Midrash su Giudici 5:20

(Deut. 7:12:) “And it shall come to pass if you heed [these statutes].” What is written above the matter (in Deut. 7:7)? “It is not because you are the most numerous of all the peoples [that the Lord desired you and chose you. Rather you are the least of all the peoples].” It is not because you are the most numerous of all the nations,” and it was not because you fulfilled more commandments than they; for the nations do more commandments that they were not commanded than you, and they magnify My name more than you. Thus it is stated (in Mal. 1:11-12), “For from the rising of the sun until its setting My name is great among the nations, [and in every place incense is offered to My name, even a pure oblation; for My name is great among the nations]…. But you desecrate it when you say the table of the Lord is defiled, and its special food is treated with scorn [like ordinary] food.” (Deut. 7:7:) “Rather you were the least of all the peoples.” Rather, because you diminish yourselves for Me, therefore I love you.’ And so it says (in Mal. 1:2-3), “’I have loved you,’ says the Lord …. ‘But I have hated Esau….’” It also says (in Hos. 14:5), “I will heal their veering and love them voluntarily….” My soul has volunteered to love them, even though they were not worthy; and so it says (in Deut. 7:8), “Because the Lord loves you […].” It is written (in Is. 2:2), “And it shall come to pass that in the latter days the mountain of the house of the Lord shall be established as the highest of the mountains….” This text is related (to Job 8:7), “Though your beginning was trifling (rt.: ts'r), [your end shall greatly flourish].” [This verse is here] to teach you that everyone who is troubled (rt.: ts'r) from his beginning will have it well at his end. You have no one who was more troubled (rt.: ts'r) than Abraham, who was cast into a fiery furnace and went into exile from his ancestral home. Moreover, sixteen kings pursued him. He also stood the test of ten trials and buried Sarah. Yet in the end he had rest, as stated (Gen. 24:1), “Now Abraham was old, advanced in years, and the Lord blessed [Abraham in all things].” So too was Isaac troubled (rt.: ts'r) in his youth, for the Philistines were jealous of him, [as stated] (in Gen. 26:16), “And Abimelech said unto Isaac, ‘Go away from us, [for you have become have become too powerful for us].’” But in the end they begged him [for mercy], as stated (in vs. 27-28), “And Isaac said unto them, ‘Why have you come unto me…?’ And they said, ‘We have clearly seen….’” Jacob also was troubled (rt.: ts'r) in his youth, as stated (in Ps. 129:1), “’They have harassed me greatly from my youth,’ let Israel now say.” While he was in his mother’s belly, Esau sought to kill him, as stated (in Gen. 25:22), “But the children struggled [within her].” [Moreover,] when he received the blessings (according to Gen. 27:41), “Then Esau hated Jacob …, and Esau said in his heart, ‘Let the days of mourning for my father come, [and I will kill my brother Jacob]’.” So he fled to Laban and was troubled (rt.: ts'r) over his daughters, and after that Laban sought to kill him, as stated (in Deut. 26:5), “An Aramean would have destroyed my ancestor.”⁹This is required sense by the midrash. A more usual translation would read: A WANDERING ARAMEAN WAS MY ANCESTOR. He went away from him and encountered Esau, as stated (in Gen. 33:1), “Now Jacob raised his eyes and saw Esau coming….” There came upon him the trouble over Dinah, the trouble over Rachel and the trouble over Joseph. But in the end he had rest, [as stated] (in Gen. 47:12), “And Joseph sustained his father [and his brothers]….” Ergo (in Job 8:7), “Though your beginning was trifling (rt.: ts'r), your end shall greatly flourish.” Another interpretation (of Is. 2:2), “the mountain of the house of the Lord shall be established as the highest of the mountains… and Mount Tabor shall become very tall.” A parable: To what is the matter comparable? To the palace¹⁰Palterin. Gk.: praitorion; Lat. praetorium. children of a king. They went down from the city and killed lions, tigers, and bears in the forest. Then they brought them and hung them opposite the city gate, so that all the people in the city were amazed from those lions. The Holy One, blessed be he, did so with Sisera. [When] Sisera came against Israel on Mount Tabor; (according to Jud. 5:20), “The stars fought from the heavens; from their courses they fought with Sisera.”¹¹Cf. Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army. All began to be amazed, for there had never been an event like this, when the stars came down from the heavens to make war with flesh and blood. The Holy One, blessed be He, said, “In this world the stars have fought on your behalf, but in the world to come (according to Zech. 14:3-4), ‘Then the Lord will come forth and fight with those nations [as when He fights in the day of battle]. And His feet shall stand in that day [upon the Mount of Olives]….’ And [so on through] all that section (of Zechariah).” Then everyone will see and point Him out with the finger, as stated (in Is. 25:9), “In that day they shall say, ‘See, this is our God; [we waited for Him, and He delivered us. This is the Lord; we waited for Him. Let us rejoice and be glad in His salvation].’”

Another interpretation (of Is. 2:2): <THAT IN THE LATTER DAYS> THE MOUNTAIN OF THE HOUSE OF THE LORD SHALL BE ESTABLISHED < AS THE HIGHEST OF THE MOUNTAINS>…. And Mount Tabor shall become very tall.¹⁴Cf. PRK 214, which interprets the bracketed literally, that the temple will be established AT THE TOP OF THE MOUNTAINS. Since MOUNTAINS is plural, this midrash argues that Mounts Tabor, Sinai, and Carmel will be heaped together to form the temple mount. So also M. Pss. 36:6; 87:3. A parable: To what is the matter comparable? To the palace¹⁵Palterin. Gk.: praitorion; Lat. praetorium. children of a king. They went down from the city and killed lions, tigers, and bears in the forest. Then they brought them and hung them opposite the city gate, so that all the people in the city were amazed. Who killed those lions? The Holy One, blessed be he,¹⁶Here the divine acronym is translated in full, because it is written out in full in the Buber text. did so. Sisera came against Israel on Mount Tabor. (According to Jud. 5:20): THE STARS FOUGHT FROM THE HEAVENS; <FROM THEIR COURSES THEY FOUGHT WITH SISERA>.¹⁷Cf. Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army. All began to be amazed, for there had never been an event like this, when the stars came down from the heavens to make war with flesh and blood. The Holy One said: In this world the stars have fought on your behalf, but in the world to come, (according to Zech. 14:3–4) THEN THE LORD WILL COME FORTH AND FIGHT WITH THOSE NATIONS <AS WHEN HE FIGHTS IN THE DAY OF BATTLE>. AND HIS FEET SHALL STAND <IN THAT DAY UPON THE MOUNT OF OLIVES>…. And <so on through> all that section (of Zechariah). Then everyone will point him out with the finger, as stated (in Is. 25:9): IN THAT DAY THEY SHALL SAY: SEE, THIS IS OUR GOD; WE WAITED FOR HIM, AND HE DELIVERED US. THIS IS THE LORD; WE WAITED FOR HIM. LET US REJOICE AND BE GLAD IN HIS SALVATION.

R. Shila lashed a certain man for having committed adultery. The man went over to the Government [of the Roman Empire], and informed them that there was a man among Israel who executed judgment without the permission of the king. The king sent a representative who, when he arrived, asked R. Shila: "Why did you lash that man?" "Because," answered R. Shila, "he committed adultery." "Have you any witness who saw it?" the representative asked. "Yes," he replied. Thereupon Elijah came in the image of a man and testified. "If so," said the representative, "he should be killed." "Well," replied R. Shila, "since the day we were exiled from our land, we have had no authority to exercise capital punishment; you may do as you please with him." While they were deciding what to do with that man, R. Shila began to praise God, saying Thine, O Lord, are the greatness and the might and glory, and the victory and the majesty, yea, all that is in the heavens and on the earth; Thine, O Lord are the kingdom, and thou art exalted as the head above all (I Chr. 29, 11). "What art thou saying?" he was asked. "Thus I said," he answered," "Praised be the all merciful who giveth the kingdom on earth just as the kingdom in the heaven, and who bestowed the rulership upon you who love justice." "Since you esteem the honor of the kingdom so highly let this man, therefore be the Judge who shall preside over all judicial affairs." He thereupon gave R. Shila a cane [as a token of a judge] saying: "Execute judgment." When he was through he said: "Since that passage was the cause of such a miracle I would explain it." Thereupon he went to the academy and expounded: Thine, O Lord, are the greatness, refers to the act of creation, as it is written (Job 9, 10,) Who doth great things which are quite unsearchable; And the might, refers to the redemption of Egypt, and so says the passage (Ex. 14, 31) And Israel saw that great power which the Lord hath shown; And the glory, refers to the incident of the sun and the moon which Joshua stopped in their course; as is said (Josh. 10, 13.) And the sun stood still and the moon stopped; And the victory, refers to the downfall of Babylon, and so says the passage (Is. 63, 3.) And their blood was sprinkled on my garments; And the majesty, this refers to the battle of Arnon, as it is said (Num. 21, 14.) Therefore mention is made in the books of wars of the Lord of Voheb in Suph, etc.; Yea, all that is in the heaven and on the earth, this refers to the war of Sisra and so says the passage (Judge 5, 20.) From heaven they fought; and Thine, O Lord, is the kingdom, refers to the war of Amalek, as is said (Ex. 17. 16.) And he said. Because the Lord hath sworn on his throne; And thou art exalted, this refers to the war of Gog and Magog, and so says the passage (Ezck. 38, 3.) Behold, I will be against thee, O God, the prince of Besh, Meshech and Thubal; As the head above all, R. Chana b. Abba said: "This means that even a superintendent over the well [which is made to water the fields] is also appointed in Heaven." In a Baraitha we are taught in the name of R. Akiba: Thine, O Lord, are the greatness, refers to the miracle of dividing the Red Sea; The might, refers to the plague of the first-born (in Egypt); The glory, refers to the giving of the Torah; And the victory, refers to Jerusalem; The majesty, refers to the rebuilding of the Temple may it he His will that it be built within our days.

(Gen. 14, 15) And he divided himself against them, he and his servants by night (Lyelah) and smote them. R. Jochanan said: "The name of the angel who came to assist Abraham was Lyelah (night) as it is said (Job 3, 3) And the night when it was said, There hath been a male child conceived, etc." R. Isaac of Nafha said: "This means a thing concerning the night was wrought for him, as it is said (Jud. 5, 20) From heaven they fought — the stars in their courses fought against Sissera." Resh Lakish remarked: "The explanation of Nafcha is better than that of bar Nafcha's" (Jochanan, who was called bar Nafcha). R. Jochanan said: "When that righteous man (Abraham) reached the city of Dan, his strength began to fail, for [he saw that] in the future his children would worship idols in Dan, it it is said (I Kin. 12, 29) And the other he put in Dan. And also this wicked one Sennacherib did not feel himself strong until he reached Dan, as it is said (Jer. 8, 16) From Dan was heard the snorting of his horses."

Sisera similarly was punished by the very thing of which he boasted. Sisera gathered together all his chariots, even nine hundred chariots of iron (Judg. 4:13). For that reason they fought against him from heaven: The stars in their courses fought against Sisera (ibid. 5:20). And Samson, too, was punished by the Holy One, blessed be He, through the very thing in which he prided himself, as it is said: And Samson said unto his father: “Get her for me, for she pleaseth me well” (Judg. 14:3). Hence, the Philistines laid hold on him and put out his eyes; and they brought him down to Gaza (ibid. 16:21).⁹Samson lusted after Delilah and was trapped by her.

Sisera and all his chariots likewise arose against your sons, as it is said: And Sisera gathered together all his chariots, etc. (Judg. 4:13). But then it is written: They fought from heaven, etc. (ibid. 5:20).

(Exod. 16:4:) THEN THE LORD SAID UNTO MOSES: BEHOLD, I WILL RAIN DOWN BREAD FROM THE HEAVENS FOR YOU. This text is related (to Job 36:31): FOR THROUGH THESE THINGS HE JUDGES PEOPLES. These things are the heavens; through them he judges the peoples of the world. You yourself know that, when the generation of the flood sinned, he judged them through those < heavens >, as stated (in Ps. 11:6): HE WILL RAIN DOWN SNARES UPON THE WICKED…. Ergo (in Job 36:31): FOR THROUGH THESE THINGS HE JUDGES PEOPLES…. When the people of Sodom sinned, he judged them through the heavens, as stated (in Gen. 19:24): THEN THE LORD RAINED DOWN UPON SODOM….⁶⁶Cf. Exod. R. 25:1. Also when Sisera sinned, he judged him through the heavens, as stated (in Jud. 5:20): <THE STARS > FOUGHT FROM THE HEAVENS …. Through the heavens he judges the peoples. (Job 36:31, cont.:) HE GIVES FOOD IN ABUNDANCE. From those < heavens > we know that he gave nourishment to Israel. To what is the matter comparable? To a baker who was standing at the oven.⁶⁷Cf. above, Gen. 4:19; Gen. R. 51:2. When his enemy entered, he raked up burning coals, and put them on his head. When his friend entered, he took out <some> hot bread. Thus <the oven> gave him the burning coals and the bread. Both of them came out of the oven. So the Holy One brought down fire upon the Sodomites and burned them up, but for Israel he brought down manna from heaven, as stated (in Exod. 16:4): BEHOLD, I WILL RAIN DOWN <BREAD FROM THE HEAVENS > FOR YOU….

The sixth wonder (was): From the day when the heavens and earth were created, the sun, the moon, and the stars and the constellations were ascending to give light upon the earth, and they did not come into contact with one another until Joshua came and fought the battles of Israel. It was the eve of the Sabbath, and he saw the plight of Israel lest they might desecrate the Sabbath, and further, he saw the magicians of Egypt compelling the constellations to come against Israel. What did he do? He stretched forth his hand to the light of the sun and to the light of the moon, and he invoked upon them the || (Divine) Name, and each one stood for thirty-six hours in its place until the termination of the Sabbath day, as it is said, "And the sun stood still, and the moon stayed" (Josh. 10:13). All the kings of the earth heard thereof and they wondered, because there had been none like him from the day when the world had been created, as it is said, "And there was no day like that before it or after it, that the Lord hearkened unto the voice of a man" (Josh. 10:14).

"and let Your haters flee before You": Now are there "haters" before Him who spoke and brought the world into being? The intent is, rather, that all who hate the righteous are, as it were, haters of the L-rd. Similarly, (Shemot 15:7) "and in the greatness of Your grandeur you destroy those who rise against You." Now are there any who "rise" before the L-rd? The intent is, rather, that all who rise against the righteous are, as it were, "rising" against the L-rd. And, similarly (Psalms 74:23) "Forget not the voice of Your adversaries, the ever rising roar of those who rise against You," and (Psalms 83:3) "For Your foes are tumultuous; Your haters have raised their heads," and (Psalms 4) "They have been subtle in counsel against Your people," and (Psalms 138:21-22) "Will I not hate Your haters, O L-rd? Will I not battle with those who rise up against You? I have hated them to the heights of hatred. I have deemed them my (own) enemies." And thus is it written (Zechariah 2:12) "Whoever touches you (Israel) touches the pupil of His eye": It is not written "the pupil of the eye," but "the pupil of His eye" — that of the L-rd, as it were, Scripture resorting to a euphemism (for "the eye of the L-rd"). Similarly, (Job 7:20) "Why do You make me Your target for Yourself, and a burden to myself?" — ("myself") a euphemism (for "to You"?) Similarly, (Ezekiel 8:17) "and they thrust the branch to their nostrils" — a euphemism for ("My"). Similarly, (Chabakkuk 1:12) "Are You not of yore, O L-rd, my holy G-d, and we shall not die" — a euphemism (for "You"). Similarly, (Psalms 106:20) "They exchanged their glory for the image of a bull feeding on grass" — a euphemism (for "G-d"). Similarly, (Bamidbar 11:15) "And if You will do thus to me, kill me, I pray You, if I have found favor in Your eyes, and let me not witness my evil" — a euphemism (for "them" and "their," respectively). Similarly, (Ibid. 12:12) "who comes out of his mother's womb, and half his flesh being consumed" — a euphemism (for "our"). And if one helps the righteous, it is as if he is helping the L-rd, viz. (Judges 5:23) "'Curse Meroz!' said the angel of the L-rd. 'Bitterly curse her dwellers. Because they do not come to the holy of the L-rd, to the help of the L-rd among the mighty.'" R. Shimon b. Elazar says: There is nothing more "beloved" in a man's body than his eye. When a man is hit on his head, he closes only his eyes. And Israel is thus compared, viz. (Zechariah 2:12) "Whoever touches you (Israel) touches the pupil of His eye." R. Yossi b. Elazar says: He (the "toucher") is regarded as one who sticks a finger into His eye and gouges it out. Pharaoh, who "touched," what did I do to him? (Shemot 15:4) "Pharaoh's chariots and his army He cast into the sea." Sisra, who "touched," what did I do to him? (Judges 5:20) "From heaven the stars fought. From their courses they fought against Sisra." Sancherev, who "touched," what did I do to him? (II Kings 19:35) "And an angel of the L-rd went out and smote in the camp of Ashur, etc." Nevuchadnezzar, who "touched," what did I do to him? (Daniel 4:30) "and he ate grass like cattle." Haman, who "touched," what did I do to him? (Esther 8:7) "and they hanged him on a tree." And thus you find that as long as Israel were subjugated in Egypt, the Shechinah was with them in their servitude, viz. (Shemot 22:10) "And they saw the G-d of Israel, and under His feet, the likeness of a sapphire brick" (viz. Ibid. 1:14) "And thus is it written (Isaiah 63:9) "In all of their afflictions, He was afflicted." This tells me only of communal afflictions. Whence do I derive (the same for) individual afflictions? From (Psalms 91:15) "When he calls Me, I will answer him. With him will I be in affliction." And it is written (Bereshit 39:20-21) "And Joseph's master took him in and the L-rd was with Joseph." And thus is it written (II Samuel 7:23) "… before your people whom You redeemed from Egypt — a nation and its G-d" (together with them). R. Akiva says: If it were not explicitly written, it would be impossible to say it — Israel said before the L-rd: "You have redeemed Yourself!" You find that whenever they were exiled, the Shechinah was exiled with them, viz. (I Samuel 2:27) "Was I not exiled to your father's house when they were in Egypt in the house of Pharaoh?" When they were exiled to Bavel, the Shechinah was with them, viz. (Isaiah 43:14) "For your sake I was sent to Bavel." When they were exiled to Edom, the Shechinah was with them, viz. (Ibid. 63:1) "Who is this, coming from Edom, etc.?" And when they return, the Shechinah will return with them, as it is written (Devarim 30:3) "And the L-rd will return, etc." It is not written "and the L-rd will return your captivity," but "and the L-rd will return with your captivity." And it is written (Song of Songs 4:8) "With Me, from Levanon, My bride, with Me from Levanon will you come."