Midrash su Isaia 65:25

And he sent Judah before him (Gen. 46:28). Scripture says elsewhere in reference to this verse: The wolf and the lamb shall feed together (Isa. 65:25). Observe that whomever the Holy One, blessed be He, afflicts in this world, He heals in the world-to-come. The blind, for it is written: The eyes of the blind shall be opened, and the ears of deaf shall be unstopped (Isa. 35:5); the lame: Then shall the lame man leap as a hart, and the tongue of the dumb shall speak (ibid., v. 6). In the same way all others shall be healed.

(Fol. 74b) It is written (Deu. 8, 16) Who hath fed thee in the wilderness with manna; and it is also written (Ib. ib. 3) And He afflicted thee and suffered thee to hunger. R. Ami and R. Asi both explained [of what such affliction consisted] . One said that you cannot compare a person who has bread in his basket with one who has none (i.e., the craving of him who lacks the opportunity of gratifying his hunger is much more intense then that of him who has the opportunity). The other said that you cannot compare one who sees what he eats with one who does not see what he ats. "This suggests," said R Joseph, "that the blind are never satisfied." "Therefore," said Abaye, "he who must eat, should eat only by day, and not by night." R. Zera said: "Where is the Biblical passage to prove it? (Ecc. 69) Better is what one seeth with the eyes than the wandering of desire." (Pr. 23, 31) When he glances into the cup, he drinks it down smoothly. R. Ami and R. Assi both explained this passage. One explained it: (Fol. 75) "Whoever glances into the cup, to him the entire world appears common (he disregards other people's rights)"; and the other said: "Whoever glances into the cup, to him all forbidden connections appear common (to which all have access)." (Ib. 12, 26) If there is care in the heart of a man, he shall suppress it. R. Ami and R. Assi both explained this. One said: "This means that he should dismiss, it from his mind." The other said: "He should speak it out to others." (Is. 65, 25) The serpent, dust shall be his food. R. Ami and A. Assi both explained this. One said this means: "Even if he eats the best things in the world, he tastes the flavor of earth"; and the other said: "Even after eating the best things in the world, he finds no satisfaction until he eats earth." We are taught in a Baraitha: R. Jose said: "Come and see how the custom of the Holy One, praised be He! differs from that of frail man. When one frail man provokes another, the latter tries to embitter his life; but the Holy One, praised be He! is not so. The serpent is cursed by Him, yet it climbs up the roof and finds its food; it then descends to the ground and finds its food there. Canaan was cursed. Nevertheless, he eats what his master eats, drinks what his master drinks. Woman was cursed, yet all run after her. The earth was cursed, yet the world is sustained by it."

After that the animals will also be healed, as it is said: The wolf and the lamb shall feed together … and dust shall be the serpent’s food (ibid. 65:25). But the serpent shall not be healed. And why not? Because it was responsible for mankind being brought down to the dust.¹¹He caused death to come to mankind by enticing Adam and Eve to eat the forbidden fruit (Gen. 3:1–6).

And the lion shall eat straw like the ox (Isa. 65:25). “The lion” refers to Judah, as it is said: Judah is a lion’s whelp (Gen. 49:9), and like the ox alludes to Joseph, as is said: His firstling bullock, majesty is his (Deut. 33:17). Finally however, all of them ate together, as it is said: And they sat before him, the firstborn according to his birthright (Gen. 43:33). And it is also written: And portions were taken unto them (ibid., v. 3). Hence Scripture states: And the lion shall eat straw like the ox.

(Gen. 46:28:) NOW HE HAD SENT JUDAH AHEAD OF HIM UNTO JOSEPH. This text is related (to Is. 65:25): THE WOLF AND THE LAMB SHALL FEED TOGETHER….³⁰Tanh., Gen. 11:8; Gen. R. 95:1. Come and see how whatever the Holy One has smitten in this world is healed in the world to come. The blind are healed, as stated (in Is. 35:5): THEN THE EYES OF THE BLIND SHALL BE OPENED. The lame also are healed, as stated (in vs. 6): THEN THE LAME SHALL LEAP LIKE A HART. And the dumb shall be healed, as stated (ibid., cont.): AND THE TONGUE OF THE DUMB SHALL SHOUT FOR JOY. Everyone shall be healed, but just as one goes (to the grave), so he comes < back >.³¹Sanh. 91b; Eccl. R. 1:4:2; see yKil. 9:4 (32b). If he goes blind, he comes < back > blind. If he goes deaf, he comes deaf. If he goes lame, he comes lame. If he goes dumb, he comes dumb. Just as one goes clothed, so one comes clothed. Thus it is written (in Job 38:14): IT IS CHANGED LIKE CLAY UNDER A SEAL; THEY STAND FORTH AS < IN > A GARMENT. From whom do you learn this? From Samuel. When Saul raised him, what did he say to the woman (of Endor)? He said to her: What do you see, AND (according to I Sam. 28:14) SHE SAID: IT IS AN OLD MAN RISING, AND HE IS WRAPPED IN A ROBE; for he had been so clothed, as stated (in I Sam. 2:19): HIS MOTHER WOULD MAKE A LITTLE ROBE FOR HIM. So why is it that, just as one goes (to the grave), so one comes < back > ? So that the wicked of the world will not say: After they died, would the Holy One have healed them and later brought them < back >? It would seem that these are not the same ones (who died), but others. The Holy One said: If so, let them rise just as they went (to the grave), and afterwards I will heal them. Thus it is stated (in Is. 43:10): < SO THAT YOU MAY KNOW THAT > … BEFORE ME NO GOD WAS FORMED. Then later the beasts are healed, as stated (in Is. 65:25): THE WOLF AND THE LAMB SHALL FEED TOGETHER…. And why? Because it (the serpent)³²For this interpretation, see Gen. R. 95:1 and also 20:5. has brought everything to dust.

(Numb. 21:4:) “Then they journeyed from Mount Hor by way of the Reed Sea in order to go around the Land of Edom, but the people grew restive on the journey.” But is it not written (of that era in Neh. 9:20), “And You gave Your good spirit to enlighten them?” It is simply that those remnants of Israel which had come out of Egypt over whom death had been decreed, saw neither a peaceful nor agreeable spirit in the desert.¹²²Numb. R. 19:21. Thus it says (in Numb. 14:33), “And your children shall roam in the wilderness....” This was (according to Numb. 21:4) the people who grew restive on the journey. (Numb. 21:5:) “And the people spoke against God and against Moses.” They equated the slave and his Master. (Numb. 21:5:) “Our soul loathes this miserable food,” for that generation was unable to taste any of the fruits of the land at all. R. Aqiva said, “When merchants [even] uncovered a basket with some fruits of the land for them, they died.” It is so stated (in Deut. 1:35), “Not one of these men, this evil generation, shall see the good land,” [i.e.,] any good that comes because of the land. That is why the people grew restive on the journey. These are the ones that grumbled (in Numb. 21:5), “Our soul loathes.” (Numb. 21:6:) “Then the Lord sent fiery serpents among the people.” Why did the Holy One, blessed be He, see fit to exact retribution from them through serpents?¹²³Numb. R. 19:22. It is simply that the snake started [the use of] slanderous language at the beginning and was cursed; yet they did not learn from it and spoke slanderous language against the Holy One, blessed be He. [The Holy One, blessed be He, said,] “Let the serpent, which was the first [to use] slanderous language, come and exact retribution from those who [still] speak slanderous language.” This is what is written (in Eccl. 10:8), “the one who breaks through a barrier¹²⁴In general “to break through a barrier” means “to say,” but here the reference may denote more specifically the barrier of one’s teeth, through which slander must pass. will have a snake bite him.” Another interpretation of why retribution was exacted from them through serpents: Even if the serpent eats all the luxury foods of the world, for him they are turned to dust in his mouth. Thus it is stated (in Is. 65:25), “but the serpent's food shall be dust.” Now these people ate the manna, as stated (in Ps. 106:15), “So He gave them what they asked for,” and (in Ps. 78:29), “He gave them their desire.” It also says (in Deut. 2:7), “these forty years the Lord your God has been with you; you have lacked nothing.”¹²⁵I.e., no luxury foods. Let a serpent that eats many species and has [but] one taste in his mouth come and exact the retribution from those who eat one species and taste many species. (Numb. 21:6:) “Fiery serpents (serafim).” [They are called serafim] because they burn (sorefim) the soul. R. Judan says, “[God] sent out the [same] serpents that the cloud of glory would burn and make into a fence for the camp to let them know the miracles that the Omnipresent had done for them.” (Numb. 21:7:) “Then the people came unto Moses and said, ‘We have sinned, since we spoke against the Lord and you.’” [They] knew that they had spoken against Moses, so they fell prostrate before him and said (ibid., cont.), “pray unto the Lord to remove the serpent¹²⁶The use of the singular here may be suggesting to midrashic interpreter that this was the same serpent that sinned in the Garden of Eden. See the parallel in Numb. R. 19:23. from us.” Rabbi says, “There was one serpent.” [(Ibid., cont.:) “And he prayed.” The passage serves] to make Moses' humility known to you, in that he did not hesitate to seek mercy for them. And [it is also] to make the power of repentance known to you. As soon as they said, “We have sinned,” he was immediately reconciled to them. [The passage serves] to teach you that the one who forgives should not be cruel. And so too does it say (in Gen. 20:17), “Abraham then prayed to God, and God healed Abimelech and his wife.” And so does it say (in Job 42:10), “The Lord restored Job’s fortunes when he prayed on behalf of his friends.” And where is it shown that if one has sinned against his companion and says to him, “I have sinned,” without [the companion] forgiving him, that [the unforgiving one] is called a sinner? Where it is stated (in I Sam. 12:23), “As for me also, far be it for me to sin against the Lord by ceasing to pray on your behalf.” When? When they came and said to him, “We have sinned,” [as stated] (in I Sam. 12:10), “and [they] said, ‘We have sinned […].’” And he answered, “Far be it from me to sin.” (Numb. 21:8), “And the Lord said unto Moses, ‘Make a fiery serpent, [and put it on a pole]; then it shall come to pass that, when anyone bitten [looks at it, he shall live],” not only one bitten by a serpent, but anyone bitten, even one bitten by an adder, by a scorpion, a wild beast, or a dog. (Numb. 21:9:) “So Moses made a bronze serpent and set it up by a miracle.”¹²⁷Nes. The usual rendering would read: AND SET IT UP ON A POLE (nes). However, since nes can also mean “miracle,” the midrash is understanding it in the latter sense. He tossed it into the air and it remained there. (Numb. 21:10:) “Then the Children of Israel journeyed on and camped in Oboth (Ovot, rt: 'wb),” because they had become enemies (oyevim, rt: 'yb) to the Omnipresent.¹²⁸Numb. R. 19:24. (Numb. 21:11:) “And they camped at Iye-Abarim ('avarim, rt.: 'br),” because they were full of transgressions ('averot, rt.: 'br). (Numb. 21:12:) “And they camped in the Wadi Zered,” because the wadi was [only] about a full span (zeret) [in width]; but they were unable to cross it for thirty-eight years. Thus it is stated (in Deut. 2:13-14), “Now then arise and cross the Wadi Zered…. And the time that we traveled from Kadesh-Barnea until we crossed the Wadi Zered was thirty-eight years.”(Numb. 21:13:) “From there they journeyed and camped on the other side of (m'br) the Arnon (rt.: rnn),” because the Omnipresent was reconciled to them.¹²⁹The argument seems to depend on the following: M‘BR is close to M‘BRH, which means, “away from transgression” or, with different voweling, “away from wrath”; while the root, RNN, means “sing” or “rejoice.”

"And God sent against the nation the burning snakes" (Bamidbar 21:1). Why did he punish [lit. collect from] them with snakes? Since the snake was the first to speak slander and was cursed for it, and they did not learn from it, the Holy One Blessed Be He said: The snake should come, which was the first to speak slander, and punish the speakers of slander, as it says (Ecclesiastes 10:8): "And one who breaks a fence, a snake will bit him." Another explanation: Why were they punished by snakes? The snake, even if it partakes of all the delectable foods of the world, they turn into dust in its mouth, as it says (Isaiah 65:25): "And a snake, dust is its bread" - but these [the Jews] eat man, which turns into many flavors, as it says (Psalms 106:15): "And He gave to them what they asked", and it says (Devarim 20:7): "For these forty years Hashem your God has been with you; you have not lacked anything" - the snake, which eats many things and taste one taste, should come punish these who eat one thing and taste many tastes.

... [The snake was created] “ruler over beast and animal / melekh `al hab’heimah v`al hachayah” [and] “erect like Adam / qom’miyut k’adam”

(Exodus 12:25) "And it shall be, when you come to the land": The service is contingent upon their entering the land and thereafter. (In the desert they were obliged to observe only one Pesach, in the second year, by Divine command.) "as He has spoken": And where did He speak it? (Ibid. 6:8) "and I shall bring you to the land, etc." Similarly, (Ibid. 16:23) "This is what the L rd has spoken: 'A resting, a holy Sabbath, etc.'" And where did He speak it? (Ibid. 5) "And it shall be on the sixth day that they shall prepare, etc." Similarly, (Leviticus 10:3) "This is as the L rd spoke: With My near ones I will be sanctified." And where did He speak it? (Exodus 29:43) "And I will be appointed there for the children of Israel and it (the mishkan) will be sanctified by My glory" (i.e., by My glorifiers). Similarly, (Devarim 11:25) "The L rd your G d will put the dread and fear of you over the whole land … as He spoke to you." And where did He speak it? (Exodus 23:27) "My fright shall I send before you, and I shall confound all the people, etc." (Devarim 12:20) "When the L rd your G d broadens your boundary, as he spoke to you, etc." And where did He speak it? (Exodus 34:24) "for I shall drive out nations from before you and I shall broaden your boundary," (Ibid. 23:31) "And I shall set your boundary from the Red Sea, etc." Similarly, (Devarim 15:6) "for the L rd your G d will bless you as He spoke to you." And where did He speak it? (Ibid. 7:14) "Blessed shall you be over all other peoples." Similarly (Ibid. 26:18) "and the L rd has affirmed this day to make you His chosen people as He spoke to you." And where did He speak it? (Exodus 19:5) "then you shall be to Me chosen above all the peoples." Similarly (Devarim 26:19) "and to place you higher than all the nations … as He spoke." And whence did He speak it? (Ibid. 28:13) "And the L rd will make you the head, and not the tail. Similarly, (Isaiah 1:2) "Hear, O heavens, and give ear, O earth, as the L rd has spoken." And where did He speak it? (Devarim 32:1) "Hear, O heavens, and I shall speak." Similarly, (Isaiah 40:5) "The glory of the L rd shall appear, and all flesh will behold as one, for the mouth of the L rd has spoken." And where did He speak it? (Devarim 32:39) "See, now, that I — I am He, and there is no god beside Me." Similarly, (Isaiah 1:19-20) "If you acquiesce and pay heed, the good of the earth will you eat. But if you refuse and rebel, the sword will devour you; for the mouth of the L rd has spoken." And where did He speak it? (Leviticus 26:25) "… I will bring against you an avenging sword, etc." Similarly, (Isaiah 25:8) "He will destroy death forever … for the L rd has spoken." And where did He speak it? (Devarim 32:39) "I put to death and I bring to life, etc." Similarly, (Isaiah 58:14) "then you will rejoice in the L rd, and I will 'ride' you on the heights of the earth, etc." And where did He speak it? (Devarim 32:13) "He will 'ride' him on the heights of the earth, etc." Similarly, (Ezekiel 39:8) "Behold, it has come; it has arrived, says the L rd G d. This is the day of which I spoke." And where did He speak of it? (Devarim 32:42) "I will make My arrows drunk with blood, etc." Similarly, (Michah 4:4) "and each man will sit under his grapevine … for the mouth of the L rd of hosts has spoken." And where did He speak it? (Leviticus 26:6) "And I will place peace in the land, etc." Similarly, (Ovadiah 1:18) "And there will be no survivor of the house of Esav, for the mouth of the L rd has spoken." And where did He speak it? (Numbers 24:18-19) "And Edom (Esav) will become an inheritance … and a victor will issue from Jacob and will destroy all trace of Ir." Similarly, (Genesis 21:1) "And the L rd remembered Sarah (for motherhood) as He had said." "And where did He say it? (Ibid. 17:19) "And G d said: But Sarah your wife will bear, etc." Similarly, (Ibid. 21:1) "And the L rd did for Sarah as He had spoken." And where did He speak it? (Ibid. 15:4) "And the 'speaking' of the L rd was to him. This one (Ishmail) will not inherit you, etc." Similarly, (Yoel 4:8) "and I will sell your sons and your daughters, etc." And where did he speak it? (Genesis 9:25) "And he (Noach) said: Cursed is Canaan. A servant of servants will he be to his brothers." Similarly, (Devarim 17:16) "And the L rd said to you: You will not go back this way (to Egypt) again." And where did He say it? (Exodus 14:13) "For your seeing Egypt is (only) this day. You will see them no more forever." Similarly, (Isaiah 65:25) "The wolf and the lamb will graze together…said the L rd." And where did He say it? (Leviticus 26:6) "I will cut off wild beasts from the land." Similarly, (I Kings 11:2) "… of the nations of which the L rd said … You shall not come among them, etc." And where did He say it? (Devarim 7:3) "And you shall not intermarry with them, etc." Similarly, (I Kings 8:12) "The L rd has said that He will dwell in a thick cloud." And where did He say it? (Leviticus 16:2) "For in a thick cloud will I appear upon the (ark) cover." Similarly, (Malachi 3:17) "'and they will be Mine,' said the L rd." And where did He say it? (Exodus 19:5) "And you will be unto Me, chosen, etc." Similarly, (Yoel 3:5) "And all who call in the name of the L rd … as the L rd said." And where did He say it? (Devarim 28:10) "And all the peoples of the earth will see that the L rd's name is called upon you, etc." Similarly, (Isaiah 66:20-21) "And they will bring all your brothers from all the nations as an offering to the L rd … And also from them will I take Cohanim and Levites, the L rd said." And where did He say this? (Devarim 29:28) "What is concealed (from us [e.g., who is a Cohein and who, a Levite]) is known to the L rd our G d." Here, too, (Exodus 12:25) "And it shall be, when you come to the land that the L rd will give you, as He has spoken, etc." And where did He speak it? (Ibid. 6:8) "And I shall bring you to the land, etc." (Exodus 12:26) "And it shall be, when your sons say to you, etc.": At that time, Israel was receiving bad tidings, that the Torah was destined to be forgotten. Others say they were receiving good tidings, that they were destined to see sons and sons of sons. (Exodus 12:27) "And the people bowed down and prostrated themselves": Why did they bow down? For it is written (Ibid. 13:18) "And the children of Israel went out of Egypt chamushim" — one out of five ("chamishah"). Others say one out of fifty ("chamishim"). And others say one out of five hundred ("chamesh me'oth"). R. Nehorai says; Upon my oath, not one in five hundred went out. For it is written (Ezekiel 16:7) "Numerous as the spouts of the field did I make you" (in Egypt), and (Exodus 1:7) "And the children of Israel were fruitful, and teemed" — One woman would bear six in one womb. And you say one in five hundred went out? And when did they die? In the three days of darkness, of which it is written (Exodus 10:23) "One man could not see another." The Jews buried their dead, and they were thankful and praised (the L rd) that their foes could not see (the dead) and rejoice in their downfall. (Ibid. 12:27) "Then you shall say that it is a Paschal sacrifice to the L rd.": R. Yossi Haglili said: The Jews would have deserved to die in Egypt (if not for the merit of the Paschal sacrifice) whereby the last of them consummated his sacrifice (and lived.) "Then you shall say that it is a Paschal sacrifice." We are hereby apprised that all who hear of or see the miracles that the Holy One Blessed be He wrought in Egypt must give praise. And thus is it written (Exodus 18:8-9) "And Moses related to his father-in-law all that the L rd did to Pharaoh and to Egypt. And Yithro rejoiced, etc." (Ibid. 28) "And the children of Israel went and they did": Reward is given for both the going and the doing. "and they did": Now did they already do? __ Their taking it upon themselves to do is regarded as their doing. "as the L rd commanded": We are hereby apprised of their eminence. Exactly as Moses and Aaron commanded them thus did they do. What is the intent of (the seemingly superfluous) "Thus did they do"? Moses and Aaron, too, did thus.

... 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)

Another interpretation of why retribution was exacted from them through serpents. Even though the serpent eats all the luxury foods of the world, for him they are turned to dust in his mouth and belly. Thus it is stated (in Is. 65:25): BUT THE SERPENT'S FOOD SHALL BE DUST. Now these people ate the manna, as stated (in Ps. 106:15): SO HE GAVE THEM WHAT THEY ASKED FOR. It also says (in Deut. 2:7): THESE FORTY YEARS THE LORD YOUR GOD HAS BEEN WITH YOU; YOU HAVE LACKED NOTHING.¹⁷⁷I.e., no luxury foods. Let a serpent that eats many species and has <but> one taste in his mouth come and exact the retribution {from one species and those who eat it} [from those who eat one species] and taste many species.