Midrash su Salmi 103:78

And he called to Moshe: Rabbi Tanchum Bar Chanilai opened (Psalms 103:20), “'Bless the Lord, His messengers (malachav), powerful ones who fulfill His word, etc.' About whom is the verse speaking? If the verse is speaking about the [angels], has it not already been stated, 'Bless the Lord, all of His Hosts?' Behold, it is only speaking about [people]. [About the angels,] since they are able to accomplish the errands of the Holy One, blessed be He, they are told, ' Bless the Lord, all of His Hosts'; but [about people], since they are not able to accomplish the errands of the Holy One, blessed be He, hence it states, 'Bless the Lord, His messengers,' and not 'all of His messengers.'” Another explanation: The prophets are called messengers. So is it written (Numbers 20:16), “and He sent a messenger and he took us out of Egypt.' And was it an angel of the Lord, and was it not Moshe? And [so] why is he called a messenger? Rather, from here [we see that] prophets are called messengers. And like it is (Judges 2:1) “And a messenger of the Lord came up from Bokhim.” Was it an angel of the Lord and was it not Pinchas? And [so] why did it call him a messenger? But rather Rabbi Simon said, “When Pinchas had the holy spirit come upon him, his face would burn like torches.” And our rabbis said, “Manoach's wife said to him (Judges 13:16), 'Behold, a man of God is coming towards me and his appearance is like the appearance of an angel of God' – she thought that he was a prophet and he was [actually] an angel.” Rabbi Yochanan said, “From their essence, the prophets were called messengers – so it is written (Chaggai 1:13), 'And Chaggai, the messenger of the Lord in the service of the Lord said.' Perforce you learn that from their essence, prophets were called messengers.” (Psalms 103:20) “Powerful ones who fulfill His word, etc.” – about what is the verse speaking? Rabbi Yitzchak said, “The verse is speaking about those that observe the sabbatical year. It is customary in the world that a man will fulfill a commandment for a day, for a Shabbat, for a month, but for the rest of the days of the year? And this one watches his field empty, watches his vineyard empty and he gives his purse and is silent – is there one more powerful than this one? And if you would say that it is not speaking about those that observe the sabbatical year, here it states, 'who fulfill his word' and later it states (Deuteronomy 15:2) 'This is the word of the Sabbatical.' Just like regarding the word that is stated later on, the verse is speaking about those that observe the Sabbatical year, so too the word stated here, - it is about those that observe the Sabbatical year that the verse is speaking. "Who fulfill His word" - Rabbi Huna said in the name of Rav Acha, "The verse is speaking about Israel when they were standing in front of Mount Sinai; as they had fulfilling precede hearing and said (Exodus 24:7), 'Everything that the Lord said, we will fulfill and we will hear.'" [The verse in Psalms continues] "To listen to the voice of His word" - Rabbi Tanchum Bar Chanilai said, "It is customary in the world that a load that is difficult for one [to carry] is comfortable for two, and [one difficult] for two is comfortable for four; and [so] would a load that is difficult for sixty multitudes be comfortable for one? All of Israel was standing in front of Mount Sinai and saying (Deuteronomy 5:22), 'if we continue to listen, etc.' and [yet] Moshe listens to the Voice of the word by himself and lives? You should know that it is so, as from all of them He only called to Moshe. Hence it states, 'And He called to Moshe.'"

And he called to Moshe: Rabbi Tanchum Bar Chanilai opened (Psalms 103:20), “'Bless the Lord, His messengers (malachav), powerful ones who fulfill His word, etc.' About whom is the verse speaking? If the verse is speaking about the [angels], has it not already been stated, 'Bless the Lord, all of His Hosts?' Behold, it is only speaking about [people]. [About the angels,] since they are able to accomplish the errands of the Holy One, blessed be He, they are told, ' Bless the Lord, all of His Hosts'; but [about people], since they are not able to accomplish the errands of the Holy One, blessed be He, hence it states, 'Bless the Lord, His messengers,' and not 'all of His messengers.'” Another explanation: The prophets are called messengers. So is it written (Numbers 20:16), “and He sent a messenger and he took us out of Egypt.' And was it an angel of the Lord, and was it not Moshe? And [so] why is he called a messenger? Rather, from here [we see that] prophets are called messengers. And like it is (Judges 2:1) “And a messenger of the Lord came up from Bokhim.” Was it an angel of the Lord and was it not Pinchas? And [so] why did it call him a messenger? But rather Rabbi Simon said, “When Pinchas had the holy spirit come upon him, his face would burn like torches.” And our rabbis said, “Manoach's wife said to him (Judges 13:16), 'Behold, a man of God is coming towards me and his appearance is like the appearance of an angel of God' – she thought that he was a prophet and he was [actually] an angel.” Rabbi Yochanan said, “From their essence, the prophets were called messengers – so it is written (Chaggai 1:13), 'And Chaggai, the messenger of the Lord in the service of the Lord said.' Perforce you learn that from their essence, prophets were called messengers.” (Psalms 103:20) “Powerful ones who fulfill His word, etc.” – about what is the verse speaking? Rabbi Yitzchak said, “The verse is speaking about those that observe the sabbatical year. It is customary in the world that a man will fulfill a commandment for a day, for a Shabbat, for a month, but for the rest of the days of the year? And this one watches his field empty, watches his vineyard empty and he gives his purse and is silent – is there one more powerful than this one? And if you would say that it is not speaking about those that observe the sabbatical year, here it states, 'who fulfill his word' and later it states (Deuteronomy 15:2) 'This is the word of the Sabbatical.' Just like regarding the word that is stated later on, the verse is speaking about those that observe the Sabbatical year, so too the word stated here, - it is about those that observe the Sabbatical year that the verse is speaking. "Who fulfill His word" - Rabbi Huna said in the name of Rav Acha, "The verse is speaking about Israel when they were standing in front of Mount Sinai; as they had fulfilling precede hearing and said (Exodus 24:7), 'Everything that the Lord said, we will fulfill and we will hear.'" [The verse in Psalms continues] "To listen to the voice of His word" - Rabbi Tanchum Bar Chanilai said, "It is customary in the world that a load that is difficult for one [to carry] is comfortable for two, and [one difficult] for two is comfortable for four; and [so] would a load that is difficult for sixty multitudes be comfortable for one? All of Israel was standing in front of Mount Sinai and saying (Deuteronomy 5:22), 'if we continue to listen, etc.' and [yet] Moshe listens to the Voice of the word by himself and lives? You should know that it is so, as from all of them He only called to Moshe. Hence it states, 'And He called to Moshe.'"

(Lev. 1:1:) “Then [the Lord] called unto Moses [and spoke unto him].” This text is related (to Ps. 103:20), “Bless the Lord, O His messengers,¹Mal’akhaw. Throughout this section of the midrash mal’akh(im) is interpreted as referring to humans; therefore “messenger(s)” is a more appropriate translation here than the more usual “angel(s).” mighty in strength who fulfill His word.”²Lev. R. 1:1. These are the prophets, since they are called messengers where it is stated (in Numb. 20:16), “and He sent a messenger (mal'akh) who brought us out of Egypt.”³Numb. R. 16:1; see also Gen. R. 68:12, according to which the angels on Jacob’s ladder symbolized Moses ascending and descending Sinai. So also (in II Chron. 36:16), “But they mocked the messengers (mal'akhim) of God, [disdained His words, and taunted His prophets].” R. Huna said in the name of R. Aha, “These [messengers] are Israel, since it says (in Ps. 103:20), ‘mighty in strength who fulfill His word, hearkening to the voice of His word,’ in [reference to the fact] that they [were the ones who] had put fulfilling ahead of hearkening.”⁴In Exod. 24:7, where Israel promises: WE WILL FULFILL AND WE WILL HEARKEN, in that order. R. Isaac the Smith said, “These are those who observe the sabbatical year. So why were they called mighty in strength? When [such a one] sees his field abandoned, his trees abandoned, his fences breached, and sees his fruit trees eaten, he suppresses his drive (like one mighty in strength) and does not speak.” And thus have our masters taught (in Avot 4:1): And who is mighty? One who subdues his drive.⁵Also Tamid 32a. R. Tanhum ben Hanila'i says (Ps. 103:20), “’Mighty in strength.’ This is Moses because no one is as mighty in strength as Moses. When Israel stood before Mount Sinai, they were not capable of hearing the divinely spoken word, as stated (in Deut. 5:22), ‘if we continue hearing the voice of the Lord our God any longer, we shall die.’ But Moses was not harmed.” [This is ] in order to teach you that the righteous ones are greater than the ministering angels, since the ministering angels are not able to hear His voice. Rather they stand with excitement and dismay, while the righteous are able to hear His voice. It is so stated (in Joel 2:11), “The Lord shouts aloud before His army, for His host is very great, for mighty is the one who fulfills His word.” “His host” denotes angels, since it is stated (regarding angels in Gen. 32:3), “This is God's host.” And so it says (in Dan. 7:10), “thousands upon thousands ministered to Him.” And who is stronger than them? The righteous, of whom it is stated (in Joel 2:11), “for mighty is the one who fulfills His word,” i.e., a righteous person who does His bidding. And who is this? This is Moses, to whom the Holy One, blessed be He, said, “Make a tabernacle.” So he was hurried and made it. Then he stood alone outside, because he was afraid to enter the tent of meeting, as stated (in Exod. 40:35), “Now Moses could not enter the tent of meeting.” The Holy One, blessed be He, said, “It is not right for Moses, since he made the tabernacle, to stand outside while I stand inside; so look, I am calling upon him to enter.” It is therefore written (in Lev. 1:1), “Then [the Lord] called unto Moses.” Ergo, greater is the strength of the righteous, in that they are able to hear His voice! So also it is written concerning Samuel (in I Sam. 3:10), “Then the Lord came, and stood there, and He called as at other times, ‘Samuel, Samuel’; so Samuel said, ‘Speak, for Your servant is listening.’” Therefore David has said (in Ps. 103:20), “mighty in strength who fulfill His word.” Now if you say that, when He spoke with Moses, He spoke in a low voice, [and] for that reason he was able to hear, He only spoke in the voice [used in] the giving of Torah. [That was] when they heard His voice and were dying at the first utterance. It is so stated (in Deut. 5:22), “if we continue [hearing the voice of the Lord our God any longer, we shall die].” And so it says (in Cant. 5:6), “my soul departed when He spoke.” And where is it shown that He spoke with the voice [used in] the giving of Torah? Where it says (in Ps. 29:4), “The voice of the Lord has power.” It also says so (in Numb. 7:89), “When Moses went into the tent of meeting to speak with Him, he would hear the voice speaking unto him,” the voice which he heard in the giving of Torah. He also spoke thus for each and every utterance and for each and every saying, as it is stated (Ps. 29:5), “The voice of the Lord breaks the cedars.” Perhaps you will say that Israel heard the voice from outside.⁶Sifra to Lev. 1:1, (2: Wayyiqra, Pereq 2). The text (of Numb. 7:89) reads, “he would hear the voice.” He alone heard the voice. But since He spoke in a loud voice, why did they not hear? Because the Holy One, blessed be He, decreed over the utterance, that it would go forth and come to Moses. So the Holy One, blessed be He, made a path for it by which the utterance went forth until it reached Moses, but it was not heard here and there. It is so stated (in Job 28:25), “To fix a weight for the wind.” Thus, when each saying went forth from the mouth of the Holy One, blessed be He, every one had a [fixed] weight. And so it says (in Job 28:26), “and a way for the thunder of voices,”⁷The midrash requires this literal translation. A more idiomatic translation would read: A WAY FOR THUNDERSTORMS. in that the Holy One, blessed be He, made a way for that voice, because it was going forth to Moses alone. Thus it is stated (in Lev. 1:1), “Then [the Lord] called unto Moses and spoke unto him.” It was heard by him and not by another. It is therefore stated (in Ps. 103:20), “mighty in strength who fulfill His word.” (Lev. 1:1:) “Then [the Lord] called unto Moses [and spoke unto him].” This text is related (to Prov. 25:7), “For it is better that you be told, ‘Come up here,’ than that you be put down before a prince, whom your eyes have seen.” R. Tanhum says, “Keep two or three places distance from your [rightful] place so that they will say to you, ‘Come up higher.’ So do not come up, lest they tell you, ‘Go down.’” R. Tanhuma says (Prov. 20:15), “’There is gold and a multitude of jewels, but lips with knowledge are a precious object.’ The proverb says, ‘If you lack knowledge, what do you possess? If you possess knowledge, what do you lack?’⁸Ned. 41a; PRK 3:1; Numb. R. 19:3; Eccl. R. 7:23:1. Even Moses did not ascend until the Holy One, blessed be He, called him (in Lev. 1:1), ‘Then [the Lord] called unto Moses.’”

(Lev. 1:1:) THEN <THE LORD> CALLED UNTO MOSES <AND SPOKE UNTO HIM>…. This text is related (to Ps. 103:20): BLESS THE LORD, O HIS MESSENGERS¹Mal’akhaw. Throughout this section of the midrash mal’akh(im) is interpreted as referring to humans; therefore “messenger(s)” is a more appropriate translation here than the more usual “angel(s).” OF HIS, MIGHTY IN STRENGTH WHO FULFILL HIS WORD.²Tanh., Lev. 1:1; Lev. R. 1:1. These are the prophets, since they are called messengers where it is stated (in Numb. 20:16): AND HE SENT A MESSENGER (mal'akh) WHO BROUGHT US OUT OF EGYPT.³Numb. R. 16:1; see also Gen. R. 68:12, according to which the angels on Jacob’s ladder symbolized Moses ascending and descending Sinai. So also (in II Chron. 36:16): BUT THEY MOCKED THE MESSENGERS (mal'akhim) OF GOD, <DISDAINED HIS WORDS, AND TAUNTED HIS PROPHETS,>…. R. Huna said in the name of R. Aha: These <messengers> are Israel, since it says (in Ps. 103:20): MIGHTY IN STRENGTH WHO FULFILL HIS WORD, HEARKENING TO THE VOICE OF HIS WORD, in <reference to the fact> that they <were the ones who> had put fulfilling ahead of hearkening.⁴In Exod. 24:7, where Israel promises: WE WILL FULFILL AND WE WILL HEARKEN, in that order. R. Isaac the Smith said: These are those who observe the Sabbatical year. So why were they called MIGHTY IN STRENGTH? When <such a one> sees his field abandoned, his trees abandoned, his fences breached, and sees his fruit trees eaten, he suppresses his drive (like one mighty in strength) and does not speak. Thus have our masters taught (in Avot 4:1): AND WHO IS MIGHTY? ONE WHO SUBDUES HIS DRIVE.⁵Also Tamid 32a.

(Numb. 14:11:)¹This supplement comes from Codex Vaticanus, Ebr. 34. It is found neither in Buber’s primary Oxford manuscript nor in the traditional version of the Tanhuma. THEN THE LORD SAID UNTO MOSES: HOW LONG WILL THIS PEOPLE SCORN ME, AND HOW LONG WILL THEY HAVE NO FAITH IN ME …? This text is related (to Prov. 1:25, 30): BUT YOU HAVE SPURNED ALL MY PLAN AND WOULD NOT ACCEPT MY REBUKE [….] THEY HAVE DESPISED ALL MY REBUKE. What is the implication of BUT YOU HAVE SPURNED ALL MY PLAN? Simply that all the good which I planned for you, you have spoiled and spurned.²Numb. R. 16:24. Thus it is stated (in Prov. 1:25): BUT YOU HAVE SPURNED (rt.: PR') ALL MY PLAN? At the beginning I said to Moses (in Exod. 3:8): I HAVE COME DOWN TO DELIVER THEM OUT OF THE HAND OF THE EGYPTIANS AND TO BRING THEM UP <OUT OF THAT LAND UNTO A GOOD AND SPACIOUS LAND>…. But you did not act in the way <I intended>. Instead you came to the sea and immediately spoiled my plan, as stated (in Ps. 106:7): THEY REBELLED AT THE SEA, AT THE REED SEA. When you came to Mount Sinai, I descended and spoke with you. I brought down on your behalf thousands upon thousands and myriads upon myriads of angels, and I passed on two angels to each and every person in Israel. R. Johanan said: One to gird him with his weapons³Gk.: zone (“girdle”). and one to put a crown on his head.⁴Above, Exod. 2:9 and 8:7 (with the notes in those sections); also Lam. R. 2:13 (17); Cant. R. 4:4:1 PRK 16:3; PR 21:7; 33:10; M. Ps. 103:8. R. Huna of Sepphoris said: He bound their weapons to them, while R. Simoy said: He clothed them in purple, as stated (in Ezek. 16:10): I CLOTHED YOU WITH EMBROIDERED GARMENTS. R. Simeon b. Johay says: He clothed them with an instrument of weaponry with the Ineffable Name written upon it. Moreover, as long as it was in their hand, nothing evil had power against them, neither the angel of death nor anything else.⁵See above, Exod. 9:12; Exod. R. 32:1; 41:7; 51:8; Lev. R. 18:3; cf. ‘AZ 5a. But when they sinned, Moses had said to them (in Exod. 33:5): NOW THEN, REMOVE YOUR ORNAMENTS (i.e., your weapons) FROM YOURSELVES, THAT I MAY KNOW WHAT TO DO TO YOU. At that time (according to vs. 4): WHEN THE PEOPLE HEARD THIS BAD NEWS, THEY WENT INTO MOURNING, <AND NO ONE PUT HIS ORNAMENTS ON HIMSELF>. And what is written (in vs. 6)? SO [THE CHILDREN OF] ISRAEL STRIPPED THEMSELVES OF ORNAMENTS…. What had the Holy One done (at the giving of Torah)?⁶See Exod. R. 32:1. He had brought the angel of death and said to him: All the world is under your authority, except this people whom I have chosen for myself. R. Eleazar the Son of R. Jose the Galilean said: The angel of death said to the Holy One: Have I been created in the world for nothing?⁷Exod. R. 27. The Holy One said to him: I created you so that you would destroy <all> the peoples of the world except this people, over whom you have no authority to take a single one of them. Look at the plan which the Holy One had devised concerning them for them to live and endure! Thus it is stated (in Deut. 4:4): BUT YOU WHO CLUNG TO THE LORD YOUR GOD ARE ALL ALIVE TODAY. So also it says (in Exod. 32:16): AND THE WRITING WAS THE WRITING OF GOD INSCRIBED (harut) ON THE TABLETS. What is the meaning of harut? R. Judah says: FREEDOM (herut) from the empires; but R. Nehemiah says: FREEDOM (herut) from the angel of death; and our masters say: FREEDOM from afflictions. Look at the plan which the Holy One had devised for them! Then they immediately spoiled this plan after <only> forty days. It is therefore stated (in Prov. 1:25): BUT YOU HAVE SPURNED ALL MY PLAN.

R. Tanhum ben Hanila'i says: (Ps. 103:20): MIGHTY IN STRENGTH. This is Moses because no one is as MIGHTY IN STRENGTH as Moses. When Israel stood before Mount Sinai, they were not capable of hearing the divinely spoken word, as stated (in Deut. 5:22 [25]): IF WE CONTINUE HEARING THE VOICE OF THE LORD OUR GOD ANY LONGER, WE SHALL DIE. But Moses was not harmed, <an exception made > in order to teach you that the great ones are more righteous than the ministering angels, since the ministering angels are not able to hear his voice. Rather they stand with excitement and dismay, while the righteous are able to hear his voice. It is so stated (in Joel 2:11): THE LORD SHOUTS ALOUD BEFORE HIS ARMY, FOR HIS HOST IS VERY GREAT, {IF MIGHT <COMES TO> THE ONES WHO FULFILL} [FOR MIGHTY IS THE ONE WHO FULFILLS] HIS WORD. HIS HOST denotes angels, since it is stated (re angels in Gen. 32:3 [2]): THIS IS GOD'S HOST. And so it says (in Dan. 7:10): THOUSANDS UPON THOUSANDS MINISTERED TO HIM. And who among them are the strongest? The righteous, of whom it is stated (in Joel 2:11): {IF MIGHT <COMES TO> THE ONES WHO FULFILL} [FOR MIGHTY IS THE ONE WHO FULFILLS] HIS WORD, i.e., a righteous person who does his bidding. And who is this? This is Moses, to whom the [Holy One] said: Make a tabernacle. So he was hurried and made it. Then he stood alone outside, because he was afraid to enter the Tent of Meeting, as stated (in Exod. 40:35, 38): NOW MOSES COULD NOT ENTER THE TENT OF MEETING…. FOR THE CLOUD OF THE LORD RESTED UPON THE TABERNACLE…. The Holy One said: It is not right for Moses, since he fretted over the Tabernacle, to stand outside while I stand inside; so look, I am calling upon him to enter. It is therefore written (in Lev. 1:1): THEN <THE LORD> CALLED UNTO MOSES. Look at the mighty strength of the righteous, in that they are able to hear his voice! So also it is written concerning Samuel (in I Sam. 3:10): THEN THE LORD CAME, AND STOOD THERE, AND HE CALLED AS AT OTHER TIMES: SAMUEL, SAMUEL. [SO SAMUEL SAID: SPEAK, FOR YOUR SERVANT IS LISTENING.] Therefore David has said (in Ps. 103:20): MIGHTY IN STRENGTH WHO FULFILL HIS WORD, HEARKENING TO THE VOICE OF HIS WORD. Now if you say that, when he spoke with Moses, he spoke in a low voice, <and> for that reason he was able to hear, he only spoke in the voice <used in> the giving of Torah. <That was> when they heard his voice and were dying at the first utterance. It is so stated (in Deut. 5:22 [25]): IF WE CONTINUE <HEARING THE VOICE OF THE LORD OUR GOD ANY LONGER, WE SHALL DIE>. And so it says (in Cant. 5:6): MY SOUL DEPARTED WHEN HE SPOKE. And where is it shown that he spoke with the voice <used in> the giving of Torah? Where it says so (in Ps. 29:4–5): THE VOICE OF THE LORD HAS POWER; THE VOICE OF THE LORD HAS MAJESTY; [THE VOICE OF THE LORD BREAKS CEDARS]. It also says so (in Numb. 7:89): WHEN MOSES WENT INTO THE TENT OF MEETING TO SPEAK WITH HIM, HE WOULD HEAR THE VOICE SPEAKING UNTO HIM, the voice which he heard in the giving of Torah. {(Ps. 29:5:) THE VOICE OF THE LORD BREAKS CEDARS.} He also spoke thus for each and every utterance and for each and every saying. Perhaps you will say that Israel heard the voice from outside.⁶Sifra to Lev. 1:1, (2: Wayyiqra, pereq 2). The text (of Numb. 7:89) reads: HE WOULD HEAR [THE VOICE]. He heard the voice alone. But since he spoke in a loud voice, why did they not hear? Because the Holy One decreed over the utterance, that it would go forth and come to Moses. So the Holy One made a path for it by which the utterance went forth until it reached Moses, and it was not heard here and there. It is so stated (in Job 28:25): TO FIX A WEIGHT FOR THE WIND. Thus, when each saying went forth from the mouth of the Holy One, [every one had a < fixed > weight]. And so it says (in Job 28:26): AND A WAY FOR THE THUNDER OF VOICES,⁷The midrash requires this literal translation. A more idiomatic translation would read: A WAY FOR THUNDERSTORMS. in that the Holy One made a way for that voice, because it was going forth to Moses alone. Thus it is stated (in Lev. 1:1): THEN <THE LORD> CALLED UNTO MOSES AND SPOKE UNTO HIM. It was heard by him and not by another. It is therefore stated (in Ps. 103:20): MIGHTY IN STRENGTH WHO FULFILL HIS WORD.

Einst gingen Rabbi Akiva und Rabbi Ischmael auf den Straßen von Jerusalem. Ein Kranker begegnete ihnen und fragte sie: „Meine Herren, wie kann ich geheilt werden?“. Sie antworteten ihm: „Tue dies und das bis du gesund wirst“. Er fragte: „Wer machte mich krank?“. Sie sagten: „Gott“. Er sagte: „Und ihr mischt euch ein, in eine Sache, die nicht euch gehört? Er machte mich krank und ihr wollt heilen? Handelt ihr nicht gegen seinen Willen?“. Sie fragen: „Was ist dein Beruf?“. Er sagte: „Ich bin ein Landarbeiter“. Sie fragten: „Wer hat den Weinberg erschaffen?“. Er sagte: „Gott“. Sie fragten: „Du mischst dich in eine Sache ein, die nicht dir gehört? Gott erschuf ihn und du schneidest seine Früchte ab?“. Er sagte: „Würde ich den Weinberg nicht pflügen, nicht, jäten, nicht düngen, käme doch keine Frucht von ihm.“ Sie sagten: „Du Dummkopf, hast du nicht den Vers gehört `Des Menschen Tage sind wie Gras, er blüht wie eine Blume des Feldes´(Ps. 103:15). Genau wie das Gewächs, wenn es nicht gejätet und gedüngt wird, wächst nichts und wenn es wächst und nichts trinkt, dann stirbt es. Genauso ist der Körper des Menschen, sein Dünger ist das Medikament und die Arten der Heilung und der Landarbeiter, der sich darum kümmert, ist der Arzt.“

as happened with R. Chanina b. Papa, and with R. Zadok and with R. Cahana."

R. Shimi b. Ukba, and some say Mar Ukba, frequented the house of R. Simon b. Pazi., who was accustomed to arrange Agadah before R. Joshua b. Levi, and asked R. Simon b. Pazi: "What is the meaning of the passage (Ps. 103, 1.) Praise the Lord, O my soul, and all that is within me (praise) His Holy name." "Come and see,"' said R. Simon b. Pazi to him, "how the custom of the Holy One, praised be He! differs from the custom of frail man! The custom of frail man is to form a shape on the wall but he can put into it neither breath nor soul, nor entrails nor bowels, but the Holy One, praised be He! is not so. He forms a shape within a shape (creates a body within a body) and puts into it breath, soul, entrails and bowels, and it is this that Hannah means when she said (I Sam. 2, 2.) There is none holy like the Lord; for there is none besides Thee, and there is not any rock like our Lord. What is meant by Ein Tzur Keloheinu? It means that there is no shaper like our Lord." And what does it mean by For there is none besides Thee? R. Juda b. Menassya said: "Do not read Ein Biltecha (none besides Thee), but read Ein Lebalathecha (nothing could wear you out), for the nature of the Holy One, praised be He! is not like the nature of frail man. The works of frail man wear out their maker, but the Holy One, praised be He! is not so. He wears out his work." "You did not quite understand my question," said R. Shimi b. Ukba to R. Simon b. Pazi, "what I Intended to ask was this: Five times did David say Bless the Lord, O my soul; in reference to what was it said?" "He said it," [replied R. Simon b. Pazi] "in reference to the Holy One, praised be He! and in reference to the soul, for just as the Holy One, praised be He! filleth the entire world, so does the soul fill the entire body; just as the Holy One, praised be He! seeth, but cannot be seen, so does the soul see, but cannot be seen; just as the Holy One, praised be He! feedeth the entire world, so does the soul feed the entire body; just as the Holy One, praised be He! is pure, so is the soul pure; and just as the Holy One, praised be He! dwelleth in a place secret from all, so does the soul dwell in a secret place; therefore, let that (the soul) which possesses these five attributes come and praise Him, to whom these five attributes belong."

... Our teachers have said: Once, while Moses our Teacher was tending [his father-in-law] Yitro’s sheep, one of the sheep ran away. Moses ran after it until it reached a small, shaded place. There, the lamb came across a pool and began to drink. As Moses approached the lamb, he said, “I did not know you ran away because you were thirsty. You are so exhausted!” He then put the lamb on his shoulders and carried him back. The Holy One said, “Since you tend the sheep of human beings with such overwhelming love - by your life, I swear you shall be the shepherd of My sheep, Israel.”

Moreover, thou shalt provide out of all the people mighty men such as fear God, men of truth, hating unjust gain (ibid., v. 21). This refers to men who were mighty in their devotion to the law, as is said: Ye mighty in strength, that fulfill His word (Ps. 103:20). That fear God should be understood literally. Men of truth, refers to those who rely upon the truth of His law. Hating unjust gain refers to those men who disregard their own wealth, and all the more so disregard the wealth of others (and spurn bribes). He would say: Even though you burn my sheaves, even though you cut down my vineyards, I will judge you justly.

Our Rabbis were taught: Whence do we infer that we should mention the Patriarchs [in the prayer of Amida]? It is written (Ps. 29, 1) Ascribe unto the Lord, ye sons of the mighty. And whence do we infer that we should mention [in the Amida the power [of God]? It is written (Ib.) Ascribe unto the Lord glory and strength. And whence do we infer that the K'dusha [His Holiness] must be mentioned? It is written (Ib. 2) Ascribe unto the Lord the glory of His name; bow down to the Lord in the beauty of holiness. And what reason had they for placing the Benediction of Wisdom [fourth] after the Benediction K'dusha? Because it is said (Is. 29, 23) Then will they sanctify the Holy One of Jacob, and the God of Israel will they reverence; and immediately follows: They also that were erring in spirit shall acquire understanding. And what reason had they in placing the Benediction concerning Repentance after Wisdom? Because it is written (Is. 6, 10) Lest his heart understand, and he will repent, and be healed. If so, we ought then to mention the section treating with Healing after Repentance [the sixth, instead of the eighth benediction]? This you cannot assume, for it is written (Ib. 55, 7) And let him return unto the Lord, and he will have mercy upon him; and unto our God, for He will abundantly pardon. The section of Pardon is therefore arranged after Repentance. But why did they desire to rely on this [verse], and not rely on the former? Because there is another passage to the same effect (Ps. 103, 3) Who forgiveth all thy iniquities, who healeth all thy diseased, who redeemeth from the pit thy life. This means to say that both redemption and healing come after forgiveness. But there is a passage (Is. 6, 10) He will repent and be healed? [Hence healing follows repentance]? This healing, however, does not refer to disease, but to forgiveness. And what reason had they in arranging the prayer for Redemption in the seventh Benediction? Said Raba: "Because Israel is destined to be redeemed in the seventh (Sabbatical) year, it was therefore designated in the seventh benediction. But has not the master said that in the sixth [of the Sabbatical years], there will be different rumors, in the seventh year of the Sabbatical years [great] wars will break out, and at the close of the seventh year Mesiah b. David will appear? Hence in the seventh will there be war and not redemption. War will mark the beginning of the redemption. And what reason had they for arranging the prayer for Healing in the eighth Benedictions? "Because," said R. Akiba, "circumcision takes place on the eighth day, and requires healing; it was therefore designated in the seventh Benediction." And what reason had they for arranging the prayer for the Blessing of the Year in the ninth Benediction? "This prayer," said R. Alexandri, "is against those who raise prices, as it is written (Ps. 10, 15), Break Thou the arm of the wicked, etc. And David also said it in the ninth chapter." And what reason had they for arranging the prayer for the Reunion of the Exile after the Benediction of the Blessing [of the harvest] of the Year? Because it is written (Ezek. 36, 8) But ye, O mountains of Israel, ye shall send forth your boughs, and your fruit shall ye bear for my people Israel; for they are near at hand to come. And as soon as the reunion of the exile will take place, there will be the punishment of the wicked, as it is said (Is. 1, 25) I will turn my hand against thee, and purge away as with lye thy dross. And further (26) it is written: I will restore thy judges as at the first, and thy counsellors as at the beginning. After the judgment of the wicked there shall no more exist any sinners. This includes the arrogant, as it is said (Ib.) But destruction shall come over transgressors and sinners together. And those that forsake the Lord shall perish, and when sinners will cease to exist, the strength of the righteous is exalted; as it is written (Ps. 75, 11) And all the strength of the wicked will I hew off, but the strength of the righteous shall be exalted. Righteous proselytes are included among the righteous; as it is said (Lev. 19, 32) Before the hoary head shalt thou rise up, and honor the old man. And immediately it follows: If a stranger sojourn with thee, ye shall not vex him. And where will their horn be exalted? In Jerusalem; as it is said (Ps. 122, 6) Pray ye for the peace of Jerusalem; may those that love ye prosper. And as soon as Jerusalem will be rebuilt David will come (Fol. 18) as it is said (Hos. 3, 5) After that will the children of Israel return and seek for the Lord their God and David their king. And together with David will come prayer, as it is said (Is. 57, 7) Even these will I bring to My holy mountain, and make them joyful in My house of prayer. And as soon as prayer comes, service in the Temple will come with it, as it is said further: Their burnt-offerings and their sacrifices shall be accepted upon My altar. And as soon as service comes, there will come a thanksgiving, as it is said (Ps. 50, 23) Who so offereth thanksgiving glorifieth Me. And what reason had they for placing the Blessing of the Priests after the Benediction of Thanks giving? Because it is written (Lev. 9, 22) And Aaron lifted up his hands toward the people, and blessed them, and came down after he had offered the sin-offering and burnt-offering and peace-offering. Why not say that he blessed them before the service? You cannot possibly think so; for it is written: He came down after he had offered — it is not written to offer, but after offering. Then why not say it immediately after the Benediction concerning the [restoration of the Temple] Service? You cannot possibly think so, because it is written: Whoso offereth the thanksgiving (glorifieth Me. And why did they desire to rely on this [verse], and not rely on the former? Because common sense teaches that service and thanksgiving are the same thing. And what reason had they for placing [the Benediction concerning] Peace after the Blessing of Priests? Because it is written (Num. 6, 21) And they shall put my name upon the children of Israel and I will bless them; i.e., the blessing of the Holy One, praised be He! is peace, as it is said (Ps. 29, 11) The Lord will bless His people with peace. [Hence the arrangement of the Amida or Eighteen Benedictions.] Now [let us see], if one hundred and twenty elders, among whom there were many prophets, have arranged the Eighteen Benedictions in accordance with their orders, why was it necessary that Simon of Peculi should rearrange them? They had been forgotten, therefore he reintroduced the order.

“Since the king's word has power, and who will say to him: What are you doing” (Ecclesiastes 8:4).
“Since the king's word has power.” Rabbi Bon said: It is written: “Do not test [the Lord]” (Deuteronomy 6:16), “and God tested [Abraham]” (Genesis 22:1), “Do not take vengeance and do not bear a grudge” (Leviticus 19:18), “the Lord is a zealous and vengeful God” (Nahum 1:2). [This is analogous] to a rabbi who would command his disciple, and say to him: ‘Do not divert judgment,’ but he [the rabbi] diverts judgment; ‘do not give preferential treatment,’ but he gives preferential treatment.²²A parallel midrash (Bereshit Rabba 55:3) adds the example: The rabbi tells him not to lend with interest, but he lends with interest. The disciple said to him: ‘Rabbi, for you it is permitted and for me it is prohibited?’ [The rabbi] said to him: ‘I am telling you only that you may not lend to an Israelite with interest, but lend to a gentile, as it is written: “You may take interest from a gentile” (Deuteronomy 23:21).’²³Thus, the rabbi informs his disciple that he did not fully understand any of the rabbi’s actions. So too, Israel said before the Holy One blessed be He: ‘Master of the universe, did You not write in Your Torah: “Do not take vengeance and do not bear a grudge” (Leviticus 19:18)? But You take vengeance and bear a grudge.’ He said to them: ‘I will not bear a grudge against Israel, as it is written: “He will not contend to eternity or forever bear a grudge” (Psalms 103:9); however, for the nations of the world: “The Lord is vengeful to His foes and bears a grudge against His enemies” (Nahum 1:2). I dictated to you in My Torah: “Do not take vengeance and do not bear a grudge against the members of your people” (Leviticus 19:18), but you may take vengeance against the nations of the world, as it is stated: “Avenge the children of Israel [on the Midianites]” (Numbers 31:2),’ to realize what is written: “Since the king's word has power, [and who will say to him: What are you doing].”

R. Alexandria said in the name of R. Chiya b. Abba: "A sick person does not recover from his sickness until all his sins are forgiven, as it is said (Ps. 103, 3) Who forgiveth all thy iniquities should heal all thy diseases." R. Hamnuna said: "Such a person regains his youthful days, as it is said (Job 33, 25) His flesh becometh full again as in youth; he returneth to the days of his boyhood." (Ps. 41, 4) Mayest Thou turn all his lying down in his sickness. R. Joseph said: "This means that he forgets his learning."

(Exod. 18:1:) NOW JETHRO PRIEST OF MIDIAN, <…>, HEARD. He was a priest for idolatry.¹⁷Mekhilta de Rabbi Ishmael, Amaleq, 3. (Exod. 18:9:) AND JETHRO REJOICED (rt.: YHD), in that he professed (YHD) the name of the Holy One. Another interpretation (of Exod. 18:9:) AND JETHRO REJOICED (rt.: YHD). <It was> that he became a Jew (rt.: YHD). (Vs. 10:) SO JETHRO SAID: BLESSED BE THE LORD. Jethro said: I did not leave a deity alone without serving him, but I have found no deity like the God of Israel. (Vs. 11:) NOW I KNOW THE LORD IS GREATER THAN ALL GODS. Four children of Adam said four things. If someone else had said them, they would have laughed at them.¹⁸Eccl. R. 3:11:1. And who were they? Moses, Jethro, Solomon, and Nebuchadnezzar. Moses said (in Deut 32:4): THE ROCK!—HIS WORK IS PERFECT, [BECAUSE ALL HIS WAYS ARE JUSTICE]. [If someone else had said it, they would have laughed at him, saying: From where does this one know the ways of the Holy One? However,] because it is written (in Ps. 103:7): HE MADE HIS WAYS KNOWN TO MOSES, it is therefore stated (in Deut. 32:4): THE ROCK!—HIS WORK IS PERFECT, BECAUSE ALL HIS WAYS ARE JUSTICE. Then Solomon said (in Eccl. 3:11): HE HAS MADE EVERYTHING BEAUTIFUL IN ITS TIME. If someone else had said it, they would have laughed at him, saying: Who has made known to this one what is beautiful and what is not beautiful? But, <in the case of> Solomon, whose table lacked nothing, he knew what was beautiful. R. Jose bar Hanina said: Solomon's table did not even lack bitter herbs¹⁹Tanh., Exod. 5:7, and Codex Vaticanus Ebr. 34 read “ice” here. of Tammuz nor melopepones {i.e., radish and lettuce}²⁰The Greek word means “melons.” of Tishri. Nebuchadnezzar said (in Dan. 4:32 [35]): ALL THE INHABITANTS OF THE EARTH ARE OF NO ACCOUNT. If another had said it, they would have laughed at him: Over what does this man rule? He does not even rule over a gnat. But in the case of Nebuchadnezzar it was fitting for him to say so, since it is stated concerning him (in Dan. 2:38): AND [INTO YOUR HAND HE HAS GIVEN] THE CHILDREN OF ADAM, [THE WILD BEASTS OF THE FIELD, AND THE FOWL OF HEAVEN,] WHEREVER THEY MAY DWELL; [AND HE HAS HAD YOU RULE OVER ALL OF THEM]. Jethro said (in Exod. 18:11): NOW I KNOW THE LORD IS GREATER THAN ALL GODS, because among all his gods he did not see one as great as the Lord. (Ibid., cont.:) YES, BY THE THING WHICH <THE EGYPTIANS> PLOTTED AGAINST THEM.²¹PRK 11:5. R. Eleazar said: By that with which the Egyptians intended to destroy Israel, <i.e.,> by water, by that they were destroyed. So they were drowned in the midst of the sea.

Four men said four things which, had they been uttered by other men, would have been scoffed at with the comment: “How does he know about the ways of the Holy One, blessed be He?” These four were Moses, Nebuchadnezzar, Jethro, and Solomon. Moses said: The Rock, His work is perfect; for all His ways are justice (Deut. 32:4), but if any other man had said this, they would have said about him: “How does he know that?” It was proper, however, for Moses to make this statement, since it is written about him: He made known His ways unto Moses (Ps. 103:7). Thus Scripture says: Show me Thy ways (Exod. 33:13).

(Exod. 3:1:) NOW MOSES WAS TENDING <THE FLOCK>. This text is related (to Ps. 103:7): HE MADE HIS WAYS KNOWN TO MOSES….⁴¹Cf. Exod. R. 2:1; M. Pss. 103:10. Why would he make known his ways to Moses? Because Moses knew all the ways of the Holy One, but no one else knew them. It is written (in Exod. 33:13): AND NOW, […,] PLEASE MAKE YOUR WAYS KNOWN TO ME. The Holy One said to him: Do you desire to stand upon my⁴²The Buber text reads “his.” ways? By your life, I will make <them> known to you. (Ps. 103:7): HE MADE HIS WAYS KNOWN TO MOSES.

Another interpretation (of Ps. 103:7): HE MADE HIS WAYS KNOWN TO MOSES. The Holy One <did so> because he alone knew the final end of the captivity in Egypt. Thus it is stated (in Exod. 2:25): GOD SAW THE CHILDREN OF ISRAEL, AND GOD KNEW. To whom did he make known <what he knew>? To Moses, as stated (in what follows, i.e., Exod. 3:1ff.:) NOW MOSES WAS TENDING <THE FLOCK…>.⁴³This reference to Exod. 3:1 must be understood as a reference to the whole story of the burning bush in which God reveals to Moses the plan for delivering Israel.

R. Simai expounded: "At the time when Israel in their eagerness first said We will do, and We will hear, there came down sixty myriads of ministering angels and they crowned each and every Israelite with two crowns, one for We will do, and one for We will hear. But when later Israel sinned, there came down one hundred and twenty myriads of angels of destruction, and took the crowns off their heads, as it is said (Ex. 33, 6.) And the children of Israel stripped themselves of their ornaments at Mt. Horeb." R. Chama b. Chanina said: "At Mt. Horeb they crowned (angels put crowns on their heads), and at Mt. Horeb they were uncrowned (angels took their crowns off). At Mt. Horeb they were crowned, as above; at Mt. Horeb the crowns were taken off., — as it is written (Ib. ib. ib.) And the children of Israel stripped themselves." R. Jochanan said: "All these crowns Moses merited and took them, as it is written immediately after this: And Moses pitched his tent." Resh Lakish said: "The Holy One, praised be He! will, however, in the future, return them to us, for it is said (Is. 35, 10.) The ransomed of the Lord shall return and come to join with songs and everlasting joy upon their heads, i.e., the joy they had upon their heads in the days of yore." R. Elazar said "At the time when Israel in their eagerness preferred to say We will do and then We will hear, a heavenly voice went forth and said, 'Who revealed unto my sons this mystery which only the ministering angels are practicing,' as it is written (Ps. 103, 20.) Bless the Lord, ye, his angels, mighty in strength, that execute His word, hearkening unto the voice of His word, i.e., first to execute, then to hearken."

Another matter, “palanquin” (Song of Songs 3:9), this is the world. “King Solomon [Shlomo] made himself” (Song of Songs 3:9), the King [of Whom it may be said] that peace is His. “Of the timber of Lebanon” (Song of Songs 3:9), it was constructed from the location of the Holy of Holies below, as we learned: After the Ark was taken, there was a rock from the days of the early prophets, and it was called Foundation. Why was it called Foundation? It is because the entire world was founded from it. That is what is written: “From Zion, the perfection of beauty” (Psalms 50:2).¹⁰²Thus, the world was created by being expanded from the rock in the location of the Holy of Holies. This is alluded to by the phrase “timber of Lebanon,” because Solomon built the Temple with wood from Lebanon (see I Kings 5:16–28).
“He made its pillars of silver” (Song of Songs 3:10), this is the family tree.¹⁰³The Jewish families of pure lineage are pillars of the world (Midrash HaMevoar). “Its cushion of gold” (Song of Songs 3:10), these are fruits of the ground and fruits of the tree that are sold for gold. “Its seat of purple wool” (Song of Songs 3:10), just as it says: “Who rides the heavens in your assistance” (Deuteronomy 33:26). “Its interior is plated with love” (Song of Songs 3:10), Rabbi Yudan said: This is the merit of the Torah and the merit of the righteous people who study it. Rabbi Azarya said in the name of Rabbi Yehuda in the name of Rabbi Simon: This is the Divine Presence.
Another matter, “palanquin” (Song of Songs 3:9), this is the Throne of Glory. “King Solomon [Shlomo] made himself” (Song of Songs 3:9), the King [of Whom it may be said] that peace is His. “Of the timber of Lebanon” (Song of Songs 3:9), this is the location of the Holy of Holies On High, which is opposite the location of the Holy of Holies below. That is what is written: “The place [makhon] of Your dwelling” (Exodus 15:17), corresponding [mekhuvan] to Your dwelling.¹⁰⁴The place of God’s dwelling On High is opposite the Holy of Holies, which is the place of His dwelling on earth.
“He made its pillars of silver” (Song of Songs 3:10), just as it says: “The pillars of heaven sag” (Job 26:11). “Its cushion of gold” (Song of Songs 3:10), these are matters of Torah, as it is stated: “They are more desirable than gold and fine gold” (Psalms 19:11). “Its seat of purple wool” (Song of Songs 3:10), just as it says: “To the Rider of the ancient heavens of heavens” (Psalms 68:34). “Its interior is plated with love” (Song of Songs 3:10), Rabbi Berekhya and Rabbi Bon [said] in the name of Rabbi Abahu: There are four who are proud: The proudest of the birds is the eagle; the proudest of the domesticated animals is the bull; the proudest of the beasts is the lion; the proudest of them all is man. The Holy One blessed be He took all of them and carved them into the Throne of Glory,¹⁰⁵See Ezekiel 1:10. as it is stated: “The Lord has established His throne in the heavens, [and His kingship rules over all]” (Psalms 103:19). From the fact that He established His throne over the proud, you know that “His kingship rules over all.”

(Numb. 7:1), “So it came to pass on the day that Moses had finished.” Let our master instruct us: How many things preceded the act of creation? Thus have our masters taught: Seven things preceded the world. These are the following: The throne of glory, the Torah, the Temple,⁷⁰See Sifre, Deut. 7:12 (37). the ancestors of the world, Israel, the name of messiah, and repentance. And some say also the Garden of Eden and gehinnom. In the case of the throne of God, where is it shown? Where it is stated (in Ps. 93:2), “Your throne is established from of old; You are from everlasting,” [meaning] from before the world was created. And in the case of the Torah, where is it shown? Where it is stated (in Prov. 8:22), “The Lord acquired me (i.e., wisdom) as the beginning of His way the first of His works of old.” In the case of the Temple, where is it shown? Where it is stated (in Jer. 17:12), “O glorious throne, on high from the beginning, the place of our sanctuary.” In the case of the ancestors (forefathers), where is it shown? Where it is stated (in Hos. 9:10), “I saw your ancestors like the first fruit on a fig tree in its first season.” In the case of Israel, where is it shown? “Where it is stated of them] (in Ps. 74:2), “Remember Your congregation which You acquired of old […].” In the case of the name of the messiah, where is it shown? Where it is stated (in Ps. 72:17), “Before the sun, his name is Yinon (a name of the messiah).”⁷¹This translation of Ps. 72:17 is a literal rendering, which the midrash understands to mean that this name existed before the sun was created. A more traditional rendering would be MAY HIS NAME ENDURE AS LONG AS THE SUN. In the case of repentance, where is it shown? Where it is stated (in Ps. 90:2-3), “Before the mountains were brought forth […]. You return humanity to contrition and say, ‘Repent you mortals.’” In the case of the Garden of Eden [that] some say, where is it shown? Where it is stated (in Gen. 2:8), “And the Lord God planted a garden in Eden, from of old.”⁷²This is the interpretation of miqqedem by the midrash. A more traditional rendering would be IN THE EAST. In the case of gehinnom, where is it shown? Where it is stated (in Is. 30:33), “For Topheth has been prepared from of old.” Come and see. When the Holy One, blessed be He, told Moses to tell Israel to make a Tabernacle for Him, the Holy One, blessed be He, said to Moses, “Moses, Behold, My sanctuary is [already] built above.” It is so stated (in Jer. 17:12), “O glorious throne, on high from the beginning.” And a chamber is there, as stated (in Hab. 2:20), “But the Lord is in His holy chamber […].”⁷³Cf. Ps. 11:4. So also has Isaiah said (in Is. 6:1), “[I saw the Lord] seated upon a throne, high and lifted up […].” Out of love for you I left my Temple on high, which had been prepared before the world was created, to come down and dwell among you. It is so stated (in Exod. 25:8), “[And make me a sanctuary] that I may dwell among them.” R. Judah bar Simon said in the name of R. Johanan, “This is one of the three commands which Moses heard from the mouth of the Almighty and which took him aback:⁷⁴Numb. R. 12:3; PRK 6:4; PR 16:7; M. Pss. 91:1. When He said to him (in Exod. 30:12), ‘each shall give a ransom for his life.’⁷⁵Here is the second command that shook Moses. Moses said, ‘Who can give a ransom for his life? It is written (in Job 2:4), “Skin for skin; all that one has [he will give for his life],”⁷⁶Cf. above, Exod. 9:6. and still it is not enough. Thus it is stated (in Ps. 49:8), “Surely no one will redeem a brother nor give a ransom for him to God.”’ The Holy One, blessed be He, said to him, ‘I am not asking [a ransom] in accordance with My means but in accordance with their means.’ [Hence,] (Exod. 30:13) ‘This shall they give.’” R. Meir said, “The Holy One, blessed be He, took something like a kind of coin of fire from under the throne of glory and showed it to Moses and He said to Him,⁷⁷See above, Lev. 9:7, and the note there. ‘This shall they give.’” Again, when He said (in Numb. 28:2), “My offering, My bread for My fire offering,” Moses said, “Who can supply enough offerings for You.⁷⁸Numb. 28:2 is the third of the three commands that shook Moses. If we sacrificed all the beasts of the forest and all the trees of Lebanon, they would not be enough, as stated (in Is. 40:16), ‘For Lebanon is not fuel enough, nor its beasts enough for sacrifice.’” He said to him, “I am not asking [offerings] in accordance with My means but in accordance with their means.” Thus it is stated (in Numb. 28:3), “Now you shall say to them, ‘This is the burnt offering [which you shall offer to the Lord: two yearling lambs without blemish…].’” And not both of them at once, but (according to vs. 4), “The one lamb you shall offer in the morning and the second lamb you shall offer at twilight.” And when He said to him (in Exod. 25:8), “And make me a sanctuary [that I may dwell among them],”⁷⁹With this repetition of Exod. 25:8, the midrash returns to the first command that shook Moses. Moses said [to the Holy One, blessed be He,] (in I Kings 8:27), “Even the heavens and the heavens above the heavens cannot contain you!” It also says (in Jer.. 23:24), “’Do I not fill the heavens and the earth,’ says the Lord.” And it says (in Is. 66:1), “The heavens are My throne and the earth is My footstool.” So can we make Him a sanctuary? The Holy One, blessed be He, said to him, “I am not asking [a sanctuary] [in accordance with My means] but in accordance with their means.” Thus it is stated (in Exod. 26:1), “Now as for the Tabernacle, you shall make it with ten curtains.”’ When Israel heard this, they arose and donated gladly. So they made the Tabernacle. Moreover, when they had made the Tabernacle, it was filled with His glory, as stated (in Exod. 40:35), “Now Moses could not enter the tent of meeting, [because … the glory of the Lord filled the Tabernacle].” The princes said, “Now is the time for us to offer sacrifices with joy, because the Divine Presence is dwelling among us.” Where is it shown? From what they read on the matter (in Numb. 7:1), “So it came to pass on the day that Moses had finished.”

“He made everything beautiful in its time; the world, too, He has placed in their heart, but so that man will not discover the work that God has performed from beginning to end” (Ecclesiastes 3:11).
“He made everything beautiful in its time.” Rabbi Tanḥhuma said: The world was created at its appointed time; it was not fit to have been created earlier, but at its proper time it was created, as it is stated: “He made everything beautiful in its time.” Rabbi Abbahu said: From here [it is derived] that the Holy One blessed be He created worlds and destroyed them, created worlds and destroyed them, until he created this [world], and said: ‘These please Me and those did not please Me.’ Rabbi Elazar says: This opening is open to the depths,³⁷The following is a clear proof to what Rabbi Abbahu stated above (Maharzu). as it is stated: “God saw everything that He made, and, behold, it was very good” (Genesis 1:31).
Had another said: “He made everything beautiful in its time,” I would say: This one, who never ate a piece of bread in his life, says: “He made everything beautiful in its time”? However, Solomon, because it is written in his regard: “Solomon’s provision for one day was thirty kor of choice flour…” (I Kings 5:2), for him it is appropriate to say: “He made everything beautiful in its time.”³⁸Others who did not experience luxury might be easily impressed; if Solomon, who lived a life of incredible luxury, praised all that God created, that is a more significant compliment.
Another matter, had another said: “Vanity of vanities, said Kohelet…” (Ecclesiastes 1:2), I would have said: This one, who never acquired even two perutot worth [of property] in his life, he ridicules all the property in the world and says: “Vanity of vanities”? However, this one, Solomon, of whom it is written: “The king made the silver in Jerusalem as stones…” (I Kings 10:27), but they were not stolen, as they were ten cubit stones and eight cubit stones. The weights during the reign of Solomon were made of gold, as it is stated: “None of silver, as it was not considered anything during the reign of Solomon” (I Kings 10:21), for him it is appropriate to say: “Vanity of vanities.” Why did he say: “Vanity of vanities”? He saw the world and what would ultimately occur.
Had another said: “All residents of the earth are considered as nothing” (Daniel 4:32),³⁹This was stated by Nebuchadnezzar in praise of God. I would have said: Is it appropriate for this one, who has never had dominion over two flies to say: “All residents of the earth are considered as nothing”? It is more [significant now that] it was [stated by] the wicked Nebuchadnezzar, who had dominion over the entire world, as it is stated: “I have given him all the beasts of the field, as well” (Jeremiah 28:14) to serve him. [This is also evident] from what is written [regarding Nebuchadnezzar]: “Everywhere the sons of man, the beasts of the field, and the birds of the heavens dwell, He has given into your hand and established your rule over all of them” (Daniel 2:38). For this one it is appropriate to say: “All residents of the earth are considered as nothing.”
Had another of the wise men of the nations of the world said the verse: “Now I know that the Lord is greater than all gods” (Exodus 18:11), I would have said: This one, who does not know the nature of idol worship, says: “Now I know that the Lord is greater than all gods”? However, it is Yitro who said: “Now I know that the Lord is greater [than all gods],” [although] he engaged in many forms of idol worship, as Rabbi Yishmael taught: Reuel, who is Yitro, did not leave any form of idol worship in the world that he did not seek and serve, as it is written: “Woe unto us. Who will deliver us from the hand of these mighty gods? These are the gods [that smote the Egyptians]” (I Samuel 4:8).⁴⁰This verse was stated by the Philistines when preparing to face the Israelites in battle, upon realizing that the ark of the covenant was brought to the Israelite camp. Thus, it is not immediately clear what this verse adds to the midrash, and there are some commentaries who suggest it should be removed. Some suggest that this verse is offered as a contrast to Jethro. The Philistines recognized God and His power, yet assumed that He was just one of many gods, and therefore perhaps other gods to deliver them from Him. Jethro, on the other hand, repudiated all other gods (Matnot Kehuna). [Yitro] then said: “[Now I know that the Lord is greater] than all gods,” and ultimately converted and conceded to the Holy One blessed be He; for him it is appropriate to say: “Now I know that the Lord is greater than all gods…” – He repented before the Holy One blessed be He, and He accepted him and established him [as a model] for Israel for the generations.
Had a prophet and wise man arisen and said: “The Rock, His actions are perfect [for all His ways are justice]” (Deuteronomy 32:4) other than Moses our master, [one might have said that he does not really know God’s ways. But in the case of Moses] because it is written in his regard: “He informed Moses of His ways, the children of Israel of His feats” (Psalms 103:7), for this one it is appropriate to say: “The Rock, [His actions] are perfect.”
Had another person come and rebuked Israel, I would have said: Shall a person who ate and drank from them and derived benefit from them, rebuke them? Rather, Moses, in whose regard it is written: “I have not taken one donkey from them” (Numbers 16:15), for this one it is appropriate to rebuke Israel. That is what is written: “These are the words that Moses spoke to all of Israel beyond the Jordan…” (Deuteronomy 1:1).⁴¹All the places mentioned in the continuation of this verse are allusions to events for which Moses reprimanded the children of Israel.

Another matter, “He made everything beautiful in its time” – Rabbi Bon stated two approaches regarding the following. Rabbi Bon said: Abraham was worthy to have been created before Adam, the first man, but the Holy One blessed be He said: If I create Abraham first, if he sins, there will be no one to come to make amends after him. Rather, I will create Adam, and if he sins, Abraham will come after him and make amends.⁴²This is based on the verse: “He made everything beautiful in its time.” Rabbi Bon said another [source for this idea]: It is written: “The greatest man among the giants” (Joshua 14:15).⁴³This is interpreted as a reference to Abraham. Abraham was worthy to have been created first, as it is stated: “The greatest man among the giants.” Why is he called “greatest”? It is because he was worthy to have been created first, but the Holy One blessed be He said: If I create Abraham first, if he sins, there will be no one to come after him to make amends. Rather, I will create Adam, the first man, and if he sins, Abraham will come and make amends after him.
Rabbi Abba bar Kahana said: Some cite a parable; to what is this matter analogous? [It is analogous] to one who had a substantial beam in his residence, in his house. Where would he place it? Would he not place it in the middle of the great hall, so that it would be able to support the beams in front of it and the beams that are behind it? So too, why did the Holy One blessed be He create Abraham our patriarch in the middle? So that he could provide support for the generations that preceded him and the generations that succeeded him. Rabbi Levi said: One brings a proper wife into the house of an improper wife, but one does not bring an improper wife into the house of a proper wife.⁴⁴Similarly, Abraham was created after Adam in order to have a positive impact on the world that Adam had previously tarnished. Had Abraham been created first, Adam would have negated the positive impact that Abraham made on the world.
Rabbi Yehuda ben Rabbi Simon said: Adam the first man was worthy to have had the Torah given through him, as it is stated: “This is the book of the generations of Adam. [On the day that God created man, in the likeness of God He made him]” (Genesis 5:1).⁴⁵The midrash interprets the “book” in the verse as a reference to the Torah. The Holy One blessed be He said: Adam is my handiwork, will I not give him the Torah so that he may toil in it? Then He said: If six mitzvot were given him and he was unable to keep them and observe them, were I to give him six hundred and thirteen mitzvot – two hundred and forty-eight positive commandments and three hundred and sixty-five prohibitions – all the more so will he not keep them. That is why it is written: “He said to Adam [la’adam]” (Job 28:28) – not Adam [lo adam], I will not give them to Adam. To whom will I give them? I will give them to his descendants.
Rabbi Yaakov of Kefar Ḥanan said: Adam the first man was worthy of having twelve tribes emerge from him, as it is written: “This [zeh] is the book of the generations of Adam” (Genesis 5:1) – zayin – seven, heh –five, twelve tribes, this is the numerical value of “zeh is the book of the generations of Adam.” The Holy One blessed be He said: Adam is My handiwork, will I not give him twelve tribes? He then said: If I gave him two sons and one rose and killed his brother, had I given him twelve sons, all the more so. That is why it written: “He said to Adam [la’adam]” (Job 28:28), not Adam [lo adam], I will not give them to Adam. To whom will I give them? I will give them to Jacob the righteous.
Rabbi Yitzḥak said: At the time when they departed from Egypt, The Israelites were worthy for the Torah to have been given to them immediately, but the Holy One blessed be He said: The radiance of My children has not yet come; they have emerged from the enslavement of mortar and bricks and cannot receive the Torah immediately. To what is this matter comparable? [It is comparable] to a king whose son arose from his illness and they said to him: ‘Let your son go to his academy.’ He said: ‘The radiance of my son has not yet come; rather, let him be indulged for two or three months with food and drink and recover, and then he will go to his academy.’ So too, the Holy One blessed be He said: ‘The radiance of my children has not yet come, they have emerged from the enslavement of mortar and bricks, and I will give them the Torah? Rather, let My children be indulged for two or three months with manna, a spring, and quails, and then I will give them the Torah.’ When? In the third month.
Rabbi Beivai, Rabbi Aivu, and Rabbi Huna said in the name of Rabbi Yitzḥak bar Maryon: At the time when they departed from Egypt, the Israelites were worthy to enter the Land immediately, but the trees were ancient, from the days of Noah. The Holy One blessed be He said: Shall I bring the Israelites into a wasteland? Rather, I will take them on a circuitous path through the wilderness for forty years so that the Canaanites will rise and chop down the old ones and plant new ones, so [the Israelites] would enter the land and find it filled with blessings.
Rabbi says: Even for matters of transgression it is “beautiful in its time.”⁴⁶“He made everything beautiful in its time” alludes to the fact that even the effect of a transgression is influenced by its timing.

They said that He is merciful, but He is more than merely merciful, For the Lord thy God is a merciful God (Deut. 4:31); the Lord is full of compassion and gracious (Ps. 103:8); The Lord is good to all (ibid. 145:9); To the Lord our God belong compassion and forgiveness (Dan. 9:9). They said that He is a true judge (but He is more than a judge), for the Judgment is God’s (Deut. 1:17); God standeth in the congregation of God; in the midst of the judges He judgeth (Ps. 82:1). It says also: The Rock, His work is perfect; for all His ways are justice (ibid. 32:4). They said: He is faithful, yet He is more than simply faithful: The faithful God (ibid. 7:9); A God of faithfulness (ibid. 32:4). They said He is praiseworthy, but He is more than merely praiseworthy, as it is said: For who in the skies can be compared unto the Lord? (Ps. 89:7). It also says: A God dreaded in the council of the holy ones (Ps. 98:8); O Lord God of hosts, who is a mighty one like unto thee, O Lord? (ibid., v. 9); O Lord God of hosts, who is like unto thee among the gods, O Lord? (ibid. 86:8). It says likewise: My beloved is white and ruddy, His head is as the most fine gold. His hands are as rods of gold. His legs are as pillars of marble (Song 5:15).

R. Abahu used to lecture about the three kings. Becoming sick, he decided not to lecture about them any more. But after he was cured (Ib. b.) he lectured about them as before, and to the question of his disciples: "Have you not determined not to lecture any more about them?" he answered: "Did they then repent that I shall do so?" R. Ashi appointed a time for lecturing about the three kings, and said: "On the morrow we will begin our lecture about our colleague Manasseh." The latter then appeared to him in a dream, and said to him: "You call me a colleague and a colleague of your father? Answer me the question: "Where must one begin to cut the bread by the benediction of the hamotzi?" And he said: "I do not know." Manasseh then rejoined: "If you do not know the answer to even this which I question you, how can you call me a colleague." R. Ashi said to him: "Teach this to me, and tomorrow I will proclaim it in your name in the college." And he said: "From that part where it begins to bake when in the oven." Said R. Ashi again: "If you are so wise, why did you worship idols?" And Manasseh answered: "If you would have been living at that time you would have lifted up the edges of your dress [that they shall not impede you] to run after them to worship them." On the morrow said R. Ashi to the Rabbis: "Let us lecture about the great men. Achab — means Ach, a cause of grief to Heaven, and ab, a father (friend) of idolatry (I Kin. 16, 31) And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam." R. Jochanan said: "The minor sins committed by Achab were greater than the grave sins that Jeroboam committed, and why then does the Scripture make Achab dependent on Jeroboam? Because he initiated corruption." (Hos. 12, 12) Their altars also are as stone heaps. R. Jochanan said: "There was not one heap in the land of Israel upon which Achab had not placed an idol and bowed himself down to it."

The proem in the first type of homily is from the Book of Psalms: Ye mighty in strength that fulfill His word, hearkening unto the voice of His word (Ps. 103:20). R. Huna maintained that this verse refers to Israel, who became mighty when they hearkened to His voice and exclaimed: We will do and we will hear (Exod. 19:8). (They responded positively even before they knew God’s commands.) R. Isaac the smith said: Those who observe the Sabbatical year are ye mighty in strength. Why? Because they control their evil inclinations when their fields are open and available to those who would pick their crops from the corner of this field or during the Sabbatical year. Finally, the homilist informs us that Moses was mighty in strength, for he alone heard the voice of His word when God called unto him. Ye mighty in strength, the midrash is teaching us, are those who fulfill His word.

(Lev. 22:27:) “When a bull or a sheep or a goat.” This text is related (to Ps. 27:6), “And now shall my head be lifted up over my enemies round about me and I will offer sacrifice in His tent with a loud cry.” When Israel carried out that deed (of the golden calf), the nations of the world said, “There will be no recovery for them, and He will never return to them.” When Israel heard that they would sacrifice a bull, their head was lifted up, as stated (ibid.), “And now shall my head be lifted up […].” Then they said, “Now we know that the Holy One, blessed be He, has been reconciled to us, as stated (ibid., cont.), “and I will offer sacrifice in his tent with a loud cry; I will sing and chant praise to the Lord.” (Lev. 22:27:) “When a bull or a sheep or a goat [is born].” Is there a bull that is born? Or a calf born to become a bull, that it should be stated, “to sacrifice a bull.” [So] why did [the Holy One, blessed be He], say to sacrifice a bull? To atone for the image of the bull, as stated (in Ps. 103:3), “Who forgives all your sins [...].” You should know this on your own. See what is written (in Ezek. 1:6), “Each had four faces, and each of them had four wings.” What is written there (in vs. 7), “And their legs became a straight leg, and the sole of their feet was like the sole of a calf's foot.” Now it was for the atonement of Israel that He added two [more] wings to them. Thus it is stated (in Is. 6:2), “[each] of them had six wings.” Why? So that their feet would be covered, because they resembled the calf. [It was] so that, as it were, He would not see them and recall the incident of the calf. [Hence (in Is. 6:2, cont.),] “with two he covered his feet.” And why all this? Simply to atone for Israel. This is the meaning of (Ps. 103:3), “Who forgives all your sins.” You have no larger fowl than the eagle, so it became a face for the living angel, as stated (in Ezek. 1:10), “and the face of an eagle.” The largest among the animals is the lion, so it [also] became a face for the living angel, as stated (in Ezek. 10:14), “and the face of a lion.” And the bull is the largest among the beasts, so that He made it a face for the living angel, as stated (in Ezek. 1:10), “and the face of a bull on the left.” (Ibid.:) “And the face of a human.” But for the sake of Israel, the Holy One, blessed be He, blotted out the bull and put a cherub in its place. As you find that it only mentions a cherub there, as stated (in Ezek. 10:14), “the face of the one was the face of a cherub.” And why all this? To atone for Israel. Ergo (in Ps. 103:3), “Who forgives all your sins.” Why did the Holy One, blessed be He, remove the calf? So that Israel would be innocent before Him. And not only that, but when someone from Israel thinks about a transgression or something evil in his heart, the Holy One, blessed be He, does not connect it to a deed (to punish him for it). As therefore David says (in Ps. 66:18), “If I had perceived iniquity in my heart, the Lord would not have listened.” Now what does the Holy One, blessed be He, hear? [What is thought] when a person stands up to meditate in prayer. It is so stated (in Ps. 31:223) “truly God has listened; He has hearkened to the sound of my prayer.” And not only that, but when two people sit and occupy themselves with the Torah, the Holy One, blessed be He, hearkens and listens, as stated (in mal. 3:16), “Then those who feared the Lord spoke with one another; the Lord has hearkened and listened.”⁸⁰Avot 3:2, 6; Mekhilta deRabbi Ishmael, Bahodesh 1; Ber. 62; ARN, A, 8. The Holy One, blessed be He, said, “Through the merit of the Torah, when you occupy yourselves with it, I am hearkening and listening to your prayers; but in the future, before you [even] call to Me, I will answer you.” It is so stated (in Is. 65:24), “And it shall come to pass that before they cry out, I will answer.”

24 (Numb. 14:11) “Then the Lord said unto Moses, ‘How long will this people scorn Me?’”: This text is related (to Prov. 1:25, 30), “But you have spurned all My plan and would not accept My rebuke [….] they have despised all My rebuke.” What is the implication of “But you have spurned?” Simply that all the good which I planned for you, you have spoiled and spurned. Thus it is stated (in Prov. 1:25), “But you have spurned (rt.: pr') all My plan.” At the beginning (in Exod. 3:8), “I have come down to deliver them out of the hand of the Egyptians.” But you did not act [in the way I intended]. Instead you came to the sea and immediately spoiled My plan, as stated (in Ps. 106:7), “they rebelled at the sea, at the Reed Sea.” I brought down on your behalf thousands upon thousands and myriads upon myriads of angels, and I passed on two angels to each and every person in Israel: One to gird him with his weapons³⁹Gk.: zone (“girdle”). and one to put a crown on his head.⁴⁰See Lam. R. 2:13 (17); Cant. R. 4:4:1 PRK 16:3; PR 21:7; 33:10; M. Ps. 103:8. R. Judah of Sepphoris said, “He bound their weapons to them,” while R. Simoy said, “He clothed them in purple, with the Ineffable Name written upon it. As long as it was in their hand, nothing evil had power against them, neither the angel of death nor anything else.”⁴¹See Exod. R. 32:1; cf. ‘AZ 5a. But when they sinned, Moses had said to them (in Exod. 33:5), “Now then, remove your ornaments (i.e., your weapons).” At that time (according to vs. 4), ‘When the people heard this bad news.” And what is written (in vs. 6)? “So the Children of Israel stripped themselves of ornaments.” What had the Holy One done at the giving of Torah?⁴²See Exod. R. 32:1. He had brought the angel of death and said to him, “All the world is under your authority, except this people whom I have chosen for Myself.” R. Eleazar the Son of R. Jose the Galilean said, “The angel of death said to the Holy One, ‘Have I been created in the world for nothing?’⁴³Exod. R. 27. The Holy One said to him, ‘I created you so that you would destroy the peoples of the world except this people, over whom you have no authority over them.’” Look at the plan which the Holy One had devised concerning them for them to live and endure! Thus it is stated (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.” So also it says (in Exod. 32:16), ‘and the writing was the writing of God inscribed (harut) on the tablets.” What is the meaning of harut? R. Judah says, “Freedom (herut) from the empires”; but R. Nehemiah says, “From the angel of death”; and Rabbi says, “From afflictions.” Look at the plan which the Holy One had devised for them! Then they immediately spoiled this plan [after only] forty days. It is therefore stated (in Prov. 1:25), “But you have spurned all My plan.” The Holy One said to them, “I had said that you would not sin. Instead you would live and endure like Me, just as I live and endure forever and forevermore." (According to Ps. 82:6), “I said, ‘You are masters; even all of you are children of the Most High.’” Like the ministering angels who never die. Yet after this greatness you wanted to die (according to vs. 7), “Indeed you shall die like a human (Adam),” i.e. like the first Adam, to whom I decreed one commandment which he was to do, that he might live and endure forever, as stated (in Gen. 3:22), “Behold, the human (Adam) has become like one of Us.” Similarly also (in Gen. 1:27), “And God created the human (Adam) in His own image”, so that he would live and endure like Himself. Yet he corrupted his works and nullified His decree, and he ate of the tree. Then I said to him (in Gen. 3:19), “For dust you are .” So also in your case (in Ps. 82:6), “I said, ‘You are masters.’” But you corrupted yourselves as did Adam. Surely you shall die like Adam! And who made this happen to them? (According to Prov. 1:25) “But you have spurned all my plan.” The Holy One said, “With the very good that I made for you, you provoked Me. When they came to the desert, I brought the manna down to you for forty years.” Moreover, none of them had to ease nature for those forty years. Rather when they ate the manna, it simply became flesh for them, as stated (in Ps. 78:25) “Each one ate the bread of the mighty (rt.: 'br)”;⁴⁴Numb. R. 7:4; Mekhilta deRabbi Ishmael, Wayassa‘ 4 (on Exod. 16:15); Sifre to Numb. 11:4 (88); Yoma 74b. and they provoked Him with it." They began saying to each other, “Do you not know that we have had several days, without easing nature? And a person who does not ease nature for four or five days, dies; (according to Numb. 21:5), ‘our soul loathes this miserable (rt.: QLL) food.’” Because it was light (rt.: QLL) within their bowels. The Holy One said, “In whatever way I did well for them, in that way they provoked Me.” It is so stated (in Is. 5:4), “What else is there to do for My vineyard.” The spies went and looked at the land. Now you find that wherever Israel goes they are recognized. It is so stated (in Is. 61:9), “all who see them shall recognize them.” However (in the case of the spies), the Holy One said, “If they see them, they will recognize that they are Israelites and they will kill them. So what shall I do?” In the case of each and every province into which the spies entered, the head of a province was afflicted with plague, or its king was smitten with plague, in order that they would be occupied with bringing out their dead and not pay attention to the spies. Thus they would not kill them. Yet by this they provoked Me. When they came to Moses and to Israel, they said, “What is this land?” In every place they entered, they saw dead bodies. “And what is the benefit; (according to Numb. 13:32) ‘it is a land that eats up its inhabitants….’” The Holy One said, “I thought that you would become like the ancestors, [of whom it is written] (in Hos. 9:10), ‘Like grapes in the desert.’ I did not think that you would become like Sodom.” Thus it is stated (in Deut. 32:32), “For their vine is from the vine of Sodom.” (Is. 5:4) “When I hoped for it to produce grapes, why did it produce sour grapes?” It is therefore stated (in Numb. 14:11), “How long will this people scorn me?”

[Another interpretation] (of Lev. 22:27): A BULL OR A SHEEP OR A GOAT. Why did the Holy One say to sacrifice a bull. To atone for the image of the bull, as stated (in Ps. 103:3): WHO FORGIVES ALL YOUR SINS. You should know this on your own. See what is written (in Ezek. 1:6): EACH HAD FOUR FACES, AND EACH OF THEM HAD FOUR WINGS. What is written there (in vs. 7): AND THEIR LEGS BECAME A STRAIGHT LEG, AND THE SOLE OF THEIR FEET WAS LIKE THE SOLE OF A CALF'S FOOT. Now it was for the atonement of Israel that he added two [more] wings to them. Thus it is stated (in Is. 6:2): < ABOVE HIM STOOD THE SERAPHIM. > [EACH] OF THEM HAD SIX WINGS: [WITH TWO HE COVERED HIS FACE, WITH TWO HE COVERED HIS FEET,] < AND WITH TWO HE DID FLY >. Why? So that their feet would be covered, because they resembled the calf. < It was > so that he would not see them and recall the incident of the calf. WITH TWO HE COVERED HIS FEET. And why all this? Simply to atone for Israel. (Ps. 103:3:) WHO FORGIVES ALL YOUR SINS. You have no larger fowl than the eagle, so it became a face for the living being, as stated (in Ezek. 1:10): AND THE FOUR OF THEM HAD THE FACE OF AN EAGLE. The largest among the beasts is the lion, so it < also > became a face for the living being, as stated (in Ezek. 10:14): AND THE {FACE OF THE ONE} [THIRD] WAS THE FACE OF A LION. And the bull is the largest among the cattle, so that he made it a face for the living being, as stated (in Ezek. 1:10): AND THE FOUR OF THEM HAD THE FACE OF A BULL [ON THE LEFT]. {(Ibid.:) AND THE FACE OF A HUMAN.} But for the sake of Israel, the Holy One blotted out the bull and put a cherub in its place. Thus it is stated (in Ezek. 10:14): THE FACE OF THE ONE WAS THE FACE OF A CHERUB. And why all this? To atone for Israel. Ergo, < Scripture > says it well (in Ps. 103:3:) WHO FORGIVES ALL YOUR SINS. Why did the Holy One remove the calf? So that Israel would be innocent before him. And not only that, but when Israel thinks about a transgression or something evil in its heart, {the Holy One purifies it.} [does not the Holy One purify it?] Therefore David says (in Ps. 66:18 [17]): IF I HAD PERCEIVED INIQUITY IN MY HEART, THE LORD WOULD NOT HAVE LISTENED. Now what does the Holy One hear? < What is thought > when a person stands up to meditate in prayer. It is so stated (in vs. 19 [18]): TRULY GOD HAS LISTENED; HE HAS HEARKENED TO THE SOUND OF MY PRAYER. And not only that, but when two children of Adam sit and occupy themselves with the Torah, the Holy One hearkens and listens, as stated (in Mal. 3:16): THEN THOSE WHO FEARED THE LORD SPOKE WITH ONE ANOTHER. THE LORD HAS HEARKENED AND LISTENED, AND A BOOK OF REMEMBRANCE HAS BEEN WRITTEN BEFORE HIM.⁹¹Avot 3:2, 6; Mekhilta deRabbi Ishmael, Bahodesh 1; Ber. 62; ARN, A, 8; Matthew 18:20. The Holy One said: Through the merit of the Torah, when you occupy yourselves with it, I am hearkening and listening to your prayers; but in the world to come, before you utter a prayer before me and cry aloud before me, I will listen to your prayers. It is so stated (in Is. 65:24): AND IT SHALL COME TO PASS THAT, BEFORE THEY CRY OUT, I WILL ANSWER; [WHILE THEY ARE YET SPEAKING, I WILL LISTEN].

Again after three years Abraham went to see his son Ishmael, having sworn to Sarah as on the first occasion that he would not descend from the camel in the place where Ishmael dwelt. He came there at midday, and found there Ishmael's wife. He said to her: Where is Ishmael? She replied to him: He has gone with his mother to feed the camels in the desert. He said to her: Give me a little bread and water, for my soul is faint after the journey of the desert. She fetched it and gave it to him. Abraham arose and prayed before the Holy One, blessed be He, for his son, and (thereupon) Ishmael's house was filled with all good things of the various blessings. When Ishmael came (home) his wife told him what had happened, and Ishmael knew that his father's love was still extended to him, as it is said, || "Like as a father pitieth his sons" (Ps. 103:13). After the death of Sarah, Abraham again took (Hagar) his divorced (wife), as it is said, "And Abraham again took a wife, and her name was Keturah" (Gen. 25:1). Why does it say "And he again"? Because on the first occasion she was his wife, and he again betook himself to her. Her name was Keturah, because she was perfumed with all kinds of scents.

And Ad-nai said to his heart (Gen. 8:21) - The wicked are under control of their heart: 'The fool has said in his heart' (Ps. 14:1); 'And Esav said in his heart' (Gen.27:41); 'And Yerovoam said in his heart' (I Kings 12:25); 'Now Haman said in his heart' (Est. 6:6). But the righteous have their hearts under their control since it is written 'Now Hannah, she spoke at her heart' (I Sam. 1:13); 'And David said to his heart' (I Sam. 27:1); 'But Daniel put to his heart' (Dan. 1:8); [so too] 'And the Lord said to his heart: I will not again/add curse to the ground' (Gen. 8:21): He did not add to it, and let that indeed suffice. The Rabbis interpreted: I will not add [curse] to the children of Noah; I will not add [curse] to future generations. 'Because the devisings of man's heart [yetzer lev] is evil'. Rabbi Hiyya the Elder said: How terrible must be the dough when the baker himself testifies it to be bad! 'Because the inclination of man's heart [yetzer lev] is evil from his youth' Abba Jose the potter said: How terrible must be the leaven when he who created it testifies that it is bad, as it is written 'For He knows our inclinations, it is remembered that we are dust' (Ps. 103:14). The Rabbis said: How terrible must be the plant when the planter himself testifies that it is bad as it is written 'For the Lord of hosts, that planted you, has spoken evil of you (Jer. 1:17). Antoninus asked our teacher: ‘When is the evil inclination placed in a person, from the moment one comes out of the womb of one's mother or before one comes out of the womb of one's mother?’ ‘Before one comes out of the womb of one's mother’ he replied. [Antoninus] replied ‘It can't be, if [the yetzer] is put before one comes out from the womb, one would dig through the womb and emerge! Rabbi agreed with him, because his view corresponds with that of Scripture: 'Because the inclination of man's heart [yetzer lev] is evil from his youth [mine'urav]'. Rabbi Yudan said: This is written mine'urav (from his awakening), which means, from when he awakes [nin'ar] to the world. Antoninus asked our Teacher further: “When is the soul [neshama] put in a person, from the moment one comes out of the womb of one's mother or before one comes out of the womb of one's mother?’ He answered: ‘When one comes out of the womb of one's mother.’ [Antoninus] replied ‘It can't be! This is comparable to meat left without salt for three days - will it not putrefy?' Our Teacher agreed with him, for Scripture supports him: 'You bestowed on me life and care; Your providence watched over my spirit[ruach].' (Job 10:12) - hence, when did You place the spirit in me? When You gave me Your providence.

Michael, the angel, descended and took Levi, and brought him up before the Throne of Glory, and he spake before Him: Sovereign of all || the universe ! This is Thy lot, and the portion of Thy works. And He put forth His right hand and blessed him, that the sons of Levi should minister on earth before Him, like the ministering angels in heaven. Michael spake before the Holy One, blessed be He: Sovereign of all worlds ! Do not such who serve the king have provision of their food given to them? Therefore He gave to the sons of Levi all holy things which accrue to His Name, as it is said, "They shall eat the offerings of the Lord made by fire, and his inheritance" (Deut. 18:1).

Aaron argued with himself, saying: If I say to Israel, Give ye to me gold and silver, they will bring it immediately; but behold I will say to them, Give ye to me the earrings of your wives, and of your sons, and forthwith the matter will fail, as it is said, "And Aaron said to them, Break off the golden rings" (Ex. 32:2). The women heard (this), but they were unwilling to give their earrings to their husbands; but they said to them: Ye desire to make a graven image and a molten image without any power in it to deliver. The Holy One, blessed be He, gave the women their reward in this world and in the world to come. What reward did He give them in this world? That they should observe the New Moons more stringently than the men, and what reward will He give them in the world to come? They are destined to be renewed like the New Moons, as it is said, "Who satisfieth thy years with good things; so that thy youth is renewed like the eagle" (Ps. 103:5).

Hence (the sages) say: Moses went up to the heavenly regions with his wisdom, and brought down the might of the trust of the ministering angels, as it is said, "A wise man scaleth the city of the mighty, and bringeth down the strength of the confidence thereof" (Prov. 21:22). When the ministering angels saw that the Holy One, blessed be He, gave the Torah to Moses, they also arose and gave unto him presents and letters and tablets for healing the sons of man, as it is said, "Thou hast ascended on high, thou hast led thy captivity captive; thou hast received gifts among men" (Ps. 68:19).

Another interpretation: "Bless the Lord, O my soul" (Psalms 103:1). Just as no person knows where the place of this soul is, so too with the Holy One, Blessed be He: no creature knows where His place is. Not even the heavenly creatures who are responsible for the Throne of Glory know where God's place is, or where He dwells. And what do they say? "Blessed is the Presence of the Lord in His place" (Ezekiel 3:12)

An earthly king has dukes and viceroys who share with him in the burden of rule, and thus also share in the honor with which he is honored. But not so with The Holy Blessed One. God has no duke and no viceroy and no lieutenant. No other does God's work, only God alone. No other bears the burden, only God alone. Therefore, only God alone is to be praised.

"both virgin": They were clean of sin, as a virgin, who had never tasted the taste of sin. "suckling": They sucked words of Torah as a babe sucks milk from its mother's breasts. "with the man of grey hairs": Read it not "ish seva" ("the man of grey hairs"), but "ish yeshivah," being fit to sit in "yeshivah" (a consortium of Torah scholars). And thus is it written (of the exiles, II Kings 24:16) "and the charash and the masger, one thousand, all heroes, waging war." Now what feats of strength are performed by men going into exile? What war is waged by men bound in chains? Rather, (the meaning is that they were) "heroic" in the war of Torah. As it is written (Psalms 103:20) "Bless the L-rd, O His angels, heroic in power, doing His word to hear the voice of His word." (II Kings, Ibid.) "waging war": "giving and taking" in the "war" of Torah, viz. (Bamidbar 21:14) "Therefore, it is said in the Book of the wars of the L-rd, etc." (II Kings, Ibid.) "the charash" (lit., "mute"): One (of these scholars) speaks and the rest remain silent. "and 'the masger'" (lit., the "closer": All sit before him and learn from him. After he "closes," no one "opens," and after he "opens," no one "closes," in fulfilment of (Isaiah 22:22) "And he (David) will open, and none will close; and he will close, and none will open."

(Devarim, Ibid.) "And his men will be counted": "heroic" in strength; "heroic" in Torah. "heroic in strength": viz. (Isaiah 3:25): "Your men will fall by the sword, and your strong ones in the war." "heroic" in Torah: viz. (Psalms 103:20) "heroic" in strength, doing His word (Torah)." And (I Chronicles 5:6) "Be'erah was his son, who was exiled by Tiglath-Pilneser, king of Asher. He was the leader of the Reuvenites." Thus, Reuven shall live and he shall not die."