Midrash su Gioele 3:7

Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions (ibid., v. 17). Why? So that they might pray with him, as it is said: That they might ask mercy of the God of heaven concerning this secret; that Daniel and his companions should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a vision if the night. Then Daniel blessed the God of heaven (ibid., vv. 18–19). The Holy One, blessed be He, declared: “Prophecy is restricted in this world to certain chosen ones, but in the world-to-come the gift of prophecy will be possessed by all men,” as is said: And it shall come to pass afterward, that I will pour out My spirit upon all flesh; and your sons and daughters shall prophesy; your old men shall dream dreams; your young men shall see visions (Joel 3:1).

“He drew His bow like an enemy; His right hand stood as an adversary, and he killed all delights of the eye. In the tent of the daughter of Zion, He poured out His fury like fire” (Lamentations 2:4).
“He drew His bow like an enemy.” Rabbi Aivu said: They did not go to extremes vis-à-vis the attribute of justice, and the attribute of justice, too, did not go to extremes in their regard.⁸⁶They did not sin in an extreme fashion and they were not punished in an extreme fashion (Etz Yosef). They did not go to extremes vis-à-vis the attribute of justice, as it is stated: “The people were like complainers” (Numbers 11:1). “Complainers” is not written here, but rather, “like complainers.” “The princes of Judah were like those who move boundaries” (Hosea 5:10). “Those who move boundaries” is not written here, but rather, “like those who move boundaries.” “For like a wayward cow [Israel has strayed]” (Hosea 4:16), “For a wayward cow” is not written here, but rather, “like a wayward cow.” The attribute of justice, too, did not go to extremes in their regard. “He drew His bow like an enemy.” “An enemy” is not written here, but rather, “like an enemy.”
Another matter, “He drew His bow like an enemy.” This is Pharaoh,⁸⁷When the verse states that God drew His bow like an enemy, the enemy referenced is Pharaoh. as it is stated: “The enemy said” (Exodus 15:9). “His right hand stood as an adversary,” this is Haman, as it is stated: “A man who is an adversary and an enemy” (Esther 7:6).
Another matter, “He drew His bow like an enemy.” This is Esau, as it is written: “Because the enemy said against you” (Ezekiel 36:2).⁸⁸This chapter in Ezekiel is a continuation of chapter 35, which is directed to Se’ir, which is identified with the offspring of Esau; see, e.g., Genesis 36:8. “And he killed all delights of the eye,” these are children who are as dear to their parents as their eyeball. The Rabbis say: These are the [members of the] Sanhedrin, who are as dear to Israel as the eyeball.
“In the tent of the daughter of Zion, He poured out His fury like fire.” There are four instances of pouring that are for good and four instances of pouring that are for bad. Four instances of pouring that are for good, as it is stated: “Upon the house of David and upon the inhabitants of Jerusalem, I will pour a spirit of grace and supplication” (Zechariah 12:10). “It will be, thereafter, that I will pour My spirit upon all flesh…. Also upon the slaves and upon the maidservants in those days I will pour My spirit” (Joel 3:1–2). “I will no longer conceal My face from them, as I have poured My spirit upon the house of Israel, the utterance of the Lord God” (Ezekiel 39:29). And four instances of pouring that are for bad, as it is stated: “He poured His fiery wrath upon him” (Isaiah 42:25). In Ezekiel it is written: “As You pour Your fury upon Jerusalem” (Ezekiel 9:8). It is written: “The Lord vented His fury, He poured out His enflamed wrath” (Lamentations 4:11). And this: “He poured out His fury like fire.”

“He drew His bow like an enemy; His right hand stood as an adversary, and he killed all delights of the eye. In the tent of the daughter of Zion, He poured out His fury like fire” (Lamentations 2:4).
“He drew His bow like an enemy.” Rabbi Aivu said: They did not go to extremes vis-à-vis the attribute of justice, and the attribute of justice, too, did not go to extremes in their regard.⁸⁶They did not sin in an extreme fashion and they were not punished in an extreme fashion (Etz Yosef). They did not go to extremes vis-à-vis the attribute of justice, as it is stated: “The people were like complainers” (Numbers 11:1). “Complainers” is not written here, but rather, “like complainers.” “The princes of Judah were like those who move boundaries” (Hosea 5:10). “Those who move boundaries” is not written here, but rather, “like those who move boundaries.” “For like a wayward cow [Israel has strayed]” (Hosea 4:16), “For a wayward cow” is not written here, but rather, “like a wayward cow.” The attribute of justice, too, did not go to extremes in their regard. “He drew His bow like an enemy.” “An enemy” is not written here, but rather, “like an enemy.”
Another matter, “He drew His bow like an enemy.” This is Pharaoh,⁸⁷When the verse states that God drew His bow like an enemy, the enemy referenced is Pharaoh. as it is stated: “The enemy said” (Exodus 15:9). “His right hand stood as an adversary,” this is Haman, as it is stated: “A man who is an adversary and an enemy” (Esther 7:6).
Another matter, “He drew His bow like an enemy.” This is Esau, as it is written: “Because the enemy said against you” (Ezekiel 36:2).⁸⁸This chapter in Ezekiel is a continuation of chapter 35, which is directed to Se’ir, which is identified with the offspring of Esau; see, e.g., Genesis 36:8. “And he killed all delights of the eye,” these are children who are as dear to their parents as their eyeball. The Rabbis say: These are the [members of the] Sanhedrin, who are as dear to Israel as the eyeball.
“In the tent of the daughter of Zion, He poured out His fury like fire.” There are four instances of pouring that are for good and four instances of pouring that are for bad. Four instances of pouring that are for good, as it is stated: “Upon the house of David and upon the inhabitants of Jerusalem, I will pour a spirit of grace and supplication” (Zechariah 12:10). “It will be, thereafter, that I will pour My spirit upon all flesh…. Also upon the slaves and upon the maidservants in those days I will pour My spirit” (Joel 3:1–2). “I will no longer conceal My face from them, as I have poured My spirit upon the house of Israel, the utterance of the Lord God” (Ezekiel 39:29). And four instances of pouring that are for bad, as it is stated: “He poured His fiery wrath upon him” (Isaiah 42:25). In Ezekiel it is written: “As You pour Your fury upon Jerusalem” (Ezekiel 9:8). It is written: “The Lord vented His fury, He poured out His enflamed wrath” (Lamentations 4:11). And this: “He poured out His fury like fire.”

(Dan. 2:2, cont.:) TO TELL THE KING HIS DREAMS. SO THEY CAME AND STOOD BEFORE THE KING. They all came lest one of them have an advantage. He began to speak with them, as stated (in Dan. 2:3-4): AND THE KING SAID: I HAVE DREAMED A DREAM, AND MY SPIRIT IS DEEPLY TROUBLED TO KNOW THE DREAM. THEN THE CHALDEANS SPOKE TO THE KING IN ARAMAIC: O KING, LIVE FOR EVER! TELL YOUR SERVANTS THE DREAM, AND {ITS INTERPRETATION WILL BE DECLARED} [WE WILL DECLARE ITS INTERPRETATION].¹⁵Buber’s Oxford MS for this section has many differences from the MT of Daniel. Where such differences occur, Buber as usual has added the Masoretic Text in square brackets. Most of these variants, however, are not noted in the translation because they are only orthographic and do not affect the translation. Nebuchadnezzar said to them: I know the dream. If I tell it to you, you may tell me words of falsehood when you say: This is its interpretation. Instead, you tell the dream, and < then > I will know that you are telling me its < true > interpretation. Thus it is stated (in Dan. 2:6-7): {THEREFORE, TELL ME THE DREAM AND I WILL KNOW THAT YOU SHALL DECLARE ITS INTERPRETATION.} [BUT IF YOU DECLARE THE DREAM AND ITS INTERPRETATION], < THEN YOU SHALL RECEIVE GIFTS, PRESENTS, AND GREAT HONOR >…. THEY ANSWERED HIM A SECOND TIME AND SAID {TO THE KING}: LET THE KING TELL THE DREAM TO HIS SERVANTS, AND WE WILL DECLARE {ITS} [THE] INTERPRETATION. Nebuchadnezzar said to them: Just as I tell you to tell me, and you tell me to tell [you]; so you think that you will converse with me until noon and go away. (Dan. 2:9:) THAT, IF YOU DO NOT MAKE THE DREAM KNOWN TO ME, THERE IS BUT ONE VERDICT FOR YOU. I am putting forth one keleusis¹⁶The Greek word means “command.” {i.e., your decree} concerning you, that you shall be killed. (Dan. 2:9, cont.:) FOR YOU HAVE DECIDED TO TELL ME SOMETHING FALSE AND CORRUPT. You have come in to speak deceitful words before me UNTIL (according to Dan. 2:9, cont.) CIRCUMSTANCES CHANGE. (Dan. 2:10-11:) THE CHALDEANS ANSWERED THE KING AND SAID: THERE IS NOT A PERSON ON THE EARTH WHO CAN DECLARE THE KING'S MATTER BECAUSE NO GREAT AND POWERFUL KING HAS ASKED A THING LIKE THIS OF ANY DIVINER, ENCHANTER, OR CHALDEAN. ALSO THE THING THAT THE KING IS ASKING IS DIFFICULT, AND THERE IS NO ONE ELSE WHO WILL DECLARE IT BEFORE THE KING, EXCEPT THE GODS, WHOSE DWELLING IS NOT WITH HUMAN FLESH. While the Sanctuary was standing, when someone wanted an oracle, he would ask through Urim and Thummim. While the eternal God dwelt with human flesh, when someone wanted an oracle, he would speak to him. < The king said > : Go and ask him. They said: His < dwelling > (according to vs. 11, end) IS NOT WITH HUMAN FLESH. (Vs. 11, beginning:) ALSO THE THING THAT THE KING IS ASKING IS DIFFICULT (rt.: YQR). Prophecy is necessary, but nothing is so difficult (rt.: YQR) as prophecy, even as you say (in I Sam. 3:1): AND THE WORD OF THE LORD WAS RARE (YQR)…. (Vs. 11, cont.:) AND THERE IS NO ONE ELSE WHO WILL DECLARE IT BEFORE THE KING. ELSE ('HRN) is < actually > Aaron ('HRN). They said to him: If you had had one of the children of the children of Aaron, he would have wrapped himself in Urim and Thummim and told you < the dream >. (Dan. 2:12:) WHEREUPON THE KING BECAME ANGRY AND VERY FURIOUS. He was filled with wrath over them. He said to them: And so the Sanctuary was beautiful; yet you gave me counsel to destroy it. Immediately (we read in vs. 12, cont.): AND HE SAID TO DESTROY ALL THE SAGES OF BABYLON. A command¹⁷Gk.: keleusis. went out to this effect, as stated (in vs. 13): THEN THE DECREE WENT OUT THAT THE SAGES WERE TO BE KILLED. ALSO DANIEL AND HIS FRIENDS WERE ABOUT (rt.: B'') TO BE KILLED. R. Jose b. R. Hanina said: < The text really means >: It was required (rt.: B'') for Daniel and his friends to be killed. Daniel began saying to Arioch (in vs. 15): WHY IS THE DECREE FROM THE KING SO URGENT? THEN ARIOCH INFORMED DANIEL OF THE MATTER. Daniel said to him: I will reveal the matter to him. THEN (in Dan. 2:25) ARIOCH HASTILY BROUGHT DANIEL IN BEFORE THE KING. Nebuchadnezzar said to him (in vs. 26): ARE YOU ABLE TO MAKE KNOWN TO ME THE DREAM WHICH I SAW AND ITS INTERPRETATION? Daniel answered him immediately and explained to him. But his son Belshazzar said to Daniel, (on a later occasion) when he came before him to explain to him what the hand had written (in Dan. 5:5)—At that time he said to him (in Dan. 5:13): ARE YOU DANIEL, THE ONE WHO COMES FROM THE CHILDREN OF THE CAPTIVITY OF JUDAH < WHOM MY FATHER THE KING BROUGHT FROM JUDAH >? R. Jose therefore explains that Nebuchadnezzar also had said this to him: ARE YOU DANIEL? Did he not recognize him when he said to him: ARE YOU DANIEL? It is simply that he said to him: Do you have power to tell me this thing? He said to him: Yes. He said to him: When? he said to him: Not < after > thirty days nor < after > twenty days. Just wait one night for me. (Dan. 2:17:) THEN DANIEL WENT TO HIS HOUSE AND MADE THE MATTER KNOWN TO HANANIAH, MISHAEL, AND AZARIAH, so that they would pray with him, as stated (in vs. 18): IN ORDER TO SEEK MERCY FROM BEFORE THE GOD < OF HEAVEN >…. (Vs. 19:) THEN THE MYSTERY WAS REVEALED TO DANIEL IN A NIGHT VISION. THEN DANIEL BLESSED THE GOD OF HEAVEN. In this world prophecy belongs to one in a thousand, but in the world to come prophecy will belong to everyone. It is so stated (in Joel 3:1 [2:28]): AND IT SHALL COME TO PASS AFTERWARD THAT I WILL POUR OUT MY SPIRIT UPON ALL FLESH SO THAT YOUR SONS AND YOUR DAUGHTERS SHALL PROPHESY….¹⁸See Acts 2:17.

All the plagues that the Lord brought against the Egyptians in Egypt, He will bring against Edom (Rome),⁴Contrast Chap. 2, sec. 13 (above). Here, where it is said that Cappadocia will be destroyed, the reference is presumably to a later period, when Jews were persecuted there. as it is said: When the report cometh to Egypt, they shall be sorely pained at the report of Tyre (Isa. 23:5). R. Eleazar said: Every time Scripture employs the complete spelling of the word Tyre, it refers to Egypt, but when the word Tyre (i.e., without the vav) is spelled defectively, it refers to Edom, which also oppressed Israel. The punishments visited upon the first nation will also be inflicted upon Edom. In the case of Egypt, He smote it with blood, and with reference to Edom, it is said: I will show wonders in the heavens and in the earth, blood and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood (Joel 3:3). In Egypt the voices of frogs were harsh, while in Edom: Hark! an uproar from the city, hark! it cometh from the Temple (Isa. 66:6). Gnats came upon Egypt: And He smote the dust of the earth, and in Edom: And the streams thereof shall be turned into pitch, and dust thereof into brimstone (Isa. 34:9). In Egypt there were swarms, and in Edom: The pelican and the bittern shall possess it, and the owl and the raven shall dwell therein (ibid., v. 11). R. Abba the son of Kahana said: Darkness and thick darkness were used as divine agents in Egypt, but void and waste never were and never will be used. When will they be used? Against a great city in Cappadocia, as it is said: And He shall stretch over it the line of confusion, and the plummet of emptiness (ibid.).

“The Lord vented His fury; He poured out His enflamed wrath. He ignited a fire in Zion, and it consumed her foundations” (Lamentations 4:11).
“The Lord vented His fury; He poured out His enflamed wrath.” Rabbi [Yehuda HaNasi] said: There are four outpourings that are positive and four outpourings that are negative. Four outpourings that are positive, as it is stated: “I will pour upon the house of David and upon the inhabitants of Jerusalem a spirit of grace and supplication” (Zechariah 12:10). “It will be thereafter, I will pour My spirit upon all flesh…” (Joel 3:1). “In those days, I will pour My spirit upon the slaves and upon the maidservants, as well” (Joel 3:2). “I will no longer hide My face from them, as I will pour My spirit upon the house of Israel, the utterance of the Lord God” (Ezekiel 39:29). And four outpourings that are negative, as it is stated: “He poured upon it the fury of His wrath” (Isaiah 42:25). And in Ezekiel it is written: “As You pour Your fury upon Jerusalem” (Ezekiel 9:8). And it is written: “He poured out His fury like fire” (Lamentations 2:4). And this one: “The Lord vented His fury; He poured out His enflamed wrath.”
“He ignited a fire in Zion.” It is written: “A psalm of Asaf: God, peoples have invaded Your inheritance” (Psalms 79:1). The verse should have said weeping of Asaf, wailing of Asaf, lamentation of Asaf. Why does it say: “A psalm of Asaf”? This is analogous to a king who prepared a wedding house for his son and he plastered it, carved wall sculptures in it, and made drawings in it. His son went astray. Immediately, the king ascended to the wedding house, ripped the curtains, broke the poles. [The son’s] mentor took a reed flute and began playing. They said to him: ‘The king overturned his son’s wedding house, and you are sitting and playing?’ He said: ‘I am playing because he overturned his son’s wedding canopy and he did not vent his rage on his son.’ So too, they said to Asaf: ‘The Holy One blessed be He destroyed the Sanctuary and the Temple, and you are sitting and playing?’ He said: ‘I am playing because the Holy One blessed be He vented His wrath on the wood and stones and did not vent His wrath on Israel.’ That is what is written: “He ignited a fire in Zion, and it consumed her foundations.”

“The Lord vented His fury; He poured out His enflamed wrath. He ignited a fire in Zion, and it consumed her foundations” (Lamentations 4:11).
“The Lord vented His fury; He poured out His enflamed wrath.” Rabbi [Yehuda HaNasi] said: There are four outpourings that are positive and four outpourings that are negative. Four outpourings that are positive, as it is stated: “I will pour upon the house of David and upon the inhabitants of Jerusalem a spirit of grace and supplication” (Zechariah 12:10). “It will be thereafter, I will pour My spirit upon all flesh…” (Joel 3:1). “In those days, I will pour My spirit upon the slaves and upon the maidservants, as well” (Joel 3:2). “I will no longer hide My face from them, as I will pour My spirit upon the house of Israel, the utterance of the Lord God” (Ezekiel 39:29). And four outpourings that are negative, as it is stated: “He poured upon it the fury of His wrath” (Isaiah 42:25). And in Ezekiel it is written: “As You pour Your fury upon Jerusalem” (Ezekiel 9:8). And it is written: “He poured out His fury like fire” (Lamentations 2:4). And this one: “The Lord vented His fury; He poured out His enflamed wrath.”
“He ignited a fire in Zion.” It is written: “A psalm of Asaf: God, peoples have invaded Your inheritance” (Psalms 79:1). The verse should have said weeping of Asaf, wailing of Asaf, lamentation of Asaf. Why does it say: “A psalm of Asaf”? This is analogous to a king who prepared a wedding house for his son and he plastered it, carved wall sculptures in it, and made drawings in it. His son went astray. Immediately, the king ascended to the wedding house, ripped the curtains, broke the poles. [The son’s] mentor took a reed flute and began playing. They said to him: ‘The king overturned his son’s wedding house, and you are sitting and playing?’ He said: ‘I am playing because he overturned his son’s wedding canopy and he did not vent his rage on his son.’ So too, they said to Asaf: ‘The Holy One blessed be He destroyed the Sanctuary and the Temple, and you are sitting and playing?’ He said: ‘I am playing because the Holy One blessed be He vented His wrath on the wood and stones and did not vent His wrath on Israel.’ That is what is written: “He ignited a fire in Zion, and it consumed her foundations.”

Now all the plagues which the Holy One brought upon the Egyptians, he is going to bring upon Edom (i.e., Rome). It is so stated (in Is. 23:5): <AS AT THE REPORT CONCERNING EGYPT, > THEY SHALL TREMBLE AT THE REPORT OF TYRE (TsR).²⁴Although the Buber text reads TsWR, the midrashic interpretation here requires TsR, which is the reading of the Masoretic text. R. Eleazar has said: When Tyre is written with a vowel letter (i.e., TsWR), what is written is speaking about the region of Tyre. But in every place in which it is written as TsR without the W, what is written is speaking about this wicked Roman Empire, because it is oppressing Israel (rt.: TsRR).²⁵Tanh. (Buber), Exod. 2:15; Tanh., Exod. 2:13; 3:4; Exod. R. 9:13; PRK 7:11; PR 17:8. In Egypt he brought the plague of blood upon them. So also shall it be in Edom (i.e., Rome), as stated (in Joel 3:3–4 [2:30–31]): THEN I WILLSET PORTENTS IN THE HEAVENS AND ON THE EARTH: BLOOD, FIRE, <AND PILLARS OF SMOKE; THE SUN SHALL BE TURNED INTO DARKNESS > AND THE MOON INTO BLOOD. In Egypt he brought frogs upon them because their voice (qol) was strong. So also shall it be in Edom, as stated (in Is. 66:6): A SOUND (qol) OF TUMULT FROM THE CITY, <A NOISE (qol) FROM THE TEMPLE! THE THUNDER (qol) OF THE LORD IS REPAYING RETRIBUTION TO HIS ENEMIES>. In Egypt he brought gnats upon them. [So] also shall it be in Edom, [as stated] (in Is. 34:9): ITS²⁶The pronoun refers to Edom. STREAMS SHALL BE TURNED TO PITCH AND ITS DUST TO BRIMSTONE DUST can only mean gnats, just as it says (in Exod. 8:12 [16]): <HOLD OUT YOUR ROD> AND STRIKE THE DUST OF THE EARTH, AND IT SHALL BECOME GNATS < THROUGHOUT THE LAND OF EGYPT > …. In Egypt he brought swarms of flies ('RWB, rt.: 'RB) upon them. So also shall it be in Edom, as stated (in Is. 34:11): BUT THE PELICAN AND THE BITTERN SHALL POSSESS IT (i.e., Edom), [EVEN THE OWL AND THE RAVEN ('WRB, rt.: 'RB) SHALL DWELL IN IT.] In Egypt he brought pestilence upon them. So also shall it be in Edom, as stated (in Ezek. 38:22): I WILL ENTER INTO JUDGMENT AGAINST HIM WITH PESTILENCE. In Egypt he brought boils upon them. So also shall it be in Edom, as stated (in Zech. 14:12): AND THIS SHALL BE THE PLAGUE…: THEIR FLESH SHALL ROT AWAY. In Egypt he brought hail upon them. So also shall it be in Edom, as stated (in Ezek. 38:22): AND I WILL POUR TORRENTIAL RAIN, HAILSTONES <… UPON HIM…>. In Egypt he brought locusts upon them. So also shall it be in Edom, as stated (in Ezek. 39:17): SON OF MAN,[… ] SAY TO EVERY WINGED BIRD < AND TO EVERY LIVING CREATURE OF THE FIELD: ASSEMBLE, COME AND GATHER>…. In Egypt he brought darkness. So also shall it be in Edom (in Is. 34:11, cont.): AND HE SHALL STRETCH OVER IT THE MEASURING LINE OF THE EMPTINESS <AND WEIGHTS OF NOTHINGNESS>.²⁷The Hebrew words for EMPTINESS and NOTHINGNESS echo the VOID AND WITHOUT FORM in Gen. 1:2. In Egypt he smote their first-born. So also shall it be in Edom, as stated (in Ezek. 32:30): THERE ARE ALL THE PRINCES OF THE NORTH <AND THE ALL THE SIDONIANS WHO HAVE GONE DOWN WITH THE SLAIN…>. R. Meir says (citing Is. 34:7, which refers to Edom): AND THE WILD OXEN SHALL COME DOWN WITH THEM….²⁸Cf. Codex Vaticanus Ebr. 34 which adds the interpretation that these WILD OXEN (re’emim) are the Romans. Just as in Egypt, when he had exacted retribution from their gods, he afterwards exacted retribution from them; in Edom (rt.: 'DM) also, when he has exacted retribution from their prince, he shall afterwards exact retribution from them. It is so stated (in Is. 24:21): AND IT SHALL COME TO PASS IN THAT DAY THAT THE LORD SHALL PUNISH THE HOST OF HEAVEN IN HEAVEN AND THE KINGS OF THE EARTH (rt.: 'DM) {IN} [ON] THE EARTH (rt.: 'DM).

“I also gathered for myself silver and gold, and the treasure of kings and countries; I acquired for myself songsters and songstresses, and chests and wagons of the pleasures of people” (Ecclesiastes 2:8).
“I also gathered for myself silver and gold” – that is what is written: “The king made the silver in Jerusalem as stones” (I Kings 10:27). Is it possible that [silver was placed] as stones on paths and in courtyards and was not stolen? It is because they were large, ten-cubit stones and eight-cubit stones. It is taught: Even the weights during the reign of Solomon were made of gold, and they would use weights of gold, [even the weight of] a kanterin.¹⁸A talent; a very large measure. Each and every weight, large and small, was of gold.
“And the treasure of kings” – as it is stated: “All the kings of the earth sought the presence of Solomon” (II Chronicles 9:23). “And countries [vehamedinot]” – this is the queen of Sheba, who would challenge [medayyenet] him with her wisdom and her questions, but was unable to overcome him, as it is stated: “She came to challenge him with riddles” (I Kings 10:1). “King Solomon gave the Queen of Sheba all her desires that she requested” (I Kings 10:13).¹⁹The Hebrew verse cited does not correspond exactly to the actual verse. “I acquired for myself songsters and songstresses” – male singers and female singers; “the pleasures of people” – pools of flowing water and bathhouses; “chests [shidda] and wagons [veshiddot]” – demons [sheida] and demonesses [vesheideta], who would heat them.
Rabbi Ḥiyya bar Neḥemya said: Does the verse come to teach us only of Solomon’s wealth? It is speaking only regarding matters of Torah. “I increased my actions [maasai]” – this is what is written: “The tablets were the work [maaseh] of God” (Exodus 32:16). “I built myself houses” – these are synagogues and study halls. “I planted myself vineyards” – these are the rows of Torah scholars who sit in rows like a vineyard, as it is taught in a mishna: This exposition was expounded by Rabbi Elazar ben Azarya before the Sages in the vineyard of Yavne.²⁰Mishna Ketubot 4:6. Was it in fact a vineyard? Rather, these are Torah scholars who sit in rows like a vineyard.
“I made myself gardens and orchards” (Ecclesiastes 2:5) – these are the great compendia of baraitot like the compendium of Rabbi Ḥiyya the Great, and the compendium of Rabbi Hoshaya the Great, and the compendium of bar Kappara. “And I planted in them trees of every fruit” (Ecclesiastes 2:5) – this is the Talmud that is included in them.²¹The great compendia of baraitot include expositions typical of the Talmud. “I made myself pools of water” (Ecclesiastes 2:6) – Rabbi Ḥiyya the Great said: These are the expositions. “To irrigate from them a forest which grows trees” (Ecclesiastes 2:6) – these are the children who study. Rabbi Naḥman said: This is the Talmud. “To irrigate from them a forest which grows trees” – these are the Torah scholars who study.
“I purchased myself slaves and maidservants” (Ecclesiastes 2:7) – these are the nations, as it is stated: “Upon the slaves and upon the maidservants, too, in those days I will pour out My spirit” (Joel 3:2). as it is written in Isaiah: “Strangers will stand and graze your flocks…” (Isaiah 61:5). “And I had stewards[benei bayit]” (Ecclesiastes 2:7) – this is the Divine Spirit.²²The term benei bayit literally means “household members.” Thus, the midrash is stating that the Divine Spirit was regularly present in Solomon’s home. “I also had great possession of herds and flocks” (Ecclesiastes 2:7) – these are offerings; this is what is written: “From the herds and the flocks you shall sacrifice” (Leviticus 1:2). “I also gathered for myself silver and gold” – these are matters of Torah, as it is stated: “More desirable than gold” (Psalms 19:11). “And the treasure of kings,” as it is stated: “Through me kings reign.… through me princes rule” (Proverbs 8:15–16).²³Torah scholars rule the world. “And countries [medinot]” – these are the Torah scholars, who deliberate [medainin] in halakha. “I acquired for myself songsters and songstresses” – these are the Tosefta.²⁴The men recite and memorize the halakhot relevant to them, and the women recite and memorize the halakhot relevant to them. “And the pleasures” – these are the aggadot, which are the pleasures of the biblical text; “chests [shidda] and wagons [shiddot]” – male judges and female judges.

R. Elazar said again: "A house in which the words of the Torah are not heard during the night will finally be burned, as it is said (Job 20, 26) Entire darkness is laid by for his treasures: a fire not blown by man will consume him; it will destroy anyone (Sarid) left in his tent. Sarid refers to a scholar, as it is said (Joel 3, 4) Among the remnant (shridim) whom the Lord calleth." R. Elazar said again: "He who does not benefit scholars with his estate will never come into any manner of blessing, as it is said (Job 20, 21) Nothing was spared (Sarid) from his craving to eat; therefore shall his wealth not prosper. And the word Sarid refers to a school, as it is said (Joel 3) Among the remnant (Shridim) whom the Lord calleth." And from the same passage, R. Elazar said again: "He who does not leave any bread after his meal will not reap the fruits of any blessing, as it is said (Job 20) Nothing was spared (Sarid) from his craving, and Sarid refers to a scholar as above. But did not R. Elazar say elsewhere that he who left pieces of bread after his meal is considered as if he were worshipping idols, as it is said (Is. 65, 11) That set out a table for the god of fortune and that fill for destiny the drink-offering. This presents no difficulty. In the latter saying he means, that he puts a whole loaf on the table [which is prohibited], but in the former passage he speaks of leaving some crumbs of bread for the poor. R. Elazar said again: "He who changes his word is considered as if he were to worship idols; it is written here (Gen. 27, 12) I will seem to him as a deceiver; and it is written (Jer. 10, 15) They are vanity, the work of deception." R. Elazar said again: "A man shall always remain obscure (without an office) and he will live." R. Zera said: "We have also taught so in the following Mishna: If there seems to be leprsoy in a house which is dark, windows must not be opened for investigation." Hence it is inferred as above.

(Gen. 2:4:) THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH WHEN THEY WERE CREATED. Let our master instruct us: When someone sees shooting stars and lightnings, what blessing does he say over them? Thus have our masters taught (in Ber. 9:2): OVER SHOOTING STARS, EARTHQUAKES, LIGHTNINGS, AND THUNDERS ONE SAYS: BLESSED BE THE ONE WHOSE POWER FILLS THE WORLD. Note that this is from the Mishnah. Where is it shown from Scripture? Where it is stated (in Ps. 104:32): WHO (i.e., the LORD) LOOKS ON THE EARTH AND IT TREMBLES. And what is written in connection with it (in vs. 31)? MAY THE GLORY OF THE LORD BE FOREVER. Elijah, of blessed memory, asked Rav Mari:³¹See yBer. 9:3 (12c); M. Pss. 18:12; 104:25. Why do earthquakes come upon the world? He said to him: When the Holy One sees Israel not separating their tithes as they should, earthquakes come upon the world. Elijah, of blessed memory, said to him: Upon your life, that is the < apparent > reason for the phenomenon, but the root of the phenomenon is this: When the Holy One looks at his world and sees temples of star worship sitting upon their tells in safety, security, and serenity, while his Holy Temple is destroyed, at that time he wants to overthrow the world and shakes < it >. The Holy One said: All this quaking is for the sanctification of my name, as stated (in Is. 43:7): EVERY ONE THAT IS CALLED BY MY NAME [AND WHOM I HAVE CREATED FOR MY GLORY, I HAVE FORMED HIM, EVEN MADE HIM].³²Isaiah goes on to list the blind and the deaf as examples. Thus God is sanctified by all creation, even earthquakes. Also, through that for which I deserve to be praised, the nations provoke me to anger. One says: The LORD does such and so. Another says to worship the constellations. Another says: I serve the sun and its rays. Therefore, I bring earthquake into the world. Although the heavenly bodies did not sin, because people provoke me to anger through them, they (the heavenly bodies) are also stricken along with them. So it is stated (in Joel 3:4 [2:31]): THE SUN WILL BE CHANGED TO DARKNESS, AND THE MOON, TO BLOOD. And what concern do they have? To make known that no other god created my world along with me. You yourself know that it is so.³³See above, 1:1, and the notes there. R. Johanan said: The angels were created on the second day, as stated (in Gen. 1:6): LET THE FIRMAMENT BE IN THE MIDST OF THE WATERS. Another text (Ps. 104:3) says: WHO ROOFS HIS UPPER ROOMS IN THE WATERS. And what is written next (in vs. 4)? WHO MAKES HIS ANGELS SPIRITS (ruah). Ergo, it says: The angels were created on the second day. R. Hanina said: The angels were created on the fifth day. Where is it shown? Where it is stated (in Gen. 1:20): AND LET THE FOWL FLY (ye'ofef) ABOVE THE EARTH. These are angels, as stated (in Is. 6:2): AND WITH TWO HE WOULD FLY (ye'ofef). Ergo, it says: They were created on the fifth day. Either according to the words of R. Johanan or according to the words of R. Hanina, you have learned this, that the angels were created only after the Holy One had created his world. Why so? It is simply that the Holy One said: If I create them at the beginning, people will say: They assisted me with my world. The Holy One said: I created my world by myself, as stated (in Is. 66:2): [AND] ALL THESE THINGS MY HAND HAS MADE. Where is it shown about the created beings of heaven and earth? {Where it is stated} [From what they have read on the matter] (in Gen. 2:4): THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH….

25 (Numb. 11:17:) “Then I will come down and speak with you there”: [This verse is] to inform you that the day for appointing elders was as dear to the Holy One, blessed be He, as the day for the giving of Torah. Thus it is stated (in Exod. 19:11), “for on the third day the Lord will come down”; and also (in Numb. 11:17) with reference to appointing the elders, “I will come down,” is written. To what is the matter comparable? To a king who had an orchard and hired a guard for it. Then he gave him the payment of a guard for him to guard the orchard. After a time the guard said to him, “I cannot guard all of it myself. Rather give me others to guard it with me.” The king said to him, “I have given the entire orchard into your keeping, and I have given you all [the payment] for guarding it; but now you would say to me, ‘Go and bring others to guard it with me.’ See I am bringing others to guard with you, but observe that I am not giving them their payment from what belongs to me. Rather it is from your payment which I have given you that they are receiving their payment.” Similarly did the Holy One, blessed be He, speak to Moses. When [Moses] said to Him, “I cannot [do everything] alone,” the Holy One, blessed be He, said to him, “I have given you understanding and knowledge to sustain⁵⁴PRNS. Cf. Gk.: pronoos (“prudent”). My children. Moreover, I did not want others, simply so that you would have strength and knowledge and so that you would stand alone in that greatness. But [now] you are the one who wants another. Be aware that they will receive [payment], not from what is Mine, but from what is yours.” It is so stated (in Numb. 11:17.), “and I will set aside some of the spirit which is upon you and put it on them [...].” Nevertheless Moses did not lack anything. You should know that after forty years He said to Moses (in Numb. 27:18, 20), “Take Joshua ben Nun …. And put some of your glory upon him.” Then what is written about Joshua (in Deut. 34:9)? “Now Joshua ben Nun was filled with the spirit of wisdom.” Why? (Ibid. cont.:) “Because Moses had laid his hands upon him.” The Holy One, blessed be He, said, “In this world [only] individuals have prophesied, but in the world to come all Israel shall become prophets.” It is so stated (in Joel 3:1), “And it shall come to pass afterward that I will pour out My spirit upon all flesh so that your sons and your daughters and your elders shall prophesy, etc.”⁵⁵ Cf. Deut. R. 6:14. So did R. Tanchuma beRabbi Abba expound.

(Numb. 11:16:) “Gather Me seventy man (sic)⁶³The midrash is ignoring the fact that Hebrew uses singular nouns with large numbers in order to build an interpretation on this singular usage. from the elders of Israel.”⁶⁴Numb. R. 5:23. This text is related (to Prov. 22:11), “The one who loves purity of heart has grace on his lips, has a king as his friend.” Why did He not say to him (in Numb. 11:16), “seventy men" (with "men" in the plural), instead of “seventy man.” It is simply that He said to him, “seventy man (ish) [with the singular ish indicating] singular individuals,⁶⁵I.e. singular individuals like the one described in Prov. 22:11. because they were to be like Me and you, as stated (Exod. 15:3:) “The Lord is a Man (ish) of war,” [and it is likewise] stated (Numb. 12:3), “Now the man (ish) Moses was very humble.” (Numb. 11:16:) “Gather Me [seventy men from the elders of Israel].” But did you not have elders before?⁶⁶Numb. R. 15:24. Here now it is written concerning Mount Sinai (in Exod. 24:9), “Then there went up Moses […] and the seventy elders of Israel”; and this parashah (with Numb. 11:16) comes after that. So where were the[se earlier] elders? It is simply that, when Israel did those things which are stated (in Numb. 11:1), “Now the people were as murmurers […] then the fire of the Lord burned against them,” they were all destroyed by fire at that time. It is simply that their burning was like the burning of Nadab and Abihu, for they also had acted with disrespect on ascending Sinai, when they saw the Divine Presence. It is so stated (in Exod. 24:11), “they beheld God, and they ate and drank.” Was there eating and drinking there? To what is the matter comparable? To a servant who attended his master while [holding] a slice of bread in his hand and taking bites from it. Similarly had they acted with disrespect as though eating and drinking. So the elders along with Nadab and Abihu deserved to be destroyed by fire on that day; but because the giving of Torah was dear to the Holy One, blessed be He, He therefore did not want to harm them and bring calamity to them on that day. This is what is written (ibid.), “But He (the Holy One, blessed be He,) did not raise His hand against the nobles of the Children of Israel.” From this you may infer that they deserved to have a hand raised [against them]. After a time, however, they were destroyed by fire. Nadab and Abihu were destroyed by fire as they entered the tent of meeting, while the elders were destroyed by fire when they were filled with lusting, as stated (in Numb. 11:4), “Then the rabble (ha'safsuf) which was in their midst became filled with lust.” Who were the rabble (ha'safsuf)? R. Simeon ben Menasya and R. Simeon bar Abba [differed on the matter]. One said, “These were the proselytes who came up with them from Egypt and who were gathered (ne'esafim) together with them as stated (in Exod. 12:38), ‘And a mixed multitude went up with them.’” But the other said, “Rabble can only be a Sanhedrin, since it is stated (in Numb. 11:16), ‘Gather (esfah) Me seventy men.’” What [else] is written there (in Numb. 11:1)? “Then the fire of the Lord burned against them and consumed them in the outskirts (qetseh) of the camp,” [i.e.,] among the selected (muqetsim) in the camp. And where is it shown that those elders who went up onto the mountain were destroyed by fire? Where it is stated (in Ps. 106:18), “And fire broke out in their company ('edah),” since company ('edah) can only be a Sanhedrin as stated (in Numb. 15:24), “And it shall come to pass that if it was done [by mistake] away from the eyes of the congregation ('edah).”⁶⁷I.e. the leaders of the congregation. So Rashi on Numb. 15:24. It is also written (in Lev. 4:13), “And if the whole congregation ('edah) of Israel⁶⁸This expression was often interpreted as denoting the Sanhedrin. So Sifra to Lev. 4:13 (42: Wayyiqra parashah 4); R. Meir in Hor. 5a; Rashi on Lev. 4:13. should err.” And so did David say (in Ps. 78:31), “When God’s anger flared up at them, He slew their sturdiest,” these were the Sanhedrin; “struck down the chosen of Israel,” these were the chosen ones that were called elders, about whom it is written (in II Sam. 6:1), “And David still added to the chosen among Israel.” Then they wept again and demanded meat. Now you might say, “What they wanted was flesh? Did it not come about that the manna became whatever they wanted inside of their mouths, as stated (in Ps. 106:15), ‘So He gave them what they asked for...’?” And in case you should say that they did not have oxen and cattle in the desert, has it not already stated (in Exod. 12:38), “And a mixed multitude went up with them and flocks and herds.” And in case you should say they ate them in the desert, is it not written (in Numb. 32:1), “Now the children of Reuben and the children of Gad had much livestock?” From here R. Simeon said, “It was not meat for which they lusted, since it says so (in Ps. 78:27), ‘And He rained down flesh (she'er) upon them like dust.’ Now she'er must denote illicit intercourse since it is stated (in Lev. 18:6), ‘None of you shall approach any close (she'er) relation to him.’ Ergo, it [really] says that they desired to permit illicit intercourse for themselves; and so it says (in Numb. 11:10), ‘Now Moses heard the people weeping for their families.’”⁶⁹See Yoma 75a according to which they were weeping here because of the family relations with whom they were forbidden to have intercourse. Thus when they desired such [relations] (ibid. cont.), “the Lord was very angry and it was bad in the eyes of Moses.” At that time Moses said to the Holy One, blessed be He, (in vs. 11), “’Why have you mistreated Your servant […]?’ In the past there was one with me who would bear the burden of Israel, but now I am alone.” Thus it is written (in vs. 14-15), “I am not able to bear [all] this people alone…. So if You are dealing like this with me, please truly kill me.” At that time the Holy One, blessed be He, said to him, “Appoint other elders instead of those elders.” It is so stated] (in vs. 16), “Gather Me seventy men.” (Numb. 11:17:) “Then I will come down and speak with you there.” [This verse is] to inform you that the day for appointing elders was as dear to the Holy One, blessed be He, as the day for the giving of Torah.⁷⁰Numb. R. 15:25. Thus it is stated (in Exod. 19:11), “for on the third day the Lord will come down”; and also (in Numb. 11:17) with reference to appointing the elders, “I will come down,” is written. To what is the matter comparable? To a king who had an orchard and hired a guard for it. Then he gave him the payment of a guard for him to guard the orchard. After a time the guard said to him, “I cannot guard all of it myself. Rather give me others to guard it with me.” The king said to him, “I have given the entire orchard into your keeping, and I have given you all the payment for guarding it; but now you would say to me, ‘Go and bring others to guard it with me.’ See I am bringing others to guard with you, but observe that I am not giving them their payment from what belongs to me. Rather it is from your payment which I have given you that they are receiving their payment.” Similarly did the Holy One, blessed be He, speak to Moses. When [Moses] said to Him, “I cannot [do everything] alone,” the Holy One, blessed be He, said to him, “I have given you understanding and knowledge to sustain⁷¹PRNS. Cf. Gk.: pronoos (“prudent”). My children. Moreover, I did not want others, simply so that you would have strength and knowledge and so that you would stand alone in that greatness. But now you are the one who wants others. Be aware that they will receive [payment], not from what is Mine, but from what is yours.” It is so stated (in Numb. 11:17.), “and I will set aside some of the spirit which is upon you and put it on them [...].” Nevertheless Moses did not lack anything. You should know that after forty years He said to Moses (in Numb. 27:18, 20), “Take Joshua ben Nun …. And put some of your glory upon him.” Then what is written about Joshua (in Deut. 34:9)? “Now Joshua ben Nun was filled with the spirit of wisdom.” Why? (Ibid. cont.:) “Because Moses had laid his hands upon him.” The Holy One, blessed be He, said, “In this world [only] individuals have prophesied, but in the world to come all Israel shall become prophets.” It is so stated (in Joel 3:1), “And it shall come to pass afterward that I will pour out My spirit upon all flesh so that your sons and your daughters shall prophesy.”⁷²See also above Gen. 10:4; cf. Deut. R. 6:14. So did R. Tanchuma bar Abba expound.

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

(Numb. 11:17:) THEN I WILL COME DOWN AND SPEAK WITH YOU THERE. <This verse is> to inform you that the day for appointing elders was as dear to the Holy One as the day for the giving of Torah.¹⁰⁵Tanh. Numb. 3:16, cont.; Numb. R. 15:25. Thus it is stated (in Exod. 19:11): FOR ON THE THIRD DAY THE LORD WILL COME DOWN … <UPON MOUNT SINAI>; and also (in Numb. 11:17) with reference to appointing the elders, I WILL COME DOWN is written. To what is the matter comparable? To a king who had an orchard and hired a guard for it. Then he gave him the payment of a guard for him to guard to orchard. After a time the guard said to him: I cannot guard all of it myself. Rather give me others to guard it with me. The king said to him: I have given the entire orchard into your keeping, and I have given you all the payment for guarding it; but now you would say to me: Go and bring others to guard it with me. See I am bringing others to guard with you, but observe that I am not giving them their payment from what belongs to me. Rather it is from your payment which I have given you that they are receiving their payment. Similarly did the Holy One speak to Moses. When <Moses> said to him: I cannot <do everything> alone; the Holy One said to him: I have given you understanding and knowledge to sustain¹⁰⁶PRNS. Cf. Gk.: pronoos (“prudent”). my children. Moreover, I did not want others, merely so that you would have strength and knowledge and so that you would stand alone in that greatness. But now you are the one who wants others. Be aware that they will receive <payment>, not from what is mine, but from what is yours. It is so stated (in Numb. 11:17.): AND I WILL SET ASIDE SOME OF THE SPIRIT WHICH IS UPON YOU <AND PUT IT ON THEM>. Nevertheless Moses did not lack anything. You should know that after forty years he said to Moses (in Numb. 27:18, 20): TAKE JOSHUA BEN NUN … AND PUT SOME OF YOUR GLORY UPON HIM. Then what is written about Joshua (in Deut. 34:9)? NOW JOSHUA BEN NUN WAS FILLED WITH THE SPIRIT OF WISDOM. Why? (Ibid. cont.:) BECAUSE MOSES HAD LAID HIS HANDS UPON HIM. The Holy One said: In this world individuals have prophesied, but in the world to come all Israel shall become prophets. It is so stated (in Joel 3:1 [2:28]): AND IT SHALL COME TO PASS AFTERWARD THAT I WILL POUR OUT MY SPIRIT UPON ALL FLESH SO THAT YOUR SONS AND YOUR DAUGHTERS SHALL PROPHESY.¹⁰⁷See also above Gen. 10:4; cf. Deut. R. 6:14; also Acts 2:16ff.

(Devarim 11:22) "to walk in His ways": Which are the ways of the Holy One Blessed be He? (Shemoth 34:6-7) "The L-rd, the L-rd, G-d of mercy and grace, slow to wrath and abundant in mercy and truth, keeping lovingkindness for thousands, forgiving transgression, offense, and sin, and cleansing …" And it is written (Yoel 3:5) "All who will be called by the name of the L-rd will escape": Now how is it possible for a man to be called by the name of the Holy One Blessed be He? But, (the intent is) just as the L-rd is called "merciful and gracious," you, too, be merciful and gracious, and give gratuitously to all. Just as the Holy One Blessed be He is called "righteous," viz. (Psalms 145:17) "Righteous is the L-rd in all His ways and saintly in all His acts" — you, too, be righteous. Just as the Holy One Blessed be He is called "saintly," — you, too, be saintly. This is the intent of "All who will be called by the name of the L-rd will escape." And it is written (Isaiah 43:7) "… everyone that is called by My name. For My honor I have created him, and formed him, and fashioned him." And it is written (Proverbs 16:4) "The L-rd has created all for His sake." (Devarim, Ibid.)