Midrash su Geremia 49:78

R. Joshua b. Levi, in the name of Rabbi, said: "A time will come, when those who have destroyed the second Temple will fall into the hands of the Persians, as it is said (Jer. 49, 20) Therefore hear the counsel of the Lord, that He hath resolved against Edom; and his purposes, that He hath devised against the inhabitants of Theman. Surely the least of the flocks shall drag them away; surely He will devastate their habitation." Raba b. Ulla, however, raised the following objection: "How do we know that the least of the flocks refers to Persia? Shall we assume that it is based upon the passage (Dan. 8, 20) The ram that thou hast seen, him with the two horns, signifies the kings of Media and Persia? Why not say that it refers to Greece, concerning whom it is written (Ib. lb., 21) And the rough he-goat is the king of Greece." When R. Abba came to Palestine, he told the objection of Raba b. Ulla to one of the Rabbis there, whereupon the latter remarked: "Only one who cannot explain the meaning of the verses could dare bring forth such an objection in opposition to Rabbi." What is meant by The least of the flock? The youngest of the brothers (that is, Thirass); as R. Joseph has said, Thirass is Persia.

R. Abba b. Cahana based his [Purim] lecture on this passage (Ecc. 2, 26) For to a man who is good in His presence He giveth wisdom and knowledge and joy, this refers to Mordecai, the upright; but to the sinner he giveth employment to gather up and to bring together, that refers to Haman; that he may give it to him that is good before God, refers to Mordecai, concerning whom it is written (Est. 8, 2) And Esther appointed Mordecai over the house of Haman. Rabba b. Uphran based his [Purim] lecture on the following passage (Jer. 49, 39) And I will set up my thrown in Elam, and I will destroy thence kings and princes; i.e., kings, refers to Vashti, and princes, refers to Haman and his ten sons. R. Dimi b. Isaac based his [Purim] lecture on (Fol. 11) this passage (Ezra, 9, 9) For. we. are bondmen; yet in our bondage hath our God not forsaken us, but hath extended unto us kindness before the kings of Persia. When did He extend unto us kindness? In the time of Mordecai. R. Chanina b. Papa based his [Purim] lecture on this passage (Ps. 66, 12) Thou hast caused men to ride over our heads; we went through fire and through water; but Thou didst bring us out unto abundance, i.e., through fire, refers to the time of Nebuchadnezzar, the wicked; through water, refers to the time of Pharaoh. But Thou didst bring us out unto abundance, refers to the time of Haman. R. Jochanan based his lecture on this passage (Ib. 98, 3) He hath remembered His mercy and His faithfulness to the house of Israel; all the ends of the earth have been the salvation of our God. When did all the ends of the earth see it? In the time of Mordecai and Esther. Resh Lakish based his lecture on this passage (Prov. 28, 15) As a roaring lion and greedy bear, so is a wicked ruler over a poor people. As a roaring lion, refers to Nebuchadnezzar concerning whom it is written (Jer. 4, 7) The lion is come up from his lair. Greedy bear, refers to Ahasuerus, about whom it is written (Dan. 7, 5) And behold, there was another, a second beast, like a bear. Concerning which R. Joseph was taught that this refers to the Persians who eat and drink like a bear, and are fleshy like a bear, and let their hair grow like a bear, and have no repose like a bear; wicked ruler, refers to Haman; over a poor people, refers to Israel, who were then poor in meritorious deeds. R. Nachman b. Isaac based his lecture on this passage (Ps. 124, 2) If it had not been the Lord who was for us, when men rose up against us. Men, — not a king (referring to Haman). Raba based his lecture on this passage (Prov. 29, 2) When the righteous are in authority, the people will rejoice; but when the wicked rule, the people groan; i.e., when the righteous rule, refers to Mordecai and Esther, [then] the people rejoice, as it is written (Est. 8, 15) And Mordecai went out from the presence of the king, etc. And the city of Shushan was glad and joyful. But when the wicked rule, this refers to Haman, [then] the people groan, and so says the passage (Ib. 3, 15) And the king and Haman sat down to drink, but the city of Shushan was perplexed. R. Mathna preached with the following passage (Deut. 4, 7) For what great nation is there that hath God so nigh unto it? R. Ashi recited with the following passage (Ib. ib. 34) Or hath God essayed to go to take himself a nation from the midst of a nation.

When R. Joshua b. Chanania was dying, the Rabbis asked him: "What will be our relations with the infidels? Who will discuss with them?" He rejoined (Jer. 49, 7) Is counsel vanished from the sons, is their wisdom become corrupt? "This is to mean that when the children of God love their adviser, the wisdom of their adversaries becomes corrupt." And if we wish, we may infer the same conclusion from the following passage (Gen. 33, 12) Let us depart and move farther, and I will travel near thee" [which means that we will be always equal to our opponent]. While ascending the steps of the house of Rabba b. Shila, R. Hla heard a child read the following passage (Amos 4, 13) He that formeth the mountains, and createth the wind and declareth unto man what is his thought? And he said: "If there is a slave whose master can declare to him what his secret thought is, what hope can there be for him?" What is the meaning of, He declareth? Said Rab: "Even a trivial conversation between a man and his own wife is mentioned to him at the time of his death."

“The adversary extended his hand over all her delights; for she saw the nations entering her Sanctuary, whom You had commanded that they should not enter Your assembly” (Lamentations 1:10).
“The adversary extended his hand.” You find that when the enemies entered the Temple, Amonites and Moavites entered with them. Everyone was running to plunder silver and gold, and the Amonites and Moavites were running to plunder the Torah, in order to remove “An Amonite and Moavite shall not enter the assembly of the Lord” (Deuteronomy 23:4). Rabbi Yehuda ben Rabbi Simon [said] in the name of Rabbi Levi ben Perata: This is analogous to a conflagration that was ignited in a king’s palace. Everyone was running to plunder the silver and the gold while a slave ran to plunder his writ of servitude. So too, when the enemies entered the Temple, Amonites and Moavites entered with them. Everyone was running to plunder silver and gold, and the Amonites and Moavites were running to plunder the Torah, in order to remove “An Amonite and Moavite shall not enter the assembly of the Lord.”
Abraham bestowed four good things upon Lot. That is what is written: “Abram went, as the Lord had spoken to him, and Lot went with him” (Genesis 12:4). And it says: “Lot, too, who was going with Abram [had sheep, cattle and tents]” (Genesis 13:5). And it says: “He returned all the property, [and also his brother Lot and his property he returned]” (Genesis 14:16). And it says: “It was when God destroyed the cities of the plain [God remembered Abraham, and He sent Lot from the midst of the upheaval]” (Genesis 19:29). Correspondingly, they should have repaid them with goodness;¹⁴³Lot’s descendants, the nations of Amon and Moav, should have been kind to Abraham’s descendants. however, they performed acts of wickedness. That is what is written: “He sent messengers to Bilam…now, please go and curse for me…. The elders of Moav and the elders of Midian went…” (Numbers 22:5–7). “He gathered to him the children of Amon and Amalek, [and he went and smote Israel]” (Judges 3:13).¹⁴⁴The verse is stated regarding Eglon, king of Moav. “It was thereafter, the children of Moav, and the children of Amon, and with them some Amonites, came against Yehoshafat” (II Chronicles 20:1). And this: “The adversary extended his hand...”
Correspondingly, their sins are written in four places. “An Amonite and Moavite [shall not enter the assembly of the Lord]…because they did not greet you with bread and with water…” (Deuteronomy 23:4–5). “My people, remember now what Balak king of Moav devised…” (Micah 6:5). “Because they did not greet the children of Israel with bread and with water, and hired Bilam against them, to curse them” (Nehemiah 13:2). “He sent and summoned Bilam son of Beor to curse you” (Joshua 24:9).
Correspondingly, four prophets stood and sealed their sentence, and they were: Isaiah, Jeremiah, Ezekiel, and Zephaniah. Isaiah said: “A prophecy of Moav: For on the night that Ar of Moav is plundered, it is ruined; for on the night that Kir of Moav is plundered, it is ruined” (Isaiah 15:1). Jeremiah said: “Behold, days are coming, the utterance of the Lord, and I will sound to Raba of the children of Amon an alarm of war, and it will become a mound of desolation, and its environs will be burned in fire, and Israel will inherit its inheritors, said the Lord” (Jeremiah 49:2). Ezekiel said: “To the children of the east, against the children of Amon, and I will give it as a heritage, so that the children of Amon will not be remembered among the nations. I will administer punishments to Moav, and they will know that I am the Lord” (Ezekiel 25:10–11). Zephaniah said: “Therefore, as I live, the utterance of the Lord of hosts, God of Israel, Moav will be like Sodom and the children of Amon like Gomorrah, a rustling thornbush, a salt mine, a desolate wasteland forever. The remnant of My people will plunder them and the rest of My nation will inherit them” (Zephaniah 2:9).

“I called to my lovers, they deceived me; my priests and my elders perished in the city while they sought food for themselves to restore their souls” (Lamentations 1:19).
“I called to my lovers, they deceived me.” The Rabbis interpreted the verse regarding false prophets, who would cause their idol worship to be beloved to me.²⁰⁵The rabbis interpret the term me’ahavai, generally translated “my lovers” to mean “those who made [idols] beloved to me.” The verse is written from the perspective of Zion. “They deceived me,” they, too, deceived me. They did not cease prophesying falsely about me until they caused me to be exiled from my place, as it is stated: “They envisioned for you prophecies of futility and deviance [umaduḥim]” (Lamentations 2:14); it is written madiḥam.²⁰⁶The word maduḥim is written without a yod, such that it can be read madiḥam, meaning those who have pushed them into exile.
Rabbi Shimon bar Yoḥai interpreted the verse regarding the true prophets, who would cause me to be beloved to the Holy One blessed be He. “They deceived me,” as they would deceive me and say to me: Separate teruma and tithes. But are there teruma and tithes in Babylon? Rather, it was in order to cause me to be beloved to the Holy One blessed be He. That is what Jeremiah says: “Establish signposts [tziyunim] for you” (Jeremiah 31:20). Distinguish yourself via mitzvot with which Israel was distinguished.²⁰⁷Therefore, separate teruma and tithes even in Babylon despite the fact that these mitzvot apply by Torah law only in the Land of Israel.
“Place landmarks for you” (Jeremiah 31:20), this is the destruction of the Temple.²⁰⁸A landmark serves as a marker or reminder of something. This is understood as an allusion to the destruction of the Temple, which must be remembered. Likewise it says: “If I forget you, Jerusalem, let my right hand lose its power” (Psalms 137:5). “Note the highway, the path that you walked [halakht]” (Jeremiah 31:20). Rabbi Ḥiyya said: “I walked [halakhti]” is written.²⁰⁹The verse in Jeremiah is written “the path that I walked,” but it is traditionally read as though it says “the path that you walked.” You find that when Israel was exiled to Babylon, what is written? “For your sake, I sent to Babylon” (Isaiah 43:14).²¹⁰The midrash interprets this to mean that God sent His own Divine Presence with them into exile. Alternatively, the term “I sent [shilaḥti]” can be read shulaḥti, meaning I was sent. They were exiled to Eilam; the Divine Presence was with them, as it is written: “I will place My throne in Eilam” (Jeremiah 49:38). They were exiled to Greece; the Divine Presence was with them, as it is written: “I will rouse your children, Zion, against your children, Greece” (Zechariah 9:13), and it is written thereafter: “The Lord will appear over them…” (Zechariah 9:14). That is why it is written: “The path that I walked.”
Another matter, “Note the highway, the path that you walked.” Jeremiah said to them: ‘See the paths on which you have walked, and repent, as it is written: “Return, maiden of Israel” (Jeremiah 31:20), and you will immediately return to your cities, as it is written: “Return to these, your cities” (Jeremiah 31:20).

(Fol. 27b) We are taught that R. Eliezer says: "He who prays behind his teacher, he who greets his teacher [without calling him Rabbi], he who opposes his teacher's school [by organizing a separate academy], and who makes statements [in his teacher's name] that he did not hear from his teacher, causes the departure of the Shechinah from Israel." Our Rabbis taught: That once a disciple appeared before R. Joshua and said to him: "Rabbi, is the evening service optional or obligatory?" "Optional," answered R. Joshua. He then came before Rabban Gamaliel and asked the same question: "Is the evening service optional or obligatory?" "Obligatory," was Rabban Gamaliel's answer. "Behold! R. Joshua said to me it is optional!" the disciple remarked. Whereupon Rabban Gamaliel replied, "Wait until the shield bearers (great scholars) enter the house of learning." As soon as the shield bearers entered the house of learning, the inquirer arose and asked, "Is the evening service optional or obligatory?" "Obligatory," responded Rabban Gamaliel. "Is there any one here differing with me on this subject?" inquired Rabban Gamaliel of the scholars. "No," came the answer from R. Joshua. "Behold," interrupted Rabban Gamaliel, "it is said in your name that the service is only optional. Arise Joshua! And let the witness testify against thee!" R. Joshua stood up and said: "Were I alive and he (the witness) dead, I would have been able to deny it, but now, when I am alive and he is alive, how can one living being deny another living being?" So Rabban Gamaliel continued his lecture while R. Josliua remained standing, until all the people moved in excitement and said to Chutzephith the Meturgeman, "Stop!" and he stopped. "How long," said they, "shall we permit R. Joshua to be afflicted and reproached? Last New Year Rabban Gamaliel afflicted and reproached him. In Bechoroth, in the incident of R. Zadok, Rabban Gamaliel annoyed him and now again he reproached and afflicted him; shall we allow such annoyance to be continued? Let us take steps to deprive him of his dignity (of being the Exilareh). But who shall be his successor? Shall we put up R. Joshua? He is his chief opponent [and it would cause him too much aggravation]. Shall we put up R. Akiba? He has no ancestral merits, and may be disposed to Heavenly punishment [through prayers]. Let us therefore choose R. Elazar b. Azaria for he is wise, rich, and the tenth descendant of Ezra. He is wise, and therefore will be able to answer when questioned; he is rich and therefore, if ordered to attend the Emperor's court [of Rome], he will be as well able to do so as Rabban Gamaliel; he is the tenth descendant of Ezra and has therefore ancestral merits, and he (Rabban Gamaliel) will not be able to afflict upon him Heavenly punishment." So they came [to R. Elazar b. Azarlia] and said to him: "Is the master willing to become the head of the Academy?" (Fol. 28a.) R. Elazar replied: "I'll go and consult my household." He went and consulted his wife. "Perhaps," said she to him, "they will also depose thee [and you will be disgraced]." "There is a maxim," replied he. "'Use thy precious bowl while thou hast it. even if it be broken the next day.'" "But," said she, "thou hast not any gray hair [and they will not respect thee]." At that time he was but eighteen years of age; thereupon miraculously eighteen of his locks suddenly turned gray. And this R. Elazar b. Azaria meant when he said: "Behold! I am as a man of seventy years of age" but not aged seventy. We are taught that on that day the porter was removed from the door [of the academy], and admission was granted to all students, for, during the administration of Rabban Gamaliel, the announcement was made: "Every scholar whose interior is not like his exterior (who is not pious), shall not enter the academy." On that day many benches were added in the academy. R. Jochanan said: "There is a difference of opinion between Abba Joseph b. Dustoi and the Rabbis; according to one, four hundred benches were added and according to the other, seven hundred benches [were added]." When Rabban Gamaliel noticed the tremendous increase he became discouraged and said to himself, "God forbid, I have perhaps prevented so many from studying the Torah." In a dream was shown to him "white earthen pitchers filled with ashes." But this was shown to him only in order to calm him. We are taught: "On that day the treatise of Edioth was studied in the academy and wherever we find 'On that day,' it means the day on which R. Elazar b. Azaria became the head of the academy. There was no Halacha previously undecided in the academy which was not decided that day. Even Rabban Gamaliel himself, although deposed, did not refrain from attending the academy, as is shown from what we are taught (in a Mishnah): 'On that day Juda the Ammouite, a proselyte, appeared in the academy and asked: 'May I enter the congregation [to marry a Jewess]?' Rabban Gamaliel said unto him: 'Thou art not at liberty to do so,' but R. Joshua said, 'Thou art at liberty to do so.' Rabban Gamaliel then said to R. Joshua, 'Behold it is said (Deu. 23, 4.) An Ammonite ' or Moabite shall not enter the congregation of the Lord!" To this R. Joshua retorted and said, 'Are then these nations still in their native places? Did not Senacherib, the king of Assyria, transplant the nations? As it is said (Is. 10, 13.) I have removed the bounds of the people, and their laid-up treasures have I plundered, etc., therefore, not knowing, we go according to the majority [and the majority are not Ammonites].' 'But,' replied Rabban Gamaliel, 'behold, it is said (Jer. 49, 6.) And afterwards I will bring again the captivity of the children of Ammon, so they must have already returned.' To which R. Joshua rejoined: "Behold it is also said (Amos 9, 14.) And I will bring again the captivity of my people Israel, and these have not returned as yet.' Thereupon the proselyte was immediately permitted to enter the congregation." Then Rabban Gamaliel said to himself: "Since it is so [that R. Joshua's decision was carried], I shall now go and effect a reconciliation with R. Joshua." He thereupon went. When he reached R. Joshua's house, he noticed that the walls of the house were black. "From the appearance of the walls of thy house," said Rabban Gamaliel, "it is evident that you are a smith." R. Joshua replied: "Woe unto the age whose leader thou art! for thou knowest not of the cares with which the scholars are occupied and whence they derive their livelihood!" "I have reproached thee, forgive me," Rabban Gamaliel pleaded, but R. Joshua ignored him. "Do it," he again pleaded, "for the sake of the honor of my father's house." R. Joshua then accepted his apology. "Now," they said, "who will go and inform the Rabbis?" [that they had become reconciled.] "I shall go," said a certain laundryman who was there. So R. Joshua sent the following message [through him]: "He who wore the vestment, shall be dressed with it again, and he who has not worn the vestment shall say to him who wore it: 'Take ofT thy priestly cloth, and I shall put it on.'" As soon as R. Akiba was informed of the situation, he said to the Rabbis: "Let all gates [leading to the academy] be closed so that none of Rabban Gamaliel's subordinates shall come and afflict the Rabbis" [in a spirit of revenge for their stand against Rabban Gamaliel]. Meantime R. Joshua said to himself: "It will be much better that I myself shall go and inform them." Accordingly he went and [upon reaching the academy] rapped at the door saying: "Let him sprinkle who is a sprinkler, the son of a sprinkler (a scholar, the son of a scholar); he who is neither himself a sprinkler, nor the son of a sprinkler shall say to him who is a sprinkler and the son of a sprinkler Thy water is plain cave water and thy ashes are plain ashes of a burned cane."

(Gen. 32:5 [4]:) AND HE INSTRUCTED THEM, SAYING: THUS YOU SHALL SAY TO MY LORD ESAU. He called him MY LORD. Jeremiah has said (in Jer. 13:21): WHAT WILL YOU SAY WHEN HE SHALL APPOINT AS YOUR HEADS THOSE WHOM YOU HAD TAUGHT TO BE YOUR FRIENDS? R. Pinhas said: Antoninus gave Our Rabbi (Judah the Prince) the highest honors; but, when Our Rabbi sent me to him, he wrote him a letter and wrote in it: Your servant Judah asks about your welfare. But it displeased Antoninus, namely, that he called himself a servant. He said to him: Do not write again like this. Our Rabbi said to him: I write in such a way to you because I am no better than the patriarch Jacob. When he sent away to Esau, what did he say to him (according to Gen. 32:5 [4])? THUS SAYS YOUR SERVANT JACOB: I have not become an independent authority.¹⁶Gk.: authentes. (Ibid., cont.:) I LIVED WITH LABAN. Not one of the blessings with which your father blessed me has reached me.¹⁷Cf. Gen. R. 75:11. Your father blessed me (in Gen. 27:28): SO MAY GOD GIVE TO YOU OF THE DEW OF HEAVEN AND THE FAT PLACES OF THE EARTH; yet, I do not have one of them in hand. Rather (according to Gen. 32:6 [5]), I HAVE OX AND ASS, SHEEP, which are neither of the heavens nor of the earth. Do you hate me merely because of the blessings, [even though one has yet to reach me]? Did he have < only > one ox and one ass, in that it says (ibid.): I HAVE OX AND ASS … (in the singular)?¹⁸Cf. Gen. R. 75:6. R. Judah and R. Nehemiah differ. R. Judah says: It is a figure of speech, as in the case of one who says in a collective sense: Ass went; cock crowed.¹⁹This is the interpretation of modem translations. But R. Nehemiah said: < He spoke > to him, saying: Here am I, your servant Jacob, humbling myself before you. If you desire it, see, it is fine. But, if not, (ibid.:) I HAVE < AN > OX AND < AN > ASS < … >. [AN OX:] This is Joseph, as stated (of him in Deut. 33:17): LIKE A FIRSTLING OX HE HAS MAJESTY, < AND HIS HORNS ARE THE HORNS OF A WILD OX…. SUCH ARE THE MYRIADS OF EPHRAIM, AND SUCH ARE THE THOUSANDS OF MANASSEH >. There is an aggadic tradition that Esau will only fall at the hands of Rachel's children. Why? Because it is stated (in Jer. 49:20): SURELY THE YOUNGEST OF YOUR FLOCK SHALL DRAG THEM AWAY. These < youngest > are the children of Rachel. (Gen. 32:6 [5], cont.:) AND < AN > ASS. This is the Messianic King, as stated (in Zech. 9:9): REJOICE GREATLY, O DAUGHTER OF ZION, SHOUT ALOUD, O DAUGHTER OF JERUSALEM; < behold your king comes > … HUMBLE AND RIDING UPON AN ASS. (Gen. 32:6 [5], cont.:) A FLOCK. This is Israel, as stated (in Ezek. 34:31): FOR YOU, MY FLOCK, THE FLOCK OF MY PASTURE, YOU ARE HUMANS. (Gen. 32:6 [5], cont.:) MALE AND FEMALE SLAVES. This < also > refers to Israel, about which it is stated (in Ps. 123:2): BEHOLD, AS THE EYES OF MALE SLAVES < LOOK TO THEIR MASTER'S HAND, AS THE EYES OF A FEMALE SLAVE TO THE EYES OF HER MISTRESS, SO DO OUR EYES LOOK TO THE LORD OUR GOD >….

One day R. Jochanan was bathing himself in the Jordan. When Resh Lakish saw him, he jumped into the Jordan and went after him. R. Jochanan said to him: "Your strength ought to be devoted to the study of the Torah." Resli Lakish answered: "Your beauty is fit for women." Then said R. Jochanan: "If you will repent [and leave your profession], I will give you my sister, who is still more beautiful than I am." Resh Lakish accepted this proposition, and when he was about to recross the river for his garments he could not do so. R. Jochanan then instructed him and made a great man out of him. One day there arose a dispute in college about the time at which different new iron weapons, like swords, knives, etc., became subject to Levitical uncleanliness. R. Jochanan said: "From the time they are taken from the furnace," while Resh Lakish said, "From the time they are taken out of the cooling water." R. Jochanan remarked: "The former robber stands his handicraft." Whereupon Resh Lakish answered: "And what good have you done me? When in my old profession, I was also called master, as in my new profession." "I have done much good to you, as I brought you under the wings of the Shechinah," said R. Jochanan. R. Jochanan was nevertheless dejected, and Resh Lakish became ill. [The wife of Resh Lakish, who was] the sister of R. Jochanan, came to the latter and wept, saying: "Pray for his health, for the sake of my son." And in response he cited the following verse (Jer. 49, 11) Leave thine orphan to me, I will give them their livelihood. She continued weeping. "Do pray, for my sake, that I am not left a widow." And in answer he cited to her the end of the same verse, and thy widow must trust in me. Finally, R. Simon b. Lakish's soul went to rest, and R. Jochanan grieved very much after him. The Rabbis of the college searched for a suitable scholar to go and comfort him. They decided that R. Elazar b. P'dath, whose decisions were original, would be fit for this task. He went to R. Jochanan's college and sat before him, and when R. Jochanan said anything, R. Elezar b. P'dath would say: "There is a Baraitha which supports you." R. Jochanan then exclaimed: "Is it you who desires to replace bar Lakish? In his time, when I said anything, he raised twenty-four objections, and I had to make them good with twenty-four answers, so that the discussion became very animated. You, however, say to everything, 'There is a Baraitha which supports you.' Am I not aware that my saying has a good basis?" Finally R. Jochanan tore his garments, wept, and cried: "Where art thou, bar Lakish? Where art thou, bar Lakish?" He continued crying until he became demented. The Rabbis then prayed for his death, and his soul went to rest.

“You shall bring them and plant them” Our Sages said: Praised be the name of the Holy One, who in the greatness of His love for Israel called them ‘My firstborn son Israel.’ (Shemot 4:22) Come and see how great is the loving generosity of the Holy One! A slave dresses his master, but the Holy One dresses Israel, as it says “And I clothed you with embroidered garments…” (Yechezkel 16:10) A slave washes his master, but the Holy One washes Israel, as it says “And I washed you with water…” (Yechezkel 16:9) A slave places the shoes on his master, but the Holy One shoed Israel, as it says “…and I shod you with the skin of the badger…” (Yechezkel 16:10) And beyond all this, when they were exiled to Egypt the Divine Presence was with them, as it says “I will go down with you to Egypt…” (Bereshit 46:4) When they were exiled to Elam the Divine Presence was with them, as it says “And I will place My throne in Elam…” (Yirmiyahu 49:38) They were exiled to Bavel and the Divine Presence went with them, as it says “Because of you, I sent to Babylon…” (Yeshayahu 43:14) In the future the Holy One will return Israel to His holy mountain, as it says “I will bring them to My holy mount…” (Yeshayahu 56:7) and it is written after this “And I will plant them on their land…” (Amos 9:15) Since Moshe saw the love of the Holy One for Israel he said before Him ‘Master of the World! Bring them and plant them there and let that planting be complete, which will never be uprooted. Bring down Jerusalem from the heavens and let it never be destroyed. Gather together there the exiled of Israel and let them settle upon the land in security. This is why it says “You shall bring them and plant them on the mount of Your heritage, directed toward Your habitation, which You made, O Lord; the sanctuary, O Lord, [which] Your hands founded.” (Shemot 15:17)

Rabbi Papis expounded: “They exchanged their glory for the cast image of a [grass-eating] bull” (Psalms 106:20). I might understand that it was the heavenly bull;²³⁹This is one of the four beasts that draw the Divine Chariot. the verse [therefore] states: “Grass-eating.” Rabbi Akiva said to him: ‘Enough, Papis.’²⁴⁰Were that the meaning, it would have been sufficient to write “an eating bull.” He said to [Rabbi Akiva]: ‘And how do you interpret [the phrase]: “they exchanged their glory for the cast image of a [grass-eating] bull”?’ [Rabbi Akiva answered: ‘Perhaps it is a bull typical] of the rest of the days of the year?²⁴¹Perhaps it was an image of a bull when it is clean and nice looking. The verse states “grass-eating,” you do not have anything as repugnant and repulsive as a bull when it is eating grass.’²⁴²This is because the bull drools a lot while eating. Rabbi Yudan says in the name of Rabbi Aḥa: The Egyptian magicians performed sorcery for them and it appeared to be undulating [meratet] before them, just as you say: “Damascus has weakened. It turned to flee but was seized with trembling [retet]” (Jeremiah 49:24).

(Deut. 25:18, cont.:) And he cut off (rt.: znb) all who were lagging behind you. He smote them with a blow to the tail (rt.: znb).⁵¹The word can also denote the penis. See PR 7:3; 12:10, 13; 13:1. And this agrees with what R. Hanina bar Shilqa, said, “What did the House of Amalek do to Israel?⁵²Below, section 14. They cut off their penes and flung them heavenward, as they said, ‘This is what You have chosen, take for Yourself what You have chosen.” As Israel did not know what the nature of spit was, until Amalek came and taught them, as stated (with reference to Ezek. 8:17), “here they were sending the spit in their faces.” From whom did he learn it? From his grandfather Esau, as stated (in Gen. 27:36), “And he said, ‘Is he not (hky) rightly named Jacob?’”⁵³Gen. R. 67:4. He rubbed (rt.: hkk) his throat and brought out the spit. (Deut. 25:18), “All who were lagging behind you.” R. Judah, R. Nehemiah, and the masters [differed]. R. Judah said, “They said, ‘If He is master over all of out deeds, we will serve Him; but if not, we will revolt against Him.’” R. Nehemiah said, “They said, ‘If He furnishes us with our food like a king who is living in the province, such that the province lacks nothing at all, we will serve Him; but if not, we will revolt against Him.’” And the masters said, “They said, “’If we have a thought in our hearts and He knows what we are thinking, we will serve Him; but if not, we will revolt against Him.’” R. Berekhyah said in the name of R. Levi, “In their heart they had a thought, and the Holy One, blessed be He, granted them their request.” And what is the evidence? (Ps. 78:18:) “They tested God in their heart by asking food for themselves.” See what [else] is written there (in vs. 29), “So they ate and were very full.” Another interpretation (of Deut. 25:18), “all who were lagging behind you”: R. Judah, R. Nehemiah and the masters [differ].⁵⁴PRK 3:12; PR 12:13, cont.; PRE 44; Targum Pseudo-Jonathan, Exod. 17:8 and Deut. 25:18. R. Judah says, “Whoever was overcome was discarded.” R. Nehemiah says, “Whomever the cloud vomited up was discarded.” And the rabbis say, “It was the tribe of Dan that the cloud vomited up, [as] they all served idols, as stated⁵⁵The reference is to the idol which the Danites took from Micah. See Jud. 17–18. (Deut. 25:18, cont.), ‘when you were tired and weary, and did not fear God.’” [You were] tired from thirst and weary from the road, and you did not fear God.⁵⁶Above, Gen. 7:15; 8:5; 12:13; Tanh., Gen. 12:14; Deut. 6:10, cont.; PRK 3:13; PR 13:4; Gen. R. 73:7; cf. BB 123b. R. Pinhas said in the name of R. Samuel bar Nahman, “It is a transmitted aggada [that] Esau will fall at the hand of the children of Rachel (Joseph and Benjamin), as stated (in Jer. 49:20), ‘Surely the youngest of the flock shall drag them away.’ Why does it call them the youngest of the flock? Because they were the youngest of the tribes.” Hence, Moses said to Joshua (Exod. 17:9), “Choose men for us.” As he was [descended from] Joseph, about whom it is written (Gen. 42:18), “I fear God.” And about Esau, it is written (Deut. 25:18), “and did not fear God.” Youth is written with reference to the one and small is written with reference to the other (i.e., with reference to Esau). Youth is written with reference to the one (in Gen. 37:2), “since he (Joseph) was a youth with the children of Bilhah [and with the children of Zilpah].” And small is written with reference to the other (in Obad. 1:2), “I will surely make you (Edom) smallest among the nations.” The one (Esau) grew up with two who were righteous (i.e., with Isaac and Rebekah) and did not learn from their deeds, while the other grew up with two who were wicked (i.e., Potiphar and Pharaoh) and did not learn from their deeds. The one received the birthright as a result of his good deeds, while the other lost his birthright from his evil deeds. The one supported his brothers, while the other sought to kill his brother. The one fenced himself away from sexual immorality and from the spilling of blood, while the other sullied himself with sexual immorality and the spilling of blood. The one conceded to the revival of the dead, as stated (Gen. 50:24), “God will surely remember you”; while the other denied the revival of the dead, as stated (Gen. 25:32), “Behold, I am going to die.” The one offered his life for his mother’s honor, as stated (Gen. 33:7), “and after, Joseph and Rachel came forward and bowed”; while the other sought to kill his mother, as stated (Amos 1:11), “and he destroyed his uterus.”⁵⁷This is a homiletical translation of the verse, which would otherwise be translated as, AND HE REPRESSED HIS PITY. Therefore, the one (Esau) will fall by the hand of the other (Jospeh). And R. Johanan said, “All of the ministering angels sought to battle with the ministering angel of Esau, but he would not fall by their hand, as he would remove each and every one with a response: To Reuben, he says, ‘You were suspected about your father’s concubine.’ To Simeon and Levi, ‘You also killed [the inhabitants of] Shekhem.’ To the other tribes, ‘You sold your brother and sought to kill him.’ To Judah, ‘You were also suspected about your daughter-in-law, Tamar.’ To Benjamin he said, ‘You were suspected about the concubine in Giveah.’ When the ministering angel of [Joseph] came and battled with him, he immediately fell in front of him, as he had no response to answer him. This is what is written (Obad 1:18), “And the House of Jacob shall be fire, and the House of Joseph flame, and the House of Esau shall be straw.”

Our Rabbis were taught: There are three [in connection with prophecy] who are to be sentenced by court; viz., he who prophesies what he has not heard — e.g., Zedekiah ben Kenaanah, of whom it is written (II Chron. 18, 10) Made himself horns of iron, etc. But why was he guilty? Did not the spirit of Nabeth make him err, as it is written (Ib., ib. 19-21) And the Lord said, Who will persuade Achab, the king of Israel, that he may go up and fall at Ramoth-gilead? And one spake saying after this manner, and another saying after that manner. Then came forth, a spirit, and placed himself before the Lord, and said, I will persuade him. And the Lord said unto him. Wherewith? And he said, I will go forth and I will become a lying spirit in the mouth of all his prophets. And he said. Thou shalt persuade him, and also prevail; go forth and do so. What is meant by go forth? R. Juda said: "Go outside of My compartment as a liar cannot remain in it." And to the question: What spirit? R. Jochanan said: "The spirit of Naboth Ha-Israeli." [Hence it was not Zedekiah's fault, as he was deceived by the spirit] He ought to have given his attention to what was said by R. Isaac: "The same watchword [divine oracle] is passed to many prophets, but no two prophets prophecy under the same watchwords (use the very same expressions); e.g., (Ob. 1, 3) The presumption of thy heart hath beguiled thee. (Jer. 49, 16) Thy haste hath deceived thee — the presumption of thy heart. Here, however, it reads (II. Chron. 18, 11) And all the' prophets so prophesied, saying. Go up against Ramoth-gilead. etc." Hence, as all prophesied in identical language, he ought to have known that it was not a true prophecy. But perhaps Zedekiah did not know what was said by R. Isaac. There was Jehoshaphat, who told him that, as it is written (Ib., ib. 6) Is there not a prophet of the Eternal besides? And to the question of Achab: Are not all these who prophesy in the name of the Lord sufficient? Jehoshaphat answered: "I have a tradition from my grandfather's house that the same watch-word [divine oracle] is passed to many prophets, but two prophets cannot prophesy under the same watchword using the very same expression."

He who prophesies what was not said to him — e.g., Chananyah ben Azzur, for he found Jeremiah standing in the upper market saying (Jer. 49) Thus hath said the Lord… . behold I will break the bom of Elam, Chananyah drew an a fortiori conclusion: If concerning Elam, who merely came to assist Babylon, nevertheless, the Holy One, praised be He! said (Ib. 49) Thus hath said the Lord … behold, I will breah the bow of Elam, how much more should it be applied to the Chaldeans, who themselves came to destroy the kingdom of Juda? Thereupon he went in the lower market and said (Ib. 28) Thus hath said the Lord… . I have broken the yoke. R. Papa said to Abaye: "But this illustration does not apply, as such a prophecy was not given to any one?" And he answered: For if such an a fortiori conclusion were to be drawn, it is equal to its having been said to someone else; however', it was not said to him directly. He who prophesied in the name of an idol — e.g., the prophets of Baal. He who does not proclaim the prophecy — e.g., Jonah b. Amitthai. He who disobeys a prophet out of mere soft-heartedness — (Ib. b) e.g., the colleague of Michah; as it is written (I Kings, 20, 35, 36) And a certain man of the sons of the prophets said unto his companion, by the word of the Lord, smite me, I pray thee, but the man refused to smite. Then said he unto him. For as much as thou hast not obeyed the voice of the Lord. And a prophet who acted against that wherein he himself was instructed by Heaven — e.g., Edah the Prophet, of whom it is written (Ib. 13, 9) For so was it charged me by the word of the Lord; and (Ib., ib. 18) And he said unto him, I also am a prophet like thee. And further it is written: So he returned with him, ending: And when he was gone, a lion met him on the way and slew him.

Rav and Shmuel: Rav said: Everything that the Holy One blessed be He said, He said about him.²¹Aḥashverosh, who would be the king during whose reign the punishment would be completed. That is what is written: “I will eliminate from Babylonia name and remnant, child and grandchild” (Isaiah 14:22). “Name,” that is Nebuchadnezzar; “and remnant,” that is Evil Merodakh; “child,” that is Belshatzar; “and grandchild,” that is Vashti. Alternatively, “name,” that is their script; “and remnant,” that is their language; “child and grandchild,” that is child and grandchild.²² Evil Merodakh and Belshatzar.
And Shmuel said: Everything that the Holy One blessed be He said, He said about him. That is what is written: “I will place My throne in Elam, and I will eliminate king and princes from there, says the Lord” (Jeremiah 49:38). “King,” that is Vashti, “and princes,” these are the seven princes of Media and Persia.
Rabbi Shmuel bar Naḥmani said: “The Lord will lead you, and your king whom you have set over you, to a nation unknown to you or your fathers, and you will serve there other gods, of wood and stone” (Deuteronomy 28:36). If you say [the exile foretold is] to Babylonia, were they not [originally] from Babylonia?²³ Abraham, the ancestor of Israel, was originally from Ur of the Chaldees in Babylonia. If so, why is it stated: “To a nation that you did not know, you and your fathers?” Rather, this is Media. That is: “It was [vayhi bimei] during the days of Aḥashverosh.”²⁴ The midrash identifies Aḥashverosh as a Mede.

Everything that the righteous do they do through the Holy Spirit. When Jacob blessed Judah, he blessed him with < the qualities of > a lion, as stated (in Gen. 49:9): JUDAH IS A LION'S WHELP. < Thus he paired him off > ⁶⁷The bracketed words come from the parallel versions in Tanh., Gen. 12:14; Gen. R. 97, New Version, on 49:27 (= pp. 1224—1225 in the Theodor-Albeck edition). against the kingdom of Babylon, of which it is written (in Dan. 7:4): THE FIRST WAS LIKE A LION.⁶⁸Gen. R. 99:2. So Hananiah, Mishael, and Azariah (descendants of Judah) attacked it (i.e., Babylon). As for Joseph, he paired him off against this < present > wicked kingdom of Rome. R. Samuel bar Nahman said: There is a tradition handed down that Esau will only fall at the hands of Rachel's children. [Thus it is stated (in Jer. 49:20): SURELY THE YOUNGEST OF THE FLOCK SHALL DRAG THEM⁶⁹THEM refers to Edom, which had come to be identified with Rome in Jewish tradition. AWAY.] And Moses paired off the tribe of Levi against the kingdom of Greece, since the children of the Hasmoneans stem from Levi. Also Levi is the third tribe, and this kingdom of Greece is the third < kingdom >.⁷⁰According to Dan. 7 as the tradition interprets it. Moreover, Levi (LWY) has three letters, and Greece (YWN) has three letters. The former sacrifices bulls, and the latter writes on the horn of an ox. They have no portion in the God of Israel. The former are many, and the latter are few. Moses saw them and blessed them, as stated (in Deut. 33:11 with reference to Levi): BLESS, O LORD, HIS VALOR… < SMITE THE LOINS OF THOSE WHO RISE UP AGAINST HIM >…. And Jacob paired Benjamin off against the kingdom of Media. Thus it is written about the kingdom of Media (in Dan. 7:5): THEN HERE WAS ANOTHER BEAST, A SECOND ONE, LIKE A BEAR.⁷¹Aramaic: dov. Cf. the parallel versions of Tanh., Gen. 12:14; Gen. R. 97, New Version, on 49:27 (= pp. 1224—1225 in the Theodor-Albeck edition), where dov is written without a vowel letter and so allows one to read the word as dev, which means “wolf.” So here is an analogy with it (Media) over against the tribe of Benjamin to which it is likened, as stated (in Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF. Just as the wolf seizes < its prey >, so did the tribe of Benjamin seize < something >, as stated (in Jud. 21:21): WHEN YOU SEE {THE DAUGHTERS OF SHILOH} [AND BEHOLD, IF THE DAUGHTERS OF SHILOH COME OUT]… < THEN YOU SHALL COME OUT OF THE VINEYARDS >, SEIZE FOR YOURSELVES < EACH ONE HIS OWN WIFE FROM THE DAUGHTERS OF SHILOH, AND GO TO THE LAND OF BENJAMIN >.

R. Samuel the son of Nahman stated: There is a tradition that Esau will be subjugated by the descendants of Rachel, as it is said: Surely the least of the flock shall drag them away (Jer. 49:20).

R. Samuel bar Nahman said: There is a tradition < handed down > through the children of Esau that they will only fall at the hands of the children of Rachel.⁴⁷Gen. R. 73:7; 75:5; 99:2; PRK 3:13. Thus it is stated (in Jer. 49:20): SURELY [YOUNGEST OF] THE FLOCK SHALL DRAG THEM AWAY. Now, < what > if the < other > tribes go to court with Esau and say to him: Why did you persecute your brother? Then he says to them: [Why] did you persecute your brother Joseph? So they have no more advantage than he. But when he comes to Joseph, < Joseph > says to him: Why did you persecute your brother; and he is unable to give him an answer. And, if you should say that he did evil to you, < he can > also < say >: My brothers awarded me evil, while I awarded them good. Immediately he becomes silent, as stated (in Is. 47:14): SEE, THEY HAVE BECOME LIKE STRAW. This refers to Esau, of whom it is stated (in Obad. 18): AND THE HOUSE OF ESAU SHALL BE STRAW. (Is. 47:14, cont.:) FIRE CONSUMES THEM. This refers to Jacob [who is called fire], of whom it is stated (in Obad. 18): THE HOUSE OF JACOB SHALL BE FIRE {who is called fire}. {(Ibid., cont.:) AND THE HOUSE OF JOSEPH A FLAME…. Does this not refer to Joseph, of whom it is stated (ibid., cont.): AND THE HOUSE OF JOSEPH A FLAME?} [(Is. 47:14, cont.:) THEY SHALL NOT SAVE THEMSELVES FROM THE POWER OF THE FLAME. Thus it is stated (ibid., cont.): AND THE HOUSE OF JOSEPH A FLAME….]

(Deut. 25:18, cont.:) WHEN YOU WERE TIRED AND WEARY, AND HE DID NOT FEAR GOD. <You were> TIRED from thirst AND WEARY from the road, AND HE DID NOT FEAR GOD.⁶⁸Above, Gen. 7:15; 8:5; 12:13; Tanh., Gen. 12:14; Deut. 6:10, cont.; PRK 3:13; PR 13:4; Gen. R. 73:7; cf. BB 123b. R. Pinhas said in the name of R. Samuel bar Nahmani: It is a transmitted aggada <that> Esau (i.e., Rome) will fall at the hand of the children of Rachel (Joseph and Benjamin), as stated (in Jer. 49:20): SURELY THE YOUNGEST OF THE FLOCK SHALL DRAG THEM AWAY. Why does it call them THE YOUNGEST OF THE FLOCK? Because they were the youngest of the tribes, for YOUTH is written with reference to the one and LEAST is written with reference to the other (i.e., with reference to Esau). YOUTH is written with reference to the one (in Gen. 37:2): SINCE HE (Joseph) WAS A YOUTH WITH THE CHILDREN OF BILHAH <AND WITH THE CHILDREN OF ZILPAH>. And LEAST is written with reference to the other (in Obad., vs. 2): I WILL SURELY MAKE YOU (Edom, i.e., Rome) LEAST AMONG THE NATIONS. The one (Esau) grew up with two who were righteous (i.e., with Isaac and Rebekah) and did not learn from their deeds, while the other grew up with two who were wicked (i.e., Potiphar and Pharaoh) and did not learn from their deeds. Therefore, the former will come and fall by the hand of the latter. The former, of whom it is written (in Deut. 25:18): AND HE DID NOT FEAR GOD, will come and fall by the hand of the latter, of whom it is written (in Gen. 42:18): I FEAR GOD.

Corresponding to the name of Ishmael's son Kedar, the sons of Kedar were so called, as it is said, "Of Kedar, and of the kingdoms of Hazor" (Jer. 49:28). Corresponding to the name of Ishmael's son "Kedemah" (Gen. 25:15), the "sons of Ḳedem" were so called. Because they dwelt in the territory belonging to Cain, his children were called "sons of Cain," as it is said, "Now Heber the Kenite had separated himself from Cain" (Judg. 4:11). Were not all the sons of Cain cut off by the waters of the Flood? But because they dwelt in the territory of the children of Cain, his children were called "sons of Cain," as it is said, "Nevertheless || Cain shall be wasted, as long as Asshur shall dwell in thy place" (Num. 24:22). "Nevertheless Cain shall be wasted away" by fire, through the seed of Ishmael, the latter shall cause the kingdom of Assyria to cease.

Rabbi Levi said: In that night the Holy One, blessed be He, showed him all the signs. He showed him a ladder standing from the earth to the heaven, as it is said, "And he dreamed, and behold || a ladder set up on the earth, and the top of it reached to heaven" (Gen. 28:12). And the ministering angels were ascending and descending thereon, and they beheld the face of Jacob, and they said: This is the face like the face of the Chayyah, which is on the Throne of Glory. Such (angels) who were (on earth) below were ascending to see the face of Jacob among the faces of the Chayyah, (for it was) like the face of the Chayyah, which is on the Throne of Glory. Some (angels) ascended and some descended, as it is said, "And behold the angels of God were ascending and descending on it" (ibid.). The Holy One, blessed be He, showed him the four kingdoms, their rule and their destruction, and He showed him the prince of the kingdom of Babylon ascending [seventy rungs, and descending; and He showed him the prince of the kingdom of] Media ascending fifty-two rungs and descending; [and He showed him the prince of the kingdom of Greece ascending 180 ascents and descending;] and He showed him the prince of the kingdom of Edom ascending, and he was not descending, but was saying, "I will ascend above the heights of the clouds; I will be like the Most High" (Isa. 14:14). Jacob replied to him: "Yet thou shalt be brought down to Sheol, to the uttermost parts of the pit" (Isa. 14:15). The Holy One, blessed be He, said to him: Even "though thou shouldest make thy nest as high as the eagle" (Jer. 49:16).

(One verse (Exodus 12:40) states "And the habitation of the children of Israel in the land of Egypt was four hundred and thirty years," and another, (Genesis 15:13) "and they shall serve them and they shall afflict them four hundred years." How are these two verses to be reconciled? Thirty years before the birth of Isaac, the covenant between the pieces (at which the above was said) was made, (and after his birth until the exodus four hundred years elapsed.) Rebbi says: One verse states: "and they shall serve them and they shall afflict them four hundred years," and another, (Ibid. 16) "and the fourth generation will return here." How are these two verses to be reconciled? If they repent, I will redeem them by generations (Abraham, Isaac, Jacob, and the tribes). If not, I will redeem them by years. "And the habitation of the children of Israel in Egypt and in other lands was four hundred and thirty years." This is one of the verses that they (the seventy-two elders changed) in transcribing (the Torah) for King Ptolemy, viz. (Megillah 9a): Once King Ptolemy assembled seventy-two elders and placed each in a separate house (without telling them why he was doing so), and he said to each of them: "Transcribe for me [into Greek] the Torah of Moses your teacher." The Holy One Blessed be He placed goodly counsel in the heart of each, and they all wrote as one (Genesis 1:1): "G d created in the beginning" [so that Ptolemy could not structure the words as: "In the beginning, god was created."] [They wrote] (Ibid. 1:26): "I will make a man in image and form" [and not, literally: "Let us make a man, etc.", so that he would not be able to argue for a plurality of gods]. [They wrote] (Ibid. 2:2): "And He finished on the sixth day, and He rested on the seventh day" [and not, literally: "And G d finished His work on the seventh day," so that he could not argue that G d worked on the seventh day]. [They wrote] (Ibid. 5:2): "Male and female He created him" [and not, literally: "Male and female He created them" (which Ptolemy could use as an argument for the creation of two separate bodies)]. [They wrote] (Ibid. 11:7): "Let Me go down and confound their tongue" [and not, literally: "Let us go down", so that he would not find support for his polytheistic views]. [They wrote] (Ibid. 18:12): "And Sarah laughed bikrovehah" ["among her neighbors", and not, literally: "bekirbah" ("within her"), so that Ptolemy would not question why Sarah should be punished for laughing, and not Abraham, if they both laughed inwardly]. [They wrote] (Ibid. 49:7): "For in their wrath they killed an ox" [instead of: "a man" (so as not to give Ptolemy a pretext to call Jews murderers)], "and in their willfulness they razed a manger" [instead of: "an ox"]. [They wrote] (Exodus 4:20): "And Moses took his wife and his sons and he rode them on the bearer of men" [instead of "on the ass" (so that he not say that Moses lacked a horse or a camel)]. [They wrote] (Ibid. 12:40): "And the sojourning of the Jews, their dwelling in Egypt and in other lands was four hundred years." [(and not just: "their dwelling in Egypt," as per the verse, which would be open to dispute by Ptolemy's reckoning)]. [They wrote] (Ibid. 24:5): "And he sent the dignitaries of the children of Israel" [lest "youths" be taken demeaningly]; (Ibid. 11): "And to the dignitaries of the children of Israel, He did not stretch forth His hand." [They wrote] (Numbers 16:15): "Not one desirable object of theirs" [(instead of, literally: "Not one ass of theirs")] have I taken" [thus preventing Ptolemy from contending that it was only an ass that Moses had not taken]. [They wrote] (Deuteronomy 4:19): ["all the host of heaven …] which the L rd your G d bequeathed for illumination to all the peoples under the heavens" [and not, as in the verse: "which the L rd your G d bequeathed to all the peoples under the heavens," thus preventing him from construing this verse as a license for idolatry]. [They wrote] (Ibid. 17:3): "and he go and serve other gods … which I did not command to serve" [instead of, as per the verse: "which I did not command", lest he misconstrue it as: "which I did not command to exist" (and which "forced themselves" into creation against My will)]. And instead of (Leviticus 11:6): "And the arneveth (hare) […it is unclean to you"], they wrote: "the slender-legged"; for Ptolemy's wife was called "Arneveth", and Ptolemy would [otherwise] say: "The Jews have poked fun at me and put my wife's name in the Torah!" (Megillah 9a) (Exodus 12:41) "and it was at the end of four hundred and thirty years": We are hereby apprised that when the time arrived, the L rd did not delay them for one moment. On the fifteenth of Nissan the ministering angels came to Abraham to apprise him (that Isaac would be born); (on the fifteenth of Nissan he was born) and on the fifteenth of Nissan the decree went forth (in the covenant) between the pieces, it being written "And it was at the end" — there was one end for all of them. "and it was on this very same day that all the hosts of the L rd went forth": (The Shechinah, too, went forth with them.) And thus do you find, that whenever Israel is in bondage, the Shechinah is with them, viz. (Exodus 24:10) "And they saw the G d of Israel, and under His feet, as the work of a sapphire brick" (the sign of that bondage). And what is written of their redemption? (Ibid.) "and as the appearance of the heavens in brightness." And it is written (Isaiah 63:9) "In all of their sorrows, He sorrowed." This tells me only of communal sorrows. Whence do I derive (the same for) those of the individual? From (Psalms 91:15) "He will call upon Me and I will answer Him; I am with him in sorrow," and (Genesis 39:20-21) "And Joseph's master took him and placed him in the prison house … and the L rd was with Joseph, etc.", and (II Samuel 7:23) "… before Your people whom You have redeemed from Egypt, a nation and its G d." R. Eliezer says: Idolatry passed with Israel in the sea, viz. (Zechariah 10:11) "And a 'rival' passed in the sea, and struck waves in the sea." Which was that? The idol of Michah (viz. Shoftim 17:4). R. Akiva said (on II Samuel 7:23): Were it not explicitly written, it would be impossible to say it, Israel saying before the L rd, as it were, "You redeemed Yourself!" And thus do you find, that wherever they were exiled, the Shechinah was with them. They were exiled to Egypt — the Shechinah was with them, viz. (I Samuel 2:27) "Did I not reveal Myself to your father's house when they were in Egypt? They were exiled to Bavel — the Shechinah was with them, viz. (Isaiah 43:14) "For your sake I was exiled to Bavel." They were exiled to Eilam — the Shechinah was with them, viz. (Jeremiah 49:38) "and I set My throne in Eilam." They were exiled to Edom — the Shechinah was with them, viz. (Isaiah 63:1) "Who is This coming from Edom, His garments crimsoned, from Batzrah?" And when they return in the future, the Shechinah will be with them, viz. (Devarim 30:3) "And veshav the L rd your G d." It is not written "veheshiv" ("He will return" [you]), but "veshav" ("He [Himself] will return.") and it is written (Song of Songs 4:8) "With Me from Levanon (the Temple), My bride (Israel); with Me from Levanon come." Now is she (Israel) coming from Levanon? Is she not ascending to Levanon? (The intent is: You and I were exiled from Levanon) and we will ascend) together) to Levanon.

... R’ Shimon bar Aba said in the name of R’ Yochanan: any where that it says ‘and it was’ (vayehi) it indicates distress and joy. If it is distress there is no distress like it and if it is joy there is no joy like it. R’ Shmuel ben Nachmani came and split the teaching in half. Anywhere that it says ‘and it was’ (vayehi) indicates distress, ‘and it will be’ (v’haya) indicates joy…The brought a challenge from this verse “…and he was [there] (v’haya) when Jerusalem was taken.” (Jeremiah 38:28) He said to them: this is still a cause of joy because on that very day Israel received full payment for their sins. As R’ Shmuel ben Nachmani said: Israel received full payment for their sins on the day the Holy Temple was destroyed, as it says “Your iniquity is finished, O daughter of Zion…” (Lamentations 4:22)

..[With regard to] this did [Jeremiah] say to have it written, 'Surely the shepherd boys will drag away [the evil ones, Edom or Babylonia in defeat].' (Jeremiah 49:20, 50:45) Rabbi Samuel son of Nachmani said, 'We have a tradition in our hands that Esau [i.e., evildoers, identified with Esau, Edom, and Babylonia] will not fall except into the hands of [the tribal descendants of] Rachel's children [i.e., Joseph or Benjamin]. Why? Because if the [other] tribes were to bring suit against Esau, saying, 'Why did you pursue your brother [our ancestor Israel to harm him (see e.g., Genesis 27:41)]? [We, Israel, have a claim against you for this!]' Then he [Esau can] say to them, 'Why did you pursue your brother Joseph [to harm him]? You are no better than I!' But if Joseph should come to him and say, 'Why did you pursue your brother?', he [Esau] will have no answer. For if Esau were to say '[I pursued him] because he did me evil!' [Joseph could reply,] 'My brothers also requited me with evil, and I requited them with good!' Immediately he [Esau would have to] be silent. And about this is it written, 'See, they are become like straw, Fire consumes them; They cannot save themselves From the power of the flame . . .' (Isaiah 47:14). 'Behold, they are become like straw' -- this refers to Esau . . . [Translation incomplete]

..."...And the youths grew up" (Bereishit 25:27). Rabbi Levi made an analogy to a myrtle and wild rosebush which grew next to each other; when they had grown, one gave forth scent and the other thorns. So too with these, for thirteen years they both went to school (beit hasefer) and came back from school, but after thirteen years this one went to study-houses (batei midrashot) and this one went to idolatrous temples (batei avodat kochavim). Rabbi Elazar said, until thirteen years a person needs to take care of their children - from this age onwards, they need to say "Blessed is the one who has exempted me from the punishment of this one." "And Eisav was a man who knew how to hunt..." (ibid.) - he trapped people with his mouth; "you didn't steal?! Who stole with you? You didn't kill?! Who killed with you?" Rabbi Abahu said, robber [is the same as] hunter. He hunted in the house and in the field; in the house he said "How do you tithe salt?" and in the field "how do you tithe straw?" Rabbi Chiya said, he made himself ownerless like a field. Yisrael said before the Holy Blessed One, "Master of all universes: is it not enough for us that we are subjugated by the seventy nations - must we also be subjugated by this one, who is penetrated like women?" The Holy Blessed One said to them, "Even I will come in language [?], I will be revenged upon them." Behold it is written, "And the heart of the heroes of Edom was on that day like the heart of a woman in labour" (Yirmiyahu 49:22). "But Ya'akov was a simple man, a dweller in tents..." (Bereishit 25:27) - two tents, the study-house of Shem and the study-house of Ever. "And Yitzchak loved Eisav, for game was in his mouth..." (Bereishit 25:28) a good piece of meat for his mouth, a good cup of wine for his mouth. "And Rivka loved Ya'akov..." (ibid.) - every time she heard his voice she would add love to her love.

Judah haNasi once directed Rabbi Afes to write a letter in Judah’s name to Emperor Antoninus. Rabbi Afes wrote: “From Judah the Prince to our Sovereign the Emperor Antoninus.” Judah read the letter, tore it up, and wrote: “From your servant Judah to our Sovereign the Emperor Antoninus.” Rabbi Afes remonstrated that Judah treated his honor too lightly. Judah replied that he was not better than his ancestor, who in Genesis 32:5 sent a message saying: “Thus says your servant Jacob.”

(Bamidbar 35:34) "in whose midst I dwell": Beloved are Israel, for even when they are tamei the Shechinah reposes among them — (Vayikra 16:16) "who dwells with them in the midst of their uncleanliness," and (Ibid. 15:31) "… when they defile My sanctuary which is in their midst," and (Bamidbar 5:3) "and they shall not make unclean their camps in whose midst I dwell." (Ibid. 35:34) "for I the L-rd dwell in the midst of the children of Israel." R. Nathan says: Beloved are Israel, for wherever they are exiled the Shechinah is with them. They were exiled to Egypt — the Shechinah was with them, viz. (I Samuel 2:27) "Did I not reveal Myself to the house of your father when they were in Egypt (enslaved to) the house of Pharaoh?" They were exiled to Bavel — the Shechinah was with them, viz. (Isaiah 43:14) "Because of you I was sent to Bavel." They were sent to Eilam — the Shechinah was with them, viz. (Jeremiah 49:38) "I placed My throne in Eilam, and banished from there king and officers." They were exiled to Edom — the Shechinah was with them, viz. (Isaiah 63:1) "Who is This, who comes from Edom, with sullied vestments, from Batzrah?" And when they return, the Shechinah will be with them, viz. (Devarim 30:3) "Then the L-rd your G-d will return with your captivity and He will have mercy upon you." It is not written "and He will return to you," but "and He will return with you!" And it is written (Song of Songs 4:8) "With Me from the Levanon, My bride — with Me from the Levanon shall you come. You will look from the top of Amanah, from the top of Senir and Chermon, from the dens of lions, from the mountains of leopards." Rebbi says: An analogy: A king says to his servant: Why do you search for me? I am with my son. Whenever you need me, I am with my son. "For I, the L-rd dwell in the midst of the children of Israel."