Midrash su Isaia 66:16

Rabbi Yudan and Rabbi Eliezer, Rabbi Yudan said: “I am a rose [ḥavatzelet] [of Sharon, a lily [shoshana] of the valleys],” is it not a ḥavatzelet and is it not a shoshana?⁵Is ḥavatzelet not the same as shoshana? Although generally translated differently, as rose and lily, the midrash assumes that the ḥavatzelet and shoshana are the same flower. Rather, as long as it is small, [the verse] calls it ḥavatzelet, when it grows larger, it calls it shoshana. “Rose [ḥavatzelet],” why is it called ḥavatzelet? Because it is shrouded in its shade [ḥavuya betzila].⁶When it is small, its petals are folded around the top of the stalk.
Rabbi Eliezer said: The righteous are likened to the most excellent of species and to the most excellent of that species; the most excellent of the species, like a lily, the most excellent of that species, a lily of the valley. Not like the mountain lily, which quickly withers, but like the lily of the valley that remains moist. The wicked are likened to the vilest of species and the vilest of that species; the vilest of the species, “like chaff before the wind” (Psalms 83:14). If you say like chaff of the valley, that has moisture in it; rather, “it will be pursued like the chaff of mountains before the wind” (Isaiah 17:13).
Rabbi Abba bar Kahana said: The congregation of Israel said before the Holy One blessed be He: 'I am as I am, yet I am beloved. I am sunk in the depths⁷In Hebrew, imkei, related to the word valleys [amakim] that appears in the verse. of troubles, but when the Holy One blessed be He will extricate me from the troubles, I will blossom good deeds like a lily and will sing songs before Him. That is what is written: “Lord, in their trouble they turned to You” (Isaiah 26:16).
Rabbi Aḥa said: The congregation of Israel said: When You intensify Your gaze at me,⁸You discover my shortcomings and transgressions and punish me. I blossom good deeds like a lily and sing songs. That is what is written: “A song of ascents. From the depths I call to You, Lord” (Psalms 130:1).
The Rabbis say: The congregation of Israel said it. The congregation of Israel said: I am as I am, yet I am beloved. I am situated in the depths of Gehenna, but when the Holy One blessed be He will rescue me from its depths—that is what is written: “He raised me from the pit of destruction” (Psalms 40:3)—I will blossom good deeds and sing songs before Him. That is what is written: “He placed a new song in my mouth” (Psalms 40:4).
The opinion of the Rabbis corresponds with what Rabbi Elazar HaModa’i said: The princes of the nations are destined in the future to come to denounce Israel before the Holy One blessed be He, and say: ‘These engaged in idol worship and those engaged in idol worship, these engaged in forbidden sexual relations and those engaged in forbidden sexual relations, these shed blood and those shed blood; why are these descending to Gehenna and those are not descending?’⁹Why are the gentiles descending to Gehenna while the Jews are not? The Holy One blessed be He responds to them and says: ‘If that is so, all the peoples will descend with their gods to Gehenna.’ That is what is written: “For all the peoples will walk, each in the name of its god, [but we will walk in the name of the Lord our God forever and ever]” (Micah 4:5).
Rabbi Reuven said: Had this matter not been written, it would have been impossible to say it: As it were, “for the Lord will judge [nishpat]¹⁰This is the reflexive [nifal] conjugation, indicating, as it were, that God will be judged. in fire” (Isaiah 66:16). Shofet¹¹This conjugation is the standard way of expressing that God will judge. is not written here, but rather nishpat. This is what David said, inspired by the Divine Spirit: “Even if I were to walk through the valley of the shadow of death, I will fear no evil, for You are with me [your rod and your staff they will comfort me]” (Psalms 23:4).
Another matter, “your rod,” this is the suffering, “and your staff,” this is Torah. “They will comfort me…” Is it perhaps without suffering? The verse states: “Only [Akh].”¹²The term akh is always understood to be a restrictive term. Here, it indicates that not everyone will merit Torah, and therefore goodness and kindness, as in the continuation of the verse; only those who have experienced suffering will experience these blessings. Is it perhaps in this world? The verse states: “May only [akh] goodness and kindness pursue me all the days of my life, and I will dwell in the House of the Lord forever [le’orekh yamim]” (Psalms 23:6).¹³Le’orekh yamim is expounded to mean a world where the day is infinitely long [yom shekulo arokh]. Thus, the goodness and kindness will be experienced in the World to Come.

Alternatively, "These days were formed, but not one from them" [Psalms 139:16] is refering to Yom Kippur for (the nation of) Israel. {continuing}

(Ex. 1, 8) Now there rose up a new king over Egypt, who knew not Joseph. Rab and Samuel differ in the explanation of the meaning of this passage. One contends that it means a real new king, while the other says "his decrees were new." According to the one who says that it means a real new king, he infers it because it is written a new. The other one who contends that his decrees were new infers because it is not mentioned that the previous king had died and a new one had become king. But how will the latter explain who knew not Joseph? This means that he pretended not to know Joseph. (Ib., ib. 9) And he said unto his people, behold the people of the children of Israel are more numerous and mightier than we. We are taught that the king himself started to find ways of destroying Israel as it is said and he said unto his people; therefore was he also smitten first, as it is said (Ib. 7, 29) And upon thee, and upon thy people, and upon all thy servants shall all the frogs come up. (Ib. 1, 10) Come on, let us deal wisely with him. It should have been with them, [plural]. Said Chama b. R. Chanina: "This means that he said to them: 'Come on, let us deal wisely with the Redeemer of Israel. With what shall we punish them [so that He shall not be able to take retaliation]? Shall we punish them by fire. He will retaliate upon as it is said (Is. 66, 16) For by fire will the Lord judge. Shall we judge them with a sword? Upon this He will also retaliate as it is written (Ib.) And by His sword against all flesh. Let us therefore come and execute judgment through water; for long since He had already sworn not to bring a flood upon the world, as it is said (Ib. 54, 9) For as the waters of Noah is this unto He; as I have sworn that the waters of Noah should no more pass over the earth [hence there is no retaliation]. They [Pharaoh and his advisors] did not know, however, that this means only that He will not bring a flood upon the entire world but upon one Nation He may bring a flood, or He will not bring a flood upon the people, but that the people might go into the flood and thus be drowned. He could indeed act, and so also does the passage say (Gen. 14, 27) While the Egyptians were fleeing against it [the sea]: And the Lord overthrew the Egyptians in the midst of the sea." This is also meant by R. Elazar, who said: "What is the meaning of the passage (Ib. 18, 11) For by the very thing wherein they sinned presumptuously was punishment brought upon them. This means that with the very pot which they prepared to cook others therein, they themselves were cooked." Whence do we know that the word Zadu [used in the above text] refers to a pot? It is written (Gen. 25, 29) And Jacob sad [yazed] pottage. R. Chiya b. Aba said in the name of R. Jochanan: "The following three Bil'am, Job and Jethro — were the advisers of Pharaoh, concerning his decree to throw in the river the children of Israel. Bil'am, who gave this advice, was killed; Job, who kept silence, was punished with chastisement; and Jethro, who ran away, was rewarded by having his decendants placed among the Sanhedrin, in the chamber of Temple, as it is said (I Chr. 2, 55) And the families of scribes who dwelt at Jabetz. the Tiratite, etc… . these are, the Kenites that come from Chamoth, the father of the house of Rechah. And again it is written (Jud. 1, 16) And the children of the Kenite, the father-in-law of Moses. (Ib., ib., 11) And they thereupon did set over him task-masters, it should have been over them and not over him. We are taught in a Baraitha in the name of R. Elazar, son of R. Simon: "From this it might be inferred that the Egyptians took a brick-mould, hung it upon the neck of Pharaoh, and if any Israelite said that he was delicate and could not work, the Egyptians said to him: 'Art thou more delicate than Pharaoh, the King?'" (Ib.) Task-masters, i.e., a person that forced Israel to make bricks (Ib., ib., ib.) To afflict him with their burdensome labors, it should have been them instead of him. This means to afflict Pharaoh himself through their burdensome-work [because of the brick he had to wear on his neck], (Ib.) And he built store cities for Pharaoh. Rab and Samuel differ in the explanation of the above passage. One contends, cities which caused danger to its owners, and the other explains it to mean, cities which caused poverty to its owners; for the Master said elsewhere: "Whoever occupies himself with buildings will at last become poor." (Ib) Pithom and Ra'amses. Rab and Samuel differ in the explanation of this passage, one contends that its real name was Pithom, and the reason it was called Ra'amses, was because one building after the other was crushed (fell in); and the other said that its real name was Ra'amses, and the reason it was called Pithom, was because one building after the other was swallowed in the depth. (Ib., ib. 12) But the more they afflicted him, the more he multiplied and the more he spread abroad. It should have been so they multiplied and so they spread abroad? Said R. Simon b. Lakish: "The Holy Spirit predicted to them, saying: "Thus [as it keeps on now] will they multiply and spread abroad." (Ib., ib., ib.) And they felt abhorance because of the children of Israel. From this it may be inferred that the Israelites were like thorns in the eyes of the Egyptians. (Ib., ib. 13) And the Egyptians caused the children of Israel to labor with (Ib. b) rigor. R. Elazar said: "The word b'fa-rech (rigor) means with soft words." R. Samuel b. Nachmeni said: This means rigorously." (Ib., ib. 14) And they made their lives bitter with hard labor in mortar and in bricks and in all manner of labor in the field. Said Raba: "This passage informs us that in the very beginning they started with mortar and in bricks but afterwards with all manner of labor in the field." Besides all their other service, they made them labor with rigor. Said R. Samuel b. Nachmeni in the name of R. Jonathan: "This means that they changed the work of men for women and the work of women for men, and even he who explained the foregoing b'fa-rech differently, will admit that the same word here means rigorously."

(Zech. 13:8:) “’And it shall come to pass throughout all the land,’ says the Lord, ‘that two-thirds in it shall be cut off [and] die, but one-third shall remain in it.’” This is what is stated with the holy spirit through David (in Ps. 97:7), “All who worship an image, who boast in idols, are put to shame.” With reference to whom was he saying it? He only said it with reference to the Holy One, blessed be He. R. Hanina said, “The Holy One, blessed be He, is going to show His glory to all who have come into the world; for He will lower His throne in the middle of the firmament and again set it in place where the sun rises during the period of [the month of] Tebeth.” R. Hanina the Elder said to him, “Is it possible to see His glory, even the One of whom it is written (in Exod. 33:20), ‘for no human may see Me and live?’ Now you are saying, ‘The Holy One, blessed be He, is going to show His glory to all who have come into the world.’” He said to him, “See, it is written (in Ps. 84:12), ‘For the Lord God] is sun and shield […].” Just as a sun and shield denotes a shield over one in time of war, so also will the Holy One, blessed be He, be a shield over His children at that time [of His appearing].²⁰Even though the Holy One on his throne shines with the blinding rays of the sun, He will also provide a shield from these rays. R. Hanina said, “In the time that the Lord judges the peoples of the world, He seizes them for judgment; them, their Gods, and the one who sets up images²¹The translation reads protomin (Gk. partomai, denoting imperial busts.) for Buber’s pittumin. The emendation was first suggested by Jastrow, s.v. perotomi, and agrees with a note from S. Lieberman given orally to Daniel Sperber and cited in “Greek and Latin Words in Rabbinic Literature,” Bar-Ilan: Annual of Bar-ilan University Studies in Judaica and the Humanities, 14–15(1977), p. 12, n. 7. Buber’s pittumin, which means “ingredients” or “spices,” makes relatively little sense. Cf. Codex Vaticanus, Ebr. 34, which reads “patronin” (Gk.: patrones; Lat.: patroni), and denotes protectors. for them. Next He brings the two tablets with the Ten Commandments and says to them (i.e., to the tablets), ‘Have they all paid attention to you?’ Then they say to him, ‘From the day that You created us, no one has paid attention to us with the lone exception of Your people Israel.’” (Ps. 96:7:) “Who boast in idols.” [It would be] more fitting for Scripture to say, “who trust.” What is the meaning of “who boast?” That they did not perform idol worship until they had honored each other (for doing so). The Holy One, blessed be He, said, “On each day you will feel shame before Me. There are those among you who serve doves, and a lot of doves are slaughtered. There are also those among you who serve bricks, and a lot of bricks are broken in the marketplace. There are those among you who serve fish, and a lot of fish are sold in the marketplace.” Immediately the Holy One, blessed be He, put them to shame, as stated (in Micah 7:16), “The nations shall see Me and be ashamed […].” R. Hama bar Hanina said, “What is the meaning of (Is. 43:9), ‘All the nations are gathered together […].’ In the world to come the Holy One, blessed be He, brings the book of Torah and puts it on His lap.²²‘AZ 2a-3b. Then He says, ‘Let anyone who is occupied with this, come and receive his reward.’ Immediately all the peoples gather in confusion, as stated (ibid.), ‘All the nations are gathered together […].’ The Holy One, blessed be He, says to them, ‘Do not be gathered in confusion, but [have] every nation [come separately] with its scribes,’ as stated (ibid, cont.), ‘and let the peoples assemble.’ Edom (the Roman Empire) entered. The Holy One, blessed be He, says to them, ‘With what were you occupied?’ They say to Him, ‘We have established a lot of marketplaces, produced a lot of baths, and multiplied silver and gold. And everything was [done] so that Israel would [have leisure to] be occupied with Torah.’ He [then says] to them, ‘Everything that you did, you did for your own needs. Marketplaces are for settling harlots in. Baths are to refresh yourselves. Silver and gold are mine, as stated (in Hag. 2:8), “The silver is Mine, and the gold is Mine.”’ The Persian Empire entered. He says to them, ‘With what were you occupied?’ They say, ‘We have conquered a lot of cities, established a lot of bridges, waged a lot of wars. And everything was [done] for the sake of Israel.’ He [then] says to them, ‘Everything that you did, you did for the sake of yourselves. Cities were for producing forced labor²³Gk.: angareia; Lat.: angaria. in them. Bridges were for collecting tolls. Wars [are what] I have waged, as stated (in Exod. 15:3), “The Lord is a man of war.” Are there any among you declaring “this?”’ It is so stated (in Is. 43:9, cont.), ‘who among them will declare this?’ Now ‘this’ can only be Torah, since it is stated (in Deut. 4:44), ‘And this is the Torah which Moses set.’ They say to Him ‘Did you give us anything that we have not accepted?’ [But] it says about them (in Deut. 33:2), ‘The Lord came forth from Sinai, and shone upon them from Seir….’ [This] teaches that the Holy One, blessed be He, brought [the light of Torah] to all the peoples of the world, but they did not want to accept it. [So] they say to Him, ‘Did You overturn the mountain above us like a basin like you did to Israel, as stated (in Exod. 19:17), “And they stood at the nether part of the mount,” and You said to them, “If you accept the Torah, excellent, but if not, there [under the mountain], will be your burial.” As if it were not for this, they [too] would not have accepted it.’ The Holy One, blessed be He, says to them, ‘But did they not say from the beginning (in Exod. 24:7), “we shall do and we shall heed?”’ They [then] say to Him, ‘Master of the world, give it to us in advance, and we will carry it out.’ He says to them, ‘I am giving you an easy commandment. If you observe it, I will give you a reward like [that of] Israel.’ He says to them, ‘Go and make a sukkah (booth).’ Immediately each and every one goes and builds a sukkah for himself. [But] when the Holy One, blessed be He, brings out the sun from its case,²⁴Gk. and Lat.: narthex, where it originally denoted a shrub. each one tramples down his sukkah and goes away, as stated (in Ps. 2:3), ‘Let us break their bonds asunder.’ Then the Holy One, blessed be He, sits and laughs at them, as stated (in vs. 4), ‘The One sitting in the heavens will laugh; the Lord will deride them.’” (Ps. 97:7, end:) “And all the powers will bow down to Him.” When He judges the peoples of the world, he will judge their gods along with them, as stated (in Is. 66:16), “For in fire will the Lord execute judgment….” When they are unable to remain in the fire, they fly away. Then the Holy One, blessed be He, sends out angels with [prisoner] collars²⁵Qolarin from the Lat.: collaria; cf. colla (“necks”). and chains, and they cast them into the midst of the fire, as stated (in Mal. 3:19), “’And that day is coming burning like an oven,’ said the Lord of Hosts, ‘[(it) shall burn them to ashes] and leave of them neither stock nor boughs.’” Another interpretation (of Ps. 97:7), “And all the powers bow down to Him”: All the idolaters say to their gods, “Come and bow down before the Holy One, blessed be He, for you have led us astray.” Immediately (according to Is. 2:18), “And the idols shall completely vanish,” and the idolaters bring them down into Gehinnom. It is therefore stated (in Ps. 97:7), “All who worship an image are put to shame.” (Zech. 13:8:) “And it shall come to pass throughout all the land, says the Lord, that two-thirds in it shall be cut off [and] die,” these are those that say there are two powers in the Heavens; “but one-third (shelishit) shall remain in it,” these are Israel, who are from a third (shelishit) of the world, [as they are] the children of three (sheloshet) patriarchs. Another interpretation (of Zech. 13:8) “but one-third shall remain in it”: [These words mean] that they shall only settle in their land in the third deliverance. The first deliverance was the deliverance from Egypt. The second was the deliverance of [in the time of] Ezra. The third has no interruption. R. Simlay said, “Six hundred and thirteen commandments were spoken to Moses on Sinai.²⁶Makk. 23b-24a; M. Pss. 17(addendum):18-25. David came and established them upon eleven [principles], as stated (in Ps. 15:1), ‘O Lord, who shall dwell in Your tent,’ and all [of that] psalm.²⁷The five verses to this psalm contain exactly eleven stipulations (in vss. 2-4a) for dwelling with the Holy One without being shaken. Isaiah came and established them upon six, as stated (in Is. 33:15), ‘(1) One who walks righteously and (2) speaks uprightly, (3) who detests the unjust gain of oppression, (4) who shakes his finger (literally, his hand) against grasping at a bribe, (5) [who shuts off his ears against hearing of bloodshed, and (6) closes his eyes against looking at evil].’ And it is written after that (in vs.16), ‘Such a one shall dwell on the heights; the strongholds on cliffs shall be his refuge, with his food supplied and his water assured.’ Micah came and established them upon three, as stated (in Micah 6:8), ‘He has told you, O human, what is good; so what does the Lord demand of you but to practice justice, love kindness, and to walk humbly with your God.’ Amos came established them upon two, as stated (in Amos 5:4), ‘For thus says the Lord […], “seek Me and live.”’ Habakkuk came and established them upon one, as stated (in Hab. 2:4), ‘but the righteous person shall live by his faithfulness.’”

(Ps. 97:7, end:) {AND} ALL GODS BOW DOWN TO {YOU} [HIM]. When he judges the peoples of the world, he will judge their gods along with them, as stated (in Is. 66:16): FOR IN FIRE WILL THE LORD EXECUTE JUDGMENT….⁴²Tanh., Deut. 5:9, cont. When they are unable to remain in the fire, they fly away. Then the Holy One sends out angels with <prisoner> collars⁴³Qolarin from the Lat.: collaria; cf. colla (“necks”). and chains, and they cast them into the midst of the daylight, as stated (in Mal. 3:19 [4:1]): AND DAY THAT COMES SHALL SET THEM ABLAZE….

(Fol. 116) The following Tannaim differ in this point: (Ex. 18, 1) Now Jethro, the priest of Midian, Moses' fahter-in-law, heard. What was the news which he heard that caused him to go to Moses and become a proselyte? R. Joshua says: "He heard of the war with Amalek; this caused him to come to Moses; for next to this is written (Ib. 17) And Joshua discomfited Amalek and his people with the edge of his sword." R. Elazar the Modite said: "He heard of the giving of the Torah; this caused him to come and visit Moses; for when the Holy One, praised be He! gave the Torah unto Israel, His voice rang from one end of the globe to the other, and caused all the idolatrous kings to tremble in their palaces and they sang praises [for him], as it is said (Ps. 29, 9) And in His temple all say, 'Glory.' They all assembled around Bil'am saying to him: 'What do these voices refer to? Perhaps He is bringing a flood upon the world, as it is said (Ib.) "Yea, the Lord sitteth as King forever, i.e., for long since He had already sworn not to bring a flood upon the world." They then said to Bil'am: "Perhaps He cannot bring a flood of water [on account of his oath] but He is bringing now a flood of fire, as it is said (Is. 66, 16) For by fire will the Lord judge." Whereupon Bil'am replied: "Long since He had already sworn not to destroy all the flesh." 'What then mean all these voices?' asked they again. Whereupon he replied: 'A precious treasure which the Holy One, praised be He! kept in His treasure, which was preserved with Him for nine hundred and seventy-four generations before the creation; this treasure He wants to give to His children, as it is said (Ib.) The Lord will give strength unto His people.' Whereupon they all responded: "The Lord will bless His people with peace.' " R. Elazar b. Jacob said: "Jethro heard of the division of the Red Sea, as it is said (Josh. 5, 1) And it came to pass, when all the kings of the Amorites heard, etc., how the Lord dried up the waters of the Jordan from before the children of Israel, until they were passed over, that their hearts melted, neither was there spirit in them any more, because of the children of Israel." So also said Rachab the harlot unto the messengers of Joshua (Ib. 2, 10) For we have heard how the Lord dried up the water of the Red Sea before you, etc. And as soon as we had heard it, our hearts did melt, neither did there remain any more spirit in any man, because of you."

“Catch foxes for us, little foxes that ruin the vineyards, as our vineyards are in bloom” (Song of Songs 2:15).
“Catch foxes for us.” When [God] analogizes the kingdoms, He analogizes them only to fire; that is what is written: “I will direct My attention against them; they have emerged from the fire, but fire will consume them” (Ezekiel 15:7). But when He analogizes the Egyptians, he analogizes them with something that is consumed by fire. That is what is written: “It dwindled and extinguished like flax” (Isaiah 43:17). When He analogizes the kingdoms, He analogizes them only to silver and gold, is that not what is written: “That image, its head was of fine gold” (Daniel 2:32). When He analogizes the Egyptians, He analogizes them only to lead, as it is stated: “They sank like lead” (Exodus 15:10).
When He analogizes the kingdoms, he analogizes them only to cedars, is that not what is written: “Behold, Assyria is a cedar in Lebanon” (Ezekiel 31:3); and it is written: “The tree that you saw that grew [and was strong, whose height reached to heaven]” (Daniel 4:17); and it is written: “I destroyed the Emorite from before them, [whose height was like the height of cedars]” (Amos 2:9). When He analogizes the Egyptians, He analogizes them only to straw, as it is stated: “He will consume them like straw” (Exodus 15:7).
When He analogizes the kingdoms, He analogizes them only to beasts, as it is stated: “Four great beasts arose from the sea, each different from the other” (Daniel 7:3); and it is written: “The first was like a lion” (Daniel 7:4). When He analogizes the Egyptians, He analogizes them only to foxes, as it is stated: “Catch [eḥezu] foxes for us.”¹³⁵The verse is interpreted by the midrash to mean: “Foxes would catch us.” Thus, the Egyptians are compared to foxes. [The Egyptians] monitored them to cast them into the Nile.
Rabbi Elazar ben Rabbi Shimon said: The Egyptians were cunning; therefore He likens them to foxes. Just as the fox looks behind itself, so the Egyptians would look to their end and say: ‘How shall we destroy them? [If] we destroy them in fire, is it not already stated: “For the Lord will judge with fire”? (Isaiah 66:16). [If] we destroy them by the sword, is it not written: “And with His sword all flesh”? (Isaiah 66:16). Rather, let us destroy them in water, as the Holy One blessed be He has already taken an oath that He will never again bring a flood to the world, as it is written: “For this is for Me like the waters of Noah; [as I took an oath that the waters of Noah would no longer pass over the earth]”’ (Isaiah 54:9). The Holy One blessed be He said to them: ‘By your lives, I will drag each and every one of you to his own flood,’ as it is stated: “They will be hurled [yagiruhu] to the sword [ḥarev]; they will be a portion for the foxes [shualim]” (Psalms 63:11).“They will be hurled to the sword [ḥarev],” these are the wicked, who will be dragged to the dry seabed.¹³⁶The midrash interprets the verse to mean: He will entice [yegareh] them with dry land [ḥorev], into the waters of the sea [sha’al yam]. “They will be a portion for the foxes,” let this portion be designated for the foxes.¹³⁷The Egyptians. Rabbi Berekhya said: The first instance of foxes [shualim] is written full and the second defective;¹³⁸The first instance is written with a vav, and the second is written without a vav. However, it should be noted that traditionally the text appears with both words missing the vav. the foxes [shualim] will descend to the seabed [shaal yam].¹³⁹The first appearance of the word includes the vav so that it must be read shualim¸ whereas the second time it does not include the vav so that it may be read shaalim, or sha’al yam.