Midrash su Geremia 11:78

“A princess among the nations,” Rabbi Yoḥanan said: Because Israel violated the terms that they accepted at Sinai, therefore, “she has become a vassal [lamas].” Sinai is lamas, the numerical value of this equals the numerical value of that.⁵³Sinai: samekh – 60, yod – 10, nun – 50, yod – 10 = 130. Lamas: Lamed – 30, mem – 30, samekh – 60 = 130. Rabbi Yishmael bar Naḥman said: Because Israel engaged in idol worship, therefore, “she has become a vassal [lamas].” Lamas is figure [semel]. The letters of this are the letters of that.⁵⁴Lamed, mem, samekh, and samekh, mem, lamed. The Rabbis say: Lamas, the melting [lemassa] of the heart.
Rav Ukeva said: On the eve of the ninth of Av, Abraham entered the chamber of the Holy of Holies. The Holy One blessed be He grasped his hand and was strolling with him long and short.⁵⁵He discussed with Abraham every facet of Israel’s merits and demerits in light of the impending destruction (Etz Yosef). The Holy One blessed be He said to him: “What has My beloved to do in My Temple?” (Jeremiah 11:15). He said to Him: ‘Master of the universe, my children, where are they?’ He said to him: ‘They sinned and I exiled them among the nations.’ He said to Him: ‘Were there no righteous among them?’ He said to him: “She has performed her evil schemes” (Jeremiah 11:15). He said to Him: ‘You should have looked at the good ones among them.’ He said to him: ‘Most of them were wicked, as it is written: “She has performed her evil schemes with multitudes” (Jeremiah 11:15).’ He said to Him: ‘You should have looked to the circumcision in their flesh.’ He said to him: ‘As you live, they repudiated it, as it is stated: “The sacred flesh is passed from you” (Jeremiah 11:15). Moreover, these rejoiced at the downfall of those, as it is written: “When you beheld evil, then you rejoice” (Jeremiah 11:15), and it is written: “One who rejoices at calamity will not be absolved” (Proverbs 17:5).’

Rabbi Yehuda ben Rabbi Simon began: “He said: I will hide My face from them” (Deuteronomy 32:20). [It is analogous] to a king’s son who went out to the marketplace and struck but was not hit, demeaned but was not demeaned, and he went running up to his father. He [his father] said to him: ‘What do you think, that you are honored because your own honor? You are honored only because of my honor.’ What did his father do? He repudiated him, and no one paid any attention to him [the son]. So, when Israel departed from Egypt, dread of them fell over all the nations, as it is stated: “Peoples heard, they were agitated; terror gripped the dwellers of Philistia. Then the chieftains of Edom were confounded, trembling gripped the powers of Moav, all the dwellers of Canaan dissolved. Dread and fear fall upon them” (Exodus 15:14–16). When they began transgressing and performing evil deeds, the Holy One blessed be He said to them: What do you think, that you are honored due to your own honor? You are honored only due to My honor. What did the Holy One blessed be He do? He repudiated them a bit, and the Amalekites came and confronted Israel, as it is stated: “Amalek came and waged war with Israel in Refidim” (Exodus 17:8). In addition, the Canaanites came and confronted Israel, as it is stated: “The Canaanites heard […and waged war with Israel]” (Numbers 21:1).
The Holy One blessed be He said: You have no faithfulness, you are not true to your word, you are erratic, as it is stated; “As they are an erratic generation, children in whom there is no trust [emun]” (Deuteronomy 32:20). It is written amen. When the prophets would bless them, not one of them began to say amen until Jeremiah said it, as it is stated: “I responded, saying: Amen, Lord” (Jeremiah 11:5). At that time, the Holy One blessed be He said: You are erratic, you are bothersome, you are recalcitrant; to eliminate them is impossible, to return them to Egypt is impossible, to exchange them with another nation is impossible…

(Fol. 53b) R. Isaac said: "At the time of the destruction of the Temple, the Holy One, praised be He! found Abraham standing in the Temple. He said to Abraham (Jer. 11, 15) What hath My beloved to do in My house? Upon which Abraham replied: 'I came to inquire of my children.' 'Your children have sinned and were therefore exiled,' remarked the Lord. Abraham then pleaded before the Lord: 'Perhaps they committed the sin innocently?' Whereupon the Lord replied: (Ib.) 'Seeing she hath wrought lewdness.' 'But perhaps only a minority had sinned,' Abraham argued. (Ib.) 'With many,' came the reply. 'Still, you should have remembered the covenant of the circumcision,' Abraham pleaded. When the Lord replied: '(Ib.) And the hallowed flesh is passed from thee.' 'But perhaps if You would have waited they might have repented?' said Abraham to the Lord. To which the Lord replied: '(Ib.) When thou doest evil, then thou rejoiceth.' Immediately thereupon Abraham raised his hand over his head and began to cry and weep. He said: 'God forbid, perhaps they will never be forgiven.' Whereupon a Heavenly voice came forth and said, 'A leafy olive-tree, fair with goodly fruit, the Lord called thy name'; i.e., just as the olive gives the best fruit at his oldest age, so also will Israel flourish at its very oldest age."

R. Chama b. Chanina said: "As soon as a man is married his sins stop accusing him, for it is said (Pr. 18, 22) Whoso has found a wife has found happiness, and has obtained favor from the Lord." In the land of Israel, when a man married he was called Matza (found), or Motzay (find); i.e., matza, as it is written (Pr. 18, 22) Whoso hath found (matza) a wife hath found happiness; motzay, as it is written (Ecc. 7, 26) And I find (Motzay) the woman more bitter than death. Raba said: "It is meritorious to divorce a bad wife, as it is written (Pr. 22, 10) Drive away the scorner, and strife will go off; and then will cease contention and dishonor." Raba said further: "Tzara (rival woman) at her side [is a good remedy] for a bad wife with a large endowment; for people say: 'By her rival she (the bad wife) is more effectively corrected than by thorns.' " Raba said further: "A bad wife is as distasteful as a rainy day, as the passage reads (Ib. 27, 15) A continual dropping on a very rainy day and a contentious woman are alike." Raba said further: "Come and see how beneficial a good wife is and how evil a bad wife is! How beneficial a good wife is, as it is written (Pr. 18, 22) Whoso hath found a wife hath found happiness. If we take this literally then we can say, How beneficial is a good wife that the passage praises her; and if the above passage refers to the Torah, [then we can say,] How beneficial is a good wife that the Torah is likened unto her! How evil is a bad wife, as it is written (Ecc. 7, 26) And I find the woman more bitter than death. If we take the passage literally then we can say, How evil is a bad wife that the passage rephehends her; and if the passage refers to Gehenna, then [we can say,] O how evil is a bad wife that Gehenna is likened to her!" (Jer. 11, 11) Behold, I will bring an evil upon them, from which they shall not be able to rid themselves. Rabba b. Abahu said: "This refers to a bad wife who has a large Kethuba." (Lam. 1, 14) The Lord hath given me up into the hands of those against whom I am not able to rise up. Mar Ukha b. Chiya said: "This refers to a bad wife with a large Kethuba." In the land of Israel it was explained that it refers to one whose livelihood depends on his money, [one who has to depend upon food speculators.]

(Numb. 13:21:) “So they went up and explored the land.” How?²¹Below, Numb. 4a:3, 10; Numb. R. 16:13; Sot. 35a. When they entered a town, a pestilence afflicted the nobility; and the people of the town were busy with their burial so when they entered, no mortal saw them. For this reason they said (in vs. 32), “The land through which we passed […] is a land that eats up its inhabitants.” It was through the [very] miracles which the Holy One, blessed be He, did for them that they spread slander. (Numb. 13:22:) “And they went up to the Negeb and they came to Hevron, and Ahiman, Sheshai, and Talmai were there,” who were extremely strong, as stated (Deut. 9:2), “whom you have known and about whom you have heard.” R. Berekhyah the Priest Berabbi said (according to vs. 22), “They found the three sons of Anak there, ‘Ahiman, Sheshai, and Talmai.’²²Cf. Sot. 34b. Why was the name of [the first] called Ahiman? Because he said, ‘My brother (ahi), who (man) will come against me?’ [Why] Sheshai (shyshy)? Because he was as sound as marble (shysh). [Why] Talmai?²³Talmay, which means, “my furrows.” Because he went and made furrows (telamim) in the earth.”²⁴I.e., with his heavy steps. (Ibid., cont.:) “The children of the Anak ('nq).” (He was called that] because he wore (rt.: 'nq) the sun around his neck.²⁵According to Zeev Wolf’s commentary on Numb. R. 16:11, they were so tall that the sun seemed to rest on their heads. When the spies saw them they were afraid. Immediately they went and said (in vs. 31), “for they are stronger than we (which can also be read as, than He).” Resh Laqish said, “They compared them to the Above. Because of this transgression harsh decrees were issued against them.” What does the Holy One, blessed be He, say to Jeremiah? “Go, say to them, ‘You do not know what you have brought out from your mouth, as stated (in Jer. 11:16), “with the sound of a great tumult you have lit fire to it, and you have broken its boughs.” What did you cause to yourselves “with the sound of a great tumult” that you said, “you have lit fire to it.” “You will carry your sins one day for each year”’” (Numbers 14:34). They said (in Numb. 13:33), “And in our own eyes we were like grasshoppers.” The Holy One, blessed be He, said, “I forgave them for that [remark]; but I was exacting [when they said] (ibid., cont.), ‘And so we were in their eyes.’ Who would say that you were not like angels in their eyes? Do you know what I made you in their eyes?” What had they brought upon themselves? (Numb. 14:34:) “According to the number of days that you explored the land […] forty years.” As though this was not enough, they did not even enter the land. The Holy One, blessed be He, said to Israel, “In this world,²⁶This form usually denotes the end of a parashah, but it does not do so here; nor does it do so in the parallel in Numb R. 16:11. because the representatives (literally, those sent) were of flesh and blood, it has been decreed over them that they should not enter the land; but in the world to come I will suddenly send My angel (mal'akh), and he shall clear a way before Me.” It is so stated (in Mal. 3:1), “Behold, I am sending My messenger (mal'akh) to clear a way before Me, and [the Lord whom you seek] shall suddenly come unto his Temple.”

(Lev. 13:2), “When anyone has on the skin of his flesh.” This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness. [This verse is] to teach you that the Holy One, blessed be He, does not delight in convicting a person, as stated (in Ezek. 33:11), “As I live, says the Lord, it is not My delight for the wicked to die.” In what does He delight? In vindicating (rt.: tsdq) His people. Thus it is stated (in Is. 42:21), “The Lord was delighted because of His [servant's] vindication (tsdq)…,”⁴⁰This is the interpretation of the midrash and of the new JPS translation. [i.e.] because of His people's vindication (tsdq)] and not [their] conviction. So also you find that in the case of the first Adam, when he created him, He set him in the Garden of Eden. Then He gave him a command and said to him, “Eat this, but do not eat from this, for (according to Gen. 2:17) ‘on the day that you eat from it, you shall surely die.’” [When] he transgressed, he brought a sentence⁴¹Gk.: apophasis. upon himself. [And then] the Sabbath came, and He acquitted him.⁴²Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3. He began to talk with him [about] whether he would repent. It is so stated (in Gen. 3:9), “The Lord God called unto Adam and said, ‘Where are you?’” [This means, “What is your state?”] The Lord can only mean the quality of mercy, as stated (in Exod. 34:6), “The Lord, the Lord is a merciful and gracious God.” For him He had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness,” in that He does not delight in convicting a person. He began to talk with him, as stated (in Gen. 3:11-12), “Who told you that you were naked? Then the man said, ‘The woman….’” He left Adam alone and began to talk with the woman, as stated (in vs. 13), “Then the Lord God said to the woman….” But when He came to the serpent He did not talk with him. Instead He immediately gave him a sentence, as stated (in vss. 14–15), “So the Lord God said unto the serpent, ‘Because you have done this …. I will put enmity between you [and the woman]….’” [Then] He returned to the woman and said to her (in vs. 16), “I will greatly multiply your pain in pregnancy.” And when He returned to the man, He did not convict him. Rather He intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi, “When He said to him (in vs. 19), ‘By the sweat of your brow shall you eat bread, [until you return …].’ ‘You return’ can only be mean repentance, since it is stated (in Hos. 14:2), ‘Return O Israel, to the Lord your God, as you have stumbled in your iniquity.’” When [Adam] did not repent, He expelled him from the Garden of Eden, as stated [(in Gen. 3:24), “And He drove out the man.” Ergo I would say (in Ps. 5:5), “For you are not a God who delights in wickedness.” What is the meaning of (ibid., cont.), “evil may not abide with You.” R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan, “Before the Holy One, blessed be He, stand only angels of peace and angels of mercy, but the angels of wrath are far from Him. It is so stated (in Numb. 14:15), ‘the Lord, of long patience.’ Do we not already know that He is of long patience? But rather what is the meaning of He is ‘of long patience?’ That the angels of wrath are far from Him, as stated (in Is. 13:5), ‘They come from a far land from the end of the heavens, even the Lord and the weapons of his wrath.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Johanan said, “If you do not pursue evil, evil will not pursue you, nor will it dwell with you. Ergo, (Ps. 5:5, cont.), ‘evil may not abide with You,’ as ‘abide with You,’ can only mean dwelling, as stated (Exodus 2:48), ‘And if a stranger dwells with you.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Eleazar ben Pedat said in the name of R. Johanan, “The name of the Holy One, blessed be He, is not mentioned in connection with evil but only in connection with good.” You know that it is so. When the Holy One, blessed be He, created the light and the darkness and gave them names, [Scripture] mentioned His name in connection with the light but did not mention His name in connection with the darkness.⁴³Gen. R. 1:6. Thus it is stated (in Gen. 1:5), “And God called the light day, and the darkness He called night.” Behold, it mentioned His name with the light; but when it comes to the dark it doesn’t say, “and God called the darkness night,” but “He called [the darkness] night.” So also you find that, when He created Adam and Eve, [Scripture] mentioned His name in connection with them, as stated (in Gen. 1:28), “Then God blessed them…”; but when He cursed them, it did not mention His name in connection with them. [Thus it is stated] (in Gen. 3:16-17), “And unto the woman He said […]. And unto Adam He said.” Now if you say [that] behold, [Scripture] mentioned [His name] in connection with the serpent when He cursed him, since it is written (in Gen. 3:14), “So the Lord God said unto the serpent, ‘Because you have done this, more cursed shall you be’”; the sages have taught thus: The Holy One, blessed be He, has mentioned His name in connection with three things, even though they stood for evil: In connection with the inciter, i.e., the serpent, since he incited the woman and said (in Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil,’ like Him. Just like He created His world, you [two] will be able to create worlds like Him. [But He doesn’t want this,] as every artisan hates his fellow [artisan].” So because he incited her and spoke slander, [Scripture] mentions His name in connection with [the serpent]. In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3), “Thus says the Lord, the God of Israel, ‘Cursed is the one who does not heed the words of this covenant.’” In connection with one who puts his trust in flesh and blood, as stated (in Jer. 17:5), “Thus says the Lord, ‘Cursed is the man who trusts in a human being, who makes flesh his strength and whose heart turns from the Lord.’”
So also you find in the case of Noah, [that Scripture used (God’s) name] when he blessed his sons, as stated (in Gen. 9:26), “And he said, ‘blessed be the Lord, the God of Shem…;’” but when he cursed Canaan, [Scripture did not mention the name of the Holy One, Blessed be He, in connection with him], as stated (in vs. 25), “And he said, ‘Cursed be Canaan….’” So also you find in the case of Elisha the prophet, that when the king of Aram came to fight against Israel, he consulted with his servants and made pits [to trap] them. He said, “When Israel comes to fight against us, they will fall into the pits,” as stated (in II Kings 6:8-9), “When the king of Aram was fighting against Israel, [he consulted with his servants, saying, ‘My camp shall be in such and such a place.’ But the man of God sent unto the king of Israel [saying], ‘Take care [not to pass this place, because the Aramaeans are camping there.]’” So the Holy One, blessed be He, does nothing (according to Amos 3:7) without having revealed His purpose unto His servants the prophets. When Israel passed by once and twice without falling in, the king of Aram took notice and said to his servants (in II Kings 6:11), “Will you not tell me which of us is for the king of Israel?” His servants said to him (in vs. 12-14), “’[It is because] Elisha, the prophet that is in Israel, tells the king of Israel the words which you speak in your bedroom.’ So he said, ‘Go and see [where he is, so that I can send and seize him,’ and it was told to him, saying, ‘Behold he is in Dothan.’ Then he sent horses and chariots and a heavy force there.” Immediately Elisha’s youth rose and saw that horses, riders and a force encircled the city. Immediately he cried out (in vss. 15-16), “and said [unto him], ‘Alas, my Lord, what shall we do?’ Then he said, ‘Fear not, for there are more with us than with them.’” Immediately Elisha prayed and mentioned the name of the Holy One, blessed be He, as stated (in vs. 17), “Then Elisha prayed and said, ‘Lord, please open his eyes and let him see’; so the Lord opened the eyes of the servant and he saw, and there was the hill full of fiery horses and chariots round about Elisha!” Immediately Elisha arose and cursed the Aramaeans (in vs. 18), and he said, “’Please smite this nation with a blinding light’; so He smote them with a blinding light according to the word of Elisha.” Now [Scripture] did not mention the name, but when [Elisha] prayed over them again for their eyes to be opened, he said (in vs. 20), “O Lord, open the eyes of these men that they may see.” Ergo, the name of the Holy One, blessed be He, is mentioned in connection with good, but not with evil. So also you find that when the prophet saw the four chariots that were compared to the four kingdoms (that would rule over Israel), [it states (in Zech. 6:1),] “and I lifted my eyes, and behold, four chariots were coming out between the two mountains….” But when it spoke about the redemption, [it states (in Zech. 2:3),] “Then the Lord showed me four smiths.” So also you find that when the five angels of destruction came to destroy Jerusalem, as stated (in Ezek. 9:2), “And here were six persons coming by way of the upper gate [which faces north, each with his weapon of destruction in his hand]”; Gabriel was sent with them, as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork.’” The Holy One, blessed be He, said to Gabriel, “Fill your hands with coals of fire from among the cherubim and scatter them over the city,” as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork [under the cherub, and fill your hands with coals of fire from among the cherubim, and scatter them over the city].’”⁴⁴Cf. below, Lev. 8:5. Gabriel came and stood at the wheel. The cherub said to him, “What do you desire?” He said to him, “Thus and so has the Holy One, blessed be He, commanded me.” He said to him, “Take [them].” He said to him, “You put them in my hand.” Immediately (according to Ezek. 10:7), “Then the cherub stretched out his hand from among the cherubim [unto the fire that was among the cherubim…].” R. Johanan said in the name of R. Simeon ben Johay, “If the coals had not been cooled off [while passing] from the hand of a cherub to the hand of Gabriel, there would not have remained of the enemies of Israel (a euphemism, meaning Israel) a [single] survivor or refugee.”⁴⁵Yoma 77a. For more details, see Lam. R. 1:13 (41). So the Holy One, blessed be He, wanted to do what was evil, not by Himself, but through an angel. In the age to come, however, He will do what is good by Himself, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you….” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” What is the meaning of (Ps. 5:5) “and evil may not abide with You?” [It is] that [Scripture] does not cause the name of the Holy One, blessed be He, to rest upon evil, except for two [evil] sayings upon which the Holy One, blessed be He, did cause His name to rest. These are the following: (The first one is Dan. 9:14:) “So the Lord watched over evil and brought it upon us, because the Lord our God is righteous.” Was it because the Lord our God is righteous (tsaddik), that He brought the evil? It is simply that the Holy One, blessed be He, was charitable (tzekekah) to us when He first brought about the exile to Babylon of Jeconiah before the exile of Tsidikiyah. And what was charitable? That He first brought about the exile of Jeconiah to Babylon along with the artisans, the smiths, and all the valiant men. Now [those] descended to Babylon and they established a [framework] for Torah [study]. For if it had not happened like that, the Torah would have been forgotten in the exile. It is simply that those who believed in the words of Jeremiah went forth with the Torah. [They included (according to II Kings 24:16)] “a thousand artisans and smiths.” What is the meaning of “artisans (hrsh)?”⁴⁶Git. 88a; Sanh. 38a; Yalqut Shim‘oni, Dan., 1066. When they opened with words of Torah, all [present] became as those who are (deaf-)mute (hrsh). [And what is the meaning of] “smiths (rt.: sgr)?” After they closed (rt.: sgr) it, there was no one in all Israel who was able to open it. Ergo (in Dan. 9:14), “because the Lord our God is righteous.” So He acted justly during that exile in that He watched over it, and He still performed a great kindness for Israel [with reference to that exile]. How? In [the month of] Tebet they were scheduled to go into exile from Jerusalem, for so does [Scripture] say (in Ezek. 24:1-2), “[Then the word of the Lord came unto me in the ninth year of the tenth month on the tenth day of the month, saying,] ‘Son of man, write down the name of the day, [this very day;] on this very day [the king of Babylon laid siege to Jerusalem].’” What did the Holy One, blessed be He, do? He said, “If they go forth now in the cold, they will die.” What did He do for them? He waited for them and sent them into exile during the summer. This is what the prophet says (in Jer. 8:13), “I will utterly gather them, says the Lord.” "Gather" ('sp) can only mean "exile," since it is stated (in Micah 2:12), “I will gather Jacob, all of you.” Hence, this too was a great kindness. Now, the second [evil saying associated with the name of the Holy One, blessed be He] is (Ezek. 9:4:) “And the Lord said unto him, ‘Pass through the midst of the city, [through the midst of Jerusalem and mark (the letter) taw⁴⁷The last letter of the Hebrew alphabet. For various interpretations of its meaning, see the parallel version in Shab. 55a. on the foreheads of those people who moan and groan over all the abominations] ….’” The Holy One, blessed be He, said to Gabriel, “Go and write an ink taw upon the foreheads of the righteous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked write a blood taw so that the angels of destruction will have dominion over them.” [The] prosecution⁴⁸Gk.: kategoria, i.e., “accusation,” “charge.” Here the concept is hypostatized as a separate being. came in before the Holy One, blessed be He, [and said to him], “Master of the world, how do the former differ from the latter?” He said to it, “The former are completely righteous, and the latter are completely wicked.” It said to Him, “It was in their power to protest, but they did not protest.” He said to it, “It was revealed and known to Me that, if they had protested, [the sinners] would not have accepted their [protest].” It said to Him, “Master of the world, if it was revealed and known in front of You, was if revealed in front of them? Hence they should have protested against them and demeaned themselves for the sanctification of Your name and take beatings from Israel upon themselves, just as the prophets endured [them].” So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6), “I gave my back to the smiters and my cheeks to the tearers of hair.” And [so with] the rest of the prophets. Immediately (in Ezek. 9:6) He spoke again to the angels of destruction, “[Kill off] old folk, youth ….” This also was a kindness, in that the Holy One, blessed be He, mitigated His wrath [by striking out] against Jerusalem, as stated (in Lam. 4:11), “The Lord has completed (klh) His wrath.” For if He had not done so, all Israel would have received a verdict of destruction (klyh). Ergo (in Ps. 5:5), “and evil may not abide with You,” because the Holy One, blessed be He, does not cause His name to rest upon evil. So also even in the case of the wicked of Israel, He allotted them glory and did not mention them for evil. When He came to the offerings, He said to Moses (in Lev. 1:2), “Speak unto the Children of Israel and say unto them, ‘When one of you presents an offering to the Lord,’” [i.e.] “from Israel” and not from the idolaters. However, when He came to mention leprosy spots, He said (in Lev. 13:2), “When anyone has,” only saying “anyone.” Ergo (in Ps. 5:5), “and evil may not abide with you.”

“The king said to her: What troubles you, Queen Esther, and what is your request… Esther said: If it pleases the king, let the king and Haman come today to the banquet… The king said: Hasten Haman…The king and Haman came to the banquet that Esther had prepared…Haman emerged on that day joyful and glad of heart, but upon Haman’s seeing Mordekhai at the king’s gate, and he did not stand, and he did not move on his account, Haman became filled with fury…Haman restrained himself…and brought his supporters and Zeresh his wife, etc.” (Esther 5:3–5; 8–10).
Among all of them, there was no one capable of giving counsel like Zeresh his wife. He [Haman] had three hundred and sixty-five advisers, corresponding to the days of the solar year. His wife said to him: The person [Mordekhai] about whom you are asking, “If he is of the progeny of the Jews…you will not prevail against him” (Esther 6:13) – unless you approach him with cleverness, with [a strategy] that has never been attempted against members of his nation. If you drop him into a fiery furnace, Ḥananya and his cohorts have already been rescued [from it]; if [you place him in] the lions’ den, Daniel already emerged from it. If you incarcerate him in prison, Joseph already emerged from it. If you ignite a fire in a vat beneath him, Menashe [king of Judah] already pleaded, and the Holy One blessed be He acceded to his plea and he emerged from it. If you exile him to the wilderness, his ancestors already procreated in the wilderness, and they were confronted with numerous ordeals and passed them all and were rescued. If you blind his eyes, Samson took numerous Philistine lives when he was blind. Rather, hang him on a gibbet, as no member of his people has survived it.
Immediately, “the matter was pleasing to Haman and he prepared the gibbet” (Esther 5:14). From what tree was that gibbet crafted? The Rabbis said: When he came to prepare it, the Holy One blessed be He called to all the trees of Creation: ‘Who will give [of its wood] so this wicked one [Haman] will be hanged on it?’
The fig said: ‘I will give of myself, as Israel brings first fruits from me. Moreover, Israel was likened to the first fruits [of a fig]; that is what is written: “Like a first fruit on a fig tree in its first season”’ (Hosea 9:10).
The grapevine said: ‘I will give of myself, as Israel was analogized to me; that is what is written: “You transported a vine from Egypt”’ (Psalms 80:9).
The pomegranate said: ‘I will give of myself, as Israel was analogized to me; as it is stated: “Your temple is like a pomegranate slice”’ (Song of Songs 4:3).
The nut said: ‘I will give of myself, as Israel was likened to me; that is what is written: “I have descended to the nut garden”’ (Song of Songs 6:11).
The citron said: ‘I will give of myself, as Israel takes from me for a mitzva; that is what is written: “You shall take for you on the first day the fruit of a pleasant tree…”’¹This verse refers to the mitzva to take the four species on Sukkot. Rabbinic tradition identifies the “pleasant tree” as the citron. (Leviticus 23:40).
The myrtle said: ‘I will give of myself, as Israel was analogized to me; as it is stated: “And he was standing among the myrtles”’ (Zechariah 1:8).
The olive said: ‘I will give of myself, as Israel was analogized to me; as it is stated: “The Lord called your name a flourishing olive-tree, fair of fruit and form”’ (Jeremiah 11:16).
The apple said: ‘I will give of myself, as Israel was analogized to me; as it is stated: “Like an apple tree among the trees of the forest, so is my beloved among the boys” (Song of Songs 2:3), and as it is written: “And the fragrance of your face like apples”’ (Song of Songs 7:9).
The palm said: ‘I will give of myself, as Israel was analogized to me; that is what is written: “This, your stature, is likened to a palm”’ (Song of Songs 7:8).
Acacia trees and cypress trees said: ‘We will give of ourselves, as the Sanctuary was crafted and the Temple was constructed from us.’
The cedar and the date said: ‘We will give of ourselves, as we are analogized to the righteous, as it is stated: “The righteous man flourishes like a palm tree; like a cedar in Lebanon he grows tall”’ (Psalms 92:13).
The willow says: ‘I will give of myself, as Israel was analogized to me, as it is stated: “Like willows by streams of water” (Isaiah 44:4); and they take from me for the mitzva of the four species in the lulav.’
At that moment, the thorn said before the Holy One blessed be He: ‘Master of the universe, I, who have nothing to ascribe [litlot] to myself, I will give of myself, and that impure one will be hanged [veyitaleh]. My name is thorn, and he [Haman] is a painful thorn; it is appropriate for a thorn to be hanged on a thorn.’ They found [suitable wood from a thorn] and erected [the gibbet].
When they brought it before Haman, he prepared it at the entrance to his house and measured himself on it to show his servants how Mordekhai should be hanged on it. A divine voice replied to him: ‘The tree is suitable for you; this tree has been prepared for you since the six days of Creation.’ The Rabbis there [i.e. Babylonia] say: Where in the Torah is there [an allusion] to Haman? It is, as it is stated: “Was it from the tree [hamin haetz]” (Genesis 3:11), which is expounded to read: Haman haetz.
Another matter: “it was on the third day” (Esther 5:1). Israel is never subject to trouble for more than three days, as in Abraham’s regard it is written: “On the third day, Abraham lifted his eyes and saw the place from a distance” (Genesis 22:4). The tribes, “he gathered them into custody for three days” (Genesis 42:17). Jonah, as it is stated: “Jonah was in the innards of the fish three days and three nights” (Jonah 2:1). And the dead will live only after three days, as it is stated: “On the third day He will raise us” (Hosea 6:2).²At the resurrection of the dead, all will be revived for the day of judgement, when some will be granted “eternal life,” and others will receive “reproaches and everlasting abhorrence” (Daniel 12:2). The midrash here is stating that the righteous will experience the anxiety of the impending judgement for three days before they are granted eternal life. This miracle, too, transpired after three days of their fasting; that is what is written: “It was on the third day, that Esther donned royalty” (Esther 5:1). She sent and invited Haman to a banquet with the king on the fifteenth of Nisan. Once they ate and drank, Haman said: ‘The king promotes me, his wife honors me, and there is no one in the kingdom greater than I am,’ and his heart was overjoyed; that is what is written: “Haman emerged on that day joyful and glad of heart” (Esther 5:9).

(Numb. 13:17): THEN HE SAID UNTO THEM: GO UP HERE INTO THE NEGEB, [AND GO UP INTO THE HILL COUNTRY]. <They are> a people who go up.²³Numb. R. 16:11; Tanh., Numb. 4:6, cont. R. Berekhyah the Priest [Berabbi] said: They found the three sons of the Anakim there, (i.e., according to vs. 22): AHIMAN, SHESHAI, AND TALMAI.²⁴Cf. Sot. 34b. Why was the name of <the first> called Ahiman? Because he said: My brother (ahi), who (man) will come against me? <Why> Sheshai (ShYShY)? Because he was as sound as marble (ShYSh). <Why> Talmai?²⁵Talmay, which means, “my furrows.” Because he went and made furrows (telamim) in the earth.²⁶I.e., with his heavy steps. <Why were they called> (ibid., cont): THE CHILDREN OF ANAK ('NQ)? Because they wore (rt.: 'NQ) the sun about the neck.²⁷According to Zeev Wolf’s commentary on Numb. R. 16:11, They were so tall that the sun seemed to rest on their heads. When the spies saw them they were afraid. Immediately they went and said (in vs. 31): FOR THEY ARE STRONGER THAN WE. Resh Laqish said: They struck against Heaven. Because of this transgression harsh decrees were issued against them. What does the Holy One say to Jeremiah? Go, say to them: You do not know what you have brought out from your mouth daily (according to Jer. 11:16): A GREAT TUMULT. They said (in Numb. 13:33): <MOREOVER THERE WE SAW THE NEPHILIM—THE CHILDREN OF ANAK ARE PART OF THE NEPHILIM—> AND IN OUR OWN EYES WE WERE LIKE GRASSHOPPERS. The Holy One said: I forgave them for that <remark>; but <then> (ibid., cont.) AND SO WE WERE IN THEIR EYES. Who would say that you were not like angels in there eyes? Do you know what I made you in their eyes? What have you brought upon yourselves? (Numb. 14:34:) ACCORDING TO THE NUMBER OF DAYS THAT YOU EXPLORED THE LAND, <FORTY DAYS, EVERY DAY A YEAR…. > As though this was not enough, they did not even enter the land. The Holy One said to Israel: In this world,²⁸This form usually denotes the end of a parashah, but it does not do so here; nor does it do so in the parallels in the traditional Tanhuma, 4:7 and Numb R. 16:11. because the representatives (literally: those sent) were of flesh and blood, it has been decreed over them that they should not enter the land; but in the world to come I will suddenly send my angel (mal'akh), and he shall clear a way before me. It is so stated (in Mal. 3:1): BEHOLD, I AM SENDING {A} [MY] MESSENGER (mal'akh) TO CLEAR A WAY BEFORE ME, AND <THE LORD WHOM YOU SEEK> [SHALL SUDDENLY COME UNTO HIS TEMPLE].

In connection with the inciter, i.e., the serpent, when he incited the woman and said (in Gen. 3:5): FOR GOD KNOWS < THAT ON THE DAY THAT YOU EAT FROM IT, YOUR EYES SHALL BE OPENED >…. So because he incited, < Scripture > mentions his name in connection with < the serpent >.
In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3): THUS SAYS THE LORD, [THE GOD OF ISRAEL]: CURSED IS THE ONE WHO DOES NOT HEED….
In connection with one who makes flesh and blood his patron,⁵⁷Lat.: patronus; Gk.: patronos or patron. as stated (in Jer. 17:5): THUS SAYS THE LORD: CURSED IS THE MAN WHO TRUSTS IN A HUMAN BEING, WHO MAKES FLESH HIS STRENGTH AND WHOSE HEART TURNS FROM THE LORD.

(Numb. 23:11-14:) “And Balak said to Balaam, ‘What have you done to me; to curse….’ And Balaam answered and said, ‘Is it not that that which God places into my mouth….’ And Balak said to Balaam, ‘Please go [and] I will take you….’ So he took him to the Field of Zophim [at the top of Pisgah].” He saw that Israel would be breached there, for it was there that Moses died, as stated (in Deut. 3:27), “Go up to the top of Pisgah …, [for you shall not cross over this Jordan].” Is there a breach greater than this? What he saw was through divinations, and he was of the opinion that because of him they would fall there. (Numb. 23:14-16:) “And he built seven altars [and offered a ram and a bull on each altar]. Then he said unto Balak, ‘Stand here [beside your burnt offerings and let me make myself available to the Lord over there]….’ And God appeared to Balaam and he placed a word (davar) in his mouth.” Like a man who places a bit upon the mouth of his animal and twists him to where he wants [it to go]. So was the Holy One, blessed be He, twisting his mouth. When he said to him, “Return to Balak and bless them,” he said, “Why should I go to him to anguish him?” [So] he sought to go to [his own home] and not to Balak. The Holy One, blessed be He, put a bit into his mouth, [and said] (in Numb. 23:16, cont.) “Return to Balak and speak thus.” (Numb 23:17:) “So he [came] unto him, and there he was standing beside his burnt offerings together with the ministers of Moab.” Concerning the first occasion, it is written (in Numb. 23:6), “with all the ministers of Moab.”⁵⁹Numb. R. 20:20. When they saw that they had derived no benefit at all, they left him; and only a small portion of the ministers of Moab were left with him. (Numb. 23:17:) “Balak said to him, ‘What did the Lord say?’” When he saw that [Balaam] was not in control of himself to say what he wanted, [Balak] sat himself down and mocked him. As soon as he saw that he was mocking him, Balaam said to him, “Get up from there. It is not fitting to sit while the words of the Omnipresent are being spoken.” (Numb. 23:18:) “Rise up Balak and listen; give ear to me, you son of Zippor!” Both of them were [distinguished] sons of [undistinguished] fathers, for they had made themselves greater than their fathers.⁶⁰On the importance of having a distinguished lineage, see, e.g., Ta‘an 21b. [Hence (in Numb. 24:3),] “An oracle of Balaam son of Beor (literally, his son is Beor)”; (in Numb 23:18) “give ear to me, you son of Zippor (literally, his son is Zippor)!” ⁶¹The unusual wording of Numb. 23:18 and 24:3 suggests that Balak and Balaam both had fathers undistinguished enough to be called their sons. (Numb. 23:19:) “God is not a human, that he should speak falsehood.” He is not like flesh and blood. [When a person of] flesh and blood acquires friends and finds others nicer than they, he forsakes the former ones. But [the Holy One, blessed be He,] is not like that. It is not possible [for Him] to be false to the oath of the early ancestors. (Ibid., cont.:) “Has he promised and not fulfilled?” (This phrase can also be read as, “He has promised and not fulfilled.”) When he promises to bring evils upon them, He will cancel them, if they have repented. You find it written (in Exod. 22:19), “Whoever sacrifices to a god shall be devoted to destruction.” When they made the calf, they merited destruction. So I thought to curse and destroy them. But when they repented a little, He suspended [any punishment] and (according to Exod. 32:14) “The Lord repented of the evil which He had planned to do to His people.” And so too in many places. As he said to Jochaniah (in Jer. 22:30), “as none of his seed shall succeed….” But He said to his son’s son (in Hag. 2:22), “And I will overturn the thrones of kingdoms and destroy the might of the kingdoms of the nations,” since it is stated (Hag. 2:23), “’On that day,’ declares the Lord of Hosts, ‘I will take you, O My servant Zerubbabel son of Shealtiel,’ declares the Lord, ‘and make you as a signet.’” And so He suspended what He said to his [grand]father (in Jer. 22:24), “’As I live,’ declares the Lord, ‘if you, O King Coniah, son of Jehoiakim, of Judah, were a signet on My right hand, I would tear you off even from there.’” And so with the men of Anatoth, it is written (in Jer. 11:23), “No remnant shall be left of them, for I will bring disaster on the men of Anathoth.” [But] once they repented, see what is written (in Neh. 7:27), “The men of Anatoth were one hundred and twenty-eight.”

11 (Numb. 13:17) “Then he said unto them, ‘Go up here into the Negeb’”: “Go up,” since [they are] a people who go up. R. Berekhyah the Priest Berabbi said (according to vs. 22), “They found the three sons of Anak there, ‘Ahiman, Sheshai, and Talmai.’¹²Cf. Sot. 34b. Why was the name of [the first] called Ahiman? Because he said, ‘My brother (ahi), who (man) will come against me?’ [Why] Sheshai (shyshy)? Because he was as sound as marble (shysh). [Why] Talmai?¹³Talmay, which means, “my furrows.” Because he went and made furrows (telamim) in the earth.”¹⁴I.e., with his heavy steps. (Ibid., cont.) “The children of the Anak ('nq)”: (He was called that] because he wore (rt.: 'nq) the sun around his neck.¹⁵According to Zeev Wolf’s commentary on Numb. R. 16:11, they were so tall that the sun seemed to rest on their heads. When the spies saw them they were afraid. Immediately they went and said (in vs. 31), “for they are stronger than we (which can also be read as, than He).” Resh Laqish said, “They compared them to the Above. Because of this transgression harsh decrees were issued against them.” What does the Holy One, blessed be He, say to Jeremiah? “Go, say to them, ‘You do not know what you have brought out from your mouth, as stated (in Jer. 11:16), “with the sound of a great tumult you have lit fire to it, and you have broken its boughs.” What did you cause to yourselves “with the sound of a great tumult” that you said, “you have lit fire to it.” “You will carry your sins one day for each year”’” (Numbers 14:34). They said (in Numb. 13:33), “And in our own eyes we were like grasshoppers.” The Holy One, blessed be He, said, “I forgave them for that [remark]; but I was exacting [when they said] (ibid., cont.), ‘And so we were in their eyes.’ The Holy One, blessed be He, said, “Did you know what I made you in their eyes? Who would say that you were not like angels in their eyes?” What had they brought upon themselves? (Numb. 14:34,) “According to the number of days that you explored the land […] forty years.” As though this was not enough, they did not even enter the land. The Holy One, blessed be He, said to Israel, “In this world,¹⁶This form usually denotes the end of a parashah, but it does not do so here. because the representatives (literally, those sent) were of flesh and blood, it has been decreed over them that they should not enter the land; but in the world to come I will suddenly send My angel (mal'akh), and he shall clear a way.” It is so stated (in Mal. 3:1), “Behold, I am sending My messenger (mal'akh) to clear a way before Me, and [the Lord whom you seek] shall suddenly come unto his Temple.”

19 (Numb. 23:14-16) “And he built seven altars [and offered a ram and a bull on each altar]. Then he said unto Balak, ‘Stand here [beside your burnt offerings and let me make myself available to the Lord over there]….’ And God appeared to Balaam and he placed a word (davar) in his mouth”: Like a man who places a bit upon the mouth of his animal and twists him to where he wants [it to go]. So was the Holy One, blessed be He, twisting his mouth. When he said to him, “Return to Balak and bless them,” he said, “Why should I go to him to anguish him?” [So] he sought to go to [his own home] and not to Balak. The Holy One, blessed be He, put a bit into his mouth, [and said] (in Numb. 23:16, cont.) “Return to Balak and speak thus.” (Numb. 23:17) “So he came unto him, and there he was standing beside his burnt offerings [together with the ministers of Moab].” Concerning the first occasion, it is written (in Numb. 23:6), “with all the ministers of Moab.” When they saw that they had derived no benefit at all, they left him; and only a small portion of the ministers of Moab were left with him. (Numb. 23:17) “Balak said to him, ‘What did the Lord say’”: When he saw that [Balaam] was not in control of himself to say what he wanted, [Balak] sat himself down and mocked him. As soon as he saw that he was mocking him, Balaam said to him, “Get up from there. It is not fitting to sit while the words of the Omnipresent are being spoken.” (Numb. 23:18) “Rise up Balak and listen; give ear to me, you son of Zippor”: Both of them were [distinguished] sons of [undistinguished] fathers, for they had made themselves greater than their fathers.⁴⁰On the importance of having a distinguished lineage, see, e.g., Ta‘an 21b. [Hence] (in Numb. 24:3), “An oracle of Balaam son of Beor (literally, his son is Beor)”; (in Numb 23:18) “give ear to me, you son of Zippor (literally, his son is Zippor)!” ⁴¹The unusual wording of Numb. 23:18 and 24:3 suggests that Balak and Balaam both had fathers undistinguished enough to be called their sons. (Numb. 23:19) “God is not a human, that he should speak falsehood”: He is not like flesh and blood. [When a person of] flesh and blood acquires friends and finds others nicer than they, he forsakes the former ones. But [the Holy One, blessed be He,] is not like that. It is not possible [for Him] to be false to the oath of the early ancestors. (Ibid., cont.) “Has he promised and not fulfilled”: (This phrase can also be read as, “He has promised and not fulfilled.”) When he promises to bring evils upon them, He will cancel them, if they have repented. You find it written (in Exod. 22:19), “Whoever sacrifices to a god shall be devoted to destruction.” When they made the calf, they merited destruction. So I thought to curse and destroy them. But when they repented a little, He suspended [any punishment] and (according to Exod. 32:14) “The Lord repented of the evil which He had planned to do to His people.” And so too in many places. As he said to Jochaniah (in Jer. 22:30), “as none of his seed shall succeed….” But He said (in Hag. 2:22), “And I will overturn the thrones of kingdoms and destroy the might of the kingdoms of the nations,” [since it is stated] (Hag. 2:23), “’On that day,’ declares the Lord of Hosts, ‘I will take you, O My servant Zerubbabel son of Shealtiel,’ declares the Lord, ‘and make you as a signet.’” And so He suspended what He said to his [grand]father (in Jer. 22:24), “’As I live,’ declares the Lord, ‘if you, O King Coniah, son of Jehoiakim, of Judah, were a signet on My right hand, I would tear you off even from there.’” And so with the men of Anatoth, it is written (in Jer. 11:23), “No remnant shall be left of them, for I will bring disaster on the men of Anathoth.” [But] once they repented, see what is written (in Neh. 7:27), “The men of Anatoth were one hundred [and twenty-eight].” (Numb. 23:21) “No one has beheld falsehood in Jacob […]”: Balaam said, “He does not pay attention to the transgressions in their hands, He only pays attention to their merit.” (Numb. 23:21, cont.) “The Lord their God is with him”:⁴²In the Biblical context the HIM would normally refer to Israel, but the midrash understands this HIM in the singular throughout this paragraph. You (Balak) said to me (in Numb. 23:7), “Come, curse [Jacob] for me.” If an orchard has no keeper, a thief is able to harm it; or if the keeper falls asleep, the thief will enter [it]. But in the case of these people (according to Ps. 121:4), “Behold, the One keeping Israel shall neither slumber nor sleep.” So how can I harm [Israel]? (Numb. 23:21) “The Lord their God is with him (i.e., Moses)”: Balak said to him, “Since you cannot touch them because of Moses, who protects them, look at [Joshua,] his successor, and what he will be.” He said to him, “He also will be strong like him.” (Numb. 23:21, cont.) “A royal war cry is within him.” He is blowing [a trumpet], giving a war cry, and throwing down a wall.⁴³I.e., the wall of Jericho. (Numb. 23:22) “God brings them out of Egypt”: You said to me (in Numb. 22:5), “’Here is a people that has come out of Egypt,’ on their own. But that is not so. Rather [God] brought them out.” (Ibid., cont.) “Like the heights⁴⁴Rt.: T‘P. The word can also mean “horns” and is so translated in most English versions in order to fit the context of the next word (R’M), which is then understood to mean “wild ox.” See the following note. of His loftiness (r'm)”:⁴⁵In most translations the word is understood to mean “wild ox,” but the midrash regards it as a derived from the root RWM, a verb meaning “to be high.” Such is His nature. [When] they sinned a little, He brought them down like a bird, as stated (in Hos. 9:11), “Ephraim's glory shall fly away like a bird.” [When] they are worthy, He raises them up and exalts (rt.: rwm) them on high like a bird. Thus it is stated (in Is. 60:8), “Who are these that fly like a cloud?” (Numb. 23:23) “There is no augury in Jacob and no divination in Israel”: Here you are (Balak) practicing augury and divining in what place you may prevail against them, but they are not like that. When they have to fight against enemies, a high priest stands up and puts on urim and thummim, which are asked about [the will of] the Holy One, blessed be He. So all the gentiles practice divination and augury, but these (Israelites) prove them false through repentance. It is so written (in Is. 44:25), “Who frustrates omens of liars and confounds diviners.”⁴⁶Cf. yShab. 6:9 (8d). (Numb. 23:23, cont.) “Now it is said for Jacob and for Israel, ‘What has God done?’”: His (i.e., Balaam's) eye saw that Israel was sitting (yoshevim) before the Holy One, blessed be He, like a pupil before his master in the future to come and was asking Him why each and every parashah was written; and so it says (in Is. 23:18), “for her⁴⁷The midrash reads the HER as referring to Torah, but in the context of Isaiah the HER refers to Tyre as a harlot. profits shall belong to those who dwell (yoshevim) before the Lord […].” It also says (in Is. 30:20), “and no more shall your Teacher hide Himself, for your eyes shall see your Teacher.” The ministering angels will ask them, “What has the Holy One, blessed be He, taught you?” As they cannot enter their (i.e., Israel's) precincts, as stated (in Numb. 23:23), “now it is said for Jacob and for Israel, [‘What has God done?’]” (Numb. 23:24) “Here is a people rising up like a lion.” You have no nation in the world like them. Here they are sleeping away from the Torah and the commandments. [Then] having risen from their sleep, they stand up like lions. Quickly reciting the Shema', they proclaim the sovereignty of the Holy One, blessed be He. Then having become like lions, they embark on worldly business pursuits. If one of them should stumble with all of them, or if destroying demons come to touch one of them, he proclaims the sovereignty of the Holy One, blessed be He.⁴⁸On reciting the Shema‘ to be safe from demons, see yBer. 1:1 (2d); Ber. 5a; M. Pss. 4:9. (Numb. 23:24, cont.) “It (a lion) does not sleep until it has eaten its prey”: When he (the reader) says (in the Shema' of Deut. 6:4), “the Lord is one,” the destroying demons are destroyed on his account, [and] they intone after him (as the liturgical response), “Blessed be the name of His glorious kingdom forever and ever,” and flee.⁴⁹In reciting the proper liturgical response to the Shema‘, even the demons recognize the sovereignty of the Holy One. Moreover, through the recitation of the Shema' he is sustained from the day watch to the night watch.⁵⁰I.e., his guardian angels for the morning and the night. And when he goes to sleep, he entrusts his spirit into the hand of the Holy One, blessed be He, as stated (in Ps. 31:6), “Into Your hand I entrust my spirit.”⁵¹Cf. Ber. 5a. Then when he awakens [and] proclaims the sovereignty of the Holy One, blessed be He, the night watch transfers him to the day watch. Thus it is stated (Ps. 130:6), “My soul [yearns] for the Lord more than the watchmen for the morning, the watchmen for the morning.” For that reason Balaam says, “What nation is like this one.” (Numb. 23:24, cont.) “[And drunk] the blood of the slain”: He prophesied that Moses would not die, until he had taken vengeance upon him and the five kings of Midian, as stated (Numb. 23:24), “it does not sleep until it has eaten its prey,” this [prey] is Balaam; “and drunk the blood of the slain,” [these are the five kings of Midian. It is so stated] (in Numb. 31:8), “And they slew the five kings of Midian upon their corpses.” (Numb. 31:6) “With the vessels of the sanctuary”: This is the [high priestly diadem] plate upon which it is written (according to Exod. 28:36), “holy to the Lord.”⁵²For a description, see Shab. 63b; Suk. 5a. (Numb. 31:6, cont.) “And the trumpets for sounding the alarm in his hand”: Moses said to Israel, “Balaam the wicked is practicing magic for you⁵³Cf. the parallel account in Gen. R. 20:20, which reads, “for them.” and is making the five kings fly. Show him the [high priestly diadem] plate on which the name of the Holy One, blessed be He, is engraved,⁵⁴Galuf. Cf. Gk.: glufein (“to engrave.”) and they will fall down before you.” You know that it is so written (in Numb. 31:8), “And they slew the five kings of Midian upon their corpses […] and Balaam ben Beor [with the sword].” What did that wicked man want with the kings of Midian? Is it not in fact written (in Numb. 24:25), “Then Balaam arose and went back to his own place?” It is simply this: when he heard that twenty-four thousand [Israelites] had fallen (in Numb. 25:9) through his counsel,⁵⁵See Deut. R. 1:2. he returned to get his wage. For that reason Balaam ben Beor is recorded (in Numb. 31:8) together with the five kings of Midian.

… 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)

Rabbi Yehoshua of Sikhnin began in the name of Rabbi Levi: “Woe, those who join house to house” (Isaiah 5:8). Rabbi Yoḥanan and Reish Lakish: Rabbi Yoḥanan said: “Woe, those who join house to house” – one who lends another on his house or lends another on his field in order to repossess it.⁶¹The reference is to one who loans another money in order to have a lien on the borrower’s house or field with the intention of repossessing it. The Holy One blessed be He says: What do you think, that you will inherit the land, that “you alone will be settled in the midst of the land” (Isaiah 5:8)? “In my ears, the Lord of hosts: If many houses will not be for desolation, great and excellent, without inhabitant” (Isaiah 5:9). Reish Lakish said: Like one who screams in the ear of another, not in one but in two, so, “in my ears, the Lord of hosts.”
Reish Lakish said: “Woe, those who join house to house” (Isaiah 5:8) – you have caused the first destruction to affect the second destruction. Just as in the first destruction, “Zion will be plowed like a field” (Jeremiah 26:18), so too, in the second destruction, “Zion will be plowed like a field.” “Until there is no room” (Isaiah 5:8) – what caused the place to be destroyed? It was because they did not leave any place where they did not engage in idol worship. Initially, they would worship it clandestinely. That is what is written: “He said to me: Have you seen, son of man, [what the elders of the house of Israel] are doing in the dark?” (Ezekiel 8:12). Since no one reprimanded them, they began doing so behind the door, as it is stated: “And behind the door and the doorpost you placed your commemoration” (Isaiah 57:8).⁶²Your idol Since no one reprimanded them, they began doing so on the roofs, as it is stated: “Those who prostrate themselves on the roofs to the hosts of the heavens” (Zephaniah 1:5). Since no one reprimanded them, they began doing so in the gardens, as it is stated: “Sacrificing in the gardens” (Isaiah 65:3). Since no one reprimanded them, they began doing so on the mountaintops, as it is stated: “They slaughter sacrifices on the mountaintops, and they burn incense on the hills” (Hosea 4:13). Since no one reprimanded them, they began doing so in the fields, as it is stated: “Their altars, too, will be as heaps on the furrows of the field” (Hosea 12:12). Rabbi Yudan, Rabbi Aivu, and Rabbi Tavi said in the name of Rabbi Yoshiya: On each and every furrow they would place an idol. Rabbi Pinḥas and Rabbi Ḥilkiya said in the name of Rabbi Hoshaya: Each of them would plow his field on a diagonal and place the idol in the center so that all of the heads of the furrows would point to it.
Since no one reprimanded them, they began doing so at the crossroads, as it is stated: “At every crossroad you built your shrine” (Ezekiel 16:25). Since no one reprimanded them, they began doing so in the squares, as it is stated: “You built for you a platform, and made for you a shrine in every square” (Ezekiel 16:24). Since no one reprimanded them, they began doing so in the cities, as it is stated: “For like the number of your cities were your gods, Judah…” (Jeremiah 2:28; 11:13). Since no one reprimanded them, they began doing so in the streets, as it is stated: “And like the number of streets of Jerusalem you placed altars to the shame” (Jeremiah 11:13).
How far did they go? It was to the extent that they introduced it into the Holy of Holies, as it is stated: “This image of infuriation babia” (Ezekiel 8:5). What is babia? Rabbi Aḥa said: Woe, woe [biya biya] to the lodger because of the Homeowner. Rabbi Berekhya said: “For the mat is too short for stretching” (Isaiah 28:20) – what is “for stretching [mehistare’a]”? For holding [shetaria] a woman [isha], her husband, and her counterpart [vere’ah]. “And the cover [masekha] is too narrow [tsara] for covering [kehitkanes]” (Isaiah 28:20) – you made a cast image [masekha] as a rival [tsara] to the One of whom it is written: “He gathers together [kones] the water of the sea like a mound” (Psalms 33:7). When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.

Rabbi Yoḥanan began: “A prophecy of the Valley of Vision” (Isaiah 22:1) – the valley about which all the seers prophesy, the valley from which all the seers originated, as Rabbi Yoḥanan said: Every prophet the name of whose city was not articulated was a Jerusalemite. “Valley of Vision” – as they cast the words of the seers to the ground.⁹³The residents treated the prophecies with derision, reflected in the term valley, as a valley is low ground. “What, indeed, happened to you, that you all ascended to the roofs?” (Isaiah 22:1). Did they in fact ascend to the roofs? Rabbi Levi said: These are the arrogant.
“Full of tumult [teshuot]” (Isaiah 22:2) – Rabbi Elazar ben Yaakov said: This expression is used in three senses: Troubles, tumult, and gloom. Troubles, as it is stated: “Does not hear the troubles [teshuot] caused by the oppressor” (Job 39:7); tumult, as it is stated: “Full of tumult [teshuot].” Gloom, as it is stated: “Darkness, gloom [shoa], and desolation” (Job 30:3).
“Clamorous city” (Isaiah 22:2) – a city of commotion; “merry town” (Isaiah 22:2) – a lively city; “your slain are not slain by the sword and they did not die in war” (Isaiah 22:2) – what are they? “Bloated by famine and ravaged by plague” (Deuteronomy 32:24).
“All your officers wandered together; from the bow [mikeshet] they were bound” (Isaiah 22:3) – due to their stubbornness [kashyutam], they were delivered to the kingdoms. Alternatively, “all your officers wandered together; from the bow they were bound” – as [the enemies] would untie the strings of their bows and bind with them. “All those found among you were bound together, they fled afar” (Isaiah 22:3) – they distanced themselves from hearing the words of Torah, just as it says: “From afar the Lord has appeared to me” (Jeremiah 31:2).
“Therefore, I said: Turn from me, I will weep bitterly” (Isaiah 22:4) – Reish Lakish said: On three occasions the ministering angels sought to recite song before the Holy One blessed be He but He did not allow them to do so. These are: In the generation of the Flood, at the sea, and upon the destruction of the Temple. Regarding the generation of the Flood, what is written? “The Lord said: My spirit shall not abide in man forever” (Genesis 6:3).⁹⁴The midrash interprets the word abode [yadon] in the sense of singing praise [yaron], such that the verse means that God’s praise will not always be able to be sung over the occurrences regarding mankind. This interpretation is based on the fact that the Hebrew letters dalet and resh look very similar and are sometimes interchanged (Etz Yosef). At the sea it is written: “One did not approach the other the entire night” (Exodus 14:20).⁹⁵The terminology of this verse is reminiscent of the verse in Isaiah (10:3) describing the angels singing song to God. Regarding the destruction of the Temple it is written: “Therefore, I said: Turn from me, I will weep bitterly; do not rush to comfort me” (Isaiah 22:4). It is not written here: Do not continue [to comfort me], but rather, “do not rush [ta’itzu].” The Holy One blessed be He said to the ministering angels: The words of comfort that you are reciting before Me, they are insults [ni’utzin] for Me. Why? “For it is a day of turmoil, trampling and confusion [mevukha] from the Lord, God of hosts” (Isaiah 22:5) – a day of turbulence, a day of plundering, and a day of weeping [bekhiya]. “Of the Valley of Vision” (Isaiah 22:1) – it is the valley about which all the seers prophesy. “Breaching the wall and crying [vesho’a] to the mountain” (Isaiah 22:5) – for they were breaching the walls of their houses, using [the materials] for shields, and placing them atop their citadels [sho’eihem].
“Elam carried the quiver” (Isaiah 22:6) – Rav said: This is a collection of arrows. “Among chariots of men are horsemen, and Kir bared a shield” (Isaiah 22:6), for they were breaching the walls [kirot] of their houses and using [the materials] for shields. “And it was that your choicest valleys [amakayikh] filled with chariots” (Isaiah 22:7) – Rav said: To the full depth of [umkah] the sea waters. “And the horsemen directed themselves [shot shatu] to the gate” (Isaiah 22:7) – like weaving [mishteyei] they went and like weaving they came,⁹⁶They crossed like the warp and woof strings on a loom. and they appeared to be many.
“He laid bare the covering of Judah” (Isaiah 22:8) – exposing what was covered. “You looked on that day to the weapons in the house of the forest” (Isaiah 22:8) – Rabbi Shimon ben Yoḥai taught: The Israelites had a weapon at Sinai, and the ineffable name was etched upon it. When they sinned it was taken from them. That is what is written: “The children of Israel were stripped of their ornament from Mount Ḥorev” (Exodus 33:6). How was it taken from them? Rabbi Aivu and the Rabbis: Rabbi Aivu said: It peeled off on its own. The Rabbis say: An angel descended and peeled it off.
“You saw that the breaches of the city of David were many.… And you counted the houses of Jerusalem, and you broke the houses to fortify the wall” (Isaiah 22:9–10) – this teaches that they would shatter their houses and add to the wall. But did Hezekiah not already do so? Is it not written: “He took courage and rebuilt the entire breached wall…” (II Chronicles 32:5)?⁹⁷Isaiah criticized the people for adding to the wall, whereas Hezekiah similarly rebuilt the walls as protection from his enemies and was not criticized. Hezekiah, however, put his trust in the Lord, God of Israel, but you did not put your trust in Him. That is what it says: “You did not look to the One who planned it, and you did not see the One who fashioned it long ago” (Isaiah 22:11).
“The Lord, God of hosts, called on that day for weeping and for lamentation” (Isaiah 22:12) – the ministering angels said before Him: ‘Master of the universe, it is written: “Majesty and glory are before Him” (Psalms 96:6), and You say this?’ He said to them: ‘I will teach you. That is what it says: “Disrobe and bare yourselves, and place a belt upon your waist” (Isaiah 32:11) – this is how you shall lament. “Smiting upon the breasts” (Isaiah 32:12) – on the first destruction and on the second destruction. “Over pleasant fields” (Isaiah 32:13) – on the house of My delight, which I made like a field. That is what it says: “Zion will be plowed like a field” (Micah 3:12). “Over a fruitful vine” (Isaiah 32:12) – this is Israel, just as it says: “You transported a vine from Egypt” (Psalms 80:9).’
Another matter: “The Lord, God of hosts, called on that day…” (Isaiah 22:12) – that is what was stated in the verse by the sons of Koraḥ through the Divine Spirit: “These I remember, and pour out my soul within me, [how I passed on with the throng and led them to the house of God]” (Psalms 42:5). Regarding whom did the sons of Koraḥ recite this verse? Regarding the congregation of Israel, as the congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, I remember the security, tranquility, and calm in which I existed, and now it has grown distant from me. I am weeping and moaning and saying: If only I could be restored to the earlier times when the Temple was built, and You would descend to it from heaven On High and rest Your Divine Presence upon me. The nations of the world would laud me, and when I would request mercy for my iniquities, You would answer me. But now I am in shame and humiliation.’ They also said before Him: ‘Master of the universe, my soul is desolate within me when I pass by Your Temple and it is destroyed, and a still small voice within it says: The place where the descendants of Abraham sacrificed offerings before You, the priests would stand on the platform, and the Levites would laud with their lyres, shall foxes prance in it? That is what is written: “On Mount Zion, which is desolate; foxes walk upon it” (Lamentations 5:18). But what shall I do? My iniquities have brought this upon me, the false prophets who were in my midst misled me from the path of life to the path of death.’ That is why it is stated: “These I remember, and pour out my soul within me…”
Another matter: “The Lord, God of hosts, called on that day for weeping and for lamentation…” (Isaiah 22:12) – when the Holy One blessed be He sought to destroy the Temple, He said: As long as I am inside it, the nations of the world will not touch it. So, I will avert My eyes from it, and I will take an oath that I will not attend to it until the time of the end of days. Then the enemies will come and destroy it. Immediately, the Holy One blessed be He took an oath by His right hand, and withdrew it behind Him. That is what is written: “He withdrew His right hand from before the enemy” (Lamentations 2:3). At that moment, the enemies entered the Sanctuary and burned it. Once it was burned, the Holy One blessed be He said: I no longer have an abode on the earth; I will remove My Divine Presence from it, and I will ascend to My original location. That is what is written: “I will go and return to My place, until they will be punished and they seek My presence” (Hosea 5:15). At that moment, the Holy One blessed be He was weeping and saying: Woe is Me for what I have done. I rested My Divine Presence below for the sake of Israel. Now that they have sinned, I have returned to My original place. Heaven forbid that I have become a laughingstock to the nations and a mockery to the people. At that moment, Metatron⁹⁸This is the name of an important angel. came and fell on his face and said before Him: ‘Master of the universe, I will weep but You shall not weep.’ He said to him: ‘If you do not allow Me to weep now, I will enter a place into which you have no authorization to enter, and I will weep, as it is stated: “But if you will not heed it, my soul will weep in concealed places due to your arrogance…”’ (Jeremiah 13:17).
The Holy One blessed be He said to the ministering angels: ‘Come and let us go, you and I, and let us see what the enemies did in My Temple.’ Immediately, the Holy One blessed be He and the ministering angels went, with Jeremiah before Him. When the Holy One blessed be He saw the Temple, He said: Certainly, this is My Temple and this is My resting place that enemies entered and did in it as they pleased. At that moment, the Holy One blessed be He was weeping and saying: Woe is Me for My Temple. My children, where are you? My priests, where are you? My beloved, where are you? What could I do for you? I warned you but you did not repent. The Holy One blessed be He said to Jeremiah: ‘Today I am like a person who had an only son, made a wedding canopy for him, and he died within his wedding canopy; do you not feel pain for Me or for My son? Go and call Abraham, Isaac, Jacob, and Moses from their graves, as they know how to weep.’ [Jeremiah] said before Him: ‘Master of the universe, I do not know where Moses is buried.’ The Holy One blessed be He said to him: ‘Go, stand on the bank of the Jordan, raise your voice, and call: Son of Amram, son of Amram, arise and see your flock who have been consumed by enemies.’ Immediately, Jeremiah went to the Cave of Makhpela and said to the patriarchs of the world: ‘Arise, as the time has arrived that you are summoned before the Holy One blessed be He.’ They said to him: ‘Why?’ He said to them: ‘I do not know,’ because he feared that they would say: In your days this befell our children? Jeremiah left them and stood on the bank of the Jordan, and called out: ‘Son of Amram, son of Amram, arise, the time has arrived that you are summoned before the Holy One blessed be He.’ He said to him: ‘What is different about today that I am summoned before the Holy One blessed be He?’ Jeremiah said to him: ‘I do not know.’ Moses left him and went to the ministering angels, as he was familiar with them from the time of the giving of the Torah. He said to them: ‘Ministers On High, do you know why I am summoned before the Holy One blessed be He?’ They said to him: ‘Son of Amram, do you not know that the Temple has been destroyed and Israel has been exiled?’ He was screaming and weeping until he reached the patriarchs of the world. Immediately, they rent their garments, placed their hands on their heads, and were screaming and weeping until the gates of the Temple. When the Holy One blessed be He saw them, immediately, “the Lord, God of hosts, called on that day for weeping and for baldness and for donning sackcloth” (Isaiah 22:12). Had it not been for the verse that is written, it would have been impossible to say it. They were weeping and walking from this gate to that gate like a person whose deceased relative is lying before him. The Holy One blessed be He was lamenting and saying: Woe to a king who was successful in his youth and in his old age was not successful.
Rabbi Shmuel bar Naḥman said: When the Temple was destroyed, Abraham came before the Holy One blessed be He weeping, pulling out his beard, tearing out the hair of his head, striking his face, rending his garments, ashes on his head, and he was walking in the Temple and lamenting and screaming. He said before the Holy One blessed be He: ‘Why am I different from all nations and tongues that I have come to this state of shame and humiliation?’ When the ministering angels saw him, they too composed lamentations standing in rows and saying: “[Behold, their angels cry out outside.…] The highways are desolate, wayfarers have ceased; [he breached the covenant, rejected cities, regarded no man]” (Isaiah 33:7–8). What is “the highways are desolate”? The ministering angels said before the Holy One blessed be He: ‘The highways to Jerusalem that You prepared so that travelers would never cease from them, how have they become desolation?’ “Wayfarers have ceased” – the ministering angels said before the Holy One blessed be He: ‘The ways upon which Israel would travel on the festivals, how have they become idle?’ “Breached the covenant” – the ministering angels said before the Holy One blessed be He: ‘Master of the universe, the covenant of their patriarch Abraham has been breached, by means of whom the world was settled, and by means of whom You were recognized in the world as God on High, Maker of the heavens and the earth.’ “Rejected cities” – the ministering angels said before the Holy One blessed be He: ‘Have You rejected Jerusalem and Zion after You chose them?’ That is what is written: “Did You reject Judah, did Your soul loathe Zion…?” (Jeremiah 14:19). “Regarded no man [enosh]” – the ministering angels said before the Holy One blessed be He: ‘You did not consider Israel even like the generation of Enosh, who were the originators of idol worshippers.’ At that moment, the Holy One blessed be He attended to the ministering angels. He said to them: ‘Why are you composing lamentations like this, standing in rows?’ They said to Him: ‘Master of the universe, why did You not pay attention to Abraham, Your beloved, who came to Your House and lamented and wept?’ He said to them: ‘From the day that My beloved passed away from before Me to his eternal home, he did not come to My House, and now: “What has My beloved to do in My House?”’ (Jeremiah 11:15).
Abraham said before the Holy One blessed be He: ‘Master of the universe: Why did You exile my children, deliver them into the hand of the nations, kill them with all kinds of uncommon deaths, and destroy the Temple, the place where I elevated my son Isaac as a burnt offering before You?’ The Holy One blessed be He said to Abraham: ‘Your children sinned and violated the entire Torah and the twenty-two letters that are in it.’ That is what is written: “All Israel have violated Your Torah” (Daniel 9:11). Abraham said before the Holy One blessed be He: ‘Master of the universe, who will testify against Israel that they violated Your Torah?’ He said to him: ‘Let the Torah come and testify against Israel.’ Immediately, the Torah came to testify against them. Abraham said to it: ‘My daughter, you have come to testify against Israel that they violated your mitzvot, and you have no shame before me? Remember the day that the Holy One blessed be He circulated you among every nation and they did not want to accept you, until my descendants came to Mount Sinai and accepted you and honored you. Now you come to testify against them on their day of distress?’ Once the Torah heard this, it stood to one side and did not testify against them.
The Holy One blessed be He said to Abraham: ‘Let the twenty-two letters come and testify against Israel.’ Immediately, the twenty-two letters came. Alef came to testify against Israel that they violated the Torah. Abraham said to it: ‘Alef, you are the leader of all the letters, and you come to testify against Israel on their day of distress? Remember the day that the Holy One blessed be He revealed Himself on Mount Sinai and began with you, “I am [anokhi]⁹⁹Anokhi begins with the letter alef. the Lord your God” (Exodus 20:2) – no nation other than my descendants accepted you, and you come to testify against my descendants?’ Immediately, alef stood to one side and did not testify against them.
Bet came to testify against Israel. Abraham said to it: ‘My daughter, have you come to testify against my descendants, who are diligent in the five books of the Torah, as you are at the head of the Torah?’ That is what is written: “In the beginning [bereshit]¹⁰⁰Bereshit, the first word of the Torah, begins with a bet. God created” (Genesis 1:1). Immediately, bet stood to one side and did not testify at all.
Gimel came to testify against Israel. Abraham said to it: ‘My daughter, have you come to testify against my descendants that they violated the Torah? Is there any nation who fulfills the mitzva of ritual fringes, which you appear at its head?’ That is what is written: “You shall make for yourselves twisted threads [gedilim]” (Deuteronomy 22:12).¹⁰¹Gedilim, which in Hebrew is the first word of this verse, begins with a gimel. Immediately, gimel stood to one side and did not testify at all. When all the letters saw that Abraham had silenced them, they were ashamed, stood by themselves, and did not testify against Israel.
Immediately, Abraham began [speaking] before the Holy One blessed be He and said: ‘Master of the universe, at one hundred years You gave me a son. When he achieved cognition and was a thirty-seven-year-old young man, You said to me: Sacrifice him as a burnt-offering before Me. I became like a cruel person to him and had no mercy on him. Rather, I, myself, bound him. Will You not remember this on my behalf and have mercy on my descendants?’
Isaac began and said: ‘Master of the universe, when my father said to me: “God, Himself, will see to the lamb for a burnt offering, my son” (Genesis 22:8), I did not delay fulfillment of Your words, and I was bound willingly upon the altar and extended my neck under the knife. Will You not remember this on my behalf and have mercy on my descendants?’
Jacob began and said: ‘Master of the universe, did I not remain in Laban’s house for twenty years? When I departed from his house, the wicked Esau encountered me and sought to kill my children, and I endangered my life on their behalf. Now they are delivered into the hand of their enemies like sheep to slaughter after I raised them like chicks and suffered the travails of child raising on their behalf, as most of my days I experienced great suffering for their sake. Will You not now remember this on my behalf to have mercy on my descendants?’
Moses began and said: ‘Master of the universe, was I not a loyal shepherd over Israel for forty years? I ran before them like a horse in the wilderness, yet when the time came for them to enter the land, You decreed against me that my bones would fall in the wilderness. Now that they have been exiled you sent to me to lament them and weep over them.’ This is the parable that people say: From the goodness of my master it is not good for me, and from his evil it is bad for me.
At that moment, Moses said to Jeremiah: ‘Go before me so I may go and bring them. I would like to see who is going to restrain them.’¹⁰²If I bring them back no one will dare stand in their way. Jeremiah said: ‘It is impossible to go on the way due to the corpses.’¹⁰³I am a priest, and it is prohibited for me to contract impurity imparted by a corpse. He said to him: ‘Nevertheless.’ Immediately, Moses went and Jeremiah was before him, until they reached the rivers of Babylon. They saw Moses and said to each other: ‘The son of Amram has come from his grave to redeem us from the hand of our adversaries!’ A Divine Voice emerged and said: ‘It is a decree from before Me.’ Immediately, Moses said to them: ‘My children, to return you is impossible, as the decree has already been issued. Rather, the Omnipresent will return you speedily.’ He left them. At that moment, they raised their voice in great weeping until their weeping ascended On High. That is what is written: “By the rivers of Babylon, there we sat and also wept” (Psalms 137:1).
When Moses came to the patriarchs of the world, they said to him: ‘What have the enemies done to our descendants?’ He said: ‘Some of them they killed, some of them they tied their hands behind them, some of them were bound in iron chains, some of them were stripped naked, some of them died on the way and their carcasses were left for the bird of the heavens and the animals of the earth, and some of them were cast in the sun hungry and thirsty.’ Immediately, they all began weeping and lamenting: ‘Woe over what has befallen our children! How have you become like orphans without a father; how do you lie in the afternoon and in the summer without garment and without covering; how have you walked on mountains and on gravel with shoes removed and without sandals; how have you carried bundles filled with sand; how have your hands been bound behind you; how have you been unable to swallow even the spittle in your mouths?’ Moses began and said: ‘Cursed sun! Why did you not darken when the enemy entered the Temple?’ The sun responded to him: ‘Moses, loyal shepherd, how could I darken, they did not allow me and did not relent from me, as they took me with sixty rods of fire and said to me: Go and shine your light.’
Again Moses began and said: ‘Woe over your radiance, Temple, how has it gone dark? Woe that its time to be destroyed arrived, the Sanctuary was burned, schoolchildren killed, and their fathers sent to captivity, exile, and the sword.’ Again Moses began and said: ‘O captors, by your lives! You killers, do not kill cruelly and do not implement total annihilation, do not kill a son in the presence of his father, or a daughter in the presence of her mother, for the time will come when the Master of heaven will settle the score with you.’ But the wicked Chaldeans did not do so, but rather, would seat the son on his mother’s lap and say to his father: Rise and slaughter him. The mother would cry and her tears would fall on him, and his father would hang his head. He also said before Him: ‘Master of the universe, You wrote in Your Torah: “An ox or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28). But have they not killed many, many children and their mothers, and yet You are silent!’
At that moment, Rachel our matriarch interjected before the Holy One blessed be He and said: ‘Master of the universe, it is revealed before You that Your servant Jacob loved me abundantly and worked for my father seven years for me. When those seven years were completed and the time for my marriage to my husband arrived, my father plotted to exchange me with my sister for my husband. The matter was extremely difficult for me when I became aware of that plot, and I informed my husband and gave him a signal to distinguish between my sister and me so that my father would be unable to exchange me. Afterward, I regretted what I had done and suppressed my desire. I had mercy on my sister, so that she would not be led to humiliation. In the evening they exchanged me with my sister for my husband, and I transmitted to my sister all the signals that I had given to my husband, so that he would think that she is Rachel. Moreover, I entered beneath the bed on which he was lying with my sister. He would speak with her and she would be silent, and I would respond to each and every matter that he said, so that he would not identify my sister’s voice. I performed an act of kindness for her, I was not jealous of her, and I did not lead her to humiliation. If I, who is flesh and blood, was not jealous of my rival, and I did not lead her to humiliation and shame, You who are a living and eternal merciful King, why were You jealous of idol worship that has no substance, and You exiled my descendants, and they were killed by sword, and the enemies did to them as they pleased?’ Immediately, the mercy of the Holy One blessed be He was aroused and He said: ‘For you, Rachel, I will restore Israel to its place.’ That is what is written: “So said the Lord: A voice is heard in Rama, wailing, bitter weeping. Rachel is weeping for her children; she refuses to be consoled for her children, as they are not” (Jeremiah 31:14). And it is written: “So said the Lord: Restrain your voice from weeping, and your eyes from tears, as there is reward for your actions.… And there is hope for your future, the utterance of the Lord, and your children will return to their borders” (Jeremiah 31:15–16).

(Jud. 9:23:) THEN GOD SENT AN EVIL SPIRIT < BETWEEN ABIMELECH AND THE CITIZENS OF SHECHEM >. Also at the end < of the story > it is written (in vs. 57): AND UPON THEM CAME THE CURSE OF JOTHAM BEN JERUBBAAL. What is written there (in vs. 7)? BUT, WHEN THEY TOLD JOTHAM (about the Shechemites making Abimelech their king), [HE WENT AND STOOD AT THE TOP OF MOUNT GERIZIM]. Now why did he stand at the top of Mount Gerizim for cursing, when (according to Deut. 27:13-26) they only gave curses on Mount Ebal? It is simply that Jotham said this: The Samaritans are going to say: Mount Gerizim is ours because there were the blessings given; but they will not know that curses are given there. How is that? It is simply this: The ones who were standing on Mount Ebal and cursing, at whom were they cursing? Was it not at those who were standing opposite them (on Gerizim)? The ones who were blessing, at whom were they blessing? Was it not at those who were opposite them (on Ebal)? It turns out that the curses come upon Mount Gerizim, and the blessings, upon Mount Ebal. For that reason, Jotham said: I am standing only on Mount Gerizim when cursing my brother and the people of Shechem. He began by saying (in Jud. 9:8): THE TREES WENT < TO ANOINT A KING OVER THEMSELVES >…. R. Meshe said: These words that Jotham spoke are a parable. How? THE TREES WENT. These are Israel. (Jud. 9:8, cont.:) AND THEY SAID TO THE OLIVE TREE. This is Othniel ben Kenaz, in that he was from the tribe of Judah (cf. Jud. 1:13; 3:9-11). Thus it is stated (about Judah in Jer. 11:16): < THE LORD HAS CALLED YOUR NAME > A GREEN OLIVE TREE, < FAIR WITH GOOD FRUIT >. Now what did Othniel say to them (in Jud. 9:9)? SHOULD I LEAVE MY FATNESS? Olive oil is pure. They came to Deborah (according to Jud. 9:10): AND [THE TREES] SAID TO THE FIG TREE: < YOU COME AND REIGN OVER US >. This refers to Deborah. She said to them (in vs. 11): SHOULD I LEAVE MY SWEETNESS? (Cf. Jud. 5:1:) THEN DEBORAH SANG. (Jud. 9:12:) THEN THE TREES SAID TO THE VINE: < YOU COME AND REIGN OVER US >. It said to them (in vs. 13): SHOULD I LEAVE MY NEW WINE? TO THE VINE (in vs. 12) refers to Barak and Gideon (according to Jud. 8:22): RULE OVER US, YOU, < YOUR SON, AND YOUR SON'S SON AS WELL >. He said to them (in vs. 23): I WILL NOT RULE. When they saw this, (according to vs. 14:) THEN ALL THE TREES SAID UNTO THE BRAMBLE: < YOU COME AND REIGN OVER US >. This refers to Abimelech. Just as this bramble is full of thorns, so was Abimelech full of evil deeds. When they invited him to reign, what did he say to them (in vs. 2): AND REMEMBER THAT I AM YOUR BONE AND YOUR FLESH. So the Holy Spirit cries out (in Prov. 29:26): MANY SEEK AUDIENCE FROM A RULER, < BUT IT IS FROM THE LORD THAT ONE RECEIVES JUSTICE >. What did the bramble say to them (in Jud. 9:15)? COME AND TAKE REFUGE IN MY SHADE. Is it not better for you to make me alone king rather than seventy? Immediately (according to Jud. 11:11): AND [THE PEOPLE] SET HIM OVER THEM.¹⁰⁸The passage concerns the elders of Gilead and Jephthah, not the Shechemites and Abimelech. Jotham said to them (in Jud. 9:16 or 19, also vs. 20): IF < YOU HAVE ACTED > TRULY < AND UPRIGHTLY…. BUT IF NOT, LET FIRE COME FORTH FROM ABIMELECH AND DEVOUR THE PEOPLE OF SHECHEM >…. Then it written (in vs. 57): AND UPON THEM CAME THE CURSE OF JOTHAM. When? (In Jud. 9:23:) THEN GOD SENT AN EVIL SPIRIT < BETWEEN ABIMELECH AND THE CITIZENS OF SHECHEM >. Blessed are those who are righteous; for wherever they go, the Holy One preserves them; and they are recognized among the nations. Thus it is stated (in Is. 61:9): AND THEIR SEED IS KNOWN AMONG THE NATIONS.

And Ad-nai said to his heart (Gen. 8:21) - The wicked are under control of their heart: 'The fool has said in his heart' (Ps. 14:1); 'And Esav said in his heart' (Gen.27:41); 'And Yerovoam said in his heart' (I Kings 12:25); 'Now Haman said in his heart' (Est. 6:6). But the righteous have their hearts under their control since it is written 'Now Hannah, she spoke at her heart' (I Sam. 1:13); 'And David said to his heart' (I Sam. 27:1); 'But Daniel put to his heart' (Dan. 1:8); [so too] 'And the Lord said to his heart: I will not again/add curse to the ground' (Gen. 8:21): He did not add to it, and let that indeed suffice. The Rabbis interpreted: I will not add [curse] to the children of Noah; I will not add [curse] to future generations. 'Because the devisings of man's heart [yetzer lev] is evil'. Rabbi Hiyya the Elder said: How terrible must be the dough when the baker himself testifies it to be bad! 'Because the inclination of man's heart [yetzer lev] is evil from his youth' Abba Jose the potter said: How terrible must be the leaven when he who created it testifies that it is bad, as it is written 'For He knows our inclinations, it is remembered that we are dust' (Ps. 103:14). The Rabbis said: How terrible must be the plant when the planter himself testifies that it is bad as it is written 'For the Lord of hosts, that planted you, has spoken evil of you (Jer. 1:17). Antoninus asked our teacher: ‘When is the evil inclination placed in a person, from the moment one comes out of the womb of one's mother or before one comes out of the womb of one's mother?’ ‘Before one comes out of the womb of one's mother’ he replied. [Antoninus] replied ‘It can't be, if [the yetzer] is put before one comes out from the womb, one would dig through the womb and emerge! Rabbi agreed with him, because his view corresponds with that of Scripture: 'Because the inclination of man's heart [yetzer lev] is evil from his youth [mine'urav]'. Rabbi Yudan said: This is written mine'urav (from his awakening), which means, from when he awakes [nin'ar] to the world. Antoninus asked our Teacher further: “When is the soul [neshama] put in a person, from the moment one comes out of the womb of one's mother or before one comes out of the womb of one's mother?’ He answered: ‘When one comes out of the womb of one's mother.’ [Antoninus] replied ‘It can't be! This is comparable to meat left without salt for three days - will it not putrefy?' Our Teacher agreed with him, for Scripture supports him: 'You bestowed on me life and care; Your providence watched over my spirit[ruach].' (Job 10:12) - hence, when did You place the spirit in me? When You gave me Your providence.

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]."

Rabbi 'Aḳiba said: The executioners of Pharaoh used to strangle the Israelites in the walls of the houses, || and the Holy One, blessed be He, heard their cry, as it is said, "And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob" (Ex. 2:24). Further, they burnt their children in the furnace of fire, as it is said, "But the Lord hath taken you, and brought you forth out of the iron furnace, out of Egypt" (Deut. 4:20).

They are "turncoats" (hafachpechanim), they are "runabouts." "sons without emun": You are sons without emunah (faith). You stood before Mount Sinai and said (Shemoth 24:7) "All that the L-rd spoke we will do and we will hear." I, too, said to you (Psalms 82:6) "You are angels." But since they said of the golden calf (Shemoth 32:4) "These are your gods, O Israel," I, too, said of you (Psalms, Ibid. 7) "but like men will you die." I brought you into the land of your forefathers and I gave you the Temple. I said to you: You will never be exiled from it. But since you said (II Samuel 20:1) 'We have no part in David," I, likewise, said to you (Amos 7:17) "And Israel will be exiled from its land." R. Dostai says: Read it not ("sons) without emun; but "without 'Amen.'" They did not want to answer "Amen" after the prophets when they blessed them. And thus is it written (Jeremiah 11:5) "in order to fulfill the oath that I swore to your forefathers to give them a land flowing with milk and honey, as this very day." And not one of them opened his mouth and answered Amen, until Jeremiah came and answered Amen, as it is written (Ibid.) "And I answered and said: 'Amen, O L-rd!'"

Variantly: "On the outside the sword shall devour": because of what they did in the thoroughfares (i.e., idolatry), viz. (Jeremiah 11:13) "For (as) the number of your cities was (the number of) your gods, O Judah, and (as) the number of streets in Jerusalem have you made altars to the shame — altars to sacrifice to the ba'al." "and in the chambers, fright": what they do in their secret chambers, viz. (Ezekiel 8:12) "what the elders of the house of Israel do in the darkness … For they say: 'The L-rd does not see us; the L-rd has left the land."

(Devarim, Ibid. 12) "Of Benjamin he said 'Beloved (yedid) of the L-rd.'": Benjamin is especially beloved because he is called "yedid" of the L-rd. For there are many "lovers," but the most beloved of all is "yedid." Six are called "yedidim": The Holy One Blessed be He," viz. (Isaiah 5:1) "I will sing now of my Yedid"; Benjamin: "yedid of the L-rd; he shall rest securely upon Him"; Solomon, viz. (II Samuel 12:25) "And he called his name 'yedidyah' because of the L-rd" (i.e., because of the L-rd's love for him.) And it is written (Ibid. 24) "And the L-rd loved him." Israel, viz. (Jeremiah 12:7) "I have delivered the yediduth of My soul into the palm of her enemies"; the Temple, viz. (Psalms 84:2) "How yedidoth are Your dwellings (i.e., the Temple)"; Abraham, viz. (Jeremiah 11:15): "What is My yedid (Abraham) doing in My house" (viz. Menachoth 53b). Let the yedid (Solomon) come and build the yedid (the Temple) in the portion of the yedid (Benjamin) for the Yedid (the Holy One Blessed be He); and let the yedidim (Israel), the children of the yedid (Abraham) come and enter therein.