Midrash su Isaia 61:8

(Lev. 6:2:) “This is the law of the burnt offering.” This text is related (to Ps. 89:7), “For who in the skies is comparable to the Lord, is like the Lord among the children of the powerful ones?” The Holy One, blessed be He, said, “If I had [merely] desired an offering, would I not have told (the angel) Michael to bring me an offering? From whom do I desire sacrifice? From Israel.” And so it says about the shewbread (in Lev. 24:8), “on every Sabbath day shall he arrange it.” But it is written (in Micah 6:7), “Does the Lord want thousands of rams?” Balaam the wicked was an advocate¹Gk.: synegoros. for the nations of the world. It is in reference to the nations that that [Scripture] speaks (in Micah 6:7), “Does the Lord want thousands of rams with ten thousands of rivers of oil?” He wants what you offer to Him, [i.e.] a log²A log is a liquid measure that equals the contents of six eggs. of oil. We (gentiles) offer Him ten thousand times ten thousands rivers of oil. What did Abraham offer to Him? Was it not one ram? It is so stated (in Gen. 22:13), “Then [Abraham] lifted his eyes to look and there was a ram behind….” If He wants, we should offer Him thousands of rams; but what did Abraham offer Him? His son. I might offer Him my son and daughter, as stated (in Micah 6:7, cont.), “shall I give my first-born for my transgression,” this is my first-born son; “the fruit of my belly for the sin of my soul,” this is my daughter. See how crafty Balaam the wicked was! He began to say (in Numb. 23:4), “I have prepared the seven altars [and offered a ram and a bull on each altar].” He did not say, "seven altars," but, “the [seven] altars.” These are [all of the] seven altars, [which] they had built since the first Adam was created up to now. Now I am offering seven corresponding to the seven of them. And what did they offer? Twelve cakes, as stated (in Lev. 24:5), “Then you shall take fine white flour and bake it into twelve cakes.” When the Holy One, blessed be He, appeared to him, He said to him, “O wicked one, what are you doing?” He said to Him (in Numb. 23:4) “I have prepared the seven altars.” To whom is this wicked one comparable? To a butcher who sold [meat] in the market. When his store was full of meat, thieves saw [him] and looked at the meat. [When] that butcher saw that he was looking at the meat, he said to him, “Sir, I have already sent provisions³Gk.: opsonion. to your house.” So it was with Balaam. The Holy One, blessed be He, said to him, “O wicked one, what are you doing here?” He said to Him (in Numb. 23:4), “I have prepared the seven altars with a bull and a ram on each altar.” He said to Him (in Micah 6:7), “Does the Lord want thousands of rams?” He said to Him (ibid., cont.), “Shall I give my first-born for my transgression?” The Holy One, blessed be He, said to him, “O evil one, if I had desired an offering, I would have spoken to Michael and Gabriel, and they would have presented offerings to me.” It is so stated (in Ps. 89:7), “For who in the skies is comparable to the Lord, is like the Lord among the children of the powerful ones?” This is [referring to] Balaam, who desired to imitate [what is done by] the children of the powerful ones to the Holy One, blessed be He. [“Among the children of the powerful ones” is referring to] the children of Abraham [which] are Isaac and Jacob. [These are the ones] who are the rams of the world. The Holy One, blessed be He, said to him, “What do you desire? To deceive yourself before Me? [To persuade] Me to accept offerings from the gentiles? You are not able. It is an oath (in the words of Lev. 24:8, cont.), ‘an everlasting covenant on the part of the Children of Israel.’ It is a stipulation that I only accept offerings from Israel.” It is so stated (in Lev. 6:2), “Command Aaron and his children, saying.” When the nations said, “What is this, whereby Israel is presenting offerings and sacrificing?” The Holy One, blessed be He, said to them (ibid.), “This is the law of the burnt offering (rt.: 'lh),” [referring to (Cant. 3:6),] “Who is this that comes up (rt.: 'lh) from the desert?” (Exod. 19:3:) “Then Moses went up (rt.: 'lh) unto God.” Another interpretation (of Lev. 6:1-2) “Then the Lord spoke…, ‘Command Aaron…, “This is the law of the burnt offering”’”: The Holy One, blessed be He, said, “Fulfill what is written above on the matter. Then after that [comes,] ‘This is the law of the burnt offering.’” Why? (Is. 61:8) “Because I the Lord love justice, I hate robbery with a burnt offering,” [meaning] even with a burnt offering. What is written above on the matter (in Lev. 5:23)? “And it shall come to pass that, when one has sinned and is guilty, he shall restore the stolen goods which he robbed.” Then after that (in Lev. 6:2), “This is the law of the burnt offering.” If you desire to present an offering, you shall not rob anyone. Why? “Because I the Lord love justice, I hate robbery with a burnt offering.” So when do you present a burnt offering so that I accept it? When your hands are clean of robbery. David said (in Ps. 24:3-4), “Who may ascend (rt.: 'lh) the hill of the Lord, and who may stand in His holy place? One with clean hands and a pure heart.” “This is the law of the burnt offering,” the one who has hands clean of robbery, he “may stand in His holy place.” “From the beginning of [this book on] offerings you learn (in Lev. 1:2), “Speak unto the Children of Israel and say unto them, ‘When one (adam) of you presents an offering.” Why is Adam mentioned? It is simply that the Holy One, blessed be He, said, “When you sacrifice to Me, you shall be like the first Adam in that he did not rob from others, since he was alone in the world. So also you shall not rob people. Why? (Is. 61:8:) ‘Because I the Lord love justice, I hate robbery with a burnt offering.’” Another interpretation (of Lev. 6:2), “This is the Torah of the burnt offering”: Why is it named a burnt offering ('olah, rt.: 'lh)? Because it is the highest (rt.: 'lh) of all the offerings. It is that which ascends ('olah, rt.: 'lh). You should know that when someone brings a sin offering, the priest takes it, and likewise the meal offering. Moreover, the peace offerings belong to their owners and a guilt offering belongs to the priest. In the case of the burnt offering, however, no creature tastes it. Rather all of it belongs to the Holy One, blessed be He. Therefore, it is called burnt offering ('olah, rt.: 'lh), because it ascends ('olah) to the Holy One, blessed be He, who is [the] Most High (rt.: 'lh).

Another interpretation (of Lev. 6:1–2 [8–9]:) THEN THE LORD SPOKE…: COMMAND AARON…: THIS IS THE TORAH OF THE BURNT OFFERING. The Holy One said: Fulfill what is written above on the matter. Then after that < comes > THIS IS THE TORAH OF THE BURNT OFFERING. Why? (Is. 61:8:) BECAUSE I THE LORD LOVE JUSTICE, I HATE ROBBERY WITH A BURNT OFFERING. Even WITH A BURNT OFFERING. What is written above on the matter (in Lev. 5:23 [6])? AND IT SHALL COME TO PASS THAT, WHEN ONE HAS SINNED AND IS GUILTY, HE SHALL RESTORE THE STOLEN GOODS WHICH HE ROBBED. Then after that (in Lev. 6:2 [9]): THIS IS THE TORAH OF THE BURNT OFFERING. If you desire to present an offering, you shall not rob anyone. Why? BECAUSE I THE LORD LOVE JUSTICE, I HATE ROBBERY WITH A BURNT OFFERING. So when do you present a burnt offering so that I accept it? When your hands are clean of robbery. David said (in Ps. 24:3–4): WHO MAY ASCEND THE HILL OF THE LORD? AND WHO MAY STAND IN HIS HOLY PLACE? ONE WITH CLEAN HANDS AND A PURE HEART. From the beginning of < this book on > offerings you learn (in Lev. 1:2): SPEAK UNTO THE CHILDREN OF ISRAEL AND SAY UNTO THEM: WHEN ONE (adam) OF YOU PRESENTS AN OFFERING. Why is Adam mentioned? It is simply that the Holy One said: When you sacrifice to me, you shall be like the first Adam in that he did not rob from others, since he was alone in the world. So also you shall not rob people. Why? (Is. 61:8:) BECAUSE I THE LORD LOVE JUSTICE, I HATE ROBBERY WITH A BURNT OFFERING.

(Fol. 30) R. Jochanan, in the name of R. Simon b. Jochai, said: "What is the meaning of the passage (Is. 19, 8) For I, the Lord, love justice; I hate robbery with burnt-offering. Unto what may this be compared? Unto a frail king, who passed the custom-house and said to his servants: 'Pay the duty to the officers;' and the servants said to him: 'O King, our master, why shall we pay duties? Are not all the duties thine!' Whereupon the king said: 'All the travelers shall take a lesson from me, and shall not try to smuggle their duty.' So said also the Holy One, praised be lie! I, the Lord, hate robbery with a burnt-offering; i.e., of Me shall my children learn, and avoid robbery." We are also taught that R. Ami said: "A dry lulab is invalid because you cannot call it beautiful [as prescribed by Law], and a lulab acquired by robbery is invalid, because it is a religious object acquired through a wrong deed [which is always illegal]."

Another interpretation: "Command Aharon [...]" (Leviticus 6:2) This is what is written (Psalms 51:20), "With Your will, do good to Zion," and afterwards (Psalms 51:21), "Then You will desire sacrifices of righteousness, a burnt-offering and a whole-offering." That is to say, if Israel does not offer a burnt-offering before the Holy One, blessed be He, Zion and Jerusalem will not be built. As they are only built through the merit of the burnt-offering which Israel would offer before the Holy One, blessed be He. And why is the burnt-offering different, [so that it is] better than all of the other offerings? Because it is called "sacrifices of righteousness," as it is stated, "Then You will desire sacrifices of righteousness, a burnt-offering and a whole-offering." The Holy One, blessed be He, said to Moshe, "On account of this, the burnt-offering is so beloved to Me. Hence, 'Command Aharon and his sons,' that they be careful with it, to offer it before Me." Why does it state, "This is the law (Torah) of the burnt-offering?" It means to say, the reading of the Torah. See how beloved the reading of the Torah is in front of the Holy One, blessed be He. As there is an obligation upon a man to give all of his money to teach Torah to himself and his sons, as it is stated, "Command Aharon and his sons, saying" - meaning, that they should say it to the Children of Israel, such that they occupy themselves with the reading of the burnt-offering. As even though they [actually] offer a burnt-offering, they would [also] be occupied with its reading, so that they would get merit in the sacrifice and in its reading. And so did Rav Shmuel bar Abba say, "The Holy One, blessed be He, said to Israel, 'Even though the Temple is destined to be destroyed in the future and the sacrifices to be nullified, do not [allow] yourselves to forget the order of the sacrifices; but rather be careful to read about them and review them. And if you occupy yourselves with them, I will count it for you as if you were occupied with the sacrifices [themselves].'" And if you want to know [that this is so], come and see that when the Holy One, blessed be He, showed Yechezkel the form of the [Temple], what did He say? "Describe the [Temple] to the House of Israel; let them be ashamed of their iniquities, and measure the plan" (Ezekiel 43:10). Yehezkel [responded] to the Holy One, blessed be He, "Until now, we are put into exile in the land of our enemies; and You say to me to go and inform Israel [about] the form of the [Temple], and 'write [it] in their eyes, and they should preserve its form and all of its statutes [and do them]' (Ezekiel 43:11). And are they able to do [them]? Leave them until they emerge from the exile, and afterwards, I will go and tell them." [So] the Holy One, blessed be He, said to Yechezkel, "And because My children are in exile, the building of My [Temple] should be idle?" The Holy One, blessed be He, said to him, "Its reading in the Torah is as great as its building. Go and say it to them, and they will occupy themselves to read the form of the [Temple] in the Torah. And in reward for its reading, that they occupy themselves to read about it, I count it for them as if they were occupied with the building of the [Temple]." And fortunate is the man who involves himself in Torah and gives his money to teach Torah to his son. As on account of the money that he gives to teach, he merits life in the world to come, as it is stated (Deuteronomy 30:20), "as it is your life and the length of your days" - your life, in the world to come; and length of your days, in the world that is long. And know that it is so. Rabbi Assia said, "Why do the infants of the master's schoolhouse begin by studying the book of Leviticus? Rather it is because all the sacrifices are written in it; and because [the infants] are pure until now and do not know what is the taste of sin and iniquity. Hence, the Holy One, blessed be He, said, 'Let them begin first with the order of the sacrifices - let the pure ones come and occupy themselves with the acts of purification. Hence I count it for them as if they were standing and offering sacrifices in front of Me.' And He is informing you that even though the Temple is destroyed and sacrifices are not practiced, were it not for the infants that read the order of the sacrifices, the world would not stand." Hence, the Holy One, blessed be He, said to Israel, "My children, even thought the Temple is destroyed and the sacrifices are annulled and the sacrifice of the burnt-offering is not practiced, if you occupy yourselves and read the section of the burnt-offering and study the section about sacrifices, I count it for you as if you are offering a sacrifice of a burnt-offering in front of Me, as it is stated, 'This is the Torah of a burnt-offering'" - meaning to say, one who occupies himself with the Torah of the burnt-offering merits life in the world to come. What is written above? "A soul that sins and violates a violation of the Lord, and denies against his kinsman, etc." (Leviticus 5:21); and afterwards, "This is the law of the burnt-offering." Isaiah said (Isaiah 61:8), "Since I the Lord love justice, hate theft in a burnt-offering." The Holy One, blessed be He, said, "Do not say, 'I will steal and extort, and [then I will] bring a burnt-offering and it will atone for me.' As I hate theft, even with a burnt-offering made for the theft. And if the world wants that I should accept a burnt-offering, return the theft to its master; and afterwards, if he bring up a burnt-offering for it, I will accept it, as it is stated, 'Since I the Lord [...] hate theft in a burnt-offering' - hate the burnt-offering when the theft is still in his hand." And one who reads the Torah of the burnt-offering is as if he brings up and offers a burnt-offering in front of the Holy One, blessed be He. And therefore, fortunate is the one teaches himself Torah and gives his money to teach himself and his sons, as it is stated (Leviticus 7:11), "This is the law of the sacrifice of the peace-offerings" (here read as "This is the Torah of the sacrifice of payments"). Israel said in front of the Holy One, blessed be He, "Master of the world, behold You command us that we bring all of these sacrifices. When the Temple was still in existence, a man that sins brings a sacrifice and it is atoned for him. And so [too], he brings a meal-offering and it is accepted for him. But now that the Temple was destroyed, what can we do about our sins and about our guilt?" [So] the Holy One, blessed be He, said to them, "If you want that they should be atoned for you, keep My laws, and I will count it for you as if you did a sacrifice in front of Me." And from where [do we know this]? "This is the law (Torah) for the burnt-offering, for the meal-offering, for the sin-offering, for the guilt-offering, for the induction-offerings and for the sacrifice of the peace-offerings" (Leviticus 7:37) - do not read it so, but rather, "This is the Torah; not for the burnt-offering, not for the meal-offering, not for the sin-offering, not for the guilt-offering, not for the induction-offerings and not for the sacrifice of the peace-offerings." Rather, occupy yourselves with Torah, and it will be considered in front of Me, as if you offered all of the sacrifices in front of Me. Hence, David stated (Psalms 119:97), "How much have I loved Your Torah, it is my speech all of the day." Since I know that occupation with Your Torah atones for iniquities - therefore I have loved Your Torah. What is [the understanding of] "upon its burning on the altar all of the night" (Leviticus 6:2)? This is that they would burn the fats and the limbs the whole entire night, and the prayers were instituted corresponding to the sacrifices. Now that we do not have burnt-offerings, nor sacrifices, nor meal-offerings, nor guilt offerings, they instituted them as prayers. And the evening prayer can be brought the whole night, just as we bring limbs and fats the whole entire night. But the forefathers instituted the prayers, and this means to say, its burning is on the altar all of the night. And why was the burning on the altar and not in another place? Rather the verse states (Exodus 20:21), "Make an altar of earth (adamah) for Me" - why of earth? Because man (Adam) was created from the earth, and his name was called Adam, because he was taken from the adamah. And we bring up burnt-offerings and sacrifices on that altar which is made of earth to atone for the body that is taken from the earth. And from where [do we know] that it atones for the soul? As it is written (Leviticus 17:14), "As the soul of all flesh, its blood is in its soul." And it also states (Leviticus 17:11), "as the blood atones for the soul." "And they shall throw the blood on the altar" (Leviticus 1:5) - meaning to say, they shall throw the blood - which is the soul - upon the altar - which is from earth like the body - and it shall atone for the soul. "A permanent fire shall burn upon the altar; you shall not extinguish" (Leviticus 6:6); but it [also] states (Isaiah 66:24), "They shall go out and gaze on the corpses of the men who rebelled against Me, their worms shall not die, nor their fire be extinguished, etc." [That is referring to] those that deny the Omnipresent. But the fire that is permanently burning on the altar atones for the sins of Israel. And what is [the understanding of] "altar" (mizbeach)? [It is an acronym:] Mem is mechilah (pardon), as it pardons their sins; zayin is zechut (merit), as it gives them merit for the world to come; bet is berakha (blessing), as the Holy One, blessed be He, gives them blessing [through it] in the deeds of their hands; chet is chaim (life), as they merit [through it] to life in the world to come. One who leaves all of these - pardon, merit, blessing and life - and goes and worships idolatry, is burned by His great fire, as it is stated (Deuteronomy 4:24), "As the Lord, your God, is a consuming fire, He is a jealous God." How is He jealous? As it is stated (Hosea 2:22), "And I will betroth you in faith." [Hence,] just as a husband is jealous about his wife, so too is the Holy One, blessed be He, jealous, as it is stated (Isaiah 62:5), "and the joy of the groom towards the bride, etc." One who leaves all these will be burnt by His great fire, as it is stated (Isaiah 66:24), "as their worms shall not die, nor their fire be extinguished, and they will be a disgrace for all flesh." But if he repents, the fire burning on the altar atones for him and expiates the fire of Geihinnom. Moreover, every one of Israel that is circumcised enters the Garden of Eden, since the Holy One, blessed be He, places His name on the Israelite so that he can enter the Garden of Eden. And what is the name and the seal that He places upon them? It is Shaddai (the Omnipotent): The shin He placed in the nose; the dalet in the hand; and the yod in the circumcision. And therefore at the time that an Israelite goes to his final home, there is an appointed angel in the Garden of Eden who takes every son of Israel that is circumcised and brings him to the Garden of Eden. But those that are not circumcised; even though they have two letters of the name of Shaddai - as they have the shin of the nose and the dalet of the hand - they do not have the yod of Shaddai, [and so, the letters they have form] the expression, sheid (demon), meaning to say that a demon brings him to Geihinnom. And an Israelite who is circumcised but worships idolatry [also] goes to enter the Garden of Eden, but the Holy One, blessed be He, commands the angel, such that he pulls his foreskin and makes his foreskin appear as it it were never circumcised, such that he not enter the Garden of Eden but rather Geihinnom. And circumcision is a great thing and beloved in front of the Holy One, blessed be He. And all the creatures of the world - whether people, beasts, animals or crawling things, all of them - fear an Israelite when he is circumcised. And so do you find with Yonah. As he fled from his God on the fifth day. And why did he flee? Rather the first time, [God] sent him to restore the border of Israel. The second time, He sent him to Jerusalem to destroy it; but the Holy One, blessed be He, worked up His great mercies and relented from the bad. And [so] they called him a false prophet. The third time, He sent him to Nineveh to destroy it. Yonah judged the case between him and himself - Yonah said, "I know that the [other] nations are close to repentance. Now they will repent and the Holy One, blessed be He, will [resultantly] send His rage towards Israel. Moreover, Israel will will call me a false prophet" (etc. in Midrash Tanchuma, Vayikra 8). "And the men feared a great fear" (Jonah 1:8) - [this] teaches that fear is greater than wisdom and understanding. As one who has wisdom and understanding, but does not have fear is not anything. As so did King Shlomo, peace be upon him, state (Ecclesiastes 12:13), "At the end of the matter when all is heard; fear God and observe His commandments, as this is all of man."

(Exodus 31:15) "Six days will work be done." And a different verse (Ibid. 20:9) "six days shall you work, and you shall do all of your work." How are these two verses to be reconciled? __ When Israel do the L rd's will, their work will be done by others, viz. "will work be done." And thus is it written (Isaiah 61:8) "And strangers will arise and graze your sheep, and the sons of strangers, your farmers and your vintners." And if they do not do the L rd's will, their work will be done by themselves, viz. "and you shall do all of your work." What is more, (Devarim 28:48) "And you shall serve your foes whom the L rd sends against you."

15) "And he slaughtered and Moses took the blood … and he sanctified it (the altar) to make atonement upon it.": I do not know what this atonement is. Moses said (When the L–rd of the world ordained donations for the sanctuary, the Israelites prodded each other and they brought offerings unwillingly.) Moses said: Let this (blood) serve as atonement, that there not be theft in the sanctuary. And thus is it written (Isaiah 61:8): "For I am the L–rd. I love justice and hate theft (even) for (the bringing of) a burnt-offering."

30 (Numb. 21:26) “For Heshbon was a city of Sihon”: This text is related (to Is. 61:8), “Because I the Lord love justice.” The Holy One, blessed be He, said to Moses (in Deut. 2:9), “Do not trouble Moab.” Now Heshbon had been part of Moab, since it is stated (in Numb. 21:26), “For Heshbon was a city of Sihon king of the Amorites, etc.” When Israel came, they took Heshbon, which belonged to Sihon and whatever [else] he had taken from the king of Moab. For if they had taken it from him [directly], they would have had major robbery on their hands. Instead Sihon took it from Moab, and Israel took it from Sihon. Thus they were acquitted from [the charge of] robbery. Therefore it is written (in Numb. 21:26), “For Heshbon was a city of Sihon.” (Numb. 21:27) “Therefore those who speak in parables say”: This refers to Balaam and his father, whom Sihon had hired to curse Moab. And it was they who had said (Numbers 21:27-8), “[Come to Heshbon,] let it be built; let the city of Sihon be established. For a fire has come forth from Heshbon, [a flame from the city of Sihon]. It has devoured Ar of Moab.” Thus they cursed Moab so that they might deliver [it] into [Sihon's] hand. (Numb. 21:29) “Woe be to you, O Moab.”

(Numb. 21:25:) “Israel took all these towns….” This text is related (to Is. 61:8), “Because I the Lord love justice, I hate robbery with a burnt offering.”¹⁵²Numb. R. 19:30. The Holy One, blessed be He, said to Moses (in Deut. 2:9), “Do not trouble Moab.” Now Heshbon had been part of Moab, since it is stated (in Numb. 21:26), “For Heshbon was a city of Sihon king of the Amorites,” but he had fought against the former king of Moab [and taken all his land away from him as far as the Arnon]. When Israel came, they took Heshbon, which belonged to Sihon and whatever [else] he had taken from the king of Moab. For if they had taken it from him [directly], they would have had major robbery on their hands. Instead Sihon took it from Moab, and Israel took it from Sihon. Thus they were acquitted from [the charge of] robbery. Therefore it is written (in Numb. 21:26), “For Heshbon was a city of Sihon.” (Numb. 21:27:) “Therefore those who speak in parables say.” This refers to Balaam and his father, whom Sihon had hired to curse Moab. And it was they who had said (Numbers 21:27-8), “[Come to Heshbon,] let it be built; let the city of Sihon be established. For a fire has come forth from Heshbon, [a flame from the city of Sihon]. It has devoured Ar [of Moab].” Thus they cursed Moab so that they might deliver it into [Sihon's] hand. (Numb. 21:29-31:) “Woe be to you, O Moab…. Yet we have cast them down; Heshbon has perished…. Thus Israel dwelt (in all the cities) [in the land of] the Amorites.” [Only] Jazer survived.¹⁵³Numb. R. 19:31. (Numb. 21:32:) “So Moses sent to spy out Jazer.” These spies were zealous. They said, “We have confidence in the prayer of Moses. [Yet] he has already sent messengers [that were] spies in the past and they brought a catastrophe. But we shall not do so. Rather, we will trust in the Holy One, blessed be He, and make war.” They then did so and slew the Amorites who were in [the city]. (Numb. 21:33), “Then they turned and went up […].” What is the meaning of “Then they turned and went up?” R. Johanan says, “The wars of Sihon took place in Elul. Then they celebrated the festival in Tishri,¹⁵⁴Numb. R. 19:32. then after the festival came the war with Og. [Just as you say with regard to the festival of Passover] (in Deut. 16:7), “and in the morning you shall turn to your tents.” (Numb. 21:33, cont.:) “And Og king of Bashan came out against them, he and all his people,” for the Holy One, blessed be He, had gathered [them all] before [Israel] in order to deliver [Og and his people] into their hand.

(Gen. 22:1, cont.:) THAT GOD TESTED (rt.: NSH) ABRAHAM. This text is related (to Ps. 60:6 [4]): YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS) IN ORDER FOR THEM TO FLEE (rt.: NWS)¹⁴⁸A more traditional translation reads: YOU HAVE GIVEN THOSE WHO FEAR YOU A BANNER (NS) THAT IT MIGHT BE DISPLAYED. < ON ACCOUNT OF TRUTH. SELAH >.¹⁴⁹Gen. R. 55:1. < The passage refers to > a flight (rt.: NWS) through which Israel has been delivered from the judgment of Gehinnom. {Another interpretation: A TRIAL (NS) IN ORDER FOR THEM TO FLEE (rt.: NWS)} ON ACCOUNT OF TRUTH. SELAH. < The reason is > in order to grant < Israel > a reward in truth, as stated (in Is. 61:8): AND I WILL GIVE THEM THEIR RECOMPENSE IN TRUTH. The wicked, however, have no flight, as stated (in Job 11:20): BUT THE EYES OF THE WICKED FAIL; AND RETREAT IS CUT OFF FROM THEM. (Ps. 60:6 [4]:) YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS).¹⁵⁰Cf. Tanh., Gen. 4:21. Come and see the difference between the early < ancestors > and those who came later! The early ones were tested (rt.: NSH) at the hands of the Holy One, as stated (in Gen. 22:1): THAT GOD TESTED (NSH) ABRAHAM. So also with the people of the wilderness generation (according to Exod. 16:4): SO THAT I MAY TEST < THE PEOPLE > AS TO WHETHER THEY SHALL WALK IN MY TORAH OR NOT. It also says this (in Deut. 8:16): IN ORDER TO HUMBLE YOU [AND IN ORDER] TO TEST YOU…. Those who came later, however, were tested at the hands of the nations, as stated (in Jud. 3:1): NOW THESE ARE THE NATIONS WHICH THE LORD LEFT TO TEST ISRAEL. Ergo (in Ps. 60:6 [4]): YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS) IN ORDER FOR THEM TO FLEE (rt.: NWS) ON ACCOUNT OF TRUTH. SELAH. What is the meaning of ON ACCOUNT OF TRUTH. SELAH? < The words refer to > whoever has been tested (rt.: NSH) and withstood trials (rt.: NSH). And so you find in the case of Daniel and his companions, that when they went into exile, the Holy One decreed for them to eat unclean bread. It is so stated (in Ezek. 4:13): SO SHALL THE CHILDREN OF ISRAEL EAT THEIR UNCLEAN BREAD AMONG THE GENTILES WHERE I SHALL BANISH THEM. Nebuchadnezzar arose and fulfilled the oracle. He began by saying: I decree that they eat of my food. Thus it is stated (in Dan. 1:5): AND THE KING APPOINTED FOR THEM < A DAILY PORTION OF THE KING'S FOOD >…. Daniel did not accept it. Instead he said: Although the Holy One has decreed for us to eat unclean bread, he wants to test us. We, however, will do our part; and the Holy One will do his. He began to say [to the captain of the guards (in Dan. 1:12f.): If you please], PRAY, TEST (NS) YOUR SERVANTS FOR TEN DAYS, [AND GIVE US SOME LEGUMES TO EAT AND WATER TO DRINK. THEN LET OUR APPEARANCE AND THE APPEARANCE OF THE CHILDREN WHO EAT THE KING'S FOOD BE LOOKED AT IN YOUR PRESENCE, AND DEAL WITH YOUR SERVANTS ACCORDING TO WHAT YOU SEE]. He said to them: But are you able to stand the test (rt.: NSH) for ten days without eating bread or drinking wine? They said to him: Yes, because we are of the children of that person who withstood the test of ten trials from God. His merit will stand by us. Thus it is stated (in Dan. 1:12): PRAY, TEST (NS) YOUR SERVANTS. Has not the king already found us ten times better than the magicians? By whose merit? By the merit of Abraham, who withstood the test of ten trials.¹⁵¹On Daniel and the merit of Abraham, see Ber. 7b. Concerning Abraham’s ten trials, opinions differ as to which events they included, but the tradition is old. See Jubilees 19:8; Avot 5:3. See also above, 3:4; below, section 46; M.Pss. 18:25. For listings, see ARN, A, 33; ARN, B, 36; PRE 26. Once they had withstood their trial (rt.: NSH), what is written (in Dan. 1:9, 14-15): THEN GOD GRANTED DANIEL [MERCY AND COMPASSION BEFORE THE CHIEF OF THE EUNUCHS…. SO HE HEEDED THEM IN THIS MATTER AND TESTED (rt.: NSH) THEM FOR TEN DAYS. THEN AT THE END OF TEN DAYS, THEIR APPEARANCE WAS SEEN TO BE BETTER AND THEIR FLESH FATTER THAN ALL THE CHILDREN WHO HAD EATEN THE KING'S FOOD]. Ergo (in Ps. 60:6 [4]): YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS) IN ORDER TO HAVE A MIRACLE OCCUR (rt.: NWS).¹⁵²This translation better fits the interpretation here than a more traditional rendering. In Ps. 60:6 [4] what is the meaning of (NS)? < That > you have made them great. It is just as it is stated (in Is. 30:17): AND LIKE A BANNER (NS)¹⁵³This is the usual interpretation of NS in the verse. Just as A Banner UPON A HILL implies greatness, so has the Holy One made Israel great. UPON A HILL. So why did the Holy One test (NSH) them? In order to make them great. In order not to give the nations of the world a pretext for saying: He has made them great, but he did not test them. So they endured their test. Therefore (in Gen. 22:1): NOW IT CAME TO PASS AFTER THESE THINGS, [THAT GOD TESTED ABRAHAM].

(Numb. 21:25:) ISRAEL TOOK ALL THESE TOWNS. This text is related (to Is. 61:8): BECAUSE I THE LORD LOVE JUSTICE, I HATE ROBBERY WITH A BURNT OFFERING.²⁰⁷Tanh., Numb. 6:24; Numb. R. 19:30. The Holy One said to Moses (in Deut. 2:9): DO NOT TROUBLE MOAB. Now Heshbon had been part of Moab, since it is stated (in Numb. 21:26): FOR HESHBON WAS A CITY OF KING SIHON OF THE AMORITES, BUT HE HAD FOUGHT AGAINST THE FORMER KING OF MOAB <AND TAKEN ALL HIS LAND AWAY FROM HIM AS FAR AS THE ARNON>. When Israel came, they took Heshbon away from Sihon and whatever he had taken from the king of Moab; for if they had taken it from him <directly>, they would have had a robbery on their hands. Instead Sihon took it from Moab, and Israel took it from Sihon. Thus they were acquitted from <the charge of> robbery.