Midrash su Salmi 38:78

(Lev. 14:2:) “In the day of his cleansing.” [With what?]²⁰Lev. R. 16:7. With (according to vs. 4) “two live clean birds.” How is his offering different from all [other] offerings? It is simply that he has spoken slander. Therefore, the text says that his sacrifice is two birds, because they (like slanderers) carry their voices. (Lev. 14:4, cont.:) “And cedar wood.” In the case of the cedar, no tree is taller (gevoha) than that one; so because [the leper] has exalted (gevoha) himself like a cedar, [he has had] the leprosy come upon him.²¹PRK 4:3. Thus Simeon ben Eleazar has said, “Leprosy comes on account of haughtiness, for so you find in the case of Uzziah (in II Chron. 26:16), ‘But when he was strong, he grew so arrogant that he acted corruptly,’ and it is written (in II Chron. 26:19), ‘but during his anger with the priests, leprosy appeared on his forehead.’” (Lev. 14:4, cont.:) “And with hyssop.” Among the trees there is none [as short] as the hyssop. Because [the leper] has lowered himself, [leprosy] is therefore cured through the hyssop. (Lev. 14:5:) “[Then the priest shall give a command] to kill one bird.” Why kill one and release one? It is simply that, if he has repented, the leprosy shall not return upon him.²²Cf. Lev. 16:9. (Lev. 14:2:) “[This shall be the law of the leper in the day of his cleansing:] He shall be brought unto the priest.” What is the meaning of “He shall be brought (rt.: bw')?” He comes (rt.: bw'). Why? Because everything is far off and separated from him, for so David says (in Ps. 38:12), “My friends and companions stand aloof from my affliction, and my kinfolk stand far off.” So also it says (in Lev. 13:46), “he shall dwell alone; his dwelling shall be outside the camp,” outside the camp of Israel. It is therefore stated (in Lev. 14:2), “he shall be brought (rt.: bw'),” [meaning] he comes (rt.: bw').

Another matter, “on my bed at nights,” this is the night of Babylon. “I sought the one whom my soul loves,” this is Daniel; “I sought him, but did not find him.” “I will rise now, and circulate in the city, in the streets and in the squares. I will seek the one whom my soul loves,” this is Daniel. “I sought him, but I did not find him.” “The watchmen…found me,” these are the Chaldeans; “the one whom my soul loves,” this is Daniel. Where did he go? One says to a fast; and one says to a feast. The one who says to a fast, as he was pleading for mercy regarding the destruction of the Temple: “Now, our God, heed the prayer of Your servant” (Daniel 9:17). The one who says to a feast; to read the writing of Belshatzar; that is what is written: “Mene mene tekel ufarsin” (Daniel 5:25). Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta, Rabbi Ḥiyya said: Mene: mem, mem, tav, vav, samekh; nun, nun, kof, peh, yod; alef, alef, lamed, resh, nun.⁵The letters were ordered in columns of three and the final word divided into two columns, the result being:
ננקפי
Thus, in order to understand the writing, Daniel had to read each column from top to bottom. This is an allusion to the fact that the message came down from above. Rabbi Shimon ben Ḥalafta said: Yod, tet, tav; yod, tet, tav; alef, dalet, kaf; peh, vav, gimmel, ḥet, mem, tet.⁶This inverts all the letters on the basis of the at bash cipher, in which alef, the first letter of the alphabet, is replaced with tav [at], the last letter; beit is replaced with shin, etc. This is also an allusion to the divine source of the message. The Rabbis say: Alef, nun, mem; alef, nun, mem; lamed, kof, tav; nun, yod, samekh, resh, peh, vav.⁷According to this opinion, the order of the letters in each word was reversed. Rabbi Meir says: In accordance with its plain meaning. Mene mene tekel ufarsin.⁸The words were written as they appear, and not in code. The reason the scholars other than Daniel could not decipher it is because the Hebrew letters were written in the Assyrian script, which was then adopted as the regular Hebrew script, and not in the more familiar ancient Hebrew script. God has counted [mana] the years of your kingdom and it has been completed.⁹Mene is written twice to indicate that God counted at the outset and counted again at present, and the time for the Babylonian kingdom had elapsed. God weighed [tekel]¹⁰Tav in Aramaic replaces the Hebrew shin; therefore tekel is the equivalent of shakal – weighed. on the scale...¹¹He weighed your good deeds and evil deeds and the result is that you do not have the requisite virtue to remain in power. He has divided [paras] your kingdom and given it…¹²He has given it to the Medes and the Persians.
At that moment all Israel assembled near Daniel and said to him: ‘Our master Daniel, all the dire and harsh prophecies that Jeremiah prophesied befell us, and the one positive prophecy that he prophesied in our regard: “For at the completion of seventy years for Babylonia, [I will remember you]” (Jeremiah 29:10), has not yet transpired.’ He said to them: ‘Bring me the book of Isaiah.’ He began reading until he reached this verse: “A prophecy of the wilderness of the sea, like gale force winds in the south” (Isaiah 21:1). If sea, why wilderness, if wilderness, why sea? Rather, these are the four kingdoms that are likened to beasts, as it is written: “And four great beasts” (Daniel 7:3).¹³The reference is to the four kingdoms who would subjugate Israel, of which Babylonia was the first. Rabbi Ḥanina said that Rabbi Yoḥanan said: “Each different from the other” (Daniel 7:3); the damage that each causes is different from the other. If you merit, from the sea; if not, from the forest; just as these beasts, that ascend from the sea, do not cause damage and those that emerge from the forest do cause damage, so too, if you merit, the nations will not rule over you. On a similar note, “the boar from the forest [miyaar] will gnaw at it” (Psalms 80:14). There is a suspended ayin.¹⁴The ayin in the word miyaar is written such that it is small and suspended over the other letters. This is so that the word can be read without the ayin, as river [yeor], or with the ayin, as forest [yaar]. If you merit, it will be from the river [yeor] and if not, from the forest [yaar]. Just as the beast that ascends from the sea does not cause damage, [and that which] emerges from the forest causes damage, so it is.¹⁵With the nations of the world.
“Like sweeping gale force winds in the south” (Isaiah 21:1), Rabbi Levi said: You do not have any windstorm that is as severe as the windstorm that comes from the north and causes the people located in the south to turn white from terror. What is this?¹⁶What is the prophet referring to with this imagery? This is Nebuchadnezzar, who arose from the north and destroyed the Temple that was located in the south. “Coming from the wilderness [from a fearful land]” (Isaiah 21:1). From where did he come? Rabbi Ḥanina said: He came from a desolate path in the wilderness, [as it is stated]: “Coming from the wilderness from a fearful land.”
“A harsh vision was told to me” (Isaiah 21:2). There are ten expressions for prophecy: Vision [ḥazon], prophecy [nevua], preaching [hatafa], speech [dibur], saying [amira], command [tzivui], burden [masa], parable [mashal], poetry [melitza], riddle [ḥida]. Which is the harshest of all? Rabbi Eliezer says: Vision [ḥazon] is the harshest, as it is stated: “A harsh vision [ḥazut] was told to me” (Isaiah 21:2). Rabbi Yoḥanan said: Speech [dibur] is the harshest, as it is stated: “The man, lord of the land, spoke [diber] harshly with us” (Genesis 42:30). The Rabbis say: Burden [masa] is the harshest, in its plain sense: “Like a heavy burden [masa]” (Psalms 38:5).
“The traitor betrays and the plunderer plunders. Ascend [ali], Eilam! Besiege, Media!” (Isaiah 21:2). The trouble of Eilam has already disappeared [nitalem]. “Besiege [tzuri], Media,” the trouble [tzara] of Media has already been created [notzera]. “All its sighing I ended” (Isaiah 21:2); all the sighing caused by Babylon. “Therefore my loins are filled with trembling” (Isaiah 21:3), Rabbi Shimon ben Gamliel said: Because they sensed some of the trouble that the kingdoms would cause, our ancestors became restive. Initially, “…to circumvent the land of Edom, and the soul of the people grew restive” (Numbers 21:4).¹⁷They grew uneasy as they traveled past Edom because they sensed the troubles that Edom, identified as Rome, would cause the Jewish people. Jeremiah said: “We bring our bread at the peril of our lives” (Lamentations 5:9). Daniel said: “I, Daniel, my spirit was distressed” (Daniel 7:15). Isaiah said: “Therefore my loins are filled with trembling” (Isaiah 21:3). We, who are engulfed within their innards for many days, many years, many eras, and many epochs, all the more so.
“Therefore, my loins are filled with trembling; pains have overcome me, like the pains of a woman in childbirth. I am confounded from hearing; I am frightened from seeing” (Isaiah 21:3). “I am confounded from hearing”—the sounds of blasphemies and curses of the wicked; that is what is written: “You have been haughty toward the Lord of heaven: and the vessels of His House…” (Daniel 5:23).
“I am frightened from seeing,” from seeing the tranquility of that wicked one; that is what is written: “King Belshatzar made a great banquet” (Daniel 5:1). What is “great”? Rabbi Ḥama ben Rabbi Ḥanina said: Greater than that of his God. He said to them: ‘Your omer, how was it prepared for sacrifice?’ They said: ‘With thirteen sifters.’ He said to them: ‘But mine is with fourteen sifters.’
“My heart is bewildered” (Isaiah 21:4), this is the court, which erred in the calculation of one day.¹⁸They erred in the calculation of the end of the Babylonian exile, and were therefore bewildered as to why it had not yet ended. Their calculation as to the day of their redemption was incorrect. “Terror [palatzut] has frightened me” (Isaiah 21:4), Rabbi Pinḥas in the name of Rabbi Yehoshua said: You enjoyed my cup [peyali].¹⁹They ate and drank using the Temple vessels. Alternatively, palatzut, the mouth [peh] that spreads words of cynicism [letzut]; alternatively, “terror [palatzut] has frightened me,” because words of cynicism emerged.
“My night of desire, he has transformed into horror” (Isaiah 21:4), the night regarding which my soul was yearning for, for redemption, has been transformed into horror. “Setting the table” (Isaiah 21:5), you set the table,²⁰The midrash merely translated this Hebrew expression into Aramaic. The prophet is describing Belshatzar’s arrogant and elaborate feast in celebration of the fact that Israel, he assumed, would never be redeemed. “kindling the candelabrum” (Isaiah 21:5), you set up the candelabrum, you kindled the lamps.
“Arise princes” (Isaiah 21:5), these are Cyrus and Darius; “anoint the shield” (Isaiah 21:5), receive the kingdom.²¹Belshatzar arrogantly celebrated, but ultimately he was supplanted by Darius the Mede and Cyrus the Persian. Cyrus had said to Darius: ‘Reign before me.’ Darius said to Cyrus: ‘That is not what Daniel articulated: “Your kingdom is divided and given to Media and Persia” (Daniel 5:28), to Media first and to Persia thereafter. You should reign before me.’²²This implies that Media would rule before Persia. According to the extant text of the midrash, this is difficult to understand, as Cyrus the Persian would have been correct in offering Darius the first rule. Apparently the correct version is that Darius offered Cyrus first rule, and Cyrus responded that Darius should rule first based on the order implied in the verse in Daniel (Maharzu). When that wicked one²³Belshatzar. heard, he dispatched and said to his armies: ‘Any nation and kingdom that rebelled against me, we will invade them.’ The Holy One blessed be He said to him: ‘Wicked one, you sent to everyone,²⁴You sent threats to all the nations who rebelled. did you perhaps send to me?²⁵Did you repent your sins in an attempt to revoke the decree that you will be stripped of your kingdom? By your life, the punishment of that man²⁶Belshatzar. will not come from anywhere else, but rather from Me.’ That is what is written: “For it is not from the east or the west…but God is the Judge; He humbles this one and elevates that one” (Psalms 75:7–8), He will humble Belshatzar and elevate Cyrus and Darius.
Cyrus and Darius were Belshatzar’s gatekeepers. When he heard these verses, he said to them: ‘Anyone whom you see here tonight, even if he says to you: I am the king, remove his head.’ It is not the way of kings to situate their lavatories within their halls, but rather outside their halls. His bowels were loose all that night and he went out and they did not notice him. When he entered, they noticed him. They said to him: ‘Who are you?’ He said to them: ‘I am the king.’ They said to him: ‘Is this not what the king commanded, that anyone whom we see here this night, even if he says to you: I am the king, remove his head?’ What did they do? They took a branch from the candelabrum and pierced his brain. That is what is written: “On that night, Belshatzar the Chaldean king was killed (Daniel 5:30).
At what hour was he killed? Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: At the time when sleep begins. Rabbi Shmuel said: When one can distinguish between a wolf and a dog. They do not disagree. The one who says: When sleep begins [says that Belshatzar] was convulsing that entire day, as it was attributed to him as part of his reign.²⁷He was struck at the beginning of the night, but since his reign included the calendar day that began that night, he did not actually die until the beginning of the following night (Matnot Kehuna). Some suggest that the text should read that he was convulsing all night and died in the morning (Rabbi David Luria). The one who says: When one can distinguish between a wolf and a dog [says that] he was dying all that night, as it was attributed to him as part of his reign.²⁸He was struck at the beginning of the night and convulsed into the morning, when there is enough light to recognize the difference between a wolf and a dog (Matnot Kehuna). Rabbi Binyamin ben Levi said: Like the time between one cup and another cup, one kingdom was replaced by another kingdom. That is what is written: “For a cup is in the hand of the Lord with foaming wine…He pours from it. [But the dregs are sucked, drunk by all the wicked of the earth]” (Psalms 75:9).
This is why the prophet mocks and says: “Go down and sit on the dust” (Isaiah 47:1). The punishment fits the crime; just as there: “The elders of the daughter of Zion will sit silently on the ground” (Lamentations 2:10), so here: “Go down and sit on the dust.” Rabbi Ḥunya said: So said Jerusalem to the daughter of Babylon: Old, worn out, repulsive harlot, go down. You consider yourself a virgin; you are old. “Sit on the ground without a chair” (Isaiah 47:1), your meriting that throne is null and void.
What merit did he have?²⁹By what merit did the Babylonian kings rule until that point? “At that time Merodakh Baladan, [son of Baladan, king of Babylon], sent [scrolls and a gift to Hezekiah; he had heard that he had become ill and recovered]” (Isaiah 39:1). They said that Merodakh was a sun worshipper, and he was accustomed to eat at the sixth hour and would sleep until the ninth hour. When the orb of the sun receded in the days of Hezekiah king of Judah,³⁰The sun moved backward ten hours as a sign that Hezekiah would recover from his illness (see II Kings 20:8–11). he slept and arose and found that it was morning. He sought to kill all of his guards. He said to them: ‘You let me sleep all day and all night?’ They said to him: ‘The day receded.’ He said to them: ‘Who was the God who caused it to recede?’ They said: ‘The God of Hezekiah caused it to recede.’ He said to them: ‘Is there a god greater than my god?’ They said to him: ‘The God of Hezekiah is greater than your god.’ He immediately sent scrolls and a gift to Hezekiah. That is what is written: “At that time Merodakh Baladan…sent.”
What did he write in them? Greetings to Hezekiah, greetings to the great God, greetings to Jerusalem. When the letters had been dispatched he reconsidered and said: ‘I acted improperly. I had the greetings to Hezekiah precede those to his God.’ Immediately, he arose from his throne, took three steps, recalled the letters and wrote other letters in their place. He wrote in them: Greetings to the great God of Hezekiah, greetings to Hezekiah, and greetings to Jerusalem. The Holy One blessed be He said: ‘You arose from your throne and took three steps in My honor; by your life, I will establish three cosmopolitan kings from you who will rule from one end of the world to the other.’ These are they: Nebuchadnezzar, Evil Merodakh, and Belshatzar. When they arose and blasphemed, the Holy One blessed be He eliminated any vestige of them from the world, and established others in their stead.
It is written: “Hezekiah rejoiced over them and he showed them his treasure house [beit nekhoto]” (Isaiah 39:2). What is beit nekhoto? Rabbi Imi said: It is the bite [nekhita] that he took from Sennacherib, and the plunder that he plundered from Sennacherib. He showed them a sword swallowing a sword.³¹He showed them weapons, each of which was superior to the one before (Matnot Kehuna). Rabbi Shimon ben Lakish said: He showed them houses adorned with ivory like wax.³²Magnificently carved, as though it had been wax melted and poured into a mold. Alternatively, the ivory was actually softened, like wax, so as to allow for its beautification (Rabbi David Luria). Rabbi Yehuda says: He showed them honey as hard as a rock.³³This was apparently honey of exceptional quality, which was very sweet or which could last for a long time or be transported easily. Rabbi Levi said: With this we go out to war and emerge victorious.³⁴He showed him the Ark in the Holy of Holies, and opened it and showed him the Tablets, and said that in the merit of the Torah, Israel is victorious in battle (Etz Yosef).
It is written: “Take millstones and grind flour” (Isaiah 47:2). Rabbi Yehoshua ben Levi said: All the people grind wheat and you say: “Take millstones and grind flour”? Rather, so said Jerusalem to the daughter of Babylon: ‘Had it not been that they waged war against me from On High, could you have overcome me? Had He not “sent fire into my bones” (Lamentations 1:13), could you have overcome me? It is ground flour that you ground; it is a dead lion that you killed; it is a burnt abode that you burned.’ Another matter, “take millstones and grind flour,” in the past, others would grind for you, now, “take millstones and grind flour.”³⁵This hard labor is representative of the fact that Babylon will fall.
“Expose your braid” (Isaiah 47:2), be stripped of your dignity; this is the king, who is situated behind seven partitions. “Bare a leg [shovel], [expose a thigh to cross rivers]” (Isaiah 47:2), stand exposed to the current [shibolet] of the river.³⁶Instead of crossing on a ferry, you will wade through the river on foot like a poor person (Etz Yosef). “Cross rivers,” in the past you would cross in wagons of silver and gold, and now, “expose a thigh to cross rivers.” “Your nakedness will be exposed” (Isaiah 47:3), the punishment fits the crime. Just as there,³⁷When Babylon exiled Israel. “all who honored her demeaned her because they saw her nakedness” (Lamentations 1:8), so, here,³⁸In the downfall of Babylon. “your nakedness will be exposed.” Rabbi Yehoshua ben Levi said: The Holy One blessed be He said: ‘I am destined to bring punishment upon the daughter of Babylon, and even though Daniel will seek mercy on its behalf, as it is written: “Redeem your sins with charity…” (Daniel 4:24), I will not listen to him.’ Why? “Our Redeemer, the Lord of hosts is His name” (Isaiah 47:4).³⁹Our redemption and the construction of the second Temple are contingent upon the downfall of Babylon.

Three things cause to reduce the strength of man: fear, travel and sin. Fear, as it is written (Ps. 38, 11) My heart fluttereth, my strength faileth me; travel, as it is written (Ib. 102, 24) He hath shortened my days; Sin, as it is written (Ib, 31, 11) My strength faileth me because of mine iniquity.

(Lev. 14:2:) < THIS SHALL BE THE LAW OF THE LEPER IN THE DAY OF HIS CLEANSING: > HE SHALL BE BROUGHT UNTO THE PRIEST. What is the meaning of HE SHALL BE BROUGHT (rt.: BW'). He comes (rt.: BW'). Why? Because everything is far off from him, for so David says (in Ps. 38:12 [11]): MY FRIENDS AND COMPANIONS {ARE FAR FROM ME. THEY} STAND ALOOF FROM MY AFFLICTION, AND MY KINFOLK STAND FAR OFF. So also it says (in Lev. 13:46): HE SHALL DWELL ALONE; HIS DWELLING SHALL BE OUTSIDE THE CAMP. It is therefore stated (in Lev. 14:2): HE SHALL BE BROUGHT (rt.: BW').

It is written (in Job 41:4 [12]): I WILL NOT KEEP SILENT ABOUT HIS BOASTINGS, HAUGHTY TALK, AND HIS FAIR ARRAY OF WORDS. The Holy One said: Lest the children of Adam say: We also speak with the Holy One just as Abraham spoke, and he is keeping silent for us, the Holy One said: No, I WILL NOT KEEP SILENT ABOUT HIS BOASTINGS. Only for Abraham alone do I keep silent. Why? Because he kept silent for me, I also keep silent for him. When did Abraham keep silent? When I said to him (in Gen. 21:12): FOR IN ISAAC SHALL YOUR SEED BE NAMED, and afterwards I said to him (in Gen. 22:2): PLEASE TAKE YOUR SON … < AND OFFER HIM THERE AS A BURNT OFFERING >. Then he kept silent for me, as stated (in Ps. 38:14 [13]): BUT I AM LIKE A DEAF PERSON, NOT HEARING, < LIKE A DUMB PERSON, NOT OPENING HIS MOUTH >.⁴³Throughout Gen. 21 & 22 Abraham never responds to God. I also will keep silent for him; and, even though he said harsh things, as stated (in Job 41:4 [12]): HAUGHTY TALK, HIS FAIR ARRAY OF WORDS was pleasing to me. And what is the meaning of HAUGHTY TALK? See what is written (in Gen. 18:23): THEN ABRAHAM DREW NEAR AND SAID: WILL YOU ALSO DESTROY < THE RIGHTEOUS WITH THE WICKED >? Abraham said to the Holy One (in Gen. 18:25): Sovereign of the World, FAR BE IT FROM YOU < TO DO SUCH A THING >, for will not those coming into the world say: This is his trade, that he destroy the generations by a rule of cruelty. He destroyed the generation of Enosh, the generation of the flood, and the generation of the dispersion < of humankind >. He did not abandon his trade. [Thus, Abraham said] (in Gen. 18:25): FAR BE IT FROM YOU!⁴⁴Cf. Gen. R. 49:9. The Holy One said to him: You have said this. Come and see, as I make all the generations that I have destroyed pass before you. Then I will show you that I did not collect their divine punishment from them < before it was finally sealed >.⁴⁵So Codex Vaticanus Ebr. 34, ad loc. Now, if it should cross your mind that I did not act fairly, teach me; and I will act < accordingly >. Thus it is stated (in Job 34:32): WHAT I DO NOT SEE, YOU TEACH ME. IF I HAVE DONE WRONG, I WILL NOT CONTINUE. So I will continue no more. They said to him: Sovereign of the World, far be it from you to issue judgment over all creation. Thus it is stated (in Job 34:10): LISTEN TO ME, THEREFORE, O PEOPLE OF UNDERSTANDING; MAY WICKEDNESS BE FAR FROM GOD AND INJUSTICE, FROM THE ALMIGHTY. Rather (in vs. 11): FOR HE REPAYS A PERSON ACCORDING TO HIS ACTIONS…. Therefore, he says (in Gen. 18:25): FAR BE IT FROM YOU < TO DO SUCH A THING, TO PUT TO DEATH A RIGHTEOUS PERSON ALONG WITH A WICKED ONE SO THAT THE RIGHTEOUS ONE FARES LIKE THE WICKED! FAR BE IT FROM YOU >!

24) David did so, viz. (Tehillim 38:6): "My wounds have oozed forth and putrefied (my flesh) because of my wrongdoing."

(Gen. 22:1:) NOW IT CAME TO PASS AFTER THESE THINGS, < THAT GOD TESTED ABRAHAM >. This text is related (to Ps. 126:6): THOUGH HE GOES AWAY WEEPING, BEARING HIS SEED BAG, HE SHALL SURELY COME BACK BEARING HIS SHEAVES WITH REJOICING. THOUGH HE GOES AWAY: This refers to Abraham in the hour that the Holy One tested him and said to him (in Gen. 22:2): PLEASE TAKE < YOUR SON … AND OFFER HIM … AS A BURNT OFFERING >. Even though he was weeping in his heart, he told him with his mouth (in vs. 1): HERE I AM. When? When BEARING HIS SEED BAG. Thus it is stated (in Gen. 21:12): FOR IN ISAAC SHALL SEED BE SUMMONED FOR YOU. (Ps. 126:6:) HE SHALL COME BACK WITH REJOICING, BEARING HIS SHEAVES. (Cf. Gen. 22:19:) SO ABRAHAM RETURNED UNTO HIS YOUNG MEN. What caused him to receive a reward? < It was > because he kept silent and made himself like a one who is dumb, as stated (in Ps. 38:14 [13]): LIKE ONE WHO IS DEAF I DO NOT HEAR, [AND LIKE ONE WHO IS DUMB ('LM) HE DOES NOT OPEN HIS MOUTH]. Then he had an excuse for saying to him: Yesterday you said to me (in Gen. 21:12): FOR IN ISAAC SHALL SEED BE SUMMONED FOR YOU; but now you are telling me to slaughter him. Still, he did not say anything but kept silent. Ergo (in Ps. 126:6): HE SHALL COME BACK WITH REJOICING, BEARING HIS SHEAVES (rt.: 'LM).

… And He said to him ‘go away to the land of Moriah and bring him up there for a burnt offering’ (Bereshit 22:2) What is the land of Moriah? There is a whole bundle of Sages here, each saying their own answer. R’ Yanai says ‘what is Moriah? The place from which awe and fear (morah and yirah) go out to the world,’ “You are feared, O God, from Your Sanctuary…” (Tehillim 68:36) R’ Chiya the elder says ‘the land from which instruction (hora’ah) goes out to the world,’ as it says “…for out of Zion shall the Torah come forth…” (Yeshayahu 2:3) Another explanation: the land from which, in the future, the Holy One will teach that the wicked should descend to gehinnom, as it says “Like sheep, they are destined to the grave; death will devour them, and the upright will rule over them in the morning, and their form will outlast the grave…” From where? “…his dwelling place (zevul).” (Tehillim 49:15) Another explanation of the land of Moriah. R’ Yehoshua ben Levi said ‘the land from which the righteous teach (morim) and make decrees upon the Holy One which He does,’ as it says “…and David and the elders, covered with sackcloth, fell upon their faces. And David said to God, "Did I not say to count the people?…I beg that Your hand be against me and against my father's house, but not against Your people for a plague." (Divre HaYamim I 21:16-17) Another explanation of the land of Moriah. R’ Yehudah bar Padiiya said ‘Moriah - he said to Gd, where is it? He replied – to the land which I will show (mareh) you.’ Another explanation of Moriah. Avraham said to Gd, Master of the World! But am I fit to offer sacrifices? Am I a kohen? Let Shem the High Priest come and receive him from me. The Holy One replied to him – when you arrive at the place I will sanctify you and make you into a kohen. What is the meaning of Moriah? In exchange (temurah) for Shem. His replacement, as it says “He shall not exchange it or offer a substitute for it…” (Vayikra 27:10) Another explanation. What is Moriah? R’ Pinchas said ‘the land in which the master (maruto) of the world dwells,’ as it says “…and My eyes and My heart shall be there at all times.” (Melachim I 9:3) Another explanation. What is Moriah? R’ Shimon bar Yochai said ‘the land which was adorned opposite the altar above “…or cast down… (yaro yireh)” (Shemot 19:13) Another explanation. The land in which the incense is offered – “I will go to the mountain of myrrh (mor)…” (Shir HaShirim 4:6)