Midrash su Giudici 6:78

“Behind [mibaad] your braid” – Rabbi Levi said: Any bride whose eyes are ugly, her entire body requires examination. One whose eyes are beautiful, her entire body does not require examination. When a woman braids her hair behind her, it is an ornament for her. So was the Great Sanhedrin, which convened behind the Temple, and it was an ornament of the Temple. Rabbi Abbahu said: They appeared crowded, but it was spacious for them, as in the great colloquium in Tzippori. Rabbi Levi said: [The word mibaad] is Arabic. When he wants to say: Make room for me, he says: Maved li.
“Your hair is like a flock of goats that streams down [shegaleshu] from Mount Gilad” – the mountain from whose midst I directed away streams [shegalashti], I rendered a memorial [galed] for the nations of the world. Which is that? It is the Red Sea.¹⁰This is a reference to the splitting of the sea. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The mountain from whose midst you streamed. When a woman’s hair grows too much, she thins it [galshin]. When the flame in a lamp burns too bright, one thins [the wick].¹¹These statements are cited in order to demonstrate that the root gimmel-lamed-shin means to thin out or strip away.
What is it that I took away [higlashti] from its midst? “Your teeth are like a flock of ordered [ketzuvot] ewes” – defined [ketzuvin] matters, the plunder of Egypt and the plunder of the sea. “That have come up from bathing” – Rabbi Abba bar Kahana said in the name of Rabbi Yehuda ben Rabbi Ilai: Before the song [of Deborah], it is written: “The children of Israel continued to do what was evil in the eyes of the Lord” (Judges 3:12). After the song it is written: “The children of Israel did what was evil in the eyes of the Lord” (Judges 6:1). Was this the beginning of their action?¹²Earlier it says they continued to do what was evil in the eyes of the Lord, indicating that they had already been doing so previously. But after the song it does not say they continued, rather only that they did what was evil in the eyes of the Lord, implying that this was the beginning of their evil behavior. It is because the song had already atoned for the past. On a similar note it says: “These are David’s last words” (II Samuel 23:1). The first ones, where are they? Rather, the song¹³The song of David (II Samuel chap. 22). atoned for the past.
“That are all paired [matimot]” – as they are all in the middle [metuamim] between the Divine Spirit and the angel. That is what is written: “The angel of God, who went before the camp of Israel, moved [and went behind them]” (Exodus 14:19). “And there is none missing among them” – that not one of them was harmed.

(Ib. b) This will support R. Hamnuna who said in the name of Ulla: "A man is forbidden to salute his friend with Shalom (peace) while in the bath-house, for it is said (Jud. 6, 24.) And he called it 'God is Peace.'" According to your conclusion the word Hemnutha (faith) should also not be pronounced in a privy, because it is written (Deu. 7, 9.) The faithful God. And if thou wilt say that this is really the law, behold! Raba b. Mechasia in the name of R. Chama b. Guria who quoted Rab said: "Hemnutha (faith) is permitted to be pronounced in a privy." In the latter case it is different because the word (faith) is not used substantively but qualifiedly, for we explain it, The faithful God, whereas in the former case it is used substantively, as it is written He called it God is Peace.

(Ib. b) Our Rabbis have taught: "The night has four watches," so says Rabbi. R. Nathan says "Three." What is R. Nathan's reason? It is written (Judges 6, 19.) And Gidon, and the hundred men that were with him, came unto the edge of the camp in the beginning of the middle watch. And we are taught that Tichon (middle) cannot be used unless something preceds and something follows it. But Rabbi disputes this and says that "by the middle is meant one of the two middles." R. Nathan says: "Is it then written one of the middles? Behold! It is written the middle!" What is Rabbi's reason? R. Zerika in the name of R. Ami, who speaks in the name of R. Joshua ben Levi, said: "One passage says (Ps. 119. 62.) At midnight do I constantly rise to give thanks unto Thee, etc., and another passage says (Ib. ib. 148.) My eyes are awake before the night watches. How is this possible? At midnight; because The night is divided into four watches, [midnight is therefore after two watches.]" But R. Nathan explains it by the statement of R. Joshua; as we are taught that R. Joshua says: "It is the custom of kings to rise on the third hour of the day. [i.e.., six hours of the night and two hours of the day together make two night watches of four hours each]. R. Ashi said: "One watch and a half are also called watches (plural)."

Our Rabbis have taught: "The night has four watches," so says Rabbi. R. Nathan says "Three." What is R. Nathan's reason? It is written (Judges 6:19) "And Gidon, and the hundred men that were with him, came the edge of the camp in the beginning of the middle watch. And we are taught that Tichon (middle) cannot be used unless something precedes and something follows it. But Rabbi disputes this and says that "by the middle is meant one of the two middles." R. Nathan says: "Is it then written one of the middles? Behold! It is written the middle!" What is Rabbi's reason? R. Zerika in the name of R. Ami, who speaks in the name of R. Joshua ben Levi, said: "One passage says (Ps. 119:62) 'At midnight do I constantly rise to give thanks unto Thee,' etc., and another passage says (Ps. 119:148) 'My eyes are awake before the night watches. How is this possible? At midnight; because the night is divided into four watches, [midnight is therefore after two watches.]" But R. Nathan explains it by the statement of R. Joshua; as we are taught that R. Joshua says: "It is the custom of kings to rise on the third hour of the day. [i.e., six hours of the night and two hours of the day together make two night watches of four hours each]. R. Ashi said: "One watch and a half are also called watches (plural)."

(Fol. 11) "And so also do we find concerning good deeds — Miriam," etc. How do you compare both things? Miriam was waiting only a short time while Israel waited seven days. Said Abaye [read the Mishnah] and concerning good deeds it is not so [because it is paid more than deserving.] "But the Mishnah reads and so also concerning good deeds," Raba objected. "We must therefore read," said he: "So also concerning good deeds [that with the same measure one measures to others, who will receive it in reward]; however, there is a rule that the measure of good reward is far superior to the measure of evil dispensation." (Ex. 2, 4) And his sister placed herself afar off, to ascertain what would he done to him. The entire passage refers to the Shechina, and she placed herself, as it is written (I Sam. 3, 10) And the Lord came and placed Himself, and called as at previous times: His sister, as mentioned (Pr. 7, 4) Say unto wisdom thou art my sister: From afar is the Lord appeared to me; to ascertain herself, as it is written (I Sam. 2, 3) for a God [De'oth] knowledge is the Lord: Mah, as it is written (Deut. 10, 12) What [Mah] doth the Lord thy God require of thee; would be done. Ya'asse, as it is said (I Sam. 25, 28) Will certainly make (Ya'asse) for my Lord an enduring house to him. — Loh, as it is written (Jud. 6, 23) And he called it loh Adonei Shalom.

We are taught in a Baraitha that R. Jose says: "Woe to the human beings who see and know not what they see; who stand and know not upon what they stand." Upon what does the earth stand? Upon the pillars, as it is said (Job 9, 6) Who shaketh the earth loose out of her place; The pillars stand upon the waters, as it is said (Ps. 136, 6) Who stretched out the earth above the waters; the waters upon the mountains, as it is said (Ib. 104, 6) Above the mountains stood the waters; the mountains upon the wind, as it is said (Amos 4. 13) He that wind, the wind upon the storm, as it is said (Ps. 148, 8) Stormy wind, fulfilled his word; the storm is suspended upon the supbort of the Holy One, praised be He! as it is said (Deut. 33, 27) And underneath are the everlasting arms. The sages however say: "The world stands upon twelve pillars, as it said (Ib. 32, 8) He set the bounds of the tribe according to the number of the sons of Israel." According to others, it stands upon seven pillars, as it is said (Prov. 9, 1) She had hewn out her seven pillars. R. Elazor b. Shamna says: "Upon one pillar, whose name is Zaddik (Righteous), as it is said (Ib. 10, 25) But the righteous (Zaddik) is an everlasting foundation." R. Juda said: "There are two firmaments, as it is said (Deut. 10, 14) Behold, to the Lord thy God belong the heavens and the heavens of the heavens." Resh Lakish said: "They are seven, viz.: Vilon (Curtain), Rakia (Expanse), Shchakim (Clouds), Zbul (Entertainment place), Maon (Dwelling), Machon (Residence), Araboth. Vilon serves no purpose whatever save that the luminaries enter through it in the morning and leave through it in the evening, by which means it renews daily the work of creation, as it is said (Is. 40, 22) … that stretched out the heavens as a curtain, and spreadeth them out as a tent to dwell in. Rakia is that in which the sun and moon, the stars and constellations are set, as it is said (Gen. 1, 17) And God set them in the expansion of the heavens. Shehakim is that in which the millstones stand and grind manna for the righteous, as it is said (Ps. 78, 23) Then He ordained the skies from above, and the doors of heaven He opened and He let rain upon them manna to eat, and the corn of heaven gave He unto them. Zbul is that in which the heavenly Jerusalem and the Temple, and the altar are built there, where Michael the great [Arch-Angel] prince stands and offers sacrifices daily, as it is said (I Kings 8, 13) I have surely built Thee a house of habitation, a place for Thee to dwell in for ever, and whence do we know that the same is called Shamayim? It is said (Is. 63, 15) Look down from heaven (Misha-mayim) and behold, from the habitation (Zbul) of Thy Holiness, Maon is that in which are companies of ministering angels, who utter songs during the night and are silent during the day for the sake of the glory of Israel, as it is said (Ps. 42, 9) In the day time, the Lord will command His kindness, and in the night His songs shall be with me. (Resh Lakish said: "Whoever studies the Torah during the night time, the Holy One, praised be He! will stretch over him the thread of grace for the future world, which is compared unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." According to others Resh Lakish said: "Whoever studies the Torah in this world which is likened unto night, the Holy One, praised be He! will stretch over him the thread of grace in the world to come which is likened unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." R. Levi said: "Whoever interrupts his study of the Torah, and occupies himself with idle talk will, as a punishment, be fed with hot coals, as it is said (Job 30, 4) Who crops off mallows by the bushes, and have brumbush roots as their bread." And whence do we know that Maon refers to Heaven.? It is said (Deut. 26, 15) Look down from Thy habitation (Maon) of Thy holiness from the heavens. Machon is that in which are the treasures of snow and hail, and the upper chamber (store) of harmful dews and the upper chamber (store) of the raiins, and the chamber of the whirlwind and of the storm, and the retreat of noisome vabor; and their doors are made of fire, as it is said (Deut. 28, 12) The Lord will open unto thee His good treasure. Are then these treasures in Heaven? Behold, they are on the earth, for it is written (Ps. 148, 7) Praise the Lord from the earth, ye sea-monsters and all deeps; fire and hail; snow and vapor; the storm wind, that fulfill His word, hence everything exists on the earth? Said R. Juda in the name of Rab: "Originally they were situated in Heaven, but David prayed for them and caused them to be brought down, on the earth." He entreated Him: "Sovereign of the Universe! (Ib. 5, 5) For thou art not a God, that hath pleasure in wickedness; evil cannot abide with Thee, i.e., Thou art a righteous God! O God! and therefore evil cannot abide with Thee. And whence do we know that the Maon refers to heaven, it is said (I Kings 8, 43) Mayest Thou listen in Heaven, the place of Thy dwelling (Maon). Araboth is that place in which dwell righteousness. Justice and grace; the treasures of life, the treasures of blessing, and the souls of the righteous, as well as the spirits and souls which are about to be created, also the dew with which the Holy One, praised be He! will revive the dead. That there dwell righteousness and justice, we find in the following passage (Ps. 89, 15) Righteousness and justice are the prop of Thy throne. That there is grace, we infer from the following passage (Is. 59, 17) And He put on righteousness as a coat of mail. That the treasures of peace exist there, we infer from the following passage (Judges 6, 24) And He called it (the altar) Adonay-Shalom (the eternal of peace). That the treasures of life exist there we infer from the following passage (Ps. 36, 10) For with Thee is the source of life. That the treasures of blessing exist there, we infer from the following passage (I Sam. 25, 20) Yet will the soul of my lord, be bound in the bound of life with the Lord thy God. That the spirits and souls which are about to be created abide there, we infer from the following passage (Is. 57, 16) When the spirit from before Me is overwhelmed, and the souls which I have made. That there exists the dew with which the Holy One, praised be He! will survive the dead, we infer from the following passage (Ps. 68, 10) Rain of beneficience didst thou pour down, O God! There also are celestials and seraphim, and holy being and ministering angels and the Divine throne of glory, and the King, the living God, the high and exalted, sitting over them among the clouds, as it is said (Ib. ib. 5) Exalt Him who rideth upon the heavens; the everlasting is His name. And whence do we know that Araboth refers to heaven? A. Abahu said: "We infer from the similar words, Richiba, Richiba; it is written here, 'Exalt him who rideth (Rdchab) upon the heavens, and it is also written (Deut. 33, 26) Who rideth (Rochab) to help thee upon the heavens." And darkness and cloud and thick darkness surround Him, as it is said (Ps. 18, 12) He made darkness his hiding place, etc. Now is there darkness in the presence of the Lord? Is it not written (Dan. 2, 22) He is that revealeth what is deep and secret: He knoweth what is in the darkness, and the light dwelleth with Him? This presents no difficulty. (Fol. 13) The one refers to that which is within, the other to that which is without. R. Acha b. Jacob said: "There still is another firmament above the heads of the Holy being, for it is said (Ez. 1, 22) And the likeness of a vault was ever the head of the living creatures, shining like the glitter of the living crystal. So far hast thou permission to speak. Thenceforth thou hast not permission to speak. For thus it is written in the book of Ben Sira: "Search not into that which is concealed from thee; that which is hidden from thee do not try to penetrate; consider only that which thou hast permission. Thou must have nothing to do with mysteries."

(Lev. 25:25:) ”When your relative becomes poor and sells some of his property, then his redeemer shall come.” Who is his redeemer? I am He, as stated (in Jer. 50:33-34), “The Children of Israel […] are oppressed […]. Their Redeemer is mighty, His name is the Lord of hosts […].” Seven names are given to the poor.¹⁴Cf. Lev. R. 34:6, which lists eight names. And they are the following: crushed (dakh), poor ('ani), lowly (makh), dispossessed (rash), oppressed (tekhakhim),¹⁵Cf. Lev. R. 34:6, followed by Yalqut Shim‘oni, Lev. 665, which reads dal (“impoverished”) here. wretched (misken), and pauper (evyon). [(Lev. 25:25:) “When your relative becomes poor.”] This text is related (to Ps. 106:43), “Many times He delivered them, but they rebelled; so they became poor through their iniquity.” You find that in the days that the Judges judged, Israel served idols; so they were enslaved in the hands of the peoples of the world, as stated (in Jud. 3:7-8), “Then the Children of Israel did evil in the sight of the Lord…. So the anger of the Lord was kindled against Israel, and he delivered them into the hands of Cushan.” What did they do (according to vs. 9)? “The Children of Israel cried unto the Lord, and the Lord raised up a savior for the Children of Israel [to save them, i.e.,] Othniel ben Kenaz.” They immediately repented and were redeemed. So [it happened] another time, as stated (in Jud. 3:12), “Then the Children of Israel again did evil….” They immediately repented; so the Lord raised up a redeemer for them, Ehud ben Gera the Binyaminite; and they were redeemed at his hands. Then they served idols again and were sold into the hands of Sisera, as stated (in Jud. 4:3), “and he oppressed the Children of Israel with might twenty years.” What is the meaning of “with might?” With blasphemies and with curses, just as you say (in Mal. 3:13), “Your words have been mighty against me.” When they repented, He raised up Barak and Deborah as redeemers for them; and they were redeemed at their hands. Ergo (in Ps. 106:43), “Many times He delivered them…; so they became poor through their iniquity.” What is the meaning of “so they became poor through their iniquity?” That they became impoverished in the midst of the nations, as stated (in Jud. 6:6), “And Israel became very impoverished….” What is the meaning of “and Israel became impoverished?” R. Isaac and R. Levi differed. One said, “They were impoverished (rt.: dll) from good works”; and the other said, “They did not have [enough] to bring even a poor person's (rt.: dll) offering, as stated (in Lev. 14:21), ‘If, however, he is poor (rt.: dll) and does not have the means.’” Ergo (in Ps. 106:43), “so they became poor through their iniquity,” as they had become impoverished (rt.: dll). Another interpretation (of Ps. 106:43), “Many times He delivered them”: [These words] speak about people. When trouble comes to one [of them] and he repents, the Holy One, blessed be He, delivers him. So it is the first time and the second. [If he repents, that is preferable; but if not, the Holy One, blessed be He, brings trouble upon him. And you yourself know that the Holy One, blessed be He, tests Israel to know if they will repent. First, He brings punishments against the [other] nations, as stated (Zeph. 3:6-7) “I wiped out nations: Their corner towers are desolate… I thought that she would fear Me, would learn a lesson.” [If] they repented, that is preferable; but if not, He destroys their money, as stated (Hos 7:9), “Strangers have consumed his strength….” [If they] repented, that is preferable; but if not, the Holy One blessed be He, brings evil upon one of the cities of Israel, as stated (Is. 42:25), “it blazed upon them all about… it burned among them.” [If] they repented, that is preferable; but if not, what is written (in Numbers 14:35)? “In this desert they will end, and there will they die.” And a person should not say, “The evil is not coming on my account.” He should know that he [too] will die, as stated (Amos 9:10), “All the sinners of My people shall perish [by the sword], who boast, ‘Never shall the evil overtake us or come near us.’” Come and see how difficult it is for the Holy One, blessed be He, to raise His hand against a human being. So what does He do to him? When he sins, He begins by raising His hand against his assets. From whom have you learned it? From Naomi, her sons, and Elimelech her husband, who was the head of [his] generation. When famine came, what did he do? He left the Land of Israel and went to the Land of Moab. Now the Holy One, blessed be He, was angry with him because he was prince (nasi) of [his] generation. The Holy One, blessed be He, said to him, “These have abandoned My children and left the Land of Israel a wilderness.” What is written there (in Ruth 1:3)? “Then Naomi's husband Elimelech died,” but his sons were unable to learn from their father to return to the Land of Israel. And what did they do? (According to vs. 4) They also “took Moabite wives for themselves,” whom they neither immersed nor converted.¹⁶Ruth R. 2:9. (Ibid., cont.:) “The name of the one was Orpah ('rph) and the name of the second was Ruth”: Orpah ('rph), because she turned her back ('rp) on her mother-in-law; Ruth, because she esteemed (r'th) the words of her mother-in-law. (ibid., cont.:) “And they lived there about ten years.” All those ten years (in Moab) the Holy One, blessed be He, had been warning them, that they might repent and return to the Land of Israel. When He saw that they did not repent, he began to raise His hand against their camels and against their cattle.¹⁷Lev. R. 17:4; Ruth R. 2:10; PRK 7:10; PR 17:6. When He saw that they did not repent (literally, return in repentance), immediately (in vs. 5), “Both of them, Mahlon and Chilion, also died.” Thus [you may infer] that it is difficult for the Holy One, blessed be He, to raise His hand against [a human being]. So what does He do to them? He deprives them of their assets, and they sell them. When someone sins, what does the Holy One, blessed be He, do to him first? He brings poverty upon him, so that he sells his field. If he repents, then fine; but if not he sells his house. If he repents, then fine; but if not he sells himself. How is this shown? So is it written (in Lev. 25:25), “When your relative becomes poor.” If he repents, then fine; but if not, see what is written in the second section; (in Lev. 25:29), “And when someone sells a dwelling house.” If he repents, then fine; but if not, (in Lev. 25:39), “When your relative becomes poor and he is sold to you.” Why all this? Because they became poor through [their] iniquities. (Lev. 25:25:) “Then his redeemer shall come.” R. Simeon ben Johay said, “Elimelech, Salmon, So-and-So,¹⁸Peloni Almoni. According to Ruth 4:1, this was the “name” of Ruth’s most closely related redeemer. and Naomi's father were all descendants of Nahshon ben Amminadab;¹⁹BB 91a. See Ruth 4:20–21; also Exod. 6:23, according to which Nahshon ben Amminadab was Aaron’s brother-in-law. and Elimelech, Mahlon, and Chilion were leaders²⁰Rt.: PRNS. Cf. the Gk.: pronoos (“prudent”). of the generation.” So for what reason were they punished? Because they went abroad from the Land of Israel. Thus it is stated (in Ruth 1:19), “the whole city was excited over them, [and the women said, ‘Is this Naomi?’]” What is the meaning of, “Is this (Hazot) Naomi?” You saw (hazitem) Naomi when she went abroad from the Land of Israel. What has happened to her? (Lev. 25:25:) “Then his redeemer shall come, the one most closely related (qarov).” This is Boaz. When? When Naomi sold the field, as stated (in Ruth 4:3), “the parcel of land which belonged to our relative, [Elimelech].” (Lev. 25:25:) “Then his redeemer shall come, the one most closely related to him.” This is Boaz, since it is stated (in Ruth 2:20), “The man is our relative (qarov), [he is one of our redeeming kin (go'el)].” At that time Ruth went to Boaz. Her mother-in-law said to her (in Ruth 3:2), “see, he is winnowing barley on the threshing floor tonight.” [If] he was a prince (nasi), would he have been winnowing on a threshing floor? It is simply because his generation was dissolute in matters of theft, and [so] he went out to guard his threshing floor. She said to her (in vs. 3), “You are to wash and anoint yourself.” Then after that (ibid), “and go down to the threshing floor.” "And I shall go down" is the actual written text (ketiv)]. What is the meaning of "and I shall go down?" She said to her, “My merit will go down with you.” Hence it is written, "And I shall go down."²¹Ruth R. 5:12. But she did not do as her mother-in-law had told her. What did Ruth do? [Only] after she went down to the threshing floor, she did what she was told, as stated (in vs. 6), “She went down to the threshing floor and did just as her mother-in-law had commanded her.”²²In other words, since she only obeyed Naomi after she had arrived at the threshing floor, she must have neglected to wash and anoint herself before then. Why? It is simply that she said, “The generation was dissolute in sexual matters. What if they see me made up and say, ‘Perhaps she is a harlot?’” Therefore, “She went down to the threshing floor and” afterwards “she did just as her mother-in-law had commanded her.” (Vs. 7:) Then, when Boaz had eaten and drunk, and his heart was merry.” What is the meaning of “and his heart was merry?” That he was occupied with words of the Torah.²³Ruth R. 5:15. Thus it is stated (Prov. 4:2), “As a good teaching…,” and it is [also] written (about wisdom in Prov. 9:5), “Come and eat of my bread.” (Ruth 3:7, cont.:) “And when he came to lie down beside the grain pile, then she came in secret.” What is the meaning of, “in secret (lt; rt.: lwt)?” [It is] just as you say (in I Sam. 21:10), “here it is wrapped (rt.: lwt) in a mantle.” (Ruth 3:8:) “Now it came to pass in the middle of the night that the man was startled. So he turned aside, [and here was a woman lying at his feet].” What is the meaning of, “turned aside (rt.: lpt)?” [It is] just as you say (in Jud. 16:29), “And Samson embraced (rt.: lpt) the two middle pillars.” That righteous man began to yell. [Fear] embraced him. (Ruth 3:9:) Then he said, “Who are you?” And she said, “I am your handmaid Ruth.” He said to her, “What have you come here to do?” She said to him, “To fulfill the Torah (in Lev. 25:25), ‘When your relative becomes poor [… then his redeemer shall come].’ Arise and fulfill the Torah.” He said to her, “Since you have come to fulfill the Torah, (Ruth 3:13:) ‘Spend the night; then it shall come to pass in the morning that, if he will redeem you, good (tov)’”; for he had a relative older than he, whose name was Tov. R. Hanina said, “She said to him, ‘And are you dismissing me with words?’” He said to her (ibid., cont.), “’As the Lord lives,’ I am not dismissing you with words.” (Ruth 4:1:) “Then Boaz went up to the gate and sat down there, and behold, the redeemer of whom Boaz had spoken was passing by.” He said to him, “Sit down, and we shall look into the Torah; what is written there? Is it not written (in Lev. 25:25), ‘When your relative becomes poor and sells some of his property, [then his redeemer shall come, the one most closely related to him, and redeem…]’” Boaz said to Tov (in Ruth 4:3–4), “’Naomi is selling the parcel of land which belonged to our relative Elimelech […]. And I thought I should disclose it to you, saying, ‘Buy it,’” since you are a senior redeemer than I [and have the right] to redeem it. [Hence] (as in vs. 4, cont.,) “If you will redeem it, redeem it.” (Vs. 6:) “Then the redeemer said, ‘Acquire it for yourself.’” At that time Boaz redeemed what Naomi had sold. Now from where did Boaz learn [what to do]? From this section (in Lev. 25:25), “When your relative becomes poor and sells [some of his property, then his redeemer shall come, the one most closely related to him, and redeem…].” And who else was [like] this? Jeremiah was [like] this. At the time that the Holy One, blessed be He, said (in Jeremiah 32:7), “Behold Hanamel the son of Shalum your uncle is coming to you…,” [Jeremiah said] (in Jeremiah 32:8), “And just as the Lord had said, my cousin Hanamel came to me in the prison compound.” Immediately, Jeremiah fulfilled this section [of the Torah], as stated (in Jeremiah 32:9), “And I bought the field.” Now from where did he learn [what to do]? From this section (in Lev. 25:25), “When your relative becomes poor and sells some of his property, [then his redeemer shall come, the one most closely related to him, and redeem…].”

Said R. Joshua b. Levi: "Three things were done by the worldly court, and the heavenly court agreed with them. They are: The reading of the Book of Esther on Purim (Feast of Esther); greeting with the Holy Name, and placing the tithe belonging to the Levites in the treasury of the sanctuary. As to the first, we infer from (Esther 9, 27) The Jews ordained, and took upon them; i.e., they ordained above, what they took upon them down below. Greeting, from (Ruth, 2, 4) And he said unto the reapers, the Lord be with you, and there is also a verse (Jud. 6, 12) The Lord is with thee, thou mighty man of valor. To what purpose is the second quotation? Lest one say that Boas did it according to his own opinion and without the consent of heaven. Come, listen! The Lord is with thee, thou mighty man of valor. And concerning tithe, as it is written (Mal. 3, 10) Bring ye the whole tithes into the store-house, that there may be food in My house, and try Me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall be more than sufficient.

Appoint for yourselves [in all of your gates] (Deuteronomy 16:18) You should appoint judges in all the gates; as courts convene twice a week in the cities, on Monday and on Thursday. And if the law was stuck in front of them (they were not able to determine it), they would ask the [high] court in the chamber of hewn stone. "And they shall judge the nation with righteous judgement," that they should incline the people towards righteousness. Rabbi Yehudah beRabbi Shalom said, "That they should incline towards and advocate merit for [the Jewish people] in front of the Holy One, blessed be He." From who do you learn [this]? From Gidon ben Yoash. As Israel was in distress in his days, and the Holy One, blessed be He, sought a person to advocate merit about them. But He did not find [anyone], as the generation was poor in commandments and in good deeds. Once he found the merit in Gidon, that he advocated merit about them, the angel immediately revealed himself to [Gidon]; as it is stated (Judges 6:12-14), "And the angel of the Lord [was revealed] to him.... And he said to him, 'Go with this strength of yours,'" with the strength of the merit that you advocated about My children. This is, "And they shall judge the nation with righteous judgement," that they should advocate merit for the generation.

“Behold, Boaz came from Bethlehem, and he said to the reapers: May the Lord be with you. They said to him: May the Lord bless you” (Ruth 2:4).
“Behold, Boaz came from Bethlehem” – Rabbi Tanḥuma said in the name of the Rabbis: There are three matters that the earthly court decreed and the supernal court agreed with them, and these are: To greet another with the name of God, the Scroll of Esther, and tithes. Greeting others, from where is it derived? It is as it is stated: “That think to cause My people to forget My name” (Jeremiah 23:27). When did they think to do so? It was during the days of Atalyahu. The Rabbis say: It was during the days of Ḥananya, Mishael, and Azarya. Rabbi Ḥananya said in the name of Rabbi Yehuda ben Rabbi Simon: It was during the days of Mordekhai and Esther. But Boaz and his court had arisen and instituted to greet another with the name of God, as it is stated: “Behold, Boaz came from Bethlehem, and he said to the reapers: May the Lord be with you.” Likewise, the angel said to Gideon: “The Lord is with you, mighty man of valor” (Judges 6:12).
The Scroll of Esther, from where is it derived? Rabbi Yirmeya said in the name of Rabbi Shmuel bar Yitzḥak: What did Mordekhai and Esther do? They wrote letters and sent them to all the residents of the Diaspora: Do you accept upon yourselves “to observe these two days” (Esther 9:27)? [The residents of the Diaspora] sent and said [in response]: Are our problems with Haman not enough, that you impose upon us to observe these two days?¹⁵⁴They were afraid that their celebration would arouse the ill will of the gentiles. They said to them: If you are afraid of this matter, it is written among the volumes, as it is stated: “[All the acts of his power and his might, and the full account of the greatness of Mordekhai, how the king advanced him,] are they not written in the book of chronicles [of the kings of Media and Persia]?” (Esther 10:2). What did they do? They wrote a second letter and sent it to them, “this second letter of Purim” (Esther 9:29).
Rabbi Ḥelbo said in the name of Rabbi Shmuel bar Naḥman: There were eighty-five elders, among them thirty-plus prophets who were distressed over this verse: “These are the commandments that the Lord commanded Moses” (Leviticus 27:34) – “these” [indicates that] one may not add and one may not subtract, and a prophet is not permitted to introduce anything new from now on; and Mordekhai and Esther are asking us to take upon ourselves something new? [They were distressed] until the Holy One blessed be He enlightened them and they found it written in the Torah, in the Prophets, and in the Writings:¹⁵⁵They found an allusion to the writing of the book of Esther, and therefore were no longer concerned that the observance of Purim was considered a forbidden addition to the Torah. In the Torah, as it is written: “Write this as a memorial in the book” (Exodus 17:14). In the Prophets, as it is written: “They who feared the Lord spoke one with another; and the Lord heeded, and heard, and it was written in the book [of remembrance]” (Malachi 3:16). In the Writings, as it is written: “Are they not written in the book of chronicles” (Esther 10:2). Rav, Rabbi Ḥanina, Rabbi Yonatan, bar Kappara, and Rabbi Yehoshua ben Levi said: This scroll was not stated by the court,¹⁵⁶It was not the court in the time of Mordekhai and Esther that first introduced the book of Esther. but rather was stated at Sinai, but there is no chronological order to the Torah.¹⁵⁷Therefore, it does not appear in writing until the book of Esther. From where is it derived that the Holy One blessed be He agreed with them? Rav said: “The Jews fulfilled and received [vekibbelu]” (Esther 9:27), vekibbelu (pl.) is not written, vekibbel (sing.) is written; the master of the Jews received it.¹⁵⁸The word vekibbelu is written without the concluding vav, such that it can be read in the singular. This is an allusion to the fact that Moses received it at Sinai.
Tithes, from where are they derived? It is as Rabbi Berekhya said in the name of Rabbi Keritzeppa: Due to the sin of [failing to separate] teruma and tithes, they were exiled. Shimon bar Abba said in the name of Rabbi Yoḥanan: When they were exiled they were exempted, and they obligated themselves. What did the members of the Great Assembly do? They wrote a scroll¹⁵⁹Stating that they were obligating themselves to separate teruma and tithes even though they were exempt by Torah law. and unfurled it in the Temple courtyard, and in the morning they found it signed; that is what is written: “For all this we make a covenant, and write it, and it is signed” (Nehemiah 10:1). One verse says: “It is signed [al heḥatum (sing.)]” (Nehemiah 10:1), and one verse says: “It is signed [al haḥatumim (pl.)]” (Nehemiah 10:2). How so? Rather, al heḥatum is the supernal court, and al haḥatumim is the earthly court. Some say, the proscription of Jericho as well:¹⁶⁰Following the capture of Jericho, Joshua declared all its spoils proscribed. So said the Holy One blessed be He to Joshua: “Israel has sinned [and they have even transgressed My covenant; they have also taken from the proscribed spoils]” (Joshua 7:11). Was it not Joshua who issued the decree? This teaches that the Holy One blessed be He, too, agreed with him.¹⁶¹When one of the Israelites took from the spoils, God said that they had “transgressed My covenant.”

R. Juda said: "One should always be careful to have grain in his house; for quarrel comes often in a house about the lack of grain, as it is said (Ps. 147) He maketh thy borders peace; He giveth thee in plenty the fat of wheat." Said R. Papa: "This is what people say. When the barley is gone from the pitcher, strife knocks and enters the house." And R. Chanina b. Papa also said: "One should always be careful to have grain in his house, for Israel was called poor only because of grain, as it is said (Jud. 6, 3-6) And it was when Israel had sown, etc… . and another verse. And they encamped against them .... and again it is written. And Israel was greatly impoverished." R. Chelbu said: "One should always be careful to honor his wife, for the blessing in the house usually comes for the sake of the wife, as it is said (Gen. 12, 16) And he did well to Abram for her sake. And this is what Raba used to say to the inhabitants of his town, Machuza: 'Revere your wives, for the purpose of becoming rich.'"

5) "and you will be smitten before your foes": The pestilence will kill you from within and informers will surround you from without. "and your foes shall rule within you": I will place over you (foes) from you (i.e., from your midst) and against you. For when the nations rise against Israel they seek only what is in the open, as it is written (Shoftim 6:3) "And it was, whenever Israel would sow, that Midian and Amalek and the people of the east would rise against him. And they would encamp against them and destroy the produce of the land until you come to Azzah. And they would not leave sustenance in Israel, nor sheep nor ox nor ass." But when I place over you (foes) from you, they will seek out your hidden things, as it is written (Michah 3:3) "But you ('heads of Yaakov') have eaten the flesh of My people." "and you shall flee": out of fear; "with none pursuing you": (your) lacking power (to resist).

(Lev. 25:25:) WHEN YOUR RELATIVE BECOMES POOR…. This text is related (to Ps. 106:43): MANY TIMES HE DELIVERED THEM…; [SO THEY BECAME POOR THROUGH THEIR INIQUITY]. You find that in the days of the judges Israel served idols; so they were enslaved in the hands of the peoples of the world, as stated (in Jud. 3:7–8): THEN THE CHILDREN OF ISRAEL DID EVIL IN THE SIGHT OF THE LORD…. < SO THE ANGER OF THE LORD WAS KINDLED AGAINST ISRAEL, AND HE DELIVERED THEM INTO THE HANDS OF KING CUSH-RISHATHAIM OF ARAM-NAHARAIM…. > What did they do (according to vs. 9)? THE CHILDREN OF ISRAEL CRIED UNTO THE LORD, AND THE LORD RAISED UP A SAVIOR FOR THE CHILDREN OF ISRAEL [TO SAVE THEM, I.E.,] OTHNIEL BENKENAZ. They immediately repented and were redeemed. So < it happened > another time, [as stated] (in Jud. 3:12): THEN THE CHILDREN OF ISRAEL AGAIN DID EVIL < … >; SO THE LORD STRENGTHENED EGLON…. [They immediately repented;] so the Lord raised up a redeemer for them {when they repented}, Ehud [ben Gera; and they were redeemed at his hands]. Then they served idols again and were sold into the hands of Sisera, as stated (in Jud. 4:3): AND HE OPPRESSED THE CHILDREN OF ISRAEL WITH MIGHT. What is the meaning of WITH MIGHT? R. Simeon ben Levi said: With blasphemies and with curses,²¹See above, 2:4, and the note there. just as you say (in Mal. 3:13): YOUR WORDS HAVE BEEN MIGHTY AGAINST ME. When they repented, he raised up Barak and Deborah as redeemers for them; [and they were redeemed at their hands]. Ergo (in Ps. 106:43): MANY TIMES HE DELIVERED THEM…; SO THEY BECAME POOR THROUGH THEIR INIQUITY. What is the meaning of SO THEY BECAME POOR THROUGH THEIR INIQUITY? That they became impoverished in the midst of the nations, as stated (in Jud. 6:6): AND ISRAEL BECAME VERY IMPOVERISHED…. What is the meaning of AND < … > BECAME < … > IMPOVERISHED? R. Isaac and R. Levi differed. One said that they were impoverished (rt.: DLL) from good works, and the other said that they did not have < enough > to bring even a poor person's (rt.: DLL) offering, as stated (in Lev. 14:21): IF, HOWEVER, HE IS POOR (rt.: DLL) [AND DOES NOT HAVE THE MEANS…. ] Ergo (in Ps. 106:43): SO THEY BECAME POOR, because they had become impoverished (rt.: DLL).

Said Rabbi Shimon ben Yoḥai: Great is peace, for all blessings are included with it, "Adonai grants strength to His people, Adonai blesses his people with peace" (Psalm 29:11). Ḥizkiyah said two things. Ḥizkiyah said: Great is peace, for all the commandments are written this way: "When you see" (Exodus 23:5), "when you encounter" (Exodus 23:4), "when you come across" (Deuteronomy 22:6). If a commandment comes to you you are bound to do it, but if not you are not bound to do it. But here it says "Seek peace and pursue it" (Psalm 34:15) – seek it for your place, and pursue it for other places. Ḥizkiyah said also: Great is peace, for of all the encampments it is written thus (Numbers 33) "And they set out... and they encamped" – they would set out divided and would encamp divided. When they all came before Mt. Sinai it was done as one encampment, as it is written (Exodus 19:2) "And Israel encamped there"—it isn't written "And the Israelites encamped there" in the plural, but "and Israel encamped there" in the singular!—Because of this the Holy Blessed One said, "Here is the gate where I will give the Torah to My children." Bar Kappara said three things. Bar Kappara said: Great is peace, for the scriptures use words of fiction in the Torah so as to impose peace between Abraham and Sarah, as it is written "After I am withered shall I have pleasure? And my husband is so old!" (Genesis 18:12) But to Abraham He didn't say that but rather "And I am so old!" (Genesis 18:13). Bar Kappara also said: Great is peace, for the scriptures use words of fiction in the Prophetic books to impose peace between husband and wife, as it is said, "Look, you are barren and have borne no children, but you will conceive and bear a son" (Judges 13:3), but to Manoaḥ He didn't say that but rather "All that I said to the woman she should follow" (Judges 13:13) – in all that she still needs markers. Bar Kappara also said: Great is peace, for if the celestials who have no jealousy or hatred or rivalry or strife or quarrels or debates or evil eye require peace, as it is written (Job 25:2) "He who makes peace in the heavens," how much more so the mortals who have all those traits? Said Rabbi Shimon ben Gamliel: Great is peace, because the writings spoke works of fiction in the Torah to impose peace between Joseph and his brothers, as it is written (Genesis 50:17) “Thus say to Yosef, please forgive” - but we do not find Jacob commanding any such thing! Said Rabbi Yosei the Galilean: Great is pace, for even in a time of war we only open with peace, as it is written (Deuteronomy 20:10) "When you approach a city to make war on it, call out to it for peace." Said Rabbi Yudan son of Rabbi Yosei: Great is peace, for the name of the Holy Blessed One is called peace, as it is written "And he called it "Adonai is peace" (Judges 6:24). Said Rabbi Tanḥum son of Yudan, from here we derive that it is forbidden for one to call out "Peace" to a companion in a filthy place. Taught Rabbi Yishmael: Great is peace, for even the Great Name written in holiness, the Holy Blessed One said to blot out in water so as to impose peace between husband and wife. (See Numbers 5:19-23). Rabbi Meir was sitting and discoursing on Shabbat evening. There was this one woman who would sit and listen to him give his lecture. Once she waited until the lecture ended, went home, and found the light had gone out. Her husband said to her, "Where have you been?" She said to him, "I was sitting and listening to the voice of the lecturer." He said to her, "Thus and more I vow: I will not let you enter here until you go and spit in the lecturer's face!" She stayed away one Shabbat, another, a third. Her neighbors said to her, "Are you still angry at each other? Let's come with you to the lecture." When Rabbi Meir saw them, he figured it out through the holy spirit. He said to them, "Is there here a woman knowledgeable in treating eyes?" Her neighbors said to her, "If you go spit in his eye you will unbind your husband." When she sat down in front of him she became afraid of him, and said to him, "Rabbi, I am not knowledgeable in treating eyes." He said to her, "Even so, spit in my eye seven times, and I will be cured." She did so. He said to her, "Go tell your husband you told me to do it once and I spat seven times. His disciples said to him, "Rabbi, should people thus abuse the Torah? Couldn't one of us offered a treatment for you?" He said to them, "Is it not enough for Meir to be like his Maker?" For it had been taught: Great is peace, for even the Great Name written in holiness, the Holy Blessed One said to blot out in water so as to impose peace between husband and wife." Said Rabbi Shimon ben Ḥalafta: Great is peace, for when the Holy Blessed One created His universe He made pace between the upper and lower parts. On the first day He created some of the upper and lower parts, as it is written "In the beginning God created the heavens and the earth" (Genesis 1:1). On the second He created some of the upper parts, as it is written "And God said, 'let there be a firmament'" (Genesis 1:6). On the third He created some of the lower parts, as it is written, "And God said, 'gather the waters'" (Genesis 1:9). On the fourth some of the upper parts — "Let there be lights in the heavenly firmament" (Genesis 1:14). On the fifth He created some of the lower parts — "And God said, 'Let the waters swarm'" (Genesis 1:20). On the sixth He came to create humanity. He said, "If I create him from more upper parts, then the upper parts will outnumber the lower by one creation. If I create him from more lower parts, then the lower parts will outnumber the upper by one creation." What did He do? He made him from upper parts and from lower parts, as it is written "And Adonai God created humanity from the dust of the earth" (Genesis 2:7) — lower parts, "and blew into his nostrils the breath of life (Genesis 2:7) — upper parts. Rabbi Manei of Sh'av and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Great is peace for all blessings and goodnesses and mercies that the Holy Blessed One gives to Israel are sealed with peace. The reading of the Shema — "spreads the shelter of peace." The standing prayer — "He who makes peace." The Priestly Blessing — "and grant you peace" (Numbers 6:26). And I only know this regarding blessings, so where do we derive this for sacrifices? "This is the Torah of the burnt-offering, of the grain-offering, and of the sin-offering, and of the guilt-offering, and of the fulfillment-offerings, and of the peace-offering" (Leviticus 7:37). I only know this in general, so where do we derive this in detail? "This is the Torah of the burnt-offering" (Leviticus 6:2), "This is the Torah of the grain-offering" (Leviticus 6:7), "This is the Torah of the sin-offering" (Leviticus 6:18), "This is the Torah of the guilt-offering" (Leviticus 7:1), "This is the Torah of the peace-offering" (Leviticus 7:11). I only know this for individual sacrifices, so where do we derive this for communal sacrifices? The verse (Numbers 29:39) says, "Do these for Adonai on your set times," but finishes with "your peace-offerings." I only know this in this world, so from where do we derive this in the next? "I will extend to her peace like a wadi" (Isaiah 66:12). The Rabbis said, great is peace for when the messianic king will come he will only open with peace, as it is written, "How pleasant on the mountains are the feet of the messenger proclaiming peace!" (Isaiah 52:7)

For in their anger they slew a man (Gen. 49:6). Did they slay only one man? Is it not written: And they came upon the city unawares, and they slew all the males (ibid. 34:25)? The fact is that they were all considered by the Holy One, blessed be He, and by them as one man, as Scripture states: And thou shalt smite the Midianites as one man (Judg. 6:16). Similarly, it states: The horse and its rider hath He thrown into the sea (Exod. 15:1).

Another interpretation (of Lev. 19:23), “When you come into the land.” This text is related (to Ps. 105:44-45), “He gave them the lands of nations […]. In order that they might keep His statutes […]”: “He gave them the lands of nations.” Whatever the Holy One, blessed be He, took from the peoples of the world He gave to Israel; lands of silver and gold, fields, vineyards, and cities. But He gave these to them only so that they would occupy themselves with the Torah, as stated (in vs. 45), “In order that they might keep His statutes […].” But they did not do so. Instead (according to Ezek. 36:17), “and they defiled it (i.e., the land) by their way and by their deeds.” They defiled them (according to Josh. 7) in the anathema of Achan, as stated (in Jer. 2:7), “but you came and defiled My land,” by the anathema of Achan; (ibid. cont.), “and you made My heritage an abomination,” by the image of Micah (in Jud. 17-18). So what did the Holy One, blessed be He, do to them? He exiled them from it, as stated (in Deut. 29:27), “So the Lord uprooted them from their land.” What is the meaning of “And […] uprooted (rt.: ntsh) them?” He weakened (rt.: tshsh)³⁴TShSh and NTSh seem like the same root, because the form translated UPROOTED lacks the N, while the form translated “weakened” lacks the second Sh. their strength. They planted and toiled, but the peoples of the world came and took. It is so stated (in Jud. 6:3-4), “And so it happened that, if Israel planted, Midian, Amalek, and the Children of Kedem would arise against it. And they would encamp against them [and destroy the produce of the earth].” When they repent, (according to Is. 65:22), “They shall not build for another to dwell in; they shall not plant for another to eat.” Why? Because when they plant no one uproots, as stated (in Amos 9:15), “they shall never again be uprooted (rt.: ntsh) from their land.”

Another interpretation (of Lev. 19:23): WHEN YOU COME INTO THE LAND. This text is related (to Ps. 105:44–45): HE GAVE THEM THE LANDS OF NATIONS…, IN ORDER THAT THEY MIGHT KEEP HIS STATUTES…. HE GAVE THEM THE LANDS OF NATIONS. Whatever the Holy One took from the peoples of the world he gave to Israel: lands of silver and gold, fields, vineyards, and cities.⁴²Tanh., Lev.7:11. But he gave < these > to them only so that they would occupy themselves with the Torah, as stated (vs. 45): IN ORDER THAT THEY MIGHT KEEP HIS STATUTES…. But they did not do so. Instead (according to Ezek. 36:17): AND THEY DEFILED {THEM ACCORDING TO THEIR WAY} [IT (i.e., the land) BY THEIR WAY AND BY THEIR DEEDS]. They defiled them (according to Josh. 7) in the destruction of Achan, as stated (in Jer. 2:7): BUT YOU CAME AND DEFILED MY LAND [by the destruction of Achan]. (Ibid. cont.): AND YOU MADE MY HERITAGE AN ABOMINATION, by the image of Micah (in Jud. 17–18). So what did the Holy One do to them? He exiled them from it, as stated (in Deut. 29:27): SO THE LORD UPROOTED THEM FROM THEIR LAND. What is the meaning of AND… UPROOTED (rt.: NTSh) THEM? He weakened (rt.: TShSh)⁴³TShSh and NTSh seem like the same root, because the form translated UPROOTED lacks the N, while the form translated “weakened” lacks the second Sh. their army. They planted and toiled, but the peoples of the world came and took. It is so stated (in Jud. 6:3): AND SO IT HAPPENED THAT, IF ISRAEL PLANTED, < MIDIAN, AMALEK, AND THE CHILDREN OF KEDEM WOULD ARISE >…. Then it is written (in vs. 4): THEY WOULD ENCAMP AGAINST THEM AND DESTROY THE PRODUCE OF THE EARTH. When they repent, (according to Is. 65:22): THEY SHALL NOT BUILD FOR ANOTHER TO DWELL IN; THEY SHALL NOT PLANT FOR ANOTHER TO EAT. Why? Because when they plant no one uproots, as stated (in Amos 9:15): AND WHEN I PLANT THEM ON THEIR LAND, THEY SHALL NEVER AGAIN BE UPROOTED (rt.: NTSh) FROM THE LAND WHICH I HAVE GIVEN THEM, SAYS THE LORD YOUR GOD.

... “Moab is my washbasin…” (Tehillim 60:10) When Israel entered into their land in order to inherit it, the Holy One forbid them to conquer these three nations, as it says “Do not distress the Moabites…” (Devarim 2:9) So too regarding Edom it is written “You shall not provoke them…” (Devarim 2:5) From where do we learn that they were not to conquer the land of the Pelishtim? Because it is written “God did not lead them [by] way of the land of the Philistines for it was near…” (Shemot 12:17) The oath which Avraham swore to Avimelech was still near in time, “And now, swear to me here by God, that you will not lie to me or to my son or to my grandson…” (Bereshit 21:23) His grandson was still alive. In the future the Holy One will permit Israel to conquer all three, as it says “And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.” (Yeshayahu 11:14) And it is translated as ‘they will join shoulder to shoulder as one to wipe out the Phillistines.’ Therefore it says “…Philistia, join me…” (Tehillim 60:10), Edom and Moav are their occupation as it says “Moab is my washbasin; on Edom I will throw my lock…” (ibid.)

... “Moab is my washbasin…” (Tehillim 60:10) When Israel entered into their land in order to inherit it, the Holy One forbid them to conquer these three nations, as it says “Do not distress the Moabites…” (Devarim 2:9) So too regarding Edom it is written “You shall not provoke them…” (Devarim 2:5) From where do we learn that they were not to conquer the land of the Pelishtim? Because it is written “God did not lead them [by] way of the land of the Philistines for it was near…” (Shemot 12:17) The oath which Avraham swore to Avimelech was still near in time, “And now, swear to me here by God, that you will not lie to me or to my son or to my grandson…” (Bereshit 21:23) His grandson was still alive. In the future the Holy One will permit Israel to conquer all three, as it says “And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.” (Yeshayahu 11:14) And it is translated as ‘they will join shoulder to shoulder as one to wipe out the Phillistines.’ Therefore it says “…Philistia, join me…” (Tehillim 60:10), Edom and Moav are their occupation as it says “Moab is my washbasin; on Edom I will throw my lock…” (ibid.)

And whence is it derived that He showed him Barak? From (Devarim 34:2) "and all of Naftali," it being written elsewhere (Judges 4:6) "And she sent and summoned Barak the son of Avinoam of Kedesh-Naftali." And whence is it derived that He showed him Joshua in his kingdom? From (Devarim, Ibid.) "and the land of Ephraim," it being written elsewhere (Numbers 13:8) "from the tribe of Ephraim, Hoshea the son of Nun." And whence is it derived that He showed him Gideon? From (Devarim, Ibid.) "Menasheh," it being written (of Gideon) elsewhere (Shoftim 6:15) "My clan is the humblest in Menasheh". And whence is it derived that He showed him David in his kingdom? From (Devarim, Ibid.) "and the whole land of Judah," it being written elsewhere (I Chronicles 28:4) "And the L rd … chose me (David) of all the house of my father to be king over Israel forever. For he chose Judah to be ruler." And whence is it derived that He showed him all the west? From (Devarim, Ibid.) "until the western sea (the Mediterranean)." And whence is it derived that He showed him even the graves of the forefathers? From (Ibid. 3) "and the south," it being written of their graves that they are in the south, viz. (Numbers 13:12) "and they went up into the south and they came to Chevron" (where the forefathers are buried.) And whence is it derived that He showed him the overturning of Sodom and Gemorah? From (Devarim, Ibid.) "and the plain," it being written elsewhere (of these cities, Genesis 19:25) "and He overturned these cities and all of the plain." And whence is it derived that He showed him Gog and all of his hosts? From (Devarim, Ibid.) "the valley of Jericho, Gog and all of his hosts being destined to ascend and to fall in the valley of Jericho. Variantly: "in the valley of Jericho": Now can the valley of Jericho not be seen by any person? (The intent is:) Just as a plain is cultivated, one field of wheat, another of barley, so He showed him all of Eretz Yisrael cultivated as the valley of Jericho. And whence is it derived that He showed him Devorah? From (Ibid.) "the city of palm trees until Tzoar," it being written elsewhere (Judges 4:5) "and she sat under the Palm of Devorah." And whence is it derived that He showed him the wife of Lot? From "until Tzoar," and elsewhere (Genesis 19:23) "and Lot came to Tzoar."

And you see horse and chariot (Deuteronomy 20:1): And it is stated (Exodus 15:19), "For when the horse of Pharaoh." And why did it not state, "horses and riders?" Rather [it is] because in front of the Holy One, blessed be He, they are only considered like one horse. "A people more numerous than you." The Holy One, blessed be He, said, "They are numerous in front of you. But in front of Me, they are only only considered like one man." And from where [do we know this]? As so did the Holy One, blessed be He, say to Gidon (Judges 6:16), "and you shall smite Midian like one man." And from where [do we know] that they are numerous? As it is stated (Isaiah 17:12), "Ah, the roar of many peoples that roar as roars the sea." And for each one of you, a hundred [to] five, but you are victorious, as it is stated (Leviticus 26:8), "And five of you shall give chase to a hundred." Therefore it is written, "a people more numerous than you." "Do not be afraid of them." Your forefathers were not afraid of them and they were victorious. What is written about our father, Avraham? "At night, he and his servants deployed against them and defeated them" (Genesis 14:16). And he was not afraid of them, as I told him (Genesis 15:1), "Fear not, Avram, I am a shield to you; your reward shall be very great." And I made him a shield, as it is stated, "I am a shield to you." And in the same way that I did [this] for him, so [too] will I do it for you. As it is stated (Isaiah 14:24), "As I have designed, so shall it happen; what I have planned, that shall come to pass." What is [the meaning of] "As I have designed?" As I have done for Avraham, so shall I do for you.

Another opinion. “The words of this song…” (Shmuel II 22:1) R’ Simon said: not all who say song say it. Rather, anyone for whom a miracle is done that then recites a song it is known that all their sins are forgiven and they become a new creation. Israel - when a miracle was done for them and they recited a song, all of their sins were forgiven, as it says “Then Moses caused Israel to set out…” (Shemot 15:22) He caused them to move on from their sins, “…from the Red Sea…” as it says “…they rebelled at the sea, at the Sea of Reeds.” (Psalms 106:7) So to you find in the days of Devorah and Barak – a miracle was done for them and they recited a song, as it says “On that day Deborah and Barak son of Abinoam sang…” (Shoftim 5:1) And from where do we learn that their sins were forgiven? Right after her song it says “Then the Israelites did what was offensive to the LORD…” (Shoftim 6:1) R’ Abahu said in the name of R’ Aba: everywhere else it is written ‘And the children of Israel continued to do evil…’ but after the song of Devorah it sis written ‘Then the Israelites did…’ which implies the beginning of an act. What happened to their earlier actions? It must be that the Holy One forgave them at the moment they recited a song. So too you find with David, that a miracle was done for him and he recited a song. And from where do we know that his sins were forgiven? Because it is written after his song “These are the last words of David…” (Shmuel II 23:1) And these are the first?! Rather it comes to teach us that the Holy One forgave him for the past.

It is written (in Micah 5:6 [7]): THEN THE REMNANT OF JACOB SHALL BE IN THE MIDST OF MANY PEOPLES, < LIKE DEW >…. THEN THE REMNANT OF JACOB…. These are the remnant of which the Holy One spoke to Elijah (in I Kings 19:18): YET I WILL LEAVE SEVEN THOUSAND IN ISRAEL, ALL THE KNEES THAT HAVE NOT KNELT TO BAAL >….⁷⁷Cf. Romans 11:4. These are also the ones who were separated out in the days of Gideon when he said to the Holy One (in Jud. 6:36f.): IF YOU WILL REALLY SAVE ISRAEL BY MY HAND, AS YOU SAID, SEE, I AM PLACING < A FLEECE OF WOOL >…. The Holy One said to him: I have had it written (in Hos. 14:6 [5]): I WILL BE FOR ISRAEL LIKE THE DEW. But you have said (in Jud. 6:37, cont.): < IF THERE IS DEW UPON FLEECE ONLY > AND DRYNESS UPON ALL THE GROUND, < I WILL KNOW >…. Is it possible! I do not act so! How is it shown? In that "and God did so" is not written here (in vs. 38) but AND IT WAS SO, < i.e., > it happened of its own accord. However, when he said (in vs. 39): LET THERE BE DRYNESS UPON THE FLEECE ONLY, < there follows > immediately (in vs. 40): AND GOD DID SO ON THAT DAY…. Why? Because it is so written (in Hos. 14:6 [5]): I WILL BE FOR ISRAEL LIKE THE DEW. The Holy One said to him (in Jud. 7:4, 6): {THE PEOPLE WHO ARE WITH YOU ARE TOO MANY} [THE PEOPLE ARE STILL TOO MANY]. BRING THEM DOWN TO THE WATER, AND I WILL TEST THEM FOR YOU THERE…. NOW THE NUMBER OF THOSE WHO LAPPED…. Those who knelt upon their knees to drink water, willing or not, were bowing down to idols.⁷⁸According to the parallel account in Yalqut Shim‘oni, Jud., 62: “Gideon’s generation was bowing down to a reflection (in the water).” See ‘AZ 47a. The Holy One said to him (in vs. 7): THROUGH THE THREE HUNDRED MEN WHO LAPPED I WILL DELIVER YOU. As for the hundreds (of others) who have not bowed down, these have risen up. Concerning them it says (in I Kings 19:18): YET I WILL LET REMAIN IN ISRAEL SEVEN THOUSAND, ALL THE KNEES THAT HAVE NOT KNELT TO BAAL >…. So it is about them that it says (in Micah 5:6 [7]): THEN THE REMNANT OF JACOB SHALL BE < IN THE MIDST OF MANY PEOPLES >, LIKE DEW FROM THE LORD; for the dew is a sign⁷⁹Gk.: semion. of the resurrection of the dead. So also has Isaiah said (in Is. 26:19): LET YOUR DEAD LIVE! [LET MY CORPSES ARISE!… FOR YOUR DEW IS LIKE THE DEW OF LIGHTS]. Rav Ariste said in the name of R. Berekhyah: Isaiah proclaimed before the Holy One: LET YOUR DEAD LIVE, < i.e., > those who were dishonored {for our sake. One} was crucified.⁸⁰The Buber text, which reads “we shall crucify” instead of “was crucified,” is difficult. This translation follows Yalqut Shim‘oni, Is. 298 (430); Aggadat Bereshit 43:4. Why? Because he had circumcised his son. And one was burned. Why? Because he had observed the Sabbath. And another was killed. Why? Because he had read the Torah. For this reason it sae: LET YOUR DEAD LIVE, < i.e., > those who were dishonored {for our sake. One} was crucified.⁸¹The Buber text, which reads “we shall crucify” instead of “was crucified,” is difficult. This translation follows Yalqut Shim‘oni, Is. 298 (430); Aggadat Bereshit 43:4. Why? Because he had circumcised his son. And one was burned. Why? Because he had observed the Sabbath. And another was killed. Why? Because he had read the Torah. For this reason it saRIP DEW > >. You find that even righteous ones do not control the dew. {The Holy One said to him.} [Rather it is the Holy One] by himself. You want to know < that >, when Elijah arose and said (in I Kings 17:1): DURING THESE YEARS THERE SHALL NEITHER BE DEW NOR [RAIN, the Holy one did not hearken]. Instead, the dew was coming down. Where is it shown? Where he says to Elijah (in I Kings 18:1): GO, APPEAR TO AHAB, AND I WILL SEND [RAIN] < UPON THE FACE OF THE GROUND >. "Dew" is not written here. Instead < he said >: AND I WILL SEND RAIN UPON THE FACE OF THE GROUND. From here it follows that the dew had been coming down from the Holy One all the time in order to make known that no one is master of the dew but the Holy One. {And the Holy One said} [Thus did the Holy One say] to Israel: When you do my will, just as no mortal rules over the dew, so no mortal rules over you. Thus it is stated (in Micah 5:6 [7]): THEN THE REMNANT OF JACOB SHALL BE < IN THE MIDST OF MANY PEOPLES, LIKE DEW FROM THE LORD >….

(Numb. 7:48:) “On the seventh day it was the prince of the Children of Ephraim.” This text is related (to Ps. 60:9), “Gilead is Mine and Manasseh is Mine; Ephraim also is My chief stronghold; Judah is My scepter.” Resh Laqish said, “If the idolaters should say to you that the Holy One, blessed be He, does not enliven the dead, say to them, ‘See here, Elijah bears witness that I enlivened the dead through his hand.’¹¹⁰Cf. Numb. R. 14:1. Ergo (in Ps. 60:9), ‘Gilead is mine,’ as Elijah was of the inhabitants of Gilead. (Ibid., cont.:) ‘And Manasseh is Mine.’ If they should say to you that the Holy One, blessed be He, does not receive repentant sinners, say to them, ‘See here, Manasseh bears witness that I received him through repentance, since it is stated (in II Chron. 33:13), “When he (i.e., Manasseh) prayed unto him, He (i.e., the Holy One, blessed be He,) granted his request, heard his [entreaty,] and restored him to Jerusalem and to his kingdom […].”’ Ergo (in Ps. 60:9), ‘and Manasseh is Mine.’ (Ibid., cont.:) ‘Ephraim also is My chief stronghold.’ And if they say to you that the Holy One, blessed be He, does not attend to (pqd) barren women, say to them, ‘See here, Elkanah of Mount Ephraim bears witness that I attended to (pqd) his wife Hannah, as stated (in I Sam. 2:21), “For the Lord visited (pqd) hannah; [so she conceived and bore three sons and two daughters].”’ (Ibid., cont.:) ‘Judah is my scepter.’ If they say to you that the Holy One, blessed be He, does not rescue from the fire, say to them, ‘See here, Hananiah and his friends bear witness that I rescued them from the fire, as stated (in Dan. 1:6), “Now among those from the Children of Judah were Daniel, Hananiah, Mishael, and Azariah.”’ Ergo (in Ps. 60:9), ‘Judah is my scepter.’” Another interpretation (of Ps. 60:9), “Gilead is Mine”: If someone says to you, “Why did Elijah build an altar up on Mount Carmel and sacrifice on it, when the Temple existed at that time? For Moses has said (in Lev. 17:3–4), ‘If any single person from the house of Israel slaughters [an ox, a lamb or a goat in the camp]…, And does not bring it unto the entrance of the tent of meeting [to offer a sacrifice to the Lord before the Tabernacle of the Lord, blood guilt shall be imputed to that person],’” say to him, “Everything that Elijah did, he did for the name of the Holy One, blessed be He, and by divine command.¹¹¹yTa‘an. 2:8 (65d); Lev. R. 22:9. It is so stated (in I Kings 18:36), ‘And it came to pass at the time of the offering of the oblation (minhah), the prophet Elijah drew near and said […, and that I have done all these things at Your bidding].’” Ergo (in Ps. 60:9), “Gilead is Mine.” (Ibid., cont.:) “And Manasseh is Mine.” If someone says to you, “Why did Gideon sacrifice in a high place (bamah); see here, it was forbidden because there was Shiloh in existence?” [In answer to this question,] R. Abba bar Lahana said, “Gideon did seven [unlawful] things:¹¹²yMeg. 1:14 (or 12) (72c); Zev. 14:6; M. Sam. 13; see Tem. 28b-29a. (1) He sacrificed a bull which had been worshipped, (2) a bull which had been set aside (for idolatry), (3) he built an altar, (4) he cut wood [for it] from the asherah, (5) he sacrificed at night, (6) without the high priest, and (7) he was among idol-serving priests. Yet whatever he did, he did by divine command. It is so stated (in Jud. 6:25-26), ‘And it came to pass during that night that the Lord said to him, “Take the bull ox that belongs to your father […]”’” Ergo (in Ps. 60:9), “and Manasseh is Mine.” (Ibid., cont.:) “Judah is my scepter.” If someone says to you, “See here, David transgressed against a negative commandment,”¹¹³Buber, n. 147, suggests that the allusion is to the Bathsheba incident (II Sam. 11). This interpretation is suggested by citation of Ps. 51:15 which follows, since according to the introduction of this Psalm, David wrote it when Nathan came to him to condemn him for the Bathsheba affair. Cf. also Numb. R. 14:1, which alludes in this context to David building an altar and offering sacrifices on a high place (II Sam. 24:18-25 // I Chron. 21:18-26). the Holy One, blessed be He, said, “Say to him, ‘David taught the penitents, like a scribe teaching children.’” It is so stated (in Ps. 51:15), “Let me teach transgressors your ways and the sinners shall return unto You.” Ergo (in Ps. 60:9), “Judah is My scepter. (Ibid.:) “Ephraim also is My chief stronghold.” If someone says to you, “Why did Joshua profane the Sabbath in Jericho,” say to him, “He acted on divine command.” It is so stated (in Joshua 6:2), “Then the Lord said unto Joshua, ‘See, I have given Jericho into your hand […].’” It is also written (in vss. 3-4), “So you shall go around the city […]; thus shall you do for six days. And seven priests […]; but on the seventh day you shall go around the city seven times, [and the priests shall blow on the shofars].’” And how is it shown that it was on the Sabbath? In that there are never seven days without a Sabbath.¹¹⁴See yShab. 1:3 or 8 (4ab); Gen. R. 14:10; Seder Olam Rabbah 11. Ergo, “Ephraim also is My chief stronghold.” Now Joshua did yet another thing on his own initiative, which was not told to him. When Jericho was conquered, it was Sabbath. He said, “All of the Sabbath is holy, so whatever we conquer on the Sabbath will be holy to the Lord, as stated (in Josh. 6:19), “But all the silver and gold, and vessels of bronze and iron, are holy to the Lord […].” R. Berekhyah the Priest Berabbi said, “He treated it like a city condemned (for idolatry), and in the case of a city condemned (for idolatry) it is forbidden [to derive] benefit [from it]. Thus it is stated (in Deut. 13:17), ‘and you shall burn with fire the city with all its plunder, wholly for the Lord your God.’” R. Judah bar Shallum the Levite said, “[Joshua] taught Israel what the Holy One, blessed be He, said to Israel (in Numb. 15:20), ‘You shall set aside the first of your dough [as a hallah offering].’ Joshua said, ‘In as much as we conquered it first, we shall dedicate all its booty to the most high.’ The Holy One, blessed be He, said, ‘In as much as you have done so, see, your offering is supporting your tribe and overriding the Sabbath.’ Thus it is stated (in Numb. 7:48), ‘On the seventh day it was the prince of the Children of Ephraim (who made the offering).’” This text is related (to Eccl. 8:4–5), “For a king's word is supreme […]. Whoever observes a commandment shall not know anything evil.” And so it says (in II Sam. 23:3), “The God of Israel has spoken; the Rock of Israel has said to me, ‘One who governs over a person, who governs righteously the fear of God.” And who is the one who governs over his [evil] drive.¹¹⁵See above, Gen. 5:6. One who does the will of the Omnipresent. And who is this? This was Joseph, the father of [Ephraim], the father of the father of Joshua ben Nun. What is written about him (in Gen. 39:7–8)? “And it came to pass after these things that his master's wife cast her eyes upon Joseph […]. But he refused […].” The Holy One, blessed be He, said to him, “You did not heed her. By your life, I am making you king over Egypt. Then they all shall obey you, as stated (in Gen. 41:55), “then Pharaoh said to all Egypt, ‘Go unto Joseph.’” It also says (in vs. 40), “You shall be over my house,” and the children of my palace¹¹⁶Lat.: praetorium; Gk.: praitorion. shall do nothing without your consent. So it says (in Gen. 42:6), “Now Joseph was the governor over the land.” Because he governed his [evil] drive, he became governor over the land. (Gen. 39:2:) “And he was a successful man. It was only necessary to say "righteous man." Why is “successful man,” written? The Holy One, blessed be He, said to [Joseph], “You achieved what the first Adam did not achieve.”¹¹⁷I.e., unlike Adam, Joseph resisted temptation and overcame his evil drive. Successful (rt.: tslh) simply means achievement. Thus it is stated (in II Sam. 19:18), “and they crossed (rt.: tslh) the Jordan ahead of the king.”¹¹⁸The context is the successful return of King David to Jerusalem after his forces had achieved the defeat of Absalom. Cf. also Gen. R. 86:4. The Holy One, blessed be He, said to him, “No sacrifice by an individual overrides the Sabbath; yet by your life, the sacrifice by your son (Ephraim) will override the Sabbath, because of the good work (mitswah) that you did (in resisting temptation).” Ergo (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim, Elishama ben Ammihud.” R. Azariah said, “The Holy One, blessed be He, said to him, [i.e.] to Joseph, ‘You have kept the commandment (mitswah) (from Exod. 20:13 = Deut. 5:17), of “You shall not commit adultery.” So you have fulfilled the Torah before I gave it. By your life, no tribe shall come between your two sons with a sacrifice. Instead (according to Numb. 7:48) Ephraim [shall bring an offering] on the seventh day; and (according to Numb. 7:54) Manasseh, on the eighth day.’” R. Meir and R. Joshua ben Qorhah were interpreting the names, “Elishama [means], he (Joseph) heeded (shama') my God (Eli), and he did not heed his mistress. Ben Ammihud (‘MYHWD) means, His glory (HWDW) was with me (‘MY) and not with another. Similarly also in the case of (Numb. 7:54), Gamaliel ben Pedahzur [prince of the Children of Manasseh, means that] Joseph said, God (El) has recompensed (gamal) my people with a good recompense (gemulim).’ Ben pedahzur (pdhtswr) means, the Rock (tswr) redeemed (pdh) me from my distress of the prison. And so is it written (according to Ps. 18:21), ‘The Lord rewarded me according to my righteousness; according to the purity of my hands…’” R. Samuel bar Abba said, “What is the meaning of ‘according to the purity of my hands?’ According to the purity of my hands, because I was pure through good works.”¹¹⁹yTa’an. 3:12 (or 10) (67a). (Ps. 18:21:) “The Lord rewarded me.” How? When someone is poor, he trusts in the Holy One, blessed be He; but when he [becomes] wealthy, he trusts in his wealth and has no fear of [God]. However, when Joseph was a slave, he feared the Lord. When his mistress enticed him with words, he said to her (in Gen. 39:9), “then how shall I do this great evil and sin against God?” Also when he became king he added [to his] fear [of the Holy One, blessed be He], as stated (in Gen. 42:18), “And Joseph said to them on the third day, ‘Do this and live, for I fear God.’” And when his brothers came down to him a second time (according to Gen. 43:16), “When Joseph saw Benjamin with them, [he said… ‘Slaughter and prepare (wehakhen) an animal, for the men will eat with me at noon].’”¹²⁰Because this verse uses the word, wehakhen, and because the same word also occurs in Exod. 16:5, it is assumed that the conditions of Exod. 16:5 apply here to Gen. 43:16. Now surely it is not customary for kings to prepare [food] one day ahead for the next. R. Johanan said, “It was the Sabbath, as stated (in Gen 42:16, ‘and prepare.’ And prepare only means [preparation for] the Sabbath, as stated (in Exod. 16:5), ‘And it shall come to pass on the sixth day, that when they prepare.’”¹²¹Mekhilta deRabbi Ishmael, Beshallah, 1; Numb. R. 14:2; TDER 24 (or 26), p. 131. The Holy One, blessed be He, said to him, “You have kept the Sabbath before it was given. By your life, I will have the son of your son offer [his sacrifice] on the Sabbath day, as stated (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim.”

Another interpretation (of Ps. 60:9 [7]): GILEAD IS MINE. Suppose someone says to you: Why did Elijah build an altar up on Mount Carmel and sacrifice on it, when the Temple existed at that time? For Moses has said (in Lev. 17:3–4): IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL SLAUGHTERS AN OX, A LAMB <OR A GOAT IN THE CAMP> …, AND DOES NOT BRING IT UNTO THE ENTRANCE OF THE TENT OF MEETING [TO OFFER A SACRIFICE TO THE LORD BEFORE THE TABERNACLE OF THE LORD, BLOOD GUILT SHALL BE IMPUTED TO THAT PERSON ….: Say to him: What Elijah did, he did for the name of the Holy One and by divine command.¹³¹yTa‘an. 2:8 (65d); Lev. R. 22:9. It is so stated (in I Kings 18:36): AND IT CAME TO PASS (ABOUT) [AT] THE TIME OF THE OFFERING OF THE OBLATION (minhah), [THE PROPHET ELIJAH DREW NEAR <AND SAID> …, AND THAT I HAVE DONE ALL THESE THINGS AT YOUR BIDDING]. Ergo (in Ps. 60:9 [7]): GILEAD IS MINE. (Ibid., cont.:) AND MANASSEH IS MINE. Suppose someone says to you: See here, Gideon sacrificed in a high place, and it was forbidden because here was Shiloh in existence. Now R. Abba bar Kahana said: Gideon did seven <unlawful> things:¹³²yMeg. 1:14 (or 12) (72c); Zev. 14:6; M. Sam. 13; see Tem. 28b-29a. (1) He sacrificed a bull which had been worshipped, (2) a bull which had been set aside (for idolatry), (3) He built an altar, (4) he cut wood <for it> from the Asherah, (5) he sacrificed at night, (6) without a priest, and (7) he was among idol-serving priests; yet whatever he did, he did by divine command. It is so stated (in Jud. 6:25): AND IT CAME TO PASS DURING THAT NIGHT THAT THE LORD SAID TO HIM: TAKE THE BULL OX <THAT BELONGS TO YOUR FATHER> [….: Ergo (in Ps. 60:9 [7]): [GILEAD] IS MINE. [(Ibid., cont.:) AND] MANASSEH [IS MINE]. (Ibid., cont.:) [JUDAH IS MY SCEPTER.] Suppose someone says to you: See here, David transgressed against <something> you should not do.¹³³Buber, n. 147, suggests that the allusion is to the Bathsheba incident (II Sam. 11). This interpretation is suggested by citation of Ps. 51:15 [13] which follows, since according to the introduction of this Psalm, David wrote it when Nathan came to him to condemn him for the Bathsheba affair. Cf. also Numb. R. 14:1, which alludes in this context to David building an altar and offering sacrifices on a high place (II Sam. 24:18-25 // I Chron. 21:18-26). The Holy One said: Teach the tribes¹³⁴Cf. the parallel in Tanh., Numb. 2:28: “Say to him: David taught the tribes….”. like a scribe teaching children. It is so stated (in Ps. 51:15 [13]): LET ME TEACH TRANSGRESSORS YOUR WAYS AND THE SINNERS SHALL RETURN UNTO YOU. Ergo (in Ps. 60:9 [7]): JUDAH IS MY SCEPTER. (Ibid.:) EPHRAIM ALSO IS MY CHIEF STRONGHOLD. If someone says to you: Why did Joshua profane the Sabbath in Jericho, say to him: He acted on divine command. It is so stated (in Joshua 6:2): THEN THE LORD SAID UNTO JOSHUA: SEE, I HAVE GIVEN JERICHO INTO YOUR HAND. It is also written (in vss. 3–4): SO YOU SHALL GO AROUND THE CITY…. THUS SHALL YOU DO FOR SIX DAYS WITH SEVEN PRIESTS…. BUT ON THE SEVENTH DAY YOU SHALL GO AROUND THE CITY SEVEN TIMES, AND THE PRIESTS SHALL BLOW ON THE SHOPHARS. And how is it shown that it was on the Sabbath? In that there are never seven days without a Sabbath.¹³⁵See yShab. 1:3 or 8 (4ab); Gen. R. 14:10; Seder Olam Rabbah 11. Now Joshua did yet another thing with <divine> concent, which is not told about him. When Jericho was conquered, it was Sabbath. He said: All of the Sabbath is holy, so whatever we conquer on the Sabbath will be holy to the Lord, as stated (in Josh. 6:19): BUT ALL THE SILVER AND GOLD, AND {ALL} [VESSELS OF] BRONZE AND IRON, ARE HOLY TO THE LORD…. R. Berekhyah the Priest [Berabbi] said: He treated it like a city condemned (for idolatry), and in the case of a city condemned (for idolatry) it is forbidden <to derive> benefit <from it>. Thus it is stated (in Deut. 13:17 [16]): AND YOU SHALL BURN WITH FIRE THE CITY {AND} [WITH] ALL ITS PLUNDER AS A WHOLE BURNT OFFERING TO THE LORD YOUR GOD. R. Judah bar Shallum the Levite said. <Joshua> taught Israel what the Holy One said to Israel (in Numb. 15:20): [YOU SHALL SET ASIDE] THE FIRST OF YOUR DOUGH [AS A HALLAH OFFERING.] Joshua said: In as much as we conquered it first, we shall make it a hallah to the Holy One. We shall dedicate all its booty to the Most High. The Holy One said: In as much as you have done so, see, your offering is supporting your tribe and overriding the Sabbath. Thus it is stated (in Numb. 7:48): ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM (who made the offering).

Another explanation for zeh hadavar: “Take with you words. . .”(d’varim, Ho 14:3). This is what is meant by what is written: “I wash my palms with cleanliness and circle your altar, Yahh, to voice thanks aloud and to tell of all your miracles.” (Ps 26:6f) One might also offer bulls and rams, but exegesis says to voice thanks aloud. Accordingly, Jews say, “Ribon HaOlam (“master of the universe”), leaders sin and bring and bring a korban (“offering”) and it atones for them. The mashiach sins and brings a korban and it atones for him. We, we have no korban.” He said to them: “And if all the congregation of Yisrael stray–and the matter is hidden from the eyes of the community–and they are guilty of doing one of the negative commandments of Yahh, then, if the sin guilt for which they sinned becomes known, the community shall offer a bull of the herd as a sin offering.”(Lev 4:13f) They say to him, “We are poor and we have not what to bring for korbanot.” He says to them, “Words, I request, as it is said, ‘Take with you words and return to Yahh’ and I annul all your misdeeds.” These words are none other than divrey Torah, as it is said, “These are the d’varim that Moshe spoke to all Yisrael.(Dt 1:1) They said to him, “We do not know.” He said to them, “Weep and pray before me and I accept it. Your ancestors, when they were enslaved in Mitsrayim, it wasn’t for prayer that I redeemed them, as it is said, ‘The B’neiYisrael groaned from the work and cried out.’(Ex 2:23)In the days of Y’hoshua it wasn’t for prayer that I made miracles for them, as it is said, ‘Y’hoshua tore his garment and fell on his face before the ark of Yahh till evening.’(Jos 7:6) So what did I say to him? ‘Hold out the spear which is in your hand towards The Ai, for I give it into your hand.’(Jos 8:18) In the days of the Judges, with weeping I heard their outcry, as it is said, ‘It happened, when the B’neiYisrael cried out to Yahh on account of Midyan.’(Ju 6:7) In the days of Sh’muel it was not in prayer that I heard them, as it is said, ‘Sh’muel cried out to Yahh on behalf of Yisrael and Yahh responded to him.’(Sam 7:9) And similarly the men of Y’rushalayim, even though they had angered me, because they wept before me I had mercy on them, as it is said, ‘For thus said Yahh, “Sing out joy to Ya’akov. . .”(Jer 31:7) Oh, I request from you not sacrifices and not korbanot but words, as it is said, ‘Take with you words. . .’ This is why David said, ‘I wash my hands with cleanliness’ not intending to make an offering but to voice thanks aloud, for I am thankful to you for divrey Torah.

One verse states "The L-rd lift His countenance unto you," and another, (Devarim 10:17) "who does not lift the countenance" (i.e., who does not forgive) and who does not take a bribe." How are these two verses to be reconciled? When Israel do the L-rd's will — "The L-rd lift His countenance unto you"; when they do not do the L-rd's will — "who does not lift the countenance." Variantly: Before the decree has been sealed — "The L-rd lift His countenance unto you"; after the decree has been sealed — "who does not lift the countenance." One verse states (Psalms 65:3) "O, heeder of prayer, to You does all flesh come," and another, (Eichah 3:44) "You have covered Yourself with a cloud against the passing of prayer." How are these two verses to be reconciled? Before the decree has been sealed — "heeder of prayer"; after the decree has been sealed — "You have covered Yourself with a cloud." One verse states (Psalms 145:18) "Close is the L-rd to all who call upon Him, to all who call upon Him in truth," and another, (Ibid. 10:1) "Why, O L-rd, do You stand afar?" How are these two verses to be reconciled? Before the decree has been sealed" — "Close is the L-rd to all who call upon Him"; after the decree has been sealed, He is "afar." One verse states (Eichah 3:28) "From the mouth of the Most High there shall not issue forth the evils and the good," and another, (Daniel 9:14) "and the L-rd was anxious for the evil (to materialize)." How are these two verses to be reconciled? Before the decree has been sealed — "From the mouth of the Most High there shall not issue forth the evils and the good"; after the decree has been sealed — "and the L-rd was anxious for the evil." One verse states (Jeremiah 4:14) "Wash your heart of evil, O Jerusalem, so that you be saved," and another, (Ibid. 2:22) "Though you wash yourself with niter and add borax, your sin is an (indelible) stain before Me." How are these two verses to be reconciled? Before the decree has been sealed — "Wash your heart of evil, O Jerusalem"; after the decree has been sealed — "Though you wash yourself with niter and add borax, your sin is an (indelible) stain before Me." One verse states (Ibid. 3:22) "Return, you wayward sons," and another, (Ibid. 8:4) "If they (wish to) return, He will not return" (to accept them.) How are these two verses to be reconciled? Before the decree has been sealed — "Return, you wayward sons"; after the decree has been sealed — "If they return, He will not return." One verse states (Isaiah 55:6) "Seek the L-rd when He is found," and another, (Ezekiel 20:3) "As I live (says the L-rd), will I be sought out for you?" How are these two verses to be reconciled? Before the decree has been sealed — "Seek the L-rd when He is found"; after the decree has been sealed — "Will I be sought out for you?" One verse states (Ibid. 18:32) "For I do not desire the death of the dead one," and another (I Samuel 2:25) "… for the L-rd desired to kill them." How are these two verses to be reconciled? Before the decree has been sealed — "For I do not desire the death of the dead one"; after the decree has been sealed — "for the L-rd desired to kill them." Variantly: One verse states "The L-rd lift His countenance unto you," and another (Devarim 10:17) "who does not lift the countenance." How are these two verses to be reconciled? "The L-rd lift His countenance" — in this world; "who does not lift the countenance" — in the world to come. Variantly: "The L-rd lift His countenance" — (Let Him) remove His anger from you. "and grant you peace": peace in your coming in and peace in your going out and peace with all men. R. Chanina, the adjutant high-priest says: "and grant you peace" — in your house. R. Nathan says: This is the peace of the Davidic kingdom, of which it is written (Isaiah 9:6) (the king) "who increases the governance (of the L-rd), and his peace will be endless. Upon the throne of David and upon his kingdom" (shall this peace be). Variantly: This is the peace of Torah, of which it is written (Psalms 29:11) "The L-rd gives strength (Torah) to His people; the L-rd blesses His people with peace." Great is peace, the Holy One Blessed be He deviating from the truth for its sake in the instance of Sarah, who said "I am old" (see Bereshit 18:12-13). Great is peace, the angel deviating from the truth for its sake in the instance of Manoach for its sake (viz. Judges 13). Great is peace, the Name written in holiness being erased by the bitter waters (of the sotah) to make peace between a man and his wife. R. Elazar says: Great is peace, the prophets having exhorted all men for its sake. R. Shimon b Chalafta says: Great is peace, it being the only vessel which contains all of the blessings, it being written "The L-rd gives strength to His people; the L-rd blesses His people with peace." R. Elazar Hakappar says: Great is peace, all of the blessings being sealed with peace, viz.: "The L-rd bless you and keep you. The L-rd cause His countenance to shine upon you and be gracious unto you. The L-rd lift His countenance unto you and grant you peace." R. Elazar the son of R. Elazar Hakappar says: Great is peace, for even if the idolators live in peace, the Holy One, as it were, does not "touch" them, as it is written (Hoshea 4:17) "Ephraim (Yisrael) has bound himself (in friendship to serve) idols — Let him be." But when they were divided amongst themselves, what is written of them? (Ibid. 10:2) "Their hearts are divided — Now they will be laid waste!" How great is peace! — How abhorrent is contention! Great is peace, for even in time of war, peace is needed, viz. (Devarim 20:10) "If you draw near a city to do battle with it, then you shall call out to it for peace," (Ibid. 2:26) "And I sent messengers from the desert of Kedemoth to Sichon, king of Moav, (with) words of peace," (Judges 11:12) "And Yiftach sent messengers …" What did he (the king of Ammon) say? (13) "And now, return them (the lands you took from us) in peace." Great is peace, for even the dead need peace, as it is written (Bereshit 15:13) "And you will come to your fathers in peace," and (Jeremiah 34:5) "In peace will you die, and as the burnings of your fathers, etc." Great is peace, which is given to the penitent, as it is written (Isaiah 57:19) "(I will) create (for him [the penitent a new]) expression of the lips:" Shalom Shalom! (And both will be alike, both) the far (i.e., one who had served the L-rd from his youth) and the near (i.e., one who had sinned and had just repented), etc." Great is peace, which was given in the portion of the righteous, as it is written (Ibid. 2) "Let him (the righteous one) come in peace (to the grave). Let them (the men of lovingkindness) rest (peacefully) where they lie." Great is peace, which was not given in the portion of the wicked, viz. (Ibid. 21) "There is no peace, says the L-rd, for the wicked." Great is peace, which was given to the lovers of Torah, viz. (Psalms 119:165) "Peace in abundance for the lovers of Your Torah." Great is peace, which was given to the humble, viz. (Ibid. 37:11) "and the humble will inherit the land and rejoice in an abundance of peace." Great is peace, which was given to the learners of Torah, viz. (Isaiah 59:13) "And all your children will be (as if) taught by the L-rd, and (there will be) an abundance of peace (among) your children." Great is peace, which is given to the doers of righteousness, viz. (Ibid. 32:7) "And the reward of righteousness will be peace." Great is peace, for the name of the Holy One Blessed be He is "Peace," viz. (Judges 6:24) "and he called it (the altar) 'the L-rd is Peace.'" R. Chanina, the adjutant high-priest says: Great is peace, which is over and against the entire creation, as it is written "who makes peace … and creates all" (viz. Isaiah 45:7). Great is peace, which is needed (even) by the celestial creations, viz. (Job 25:22) "Governance and fear is with Him: He makes peace in His heights." Now does this not follow a fortiori, viz.: If in a place where there is no enmity, or rivalry, or hatred, or hostility, peace is needed — how much more so, in a place where all of these obtain!

(Devarim 11:19): "dagan": as it is commonly understood (i.e., corn). "tirosh": wine, as in (Yoel 2:24) "and the vats will overflow with tirosh (wine) and yitzhar (oil)." "and you will gather": Not as in (Judges 6:3-4) "And it was, whenever Israel would sow, Midian would ascend, and Amalek and the people of the east, and they would overrun it. And they would encamp against them and destroy the produce of the land" — but as in (Isaiah 62:9) "For its gatherers will eat it and they will praise the L-rd, and those who bring it together will drink it in My holy courts."

(Devarim, Ibid.) "or a wonder": in the land, (viz. II Chronicles 32:31) "to inquire concerning the wonder that was in the land."

viz. (Judges 6:15) "My (Gideon's) thousand is the most impoverished of Menasheh."