the end, he will cause the Shechinah to repose upon a man upon the earth, viz. (Isaiah 57:15) "For thus said the High and Exalted, who abides forever and whose name is holy (… I dwell with the oppressed and with the lowly of spirit, etc."), and (Ibid. 61:1) "The spirit of the L rd G d is upon me, for the L rd has anointed me to bring tidings to the humble, etc.", and (Ibid. 66;2) "And all of these things My hand created (… but it is to this that I look, to the poor and broken-spirited, etc."), and (Psalms 51:19) "The sacrifices of G d are a broken spirit. A heart broken and oppressed, G d will not despise." And all who are haughty of heart cause the land to be defiled and the Shechinah to depart, as it is written (Ibid. 101:5) "The haughty of eyes and the broad of heart, him will I not abide." And all the haughty of heart are called "abomination," as it is written (Mishlei 16:5) "The abomination of the L rd are all the haughty of heart." And idolatry is called "abomination," as it is written (Devarim 7:26) "And you shall not bring an abomination into your house." Just as idolatry defiles the land and causes the Shechinah to depart, so do all the haughty of heart. "And Moses entered into the mist": within the three partitions: darkness, cloud, and mist. Darkness, the outermost; cloud, within; mist, the innermost. As it is written "And Moses entered into the mist, where G d was.