Midrash su Isaia 60:3
וְהָלְכ֥וּ גוֹיִ֖ם לְאוֹרֵ֑ךְ וּמְלָכִ֖ים לְנֹ֥גַהּ זַרְחֵֽךְ׃
E le nazioni cammineranno alla tua luce, e i re allo splendore del tuo sorgere.
Shir HaShirim Rabbah
“Your eyes are doves” – your eyes are the Sanhedrin, who are the eyes of the congregation. That is what is written: “It shall be, if from the eyes of the congregation” (Numbers 15:24). There are two hundred and forty-eight limbs in a person, and all of them come and go only after the eyes. So too, Israel is unable to do anything without their Sanhedrin. “Doves” – just as this dove is faultless, so too, Israel is pleasant as they walk when they ascend on the occasions of the pilgrimage festivals. Just as the dove is conspicuous, so too, Israel is conspicuous in haircut, circumcision, and ritual fringes. Just as the dove is modest, so too, Israel is modest. Just as a dove extends its neck for slaughter, so too, Israel: “For we are killed for You all day” (Psalms 44:23). Just as the dove atones for evils, so too, Israel atones for the nations, as all the seventy bulls that they sacrifice on the festival [of Sukkot] correspond to the seventy nations, so that the world will not be bereft of them. That is what is written: “In return for my love, they accuse me; but I am all prayer” (Psalms 109:4).
Just as the dove, from the time it meets its mate, it does not exchange it for another, so too Israel, from the time they came to know the Holy One blessed be He, they did not exchange Him for another. Just as the dove enters its nest and knows its nest, its dovecote, its fledglings, its chicks, and its windows, so are the three rows of Torah scholars when they sit before them,5Three rows of scholars would sit before the members of the Sanhedrin when the Sanhedrin would deliberate. When new judges for the Sanhedrin were needed, they were chosen from these scholars (see Sanhedrin 37a). each and every one knows his place. Just as the dove, even though you take its fledglings from beneath it, it will never forsake its dovecote, so too Israel, even though the Temple was destroyed, the three annual pilgrimage festivals were not abrogated. Just as the dove produces a new brood each and every month, so too Israel renew for themselves Torah, mitzvot, and good deeds each month. Just as the dove travels far afield and returns to its dovecote, so too Israel; that is what is written: “They will stir like a bird from Egypt” (Hosea 11:11) – this is the generation of the wilderness; “and like a dove from the land of Assyria” (Hosea 11:11) – these are the Ten Tribes. These and those, “I will settle them in their houses, the utterance of the Lord” (Hosea 11:11).
Rabbi says: There is a type of dove that they feed it, and its counterparts smell it and come to its dovecote. So too, when an elder sits and teaches, many proselytes convert at that time, such as Yitro, who heard and came, and Raḥav heard and came. So too Ḥananya, Mishael, and Azarya, many proselytes converted at that time. What is the reason? “When he sees his children” (Isaiah 29:23); what is written thereafter? “Those of misguided spirit will attain understanding” (Isaiah 29:24).
Rabbi [Yehuda HaNasi] was sitting and expounding, and the audience was dozing. He sought to rouse them. He said: A certain woman in Egypt bore six hundred thousand in a single womb. There was one student there, Rabbi Yishmael ben Rabbi Yosei was his name. He said to [Rabbi]: ‘For whom was it so?’ [Rabbi] said to him: ‘This is Yokheved, who bore Moses, who is the equivalent of six hundred thousand of Israel. That is what is written: “Then sang Moses and the children of Israel” (Exodus 15:1). “The children of Israel did according to everything that the Lord commanded Moses, so they did” (Numbers 1:54).6The verse does not say that God commanded Israel, but rather that He commanded Moses and Israel did what He commanded. “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10).’7The verse is formulated such that the last phrase quoted here can be translated as “Israel is like Moses.”
“Your eyes are doves” – like doves; your characteristic is like that of a dove; just as this dove brought light to the world, so too, Israel brings light to the world, as it is stated: “Nations will walk by your light” (Isaiah 60:3). When did the dove bring light to the world? In the days of Noah. That is what is written: “The dove came to him in the evening, and there was an olive leaf plucked in its mouth…” (Genesis 8:11). What is plucked [taraf]? Dead, just as you say: “Joseph has been torn apart [tarof toraf]” (Genesis 37:33). Rabbi Berekhya said: Had it not killed it,8Had the dove not plucked the olive leaf. it would have become a great tree.
From where did it bring it? Rabbi Levi said: It brought it from the branches of the Land of Israel. That is what people say: The Land of Israel was not stricken with the water of the Flood. That is what was stated by Ezekiel: “Son of man, say to it: You are a land that has not been cleansed, that has not been rained upon on the day of fury” (Ezekiel 22:24). Rabbi Yoḥanan said: Even the upper millstones were dissolved in the water.9This strengthens the question: If the destruction was so great, where did the dove find an olive branch (Maharzu). Alternatively, this supports Rabbi Levi’s answer: Since the destruction was so great, it must be that the olive branch was found in a place that remained unaffected by the Flood (Etz Yosef). Rabbi Taryi said: The gates of The Garden of Eden were opened for it, and from there it brought it. Rabbi Aivu said to him: Had it brought it from the Garden of Eden, should it not have brought a quality item such as cinnamon or balsam? Rather, it was hinting to Noah as though saying to him: My master Noah, [it is preferable to have] something bitter like this from the hand of the Holy One blessed be He and not something sweet from you.
Just as the dove, from the time it meets its mate, it does not exchange it for another, so too Israel, from the time they came to know the Holy One blessed be He, they did not exchange Him for another. Just as the dove enters its nest and knows its nest, its dovecote, its fledglings, its chicks, and its windows, so are the three rows of Torah scholars when they sit before them,5Three rows of scholars would sit before the members of the Sanhedrin when the Sanhedrin would deliberate. When new judges for the Sanhedrin were needed, they were chosen from these scholars (see Sanhedrin 37a). each and every one knows his place. Just as the dove, even though you take its fledglings from beneath it, it will never forsake its dovecote, so too Israel, even though the Temple was destroyed, the three annual pilgrimage festivals were not abrogated. Just as the dove produces a new brood each and every month, so too Israel renew for themselves Torah, mitzvot, and good deeds each month. Just as the dove travels far afield and returns to its dovecote, so too Israel; that is what is written: “They will stir like a bird from Egypt” (Hosea 11:11) – this is the generation of the wilderness; “and like a dove from the land of Assyria” (Hosea 11:11) – these are the Ten Tribes. These and those, “I will settle them in their houses, the utterance of the Lord” (Hosea 11:11).
Rabbi says: There is a type of dove that they feed it, and its counterparts smell it and come to its dovecote. So too, when an elder sits and teaches, many proselytes convert at that time, such as Yitro, who heard and came, and Raḥav heard and came. So too Ḥananya, Mishael, and Azarya, many proselytes converted at that time. What is the reason? “When he sees his children” (Isaiah 29:23); what is written thereafter? “Those of misguided spirit will attain understanding” (Isaiah 29:24).
Rabbi [Yehuda HaNasi] was sitting and expounding, and the audience was dozing. He sought to rouse them. He said: A certain woman in Egypt bore six hundred thousand in a single womb. There was one student there, Rabbi Yishmael ben Rabbi Yosei was his name. He said to [Rabbi]: ‘For whom was it so?’ [Rabbi] said to him: ‘This is Yokheved, who bore Moses, who is the equivalent of six hundred thousand of Israel. That is what is written: “Then sang Moses and the children of Israel” (Exodus 15:1). “The children of Israel did according to everything that the Lord commanded Moses, so they did” (Numbers 1:54).6The verse does not say that God commanded Israel, but rather that He commanded Moses and Israel did what He commanded. “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10).’7The verse is formulated such that the last phrase quoted here can be translated as “Israel is like Moses.”
“Your eyes are doves” – like doves; your characteristic is like that of a dove; just as this dove brought light to the world, so too, Israel brings light to the world, as it is stated: “Nations will walk by your light” (Isaiah 60:3). When did the dove bring light to the world? In the days of Noah. That is what is written: “The dove came to him in the evening, and there was an olive leaf plucked in its mouth…” (Genesis 8:11). What is plucked [taraf]? Dead, just as you say: “Joseph has been torn apart [tarof toraf]” (Genesis 37:33). Rabbi Berekhya said: Had it not killed it,8Had the dove not plucked the olive leaf. it would have become a great tree.
From where did it bring it? Rabbi Levi said: It brought it from the branches of the Land of Israel. That is what people say: The Land of Israel was not stricken with the water of the Flood. That is what was stated by Ezekiel: “Son of man, say to it: You are a land that has not been cleansed, that has not been rained upon on the day of fury” (Ezekiel 22:24). Rabbi Yoḥanan said: Even the upper millstones were dissolved in the water.9This strengthens the question: If the destruction was so great, where did the dove find an olive branch (Maharzu). Alternatively, this supports Rabbi Levi’s answer: Since the destruction was so great, it must be that the olive branch was found in a place that remained unaffected by the Flood (Etz Yosef). Rabbi Taryi said: The gates of The Garden of Eden were opened for it, and from there it brought it. Rabbi Aivu said to him: Had it brought it from the Garden of Eden, should it not have brought a quality item such as cinnamon or balsam? Rather, it was hinting to Noah as though saying to him: My master Noah, [it is preferable to have] something bitter like this from the hand of the Holy One blessed be He and not something sweet from you.
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Shir HaShirim Rabbah
“By the fragrance of your good oils, your name is like poured oil; therefore, the young women love you” (Song of Songs 1:3).
“By the fragrance of your good oils,” Rabbi Yanai son of Rabbi Shimon [said]: All the songs that the patriarchs recited before You were fragrances, but we, “your name is like poured oil,” like a person who empties from his vessel to the vessel of another.140The reference here is to the song sung after the splitting of the sea, which expressed praise of God so fully that it far overshadowed the praises uttered by the patriarchs, just as an oil is much more substantive than its fragrance. All the mitzvot that the patriarchs performed before You were fragrances,141They had been commanded to perform only a small number of mitzvot. but we, “your name is like poured oil,” [we have] two hundred and forty-eight positive commandments and three hundred and sixty-five negative commandments.
Rabbi Eliezer, Rabbi Yehoshua, and Rabbi Akiva, Rabbi Eliezer says: If all the seas were ink, [all the reeds that grow in] the swamps were quills, the heavens and the earth were scrolls, and all people were scribes, they would not suffice to write the matters of Torah that I have learned [from my teachers], and I culled only the equivalent of one who dips the tip of his quill, like a brush, in the sea. Rabbi Yehoshua says: If all the seas were ink, the swamps were quills, the heavens and the earth were sheets of parchment, and all people were scribes, they would not suffice to write the matters of Torah that I have learned, and I culled only the equivalent of one who dips the tip of his quill, like a brush, in the sea. Rabbi Akiva says: I do not have the ability to say what my teachers said; rather, my teachers culled from it, but I did not cull from it, but rather, like one who smells a citron. The one who smells enjoys, but the citron is not lacking. And like one who fills from an aqueduct and like one who lights from a lamp to a lamp.142In all of these cases, one gains from the original item without taking anything noticeable from it. In the metaphors of Rabbi Eliezer and Rabbi Yehoshua, they compared what they had learned to one who actually takes a miniscule amount of substance from the source.
One time, Rabbi Akiva tarried in his arrival at the study hall. He arrived and sat outside. A question was asked: Is this the halakha? They said: ‘The halakha is outside.’ Again a question was asked. They said: ‘Torah is outside.’ Again a question was asked. They said: ‘Akiva is outside, make room for him.’ He came and sat before the feet of Rabbi Eliezer. Rabbi Eliezer’s study hall was configured like an oblong arena, and there was one stone there that was designated for him [Rabbi Eliezer] to sit upon. One time Rabbi Yehoshua entered and began kissing that stone. He said: ‘This stone is like Mount Sinai and the one who sits on it is like the Ark of the Covenant.’
“By the fragrance of your good oils,” Rabbi Yanai son of Rabbi Shimon [said]: All the songs that the patriarchs recited before You were fragrances, but we, “your name is like poured oil,” like a person who empties from his vessel to the vessel of another.140The reference here is to the song sung after the splitting of the sea, which expressed praise of God so fully that it far overshadowed the praises uttered by the patriarchs, just as an oil is much more substantive than its fragrance. All the mitzvot that the patriarchs performed before You were fragrances,141They had been commanded to perform only a small number of mitzvot. but we, “your name is like poured oil,” [we have] two hundred and forty-eight positive commandments and three hundred and sixty-five negative commandments.
Rabbi Eliezer, Rabbi Yehoshua, and Rabbi Akiva, Rabbi Eliezer says: If all the seas were ink, [all the reeds that grow in] the swamps were quills, the heavens and the earth were scrolls, and all people were scribes, they would not suffice to write the matters of Torah that I have learned [from my teachers], and I culled only the equivalent of one who dips the tip of his quill, like a brush, in the sea. Rabbi Yehoshua says: If all the seas were ink, the swamps were quills, the heavens and the earth were sheets of parchment, and all people were scribes, they would not suffice to write the matters of Torah that I have learned, and I culled only the equivalent of one who dips the tip of his quill, like a brush, in the sea. Rabbi Akiva says: I do not have the ability to say what my teachers said; rather, my teachers culled from it, but I did not cull from it, but rather, like one who smells a citron. The one who smells enjoys, but the citron is not lacking. And like one who fills from an aqueduct and like one who lights from a lamp to a lamp.142In all of these cases, one gains from the original item without taking anything noticeable from it. In the metaphors of Rabbi Eliezer and Rabbi Yehoshua, they compared what they had learned to one who actually takes a miniscule amount of substance from the source.
One time, Rabbi Akiva tarried in his arrival at the study hall. He arrived and sat outside. A question was asked: Is this the halakha? They said: ‘The halakha is outside.’ Again a question was asked. They said: ‘Torah is outside.’ Again a question was asked. They said: ‘Akiva is outside, make room for him.’ He came and sat before the feet of Rabbi Eliezer. Rabbi Eliezer’s study hall was configured like an oblong arena, and there was one stone there that was designated for him [Rabbi Eliezer] to sit upon. One time Rabbi Yehoshua entered and began kissing that stone. He said: ‘This stone is like Mount Sinai and the one who sits on it is like the Ark of the Covenant.’
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Shir HaShirim Rabbah
Another matter, “by the fragrance of your good oils,” Rabbi Aḥa [said] in the name of Rabbi Tanḥum ben Rabbi Ḥiyya: There are two oils, the oil of priesthood and the oil of kingship.143The plural term oils in the verse refers to these two positions. Kings and High Priests were anointed with special oil during their inaugurations. The Rabbis say: There are two Torahs, the written Torah and the Oral Torah.
Rabbi Yudan said: “Your name is like poured oil [shemen],” oil improves on anyone who engages in the greatness [shamna] of the Torah. This is [consistent with another] opinion of Rabbi Yudan, who said: “The yoke will be broken due to the oil” (Isaiah 10:27). The yoke of Sennacheribwas broken due to Hezekiah and his associates, who were engaged in the greatness of Torah.
Another matter, “your name is like poured oil,” just as this oil is bitter at its outset and sweet at its culmination, so too, “your beginning may be small, but your end will soar very high” (Job 8:7). Just as this oil improves only by means of crushing, so too, Israel repents only by means of crushing. Just as this oil does not mix with other liquids, so too, Israel, does not intermingle with the nations of the world, as it is written: “You shall not marry them” (Deuteronomy 7:3). Just as this oil, a full cup does not cause a drip like other liquids, so too, matters of Torah do not dislodge matters of cynicism.144If a drop of oil falls into a full cup of a different liquid, since the oil floats to the top, it is the oil that overflows rather than the other liquid. Similarly, if one’s heart is full of cynicism and one hears words of Torah, the Torah will not penetrate (Midrash HaMevoar). Just as this oil, when you have a cupful of oil in your hand and a drop of water falls into it, a corresponding drop of oil is dislodged, so too, if a matter of Torah enters the heart a corresponding matter of cynicism is dislodged, and if a matter of cynicism enters the heart,145This is the case if one’s heart has some cynicism, but is not saturated with cynicism. a corresponding matter of Torah is dislodged. Just as this oil brings light to the world, so too, Israel is light for the world, as it is stated: “The nations will walk by your light” (Isaiah 60:3). Just as this oil is superior to all liquids, so too, Israel is superior to all nations, as it is stated: “The Lord your God will place you supreme” (Deuteronomy 28:1). Just as oil does not produce a sound,146When poured from one vessel to another. so too, Israel does not produce a sound in this world.147They do not respond to those who antagonize them, but rather, accept in silence. But regarding the World to Come it is written: “You will be brought down and you will speak from the ground” (Isaiah 29:4).148This will culminate “with thunder and with earthquake and great noise, storm and tempest and the flame of a consuming fire” (Isaiah 29:6).
Rabbi Yudan said: “Your name is like poured oil [shemen],” oil improves on anyone who engages in the greatness [shamna] of the Torah. This is [consistent with another] opinion of Rabbi Yudan, who said: “The yoke will be broken due to the oil” (Isaiah 10:27). The yoke of Sennacheribwas broken due to Hezekiah and his associates, who were engaged in the greatness of Torah.
Another matter, “your name is like poured oil,” just as this oil is bitter at its outset and sweet at its culmination, so too, “your beginning may be small, but your end will soar very high” (Job 8:7). Just as this oil improves only by means of crushing, so too, Israel repents only by means of crushing. Just as this oil does not mix with other liquids, so too, Israel, does not intermingle with the nations of the world, as it is written: “You shall not marry them” (Deuteronomy 7:3). Just as this oil, a full cup does not cause a drip like other liquids, so too, matters of Torah do not dislodge matters of cynicism.144If a drop of oil falls into a full cup of a different liquid, since the oil floats to the top, it is the oil that overflows rather than the other liquid. Similarly, if one’s heart is full of cynicism and one hears words of Torah, the Torah will not penetrate (Midrash HaMevoar). Just as this oil, when you have a cupful of oil in your hand and a drop of water falls into it, a corresponding drop of oil is dislodged, so too, if a matter of Torah enters the heart a corresponding matter of cynicism is dislodged, and if a matter of cynicism enters the heart,145This is the case if one’s heart has some cynicism, but is not saturated with cynicism. a corresponding matter of Torah is dislodged. Just as this oil brings light to the world, so too, Israel is light for the world, as it is stated: “The nations will walk by your light” (Isaiah 60:3). Just as this oil is superior to all liquids, so too, Israel is superior to all nations, as it is stated: “The Lord your God will place you supreme” (Deuteronomy 28:1). Just as oil does not produce a sound,146When poured from one vessel to another. so too, Israel does not produce a sound in this world.147They do not respond to those who antagonize them, but rather, accept in silence. But regarding the World to Come it is written: “You will be brought down and you will speak from the ground” (Isaiah 29:4).148This will culminate “with thunder and with earthquake and great noise, storm and tempest and the flame of a consuming fire” (Isaiah 29:6).
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Ein Yaakov (Glick Edition)
Rabba said further in the name of R. Jochanan: "The Holy One, praised be He! will make a succah for the righteous from the skin of the leviathan, as it is said (Ib. 31) Canst thou fill his skin with Succoth. If the righteous merits he will have a booth; but if he does not merit he will get a little hut, as it is said (Ib.) And with fist spear his head; and if still less, then a necklace will be made for him, as it is said (Prov. 1, 9) And chains for thy throat; and if still less, an amulet will be made for him, as it is said (Job 40, 29) And tied him up for thy maidens? And tlie remainder of the skin the Lord will spread on the walls of Jerusalem, and the brightness of it will shine from one end of the world to the other, as it is said (Is. 69, 3) and nations shall walk by thy light, and kings by the brightness of thy shining."
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Esther Rabbah
“In the first month, that is, the month Nisan, in the twelfth year of King Aḥashverosh, he had cast a pur, that is, the lot, before Haman for each day and for each month, to the twelfth month, that is, the month Adar” (Esther 3:7).
“In the first month, that is, the month Nisan” – it is taught: When the wicked Haman sought to eliminate Israel, he said: ‘How can I gain control over them? I will cast lots.’ The Holy Spirit cried out: “Over My people they cast lots” (Joel 4:3). The Holy One blessed be He said to him: ‘Wicked one son of wicked one, your lot is drawn to be hanged.’ “He cast a pur, that is [hu],11The midrash is claiming that pronoun hu refers to Haman: He cast a pur; upon him was the lot. the lot” – upon him the lot fell. Why? “Indeed, the rod of wickedness will not rest upon the lot of the righteous, lest the righteous extend their hands for wrongdoing” (Psalms 125:3).
First, he cast a lot for the days, as it is stated: “for each day.” He cast the lot on Sunday. Its [Sunday’s] angel stood before the Holy One blessed be He and said: ‘Master of the universe: The heavens and the earth were created on me [my day], and You said: “truly My covenant is day and night, have I not set the statutes of heaven and earth?” (Jeremiah 33:25). There is a covenant in their flesh, as it is written: “You shall observe My covenant [you and your descendants that are after you for their generations…circumcise for yourselves every male]” (Genesis 17:9–10), and it is written: “My covenant shall be in your flesh” (Genesis 17:13). And there is a covenant in their mouths, that is the Torah, as it is written: “The book of the Torah shall not depart from your mouth” (Joshua 1:8). And You said: “If the heavens above can be measured and the foundations of the earth below probed…”( Jeremiah 31:37) and it is written: “[when these laws should ever be annulled before Me, says the Lord,] so too will the descendants of Israel cease from being a nation before Me all the days” (Jeremiah 31:35), and this wicked one seeks to eliminate them? Uproot the heavens and the earth first, and then annihilate them.’
He cast the lot on Monday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: On the second day you separated the upper waters from the lower waters, and likewise, Israel is separated from the nations. That is what is written: “I have distinguished you from the peoples to be Mine” (Leviticus 20:26), and this wicked one wants to eliminate them? Overturn the upper and the lower worlds and then annihilate them.’
He cast the lot and it fell on Tuesday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The third day – on it, seeds were created, from which Israel separates teruma and tithes, and on it trees were created, with which Israel lauds you. That is what is written: “You shall take for you on the first day: The fruit of a pleasant tree…”12The verse refers to the four species; a palm branch, an etrog, myrtle branches and willow branches, that are taken on Sukkot. (Leviticus 23:40). On it the waters were gathered into the sea [during Creation], and the sea split into twelve segments for Israel’s sake. Now, if Israel is eradicated, how do we exist?’
He cast the lot on Wednesday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The fourth day – on it the lights were created to provide light for Israel’s use; that is what is written: “Nations will walk by your light and kings by the aura of your shining” (Isaiah 60:3), and on it the stars were created, and your children were likened to stars; if You eliminate them, how do we exist?’
He cast the lot on Thursday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The fifth day – on it were created birds [and animals], from which you commanded to present offerings, and with which You grant atonement to and are reconciled with people; if they are eradicated, who will present an offering?’
He cast the lot on Friday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The sixth day – on it Adam the first man was created, and you called Your children by his name; that is what is written: “You, My flock, flock of My pasture, you are men [Adam]” (Ezekiel 34:31). If you seek to uproot them, uproot all men and then let him [Haman] gain control over them.’
He cast the lot on Shabbat. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The Shabbat day – on it all your creations were completed and perfected; that is what is written: “God completed on the seventh day” (Genesis 2:2), and it is written: “It is a sign between Me and the children of Israel forever” (Exodus 31:17). If you seek to uproot them, uproot the Shabbat and cancel it; then eliminate them.’
Once that wicked one saw that the lot would not fall on the days, he moved to months.
He began with the month of Nisan, and the merit of Passover arose.
Iyyar had the merit of Pesaḥ sheni,13This refers to the fourteenth of Iyyar, when those who had been impure or were too distant from the Temple on the fourteenth of Nisan, could present the Passover offering. and the merit of the manna that was provided to Israel on the fifteenth of the month.
Sivan had the merit of the Torah.
Tammuz had the merit of the land.14The allusion is obscure. It perhaps refers to the fact that Ezra came to the Land of Israel on the first of that month (Ezra 7:8-9). Alternatively, there are midrashic traditions that Joshua stopped the sun in his war with the five Emorite kings during that month (Seder Olam Rabba:11).
Furthermore, why didn’t the lot fall on Tammuz and Av? Because they said to the Holy One blessed be He: Master of the universe, the calamities that befell your children in us, five in Tammuz and five in Av, are enough.
The possibility of Elul arose – [but it had] the merit of the completion of the wall of Jerusalem that was completed during it. That is what is written: “The wall was completed on the twenty-fifth of Elul” (Nehemiah 6:15). There was also the merit of the animal tithe, as it is taught there: On the first of Elul is the New Year for the animal tithe (Mishna Rosh HaShana 1:1).
The possibility of Tishrei arose – [but it had] the merit of the shofar, Yom Kippur, and the festivals.
The possibility of Marḥeshvan arose – [but it had] the merit of Sarah our matriarch, who died during it.
Kislev – [but it had] the merit of Hanukkah.
The possibility of Tevet arose – [but it had] the merit of Ezra. That is what is written: “The exiles did so. Ezra the priest…sequestered themselves; [they convened on the first day of the tenth month to examine the matter]...they finished with all the men who had settled with foreign women” (Ezra 10:16–17).
The possibility of Shevat arose – [but it had] the merit of the members of the Great Assembly. On the twenty-third of it [the month of Shevat] all Israel gathered over the concubine in Giva (Judges 19–21) and the idol of Mikha (Judges 17–18).
The possibility of the first of Adar arose, and no merit was found for it. The wicked one began rejoicing.
He then checked the signs of the Zodiac. Lamb [Aries] had the merit of the paschal lamb; that is what is written: “Each man, a lamb for each extended family, a lamb for each household” (Exodus 12:3).
Bull [Taurus] – the merit of Joseph, who was called a bull, was found. That is what is written: “A firstborn bull is his majesty” (Deuteronomy 33:17). And the merit of an offering, as it is stated: “A bull, or a sheep, or a goat, when it is born…” (Leviticus 22:27).
Twins [Gemini] – the merit of Peretz and Zeraḥ [the sons of Judah], who were called twins, was found in it; that is what is written: “And behold there were twins in her womb” (Genesis 38:27).
Lion [Leo] – the merit of Daniel, who was from the tribe of Judah, who was called a lion, [was found in it], as it is stated: “A lion cub is Judah” (Genesis 49:9).
Virgin [Virgo] – the merit of Ḥananya, Mishael, and Azarya, who were comparable to a virgin with whom no man was familiar other than her husband, [was found in it]; thus they did not change their God and their laws, and clung to their Judaism.
Scales [Libra] – that is Job, as it is stated: “If only my anger were weighed” (Job 6:2).
Scorpion [Scorpio] – that is Ezekiel, as it is stated: “And you sit among the scorpions” (Ezekiel 2:6).
Bow [Sagittarius] – that is Joseph, as it is stated about him: “His bow remained taut” (Genesis 49:24).
Kid [Capricorn] – that is Jacob, as it is stated: “And the hides of the kids of the goats” (Genesis 27:16).
Bucket [d’li] [Aquarius ] – that is Moses, as it is stated: “And he drew water [dalo dala] for us” (Exodus 2:19).
He arrived at the sign of Fish [Pisces], that serves during the month of Adar, and no merit was found for it. He immediately rejoiced and said: ‘Adar has no merit and its Zodiac sign has no merit. Not only that, but Moses their teacher died in Adar.’ And he did not know that Moses died on the seventh of Adar and Moses was born on the seventh of Adar. He said: ‘Just as fish swallow, so, I will swallow them.’ The Holy One blessed be He said to him: ‘Wicked one, fish sometimes swallow and sometimes are swallowed. Now, this man will be swallowed by the swallowers.’ Rabbi Ḥanan said: That is what is written: “It was reversed, so that it was the Jews who ruled over their enemies” (Esther 9:1). Rabbi Tanḥuma said: “But the Lord had not determined to expunge [the name of Israel]” (II Kings 14:27); rather, so He spoke: “For I will expunge the memory of Amalek” (Exodus 17:14).
“In the first month, that is, the month Nisan” – it is taught: When the wicked Haman sought to eliminate Israel, he said: ‘How can I gain control over them? I will cast lots.’ The Holy Spirit cried out: “Over My people they cast lots” (Joel 4:3). The Holy One blessed be He said to him: ‘Wicked one son of wicked one, your lot is drawn to be hanged.’ “He cast a pur, that is [hu],11The midrash is claiming that pronoun hu refers to Haman: He cast a pur; upon him was the lot. the lot” – upon him the lot fell. Why? “Indeed, the rod of wickedness will not rest upon the lot of the righteous, lest the righteous extend their hands for wrongdoing” (Psalms 125:3).
First, he cast a lot for the days, as it is stated: “for each day.” He cast the lot on Sunday. Its [Sunday’s] angel stood before the Holy One blessed be He and said: ‘Master of the universe: The heavens and the earth were created on me [my day], and You said: “truly My covenant is day and night, have I not set the statutes of heaven and earth?” (Jeremiah 33:25). There is a covenant in their flesh, as it is written: “You shall observe My covenant [you and your descendants that are after you for their generations…circumcise for yourselves every male]” (Genesis 17:9–10), and it is written: “My covenant shall be in your flesh” (Genesis 17:13). And there is a covenant in their mouths, that is the Torah, as it is written: “The book of the Torah shall not depart from your mouth” (Joshua 1:8). And You said: “If the heavens above can be measured and the foundations of the earth below probed…”( Jeremiah 31:37) and it is written: “[when these laws should ever be annulled before Me, says the Lord,] so too will the descendants of Israel cease from being a nation before Me all the days” (Jeremiah 31:35), and this wicked one seeks to eliminate them? Uproot the heavens and the earth first, and then annihilate them.’
He cast the lot on Monday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: On the second day you separated the upper waters from the lower waters, and likewise, Israel is separated from the nations. That is what is written: “I have distinguished you from the peoples to be Mine” (Leviticus 20:26), and this wicked one wants to eliminate them? Overturn the upper and the lower worlds and then annihilate them.’
He cast the lot and it fell on Tuesday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The third day – on it, seeds were created, from which Israel separates teruma and tithes, and on it trees were created, with which Israel lauds you. That is what is written: “You shall take for you on the first day: The fruit of a pleasant tree…”12The verse refers to the four species; a palm branch, an etrog, myrtle branches and willow branches, that are taken on Sukkot. (Leviticus 23:40). On it the waters were gathered into the sea [during Creation], and the sea split into twelve segments for Israel’s sake. Now, if Israel is eradicated, how do we exist?’
He cast the lot on Wednesday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The fourth day – on it the lights were created to provide light for Israel’s use; that is what is written: “Nations will walk by your light and kings by the aura of your shining” (Isaiah 60:3), and on it the stars were created, and your children were likened to stars; if You eliminate them, how do we exist?’
He cast the lot on Thursday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The fifth day – on it were created birds [and animals], from which you commanded to present offerings, and with which You grant atonement to and are reconciled with people; if they are eradicated, who will present an offering?’
He cast the lot on Friday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The sixth day – on it Adam the first man was created, and you called Your children by his name; that is what is written: “You, My flock, flock of My pasture, you are men [Adam]” (Ezekiel 34:31). If you seek to uproot them, uproot all men and then let him [Haman] gain control over them.’
He cast the lot on Shabbat. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The Shabbat day – on it all your creations were completed and perfected; that is what is written: “God completed on the seventh day” (Genesis 2:2), and it is written: “It is a sign between Me and the children of Israel forever” (Exodus 31:17). If you seek to uproot them, uproot the Shabbat and cancel it; then eliminate them.’
Once that wicked one saw that the lot would not fall on the days, he moved to months.
He began with the month of Nisan, and the merit of Passover arose.
Iyyar had the merit of Pesaḥ sheni,13This refers to the fourteenth of Iyyar, when those who had been impure or were too distant from the Temple on the fourteenth of Nisan, could present the Passover offering. and the merit of the manna that was provided to Israel on the fifteenth of the month.
Sivan had the merit of the Torah.
Tammuz had the merit of the land.14The allusion is obscure. It perhaps refers to the fact that Ezra came to the Land of Israel on the first of that month (Ezra 7:8-9). Alternatively, there are midrashic traditions that Joshua stopped the sun in his war with the five Emorite kings during that month (Seder Olam Rabba:11).
Furthermore, why didn’t the lot fall on Tammuz and Av? Because they said to the Holy One blessed be He: Master of the universe, the calamities that befell your children in us, five in Tammuz and five in Av, are enough.
The possibility of Elul arose – [but it had] the merit of the completion of the wall of Jerusalem that was completed during it. That is what is written: “The wall was completed on the twenty-fifth of Elul” (Nehemiah 6:15). There was also the merit of the animal tithe, as it is taught there: On the first of Elul is the New Year for the animal tithe (Mishna Rosh HaShana 1:1).
The possibility of Tishrei arose – [but it had] the merit of the shofar, Yom Kippur, and the festivals.
The possibility of Marḥeshvan arose – [but it had] the merit of Sarah our matriarch, who died during it.
Kislev – [but it had] the merit of Hanukkah.
The possibility of Tevet arose – [but it had] the merit of Ezra. That is what is written: “The exiles did so. Ezra the priest…sequestered themselves; [they convened on the first day of the tenth month to examine the matter]...they finished with all the men who had settled with foreign women” (Ezra 10:16–17).
The possibility of Shevat arose – [but it had] the merit of the members of the Great Assembly. On the twenty-third of it [the month of Shevat] all Israel gathered over the concubine in Giva (Judges 19–21) and the idol of Mikha (Judges 17–18).
The possibility of the first of Adar arose, and no merit was found for it. The wicked one began rejoicing.
He then checked the signs of the Zodiac. Lamb [Aries] had the merit of the paschal lamb; that is what is written: “Each man, a lamb for each extended family, a lamb for each household” (Exodus 12:3).
Bull [Taurus] – the merit of Joseph, who was called a bull, was found. That is what is written: “A firstborn bull is his majesty” (Deuteronomy 33:17). And the merit of an offering, as it is stated: “A bull, or a sheep, or a goat, when it is born…” (Leviticus 22:27).
Twins [Gemini] – the merit of Peretz and Zeraḥ [the sons of Judah], who were called twins, was found in it; that is what is written: “And behold there were twins in her womb” (Genesis 38:27).
Lion [Leo] – the merit of Daniel, who was from the tribe of Judah, who was called a lion, [was found in it], as it is stated: “A lion cub is Judah” (Genesis 49:9).
Virgin [Virgo] – the merit of Ḥananya, Mishael, and Azarya, who were comparable to a virgin with whom no man was familiar other than her husband, [was found in it]; thus they did not change their God and their laws, and clung to their Judaism.
Scales [Libra] – that is Job, as it is stated: “If only my anger were weighed” (Job 6:2).
Scorpion [Scorpio] – that is Ezekiel, as it is stated: “And you sit among the scorpions” (Ezekiel 2:6).
Bow [Sagittarius] – that is Joseph, as it is stated about him: “His bow remained taut” (Genesis 49:24).
Kid [Capricorn] – that is Jacob, as it is stated: “And the hides of the kids of the goats” (Genesis 27:16).
Bucket [d’li] [Aquarius ] – that is Moses, as it is stated: “And he drew water [dalo dala] for us” (Exodus 2:19).
He arrived at the sign of Fish [Pisces], that serves during the month of Adar, and no merit was found for it. He immediately rejoiced and said: ‘Adar has no merit and its Zodiac sign has no merit. Not only that, but Moses their teacher died in Adar.’ And he did not know that Moses died on the seventh of Adar and Moses was born on the seventh of Adar. He said: ‘Just as fish swallow, so, I will swallow them.’ The Holy One blessed be He said to him: ‘Wicked one, fish sometimes swallow and sometimes are swallowed. Now, this man will be swallowed by the swallowers.’ Rabbi Ḥanan said: That is what is written: “It was reversed, so that it was the Jews who ruled over their enemies” (Esther 9:1). Rabbi Tanḥuma said: “But the Lord had not determined to expunge [the name of Israel]” (II Kings 14:27); rather, so He spoke: “For I will expunge the memory of Amalek” (Exodus 17:14).
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Midrash Tanchuma
Whosoever offereth the sacrifice of thanksgiving honoreth Me; and to him that ordereth his way aright will I show the salvation of God (ibid. 50:23). R. Menahem the son of Yosé said: This verse alludes to those who light lamps in dark alleys for the benefit of the public. R. Simeon the son of Lakish declared: Saul was worthy of kingship because his grandfather lit lamps in dark alleys for the sake of the public. One verse tells us: And Ner (“light”) begot Kish (I Chron. 8:33), and another verse says: Kish was the father of Saul, and Ner the father of Abner was the son of Abiel (I Sam. 14:51). In this verse he was called Abiel, but because he lit lamps in dark alleys for the public good he was also called Ner (“light”). The Holy One, blessed be He, declared: In this world you require a light, but in the future, Nations shall walk at thy light, and kings at the brightness of thy horizon (Isa: 60:30).
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Bamidbar Rabbah
2 (Is. 42:21) “The Lord was delighted because of His [servant's] righteousness to magnify and glorify Torah”: The Holy One, blessed be He, said to Moses, It was not because I need your light that I am telling you to light a lamp. Rather [I am doing so] in order to have you acquire merit (by fulfilling a commandment).” It is likewise written, (in Dan. 2:22), “and the light dwells within Him”; and [similarly] it says (in Ps. 139:12), “Even darkness is not dark to You; for night shines as the day, and darkness becomes like the light.” [Scripture says these things] to inform you that He does not need the lamps of flesh and blood. You yourself know [this truth]. When a person builds a house and makes windows within [his house], he makes windows narrow on the outside and broad on the inside, so that the light will enter from the outside and shine on the inside. But when Solomon built the Temple, he did not make the windows like that.1See above Exod. 8:5; PRK 21:5; Lev. R. 31:7. Rather they were narrow on the inside and broad on the outside so that the light would go out from the Temple and shine outside. It is so stated (in I Kings 6:4), “And for the house he made windows broad and narrow.”2Literally: CLEAR and CLOSED. While the Hebrew is obscure the translation here follows the Targum in order to fit the midrashic context. [This text] is to inform you that He is all light and that He has no need for its light. So why did He command you [to set up the lamps]? In order to have you acquire merit (by fulfilling a commandment). It is therefore stated (in Numb. 8:2), “When you set up the lamps.”3Beha‘aloteka et-hanerot. These words can also mean, IN ELEVATING YOU WITH THE LAMPS. Ergo (in Is. 42:21), “The Lord was delighted because of His [servant's] righteousness.” The Holy One, blessed be He, said to Israel, “Be careful to light lamps for My sake, and I will shine a great light for you in the future to come.” It is so stated (in Is. 60:3), “And nations shall walk by your light, even kings by the brightness of your rising.”
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Shir HaShirim Rabbah
“Your eyes are like doves.” Like doves; your quality is like that of the dove. Just as the dove brought light to the world, you, too, bring light to the world, as it is stated: “The nations will walk by your light” (Isaiah 60:3). When did the dove bring light to the world? During the days of Noah. That is what is written: “The dove came to him at evening time and behold, there was an olive leaf plucked [taraf] in its mouth” (Genesis 8:11). What is “taraf in its mouth”?300The root tet-resh-pei can refer to food or to killing. Killed, just as you say: “Joseph was mauled [tarof taraf]” (Genesis 37:33). Rabbi Berekhya said: Had it not killed it, it would have become a great tree.301The dove brought a leaf from a living tree, indicating to Noah that there was life in the world.
From where did it bring it? Rabbi Levi said: It brought it from the branches of the Land of Israel. That is what people say: The Land of Israel was not stricken with the flood waters. That is what was stated by Ezekiel: “Son of man, say to it: You are a land that has not been cleansed, that has not been rained upon on the day of fury” (Ezekiel 22:24). Rabbi Yoḥanan said: Even the lower millstones were dissolved in the water.302Thus, since the destruction wrought by the flood was so devastating, it must be that if a tree was growing at that time, it was from the Land of Israel (Etz Yosef).
Rabbi Taryi said: The gates of the Garden of Eden opened for it, and it brought it from there. Rabbi Aivu said to him: Had it brought it from the Garden of Eden, should it not have brought a high-quality item, e.g., cinnamon or balsam? Rather it was hinting to Noah, [as though] it said to him: My master, Noah: [It is preferable to have something] bitter from this [tree] from the hand of the Holy One blessed be He, and not [something] sweet from your hand.
From where did it bring it? Rabbi Levi said: It brought it from the branches of the Land of Israel. That is what people say: The Land of Israel was not stricken with the flood waters. That is what was stated by Ezekiel: “Son of man, say to it: You are a land that has not been cleansed, that has not been rained upon on the day of fury” (Ezekiel 22:24). Rabbi Yoḥanan said: Even the lower millstones were dissolved in the water.302Thus, since the destruction wrought by the flood was so devastating, it must be that if a tree was growing at that time, it was from the Land of Israel (Etz Yosef).
Rabbi Taryi said: The gates of the Garden of Eden opened for it, and it brought it from there. Rabbi Aivu said to him: Had it brought it from the Garden of Eden, should it not have brought a high-quality item, e.g., cinnamon or balsam? Rather it was hinting to Noah, [as though] it said to him: My master, Noah: [It is preferable to have something] bitter from this [tree] from the hand of the Holy One blessed be He, and not [something] sweet from your hand.
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Pesikta D'Rav Kahanna
… R’ Hoshaya said in the name of R’ Afes – in the future, Jerusalem will be as a torch for the nations of the world and they will go by her light. What is the reason? “And nations shall go by your light…” (Yeshayau 60:3) R’ Acha said – Israel is compared to an olive, “A leafy olive-tree fair with goodly fruit, has the Lord called your name…” (Yirmyahu 11:16) and the Holy One to a lamp, “Man's soul is the Lord's lamp…” (Mishle 20:27) Just as it is the way to put oil in a lamp and they give light together as one, so to the Holy One said to Israel – My children, since My light is your light and your light Mine, you and I will go together and illuminate Zion, “Arise, shine, for your light has come…” (Yeshayahu 60:1)
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Bamidbar Rabbah
23 ---
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Shemot Rabbah
A sighted person and a blind person were walking together. The sighted person said, "Come and I will be your guide"; which enabled the blind person to walk. When they entered the house, the sighted person said to the blind person, "Go and light the candle for me, and provide me with light, so that you should no longer feel obliged to me for having accompanied you; therefore I said to you to light [the candle]."
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Bereishit Rabbah
... David is the shepherd of Israel, as it says “You shall shepherd My people Israel…” (Divre HaYamim I 11:2) And who shepherded David? The Holy One, as it says “The Lord is my shepherd; I shall not want.” (Tehillim 23:1) Jerusalem is the light of the world, as it says “And nations shall go by your light…” (Yeshayahu 60:3) And who is the light of Jerusalem? The Holy One, as it is written “…but the Lord shall be to you for an everlasting light…” (Yeshayahu 60:19)
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