Midrash su Salmi 109:78

“Your eyes are doves” – your eyes are the Sanhedrin, who are the eyes of the congregation. That is what is written: “It shall be, if from the eyes of the congregation” (Numbers 15:24). There are two hundred and forty-eight limbs in a person, and all of them come and go only after the eyes. So too, Israel is unable to do anything without their Sanhedrin. “Doves” – just as this dove is faultless, so too, Israel is pleasant as they walk when they ascend on the occasions of the pilgrimage festivals. Just as the dove is conspicuous, so too, Israel is conspicuous in haircut, circumcision, and ritual fringes. Just as the dove is modest, so too, Israel is modest. Just as a dove extends its neck for slaughter, so too, Israel: “For we are killed for You all day” (Psalms 44:23). Just as the dove atones for evils, so too, Israel atones for the nations, as all the seventy bulls that they sacrifice on the festival [of Sukkot] correspond to the seventy nations, so that the world will not be bereft of them. That is what is written: “In return for my love, they accuse me; but I am all prayer” (Psalms 109:4).
Just as the dove, from the time it meets its mate, it does not exchange it for another, so too Israel, from the time they came to know the Holy One blessed be He, they did not exchange Him for another. Just as the dove enters its nest and knows its nest, its dovecote, its fledglings, its chicks, and its windows, so are the three rows of Torah scholars when they sit before them,⁵Three rows of scholars would sit before the members of the Sanhedrin when the Sanhedrin would deliberate. When new judges for the Sanhedrin were needed, they were chosen from these scholars (see Sanhedrin 37a). each and every one knows his place. Just as the dove, even though you take its fledglings from beneath it, it will never forsake its dovecote, so too Israel, even though the Temple was destroyed, the three annual pilgrimage festivals were not abrogated. Just as the dove produces a new brood each and every month, so too Israel renew for themselves Torah, mitzvot, and good deeds each month. Just as the dove travels far afield and returns to its dovecote, so too Israel; that is what is written: “They will stir like a bird from Egypt” (Hosea 11:11) – this is the generation of the wilderness; “and like a dove from the land of Assyria” (Hosea 11:11) – these are the Ten Tribes. These and those, “I will settle them in their houses, the utterance of the Lord” (Hosea 11:11).
Rabbi says: There is a type of dove that they feed it, and its counterparts smell it and come to its dovecote. So too, when an elder sits and teaches, many proselytes convert at that time, such as Yitro, who heard and came, and Raḥav heard and came. So too Ḥananya, Mishael, and Azarya, many proselytes converted at that time. What is the reason? “When he sees his children” (Isaiah 29:23); what is written thereafter? “Those of misguided spirit will attain understanding” (Isaiah 29:24).
Rabbi [Yehuda HaNasi] was sitting and expounding, and the audience was dozing. He sought to rouse them. He said: A certain woman in Egypt bore six hundred thousand in a single womb. There was one student there, Rabbi Yishmael ben Rabbi Yosei was his name. He said to [Rabbi]: ‘For whom was it so?’ [Rabbi] said to him: ‘This is Yokheved, who bore Moses, who is the equivalent of six hundred thousand of Israel. That is what is written: “Then sang Moses and the children of Israel” (Exodus 15:1). “The children of Israel did according to everything that the Lord commanded Moses, so they did” (Numbers 1:54).⁶The verse does not say that God commanded Israel, but rather that He commanded Moses and Israel did what He commanded. “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10).’⁷The verse is formulated such that the last phrase quoted here can be translated as “Israel is like Moses.”
“Your eyes are doves” – like doves; your characteristic is like that of a dove; just as this dove brought light to the world, so too, Israel brings light to the world, as it is stated: “Nations will walk by your light” (Isaiah 60:3). When did the dove bring light to the world? In the days of Noah. That is what is written: “The dove came to him in the evening, and there was an olive leaf plucked in its mouth…” (Genesis 8:11). What is plucked [taraf]? Dead, just as you say: “Joseph has been torn apart [tarof toraf]” (Genesis 37:33). Rabbi Berekhya said: Had it not killed it,⁸Had the dove not plucked the olive leaf. it would have become a great tree.
From where did it bring it? Rabbi Levi said: It brought it from the branches of the Land of Israel. That is what people say: The Land of Israel was not stricken with the water of the Flood. That is what was stated by Ezekiel: “Son of man, say to it: You are a land that has not been cleansed, that has not been rained upon on the day of fury” (Ezekiel 22:24). Rabbi Yoḥanan said: Even the upper millstones were dissolved in the water.⁹This strengthens the question: If the destruction was so great, where did the dove find an olive branch (Maharzu). Alternatively, this supports Rabbi Levi’s answer: Since the destruction was so great, it must be that the olive branch was found in a place that remained unaffected by the Flood (Etz Yosef). Rabbi Taryi said: The gates of The Garden of Eden were opened for it, and from there it brought it. Rabbi Aivu said to him: Had it brought it from the Garden of Eden, should it not have brought a quality item such as cinnamon or balsam? Rather, it was hinting to Noah as though saying to him: My master Noah, [it is preferable to have] something bitter like this from the hand of the Holy One blessed be He and not something sweet from you.

R. Joshua b. Levi said further: "The crime of the golden calf was committed only to give a chance to the repenter, as it is said (Deut. 5, 26) O, that they had such a heart as this always, to fear Me." So also said R. Jochanan in the name of R. Simon b. Jochai: "Neither was David befitted for that crime with Bath Sheba, nor Israel for that crime [of the calf]." David was not befitted to commit the crime, as concerning the passage reads (Ps. 109, 22) My heart is deeply wounded within me. And also Israel was not befitted for the above crime, as it is written, O, that they had such a heart as this always to fear Me. And why was it committed? (Fol. 5) For the benefit of sinners. If it happens to be an individual, it may be said to him: Repent, as the individual David did. And if it happens to be a congregation, they also may be told to repent, as the congregation of the desert did. And both are necessary to show that there is no difference between an individual and a congregation in obtaining a pardon. This is what R. Samuel b. Nachmeni, in the name of Jonathan said: "What is the meaning of the passage (II Sam. 23, 1) And thus saith David b. Jessi, and thus said the man who was raised up (Ol) on high? The word Ol means, the man who had raised the yoke of repentance."

(Fol. 17) Our Rabbis were taught: There are three to whom the Holy One, praised be He! gave a taste of the world to come in this world: namely, Abraham, Isaac, and Jacob: Abraham — concerning whom it is written bakol: Isaac — concerning whom it is written mikol; and Jacob — concerning whom it is written kol. The same three overruled the evil spirit, as the words Bakol, Mikol, Kol are written regarding them. Others add also David, concerning whom it is written (Ps. 109, 22) And my heart is deeply wounded, etc. The first Tanna, however, explains the last as a mere expression of pain.

“Sapping my strength,” Rabbi Tanḥum ben Rabbi Yirmeya said: There are four matters that exhaust a person’s strength, and they are: Fasting, the road, iniquity, and the kingdom of Babylon. Fasting, as it is written: “My knees are weak from fasting” (Psalms 109:24). The road, as it is written: “Along the way He has weakened my strength” (Psalms 102:24). Iniquity, as it is written: “In my iniquity, my strength has failed” (Psalms 31:11). Kingdom, as it is written: “Judah said: The strength of the bearer is failing, and the dirt is abundant; we cannot build the wall” (Nehemiah 4:4).¹⁶⁴They could not rebuild the walls of Jerusalem due to their enemies. The kingdom of Babylon is representative of oppressive enemies.
“The Lord delivered me into the hands of those against whom I cannot stand.” The Rabbis say: This is a bad wife who has a costly marriage contract.
Rav Huna said: “The man became a living soul” (Genesis 2:7). He rendered him a slave bound to himself. If he does not exert himself, he does not eat. That is the opinion of Rabbi Ḥanina, as Rabbi Ḥanina said: “The Lord delivered me into the hands of those against whom I cannot stand.” “Into the hands of those against whom I cannot stand”—if I do not exert myself during the day, at night, “I cannot stand.”

(Deut. 25:17:) “Remember what Amalek (Esau's grandson) did to you.” This verse is related (to Ps.109:14), “May the iniquity of his fathers be remembered before the Lord […].” Were the fathers of Esau wicked?¹¹PRK 3:1; cf. 12:4; PR 12:4. In note 16 on PR 12:4, W. G. Braude, Pesikta Rabbati (“Yale Judaica Series”; New Haven; Yale, 1968) p. 221, n. 16, suggests that the verse was understood as referring to Esau, because vs. 17 in the psalm identifies him as one who DID NOT FIND PLEASURE IN A BLESSING. And were they not righteous? His grandfather was Abraham. His father was Isaac. Yet are you saying (in Ps. 109:14), “May the iniquity of his fathers be remembered?” [The verse is] simply [referring to] a sin that he sinned against his fathers.¹²The Hebrew of Ps. 109:14 can also be understood in this sense. And how?¹³Above, Tanh. (Buber), Gen. 6:3; Gen. R. 63:12. You find that Isaac got his vitality from Abraham; yet he lived a hundred and eighty years, while Abraham only lived a hundred and seventy-five years. Why so? So he would not see Esau’s shame. Abraham had [Isaac] when he was a hundred years [old]. (Gen. 25:26-27:) “And Isaac was sixty years old when they were born. And the lads grew.” Both of them went to the elementary school, and both of them were equal until the age of fifteen. R. Levi said, “To what were they comparable? To a myrtle and a thorny plant. As long as they are small, no one [can] distinguish one from the other. After they have grown up, the one gives off its pleasant smell, but the other brings forth its thorns. Thus, so long as Esau and Jacob were small, no one distinguished between them. After they were grown up (in Gen. 25:26, cont.), ’Esau became a skillful hunter, a man of the outdoors; but Jacob was a mild man who stayed in camp.’” And Esau would go out and rob and extort, and people would maledict him. And during the five years [that were withheld from Abraham's life], Esau committed two serious transgressions: He violated a betrothed maiden, and he took a life. The one is what is written about (in Gen. 25:29), “then Esau came from the field, and he was exhausted.” Now field can only be a reference to a betrothed maiden [of whom it is stated (in Deut. 22:25), “If in the field the man finds [a maiden who is betrothed, and the man seizes her and lies with her…].” Moreover, exhausted can only be a reference to a murderer, of whom it is stated (in Jer. 4:31), “woe to me, now; for my life is exhausted before those who kill.” Rabbi Zakkay said, “He also stole, as stated (in Obad. 1:5), ‘If thieves have come to you.’”¹⁴The Midrash, of course, is identifying the Edom of Obadiah with Esau. The Holy One, blessed be He, said, “I had already promised my beloved Abraham (in Gen. 15:15), ‘And you shall go unto your ancestors in peace; [you shall be buried at a good old age].’ But now he would see his grandson go to bad culture and hear what people say about his grandson; [that he was] transgressing sexual prohibitions and shedding blood. He would [then] wonder and say, ‘Are these the stipulations that the Holy One, blessed be He, being fulfilled with me?’ And he would voice a complaint, ‘And this is not “a good old age.”’ What should I do for him?” [So] He gathered him from the world. It is better for the righteous man to be gathered (to his ancestors) in peace, as stated in Ps. 63:4), “For Your steadfast love is better than life.” Behold, he [thus] sinned against his grandfather. He sinned against his father, as he caused his eyes to become dim during his lifetime. Hence they have said, “Whoever produces a wicked son or a wicked disciple causes his [own] eyes to grow dim during his lifetime.” From where [in Scripture] do you learn [this]? A wicked son, from Isaac, as stated (in (Gen. 27:1), “And it came to pass that when Isaac was old [and his eyes were too dim to see].” [In regard to] a wicked disciple, [we learn] from Ahijah, as it is written (in I Kings 14:4), “now Ahijah could not see, because his eyes were dim from old age.” Why? Because he produced a wicked disciple in Jeroboam. [(Ps. 109:14:) “And let not the sin of his mother be blotted out.”] But how had he sinned against his mother? R. Judah, R. Nehemiah, and [our] masters [differ]. R. Judah says, “When he left his mother's belly, he severed her uterus,¹⁵Metrin: Gk.: metra; cf. Lat.: matrix. with the result that she would not bear [any more children]. This is what is written (in Amos 1:11), ‘because he (i.e., Edom, which is Esau) pursued his brother with the sword and repressed his pity (rachamiv),’ as it is written, ‘his uterus (rechemo).’”¹⁶I.e., the womb from which he had been born. The Masoretic text here reads WOMB in the plural. As such, an idiomatic reading of the text would be rendered: BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND REPRESSED HIS PITY. Moreover, R. Berekhyah says, “You should not say [this] in reference to when he had left [his mother's uterus].¹⁷Gen. R. 63:6. Rather, as he was leaving his mother's uterus, his zerta'¹⁸The Aramaic word means “fist” or “hand,” as the bracketed explanation correctly translates. The reason for this rather unusual word here is to play on the word zoru from Ps. 58:4, which he is about to cite. [i.e., fist] was stretched out against him (i.e., against his brother Jacob).” What is the reasoning? (Ps. 58:4:) “The wicked go astray (zoru) from the womb.” R. Nehemiah says, “He was the cause of her not producing twelve tribes.” As Rav Huna has said, “Rebekah was worthy of producing twelve tribes, as stated (in Gen. 25:23), ‘And the Lord said to her, “Two nations are [in your womb].”¹⁹See above, Tanh. (Buber), Gen. 12:16. Here are two. (Ibid., cont.:) “and two peoples.” Here are four. (Ibid., cont.:) “And one people shall be stronger than the other.” Here are six. (Ibid., cont.:) “And the elder shall serve the younger.”’ Here are eight. (Vs. 24:) ‘And behold there were twins in her womb.’ Here are ten. (Vs. 25:) ‘The first came out ruddy.’ That is eleven. (Vs. 26:) ‘And afterward his brother came out.’ Here are twelve.” And there are some who bring this [idea] from here (vs. 22); “and she said, ‘If so, why am I here (zh)?’” By gematria²⁰Gk.: geometria. z (=7) + h (=5) [for a total of] twelve. But [our] masters have said, “He caused her bier to not go forth publicly [to her funeral]. You find that when Rebekah died, they were saying, ‘Who will go before her? Abraham is dead. Isaac's eyes are dim, and he is sitting at home. Jacob has gone to Paddan-Aram. Should Esau the wicked go before her? Then people would say [in Aramaic],²¹Much of this paragraph is in Aramaic. “Cursed be her breasts for suckling this man.”’ What did they do? They brought out her bier at night, so that Esau not go out in front of her, and all say, ‘Cursed are the breasts suckled this evil man.’” R. Jose bar R. Hanina said, “Because they brought out her bier at night, the text only explained about her obliquely. Thus it is written (in Gen. 35:8), ‘Then Rebekah's nurse, Deborah, died [and she was buried under the oak below Bethel] and its name was called Weeping Oak (Allon-Bacuth)],’ as they wept two weepings (bekhiot).”²²Bacuth, of course, means “weeping,” and allon can be understood as a Greek adjective in the neuter that means “other” or “another.” Thus the name can be read as “another weeping” and imply a second weeping. So PRK 3:1; Gen. R. 81:5; cf. Eccl. R. 7:2:3. While Jacob was seated in observance [of mourning] for her nurse, the news about his mother came to him, as stated (to Gen. 35:9), “Now God appeared unto Jacob again […,] and blessed him.” With what blessing did He bless him? He blessed him with the blessing of [consolation given to] mourners.²³The blessing informed Jacob that his mother was dead. The Holy One, blessed be He, said, “Did his father pay him (i.e. Esau) back with evil? Did his mother pay him back with evil? Did his brother pay him back with evil? Did his grandfather pay him back with evil? Did you pay him back with evil? I shall pay him back with evil, as his children destroyed My house. You and I shall rise against him, as stated (Obad. 1:1), “Rise, and we shall rise up against her for war.” Israel said to him, “Master of the world, we cannot [overcome] him.” [So] the Holy One, blessed be He, says to them, “You mention his name below, and I shall blot out his name above, as stated (Ps. 109:15) ‘Let them (the iniquity against his fathers and the sin against his mother) always be before (neged) the Lord.’ Whatever he has done, he has done against (neged) Me.” [Therefore] (ibid., cont.), “and may He have their memory cut off from the earth.” Ergo (in Deut. 25:17), “Remember what Amalek (Esau's grandson) did to you.”

(Deut. 25:17:) REMEMBER WHAT AMALEK (Esau's grandson) DID TO YOU. This verse is related (to Ps. 109:14): MAY THE INIQUITY OF HIS FATHERS BE REMEMBERED BEFORE THE LORD…. Were the fathers of Esau wicked?¹⁵Tanh., Deut. 6:4; PRK 3:1; cf. 12:4; PR 12:4. In note 16 on PR 12:4, W. G. Braude, Pesikta Rabbati (“Yale Judaica Series”; New Haven; Yale, 1968) p. 221, n. 16, suggests that the verse was understood as referring to Esau, because vs. 17 in the psalm identifies him as one who DID NOT FIND PLEASURE IN A BLESSING. And were they not righteous? His grandfather was Abraham. His father was Isaac. Yet are you saying (in Ps. 109:14): MAY THE INIQUITY OF HIS FATHERS BE REMEMBERED! <The verse is> simply <referring to> a sin that he sinned against his fathers.¹⁶The Hebrew of Ps. 109:14 can also be understood in this sense. And how did he sin against his fathers?¹⁷Above, Tanh. (Buber), Gen. 6:3; Gen. R. 63:12. You find that Isaac got his vitality from Abraham; yet he lived a hundred and eighty years, while Abraham <only>¹⁸The “only” is found in the parallel account of Tanh., Deut. 6:4. lived a hundred and seventy-five years.¹⁹The Tanh. parallel adds here: “Why so? Because he did not foresee Esau’s shame.” Rabbi Levi said: During the five years that were withheld from Abraham's life, Esau committed two serious transgressions. He violated a betrothed maiden, and he took a life. The one is what is written about (in Gen. 25:29): THEN ESAU CAME FROM THE FIELD, AND HE WAS EXHAUSTED. Now FIELD can only be a reference to a BETROTHED MAIDEN [of whom it is stated (in Deut. 22:25): IF IN THE FIELD THE MAN FINDS A MAIDEN WHO IS BETROTHED, <AND THE MAN SEIZES HER AND LIES WITH HER….>] Moreover, EXHAUSTED can only be a reference to a murderer, of whom it is stated (in Jer. 4:31): WOE TO ME, NOW! FOR MY LIFE IS EXHAUSTED BEFORE THOSE WHO KILL. Rabbi Zakkay [the Elder] said: He also stole, as stated (in Obad. 5): IF THIEVES HAVE COME TO YOU.²⁰The Midrash, of course, is identifying the Edom of Obadiah with Esau. The Holy One said: I had already promised my beloved Abraham (in Gen. 15:15): YOU SHALL GO UNTO YOUR ANCESTORS IN PEACE; YOU SHALL BE BURIED <AT A GOOD OLD AGE>. But now he would see his grandson, when he was robbing with violence, practicing seduction, and shedding blood. At that time he was a good grandfather; <so> it was better for him as a righteous man to be gathered (to his ancestors) in peace, as stated in Ps. 63:4 [3]): FOR STEADFAST LOVE IS BETTER THAN LIFE. And what sin did he commit against his father? He caused his eyes to become dim during his lifetime. Hence they have said: Whoever produces a wicked son or a wicked disciple causes his eyes to grow dim during his lifetime. A wicked son came from Isaac, as written (in (Gen. 27:1): <AND IT CAME TO PASS THAT WHEN ISAAC WAS OLD> AND HIS EYES WERE TOO DIM TO SEE. [Why? Because he produced Esau the Wicked.] In regard to a wicked disciple, <there was a disciple> from Ahijah the Shilonite, as stated (in I Kings 14:4): NOW AHIJAH {THE SHILONITE} COULD NOT SEE, BECAUSE HIS EYES WERE DIM FROM OLD AGE. Why? Because he produced a wicked disciple in Jeroboam. [(Ps. 109:14:) AND LET NOT THE SIN OF HIS MOTHER BE BLOTTED OUT.] But how had he sinned against his mother? R. Judah, R. Nehemiah, and <our> masters <differ>. R. Judah says: When he left his mother's belly, he severed her uterus²¹Metrin: Gk.: metra; cf. Lat.: matrix. {i.e., placenta}, with the result that she would not bear <any more children>. This is what is written (in Amos 1:11): BECAUSE HE (i.e., Edom, which is Esau) PURSUED HIS BROTHER WITH THE SWORD AND DESTROYED HIS WOMB.²²I.e., the womb from which he had been born. The Masoretic text here reads WOMB in the plural. As such, an idiomatic reading of the text would be rendered: BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND REPRESSED ALL PITY. Moreover, R. Berekhyah says: You should not say <this> in reference to when he had left <his mother's uterus>.²³Gen. R. 63:6. Rather, as he was leaving his mother's uterus, his zerta'²⁴The Aramaic word means “fist” or “hand,” as the bracketed explanation correctly translates. The reason for this rather unusual word here is to play on the word zoru from Ps. 58:4, which he is about to cite. {i.e., fist} was stretched out against him (i.e., against his brother Jacob). What is the reasoning? (Ps. 58:4 [3]:) THE WICKED GO ASTRAY (zoru) FROM THE WOMB. R. Nehemiah says: He was the cause of her not producing twelve tribes, since Rav Huna has said: Rebekah was worthy of producing twelve tribes, as stated (in Gen. 25:23): AND THE LORD SAID TO HER: TWO NATIONS ARE [IN YOUR WOMB.²⁵See above, Tanh. (Buber), Gen. 12:16. Here] are two. (Ibid., cont.:) AND TWO PEOPLES. Here are four. (Ibid., cont.:) AND ONE PEOPLE SHALL BE STRONGER THAN THE OTHER. Here are six. (Ibid., cont.:) AND THE ELDER SHALL SERVE THE YOUNGER. Here are eight. (vs. 24:) AND BEHOLD THERE WERE TWINS IN HER WOMB. Here are ten. (vs. 25:) THE FIRST CAME OUT RUDDY. [Here are eleven.] (vs. 26:) AND AFTERWARD HIS BROTHER CAME OUT. Here are twelve. There are also some who apply a passage to her (from vs. 22): AND SHE SAID: IF SO, WHY AM I HERE (ZH)? By gematria²⁶Gk.: geometria. Z (=7) + H (=5) <for a total of> twelve. But <our> masters have said: He was the cause of her bier not going forth publicly <to her funeral>. You find that when Rebekah died, they were saying: Who will go before her? Abraham is dead. Isaac's eyes are dim, and he is sitting at home. Jacob has gone to Paddan-aram. Should Esau the Wicked go before her? Then people would say <in Aramaic>:²⁷Much of this paragraph is in Aramaic. Cursed be her breasts for suckling this man {i.e., <in Hebrew>: cursed be the breasts that have suckled one like this man}. What did they do? They brought out her bier at night. R. Jose bar Hanina said: Because they brought out her bier at night, the text only explained about her obliquely. Thus it is written (in Gen. 35:8): THEN REBEKAH'S NURSE, DEBORAH, DIED <AND WAS BURIED UNDER THE OAK BELOW BETHEL> [AND ITS NAME WAS CALLED WEEPING OAK (Allon-bacuth)]. What is the meaning of Allon-bacuth? Two weepings.²⁸Bacuth, of course, means “weeping,” and allon can be understood as a Greek adjective in the neuter that means “other” or “another.” Thus the name can be read as “another weeping” and imply a second weeping. So PRK 3:1; Gen. R. 81:5; cf. Eccl. R. 7:2:3. While Jacob was seated in observance of mourning for {his} [her] nurse, the news about his mother came to him. This is related (to Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN […,] AND BLESSED HIM. With what blessing did he bless him? He blessed him with the blessing <of consolation given to> mourners.²⁹The blessing informed Jacob that his mother was dead. The Holy One said: Did his father pay him (i.e. Esau) back with evil? Did his mother pay him back with evil? Did his brother pay him back with evil? Did his grand[father] pay him back with evil? Did you pay him back with evil? So should I pay him back with evil? When you mention his name below, I shall blot out his name above. (Ps. 109:15:) LET THEM (the iniquity against his fathers and the sin against his mother) ALWAYS BE BEFORE THE LORD. Whatever he has done, he has done against me. Thus it is stated (ibid., cont.): AND MAY HE HAVE THEIR MEMORY CUT OFF FROM THE EARTH. [Ergo] (in Deut. 25:17): REMEMBER WHAT AMALEK (Esau's grandson) DID TO YOU.

(Deut. 25:17:) “Remember what Amalek (Esau's grandson) did to you.” This verse is related (to Ps.109:14), “May the iniquity of his fathers be remembered before the Lord […].” Were the fathers of Esau wicked?¹¹PRK 3:1; cf. 12:4; PR 12:4. In note 16 on PR 12:4, W. G. Braude, Pesikta Rabbati (“Yale Judaica Series”; New Haven; Yale, 1968) p. 221, n. 16, suggests that the verse was understood as referring to Esau, because vs. 17 in the psalm identifies him as one who DID NOT FIND PLEASURE IN A BLESSING. And were they not righteous? His grandfather was Abraham. His father was Isaac. Yet are you saying (in Ps. 109:14), “May the iniquity of his fathers be remembered?” [The verse is] simply [referring to] a sin that he sinned against his fathers.¹²The Hebrew of Ps. 109:14 can also be understood in this sense. And how?¹³Above, Tanh. (Buber), Gen. 6:3; Gen. R. 63:12. You find that Isaac got his vitality from Abraham; yet he lived a hundred and eighty years, while Abraham only lived a hundred and seventy-five years. Why so? So he would not see Esau’s shame. Abraham had [Isaac] when he was a hundred years [old]. (Gen. 25:26-27:) “And Isaac was sixty years old when they were born. And the lads grew.” Both of them went to the elementary school, and both of them were equal until the age of fifteen. R. Levi said, “To what were they comparable? To a myrtle and a thorny plant. As long as they are small, no one [can] distinguish one from the other. After they have grown up, the one gives off its pleasant smell, but the other brings forth its thorns. Thus, so long as Esau and Jacob were small, no one distinguished between them. After they were grown up (in Gen. 25:26, cont.), ’Esau became a skillful hunter, a man of the outdoors; but Jacob was a mild man who stayed in camp.’” And Esau would go out and rob and extort, and people would maledict him. And during the five years [that were withheld from Abraham's life], Esau committed two serious transgressions: He violated a betrothed maiden, and he took a life. The one is what is written about (in Gen. 25:29), “then Esau came from the field, and he was exhausted.” Now field can only be a reference to a betrothed maiden [of whom it is stated (in Deut. 22:25), “If in the field the man finds [a maiden who is betrothed, and the man seizes her and lies with her…].” Moreover, exhausted can only be a reference to a murderer, of whom it is stated (in Jer. 4:31), “woe to me, now; for my life is exhausted before those who kill.” Rabbi Zakkay said, “He also stole, as stated (in Obad. 1:5), ‘If thieves have come to you.’”¹⁴The Midrash, of course, is identifying the Edom of Obadiah with Esau. The Holy One, blessed be He, said, “I had already promised my beloved Abraham (in Gen. 15:15), ‘And you shall go unto your ancestors in peace; [you shall be buried at a good old age].’ But now he would see his grandson go to bad culture and hear what people say about his grandson; [that he was] transgressing sexual prohibitions and shedding blood. He would [then] wonder and say, ‘Are these the stipulations that the Holy One, blessed be He, being fulfilled with me?’ And he would voice a complaint, ‘And this is not “a good old age.”’ What should I do for him?” [So] He gathered him from the world. It is better for the righteous man to be gathered (to his ancestors) in peace, as stated in Ps. 63:4), “For Your steadfast love is better than life.” Behold, he [thus] sinned against his grandfather. He sinned against his father, as he caused his eyes to become dim during his lifetime. Hence they have said, “Whoever produces a wicked son or a wicked disciple causes his [own] eyes to grow dim during his lifetime.” From where [in Scripture] do you learn [this]? A wicked son, from Isaac, as stated (in (Gen. 27:1), “And it came to pass that when Isaac was old [and his eyes were too dim to see].” [In regard to] a wicked disciple, [we learn] from Ahijah, as it is written (in I Kings 14:4), “now Ahijah could not see, because his eyes were dim from old age.” Why? Because he produced a wicked disciple in Jeroboam. [(Ps. 109:14:) “And let not the sin of his mother be blotted out.”] But how had he sinned against his mother? R. Judah, R. Nehemiah, and [our] masters [differ]. R. Judah says, “When he left his mother's belly, he severed her uterus,¹⁵Metrin: Gk.: metra; cf. Lat.: matrix. with the result that she would not bear [any more children]. This is what is written (in Amos 1:11), ‘because he (i.e., Edom, which is Esau) pursued his brother with the sword and repressed his pity (rachamiv),’ as it is written, ‘his uterus (rechemo).’”¹⁶I.e., the womb from which he had been born. The Masoretic text here reads WOMB in the plural. As such, an idiomatic reading of the text would be rendered: BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND REPRESSED HIS PITY. Moreover, R. Berekhyah says, “You should not say [this] in reference to when he had left [his mother's uterus].¹⁷Gen. R. 63:6. Rather, as he was leaving his mother's uterus, his zerta'¹⁸The Aramaic word means “fist” or “hand,” as the bracketed explanation correctly translates. The reason for this rather unusual word here is to play on the word zoru from Ps. 58:4, which he is about to cite. [i.e., fist] was stretched out against him (i.e., against his brother Jacob).” What is the reasoning? (Ps. 58:4:) “The wicked go astray (zoru) from the womb.” R. Nehemiah says, “He was the cause of her not producing twelve tribes.” As Rav Huna has said, “Rebekah was worthy of producing twelve tribes, as stated (in Gen. 25:23), ‘And the Lord said to her, “Two nations are [in your womb].”¹⁹See above, Tanh. (Buber), Gen. 12:16. Here are two. (Ibid., cont.:) “and two peoples.” Here are four. (Ibid., cont.:) “And one people shall be stronger than the other.” Here are six. (Ibid., cont.:) “And the elder shall serve the younger.”’ Here are eight. (Vs. 24:) ‘And behold there were twins in her womb.’ Here are ten. (Vs. 25:) ‘The first came out ruddy.’ That is eleven. (Vs. 26:) ‘And afterward his brother came out.’ Here are twelve.” And there are some who bring this [idea] from here (vs. 22); “and she said, ‘If so, why am I here (zh)?’” By gematria²⁰Gk.: geometria. z (=7) + h (=5) [for a total of] twelve. But [our] masters have said, “He caused her bier to not go forth publicly [to her funeral]. You find that when Rebekah died, they were saying, ‘Who will go before her? Abraham is dead. Isaac's eyes are dim, and he is sitting at home. Jacob has gone to Paddan-Aram. Should Esau the wicked go before her? Then people would say [in Aramaic],²¹Much of this paragraph is in Aramaic. “Cursed be her breasts for suckling this man.”’ What did they do? They brought out her bier at night, so that Esau not go out in front of her, and all say, ‘Cursed are the breasts suckled this evil man.’” R. Jose bar R. Hanina said, “Because they brought out her bier at night, the text only explained about her obliquely. Thus it is written (in Gen. 35:8), ‘Then Rebekah's nurse, Deborah, died [and she was buried under the oak below Bethel] and its name was called Weeping Oak (Allon-Bacuth)],’ as they wept two weepings (bekhiot).”²²Bacuth, of course, means “weeping,” and allon can be understood as a Greek adjective in the neuter that means “other” or “another.” Thus the name can be read as “another weeping” and imply a second weeping. So PRK 3:1; Gen. R. 81:5; cf. Eccl. R. 7:2:3. While Jacob was seated in observance [of mourning] for her nurse, the news about his mother came to him, as stated (to Gen. 35:9), “Now God appeared unto Jacob again […,] and blessed him.” With what blessing did He bless him? He blessed him with the blessing of [consolation given to] mourners.²³The blessing informed Jacob that his mother was dead. The Holy One, blessed be He, said, “Did his father pay him (i.e. Esau) back with evil? Did his mother pay him back with evil? Did his brother pay him back with evil? Did his grandfather pay him back with evil? Did you pay him back with evil? I shall pay him back with evil, as his children destroyed My house. You and I shall rise against him, as stated (Obad. 1:1), “Rise, and we shall rise up against her for war.” Israel said to him, “Master of the world, we cannot [overcome] him.” [So] the Holy One, blessed be He, says to them, “You mention his name below, and I shall blot out his name above, as stated (Ps. 109:15) ‘Let them (the iniquity against his fathers and the sin against his mother) always be before (neged) the Lord.’ Whatever he has done, he has done against (neged) Me.” [Therefore] (ibid., cont.), “and may He have their memory cut off from the earth.” Ergo (in Deut. 25:17), “Remember what Amalek (Esau's grandson) did to you.”

(Deut. 25:17:) REMEMBER WHAT AMALEK (Esau's grandson) DID TO YOU. This verse is related (to Ps. 109:14): MAY THE INIQUITY OF HIS FATHERS BE REMEMBERED BEFORE THE LORD…. Were the fathers of Esau wicked?¹⁵Tanh., Deut. 6:4; PRK 3:1; cf. 12:4; PR 12:4. In note 16 on PR 12:4, W. G. Braude, Pesikta Rabbati (“Yale Judaica Series”; New Haven; Yale, 1968) p. 221, n. 16, suggests that the verse was understood as referring to Esau, because vs. 17 in the psalm identifies him as one who DID NOT FIND PLEASURE IN A BLESSING. And were they not righteous? His grandfather was Abraham. His father was Isaac. Yet are you saying (in Ps. 109:14): MAY THE INIQUITY OF HIS FATHERS BE REMEMBERED! <The verse is> simply <referring to> a sin that he sinned against his fathers.¹⁶The Hebrew of Ps. 109:14 can also be understood in this sense. And how did he sin against his fathers?¹⁷Above, Tanh. (Buber), Gen. 6:3; Gen. R. 63:12. You find that Isaac got his vitality from Abraham; yet he lived a hundred and eighty years, while Abraham <only>¹⁸The “only” is found in the parallel account of Tanh., Deut. 6:4. lived a hundred and seventy-five years.¹⁹The Tanh. parallel adds here: “Why so? Because he did not foresee Esau’s shame.” Rabbi Levi said: During the five years that were withheld from Abraham's life, Esau committed two serious transgressions. He violated a betrothed maiden, and he took a life. The one is what is written about (in Gen. 25:29): THEN ESAU CAME FROM THE FIELD, AND HE WAS EXHAUSTED. Now FIELD can only be a reference to a BETROTHED MAIDEN [of whom it is stated (in Deut. 22:25): IF IN THE FIELD THE MAN FINDS A MAIDEN WHO IS BETROTHED, <AND THE MAN SEIZES HER AND LIES WITH HER….>] Moreover, EXHAUSTED can only be a reference to a murderer, of whom it is stated (in Jer. 4:31): WOE TO ME, NOW! FOR MY LIFE IS EXHAUSTED BEFORE THOSE WHO KILL. Rabbi Zakkay [the Elder] said: He also stole, as stated (in Obad. 5): IF THIEVES HAVE COME TO YOU.²⁰The Midrash, of course, is identifying the Edom of Obadiah with Esau. The Holy One said: I had already promised my beloved Abraham (in Gen. 15:15): YOU SHALL GO UNTO YOUR ANCESTORS IN PEACE; YOU SHALL BE BURIED <AT A GOOD OLD AGE>. But now he would see his grandson, when he was robbing with violence, practicing seduction, and shedding blood. At that time he was a good grandfather; <so> it was better for him as a righteous man to be gathered (to his ancestors) in peace, as stated in Ps. 63:4 [3]): FOR STEADFAST LOVE IS BETTER THAN LIFE. And what sin did he commit against his father? He caused his eyes to become dim during his lifetime. Hence they have said: Whoever produces a wicked son or a wicked disciple causes his eyes to grow dim during his lifetime. A wicked son came from Isaac, as written (in (Gen. 27:1): <AND IT CAME TO PASS THAT WHEN ISAAC WAS OLD> AND HIS EYES WERE TOO DIM TO SEE. [Why? Because he produced Esau the Wicked.] In regard to a wicked disciple, <there was a disciple> from Ahijah the Shilonite, as stated (in I Kings 14:4): NOW AHIJAH {THE SHILONITE} COULD NOT SEE, BECAUSE HIS EYES WERE DIM FROM OLD AGE. Why? Because he produced a wicked disciple in Jeroboam. [(Ps. 109:14:) AND LET NOT THE SIN OF HIS MOTHER BE BLOTTED OUT.] But how had he sinned against his mother? R. Judah, R. Nehemiah, and <our> masters <differ>. R. Judah says: When he left his mother's belly, he severed her uterus²¹Metrin: Gk.: metra; cf. Lat.: matrix. {i.e., placenta}, with the result that she would not bear <any more children>. This is what is written (in Amos 1:11): BECAUSE HE (i.e., Edom, which is Esau) PURSUED HIS BROTHER WITH THE SWORD AND DESTROYED HIS WOMB.²²I.e., the womb from which he had been born. The Masoretic text here reads WOMB in the plural. As such, an idiomatic reading of the text would be rendered: BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND REPRESSED ALL PITY. Moreover, R. Berekhyah says: You should not say <this> in reference to when he had left <his mother's uterus>.²³Gen. R. 63:6. Rather, as he was leaving his mother's uterus, his zerta'²⁴The Aramaic word means “fist” or “hand,” as the bracketed explanation correctly translates. The reason for this rather unusual word here is to play on the word zoru from Ps. 58:4, which he is about to cite. {i.e., fist} was stretched out against him (i.e., against his brother Jacob). What is the reasoning? (Ps. 58:4 [3]:) THE WICKED GO ASTRAY (zoru) FROM THE WOMB. R. Nehemiah says: He was the cause of her not producing twelve tribes, since Rav Huna has said: Rebekah was worthy of producing twelve tribes, as stated (in Gen. 25:23): AND THE LORD SAID TO HER: TWO NATIONS ARE [IN YOUR WOMB.²⁵See above, Tanh. (Buber), Gen. 12:16. Here] are two. (Ibid., cont.:) AND TWO PEOPLES. Here are four. (Ibid., cont.:) AND ONE PEOPLE SHALL BE STRONGER THAN THE OTHER. Here are six. (Ibid., cont.:) AND THE ELDER SHALL SERVE THE YOUNGER. Here are eight. (vs. 24:) AND BEHOLD THERE WERE TWINS IN HER WOMB. Here are ten. (vs. 25:) THE FIRST CAME OUT RUDDY. [Here are eleven.] (vs. 26:) AND AFTERWARD HIS BROTHER CAME OUT. Here are twelve. There are also some who apply a passage to her (from vs. 22): AND SHE SAID: IF SO, WHY AM I HERE (ZH)? By gematria²⁶Gk.: geometria. Z (=7) + H (=5) <for a total of> twelve. But <our> masters have said: He was the cause of her bier not going forth publicly <to her funeral>. You find that when Rebekah died, they were saying: Who will go before her? Abraham is dead. Isaac's eyes are dim, and he is sitting at home. Jacob has gone to Paddan-aram. Should Esau the Wicked go before her? Then people would say <in Aramaic>:²⁷Much of this paragraph is in Aramaic. Cursed be her breasts for suckling this man {i.e., <in Hebrew>: cursed be the breasts that have suckled one like this man}. What did they do? They brought out her bier at night. R. Jose bar Hanina said: Because they brought out her bier at night, the text only explained about her obliquely. Thus it is written (in Gen. 35:8): THEN REBEKAH'S NURSE, DEBORAH, DIED <AND WAS BURIED UNDER THE OAK BELOW BETHEL> [AND ITS NAME WAS CALLED WEEPING OAK (Allon-bacuth)]. What is the meaning of Allon-bacuth? Two weepings.²⁸Bacuth, of course, means “weeping,” and allon can be understood as a Greek adjective in the neuter that means “other” or “another.” Thus the name can be read as “another weeping” and imply a second weeping. So PRK 3:1; Gen. R. 81:5; cf. Eccl. R. 7:2:3. While Jacob was seated in observance of mourning for {his} [her] nurse, the news about his mother came to him. This is related (to Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN […,] AND BLESSED HIM. With what blessing did he bless him? He blessed him with the blessing <of consolation given to> mourners.²⁹The blessing informed Jacob that his mother was dead. The Holy One said: Did his father pay him (i.e. Esau) back with evil? Did his mother pay him back with evil? Did his brother pay him back with evil? Did his grand[father] pay him back with evil? Did you pay him back with evil? So should I pay him back with evil? When you mention his name below, I shall blot out his name above. (Ps. 109:15:) LET THEM (the iniquity against his fathers and the sin against his mother) ALWAYS BE BEFORE THE LORD. Whatever he has done, he has done against me. Thus it is stated (ibid., cont.): AND MAY HE HAVE THEIR MEMORY CUT OFF FROM THE EARTH. [Ergo] (in Deut. 25:17): REMEMBER WHAT AMALEK (Esau's grandson) DID TO YOU.

(Gen. 25:32:) AND ESAU SAID: LOOK, I AM GOING TO DIE. Abraham is dead; yet the Holy Spirit says (in Jer. 22:10): DO NOT WEEP FOR ONE WHO IS DEAD < … > WEEP BITTERLY FOR ONE WHO IS GOING AWAY. (Gen. 25:32, cont.:) SO WHAT IS THE USE OF THIS BIRTHRIGHT TO ME? Now the Holy Spirit says (in Ps. 109:17): SINCE HE LOVED A CURSE, IT HAS COME UPON HIM; SINCE HE DID NOT FIND PLEASURE IN BLESSING, IT IS FAR FROM HIM. How did the first-born sacrifice? (Zev. 14:4:) BEFORE THE TABERNACLE WAS ERECTED < … > THE SACRIFICIAL SERVICE WAS < PERFORMED > BY THE FIRST-BORN.¹⁷The complete sentence from the Mishnah is quoted in Bekh. 4b; below, 6:12; PR 5:9; Gen. R. 63:13; Numb. R. 4:8. See also PRE 8. Moreover, everyone who offered sacrifice was worthy of being blessed, as stated (in Exod. 20:21 [24]): < YOU SHALL MAKE ME > AN ALTAR OF EARTH…. < AND IN EVERY PLACE WHERE I HAVE MY NAME MENTIONED > I WILL COME UNTO YOU AND BLESS YOU. Esau said: This man wants neither to sacrifice nor to be blessed. The prophet said to him (in Ezek. 35:6): SURELY YOU HAVE HATED BLOOD; SO BLOOD SHALL PURSUE YOU. R. Levi said in the name of R. Hanina ben Hama: This is the blood of the sacrifices which he hated to sacrifice to the Holy One. But our masters say: This is the blood of circumcision, since he stretched his foreskin (to undo his circumcision). Thus it is stated (in Ps. 55:21 [20]): HE HAS PUT FORTH HIS HAND AGAINST HIS WHOLENESS AND PROFANED HIS COVENANT.

“Her mother-in-law said to her: Where did you glean today and where did you work? Blessed be he who acknowledged you. She told her mother-in-law with whom she had worked, and she said: The name of the man with whom I worked today is Boaz” (Ruth 2:19).
“Her mother-in-law said to her: Where did you glean today?” It is taught in the name of Rabbi Yehoshua: More than the owner does for the poor person, the poor person does for the owner, as Ruth said to Naomi: “The name of the man with whom I worked today is Boaz.” She did not say “who worked with me,” but rather “with whom I worked.” I performed many actions and many favors for him because he gave me one slice of bread.¹⁹⁶The mitzva of giving charity is more beneficial for the giver than the money is to the receiver. This is true not only in the World-to-Come but even in this world, as indicated by the word “today” in the verse (Etz Yosef). “[They will be punished for their iniquity] because [ya’an uvya’an] [they rejected my ordinances]” (Leviticus 26:43), yaan is ani.¹⁹⁷The punishment to which the verse refers will be administered due to mistreatment of the poor [ani – ayin, nun, yod] which is an anagram of yaan [yod, ayin, nun]. Rabbi Shilo of Naveh said: The destitute [haevyon], your wealth is dependent on him [honakh bei].¹⁹⁸Evyon is an acronym for yehav hon. If you do not support him, you will be forced to give away your wealth.
Rav Naḥman said: It is written: “[Give to him] because for [biglal] this matter [the Lord God will bless you]” (Deuteronomy 15:10) – there is a wheel [galgal] that spins over everyone in the world, like a water wheel;¹⁹⁹A wheel to which are attached buckets, which alternately fill with water and spill out their water. one that is full empties and one that is empty becomes filled.²⁰⁰Eventually the rich become poor and the poor become rich. Bar Kappara said: You do not have a person who does not experience this circumstance [poverty], and if not him, his son experiences it, and if not his son, his grandson experiences it. It was taught that Rabbi Eliezer ben Yaakov says: The vengeance against idolaters is in the hands of Israel, and the vengeance against Israel is in the hands of their poor. The vengeance against idolaters is in the hands of Israel, as it is stated: “I will place My vengeance upon Edom by means of My people Israel” (Ezekiel 25:14). The vengeance against Israel is in the hands of their poor, as it is stated: “He will cry to the Lord against you, and it will be a sin in you” (Deuteronomy 15:9). Rabbi Avun said: This poor person stands at your door and the Holy One blessed be He stands to his right. If you give to him, He who is standing to his right blesses you, and if not he will exact retribution from that man, as it is stated: “Because He will stand to the right of the indigent” (Psalms 109:31).
Rabbi Abbahu said: We must be grateful to the impostors among them. It was told that Rabbi Yoḥanan and Reish Lakish descended into the bathhouse of Tiberias and a poor person encountered them. He said to them: ‘Give me charity.’ They said to him: ‘When we exit we will give you charity.’ When they exited, they found that he was dead. They said: ‘Since we did not give him charity during his lifetime, we will tend to him in his death.’ When they rose to wash him, they found a purse of dinars with him. They said: ‘Rabbi Abbahu spoke well: We must be grateful to the impostors among them, as were it not for the impostors among them, when a person sees one of them asking him for charity and he does not give him immediately, he would be punished with death.’

“Stay tonight, and it will be, in the morning, if he will redeem you, good, he will redeem; but if he will be unwilling to redeem you, I will redeem you, as the Lord lives, lie until the morning” (Ruth 3:13).
“Stay tonight” – tonight you are lying without a man, but you will not lie another night without a man. “It will be in the morning, if he will redeem you, good, he will redeem; but if he will be unwilling to redeem you…” Rabbi Meir was sitting and expounding in the study hall in Tiberias, and Elisha his teacher was passing through the marketplace riding a horse on Shabbat. They said to Rabbi Meir: Elisha your teacher is coming and passing in the marketplace. He emerged to him. [Elisha] said to him: ‘In what were you engaged?’ He said: ‘“The Lord blessed the latter period of Job more than his beginning”’ (Job 42:12).’ [Elisha] said: ‘What did you say in its regard?’ He said: ‘“Blessed” [indicates that] He doubled his property for him.’ [Elisha] said to him: ‘Akiva your teacher did not say so; rather, the Lord blessed the latter period of Job due to his beginning, thanks to the repentance and good deeds that he had to his credit initially.’
[Elisha] said to him: ‘What else did you say to them?’ [Rabbi Meir said:] ‘“The end of a matter is better than its beginning”’ (Ecclesiastes 7:8). [Elisha] said to him: ‘What do you say in its regard?’ He said to him: ‘There can be a person who purchases merchandise in his youth and he loses, and [he purchases again] in his old age and he profits. Alternatively, “the end of a matter is better than its beginning,” there can be a person who performs evil deeds in his youth and in his old age he performs good deeds. Alternatively, “the end of a matter is better than its beginning,” there can be a person who studies Torah in his youth and forgets it and he reviews it in his old age; that is: “The end of a matter is better than its beginning.”’ [Elisha] said to him: ‘Akiva your teacher did not say so; rather, “the end of a matter is good,” when it was good from “its beginning.”
‘There was an incident involving me. My father Avuya was one of the prominent leaders of the generation. When he came to circumcise me, he invited all the prominent residents of Jerusalem, and he invited Rabbi Eliezer and Rabbi Yehoshua among them. When they had eaten and drunk, some began to sing songs and others recited alphabetical poems. Rabbi Eliezer said to Rabbi Yehoshua: ‘These are engaged in theirs, but we are not engaged in ours.’ They began with Torah, and from Torah to Prophets, and from Prophets to Writings, and the matters were as joyous as when they were given from Sinai. Fire began burning around them. During their actual giving at Sinai, were they not given in fire? As it is stated: “The mountain burned with fire until the heart of the heavens” (Deuteronomy 4:11). [Avuya] said: Since the power of Torah is so great, this son, if he endures, I will devote him to Torah. Because his intention was not for the sake of Heaven, my Torah did not endure in me.’
[Rabbi Meir said to Elisha:] ‘What do you say regarding [the verse]: “Gold and glass cannot equal it” (Job 28:17)?’ He said to him: ‘What do you say in its regard?’ [Rabbi Meir] said to him: ‘These are matters of Torah that are as difficult to acquire as gold vessels and are as easily lost as glass.’ [Elisha] said to him: ‘Akiva your teacher did not say so. Rather, just as vessels of gold and glass, if they are broken, can be repaired. So, too, a Torah scholar who forgot his learning can recover it.’
[Elisha] said to [Rabbi Meir]: ‘Go back.’ [Rabbi Meir] said to him: ‘Why?’ [Elisha] said to him: ‘The Shabbat boundary extends [only] to here.’ [Rabbi Meir] said to him: ‘How do you know?’ [Elisha] said: ‘From the [number of] steps my horse [has taken, I can tell] that it has already gone two thousand cubits.’ [Rabbi Meir] said to him: ‘You have all this wisdom and yet you do not repent?’ [Elisha] said to him: ‘I do not have the strength.’ [Rabbi Meir] said to him: ‘Why?’ [Elisha] said to him: ‘I was riding my horse and sauntering behind a synagogue on Yom Kippur that coincided with Shabbat, and I heard a divine voice thundering and saying: “Repent wayward children” (Jeremiah 3:22), “Return to Me and I will return to you” (Malachi 3:7), except for Elisha ben Avuya, who was aware of My might but rebelled against Me.’
From where did he adopt this course of action?²¹³Why did Elisha abandon his religious observance? They said: One time, he was sitting and studying in the Geinosar Valley and he saw a certain person who climbed to the top of a palm tree and took the mother bird and the fledglings, and he climbed down unharmed. After Shabbat, he saw a certain person who climbed to the top of a palm tree, took the fledglings and sent away the mother bird. He climbed down and was bitten by a snake and died. [Elisha] said: ‘It is written: “Send away the mother and take the fledglings for yourself, so it will be good for you and you will prolong your days” (Deuteronomy 22:7). Where is the goodness for this one? Where are the prolonged days for this one?’ But he did not know that Rabbi Akiva had publicly expounded on it: “So it will be good for you,” in the world that is entirely good; “and you will prolong your days,” in the world that is entirely long.²¹⁴The World to Come.
Some say, it was because he saw the tongue of Rabbi Yehuda the baker in the mouth of a dog. He said: ‘If for the tongue that toiled in Torah all his days it is so, for a tongue that does not know and does not toil in Torah, all the more so.’ He said: ‘If so, there is no reward given to the righteous and no revival of the dead.’ Some say, it was because when his mother was pregnant with him, she passed houses of idol worship. She smelled [the offering they had sacrificed in their idolatrous rite] and they gave her from that food and she ate it. It was seething in her stomach like the venom of a serpent.²¹⁵Because Elisha’s mother had eaten from the idolatrous sacrifice, Elisha had an ingrained desire for sin (Etz Yosef).
Years passed and Elisha ben Avuya fell ill. They came and said to Rabbi Meir: ‘Elisha your teacher is ill.’ He went to him. [Rabbi Meir] said to him: ‘Repent.’ [Elisha] said to him: ‘Is [repentance] accepted even in such [circumstances]?’ Rabbi Meir said to him: ‘But is it not written: “You turn man to contrition [daka] [and say: Return, son of man]” (Psalms 90:3) – until his soul is crushed?’²¹⁶The term daka can mean contrition or crushed. Thus, the verse is interpreted to mean that God wants man to repent even if it is at the very end of his life. At that moment Elisha ben Avuya cried, and he died. Rabbi Meir was joyful. He said: ‘It appears that my teacher departed in repentance.’
When they buried him, fire came to burn his grave. They came and said to Rabbi Meir: ‘The grave of your teacher is burning.’ He emerged and spread his garment over it. [Rabbi Meir] said to [Elisha]: “Stay tonight,” (Ruth 3:13) in this world that is entirely night. “It will be in the morning, if he will redeem you, good, he will redeem” (Ruth 3:13). “It will be in the morning,” – in the world that is entirely good. “If he will redeem you, good, he will redeem,” – this is the Holy One blessed be He, as it is stated: “The Lord is good to all” (Psalms 145:9). “But if he will be unwilling to redeem you, I will redeem you, as the Lord lives, lie until the morning” (Ruth 3:13).²¹⁷Rabbi Meir is requesting that Elisha be allowed to rest in peace as long as he himself is alive. When Rabbi Meir dies, he will advocate on behalf of Elisha. [The fire] subsided.
They said to [Rabbi Meir]: ‘Our teacher, in the World to Come, if they say to you: What do you request,²¹⁸For whom would you request protection from punishment. your father or your teacher, what will you say?’ [Rabbi Meir] said: ‘My father and then my teacher.’ They said to him: ‘Will they listen to you?’ He said: ‘Is it not a mishna: “One may rescue the casing of a scroll with the scroll, and the casing of phylacteries with the phylacteries” (Shabbat 16:1)? They will rescue Elisha due to the merit of his Torah.’²¹⁹Just as the casing is saved from fire on Shabbat due to the scroll, Elisha should be saved due to his Torah. Years later, [Elisha’s] daughters came and demanded charity from Rabbeinu.²²⁰Rabbi Yehuda HaNasi He said: “Let no one extend kindness to him; and let no one be gracious to his orphans” (Psalms 109:12). They said: ‘Rabbi, do not look at his actions, look at his Torah.’ At that moment, Rabbi wept and decreed that they should be supported. If one whose Torah was not for the sake of Heaven produced such,²²¹Produced such a disciple as Rabbi Meir; alternatively, produced daughters with such wisdom and modest comportment (Etz Yosef). one whose Torah is for the sake of Heaven, all the more so.
Rabbi Yosei said: There are three whose evil inclination came to attack them, but each and every one of them outdid it with an oath. These are Joseph, David, and Boaz. Joseph, as it is written: “How can I perform this great wickedness [and sin to God]?” (Genesis 39:9). Rabbi Ḥunya in the name of Rabbi Idi: Is this verse lacking? “I will sin to the Lord,” is not written here, but rather, “I will sin to God [Elohim].”²²²The Bible generally refers to sinning before the Lord rather than sinning before God. Elohim appears as an expression of oath in the language of the Sages. . and said: ‘By God! I will not sin, and I will not perform this great wickedness.’
David, from where is it derived? It is as it is stated: “David said: As the Lord lives; rather the Lord will smite him” (I Samuel 26:10).²²³The verse is David’s response to the suggestion of Avishai ben Tzeruya that he kill Saul. Saul had come with an armed force to kill David, but David and Avishai had sneaked into their camp and could easily have killed Saul. To whom did he take an oath? Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: He took an oath to his evil inclination. Rabbi Shmuel bar Naḥman said: He took an oath to Avishai ben Tzeruya. He said to him: ‘As the Lord lives, if you touch him, I will mix your blood with his blood.’
Boaz, from where is it derived? It is as it is stated: “As the Lord lives, lie until the morning” (Ruth 3:13). Rabbi Yehuda and Rabbi Ḥunya, Rabbi Yehuda says: That entire night his evil inclination was agitating him and saying: ‘You are single and seeking a wife and she is single and seeking a husband. Arise and consort with her and she will become your wife.’ He took an oath to his evil inclination and said: ‘As the Lord lives, I will not touch her.’ He said to the woman: “Lie until the morning… if he will redeem you, good, he will redeem.” Rabbi Ḥunya said: “A wise man is strong [baoz]” (Proverbs 24:5), a wise man is Boaz. “And a man of knowledge increases strength” (Proverbs 24:5), but he outdid his evil inclination with an oath.

“The end of a matter is better than its beginning; one of patient spirit is better than one of proud spirit” (Ecclesiastes 7:8).
“The end of a matter is better than its beginning.” Rabbi Meir was sitting and expounding in the study hall of Tiberias, and his teacher, Elisha, was passing in the marketplace, riding on a horse on Shabbat. They said to Rabbi Meir: ‘Your teacher Elisha is coming and passing in the marketplace on Shabbat.’ He emerged to him. [Elisha] said to him: ‘In what were you engaged?’ [Rabbi Meir] said to him: ‘“The Lord blessed the latter days of Job more than his beginning”’ (Job 42:12). he [continued and] said to him: ‘“Blessed” [indicates] that He doubled his possessions for him.’ [Elisha] said to him: ‘Akiva, your teacher, did not say so, but rather “the Lord blessed the latter days of Job more than his beginning,” thanks to the repentance and good deeds that he had to his credit from his beginning.’
[Elisha] said to [Rabbi Meir]: ‘What else did you say?’ [Rabbi Meir answered:] “The end of a matter is better than its beginning.” [Elisha] said to him: ‘What did you say in its regard?’ [Rabbi Meir] said to him: ‘You have a person who purchases merchandise in his youth and he loses [money on it], and [he engages in commerce] in his old age and he makes a profit. Alternatively, “the end of a matter is better than its beginning” – you have a person who begets children in his youth and they die, [and he begets children] in his old age, and they endure. Alternatively, “the end of a matter is better than its beginning” – you have a person who performs wicked deeds in his youth, and in his old age, performs good deeds. Alternatively, “the end of a matter is better than its beginning” – you have a person who studies Torah in his youth and forgets it, and in his old age he returns to it; that is what is written: “the end of a matter is better than its beginning.”’ [Elisha] said to him: ‘Rabbi Akiva, your teacher, did not say so; rather [he explained the verse to mean:] “The end of a matter” is good when it is good “from its beginning.”
‘Likewise, there was an incident: Avuya, my father, was one of the prominent leaders of the generation. When he came to circumcise me, he invited all the prominent residents of Jerusalem and all the prominent leaders of the generation, and invited Rabbi Eliezer and Rabbi Yehoshua with them. When they had eaten and drunk, some began to sing songs and others recited alphabetical poems. Rabbi Eliezer said to Rabbi Yehoshua: ‘These are engaging in their [areas of interest], but we are not engaging in ours.’ They began with the Torah, from the Torah to the Prophets, and from the Prophets to the Writings, and the matters were as joyous as when they were given at Sinai, and the fire was burning around them. In their original giving at Sinai, were they not given in fire, as it is stated: “The mountain was ablaze with fire to the heart of the heavens” (Deuteronomy 4:11). [Avuya] said: ‘Since the power of the Torah is so great, this son, if he endures, I will dedicate him to the Torah.’ Because his intention was not for the sake of Heaven, my Torah did not endure in me.’
[Elisha said to Rabbi Meir:] ‘And what else did you say [in your lecture]?’ [Rabbi Meir answered:] ‘“It cannot be valued like gold and glass”’ (Job 28:17). [Elisha asked:] ‘What did you say in its regard?’ [Rabbi Meir] said to him: ‘These are matters of Torah that are as difficult to acquire as gold and glass.’ [Elisha] said to him: ‘Akiva, your teacher, did not say so; rather, just as vessels of gold and glass, if they break they can be repaired, so too, a Torah scholar, if he lost his learning, he can return to it.
[Elisha] said to him: ‘Return and enter [the city].’ [Rabbi Meir] said to him: ‘Why?’ [Elisha said:] ‘The Shabbat boundary ends here.’ [Rabbi Meir] said to him: ‘How do you know?’ [Elisha] said to him: ‘From the [number of] steps my horse [has taken, I can tell] that it has already gone two thousand cubits.’ [Rabbi Meir] said to him: ‘You have all this wisdom and you do not repent?’ [Elisha] said to him: ‘I do not have the strength.’ [Rabbi Meir] said to him: ‘Why?’ [Elisha] said to him: ‘I was riding a horse and was sauntering behind the Temple on Yom Kippur that coincided with Shabbat. I heard a Divine Voice crying out and saying: “Return wayward children” (Jeremiah 3:22), “return to Me and I will return to you” (Malachi 3:7), except for Elisha ben Avuya, who was aware of My might and rebelled against Me.’
From where did he have this?⁵⁴What caused Elisha to forsake the Torah to begin with? He saw a certain person who climbed to the top of a palm tree on Shabbat. He took the mother bird with the fledglings and climbed down unharmed. After Shabbat, he saw a certain person who climbed to the top of a palm tree, took the fledglings, and sent the mother away. He climbed down and a snake bit him and he died. [Elisha] said: ‘It is written: “Send away the mother bird and take the fledglings for yourself so it will be good for you and you will prolong your days” (Deuteronomy 22:7). Where is the good of this one? Where are the prolonged days of this one?’ But he did not know that Rabbi Akiva had expounded it: “So it will be good for you,” in the world that is entirely good; “and you will prolong your days,” in the world that is eternally long [the World to Come].
And some say it was because he saw the tongue of Rabbi Yehuda the baker in the mouth of a dog. He said: ‘If for the tongue that toiled in Torah throughout his life it is so, for the tongue that does not know and does not toil in Torah, all the more so. He said: If so, there is no reward given to the righteous and no revival of the dead.’ And some say it was because when his mother was pregnant with him, she passed by houses of idol worship and smelled,⁵⁵She smelled the aroma of the offerings being sacrificed and craved them. and they gave her some of that kind, and she ate it, and it was churning in her stomach like the venom of a snake.⁵⁶Because Elisha’s mother had eaten from the idolatrous sacrifice, Elisha had an ingrained desire for sin (Etz Yosef).
Sometime later, Elisha ben Avuya fell ill. They came and said to Rabbi Meir: ‘Elisha is ill.’ [Rabbi Meir] went to him and said: ‘Repent.’ [Elisha] said to him: ‘Is [repentance] accepted even in such [circumstances]?’ [Rabbi Meir] said to him: ‘But is it not written: “You turn man to contrition [daka] [and say: Return, son of man]” (Psalms 90:3) – until his soul is crushed?’⁵⁷The term daka can mean contrition or crushed. Thus, the verse is interpreted to mean that God wants man to repent even if it is at the very end of his life. At that moment, Elisha ben Avuya wept, and he died. Rabbi Meir was glad and said: ‘It appears that my teacher departed in the midst of repentance.’
When they buried him, fire came to burn his grave. They came and said to Rabbi Meir: ‘The grave of your teacher is burning.’ He emerged and spread his garment over it. [Rabbi Meir] said to [Elisha]: ‘“Stay tonight” (Ruth 3:13), in this world that is entirely night. “It will be in the morning, if he will redeem you, good, he will redeem” (Ruth 3:13). What is: “It will be in the morning”? It is in the world that is totally good. “If he will redeem you, good, [he will redeem]”⁵⁸It is expounded as though it is written: “If the Good will redeem you.” – this is the Holy One blessed be He, as it is stated: “The Lord is good to all” (Psalms 145:9). “But if he will be unwilling to redeem you, I will redeem you, as the Lord lives; lie until the morning”’ (Ruth 3:13).⁵⁹Rabbi Meir was requesting that Elisha be allowed to rest in peace as long as he himself was alive. When Rabbi Meir himself died, he would advocate on behalf of Elisha. The fire subsided.
They said to [Rabbi Meir]: ‘Rabbi, in the World to Come, if they say to you, which do you request,⁶⁰Whom do you request should be protected from punishment. your father or your teacher, what would you say?’ He said to them: ‘First [my] father and then my teacher.’ They said to him: ‘Will they listen to you?’ He said to them: ‘Is it not a mishna: One may rescue the casing of a Torah scroll with the Torah scroll, and the casing of phylacteries with the phylacteries (Shabbat 16:1)? They will save Elisha due to the merit of his Torah.’⁶¹Just as the casing is saved from fire on Shabbat due to the scroll, Elisha should be saved due to his Torah.
Ultimately, his daughters came and demanded charity from Rabbeinu.⁶²Rabbi Yehuda HaNasi. He said: ‘“Let no one extend kindness to him; and let no one be gracious to his orphans”’ (Psalms 109:12). They said: ‘Rabbi, do not look at his actions, look at his Torah.’ At that moment, Rabbi wept and decreed that they should be supported. He said: ‘If one whose Torah was not for the sake of Heaven produced such,⁶³Produced daughters with such wisdom and modest comportment; alternatively, this means if he produced a disciple such as Rabbi Meir (Matnot Kehuna). one whose Torah is for the sake of Heaven, all the more so.’
“One of patient spirit is better than one of proud spirit.” A certain Persian came to Rav [and] said to him: ‘Teach me Torah.’ [Rav] said to him: ‘Say alef.’ He said to [Rav]: ‘Who says that it is alef? Let them say that it is not so.’ ‘Say bet.’ He said to [Rav]: ‘Who says that it is bet? Let them say that it is not so.’ Rav scolded him and had him removed, with reprimand. He went to Shmuel [and] said to him: ‘Teach me Torah.’ [Shmuel] said to him: ‘Say alef.’ He said to [Shmuel]: ‘Who says that it is alef?’ ‘Say bet.’ He said to [Shmuel]: ‘Who says that it is bet?’ [Shmuel] pulled him by his ear. He said: ‘My ear, my ear!’ Shmuel said to him: ‘Who says that it is your ear?’ He said to [Shmuel]: ‘Everyone knows that it is my ear.’ [Shmuel] said to him: ‘Here, too, everyone knows that this is alef and this is bet.’ The Persian was silenced, and he accepted it upon himself. That is, “one of patient spirit is better than one of proud spirit.” The patience that Shmuel extended the Persian is better than the exactitude with which Rav acted in his regard. Had he not done so, the Persian would have returned to his corruption.⁶⁴Instead, he converted to Judaism and credited Shmuel for his patience. He read in [Shmuel’s] regard: “One of patient spirit is better.”
Moreover, Aquila the proselyte⁶⁵He had not yet converted. asked Rabbi Eliezer, he said to him: ‘The love with which the Holy One blessed be He loves the proselyte is with only bread and garment, as it is stated: “He loves the proselyte, giving him bread and a garment” (Deuteronomy 10:18). [Yet] I have so many peacocks and so many pheasants that even my servants pay no attention to them.’ He said to him: ‘Is it insignificant in your eyes what our patriarch Jacob requested initially, as it is stated: “And He will give me bread to eat and a garment to wear” (Genesis 28:20)? Is that an insignificant matter?’
[Aquila] came before Rabbi Yehoshua and asked him this. [Rabbi Yehoshua] said to him: ‘A proselyte who converts for the sake of Heaven is privileged, and his daughters may marry into the priesthood. “Bread,” this is the showbread; “garment,” these are the priestly vestments.’ He drew him near with his words. His disciples said to him: ‘Is the matter for which the elder entreated insignificant in your eyes, as it is stated: “And He will give me bread”? Why, then, do you dispatch him with a trifling matter?’⁶⁶Apparently, the disciples did not like Rabbi Yehoshua’s first homiletical interpretation. Alternatively, this critique was stated by Rabbi Eliezer’s disciples and belongs in the text before Aquila came to Rabbi Yehoshua (see Matnot Kehuna and Bereshit Rabba 70:5). He began to placate him with his words:⁶⁷Rabbi Yehoshua told Aquila the following alternate interpretation of the verse. ‘“Bread,” this is Torah, as it is stated: “Come partake of my bread” (Proverbs 9:5);⁶⁸This statement is attributed in Proverbs to wisdom, which is personified and offers a speech. The midrash interprets wisdom as a reference to Torah. “garment,” this is glory, as it is stated: “Through me kings reign” (Proverbs 8:15).’⁶⁹Through Torah, kings reign, and their glory is reflected in the royal garments. That is, “one of patient spirit is better than one of proud spirit.” The patience that Rabbi Yehoshua extended Aquila the proselyte is better than the exactitude with which Rabbi Eliezer acted in his regard. Had he not done so, he would have returned to his corruption. He read in his regard: “One of patient spirit is better than one of proud spirit.”

And God said unto Jacob: “Arise, go up to Beth-El” (Gen. 35:1). May our master teach us: How many times is a man’s “account book”⁷The heavenly ledger wherein man’s deeds are recorded. open? Thus did our masters teach us: A man’s account book is opened three times: when he journeys alone upon a highway; when he resides in a dilapidated house; when he vows and fails to fulfill. R. Aha the son of Jacob deduced the first statement from the biblical verse If harm befall him by the way (Gen. 42:3). R. Eliezer the son of R. Yosé the Galilean stated: If you should discover that a righteous man is setting out on a journey, leave even three days earlier or three days later in order to travel with him. But if you should see a wicked man setting out on a journey, leave three days earlier or three days later in order not to go with him, as it is said: Set thou a wicked man over him; and let an adversary stand at his right hand (Ps. 109:6). A righteous man, however, is accompanied by angels of peace, as it is said: For He will give his angels charge over thee (ibid. 91:11).

How did Jacob know when to go in to his father so that Esau would not precede him and receive the blessing? As soon as Esau went out to hunt, the Holy One, blessed be He, sent Satan after him to keep him from catching anything until Jacob had received the blessing, as it is said concerning Esau: Set thou a wicked man over him, and let an adversary stand at his right hand (Ps. 109:6).

[(Numb. 29:35:) ON THE EIGHTH DAY YOU SHALL HAVE A SOLEMN ASSEMBLY….: This text is related (to Ps. 109:4): IN RETURN FOR MY LOVE THEY DENOUNCE ME, BUT I AM A PRAYER. You find that on the festival (of Tabernacles) Israel would offer seventy bulls for the seventy nations.⁴⁸Tanh., Numb. 8:16; Numb. R. 21:24; M. Pss. 109:4; PRK 28:9. Therefore, they should love us. It is not enough that they do not love us, but they also hate us, as stated (in Ps. 109:4): IN RETURN FOR MY LOVE THEY DENOUNCE ME. Therefore the Holy One has said to them: For seven days of the festival you have offered sacrifices to me for the nations of the world. Now, however, you are to offer <sacrifices> for yourselves. (Numb. 29:35:) ON THE EIGHTH DAY YOU SHALL HAVE A SOLEMN ASSEMBLY.

“Your eyes are like doves.” “Your eyes,” these are the Sanhedrin, who are the eyes of the congregation; that is what is written: “It shall be, if from the eyes of the congregation” (Numbers 15:24). There are two hundred and forty-eight limbs in a person, and all of them go and come only after the eyes. Similarly, Israel is unable to do anything without their Sanhedrin. “Doves,” just as this dove is flawless, so too, Israel is graceful in their walking when they ascend on the occasion of the pilgrim festivals.²⁹³Several commentaries add to the text, based on parallels from other midrashic sources, such that it reads: Just as this dove is flawless, so is Israel flawless in its faith; just as the dove is graceful, so is Israel graceful in its walking… (see Maharzu; Etz Yosef). Just as the dove is distinguished [by its appearance], so too, Israel is distinguished regarding shaving, circumcision, and ritual fringes.
Just as the dove is chaste, so too, Israel is chaste. Just as the dove extends its neck to be slaughtered, the same is true of Israel, as it is stated: “For we are killed for You all day” (Psalms 44:23). Just as the dove atones for iniquities,²⁹⁴The dove is sacrificed as a sin-offering under certain circumstances. so too, Israel atones for the nations, as all those seventy bulls that they sacrifice on the festival of Sukkot correspond to the seventy nations, so the world will not be desolate of them. That is what is written: “In return for my love, they accuse me; I am prayer.” (Psalms 109:4).
Just as the dove, from the moment it becomes familiar with its mate, it does not exchange it for another, so too Israel, from the moment that they became familiar with the Holy One blessed be He, they did not exchange Him for another. Just as the dove enters its nest and recognizes its nest and its cote and its fledglings, its chicks, and its openings, so are the three rows of Torah scholars when they sit before them,²⁹⁵They sit before the Sanhedrin listening intently, prepared to join them if the need arises. each and every one recognizes his designated place. Just as the dove, even if you take its fledglings from beneath it, it never forsakes its cote, so too Israel, even though the Temple was destroyed, they did not abolish the three annual pilgrim festivals.
Just as each and every month, the dove renews the product of its cote,²⁹⁶It lays eggs and hatches them. so too, each month, Israel renews its Torah and good deeds. Just as the dove dispatches many²⁹⁷It dispatches many of the occupants of its cote to gather food. on foot and returns to its cote, the same is true of Israel. That is what is written: “They will stir like a bird from Egypt” (Hosea 11:11); this is the generation of the wilderness, “and like a dove from the land of Assyria” (Hosea 11:11); these are the Ten Tribes. Both these and those “I will settle them in their homes, the utterance of the Lord” (Hosea 11:11).
Rabbi says: There is a species of dove that one feeds it, and its counterparts smell it and come to it in its cote. So too, when the elder is sitting and expounding, many proselytes convert at that moment, such as Yitro, he heard and came, Raḥav heard and came. Similarly in the case of Ḥananya, Mishael, and Azarya, many proselytes converted at that time. What is the reason? “When he sees his children… [who will sanctify My name]” (Isaiah 29:23). What is written thereafter? “Those of misguided spirit will attain understanding” (Isaiah 29:24).

(Numb. 29:35:) “On the eighth day [you shall have] a solemn assembly.” This text is related (to Is. 26:16), “You have added to the nation O Lord, You have added to the nation and been honored; You have pushed away all the ends of the earth." The Community of Israel said in front of the Holy One, blessed be He, “Master of the world, You added [years of] tranquility to the generation of the flood, did they maybe ever offer a single ram or a single bull in front of You? It is not enough that they did not offer, but they even (in Job 21:14) ‘said, “Go away from us.”’ You added [years of] tranquility to the generation of the [Tower of Babel]. Did any of them maybe honor You? It is not enough that they did not honor You, but they said (in Gen. 11:4), ‘Let us build for ourselves a city.’ And so too with the Sodomites, and so too with Pharaoh, and so too with Sennacherib and so too with Nebuchadnezzar. Did they maybe ever offer a single bull? It is not enough that they did not offer [anything] in front of You, but they even angered You. And to whom is it fitting for You to add tranquility and glory? To Israel, as stated (in Is. 26:16), ‘You have added to the nation.’” And a nation is only referring to Israel, as stated (in I Chron. 17:21), “And who is like Your people Israel, a unique nation on earth.” The community of Israel said in front of the Holy One, blessed be He, “You should add festivals for us, and we shall offer sacrifices in front of You as is fitting.” (Is. 26:16, cont.:) “You have been honored,” “You have given us new moons, and we sacrifice in front of You [then], as is stated (in Numb. 28:11), ‘And on new moons.’ You have given us Passover, we have sacrificed to You; You have given us Pentecost, we have sacrificed to You; You have given us the New Year, we have sacrificed to You; You have given us the Day of Atonement, we have sacrificed to You. And so too on the Festival [of Tabernacles]. We have not ignored the sacrifices for even one festival.” The Community of Israel said, “You should add festivals for us, and we shall offer sacrifices in front of You and honor You.” (Is. 26:16, cont.:) “You have added to the nation and been honored.” The Holy One, blessed be He, said to Israel, “By your lives, I will not take away holidays [from you], but I will add festivals for you to rejoice in them, as stated (in Numb. 29:35), ‘On the eighth day you shall have a solemn assembly.’” (Numb. 29:35:) “On the eighth day you shall have a solemn assembly.” This text is related (to Ps. 109:4), “In return for my love they denounce me, but I am a prayer.” You find that on the Festival (of Tabernacles) Israel would offer seventy bulls for the seventy nations.⁴¹Numb. R. 21:24; M. Pss. 109:4; PRK 28:9. Israel said in front of the Holy One, blessed be He, “See, we are offering seventy bulls for the seventy nations. Therefore, they should love us. It is not enough that they do not love us, but they also hate us, as stated (in Ps. 109:4), ‘In return for my love they denounce me.’” Therefore the Holy One, blessed be He, said to them, “For seven days of the festival you have offered sacrifices to Me for the nations of the world. Now, however, you are to offer [sacrifices] for yourselves, as (according to Numb. 29:35-36), ‘On the eighth day you shall have a solemn assembly…. Then you shall offer a whole burnt offering, a fire offering, a sweet smell to the Lord: one bull, one ram.’” [The situation] is comparable to a king who made a seven-day banquet and invited all the people of the province for the seven days of the feast. When the seven days of the feast had passed, he said to his friend, “We have already fulfilled our obligation to all the people of the province. Let us, you and me, make do with whatever you find, a pound⁴²Gk.: litra. of meat, fish, or greens.” Similarly did the Holy One, blessed be He, say to Israel, “All the sacrifices which you offered during the seven days of the feast you sacrificed for the nations of the world. However (according to Numb. 29:35), ‘On the eighth day you shall have a solemn assembly.’ We shall make do, you and I, with whatever you find (as in Numb. 29:36), ‘One bull, one ram.’”

24 (Numb. 29:35) “On the eighth day you shall have a solemn assembly”: This text is related (to Is. 26:16), “You have added to the nation O Lord." The Community of Israel said in front of the Holy One, blessed be He, “Master of the world, You added [years of] tranquility to the generation of the flood, did they maybe ever offer a single bull or a single ram? It is not enough that they did not offer, but they [even] said (in Gen. 11:4), ‘Let us build for ourselves a city.’ And so too with the Sodomites, and so too with Pharaoh, and so too with Sennacherib and so too with Nebuchadnezzar. Did they maybe ever offer a single bull or a single ram? It is not enough that they did not offer [anything] in front of You, but they even angered You. And to whom is it fitting for You to add tranquility and glory? To Israel, as stated (in Is. 26:16), ‘You have added to the nation.’” And a nation is only referring to Israel, as stated (in II Sam. 7:23), “And who is like Your people Israel, a unique nation on earth.” The community of Israel said in front of the Holy One, blessed be He, “Master of the world, You should add festivals for us, and we shall offer sacrifices in front of You as is fitting.” (Is. 26:16, cont.) “You have been honored,” “You have given us new moons, and we sacrifice in front of You [then], as is stated (in Numb. 28:11), ‘And on new moons.’ You have given us Passover, we have sacrificed to You; You have given us Pentecost, we have sacrificed to You; You have given us the New Year, we have sacrificed to You; You have given us the Day of Atonement, we have sacrificed to You. And so too on the Festival [of Tabernacles]. We have not ignored [the sacrifices for] even one festival.” The Community of Israel said, “You should add festivals for us, and we shall offer sacrifices in front of You and honor You.” (Is. 26:16, cont.) “You have added to the nation and been honored […].” The Holy One, blessed be He, said to Israel, “By your lives, I will not take away holidays [from you], but I will add festivals for you to rejoice in them, as stated (in Numb. 29:35), ‘On the eighth day you shall have a solemn assembly.’”

And there stood Samuel before the Holy One, blessed be He, and he said: Sovereign of all the Universe ! Do not forget the sin which Esau did to his father, || for he took strange women (for his wives), who offered sacrifices and burnt incense to idols, to embitter the years of the life of his parents. Remember his sin unto his sons and unto his grandsons unto the end of all generations, as it is said, "Let the iniquity of his fathers be remembered with the Lord" (Ps. 109:14). Samuel heard the voice of Agag muttering with his mouth, saying: Perhaps the bitterness of the evil death has passed from me, as it is said, "And Agag said, Surely the bitterness of death is past" (1 Sam. 15:32). Samuel said to him: Just as the sword of Amalek thy ancestor consumed the young men of Israel who were outside the cloud, so that their women dwelt (as) childless women and widows, so by the prayer of the women all the sons of Amalek shall be slain, and their women shall dwell (as) childless women and widows. And by the prayer of Esther and her maidens all the sons of Amalek were slain and their women remained childless and widowed, as it is said, "And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women" (1 Sam. 15:33).