Midrash su Isaia 59:17

We are taught in a Baraitha that R. Jose says: "Woe to the human beings who see and know not what they see; who stand and know not upon what they stand." Upon what does the earth stand? Upon the pillars, as it is said (Job 9, 6) Who shaketh the earth loose out of her place; The pillars stand upon the waters, as it is said (Ps. 136, 6) Who stretched out the earth above the waters; the waters upon the mountains, as it is said (Ib. 104, 6) Above the mountains stood the waters; the mountains upon the wind, as it is said (Amos 4. 13) He that wind, the wind upon the storm, as it is said (Ps. 148, 8) Stormy wind, fulfilled his word; the storm is suspended upon the supbort of the Holy One, praised be He! as it is said (Deut. 33, 27) And underneath are the everlasting arms. The sages however say: "The world stands upon twelve pillars, as it said (Ib. 32, 8) He set the bounds of the tribe according to the number of the sons of Israel." According to others, it stands upon seven pillars, as it is said (Prov. 9, 1) She had hewn out her seven pillars. R. Elazor b. Shamna says: "Upon one pillar, whose name is Zaddik (Righteous), as it is said (Ib. 10, 25) But the righteous (Zaddik) is an everlasting foundation." R. Juda said: "There are two firmaments, as it is said (Deut. 10, 14) Behold, to the Lord thy God belong the heavens and the heavens of the heavens." Resh Lakish said: "They are seven, viz.: Vilon (Curtain), Rakia (Expanse), Shchakim (Clouds), Zbul (Entertainment place), Maon (Dwelling), Machon (Residence), Araboth. Vilon serves no purpose whatever save that the luminaries enter through it in the morning and leave through it in the evening, by which means it renews daily the work of creation, as it is said (Is. 40, 22) … that stretched out the heavens as a curtain, and spreadeth them out as a tent to dwell in. Rakia is that in which the sun and moon, the stars and constellations are set, as it is said (Gen. 1, 17) And God set them in the expansion of the heavens. Shehakim is that in which the millstones stand and grind manna for the righteous, as it is said (Ps. 78, 23) Then He ordained the skies from above, and the doors of heaven He opened and He let rain upon them manna to eat, and the corn of heaven gave He unto them. Zbul is that in which the heavenly Jerusalem and the Temple, and the altar are built there, where Michael the great [Arch-Angel] prince stands and offers sacrifices daily, as it is said (I Kings 8, 13) I have surely built Thee a house of habitation, a place for Thee to dwell in for ever, and whence do we know that the same is called Shamayim? It is said (Is. 63, 15) Look down from heaven (Misha-mayim) and behold, from the habitation (Zbul) of Thy Holiness, Maon is that in which are companies of ministering angels, who utter songs during the night and are silent during the day for the sake of the glory of Israel, as it is said (Ps. 42, 9) In the day time, the Lord will command His kindness, and in the night His songs shall be with me. (Resh Lakish said: "Whoever studies the Torah during the night time, the Holy One, praised be He! will stretch over him the thread of grace for the future world, which is compared unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." According to others Resh Lakish said: "Whoever studies the Torah in this world which is likened unto night, the Holy One, praised be He! will stretch over him the thread of grace in the world to come which is likened unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." R. Levi said: "Whoever interrupts his study of the Torah, and occupies himself with idle talk will, as a punishment, be fed with hot coals, as it is said (Job 30, 4) Who crops off mallows by the bushes, and have brumbush roots as their bread." And whence do we know that Maon refers to Heaven.? It is said (Deut. 26, 15) Look down from Thy habitation (Maon) of Thy holiness from the heavens. Machon is that in which are the treasures of snow and hail, and the upper chamber (store) of harmful dews and the upper chamber (store) of the raiins, and the chamber of the whirlwind and of the storm, and the retreat of noisome vabor; and their doors are made of fire, as it is said (Deut. 28, 12) The Lord will open unto thee His good treasure. Are then these treasures in Heaven? Behold, they are on the earth, for it is written (Ps. 148, 7) Praise the Lord from the earth, ye sea-monsters and all deeps; fire and hail; snow and vapor; the storm wind, that fulfill His word, hence everything exists on the earth? Said R. Juda in the name of Rab: "Originally they were situated in Heaven, but David prayed for them and caused them to be brought down, on the earth." He entreated Him: "Sovereign of the Universe! (Ib. 5, 5) For thou art not a God, that hath pleasure in wickedness; evil cannot abide with Thee, i.e., Thou art a righteous God! O God! and therefore evil cannot abide with Thee. And whence do we know that the Maon refers to heaven, it is said (I Kings 8, 43) Mayest Thou listen in Heaven, the place of Thy dwelling (Maon). Araboth is that place in which dwell righteousness. Justice and grace; the treasures of life, the treasures of blessing, and the souls of the righteous, as well as the spirits and souls which are about to be created, also the dew with which the Holy One, praised be He! will revive the dead. That there dwell righteousness and justice, we find in the following passage (Ps. 89, 15) Righteousness and justice are the prop of Thy throne. That there is grace, we infer from the following passage (Is. 59, 17) And He put on righteousness as a coat of mail. That the treasures of peace exist there, we infer from the following passage (Judges 6, 24) And He called it (the altar) Adonay-Shalom (the eternal of peace). That the treasures of life exist there we infer from the following passage (Ps. 36, 10) For with Thee is the source of life. That the treasures of blessing exist there, we infer from the following passage (I Sam. 25, 20) Yet will the soul of my lord, be bound in the bound of life with the Lord thy God. That the spirits and souls which are about to be created abide there, we infer from the following passage (Is. 57, 16) When the spirit from before Me is overwhelmed, and the souls which I have made. That there exists the dew with which the Holy One, praised be He! will survive the dead, we infer from the following passage (Ps. 68, 10) Rain of beneficience didst thou pour down, O God! There also are celestials and seraphim, and holy being and ministering angels and the Divine throne of glory, and the King, the living God, the high and exalted, sitting over them among the clouds, as it is said (Ib. ib. 5) Exalt Him who rideth upon the heavens; the everlasting is His name. And whence do we know that Araboth refers to heaven? A. Abahu said: "We infer from the similar words, Richiba, Richiba; it is written here, 'Exalt him who rideth (Rdchab) upon the heavens, and it is also written (Deut. 33, 26) Who rideth (Rochab) to help thee upon the heavens." And darkness and cloud and thick darkness surround Him, as it is said (Ps. 18, 12) He made darkness his hiding place, etc. Now is there darkness in the presence of the Lord? Is it not written (Dan. 2, 22) He is that revealeth what is deep and secret: He knoweth what is in the darkness, and the light dwelleth with Him? This presents no difficulty. (Fol. 13) The one refers to that which is within, the other to that which is without. R. Acha b. Jacob said: "There still is another firmament above the heads of the Holy being, for it is said (Ez. 1, 22) And the likeness of a vault was ever the head of the living creatures, shining like the glitter of the living crystal. So far hast thou permission to speak. Thenceforth thou hast not permission to speak. For thus it is written in the book of Ben Sira: "Search not into that which is concealed from thee; that which is hidden from thee do not try to penetrate; consider only that which thou hast permission. Thou must have nothing to do with mysteries."

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(Exodus, Ibid. 3) "The L rd is a man of war; the L rd is His name." R. Yehudah says: This is a verse rich from (what is written) in many places. We are hereby apprised that He revealed Himself to them in the implements of war. He revealed Himself to them as a warrior girded with a sword, viz. (Psalms 45:4) "Gird Your sword upon Your thigh, O Hero. He revealed Himself to them as a rider, viz. (Ibid. 18:11) "And He mounted a cherub and flew, etc." He revealed Himself to them in mail and helmet, viz. (Isaiah 59:17) "He donned righteousness as mail, and a helmet of salvation on His head." He revealed Himself to them with a spear, viz. (Habakkuk 3:11) "by the light of the flash of Your spear," and (Psalms 35:3) "and draw spear and (don) buckler, etc." He revealed Himself to them with bow and arrows, viz. (Habakkuk 3:9) "The nakedness of Your bow will be revealed," and (II Samuel 22:15) "And He sent forth arrows, etc." He revealed Himself to them with shield and buckler, viz. (Psalms 91:4) "Shield and bucker is His Your truth, and (Ibid. 35:2) "Take up buckler and shield." I might think that He (actually) required one of all these appurtenances. It is, therefore, written "The L rd is a man of war; the L rd is His name. It is with His name that He wars, and not with any of these appurtenances. Why, then, need each of them be singled out? For if Israel requires it, He makes war for them. And woe to the nations what they hear with their ears, that He who spoke and brought the world into being is destined to make war with them! "the L rd is a man of war': What is the intent of this? Because He revealed Himself at the sea as a hero waging war — "The L rd is a man of war" — and He revealed Himself at Sinai as an elder full of mercy, viz. (Exodus 24:10) "And they saw the G d of Israel … and under His feet as the work of a sapphire brick and as the appearance of the heavens in brightness" [[ see Rashi], and (Daniel 7:9) "I watched as thrones were set up, and the Ancient of Days sat … (10) A stream of fire was flowing forth from before Him, etc." — So as not to give a pretext to the peoples of the world to say that there are two (i.e., numerous) deities, (it is written) "The L rd is a man of war — the L rd is His name. It was He upon the sea, He in Egypt, He in the past, He in the future, He in time to come, He in this world, He in the world to come. As it is written (Devarim 32:39) "See, now, that it is I, I, and there is no god with Me, etc.", and (Isaiah 41:4) "Who wrought and did? The Caller of the generations (into being) from the beginning. I, the L rd, was the first (to perform wonders and to help,) and it is I (who will be) with (you,) the later (generations." There is a warrior in a province, accoutered in all the weapons of war, but lacking power, strength, stratagem, and war (wisdom). Not so, the Holy One Blessed be He. He possesses all of these. As it is written (I Samuel 17:42) "For unto the L rd is the war, and He will deliver you into our hands." And it is written (Psalms 144:1) ("A psalm) of David: Blessed is the L rd, my Rock, who trains my hands for battle, my fingers for war." There is a warrior, at the height of his power, forty years old, who is not like a sixty-year-old, nor a sixty-year-old like a seventy-year-old, but the older he grows the more his power wanes. Not so, He who spoke and brought the world into being — (Malachi 3:6) "I am the L rd. I have not changed! There is a warrior in a province, who may be so swayed by wrath and power s to vent his fury even upon his father and mother and close of kin. Not so, the Holy One Blessed be He. "The L rd is a man of war — the L rd ("yod-keh-vav-keh," signifying mercy) is His name. "The L rd is a man of war" — who fought against the Egyptians. "The L rd is His name — He compassionates His creations, viz. (Exodus 24:6) "The L rd, the L rd, the G d (Kel) who is merciful and gracious, etc." There is a warrior in a province. As soon as the arrow leaves his hand he cannot retrieve it. Not so, the Holy One Blessed be He. When Israel do not do His will, a decree goes forth from Him, viz. (Devarim 32:41) "When I whet the flash of My sword, etc." But if they repent, immediately he withdraws it, viz. (Ibid.) "My hand shall take hold of justice." I might think that He withdraws it in vain (i.e., unbloodied); it is, therefore, written (Ibid.) "I shall return (with that sword) vengeance to My adversaries." Against whom does He return it? The nations of the world, viz. (Ibid.) "and (with it) My haters shall I repay!" A king of flesh and blood goes out to war and (emissaries of) neighboring lands come and request sustenance form him. He tells them angrily that he is going to war. When he returns victorious, they come and request sustenance form him. "The L rd is a man of war" — He wars against Egypt. "the L rd is His name" — (At the same time) He hears the outcries of all who enter the world. As it is written (Psalms 65:3) "Heeder of prayer — to You does all flesh come. A king of flesh and blood, whilst at war, cannot supply all of his soldiers. Not so, the Holy One Blessed be He. "The L rd is a man of war" — He wars against Egypt. "The L rd is His name" — He sustains all who enter the world. As it is written (Psalms 136:13) "He divides the sea into strips" (twelve strips for twelve tribes) — (Ibid. 25) "He gives bread to all flesh." (Ibid. 147:10) He gives the beast its food, the raven's young, what they call for." "The L rd is a man of war": Is it possible to say this (i.e., to refer to Him as "a man")? Is it not written (of His transcendent majesty) (Jeremiah 23:24) "Do I not fill heaven and earth, sys the L rd"? And (Isaiah 6:3) "And one (seraph) would call to another and say: Holy, Holy, Holy, etc." And (II Chronicles 6:14) "O L rd, G d of Israel, there is none like You, etc." And (Ezekiel 43:2) "And, behold, the glory of the G d of Israel, etc." What, then, is the intent of "a man of war"? Because of your love (i.e., the love He has for you) and because of your holiness, I shall sanctify My name through you. For it is written (Hoshea 11:9) "For I am G d, and not a man, etc." "the L rd is His name": It is with His name that He wars, and He has no need of any of these (military) appurtenances. And thus did David say (I Samuel 17:95) "You come to me with sword, and spear, and javelin; but I come to you with the name of the L rd of hosts, etc." And (Psalms 20:8) "These with chariots and these with horse, but we with the name of the L rd our G d, etc." And thus did Assa say, viz. (II Chronicles 14:10) "And Assa called out to the L rd his G d and said: O L rd, there is none besides You, etc." (Exodus 15:4) "the chariots of Pharaoh and his host": "As one measures, so is it meted out to him." They (the Egyptians [i.e., Pharaoh]) said (Ibid. 5:2) "Who is the L rd that I should hearken to his voice?" And You meted it out to him accordingly, viz. "The chariots of Pharaoh, etc." One verse (here) states "yarah" (He cast into the sea"), and, another (Ibid. 1) "ramah" ("He lifted into the sea"). How are these two verses to be reconciled? "Yarah" — they descended to the depths; "ramah" — they rose to the heights. Variantly: "The chariots of Pharaoh, etc." They (the Egyptians [i.e., Pharaoh') said (Ibid. 1:22) "Every son that is born into the Nile shall you thrown him, You, likewise, meted it out to him accordingly, viz.: "The chariots of Pharaoh, etc." They (Ibid. 14:7): "And he took six hundred chosen chariots." You, likewise (Ibid. 15:4): "and the élite of his officers were mired in the sea. They placed (Ibid. 14:7) "officers upon all of them"; You, likewise, (Ibid. 17:5) [He mired them there] "so that the waters should [return and] cover them." They (Ibid. 1:14) "embittered their lives with hard toil, with mortar"; You, likewise, made the water like slime for them, and they sank in it. Thus (15:4) "They were mired in the Red Sea," "mired" connoting slime, as in (Psalms 69:3) "I am sunk in the slime of the depths," and (Jeremiah 38:6) "and Jeremiah sank in the slime." Thus, "they were mired in the sea."

Rabbi Papis expounded: “To a mare [lesusati] in Pharaoh's chariots”—lesisati is written.²⁴³The word lesusati is written without a vav such that it can also be read lesisati. The Holy One blessed be He said: ‘Just as I was gladdened [sasti] to eliminate the Egyptians at the sea, so I would have been gladdened to eliminate the enemies of Israel.’²⁴⁴The “enemies of Israel” is used here as a euphemism for the people of Israel themselves. Who caused them to be saved? “On their right and on their left” (Exodus 14:22); due to the merit of the Torah thay they were destined to receive from the right of the Holy One blessed be He, as it is stated: “From His right, a fiery law to them” (Deuteronomy 33:2). “And on their left,” this is mezuza.²⁴⁵The mezuza is situated to the left of the door when one is leaving the house. They were saved partially in the merit of their future fulfillment of the mitzva of mezuza. Alternatively, on their right, this is reciting Shema, “and on their left,” this is [the Amida] prayer.²⁴⁶Like the right, reciting Shema is superior because in it one does not request fulfillment of his own needs. By contrast, in the Amida prayer we request fulfillment of our own needs. This is exemplified in the verse: “Length of days is on its right; on its left is wealth and honor” (Proverbs 3:16) (Midrash HaMevoar). Rabbi Akiva said to him: ‘Enough, Papis. Every place that gladness [sisa] is stated, it is written with a sin, and here with a samekh.’ He said to [Rabbi Akiva]: ‘How do you interpret [the phrase] “to a mare in Pharaoh's chariots”?’ [Rabbi Akiva answered:] ‘Pharaoh mounted a stallion, and the Holy One blessed be He, as it were, revealed Himself on a stallion. That is what is written: “He mounted a cherub and flew” (Psalms 18:11). Pharaoh said: ‘A stallion kills its owners in war;²⁴⁷This is because its conduct is more aggressive. rather, I will ride on a mare.’ That is what is written: “To a mare in Pharaoh's chariots.” Pharaoh then rode on a red horse, on a white horse, or on a black one. As it were, the Holy One blessed be He revealed Himself on a red, white, and black horse. That is what is written: “You trampled in the sea with Your horses” (Habakkuk 3:15), interchanging horses.
The wicked Pharaoh emerged with armor and a helmet; as it were, the same is true of the Holy One blessed be He, as it is stated; “He donned righteousness like armor [and a helmet of salvation on His head]” (Isaiah 59:17). [Pharaoh] brought naphtha;²⁴⁸A flammable liquid, which he brought in order to use in battle. as it were, the same is true of the Holy One blessed be He, as it is stated: “Hail and coals of fire passed through His clouds” (Psalms 18:13). [Pharaoh] brought catapult stones; as it were, the same is true of the Holy One blessed be He, as it is stated: “And the Lord provided thunder and hail” (Exodus 9:23). [Pharaoh brought] swords and spears; as it were, the same is true of the Holy One blessed be He, as it is stated: “Many bolts of lightning” (Psalms 18:15). [Pharaoh] brought arrows; as it were, the same is true of the Holy One blessed be He, as it is stated: “He shot His arrows” (Psalms 18:15). Rabbi Levi said: “He shot his arrows and dispersed them” (Psalms 18:15) [teaches] that the arrows would scatter them; “many bolts of lightning and they confounded them” (Psalms 18:15) teaches that they would confuse them and confound them. He removed their banners²⁴⁹Without the banners, the formation of their camp disintegrated. and they did not know what they were doing.
Pharaoh emerged in full armor; as it were, the same is true of the Holy One blessed be He, as it is stated: “The Lord will emerge like a mighty man” (Isaiah 42:13). [Pharaoh] thundered with his voice; as it were, the same is true of the Holy One blessed be He, as it is stated: “The Lord would thunder from the heavens” (II Samuel 22:14). [Pharaoh] heartened them [his soldiers] with his voice; as it were, [the same is true of the Holy One blessed be He, as it is stated]: The Most High would project His voice” (II Samuel 22:14). Pharaoh emerged with fury; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “With fury You trod the earth” (Habakkuk 3:12). [Pharaoh emerged] with a bow; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “Your bow will be bared” (Habakkuk 3:9). [Pharaoh emerged] with shield and armor; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “Grasp Your shield and armor” (Psalms 35:2). [Pharaoh emerged] with a flashing spear; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “The glow of the flash of Your spear” (Habakkuk 3:11).
Rabbi Berekhya [said] in the name of Rabbi Shmuel bar Naḥman: When Paharaoh exhausted all his weapons, the Holy One blessed be He began exalting over him. He said to him: ‘Wicked one, do you have wind, do you have a cherub, do you have wings?’ From where did the Holy One blessed be He cause them to fly [to the sea]? Rabbi Yudan said: The Holy One blessed be He removed them from between the wheels of the Divine Chariot and flew them at the sea. Rabbi Ḥanina bar Pappa said: One who is flesh and blood rides upon something that carries him, and it is an item that has substance; however, the Holy One blessed be He is not so; He carries what He rides upon, and He rides upon an item that has no substance. That is what is written: “He mounted a cherub and flew, and He soared on wings of wind” (Psalms 18:11).
One verse says: “He soared [on wings of wind]” and one verse says: “He was seen on wings of wind” (II Samuel 22:11). In what sense can both verses be reconciled? Rabbi Aḥa said: From here [it may be derived] that the Holy One blessed be He has had many worlds and He emerges to be seen in them.

“How fair is your loving, my sister, my bride; how much better is your loving than wine, and the fragrance of your oils than all spices” (Song of Songs 4:10).
“How fair is your loving, my sister, my bride” – Rabbi Berekhya and Rabbi Ḥelbo said in the name of Rabbi Shmuel bar Naḥman: In ten places Israel is called bride; six here and four in the prophets. Six here: “With me from Lebanon, my bride” (Song of Songs 4:8), “you have charmed me, my sister, my bride” (Song of Songs 4:9), “how fair is your loving, my sister, my bride” (Song of Songs 4:10), “your lips drip [nectar] my bride (Song of Songs 4:11), “a locked garden is my sister, my bride” (Song of Songs 4:12), “I came to my garden, my sister, my bride (Song of Songs 5:1); these are six. And four in the prophets: “The sound of gladness and the sound of joy, the sound of a groom and the sound of a bride” (Jeremiah 33:11), “like a bride who bedecks herself with her jewelry” (Isaiah 61:10), “you will tie them like a bride” (Isaiah 49:18), “like a bridegroom rejoicing over his bride” (Isaiah 62:5).
Corresponding to them, the Holy One blessed be He donned ten garments. “The Lord reigns; He is clothed in grandeur” (Psalms 93:1); this is one. “The Lord is clothed with strength” (Psalms 93:1); this is two. “Girded” (Psalms 93:1); this is three. “He donned righteousness like armor” (Isaiah 59:17); this is four. “He donned garments of vengeance” (Isaiah 59:17); this is five. “Attire” (Isaiah 59:17); this is six. “He clothed Himself with zealotry like a coat” (Isaiah 59:17); this is seven. “This that is majestic in attire” (Isaiah 63:1); this is eight. “Why is there red on Your attire” (Isaiah 63:2); this is nine. “You are clothed in splendor and glory” (Psalms 104:1); this is ten. This is in order to exact retribution from the nations of the world who prevented Israel from fulfilling the Ten Commandments, which [Israel] was holding close to them like a bride.
“And the fragrance of your oils than all spices” – Rabbi Shmuel bar Naḥman said: Just like this oil is odorless, but, by means of scenting it you smell several fragrances, so too, you expound this verse and find several good ideas.

... “For, like the earth, which gives forth its plants…” (Isaiah 61:11) R’ Pinchas and R’ Chilkiya in the name of R’ Simon: like someone who says to his friend ‘may the Holy One make you grow, may you win your judgment, “And nations shall see your righteousness…” (Isaiah 62:2) R’ Levi said: since in this world anyone who explicitly pronounces the name of the Holy One is liable for death, as it says “And one who blasphemously pronounces the Name of the Lord, shall be put to death…” (Leviticus 24:16) so too in the time to come anyone who explicitly pronounces the name of Jerusalem is liable for death, as it says “…and you shall be called a new name…” (Isaiah 62:2) R’ Levi said: there are six things which the Holy One will renew in the time to come and they are: heavens and earth, the heart, the spirit, the name of the Messiah and the name of Jerusalem. From where do we learn the heavens and earth? “For behold, I create new heavens and a new earth…” (Isaiah 65:17) From where do we learn the heart and the spirit? “And I will give you a new heart, and a new spirit will I put within you…” (Ezekiel 36:26) And from where do we learn the name of the Messiah? “May his name be forever; before the sun, his name will be magnified…” (Psalms 72:17) And from where do we learn the name of Jerusalem? “…and you shall be called a new name…” (Isaiah 62:2) R’ Levi said: happy is the city whose name is the same as that of her king and whose king’s name is the same as that of her God. Whose name is the same as her king? “…and the name of the city from that day will be ‘The Lord is There.’” (Ezekiel 48:35) Whose king’s name is the same as that of her God? “…and this is his name that he shall be called, The Lord is our righteousness.” (Jeremiah 23:6)