Midrash su Isaia 59:26
Eikhah Rabbah
“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).
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).
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Eikhah Rabbah
“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).
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).
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Eikhah Rabbah
“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).
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).
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Eikhah Rabbah
“She has no comforter.” Rabbi Levi said: Any place that it is stated: “Has no [ein],” [ultimately] she will have. “Sarai was barren, she had no [ein] child” (Genesis 11:30), but [ultimately] she had, as it is stated: “The Lord remembered Sarah” (Genesis 21:1). Similarly, “Hannah had no [ein] children” (I Samuel 1:2), and [ultimately] she had, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). Similarly, “She is Zion, she has no one [ein] seeking her” (Jeremiah 30:17), and [ultimately] she will have, as it is stated: “A redeemer will come to Zion” (Isaiah 59:20). So, too, it says: “She has no [ein] comforter,” and [ultimately] she will have, as it is stated: “I, it is I, who am your Comforter” (Isaiah 51:12).
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Eikhah Rabbah
“Gone from the daughter of Zion is all her splendor. Her princes are like deer that have not found pasture; they went powerless before the pursuer” (Lamentations 1:6)
“Gone from the daughter [mibat] of Zion.” Min bat is written. Rabbi Aḥa said: We have one fine portion; that is the Holy One blessed be He, as it is written in His regard: “The Lord is my lot [menat ḥelki] and my portion” (Psalms 16:5). “All its splendor,” this is the Holy One blessed be He, as it is stated: “You are clothed in glory and splendor” (Psalms 104:1).119Thus, when the children were exiled (Lamentations 1:5), God was exiled too, as it were, as implied in Lamentations 1:6. Alternatively, “all its splendor,” this is the Sanhedrin, as it is written: “Might and splendor are her garments” (Proverbs 31:25).120This is stated regarding the Torah. Since it is the Sanhedrin who interpret the Torah and translates it into practical terms, they are the ones who clothe Torah in glory and splendor. The term splendor in Lamentations can therefore also be interpreted as referring to the Sanhedrin. Alternatively, “all its splendor [hadarah],” these are Torah scholars, as it is written: “You shall rise before the aged and honor [vehadarta] the presence of a sage” (Leviticus 19:32). Alternatively, “all its splendor,” these are the priestly watches, as it is written: “Praising with the splendor of holiness” (II Chronicles 20:21).
Alternatively, “all its splendor,” these are the children. Rabbi Yehuda said: Come and see how dear children are before the Holy One blessed be He. The Sanhedrin was exiled, but the Divine Presence was not exiled with them. The priestly watches were exiled, but the Divine Presence was not exiled with them. When the children were exiled, the Divine Presence was exiled with them. That is what is written: “Her infants are led into captivity before the adversary.” Immediately, “gone from the daughter of Zion is all her splendor.”
“Her princes are like deer [that have not found pasture].”121Pasture is typically associated with sheep, not deer. Rabbi Yehuda said: When they are soft they are likened to sheep, as it is stated: “The sheep will graze as in their pasture” (Isaiah 5:17). When they are rigid they are likened to deer, as it is stated: “Her princes are like deer.”
Rabbi Simon in the name of Rabbi Shimon bar Abba and Rabbi Shimon ben Lakish in the name of Rabbi Yehoshua [said]: Just as these deer turn their faces away from one another during a heat wave,122They race directly to a water source with no consideration for any other deer. so too the prominent among Israel would see a matter of transgression and would turn their faces away from it. The Holy One blessed be He said to them: ‘A time will come when I will do so to you.’
“They went powerless before the pursuer.” Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: When Israel performs the will of the Omnipresent, they add strength to the power on high, just as it says: “With God we will triumph” (Psalms 60:14). When Israel does not perform the will of the Omnipresent, they, as it were, exhaust the great power on high, as it is written: “You abandoned the Rock that begot you” (Deuteronomy 32:18). Rabbi Yehuda ben Rabbi Simon [said] in the name of Rabbi Levi ben Rabbi Tarfon: When Israel performs the will of the Holy One blessed be He, they add strength to the power on high, just as it says: “Now, please, let the power of the Lord be great” (Numbers 14:17). When Israel does not perform the will of the Holy One blessed be He, they, as it were, exhaust the great power on high, and they, too, go “powerless before the pursuer.”
Rabbi Huna, Rabbi Aḥa, and Rabbi Simon in the name of Rabbi Shimon ben Lakish, and the Rabbis in the name of Rabbi Ḥanina: A person would say to his counterpart in Jerusalem: ‘Read one Bible column to me,’ and he would say to him: ‘I do not have the strength.’ ‘Teach me one chapter of Mishna,” and he would say to him: ‘I do not have the strength.’ The Holy One blessed be He said to them: ‘A time will come and I will do so to you.’
“They went powerless before the pursuer [rodef].” Rabbi Aḥa said: Just as Israel was exiled only by a full-fledged pursuer, so, they will be redeemed only with a full-fledged redeemer, as it is written: “A redeemer [goel] will come to Zion” (Isaiah 59:20), it is written full.123The Hebrew word is written with a vav, just as the word rodef in the verse in Lamentations is written with a vav, despite the fact that both could have been written without the vav.
“Gone from the daughter [mibat] of Zion.” Min bat is written. Rabbi Aḥa said: We have one fine portion; that is the Holy One blessed be He, as it is written in His regard: “The Lord is my lot [menat ḥelki] and my portion” (Psalms 16:5). “All its splendor,” this is the Holy One blessed be He, as it is stated: “You are clothed in glory and splendor” (Psalms 104:1).119Thus, when the children were exiled (Lamentations 1:5), God was exiled too, as it were, as implied in Lamentations 1:6. Alternatively, “all its splendor,” this is the Sanhedrin, as it is written: “Might and splendor are her garments” (Proverbs 31:25).120This is stated regarding the Torah. Since it is the Sanhedrin who interpret the Torah and translates it into practical terms, they are the ones who clothe Torah in glory and splendor. The term splendor in Lamentations can therefore also be interpreted as referring to the Sanhedrin. Alternatively, “all its splendor [hadarah],” these are Torah scholars, as it is written: “You shall rise before the aged and honor [vehadarta] the presence of a sage” (Leviticus 19:32). Alternatively, “all its splendor,” these are the priestly watches, as it is written: “Praising with the splendor of holiness” (II Chronicles 20:21).
Alternatively, “all its splendor,” these are the children. Rabbi Yehuda said: Come and see how dear children are before the Holy One blessed be He. The Sanhedrin was exiled, but the Divine Presence was not exiled with them. The priestly watches were exiled, but the Divine Presence was not exiled with them. When the children were exiled, the Divine Presence was exiled with them. That is what is written: “Her infants are led into captivity before the adversary.” Immediately, “gone from the daughter of Zion is all her splendor.”
“Her princes are like deer [that have not found pasture].”121Pasture is typically associated with sheep, not deer. Rabbi Yehuda said: When they are soft they are likened to sheep, as it is stated: “The sheep will graze as in their pasture” (Isaiah 5:17). When they are rigid they are likened to deer, as it is stated: “Her princes are like deer.”
Rabbi Simon in the name of Rabbi Shimon bar Abba and Rabbi Shimon ben Lakish in the name of Rabbi Yehoshua [said]: Just as these deer turn their faces away from one another during a heat wave,122They race directly to a water source with no consideration for any other deer. so too the prominent among Israel would see a matter of transgression and would turn their faces away from it. The Holy One blessed be He said to them: ‘A time will come when I will do so to you.’
“They went powerless before the pursuer.” Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: When Israel performs the will of the Omnipresent, they add strength to the power on high, just as it says: “With God we will triumph” (Psalms 60:14). When Israel does not perform the will of the Omnipresent, they, as it were, exhaust the great power on high, as it is written: “You abandoned the Rock that begot you” (Deuteronomy 32:18). Rabbi Yehuda ben Rabbi Simon [said] in the name of Rabbi Levi ben Rabbi Tarfon: When Israel performs the will of the Holy One blessed be He, they add strength to the power on high, just as it says: “Now, please, let the power of the Lord be great” (Numbers 14:17). When Israel does not perform the will of the Holy One blessed be He, they, as it were, exhaust the great power on high, and they, too, go “powerless before the pursuer.”
Rabbi Huna, Rabbi Aḥa, and Rabbi Simon in the name of Rabbi Shimon ben Lakish, and the Rabbis in the name of Rabbi Ḥanina: A person would say to his counterpart in Jerusalem: ‘Read one Bible column to me,’ and he would say to him: ‘I do not have the strength.’ ‘Teach me one chapter of Mishna,” and he would say to him: ‘I do not have the strength.’ The Holy One blessed be He said to them: ‘A time will come and I will do so to you.’
“They went powerless before the pursuer [rodef].” Rabbi Aḥa said: Just as Israel was exiled only by a full-fledged pursuer, so, they will be redeemed only with a full-fledged redeemer, as it is written: “A redeemer [goel] will come to Zion” (Isaiah 59:20), it is written full.123The Hebrew word is written with a vav, just as the word rodef in the verse in Lamentations is written with a vav, despite the fact that both could have been written without the vav.
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Eikhah Rabbah
“Zion spread her hands, there was no comforter for her; the Lord has commanded for Jacob that her adversaries surround her. Jerusalem has become like a pariah among them” (Lamentations 1:17).
“Zion spread her hands.” It is written: “Would that my head was water and my eyes a source of tears, [and I would weep day and night]” (Jeremiah 8:23). Who said this verse? If you say it was Jeremiah, would it be possible for him not to eat? Would it be possible for him not to sleep? Rather, who said it? One before whom there is neither eating nor sleeping, as it is written: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). Rabbi Abba bar Kahana said in the name of Rabbi Levi: It is written: “God said: Let the water…pool [yikavu]” (Genesis 1:9). The Holy One blessed be He said: ‘Let the water hope [yekavu] to participate in what I am destined to do with them.’ Rabbi Ḥagai said in the name of Rabbi Yitzḥak: This is analogous to a king who built palaces, and he settled mute residents in them. Each day they would rise early and inquire after the wellbeing of the king, lauding him with gestures with their fingers. The king said: ‘If these people, who are mute, laud me in this manner, if they were able to speak, all the more so.’ What did he do? He settled residents who could speak in [the palaces]. They arose and took possession of the king’s palace and said: ‘This palace is only ours.’ At that moment, the king said: ‘Let the world be restored to the way that it was.’ So too, at the beginning of the creation of the world, [God’s] praises would ascend only from the water. That is what is written: “It is from the sound of many waters, the mighty breakers of the sea” (Psalms 93:4). What would they say? “The Lord is mighty on high” (Psalms 93:4). At that time, the Holy One blessed be He said: ‘If those who do not have a mouth, a tongue, speech, or articulation, laud me in this way, when I create people, all the more so.’ When He created people, the generation of Enosh and the generation of the Flood stood and rebelled against Him. At that time, the Holy One blessed be He said: ‘Let the world be restored to the way that it was, as it was stated: “The rain was upon the earth”’ (Genesis 7:12).198God brought the Flood in order to return the world to a state in which water covered the face of the earth.
Rabbi Yehuda ben Rabbi Simon said: [This is analogous] to one who had a staff and a wicker basket.199He was poor. He garnered wealth and purchased a flock. Wolves entered and mauled them. That shepherd said: ‘I will return to that staff and to that wicker basket.’ So too, the shepherd is the Holy One blessed be He, as it is stated: “Shepherd of Israel, listen! Appear to us, You who led Joseph like a flock, You who sit enthroned above the cherubs” (Psalms 80:2). The flock is Israel, as it is stated: “You are my flock, the flock of My pasture” (Ezekiel 34:31). The wolves who entered His flock and mauled them are the enemies who entered the Temple. At that moment the Holy One blessed be He said: “Would that my head was water and my eyes a source of tears [and I would weep day and night]” (Jeremiah 8:23).
It is written: “These I remember, and pour out my soul: [When I used to go with a throng of people in a procession [edadem] to the House of God, a celebrating multitude with voice of song and thanksgiving]” (Psalms 42:5). The congregation of Israel was saying before the Holy One blessed be He: In the past, I would ascend to Jerusalem and the roads were smoothed, and now they are overgrown, as it is stated: “Therefore, behold, I am hedging your way with thorns” (Hosea 2:8).
Another matter, “these I remember,” in the past I would ascend and the trees would provide shade over my head, and now it is exposed to the sun.
“These I remember,” in the past I would ascend in the shadow of the Holy One blessed be He, and now in the shadow of the kingdoms.
“These I remember.” The emperor Vespasian deployed sentries eighteen mil from Pumim. They would question the pilgrims and say to them: ‘With whom are your loyalties?’ They would say to them: ‘We are loyal to Vespasian, Trajan, Hadrian.’
Rabbi Berekhya said: The congregation of Israel said before the Holy One blessed be He: ‘In the past I would ascend with baskets of first fruits on my head early in the morning, as they would say: “Arise and let us ascend to Zion” (Jeremiah 31:6). On the roads, they would say: “Our feet were standing at your gates, Jerusalem” (Psalms 122:2). On the Temple Mount, what would they say? “Halleluya. Praise the Almighty in His holy place” (Psalms 150:1). In the Temple courtyard, what would they say? “Let all who breathe praise the Lord” (Psalms 150:6). But now, we are silent [edadem]; we ascend in silence and we descend in silence.’
“These I remember.” In the past, I would ascend with songs and psalms before the Holy One blessed be He, just as it says: “With voice of song and thanksgiving” (Psalms 42:5). But now, I ascend with weeping and I descend with weeping.
“These I remember.” In the past, I would ascend with many multitudes in celebration, just as it says: “A celebrating multitude” (Psalms 42:5). Rabbi Levi said: Like this flowing spring that does not cease during the day and at night. But now, I ascend clandestinely and descend clandestinely. “These I remember, and pour out my soul…”
Another matter, “Zion spread her hands.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: [This is analogous] to a king who had a son. He was striking him and [the son] said: ‘I sinned.’ He [continued] striking him and [the son] said: ‘I sinned and I have been foolish.’ He continued striking him until [the son] extended his ten fingers before him.200He did this as a sign of contrition, as though to say I have sinned and cannot even express my guilt, or I have sinned and can no longer bear the suffering of my beating. So too, the Holy One blessed be He was afflicting Jerusalem, and she said: ‘I sinned,’ until, “Zion spread her hands.”
“There was no [ein] comforter for her,” Rabbi Levi said: Any place that it is stated: “Has no [ein],” ultimately it will have. “Sarai was barren, she had no [ein] child” (Genesis 11:30), but ultimately she had, as it is stated: “The Lord remembered Sarah” (Genesis 21:1). Similarly, “Hannah had no [ein] children” (I Samuel 1:2), and ultimately she had, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). Similarly, “she is Zion, she has no one [ein] seeking her” (Jeremiah 30:17), and ultimately she had, as it is stated: “A redeemer will come to Zion” (Isaiah 59:20). So, too, it says: “She has no [ein] comforter,” and ultimately she has, as it is stated: “I, it is I, who am your Comforter” (Isaiah 51:12).
“The Lord has commanded for Jacob that her adversaries surround her,” such as Ḥalmish for Naveh, Kistera for Haifa, Susita for Tiberias, Jericho for Neve’eden, Lod for Ono.201In Roman times, the first of each of these pairs of cities was populated by gentiles, who would persecute the Jews living in the adjacent city. “Jerusalem has become like a pariah among them,” she became distanced.
“Zion spread her hands.” It is written: “Would that my head was water and my eyes a source of tears, [and I would weep day and night]” (Jeremiah 8:23). Who said this verse? If you say it was Jeremiah, would it be possible for him not to eat? Would it be possible for him not to sleep? Rather, who said it? One before whom there is neither eating nor sleeping, as it is written: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). Rabbi Abba bar Kahana said in the name of Rabbi Levi: It is written: “God said: Let the water…pool [yikavu]” (Genesis 1:9). The Holy One blessed be He said: ‘Let the water hope [yekavu] to participate in what I am destined to do with them.’ Rabbi Ḥagai said in the name of Rabbi Yitzḥak: This is analogous to a king who built palaces, and he settled mute residents in them. Each day they would rise early and inquire after the wellbeing of the king, lauding him with gestures with their fingers. The king said: ‘If these people, who are mute, laud me in this manner, if they were able to speak, all the more so.’ What did he do? He settled residents who could speak in [the palaces]. They arose and took possession of the king’s palace and said: ‘This palace is only ours.’ At that moment, the king said: ‘Let the world be restored to the way that it was.’ So too, at the beginning of the creation of the world, [God’s] praises would ascend only from the water. That is what is written: “It is from the sound of many waters, the mighty breakers of the sea” (Psalms 93:4). What would they say? “The Lord is mighty on high” (Psalms 93:4). At that time, the Holy One blessed be He said: ‘If those who do not have a mouth, a tongue, speech, or articulation, laud me in this way, when I create people, all the more so.’ When He created people, the generation of Enosh and the generation of the Flood stood and rebelled against Him. At that time, the Holy One blessed be He said: ‘Let the world be restored to the way that it was, as it was stated: “The rain was upon the earth”’ (Genesis 7:12).198God brought the Flood in order to return the world to a state in which water covered the face of the earth.
Rabbi Yehuda ben Rabbi Simon said: [This is analogous] to one who had a staff and a wicker basket.199He was poor. He garnered wealth and purchased a flock. Wolves entered and mauled them. That shepherd said: ‘I will return to that staff and to that wicker basket.’ So too, the shepherd is the Holy One blessed be He, as it is stated: “Shepherd of Israel, listen! Appear to us, You who led Joseph like a flock, You who sit enthroned above the cherubs” (Psalms 80:2). The flock is Israel, as it is stated: “You are my flock, the flock of My pasture” (Ezekiel 34:31). The wolves who entered His flock and mauled them are the enemies who entered the Temple. At that moment the Holy One blessed be He said: “Would that my head was water and my eyes a source of tears [and I would weep day and night]” (Jeremiah 8:23).
It is written: “These I remember, and pour out my soul: [When I used to go with a throng of people in a procession [edadem] to the House of God, a celebrating multitude with voice of song and thanksgiving]” (Psalms 42:5). The congregation of Israel was saying before the Holy One blessed be He: In the past, I would ascend to Jerusalem and the roads were smoothed, and now they are overgrown, as it is stated: “Therefore, behold, I am hedging your way with thorns” (Hosea 2:8).
Another matter, “these I remember,” in the past I would ascend and the trees would provide shade over my head, and now it is exposed to the sun.
“These I remember,” in the past I would ascend in the shadow of the Holy One blessed be He, and now in the shadow of the kingdoms.
“These I remember.” The emperor Vespasian deployed sentries eighteen mil from Pumim. They would question the pilgrims and say to them: ‘With whom are your loyalties?’ They would say to them: ‘We are loyal to Vespasian, Trajan, Hadrian.’
Rabbi Berekhya said: The congregation of Israel said before the Holy One blessed be He: ‘In the past I would ascend with baskets of first fruits on my head early in the morning, as they would say: “Arise and let us ascend to Zion” (Jeremiah 31:6). On the roads, they would say: “Our feet were standing at your gates, Jerusalem” (Psalms 122:2). On the Temple Mount, what would they say? “Halleluya. Praise the Almighty in His holy place” (Psalms 150:1). In the Temple courtyard, what would they say? “Let all who breathe praise the Lord” (Psalms 150:6). But now, we are silent [edadem]; we ascend in silence and we descend in silence.’
“These I remember.” In the past, I would ascend with songs and psalms before the Holy One blessed be He, just as it says: “With voice of song and thanksgiving” (Psalms 42:5). But now, I ascend with weeping and I descend with weeping.
“These I remember.” In the past, I would ascend with many multitudes in celebration, just as it says: “A celebrating multitude” (Psalms 42:5). Rabbi Levi said: Like this flowing spring that does not cease during the day and at night. But now, I ascend clandestinely and descend clandestinely. “These I remember, and pour out my soul…”
Another matter, “Zion spread her hands.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: [This is analogous] to a king who had a son. He was striking him and [the son] said: ‘I sinned.’ He [continued] striking him and [the son] said: ‘I sinned and I have been foolish.’ He continued striking him until [the son] extended his ten fingers before him.200He did this as a sign of contrition, as though to say I have sinned and cannot even express my guilt, or I have sinned and can no longer bear the suffering of my beating. So too, the Holy One blessed be He was afflicting Jerusalem, and she said: ‘I sinned,’ until, “Zion spread her hands.”
“There was no [ein] comforter for her,” Rabbi Levi said: Any place that it is stated: “Has no [ein],” ultimately it will have. “Sarai was barren, she had no [ein] child” (Genesis 11:30), but ultimately she had, as it is stated: “The Lord remembered Sarah” (Genesis 21:1). Similarly, “Hannah had no [ein] children” (I Samuel 1:2), and ultimately she had, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). Similarly, “she is Zion, she has no one [ein] seeking her” (Jeremiah 30:17), and ultimately she had, as it is stated: “A redeemer will come to Zion” (Isaiah 59:20). So, too, it says: “She has no [ein] comforter,” and ultimately she has, as it is stated: “I, it is I, who am your Comforter” (Isaiah 51:12).
“The Lord has commanded for Jacob that her adversaries surround her,” such as Ḥalmish for Naveh, Kistera for Haifa, Susita for Tiberias, Jericho for Neve’eden, Lod for Ono.201In Roman times, the first of each of these pairs of cities was populated by gentiles, who would persecute the Jews living in the adjacent city. “Jerusalem has become like a pariah among them,” she became distanced.
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Midrash Tanchuma
(Deut. 22:6-7), “You come across a bird nest, [….] You must surely let the mother go.” This text is related (to Prov. 4:23), “More than any observance preserve your heart, for out of it comes life.” R. Abba said, “There are two hundred and forty-eight positive commandments in the Torah corresponding to the organs that are in a human being; for each and every day they cry out at the person, ‘Perform a commandment with me so that we may live through its merit and you may lengthen your life.’ There are also three hundred and sixty-five negative commandments like the number of the solar days. So on each and every day while the sun rises until it sets, it speaks and cries out at a person, ‘Decree me upon yourself by the One who has brought your days up to this day. Do not commit this transgression against me, and do not tilt yourself and the whole world toward the scale of guilt.’” Here are six hundred and thirteen commandments. Moreover, for each and every commandment there is a recorded reward. For example honoring father and mother (in Exod. 20:12 // Deut. 5:16) and leaving a nest alone (in Deut. 22:7) about which it is written, a lengthening of life. There are also commandments with children as the reward; as, for example, Sarah, who hosted guests (in Gen. 18:6-14), and the Shunammite woman, who received Elisha (II Kings. 4:8-17). There is [also] a transgression, [which may] require stoning, burning, slaying (with the sword),8Hereg. See Sanh. 7:3, for the interpretation of hereg as beheading with a sword. or strangulation.9For details on all four types of execution, see ibid., 6:4; 7:1–3. Of all the commandments, none is as easy as leaving a nest alone. And what it its remuneration (according to Deut. 22:7)? “In order that it may be well with you and you may lengthen your life.” A parable: To what is the matter comparable? To a king who brought laborers into his field to plant it but did not reveal to them the remuneration for their planting. At evening he gave one gold coin to whoever planted a tree. They all began to be amazed and say, “Now if the one who has only planted a light and small tree [has received] one gold coin, how much the more will there be for us who have planted many [of them].”10Cf. Deut. R. 6:2. So if the remuneration for leaving a nest alone has a lengthening of life as its remuneration, how much more will be the remuneration for a commandment in which there is material loss, hardship, and [the need to] preserve one's life? For this reason the Holy One, blessed be He, did not explain the remuneration for the commandments which are in the Torah, so that Israel of its own accord would fulfill them and thereby increase the remuneration. Thus we have learned (in Avot 1:3), “Do not be like servants who serve the master for the sake of receiving a reward […].” It is therefore written (in Prov. 4:23), “More than any observance preserve your heart, [for out of it comes life].” There is a story about someone who went up to the top of a tree to fulfill the commandment of leaving a nest alone, and he fell and died. [This is] because it is stated (Deut. 22:7), “When you come across a bird nest on the way,” and not that you see it at the top of the trees and go up after it. The verse (Ps. 94:12) states, “Happy is the man whom You discipline, O Lord, the man You instruct in Your Torah.” Rabbi Elazar ben Yaakov said, “A man must remember gratitude to the Holy One, blessed be He, at a time when afflictions come upon him. Why? Because afflictions draw a man to the Holy One, blessed be He, as it is stated (Prov. 3:12), ‘For whom the Lord loves, He rebukes, as a father the son whom he favors.’” R. Shimon bar Yochai said, “If a man’s son dies, he should not voice a complaint, as the son causes him to be acceptable to the Holy One, blessed be He.” There is a parable: To what is the matter comparable? To a king who became angry with the son of his daughter, and someone else came and made this son of his acceptable in front of the king. That son of the daughter says, “Do [I] not need to remember gratitude to the one that made [me] acceptable?” So [too] if a man’s son dies, he should remember gratitude to the Holy One, blessed be He, as the son made the father acceptable to his Creator. Why? (As in Prov. 3:12), “For whom the Lord loves, He rebukes, [as a father the son whom he favors].” Therefore David said in (Ps. 94:12), “Happy is the man whom You discipline, O Lord.” If afflictions come to a person, he should stand firm and accept them. Why? As there is no end to its remuneration. And from where (in Scripture) do you learn [this]? From the tooth and the eye [that is injured], through which a gentile slave goes out to freedom. Is it not [then] fitting that afflictions that scour the entire body of man atone? R. Chiya bar Abba said, “Since it is stated about the one that fulfills the commandment of leaving the nest alone, ‘in order that it may be well with you,’ all the more so will the death of a man’s child atone for him.” (Deut. 22:7:) “And the young (literally, children) take for yourself.” If you do not have children, I will give you children as the reward for this commandment. Another interpretation of (Deut. 22:7), “You must surely let [the mother] go.” If you let them go, (as in Is. 59:18) “According to their deeds, so shall He repay.” [See] what is written (in Jer. 50:33-34), “The children of Israel are oppressed […] they refuse to let them go. Their redeemer is mighty, [His name is] the Lord of hosts; He shall surely fight their fight.” [It also says (in Is. 16:2),] “For it shall be that the daughters of Moab at the fords of the Arnon shall be like a migrating bird, an abandoned nest.” This text is related (to Jer. 17:11), “As a partridge hatches without laying, so is one who makes money apart from justice….” What is written after that (in vs. 12)? “A glorious throne exalted from the beginning, our sacred shrine.” What is the connection between the two [verses]? Whoever says a partridge hatches is [really] saying a glorious throne. [This is] to teach you that a partridge brings eggs from other birds and sits on them until [the young] emerge from their shells and become fledglings. Then they rise up over it and pluck its wings. When it goes out to fly, it is unable [to do so] because its wings are plucked. So a wild beast or reptile finds it and eats it. And what caused its [destruction]? [It happened] because it had raised eggs that were not its own. So it shall be with the peoples of the world and the Moabites and the Ammonites that stretched their hands against (according to Jer. 17:12) His glorious throne, destroyed His sacred shrine, burned His Temple, and carried Israel into exile. The Holy One, blessed be He, shall destroy their memory, as the matter is stated (in Zeph. 2:9), “Therefore, as I live, says the Lord of hosts, the God of Israel, surely Moab shall become like Sodom, [and the children of Ammon like Gomorrah].”
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Ein Yaakov (Glick Edition)
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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Devarim Rabbah
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Mekhilta d'Rabbi Yishmael
(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."
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Midrash Tanchuma Buber
(Deut. 22:7): YOU MUST SURELY LET <THE MOTHER> GO. If you let it14The parallel in Tanh., Deut. 6:2 reads “them.” go, (Is. 59:18:) ACCORDING TO THEIR DEEDS, SO SHALL HE REPAY. See what is written (in Jer. 50:33): THE CHILDREN OF ISRAEL ARE OPPRESSED…. THEY REFUSE TO LET THEM GO. It also says (in vs. 34): THEIR REDEEMER IS MIGHTY, <HIS NAME IS> THE LORD OF HOSTS. It also says (in Is. 16:2): FOR IT SHALL BE THAT THE DAUGHTERS OF MOAB AT THE FORDS OF THE ARNON SHALL BE LIKE A MIGRATING BIRD, AN ABANDONED NEST. This text is related (to Jer. 17:11): AS A PARTRIDGE HATCHES WITHOUT LAYING, SO IS ONE WHO MAKES MONEY APART FROM JUSTICE…. What is written after that (in vs. 12): A GLORIOUS THRONE EXALTED FROM THE BEGINNING, OUR SACRED SHRINE. What is the connection between the two <verses>? Whoever says A PARTRIDGE HATCHES is <really> saying A GLORIOUS THRONE. <This is> to teach you that a partridge brings eggs from other birds and sits on them until <the young> emerge from their shells and become fledglings. Then they rise up over it and pluck its wings. When it goes out to fly, it is unable <to do so> because its wings are plucked. So a wild beast or reptile finds it and eats it. And what caused his <destruction>? <It happened> because it had raised eggs that were not its own. So it shall be with the peoples of the world, when they stretch their hands against (according to Jer. 17:12) A GLORIOUS THRONE EXALTED FROM THE BEGINNING, OUR SACRED SHRINE. They destroyed it, burned its temple, and carried Israel into exile. But as for Moab and Ammon, the Holy One shall destroy their memory, as stated (in Zeph. 2:9): THEREFORE, AS I LIVE, SAYS THE LORD OF HOSTS, [THE GOD OF ISRAEL,] SURELY MOAB SHALL BECOME LIKE SODOM, AND THE CHILDREN OF AMMON LIKE GOMORRAH, …, AND DESOLATION EVERMORE. A REMNANT OF MY PEOPLE SHALL PLUNDER THEM….
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Midrash Tanchuma
The Holy One, blessed be He, made a covenant with the Israelites that neither they nor their descendants, unto the last generation, would forget the Oral Law, as it is said: And as for Me this covenant with them, saith the Lord. My spirit that is upon thee, and My words that I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed (Isa. 59:21). It is not written in this verse “from thee,” but rather out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed.
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Midrash Tanchuma
That they bring unto thee. The Holy One, blessed be He, said: They should bring it to you, Moses, not because I need a light, but in order that you may see how to enter and how to leave. This may be compared to a blind man traveling on a road together with a person who could see. The seeing man led the blind man during the day. That evening the man who could see said to the blind man: “Go, light a lamp for us.” The other replied: “All day long, you led me through darkness, because I could not see even myself, and now you tell me to light the lamp.” The seeing man symbolizes the Holy One, blessed be He, concerning whom it is written: Which are the eyes of the Lord, that run to and fro through the whole earth (Zech. 4:10), and the blind man symbolizes Israel, about whom it is said: We grope for the wall like the blind, yea, as they have no eyes do we grope; we stumble at noonday as in the twilight; we are in dark places like the dead (Isa. 59:10).
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Midrash Tanchuma Buber
(Numb. 8:2:) WHEN YOU SET UP THE LAMPS. This text is related (to Ps. 18:29 [28]): FOR YOU LIGHT UP MY LAMP; <THE LORD MY GOD LIGHTS UP MY DARKNESS>…. Israel said to the Holy One: Sovereign of the World, are you saying that we should give light before you?14Tanh. Numb. 3:4; Numb. R. 15:5; Exod. R. 36:2. You are the light of the world and the light [dwells] with you, as it is written (in Dan. 2:22): HE REVEALS THE DEEP AND SECRET THINGS, HE KNOWS WHAT IS IN THE DARKNESS, AND THE LIGHT DWELLS WITHIN HIM. Now you are saying (in Numb. 8:2 cont.): LET <THE SEVEN LAMPS GIVE THEIR LIGHT IN FRONT OF THE MENORAH. Ergo (in Ps. 18:29 [28]): FOR YOU LIGHT UP MY LAMP. The Holy One said to them: It is not because I have need of your light. Rather it is so that you may give light to me just as I have given light to you in order to exalt you in the presence of all the nations. Then they say: See how Israel is giving light to the one who gives light to everyone! To what is the matter comparable? To a sighted person and a blind person who were walking on a road. The sighted person said to the blind person: Come and I will support you. So he supported him as he walked. When they entered the city and came into the house, the sighted person said to the blind person: Go out and light this lamp for me in order to give me light. The blind person said to him: When I was on the road you supported me until I entered the house, and you accompanied me. But now you are saying to me: Go out and light this lamp for me in order to give me light! The sighted person said to him: <It was> so that you would not be under obligation to me for accompanying you on the road. I therefore said to you: Light <this lamp> for me. Now the sighted person is the Holy One, as stated (in Zech. 4:10 cf. II Chron. 16:9): <THESE SEVEN> ARE THE EYES OF THE LORD. THEY ROAM AROUND ALL THE EARTH. And the blind person is Israel, as stated (in Is. 59:10): WE GROPE LIKE BLIND PEOPLE ALONG A WALL. Moreover the Holy One was leading them and giving them light, as stated (in Exod. 13:21): AND THE LORD WENT BEFORE THEM BY DAY <IN A PILLAR OF CLOUD TO GUIDE THEM ON THE WAY AND BY NIGHT IN A PILLAR OF FIRE TO GIVE THEM LIGHT>…. When the tabernacle was set up, the Holy One called to Moses and said to him: Tell them to give me light. It is so stated (in Numb. 8:2): SPEAK UNTO the children of Israel <…>: WHEN YOU SET UP <THE LAMPS>…, Israel said to the Holy One (in Ps. 18:29 [28]): FOR YOU LIGHT UP MY LAMP. Now you say that we are to give you light. The Holy one said to them: It was in order to exalt you that I told you to give light to me, just as I had given light to you. It is therefore stated (in Numb. 8:2): WHEN YOU SET UP <THE LAMPS>.
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Ein Yaakov (Glick Edition)
We are taught in a Baraitha (Deut. 18) Inquire of the dead. This refers to one who undergoes privation and goes and spends the night in a cemetery, in order that the spirit of impurity (unholy inspiration) may rest upon him. And when R. Akiba used to read this passage, he would cry, saying: "If one who undergoes privation for the purpose that an impure spirit should rest upon him, is successful that the spirit in question rests upon him, how much the more ought a man be uccessful if he undergoes privation for the purpose that the pure spirit may rest upon him." But what can we do if our sins cause that our desire shall not be reached, as it is said (Is. 59, 2) But your iniquities have ever made a separation between you and your God." Raba said: "If the righteous would take care to be clean from any sin whatsoever, they would be able to create a world, as it is said: But your iniquities have ever made a separation." Raba created a man and sent him up to R. Zera. The latter spoke to him, and he did not answer. R. Zera exclaimed: "I see that thou wast created by one of our colleagues. It is better that thou shouldst be returned to the earth from which thou wast taken." R. Chanina and R. Oshia were accustomed to sit every eve of Sabbath studying the book of creation, and create a calf like that of the third offspring of a living cow, and they used to consume it [on Sabbath].
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Ein Yaakov (Glick Edition)
R. Parnach said in the name of R. Jochanan: "He who is a scholar himself, and also his son and also his grandson are scholars, the Torah will not depart from his children for everlasting; as it is said (Is. 59, 20) And My words which I have put in thy mouth shall not depart out of thy mouth, nor out of the mouth of thy children, nor of the mouth of thy children's children, said the Lord, from henceforth — and unto all eternity." What does the second, "said the Lord," mean? This means that the Holy One, praised be He, said: "I am the surety that so it will continue." What does for henceforth and unto all eternity, mean? R. Jeremiah said: "From now on the Torah returns to its old inn."
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Ein Yaakov (Glick Edition)
R. Parnach said in the name of R. Jochanan: "He who is a scholar himself, and also his son and also his grandson are scholars, the Torah will not depart from his children for everlasting; as it is said (Is. 59, 20) And My words which I have put in thy mouth shall not depart out of thy mouth, nor out of the mouth of thy children, nor of the mouth of thy children's children, said the Lord, from henceforth — and unto all eternity." What does the second, "said the Lord," mean? This means that the Holy One, praised be He, said: "I am the surety that so it will continue." What does for henceforth and unto all eternity, mean? R. Jeremiah said: "From now on the Torah returns to its old inn."
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Mekhilta d'Rabbi Yishmael
(Exodus, Ibid. 9) "Six days shall you work": Now is it possible for a man to do his work in six days? The meaning is, rather: Rest as if all your work has been done. Variantly: Rest from thoughts of work. As it is written (Isaiah 59:13) "If you turn your feet back from the Sabbath," (Ibid. 14) "then you will find pleasure in the L rd."
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Shir HaShirim Rabbah
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.
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.
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Shir HaShirim Rabbah
“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.
“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.
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Ein Yaakov (Glick Edition)
R. Nachman said to R. Isaac: "Have you heard when the fallen son will come?" He was asked, "Who is the fallen son?" "Meshiah," answered R. Nachman. "And the Messiah, you call the fallen son?" And he answered: "Yes, for it is written (Amos 9, 11) On that day will I raise up (Fol. 97) the tabernacle of David, which is fallen." R. Isaac answered: "Thus said R. Jochanan: 'In the generation in which the son of David will come scholarly men will decerase, and the eyes of the remainder will protrude from sighing and sorrow; many chastisements and many evil decrees will be renewed; one will not have ceased, when another will have come'." Our Rabbis were taught: the Sabbatical period in which the son of David will appear there will be fulfilled in the first year the following passage (Am. 4, 7) And I caused it to rain upon one city, and upon another city I caused it not to rain. In the second year, slight famine will be sent. In the third, a great famine from which men, women and children, pious men and saints will die, and the Torah will be forgotten by the scholars. In the fourth, there will be partly abundance, and partly scarcity. In the fifth there will be great abundance, and the people will eat, drink, and enjoy themselves, and the Torah will return to her scholars. In the sixth, rumors will be heard saying that the Messiah is near. In the seventh, there will be war, and at the end of the seventh, ben David will come. "Were there not many Sabbatical periods," R. Joseph remarked, "which were like this, and still he did not come?" Abaye said: "Was it then as mentioned that rumors were heard in the sixth, and war in the seventh? And secondly, has it then happened in the same order as stated above?" It has been taught in a Baraitha that R. Juda said: "In the generation in which ben David will come, the school houses will be converted into debauchery. Galilee will be destroyed. The place called Gablan will be demolished. The Galileans will travel from one city to another, but will find no grace. The wisdom of the scribes will be corrupted. Men fearing sin will be hated. The leaders of that generation will have the nature of dogs. And the truth will be lacking as it is said (Is. 59, 15) And thus is the truth missing." What does the expression 'Ne'edereth mean? It was said in the college, they will form into various groups and disappear (Ib.) And he that departeth from evil is regarded as foolish. At the school of Shilah it was explained thus: "He who turns away from evil is regarded as foolish, in the eyes of the people."
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Ein Yaakov (Glick Edition)
Ula said: "Jerusalem will not be redeemed except through charity," as it is said (Is. 1, 27) Zion shall be redeemed through justice, and her converts through Tzedakah (righteousness, or charity)." R. Papa said: "When the haughty shall cease to exist in Israel, then the magicians [among the Persians] shall cease, as it is said, (Ib. ib. 25) And purge away as with lye thy dross, and remove all thy tin. When the judges [of Israel] shall cease to be, the brutal executions of the Persian court-servants will cease, as it is said (Zeph. 3, 15) The Lord hath removed Mishpatecha (thy judges); He hath cleared away the enemy." R. Jochanan said: "When you see a generation in which wisdom decreases continually, you may hope for the Messiah, as it is said (II Sam. 22, 28) And the afflicted people thou wilt save." R. Jochanan said again: "If you see a generation in which chastisements and evils increase like the waters of the ocean increase, await the Messiah, as it is said (Isa. 59, 19) For there shall come distress like a stream." And thereafter is written, "But unto Zion shall come the redeemer." R. Jochanan said further: "Ben David will appear either in a generation in which all will be righteous, or in one in which all will be wicked. All righteous, as it is said, (Ib. 60, 21) And thy people — they all will be righteous, forever shall they possess the land. Or all wicked, as it is said (Ib. 59, 16) "And he saw that there was no man, and wondered that there was no intercessor." And it is also written (Ib. 48, 11) For My own sake, for My own sake, will I do it."
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Shir HaShirim Rabbah
Another matter: “My beloved spoke up, and he said to me” (Song of Songs 2:10). He answered me by means of Elijah and said to me by means of the messianic king. What did He say to me? Rise, my love, my fair one” (Song of Songs 2:10). Rabbi Azarya said: “For, behold, the winter [hasetav] is past” (Song of Songs 2:11), this is the kingdom of the Cutheans,113This is a reference to the Roman Empire. which incites [mesita] the entire world and misleads it with its lies, just as it says: “If your brother, son of your mother incites you […saying: Let us go and serve other gods]” (Deuteronomy 13:7). “The rain is over and gone” (Song of Songs 2:11), this is the subjugation. “The blossoms [hanitzanim] have appeared in the land” (Song of Songs 2:12), the administrators [hanatzoḥot] have appeared in the land. Who are they? Rabbi Berekhya [said] in the name of Rabbi Yitzḥak: It is written: “The Lord showed me four craftsmen” (Zechariah 2:3), these are: Elijah, the messianic king, Malki Tzedek, and the one anointed for war.114This term is generally used for the priest who would address soldiers before a battle (see Deuteronomy 20:2). However, in this context it presumably refers to Messiah ben Yosef, as stated explicitly in Sukka 52b (Maharzu).
“The time of the nightingale [zamir] has arrived” (Song of Songs 2:12), the time for Israel to be redeemed has arrived, the time for the foreskin to be cut off [shetizamer] has arrived, the time for the Cuthean kingdom to be eliminated has arrived, the time for the kingdom of Heaven to be revealed has arrived, as it is stated: “The Lord will be king over the entire earth” (Zechariah 14:9). “The sound of the turtledove [hator] is heard in our land” (Song of Songs 2:12), what is that? It is the voice of the messianic king who proclaims and says: “How pleasant are the footsteps of the herald on the mountains” (Isaiah 52:7).
“The fig tree has formed its unripe figs” (Song of Songs 2:13), Rabbi Ḥiyya bar Abba said: Just before the messianic era, a great pestilence will come to the world and the wicked will be eliminated. “The vines in blossom have emitted fragrance” (Song of Songs 2:13), these are those who remain, and in their regard it is written: “[Of] the remaining in Zion and the remnant in Jerusalem, [holy will be said]” (Isaiah 4:3).
Rabbi Yoḥanan said: The Sabbatical cycle during which the son of David comes, in the first year it will be fulfilled what is stated: “I will bring rain upon one city and will not bring rain upon another city” (Amos 4:7). During the second, arrows of famine will be shot.115This means that there will be a partial famine; there will be food shortages, but not full-fledged starvation (Rashi to Sanhedrin 97a). During the third there will be a great famine, and men, women, and children will die, and pious individuals and men of action will become few, and the Torah will be forgotten from Israel. During the fourth there will be famine but not famine, plenty but not plenty.116It will not be a great year of famine or plenty but something in between. During the fifth there will be great plenty and they will eat, drink, and rejoice, and the Torah will be renewed and restored to Israel. During the sixth, sounds [kolot];117This term, which can also be translated as voices or thunderings, can refer to great world events, rumors of the coming of Messiah, or the sounds of the shofar associated with the coming of the Messiah. during the Sabbatical Year, wars;118The war of Gog and Magog will be waged, involving the Jewish people. during the year after the conclusion of the Sabbatical Year, the son of David will come.
Abaye said: How many Sabbatical cycles like that have come, yet [the Messiah] did not come? Rather, it is as Reish Lakish said: In the generation in which the son of David will come, the assembly hall of the Sages will be for prostitution, the Galilee will be destroyed, the Gavlan119The Golan. will be desolate, and the residents of the Galilee will circulate from city to city and will receive no sympathy. The wisdom of scholars will be [considered] putrid,120People will have no interest in or respect for their wisdom. those who fear sin and the people of kindness will be gathered,121They will pass away. truth will be lacking, and the face of the generation will be like the face of a dog.122People will be brazen and have no inhibitions. From where is it derived that truth will be lacking? As it is stated: “Truth is lacking [nederet] and one who deviates from evil is deemed a fool” (Isaiah 59:15). Where does it go? The school of Rabbi Yanai says: It goes and sits in flocks [adarim] in the wilderness.123Those who have the truth will be shunned and will gather in their own groups, apart from the rest of society.
The Rabbis say: In the generation in which the son of David will come, the Sages of the generation will die, the eyes of those who remain will fail due to sorrow and grief, many troubles and many evils will befall the public, and harsh decrees will be introduced and will be promulgated, [to the extent that] while the first one is extant another will come and be added to it.
Rabbi Nehorai said: In the generation in which the son of David will come, youths will humiliate elders and elders will stand before youths, “a daughter rises against her mother, and a daughter-in-law against her mother-in-law; a man’s enemies are the members of his household” (Micah 7:6), and a son will not be ashamed before his father. Rabbi Neḥemya says: Prior to the messianic era, poverty will proliferate, prices will be high, the vine will produce its fruit but the wine will spoil, and the entire monarchy will be transformed to heresy, but there will be no rebuke. Rabbi Abba bar Kahana said: The son of David will come only in a generation whose face is like that of a dog. Rabbi Levi said: The son of David will come only in a generation whose face is impudent and which is deserving of elimination. Rabbi Yanai said: If you see generation after generation reviling and blaspheming God, anticipate the footsteps of the messianic king. That is what is written: “For Your enemies revile the Lord; they revile the footsteps of Your anointed one” (Psalms 89:52). What is written thereafter? “Blessed be the Lord forever, amen and amen” (Psalms 89:53).
“The time of the nightingale [zamir] has arrived” (Song of Songs 2:12), the time for Israel to be redeemed has arrived, the time for the foreskin to be cut off [shetizamer] has arrived, the time for the Cuthean kingdom to be eliminated has arrived, the time for the kingdom of Heaven to be revealed has arrived, as it is stated: “The Lord will be king over the entire earth” (Zechariah 14:9). “The sound of the turtledove [hator] is heard in our land” (Song of Songs 2:12), what is that? It is the voice of the messianic king who proclaims and says: “How pleasant are the footsteps of the herald on the mountains” (Isaiah 52:7).
“The fig tree has formed its unripe figs” (Song of Songs 2:13), Rabbi Ḥiyya bar Abba said: Just before the messianic era, a great pestilence will come to the world and the wicked will be eliminated. “The vines in blossom have emitted fragrance” (Song of Songs 2:13), these are those who remain, and in their regard it is written: “[Of] the remaining in Zion and the remnant in Jerusalem, [holy will be said]” (Isaiah 4:3).
Rabbi Yoḥanan said: The Sabbatical cycle during which the son of David comes, in the first year it will be fulfilled what is stated: “I will bring rain upon one city and will not bring rain upon another city” (Amos 4:7). During the second, arrows of famine will be shot.115This means that there will be a partial famine; there will be food shortages, but not full-fledged starvation (Rashi to Sanhedrin 97a). During the third there will be a great famine, and men, women, and children will die, and pious individuals and men of action will become few, and the Torah will be forgotten from Israel. During the fourth there will be famine but not famine, plenty but not plenty.116It will not be a great year of famine or plenty but something in between. During the fifth there will be great plenty and they will eat, drink, and rejoice, and the Torah will be renewed and restored to Israel. During the sixth, sounds [kolot];117This term, which can also be translated as voices or thunderings, can refer to great world events, rumors of the coming of Messiah, or the sounds of the shofar associated with the coming of the Messiah. during the Sabbatical Year, wars;118The war of Gog and Magog will be waged, involving the Jewish people. during the year after the conclusion of the Sabbatical Year, the son of David will come.
Abaye said: How many Sabbatical cycles like that have come, yet [the Messiah] did not come? Rather, it is as Reish Lakish said: In the generation in which the son of David will come, the assembly hall of the Sages will be for prostitution, the Galilee will be destroyed, the Gavlan119The Golan. will be desolate, and the residents of the Galilee will circulate from city to city and will receive no sympathy. The wisdom of scholars will be [considered] putrid,120People will have no interest in or respect for their wisdom. those who fear sin and the people of kindness will be gathered,121They will pass away. truth will be lacking, and the face of the generation will be like the face of a dog.122People will be brazen and have no inhibitions. From where is it derived that truth will be lacking? As it is stated: “Truth is lacking [nederet] and one who deviates from evil is deemed a fool” (Isaiah 59:15). Where does it go? The school of Rabbi Yanai says: It goes and sits in flocks [adarim] in the wilderness.123Those who have the truth will be shunned and will gather in their own groups, apart from the rest of society.
The Rabbis say: In the generation in which the son of David will come, the Sages of the generation will die, the eyes of those who remain will fail due to sorrow and grief, many troubles and many evils will befall the public, and harsh decrees will be introduced and will be promulgated, [to the extent that] while the first one is extant another will come and be added to it.
Rabbi Nehorai said: In the generation in which the son of David will come, youths will humiliate elders and elders will stand before youths, “a daughter rises against her mother, and a daughter-in-law against her mother-in-law; a man’s enemies are the members of his household” (Micah 7:6), and a son will not be ashamed before his father. Rabbi Neḥemya says: Prior to the messianic era, poverty will proliferate, prices will be high, the vine will produce its fruit but the wine will spoil, and the entire monarchy will be transformed to heresy, but there will be no rebuke. Rabbi Abba bar Kahana said: The son of David will come only in a generation whose face is like that of a dog. Rabbi Levi said: The son of David will come only in a generation whose face is impudent and which is deserving of elimination. Rabbi Yanai said: If you see generation after generation reviling and blaspheming God, anticipate the footsteps of the messianic king. That is what is written: “For Your enemies revile the Lord; they revile the footsteps of Your anointed one” (Psalms 89:52). What is written thereafter? “Blessed be the Lord forever, amen and amen” (Psalms 89:53).
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Bamidbar Rabbah
5 (Numb. 8:2) “When you set up the lamps”: This text is related (to Ps. 18:29), “For You light up my lamp.” Israel said to the Holy One, blessed be He, “Master of the world, are You saying that we should give light before You?6Exod. R. 36:2. [But] You are the light of the world and the light [dwells] with You, as it is written (in Dan. 2:22), ‘[He reveals the deep and secret things, He knows what is in the darkness,] and the light dwells within Him.’ And [now] You are saying (in Numb. 8:2 cont.), ‘[let the seven lamps give their light] in front of the menorah.’” Ergo (in Ps. 18:29, “For You light up my lamp.” The Holy One, blessed be He, said to them, “It is not because I need [your light]. Rather it is so that you may give light to Me just as I have given light to you in order to exalt you in the presence of all the nations; so that they will say, ‘See how Israel is giving light to the One who gives light to everyone!’” To what is the matter comparable? To a sighted person and a blind person who were walking on a road. The sighted one said to the blind one, “When we enter into the house, go ahead and light this lamp and make light for me.” The blind one said to him, “In your goodness – when I was on the road, you supported me; until we entered the house you guided me; and now you say to me, ‘Light this lamp and make light for me?’” The sighted one said to him, “So that you do not owe me a favor for my guiding you on the road – hence I said to you, ‘Make light for me.’” Thus this sighted one is the Holy One, blessed be He, as stated (Zachariah 4:10), “the eyes of the Lord, ranging over the whole earth.” And the blind one is Israel, as stated (Isaiah 59:10), “We grope, like blind men along a wall.” The Holy One, blessed be He, was leading them and giving them light, as stated (in Exod. 13:21), “And the Lord went before them by day [in a pillar of cloud to guide them on the way and by night in a pillar of fire to give them light].” When the tabernacle was set up, the Holy One, blessed be He, called to Moses and said to him, “Tell them to give Me light.” It is so stated (in Numb. 8:2), “When you set up [the lamps]” - in order to exalt (lehaalot) you.
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Ein Yaakov (Glick Edition)
Rabbi Jochanan in the name of R. Jose said: "To him who observes the Sabbath, with enjoyments, will be given boundless inheritance, as it is written (Is. 58, 14.) Then Shalt thou find delight in the Lord, etc., And I will cause thee to enjoy the inheritance of Jacob, thy father. Not such inheritance as was promised to Abraham, (Gen. 13. 14) Arise and walk through the land to its length and breadth, and not as it was promised to Isaac (Ib. 26, 3.) I will give thee all that this land contains, but as it was promised to Jacob (Ib. 28, 14.) And thou shall spread abroad, to the West, and to the East, to the North, and to the South." R. Nachman b. Isaac said: "He will be saved from the subjugation of exile; for it is written (Is. 58, 14.) And I will cause thee to tread upon the high places of the earth; it is also written there (Deu. 33, 39.) And thou shalt tread upon their high places." R. Juda said in the name of Rab: "To him who observes the Sabbath, with enjoyment, will be granted his heart's desires, for it is said (Ps. 37, 4.) And delight thyself in the Lord, and He will give thee the wishes of thy heart. The word delight is not understood in its real meaning. Since it says (Is. 58, 13.) And if thou call the Sabbath delight; then we knew that it means delight of the Sabbath. R. Chiya b. Abba in the name of R. Jochanan said: "He who observes the Sabbath properly, according to its commandment, even if he worship idols, as did the generation of Enosh, will be pardoned, for it is said (Is. 56, 2) Happy is the man that ever doth thus, etc., by not violating it. Do not read it, M'chalelo (violating it), but read it Machul-lo (pardoned) him)." R. Juda, in the name of Rab, said: "If Israel had strictly observed the first Sabbath, no nation or race would have been able to dominate over them, for it is said (Ex. 16, 27.) And it came to pass on the seventh day, that there went out some of the people to gather (the Manna) but did not find them. Immediately following is written: Then came Amalek." R. Jochanan in the name of R. Simon b. Jochai. said: "If Israel would observe two Sabbaths, only, according to the strict requirements of the law, they would at once be redeemed, for it is written (Is. 56, 4.) Thus saith the Lord unto the eunuchs that keep my Sabbaths, and immediately following is written, Even them will I bring to my holy mountain."
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Ein Yaakov (Glick Edition)
(Fol. 139a) We are taught that R. Jose b. Elisha said: "If thou seest a generation in which many troubles come, go and investigate the Judges of Israel, for it is said (Micah 3, 9.) Hear this, I pray you, O ye heads of Jacob, and ye princes of the house of Israel, that abhor justice, and make crooked all that is straight. And it is further written; They built up Zion with bloody guilt, and Jerusalem with wrong. Her chiefs judge for bribes, and her priests teach for reward, and her prophets divine for money, and yet will they lean upon the Lord, etc. They are all wicked, yet they all lean upon Him who created the world with his command. Therefore will the Holy One, praised be He! bring upon them three misfortunes for the three sins of which they are guilty; as it is said (Ib. ib. 12.). Therefore for your sake, shall Zion he ploughed up as a field, and Jerusalem shall become ruinous heaps, and the mount of the house, forest-covered high places. And the Holy One, praised be He! will not cause the Shechina to rest in Israel until such wicked judges and officers shall be destroyed from Israel, as it is said (Is. 1, 25.) And I will turn my hand against thee, and purge away as with lye thy dross, etc. And I will restore thy judges as at the first, and thy counsellors as at the beginning." Ulla said: "Jerusalem will not be redeemed except through righteousness, as it is said (Ib. ib. 27.) Zion shall be redeemed through justice, and her converts through righteousness." R. Papa said: "When the haughty will cease to exist, then the magicians (Sadducees) will cease; when the corrupt judges will cease, then also will the bribed officers cease to exist. When the haughty will cease, then will the magicians cease to exist, as it is said (Ib. ib. 25.) And I will purge away, as with lye thy dross etc. When the corrupt judges will cease to exist, then also will the bribed officers cease, for it is written (Zeph. 3, 15.) The Lord hath removed thy punishment, he hath cleared away thy enemy." R. Malai, in the name of R. Eliezer, the son of R. Simon, said: "What is meant by the passage (Is. 14, 5.) BroJcen hath the Lord the staff of the wicked, the sceptre of rulers? The staff of the wicked, refers to the judges who make themselves a staff (of support) to their sextons; The sceptre of rulers, refers to the learned men that are in the families of the wicked judges." Mar Zutra said: "This refers to teachers who give instruction in communal laws to ignorant disciples, who afterwards become judges [incapable of judging rightfully]." R. Elazar b. Malai, in the name of Resh Lakish, said: "What is meant by the passage (Is. 59, 3.) For your hands are defiled with blood and your fingers with iniquity; your lips have spoken falsehood, and your tongue uttereth deception? For your hands are defiled with blood, refers to the judges. And your fingers with iniquities, refers to the scribes of the judges [who write false documents] Your lips have spoken falsehood. refers to the attorneys [who teach people to plead falsely"]. And your tongue uttereth deception, refers to the litigants themselves."
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Mekhilta d'Rabbi Yishmael
"and you shall not go out, a man from the door of his house: We are hereby taught that once permission has been given to "the destroyer" to destroy, he does not distinguish between the righteous and the wicked. As it is written (Isaiah 26:20) "Go, My people, enter your chambers and close your door behind you. Hide but a little moment, until the wrath passes," and (Ezekiel 21:8) "Behold, I am (coming) upon you, and I will draw My sword from its sheath, and I will cut of from you (both) righteous and wicked." And it is written (Exodus 33:22) "And it shall be, when My glory passes by … and I shall cover you with My palm until I have passed." Variantly: (Exodus 12:22) "And you, do not go out, a man from the door of his house until morning" — to teach you that when you take to the road, enter (the house) in "ki tov" (i.e., in the morning) and leave in "ki tov" (from Genesis 1:4 "And G d saw the light ki tov" ("that it was good"). And thus do you find with the forefathers, that they deported themselves with circumspection (in this regard), viz.: (Genesis 22:3) "And Abraham arose early in the morning," (Ibid. 28:18) "And Jacob arose early in the morning," (Exodus 34:4) "And Moses arose early in the morning," (I Samuel 15:12) "And Samuel arose early in the morning to meet Saul." Now does this not follow a fortiori, viz.: If the fathers and the prophets, who were on the way to do the will of Him who spoke and brought the world into being, conducted themselves with such circumspection, how much more so (should) others (do so)! And thus is it written (of this natural order) ((Psalms 104:20-21) "You bring on darkness and it becomes night. In it stir all the beasts of the forest. The lions roar for prey, etc." (28) "You give it (food) to them and they gather it in, etc." — (22) "When the sun rises, they return" (to their lairs) — after which (23) "Man goes out to his work, to his labor, until the evening." (Exodus 12:23) "And the L rd will pass through to smite Egypt": as a king, who passes from place to place. "and he will see the blood": (see above on 12:13). "and the L rd will skip over the blood": Now does this not follow a fortiori, viz.: If of the blood (on the door) of the Pesach of Egypt, the less "formidable," which obtains only for a circumscribed time, and which did not obtain (both) in the daytime and at night, (but only at night), and which does not obtain for future generations, it is written (Ibid.) "and He will not permit the destroyer, etc.", then (the mitzvah of) mezuzah, the more formidable, containing (in Scripture) ten citations (of the name of the L rd), and which obtains (both) in the daytime and at night, and which obtains for all generations, how much more so should He not permit the destroyer, etc."! But why is this not the case? Our sins have prevented it. As it is written (Isaiah 59:2) "But your transgressions have separated between you and your G d, and your sins have hidden His face from you against hearing."
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Pesikta D'Rav Kahanna
... “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)
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Mekhilta d'Rabbi Yishmael
(Exodus 14:26) "And the L rd said to Moses: Stretch forth your hand over the sea": It will not stand against you and it will not deviate from your command. "and the waters will turn back upon Egypt, upon its chariots, and upon its riders": The "wheel" will turn back upon them. For with the counsel that they thought to destroy Israel, I will destroy them. They thought to destroy Israel by water, and it is by water that I will exact punishment of them, viz. (Psalms 7:16) "He has dug a pit and he has deepened it, and he will fill in the pit he has wrought", (Koheleth 105:8-10) "He who digs a hole will fall in it; he who breaches a fence will be bitten by a snake. He who quarries stones will be saddened by them; he who splits timbers will be imperiled by them", (Mishlei 26:27) "The digger of a pit will fall in it, etc." And thus Solomon says (Ibid. 12:14) "From the fruit of a man's mouth, he will be sated with good, and the payment of a man's hands will revert to him." And thus, Isaiah the prophet (Isaiah 59:18) "As with reward (for good), so will He return wrath to His enemies, payment to His foes — to (distant) isles will He bring retribution." And it is written (Ibid. 65:7) "And I will measure out (retribution for) their deeds, etc." And thus did Jeremiah the prophet say (Jeremiah 32:19) "Wondrous in counsel and mighty in deed, whose eyes are open to all the ways of the sons of man, to give each man according to his ways and according to the fruit of his deeds." And thus is it written (Ibid. 50) "Summon many against Bavel, all who draw the bow. Encamp against her roundabout. Let there be no escape for her. Repay her according to her deeds. According to all that she has done, do to her. For she has acted insultingly against the L rd, against the Holy One of Israel." And thus did Yithro say to Moses (Exodus 18:11) "Now I know that greater is the L rd than all the gods." I recognized Him in the past, and now, even more so, His name having been magnified in the world. (Ibid.) "For (they were destroyed) by the (very) thing (water) whereby they devised evil against them."
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Pesikta Rabbati
... Another explanation: “O poor tempestuous one, who was not consoled…” (Isaiah 54:11) R’ Levi said any where that it says she does not have, she has. It is written “…that is Zion whom no one seeks out.” (Jeremiah 30:17) She has, as it is written “And a redeemer shall come to Zion…” (Isaiah 59:20) “And Sarai was barren; she had no child,” (Genesis 11:30) and she had, “And Sarah conceived and bore a son to Avraham…” (Genesis 21:2) And so too “…and Peninnah had children, but Hannah had no children,” (Shmuel I 1:2) and she had, “…and she conceived and bore three sons…” (Shmuel I 2:21) And so too, “Sing you barren woman who has not borne; burst out into song and jubilate, you who have not experienced birth pangs…” (Isaiah 54:1) and she had, as it says “And you shall say to yourself, "Who begot these for me…” (Isaiah 49:21)
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Pesikta Rabbati
... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)
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Midrash Tanchuma Buber
Another interpretation (of Gen. 6:5): AND THE LORD SAW. This text is related (to Eccl. 8:6): FOR TO EVERY MATTER THERE BELONGS A TIME AND A JUDGMENT. < Why >? Because the wicked provoke the Holy One when [they say]: The Holy One has sworn never to bring < another > flood; so we may do whatever we wish. And where is it shown that the Holy One has sworn? Where Isaiah says so (in Is. 54:9): FOR THIS IS AS THE WATERS OF NOAH TO ME; [FOR I HAVE SWORN THAT THE WATERS OF NOAH SHALL NO MORE PASS OVER THE EARTH]. The Holy One sees how the wicked are provoking him. He regrets, as it were, what he had sworn and says: What shall I do now that I have sworn? Where is it shown? Where it is stated (in Is. 59:15): AND THE TRUTH IS LACKING … [BUT THE LORD SAW IT, AND IT DISPLEASED HIM THAT THERE WAS NO JUDGMENT]. Why did the Holy One say: THE LORD SAW IT AND IT DISPLEASED HIM? Why is it, as it were, THAT THERE WAS NO JUDGMENT? The Holy One said: The wicked ones in the world speak this way because I have sworn never to bring < another > flood. By your lives, I have other judgments to exact from you. So what does he do to the wicked? He drowns them in water, either in a river or in the midst of a cistern. For that reason it states (in Eccl. 8:6): FOR TO EVERY MATTER THERE BELONGS A TIME AND A JUDGMENT. For that reason it is also stated (in Gen. 6:5): AND THE LORD SAW THAT HUMAN EVIL HAD BECOME GREAT ON THE EARTH.
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Sifrei Bamidbar
One verse states "The L-rd lift His countenance unto you," and another, (Devarim 10:17) "who does not lift the countenance" (i.e., who does not forgive) and who does not take a bribe." How are these two verses to be reconciled? When Israel do the L-rd's will — "The L-rd lift His countenance unto you"; when they do not do the L-rd's will — "who does not lift the countenance." Variantly: Before the decree has been sealed — "The L-rd lift His countenance unto you"; after the decree has been sealed — "who does not lift the countenance." One verse states (Psalms 65:3) "O, heeder of prayer, to You does all flesh come," and another, (Eichah 3:44) "You have covered Yourself with a cloud against the passing of prayer." How are these two verses to be reconciled? Before the decree has been sealed — "heeder of prayer"; after the decree has been sealed — "You have covered Yourself with a cloud." One verse states (Psalms 145:18) "Close is the L-rd to all who call upon Him, to all who call upon Him in truth," and another, (Ibid. 10:1) "Why, O L-rd, do You stand afar?" How are these two verses to be reconciled? Before the decree has been sealed" — "Close is the L-rd to all who call upon Him"; after the decree has been sealed, He is "afar." One verse states (Eichah 3:28) "From the mouth of the Most High there shall not issue forth the evils and the good," and another, (Daniel 9:14) "and the L-rd was anxious for the evil (to materialize)." How are these two verses to be reconciled? Before the decree has been sealed — "From the mouth of the Most High there shall not issue forth the evils and the good"; after the decree has been sealed — "and the L-rd was anxious for the evil." One verse states (Jeremiah 4:14) "Wash your heart of evil, O Jerusalem, so that you be saved," and another, (Ibid. 2:22) "Though you wash yourself with niter and add borax, your sin is an (indelible) stain before Me." How are these two verses to be reconciled? Before the decree has been sealed — "Wash your heart of evil, O Jerusalem"; after the decree has been sealed — "Though you wash yourself with niter and add borax, your sin is an (indelible) stain before Me." One verse states (Ibid. 3:22) "Return, you wayward sons," and another, (Ibid. 8:4) "If they (wish to) return, He will not return" (to accept them.) How are these two verses to be reconciled? Before the decree has been sealed — "Return, you wayward sons"; after the decree has been sealed — "If they return, He will not return." One verse states (Isaiah 55:6) "Seek the L-rd when He is found," and another, (Ezekiel 20:3) "As I live (says the L-rd), will I be sought out for you?" How are these two verses to be reconciled? Before the decree has been sealed — "Seek the L-rd when He is found"; after the decree has been sealed — "Will I be sought out for you?" One verse states (Ibid. 18:32) "For I do not desire the death of the dead one," and another (I Samuel 2:25) "… for the L-rd desired to kill them." How are these two verses to be reconciled? Before the decree has been sealed — "For I do not desire the death of the dead one"; after the decree has been sealed — "for the L-rd desired to kill them." Variantly: One verse states "The L-rd lift His countenance unto you," and another (Devarim 10:17) "who does not lift the countenance." How are these two verses to be reconciled? "The L-rd lift His countenance" — in this world; "who does not lift the countenance" — in the world to come. Variantly: "The L-rd lift His countenance" — (Let Him) remove His anger from you. "and grant you peace": peace in your coming in and peace in your going out and peace with all men. R. Chanina, the adjutant high-priest says: "and grant you peace" — in your house. R. Nathan says: This is the peace of the Davidic kingdom, of which it is written (Isaiah 9:6) (the king) "who increases the governance (of the L-rd), and his peace will be endless. Upon the throne of David and upon his kingdom" (shall this peace be). Variantly: This is the peace of Torah, of which it is written (Psalms 29:11) "The L-rd gives strength (Torah) to His people; the L-rd blesses His people with peace." Great is peace, the Holy One Blessed be He deviating from the truth for its sake in the instance of Sarah, who said "I am old" (see Bereshit 18:12-13). Great is peace, the angel deviating from the truth for its sake in the instance of Manoach for its sake (viz. Judges 13). Great is peace, the Name written in holiness being erased by the bitter waters (of the sotah) to make peace between a man and his wife. R. Elazar says: Great is peace, the prophets having exhorted all men for its sake. R. Shimon b Chalafta says: Great is peace, it being the only vessel which contains all of the blessings, it being written "The L-rd gives strength to His people; the L-rd blesses His people with peace." R. Elazar Hakappar says: Great is peace, all of the blessings being sealed with peace, viz.: "The L-rd bless you and keep you. The L-rd cause His countenance to shine upon you and be gracious unto you. The L-rd lift His countenance unto you and grant you peace." R. Elazar the son of R. Elazar Hakappar says: Great is peace, for even if the idolators live in peace, the Holy One, as it were, does not "touch" them, as it is written (Hoshea 4:17) "Ephraim (Yisrael) has bound himself (in friendship to serve) idols — Let him be." But when they were divided amongst themselves, what is written of them? (Ibid. 10:2) "Their hearts are divided — Now they will be laid waste!" How great is peace! — How abhorrent is contention! Great is peace, for even in time of war, peace is needed, viz. (Devarim 20:10) "If you draw near a city to do battle with it, then you shall call out to it for peace," (Ibid. 2:26) "And I sent messengers from the desert of Kedemoth to Sichon, king of Moav, (with) words of peace," (Judges 11:12) "And Yiftach sent messengers …" What did he (the king of Ammon) say? (13) "And now, return them (the lands you took from us) in peace." Great is peace, for even the dead need peace, as it is written (Bereshit 15:13) "And you will come to your fathers in peace," and (Jeremiah 34:5) "In peace will you die, and as the burnings of your fathers, etc." Great is peace, which is given to the penitent, as it is written (Isaiah 57:19) "(I will) create (for him [the penitent a new]) expression of the lips:" Shalom Shalom! (And both will be alike, both) the far (i.e., one who had served the L-rd from his youth) and the near (i.e., one who had sinned and had just repented), etc." Great is peace, which was given in the portion of the righteous, as it is written (Ibid. 2) "Let him (the righteous one) come in peace (to the grave). Let them (the men of lovingkindness) rest (peacefully) where they lie." Great is peace, which was not given in the portion of the wicked, viz. (Ibid. 21) "There is no peace, says the L-rd, for the wicked." Great is peace, which was given to the lovers of Torah, viz. (Psalms 119:165) "Peace in abundance for the lovers of Your Torah." Great is peace, which was given to the humble, viz. (Ibid. 37:11) "and the humble will inherit the land and rejoice in an abundance of peace." Great is peace, which was given to the learners of Torah, viz. (Isaiah 59:13) "And all your children will be (as if) taught by the L-rd, and (there will be) an abundance of peace (among) your children." Great is peace, which is given to the doers of righteousness, viz. (Ibid. 32:7) "And the reward of righteousness will be peace." Great is peace, for the name of the Holy One Blessed be He is "Peace," viz. (Judges 6:24) "and he called it (the altar) 'the L-rd is Peace.'" R. Chanina, the adjutant high-priest says: Great is peace, which is over and against the entire creation, as it is written "who makes peace … and creates all" (viz. Isaiah 45:7). Great is peace, which is needed (even) by the celestial creations, viz. (Job 25:22) "Governance and fear is with Him: He makes peace in His heights." Now does this not follow a fortiori, viz.: If in a place where there is no enmity, or rivalry, or hatred, or hostility, peace is needed — how much more so, in a place where all of these obtain!
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Sifrei Devarim
["and one who consults the dead": This is one who starves himself and goes and sleeps in the cemetery so that the spirit of tumah (uncleanliness) repose itself upon him. And when R. Akiva came to this verse, he said: "Woe unto us! If the spirit of tumah reposes upon one who cleaves to tumah, how much more so should the holy spirit repose upon one who cleaves to the Shechinah! What brought this (absence of the holy spirit) about? Your sins sundered you from your G-d!"]
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Sifrei Devarim
"and because of these abominations, the L-rd your G-d drives them out before you": R. Shimon said: We are hereby taught that the Canaanites were exhorted for all of these things, for one is not punished unless he is first exhorted. when R. Akiva came to this verse, he said: "Woe unto us! If the spirit of tumah reposes upon one who cleaves to tumah, how much more so should the holy spirit repose upon one who cleaves to the Shechinah! What brought this (absence of the holy spirit) about? Your sins sundered you from your G-d!"
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Sifrei Devarim
"and there is no one who is restrained (from coming to harm) or strengthened, as in (II Kings 14:26) "For the L-rd saw the affliction of Israel … with none restrained and none strengthened, and no help for Israel," and (Isaiah 59:16) "And He saw that there was no man, and He was astonished that there was no intercessor."
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