Midrash su Salmi 126:78

(Exodus 15:1) "Az yashir Mosheh": Az ("then") sometimes signals the past and sometimes signals the future. The past: (Genesis 4:26) "Az men began", (Exodus 4:26) "Az she said", (Exodus 15:1) "Az Moses sang", (Numbers 21:17) "Az Israel sang", (Joshua 10:12) "Az Joshua spoke", (I Chronicles 15:2) "Az David said", (I Kings 8:12) "Az Solomon said." And sometimes "Az" signals the future, viz.: Isaiah 60:5) "Az you will see and flow", (Ibid. 58:8) "Az your light shall break forth as the morning", "Then there shall be opened", (Ibid. 35:6) "Az the lame man shall leap as a hart", (Ibid. 5) (Jeremiah 31:12) "Az the virgin will rejoice in the dance", (Psalms 126:2) "Az our mouth will be filled with laughter", (Ibid.) "Az they will say among the nations." Variantly: It is not written "Then Moses sang," but then Moses will sing" — whence we derive the resurrection from Scripture. (Exodus 15:1) "Moses and the children of Israel": Moses was equivalent to all of Israel, and all of Israel, to Moses, when they sang the song. Variantly: "Moses and the children of Israel": We are hereby apprised that Moses chanted the song opposite all of Israel (i.e., that his voice was over and against those of all of Israel.) "this song": There are ten "songs." The first, that sung in Egypt, viz. (Isaiah 30:29) "The song (of Sancherev's destruction [on Pesach night]) will be to you as that of the night on which you sanctified the festival (Pesach [in Egypt]), etc." The second, that of the sea — "Then Moses sang." The third, that of the well (Numbers 21:17) "Then Israel sang." The fourth, that of Moses, viz. (Devarim 31:22) "And Moses wrote this song (32:1-43). The fifth, that of Joshua, viz. (Joshua 10:12) "Then Joshua spoke to the L rd on the day the L rd delivered, etc." The sixth, that of Devorah and Barak, viz. (Judges 5:1) "And Devorah and Barak the son of Avinoam sang, etc." The seventh, that of David, viz. (II Samuel 22:1) "And David spoke to the L rd the words of this song, etc." The eighth, that of Solomon, viz. (Psalms 30:1) "A psalm, a song of the inauguration of the Temple of David." Now did David built it? Did not Solomon build it? viz. (I Kings 6:14) "And Solomon built the Temple." Why, then, is it written "A psalm, a song of the inauguration of the Temple of David? But because David devoted his life to building it, it was called by his name. Similarly, (Psalms 132:1-6) "Remember, O L rd, unto David, al of his tribulation (in seeking a place for Your sanctuary), which, (to find the place,) he swore to the L rd, vowed to the Strength of Jacob: Forefend that I came to the test of my habitation (my palace), that I go up on the bed spread out before me, that I give (superfluous) sleep to my eyes or slumber to my lids, before I find the (fore-ordained) place for (the Temple of) the L rd, the habitation of the Strength of Jacob. We had heard it (that place) to be in Efrat (the most select of places), and, lo, we have found it in the fields of the forest (in the boundary of Benjamin, who is likened to a beast of the forest" [viz. Genesis 49:27]). And what is written afterwards? (I Kings 12:16) "See your house, O David." Because David devoted his life to it, it was called by his name. And thus you find that whatever a man devotes his life to is called by his name. Moses devoted his life to three things, and they were (all) called by his name. He devoted his life to Torah and it was called by his name, viz. (Malachi 3:22) "Remember the Torah of Moses, My servant." Now is it not the Torah of G d? viz. (Psalms 19:8) "The Torah of the L rd is whole, restoring the soul." How, then, are we to understand "the Torah of Moses, My servant"? Because he devoted his life to it, it is called by his name. And whence do we find that he gave his life for Torah? In (Exodus 34:28) "And he was there with the L rd (to receive the Torah) … Bread he did not eat, etc." And it is written (Devarim 9:10) "And I stayed on the mountain forty days and forty nights, etc." — Because he devoted his life to Torah, it was called by his name. Because he devoted his life to Israel, they were called by his name, viz. (Exodus 32:7) "Go, descend, for your people have wrought corruptly." Now are they not the people of the L rd? viz. (Devarim 9:29) "For they are Your people and Your inheritance," and (Ezekiel 36:20) "… when it was said of them: These are the people of the L rd, and they came out of His land." How, then, are we to understand "Go, descend, for your people have wrought corruptly"? Because he devoted his life to them, they were called by his name. And whence do we find that he devoted his life to them? In (Exodus 2:11) "And it was in those days that Moses grew, and he went out to his brothers and he saw their toils," and (bid. 12) "And he turned here and there (… and he smote the Egyptian, etc.") Because he devoted his life to them, they were called by his name. He devoted his life to the judges, and they were called by his name, viz. (Devarim 16:18) "Judges and officers shall you appoint for yourself in all of your gates." Now is justice not the L rd's? How, then, are we to understand "shall you appoint for yourself"? Because he devoted his life to them, they were called by his name. And whence is it derived that he devoted his life to them? From (Exodus 2:13-17) "And he went out on the second day … and he said "Who made you an officer and a judge over us? … And Pharaoh heard … And the priest of Midian had seven daughters … And the shepherds came and drove them away. Because he devoted his life to them, they were called by his name. The ninth (song): (II Chronicles 20:21) "And he (Yehoshafat) took counsel with the people, and he set up singes to the L rd and lauders of (His) majestic holiness. When they went out before the vanguard (of the army) they said; 'Give thanks to the L rd, for His lovingkindness is forever!'" Why is this thanksgiving different from all the other sin the Torah, where it is written "Give thanks to the L rd for (the good, for His lovingkindness is forever"? __ It is to say, as it were, that there is no rejoicing before Him over the destruction of the wicked. If over that of the wicked there is no rejoicing, how much more so (is there grief) over that of the righteous, one of whom is over and against the entire world, viz. (Mishlei 10:25) "And the righteous one is the foundation of the world." The tenth (song) in time to come, viz. (Isaiah 42;10) "Sing to the L rd a new song, His praise from the end of the earth (Ibid. 48:42) "Say: The L rd has redeemed His servant Jacob. All of the (other) songs are denominated in the feminine ("zoth"). Just as a female bears (and then travails again), so, the past salivations were followed by subjugation. But the future (ultimate) redemption will not be followed by subjugation — wherefore it is denominated in the masculine ("zeh" [viz. Isaiah 26:1]). As it is written (Jeremiah 30:6) "Ask now and see if a male has ever given birth. Why, then, do I see that every man puts his hands upon his loins (as a woman giving birth?") For just as a male does not bear (and thus travail), so, the future redemption will not be followed by subjugation. As it is written (Isaiah 45:17) "Israel will be saved by the L rd, an eternal salvation. You will not be ashamed or abashed forever."

That is what is written: “Your sons will be in the stead of your fathers” (Psalms 45:17). You find a righteous person begetting a righteous person, a wicked person begetting a wicked person, a righteous person begetting a wicked person, and a wicked person begetting a righteous person. Each of them has [an allusion in] the Bible, has [an allusion in a popular] proverb, and has [an allusion in] common parlance. A righteous person begetting a righteous person has [an allusion in] the Bible and has [an allusion in] a proverb. The Bible, as it is written: “Your sons will be in the stead of your fathers.” It has a proverb: A scion¹¹The scion (a shoot or twig of a plant used to form a graft) of a fig tree. that established a fig tree. A wicked person begetting a wicked person has [an allusion in] the Bible, has [an allusion in] a proverb, and has [an allusion in] common parlance. The Bible, as it is written: “Behold, you have risen in the stead of your fathers, [a brood of sinful men]” (Numbers 32:14). A proverb, [as it is written]: “as the ancient proverb says: From the wicked, wickedness will emerge” (I Samuel 24:14). [In] common parlance, from where? What does the beetle bear? Ticks that are worse than it. A righteous person begetting a wicked person has [an allusion in] the Bible: “Thistles will emerge in the stead of wheat” (Job 31:40). A proverb, [as it is written]: They¹²Partridges. beget fledglings that are not like them; they raise those that are not similar to them. A wicked person begetting a righteous person has [an allusion in] the Bible: “In the stead of a brier, a cypress will rise” (Isaiah 55:13). [And] a proverb: From the thorn, a rose will emerge.
But Solomon was a king, son of a king; a wise man, son of a wise man; a righteous man, son of a righteous man; a nobleman, son of a nobleman. You find that everything that is written regarding this one is written regarding that one. David reigned forty years, and that one [Solomon] reigned forty years. David reigned over Israel and Judah, and his son reigned over Israel and Judah. His father [David] built the foundations [of the Temple] and he [Solomon] built the superstructure. His father reigned from one end of the earth to [the other] end, and that one reigned from one end of the earth to [the other] end. David wrote books and Solomon wrote books. David recited songs and Solomon recited songs. David said vanities and Solomon said vanities.¹³They instructed the people not to chase after temporal pleasures, which are mere vanities (Midrash HaMevoar). David said words and Solomon said words.¹⁴They spoke words of wisdom inspired by the Divine Spirit. David stated proverbs and Solomon stated proverbs. David lauded with “then” and Solomon lauded with “then.” David built an altar and Solomon built an altar. David sacrificed an offering and Solomon sacrificed an offering. David took up the Ark and Solomon took up the Ark.
David reigned forty years, as it is stated: “The days that David reigned over Israel were forty years” (I Kings 2:11). Solomon reigned forty years, as it is stated: “Solomon reigned in Jerusalem, over all Israel, for forty years” (II Chronicles 9:30). David reigned over Israel and Judah, as it is stated: “The Lord, God of Israel, chose me from all the house of my father [to be king over Israel forever, for He has chosen Judah]” (I Chronicles 28:4). Solomon reigned over Israel and Judah, as it is stated: “Judah and Israel were numerous...” (I Kings 4:20).¹⁵The passage is discussing the reign of Solomon, and begins: “Solomon was king over all Israel” (I Kings 4:1). Thus, the verse cited in the midrash specifically mentions Israel and Judah because he was king over both. David built the foundations [of the Temple], as it is stated: “King David rose on his feet [and said: …it was in my heart to build a resting place for the Ark of the Covenant of the Lord, and for the footstool of our God, and I prepared to build]” (I Chronicles 28:2). Solomon built the superstructure, as it is stated: “I have built an abode for You” (I Kings 8:13). David said words, as it is stated: “These are David’s last words” (II Samuel 23:1). Solomon said words, as it is stated: “The words of Kohelet ben David, king in Jerusalem” (Ecclesiastes 1:1). David said vanities, as it is stated: “Indeed, everyone is vanity, every standing man, Selah” (Psalms 39:6). Solomon said vanities, as it is stated: “Vanity of vanities, said Kohelet; vanity of vanities, everything is vanity” (Ecclesiastes 1:2). David stated proverbs, as it is stated: “As the ancient proverb says: From the wicked, wickedness will emerge” (I Samuel 24:14). Solomon stated proverbs, as it is stated: “The proverbs of Solomon son of David” (Proverbs 1:1). David wrote books, as Psalms is attributed to him. Solomon wrote books: Proverbs, Ecclesiastes, and Song of Songs. David lauded with “then,” as it is stated: “Then our mouths will be filled with laughter, and our tongues with song. Then the nations will say…” (Psalms 126:2). Solomon lauded with “then,” as it is stated: “Then Solomon said: The Lord said…” (I Kings 8:12). David took up the Ark, as it is stated: “David, and the elders of Israel […were walking to take up the Ark of the Covenant of the Lord]” (I Chronicles 15:25). Solomon took up the Ark, as it is stated: “Then Solomon assembled the elders of Israel… [to take up the Ark of the Covenant…]” (I Kings 8:1). David recited songs, as it is stated: “David spoke to the Lord the words of this song…” (II Samuel 22:1). Solomon recited songs, as it is stated: “The Song of Songs that is Solomon’s.”
Rabbi Simon said in the name of Rabbi Yonatan of Bet Guvrin in the name of Rabbi Yehoshua ben Levi: Since you equate them, equate them regarding all aspects. Just as his [Solomon’s] father was forgiven for all his iniquities, as it is stated: “The Lord has also put away your sin; you shall not die” (II Samuel 12:13), so, too, in his regard. Moreover, the Divine Presence rested upon him and he composed three books: Proverbs, Ecclesiastes, and Song of Songs.

GEMARA: R. Nachman said to R. Isaac: "Does the first rain then descend in the month of Nissan? Behold, it descends in Mar-Cheshvan, for we have been taught in a Baraitha: 'The first rains fall in Mar-Cheshvan and the latter rains in Nissan.'" Whereupon R. Isaac answered, thus said R. Jochanan: The above passage refers only to the time Joel, son of Pethuel, where it is written (Joel 1, 4) That which the palmarworm hath, the locust hath eaten; and that which the locust hath left, the canker-worm hath eaten. In that year the month of Adar had already been passed, and the first rain descended in the month of Nissan. When the prophet said to Israel: Go and sow your seed, and they replied: "Should one who has a kab or two of barley or wheat eat it and live, or should he sow it and die [e'er the new grain become ripe]?" And he said to them: "Nevertheless, see that ye sow as much as ye can." Thereupon a miracle occurred, that the grain which had been hidden in the walls and in the cracks, as well as in the eaves hidden by the ants, was discovered. They then went and sowed their grain on the second, third, and fourth days of Nissan. On the fifth of Nissan the second rain fell, and on the sixteenth of that month they already offered up the Omar, which had ripened. It was thus found that the grain which should have taken six months to ripen matured in eleven days; and the Omar of grain, usually six mouths in growing, was then brought of such as had been only eleven days in growing; concerning this generation Scripture says (Ps. 126, 5) Those that sow in tears shall reap in joyful song.

“Let all their wickedness come before You, and do to them as You did to me for all my transgressions, for my sighs are many and my heart is suffering” (Lamentations 1:22).
“Let all their wickedness come before You, and do to them,” bring upon them what You brought upon me. Be exacting with them as You were exacting with me. “And do [veolel] to them,” pluck their infants [olelateihon] as You plucked my infants.
“For my sighs are many and my heart is suffering.” You find that in the matter that Israel sinned, with that they were punished, and with that they were comforted. They sinned with rosh, they were punished with rosh, and they were comforted with rosh. They sinned with rosh, as it is written: “Let us appoint a leader [rosh] and return to Egypt” (Numbers 14:4). They were punished with rosh, as it is written: “Every head [rosh] is ill” (Isaiah 1:5). And they are comforted with rosh, as it is written: “Their king passed before them, and the Lord is at their head [berosham]” (Micah 2:13).
They sinned with the ear, as it is written: “They made their ears hard of hearing” (Zechariah 7:11). They were punished with the ear, as it is written: “That anyone who hears it, both his ears will ring” (I Samuel 3:11). They are comforted with the ear, as it is written: “Your ears will hear a matter from behind you, saying: [This is the way, walk in it, when you go right and when you go left]” (Isaiah 30:21).
They sinned with the eye, as it is written: “Because the daughters of Zion are haughty and they walk with outstretched necks and painted eyes” (Isaiah 3:16). They were punished with the eye, as it is written: “My eye, my eye sheds water” (Lamentations 1:16). They are comforted with the eye, as it is written: “For with their own eyes they will see the return of the Lord to Zion” (Isaiah 52:8).
They sinned with af, as it is written: “Behold, they extend the branch to their nose [af]” (Ezekiel 8:17). They were punished with af, as it is written: “I, too [af], will walk with them indifferently” (Leviticus 26:41). They are comforted with af, as it is written: “And despite [ve’af gam] this, when they are in the land of their enemies, I will not have spurned them and will not have rejected them, to destroy them, to violate My covenant with them” (Leviticus 26:44).
They sinned with the mouth, as it is written: “Every mouth speaks depravity” (Isaiah 9:16). They were punished with the mouth, as it is written: “They consumed Israel with every mouth” (Isaiah 9:11). They are comforted with the mouth, as it is written: “Then will our mouths be filled with laughter” (Psalms 126:2).
They sinned with the tongue, as it is written: “They drew their tongues, their bow of falsehood” (Jeremiah 9:2). They were punished with the tongue, as it is written: “The tongue of the suckling cleaved [to the roof of his mouth in thirst]” (Lamentations 4:4). They are comforted with the tongue, as it is written: “And our tongues with song; [then will they say among the nations: The Lord has done great things for them]” (Psalms 126:2).
They sinned with the heart, as it is written: “They made their hearts as adamant, not to hear” (Zechariah 7:12). They were punished with the heart, as it is written: “Every heart is suffering” (Isaiah 1:5). They are comforted with the heart, as it is written: “speak to the heart of Jerusalem” (Isaiah 40:2).
They sinned with the hand, as it is written: “Your hands are filled with blood” (Isaiah 1:15). They were punished with the hand, as it is written: “The hands of merciful women cooked their children” (Lamentations 4:10). They are comforted with the hand, as it is written: “The Lord will continue setting His hand again, a second time [to recover the remnant of His people…]” (Isaiah 11:11).
They sinned with the foot, as it is written: “For their feet run to evil” (Proverbs 1:16). They were punished with the foot, as it is written: “Before your feet stumble on the mountains of the night (Jeremiah 13:16). They are comforted with the foot, as it is written: “How pleasant are the feet of the herald upon the mountains” (Isaiah 52:7).
They sinned with hu, as it is written: “They denied the Lord and said: He [hu] is not” (Jeremiah 5:12). They were punished with hu, as it is written: “He was transformed into their enemy, He [hu] waged war against them” (Isaiah 63:10). They are comforted with hu, as it is written: “I, it is I, who [hu] am your Comforter” (Isaiah 51:12).
They sinned with zeh, as it is written: “For this [zeh] man Moses” (Exodus 32:1). They were punished with zeh, as it is written: “For this [zeh] [our heart] is suffering” (Lamentations 5:17). They are comforted with zeh, as it is written: “Behold, this [zeh] is our God, we hoped to Him [that He would save us; this is the Lord to whom we hoped, we will be glad and rejoice in His salvation]” (Isaiah 25:9).
They sinned with fire, as it is written: “The children gather wood, and the fathers kindle the fire...[in order to anger Me]” (Jeremiah 7:18). They were punished with fire, as it is written: “From on high He sent fire into my bones” (Lamentations 1:13). They are comforted with fire, as it is written: “I will be for it,²¹⁶Jerusalem. the utterance of the Lord, a wall of fire all around” (Zechariah 2:9).
They sinned with yesh, as it is written: “Is [hayesh] the Lord among us or not?” (Exodus 17:7). They were punished with yesh, as it is written: “Is there any [yesh] pain like my pain?” (Lamentations 1:12). They are comforted with yesh, as it is written: “To bequeath substance [yesh] to those who love me, and I will fill their storehouses” (Proverbs 8:21).
They sinned doubly, as it is written: “Jerusalem has committed a sin [ḥet ḥata]” (Lamentations 1:8).²¹⁷The Hebrew verse employs the word sin [ḥet] twice, such that a literal translation would be “Jerusalem has sinned a sin.” They were punished doubly, as it is written: “For it has received from the hand of the Lord double for all its sins” (Isaiah 40:2). They are comforted doubly, as it is written: “Comfort, comfort [naḥamu naḥamu] My people” (Isaiah 40:1).
End of the First Alphabetical Acrostic

R. Jochanan said: All the life-time of this righteous man (Choni) he bethought himself concerning the interpretation of the passage (Ps. 126, 1) When the Lord bringeth back again the captivity of Zion, then shall we be like dreamers. He said: "How can a man sleep or be like a dreamer for seventy years?" Once he was travelling on the road, and he noticed a man planting a carob-tree. He asked him how many years it would take before the tree would bear fruit. "Seventy years," the man answered. "What!" said Choni, "Art thou, then, sure that thou wilt live seventy years?" And the man replied: "I found carob-tree in existence when I came into the world, consequently my ancestors must have planted them. Why should I not also plant them for my children?" Meantime Choni became hungry and sat down to eat [near the newly planted tree]. After the meal he fell asleep, and a grotto formed around him so that he disappeared, and thus he slept for seventy years. When he awoke, he observed a man gathering the fruit from the carob-tree. "Dost thou know who planted this tree?" he asked the man. "My grandfather," was the man's reply. Choni then said to himself, "Surely, I must have slept seventy years." He noticed that there had been born several generations of mules unto his ass. He then went to his home and inquired where the son of Choni Hama'gel was. He was told that his son was no longer living, but that his grandson was alive. He then said: "I am Choni Hama'gel." But they would not believe him. He went to the house of study and heard the Rabbis say: "This Halacha is as clear as in the days of Choni Hama'gel, who, when entering the house of study, would render a clear decision upon any questions put to him by the Rabbis." He said to them: "I am that Choni." But they would not believe him, nor would they accord him due respect. This discouraged him, whereupon he prayed to God that he might die, and so he died. Raba said: "This illustrates the current statement: 'Either give me the honor due me, or give me death.'"

Mar, the son of Rabina, made a marriage banquet for his son; when he observed that the Rabbis were at the height of their merriment he brought in a very costly cup worth four hundred zouzim and broke it before them; and they grew sad. R. Ashi made a marriage feast for his son and when he noticed the Rabbis were at the height of their merriment (Fol. 31a) he brought in a costly cup made of white glass and broke it before them; and they grew sad. At the wedding of Mar the son of Rabina, the Rabbis said unto R. Hammma Zuti: "Sing to us master." He sang: "Woe, for we must die! Woe, for we must die!" "And what shall we respond to it?" asked they. "Sing ye," answered he, "Alas! where is the Torah [we have studied] and where are the meritorious deeds? [we have performed] to protect us?" R. Jochanan in the name of R. Simon b. Jochai said: "It is not permitted to a man to fill his mouth with laughter in this world, for it is said (Ps. 126, 2.) Then shall our mouths be filled with laughter, and our tongue with singing — when shall this be? At the time when — they shall say among the nations 'great things hath the Lord done for these.'" It is related of Resh Lakish that he never laughed from the time he heard this from R. Jochanan, his teacher.

A time to love and a time to hate; a time for war and a time for peace” (Ecclesiastes 3:8).
“A time to love,” in peacetime, “and a time to hate,” in wartime; “a time for war,” in wartime, “and a time for peace,” in peacetime.

Rabbi Yehoshua of Sikhnin interpreted the verses regarding Israel. “A time to be born and a time to die” – the Holy One blessed be He said: For a brief time I was the midwife for My children, as it is written: “As for your birth, on the day you were born” (Ezekiel 16:4).²⁶The verse quoted is followed by verses in which God describes Israel as an abandoned, bloodied baby, whom He cared for and nursed to health. This is a parable for God saving Israel from Egypt. “And a time to die,” as it is written: “In this wilderness they will expire and there they will die (Numbers 14:35). “No man was left of them, except Caleb son of Yefuneh, and Joshua son of Nun” (Numbers 26:65).
“A time to plant,” as it is stated: “I will plant them on their land” (Amos 9:15), “and a time to uproot that which is planted,” as it is written: “The Lord uprooted them from upon their land” (Deuteronomy 29:27). “A time to kill,” as it is written: “He killed all who delighted the eye” (Lamentations 2:4), “and a time to heal,” as it is written: “Behold, I am bringing it a remedy and cure” (Jeremiah 33:6). “A time to breach,” as it is written: “Each woman would depart through the breaches” (Amos 4:3), “and a time to build,” as it is written: “I will build it as in the days of old” (Amos 9:11). “A time to weep,” as it is written: “She will weep at night” (Lamentations 1:2), “and a time to laugh,” as it is written: “Then our mouths will be filled with laughter” (Psalms 126:2). “A time to mourn,” as it is written: “The Lord God of hosts declared that day for weeping and lamentation” (Isaiah 22:12), “and a time to dance,” as it is written: “The squares of the city will be filled [with boys and girls playing in its squares]” (Zechariah 8:5). “A time to cast stones,” as it is written: “The sacred stones are spilled” (Lamentations 4:1), “and a time to gather stones,” as it is written: “Behold, I am laying a stone foundation in Zion” (Isaiah 28:16). “A time to embrace,” as it is stated: “And his right hand embraces me” (Song of Songs 2:6), “and a time to refrain from embrace,” as it is stated: “The Lord will banish man” (Isaiah 6:12).
“A time to seek,” as it is written: “From there you will seek the Lord your God” (Deuteronomy 4:29), “and a time to lose,” as it is written: “Beware, lest your heart be seduced…you will be swiftly eradicated” (Deuteronomy 11:16–17). “A time to keep [lishmor],” as it is written: “Behold, the Keeper [Shomer] of Israel neither slumbers nor sleeps” (Psalms 121:4), “and a time to discard,” as it is written: “He cast them to another land” (Deuteronomy 29:27). “A time to rend,” as it is written: “The Lord has rent the kingdom of Israel” (I Samuel 15:28), “and a time to sew,” as it is written: “They will become one in your hand” (Ezekiel 37:17). “A time to be silent,” as it is written: “I have kept silent for a long time” (Isaiah 42:14), “and a time to speak,” as it is written: “Speak to the heart of Jerusalem” (Isaiah 40:2). “A time to love,” as it is written: “I have loved you, said the Lord” (Malachi 1:2), “and a time to hate,” as it is written: “She raised her voice against me; therefore I hated her” (Jeremiah 12:8). “A time for war,” as it is written: “He was transformed into their enemy” (Isaiah 63:10), “and a time for peace,” as it is written: “Behold, I will extend peace to her like a river” (Isaiah 66:12).

And he sent Judah before him (Gen. 46:28). Scripture states elsewhere: Behold, I send My messenger, and he shall clear the way before Me (Mal. 3:1). Observe that every misfortune that occurred to Joseph likewise befell Zion. It is written of Joseph: and Israel loved Joseph more than all his children (Gen. 38:3), and of Zion it is written: God loves the gates of Zion (Ps. 87:2). Concerning Joseph it is stated: And they hated him (Gen. 37:8), and about Zion: She hath uttered her voice against Me, therefore I have hated her (Jer. 12:8). With reference to Joseph it is said: For behold, we are binding sheaves (Gen. 37:7), and in regard to Zion: Ye shall come home with song, bearing sheaves (Ps. 126:6). It is written of Joseph: Shalt thou indeed rule over us? (Gen. 36:8), and of Zion: That sayeth unto Zion: “Thy God reigneth” (Isa. 52:7). Joseph: And Joseph dreamed a dream (Gen. 37:5), and Zion: When the Lord brought back those that returned to Zion, we were like unto them that dream (Ps. 126:1). Joseph: Shall I and thy mother and thy brethren indeed come to bow down to thee? (Gen. 37:10), Zion: They shall bow down to thee with their face to the earth (Isa. 49:23). Joseph: And his brothers envied him (Gen. 37:11), Zion: I am jealous of Zion with great jealousy (Zech. 8:2). Joseph: Go now, see whether it is well with thy brethren (Gen. 37:14), Zion: Seek the peace of the city (Jer. 29:7). Joseph: They saw him from afar off (Gen. 37:18), Zion: Remember the Lord from afar off (Jer. 51:50). Joseph: And before he came near unto them they conspired (Gen. 37:18), Zion: They hold crafty converse against the people (Ps. 83:4). Joseph: And they stripped Joseph of his coat (Gen. 37:23), Zion: They shall strip thee of thy clothes (Ezek. 23:26). Joseph: They took him and cast him into the pit (Gen. 37:24), Zion: They have cut off my life in the dungeon (Lam. 3:53). Joseph: And the pit was empty (Gen. 37:24), Zion: And in the pit there was no water (Jer. 38:6). Joseph: And they sat down to eat bread (Gen. 37:25), Zion: We have given the hand to Egypt, and to Assyria, to have bread enough (Lam. 5:6). Joseph: And they drew near and lifted up Joseph (Gen. 37:28), Zion: Ebed-Melech the Cushite drew him up (Jer. 38:13). Joseph: And Jacob rent his garments (Gen. 37:34), Zion: And in that day did the Lord, the God of hosts, call to the weeping (Isa. 22:12). Joseph: All his sons and all his daughters rose to comfort him (Gen. 37:35), Zion: Strain not to comfort me (Isa. 22:4). Joseph: And the Midianites sold him into Egypt (Gen. 37:36), Zion: The children also of Jerusalem have ye sold unto the sons of the Jevanim (Joel 4:6).

And he sent Judah before him (Gen. 46:28). Scripture states elsewhere: Behold, I send My messenger, and he shall clear the way before Me (Mal. 3:1). Observe that every misfortune that occurred to Joseph likewise befell Zion. It is written of Joseph: and Israel loved Joseph more than all his children (Gen. 38:3), and of Zion it is written: God loves the gates of Zion (Ps. 87:2). Concerning Joseph it is stated: And they hated him (Gen. 37:8), and about Zion: She hath uttered her voice against Me, therefore I have hated her (Jer. 12:8). With reference to Joseph it is said: For behold, we are binding sheaves (Gen. 37:7), and in regard to Zion: Ye shall come home with song, bearing sheaves (Ps. 126:6). It is written of Joseph: Shalt thou indeed rule over us? (Gen. 36:8), and of Zion: That sayeth unto Zion: “Thy God reigneth” (Isa. 52:7). Joseph: And Joseph dreamed a dream (Gen. 37:5), and Zion: When the Lord brought back those that returned to Zion, we were like unto them that dream (Ps. 126:1). Joseph: Shall I and thy mother and thy brethren indeed come to bow down to thee? (Gen. 37:10), Zion: They shall bow down to thee with their face to the earth (Isa. 49:23). Joseph: And his brothers envied him (Gen. 37:11), Zion: I am jealous of Zion with great jealousy (Zech. 8:2). Joseph: Go now, see whether it is well with thy brethren (Gen. 37:14), Zion: Seek the peace of the city (Jer. 29:7). Joseph: They saw him from afar off (Gen. 37:18), Zion: Remember the Lord from afar off (Jer. 51:50). Joseph: And before he came near unto them they conspired (Gen. 37:18), Zion: They hold crafty converse against the people (Ps. 83:4). Joseph: And they stripped Joseph of his coat (Gen. 37:23), Zion: They shall strip thee of thy clothes (Ezek. 23:26). Joseph: They took him and cast him into the pit (Gen. 37:24), Zion: They have cut off my life in the dungeon (Lam. 3:53). Joseph: And the pit was empty (Gen. 37:24), Zion: And in the pit there was no water (Jer. 38:6). Joseph: And they sat down to eat bread (Gen. 37:25), Zion: We have given the hand to Egypt, and to Assyria, to have bread enough (Lam. 5:6). Joseph: And they drew near and lifted up Joseph (Gen. 37:28), Zion: Ebed-Melech the Cushite drew him up (Jer. 38:13). Joseph: And Jacob rent his garments (Gen. 37:34), Zion: And in that day did the Lord, the God of hosts, call to the weeping (Isa. 22:12). Joseph: All his sons and all his daughters rose to comfort him (Gen. 37:35), Zion: Strain not to comfort me (Isa. 22:4). Joseph: And the Midianites sold him into Egypt (Gen. 37:36), Zion: The children also of Jerusalem have ye sold unto the sons of the Jevanim (Joel 4:6).

Then sang Moses. At times the word then refers to events that happened in the past, and at other times it refers to events that are to transpire in the future. The word then refers to past events in the following verses: Then began man to call upon the name of the Lord (Gen. 4:26), Then she said: “A bridegroom of blood” (Exod. 4:26), Then sang Israel this song (Num. 21:17), Then Solomon spoke (I Kings 18:12). All of these refer to past events. Instances in which the word then alludes to future events are: Then thou shalt see (Isa. 60:5), Then shall thy light break forth (ibid. 58:8), Then shall the lame man leap as a hart (ibid. 35:6), Then the eyes of the blind shall be opened (ibid., v. 5), Then shall the virgin rejoice (Jer. 31:13), Then was our mouth filled with laughter, and our tongue with singing (Ps. 126:2), and Then said they among the nations (ibid.). All these allude to future events. From this we learn that the concept of the resurrection of the dead is derived from the Torah.

[Gen. 46:28:) NOW HE HAD SENT JUDAH.] The text is related (to Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME…. Come and see. Everything which happened to Joseph happened to Zion.³⁷Tanh., Gen. 11:10. It is written about Joseph (in Gen. 37:3): NOW ISRAEL LOVED JOSEPH; and it is written about Zion (in Ps. 87:2): THE LORD LOVES ALL THE GATES OF ZION. It is written about Joseph (in Gen. 37:4): THEY (Joseph's brothers) HATED HIM; and it is written about Zion (in Jer. 12:8): < MY HOUSE > HAS SET ITS VOICE AGAINST ME, THEREFORE I HAVE HATED IT. It is written about Joseph (in Gen. 37:7): AND HERE WE WERE BINDING SHEAVES; and it is written about Zion (in Ps. 126:6): HE SHALL SURELY COME BACK BEARING HIS SHEAVES WITH REJOICING. It is written about Joseph (in Gen. 37:8): THEN HIS BROTHERS SAID TO HIM: SHALL YOU INDEED REIGN OVER US? And it is written about Zion (in Is. 14:7): WHO SAYS TO ZION: YOUR GOD REIGNS. It is written about Joseph (in Gen. 37:5): ONCE JOSEPH DREAMED A DREAM; and it is written about Zion (in Ps. 126:1): WHEN THE LORD BROUGHT BACK THE RESTORATION OF ZION, WE WERE LIKE DREAMERS. It is written about Joseph (in Gen. 37:10): ARE WE TO COME, I AND YOUR MOTHER AND YOUR BROTHERS, AND BOW DOWN TO THE GROUND FOR YOU? And it is written about Zion (in Is. 49:23): THEY SHALL BOW DOWN FOR YOU, NOSE TO THE GROUND, AND LICK THE DUST OF YOUR FEET. It is written about Joseph (in Gen. 37:11): SO HIS BROTHERS WERE JEALOUS OF HIM; and it is written about Zion (in Zech. 8:2): I AM JEALOUS FOR JERUSALEM WITH A GREAT JEALOUSY. It is written about Joseph (in Gen. 37:14): PLEASE GO AND SEE HOW YOUR BROTHERS ARE FARING (shalom); and it is written about Zion (in Jer. 29:7): AND SEEK THE WELFARE (shalom) OF THE CITY. It is written about Joseph (in Gen. 37:18): NOW THEY SAW HIM FROM AFAR; and it is written about Zion (in Jer. 51:50): REMEMBER THE LORD FROM AFAR. It is written about Joseph (in Gen. 37:18): THEY CONSPIRED AGAINST HIM TO KILL HIM; and it is written about Zion (in Ps. 83:4 [3]): THEY DEVISE INTRIGUE AGAINST YOUR PEOPLE. It is written about Joseph (in Gen. 37:23): THEY STRIPPED JOSEPH < OF HIS TUNIC > ; and it is written about Zion (in Ezek. 23:26): AND THEY SHALL STRIP YOU OF YOUR CLOTHES. It is written about Joseph (in Gen. 37:24): AND THEY CAST HIM INTO THE PIT; and it is written about Zion (in Lam. 3:53): AND THEY HAVE DESTROYED MY LIFE IN THE PIT. It is written about Joseph (in Gen. 37:24): BUT THE PIT WAS EMPTY WITH NO WATER IN IT; and it is written about Zion (in Jer. 38:6): AND THERE WAS NO WATER [IN THE PIT], ONLY MUD. It is written about Joseph (in Gen. 37:25): THEN THEY SAT DOWN TO EAT BREAD; and it is written about Zion (in Lam. 5:6): < WE HAVE HELD OUT A HAND TO EGYPT >, TO ASSYRIA TO BE FILLED WITH BREAD. It is written about Joseph (in Gen. 37:28): THEY PULLED AND RAISED JOSEPH FROM THE PIT; and it is written about Zion (in Jer. 38:13): {AND EBED-MELECH THE ETHIOPIAN BROUGHT JEREMIAH UP}…. [AND THEY RAISED JEREMIAH BY THE ROPES AND BROUGHT HIM UP FROM THE PIT]. It is written about Joseph (in Gen. 37:34): THEN JACOB RENT HIS GARMENTS AND PUT SACKCLOTH ON HIS LOINS; and it is written about Zion (in Is. 22:12): AND IN THAT DAY [THE LORD] GOD OF HOSTS CALLED TO WEEPING AND MOURNING, TO BALDNESS AND TO GIRDING WITH SACKCLOTH. It is written about Joseph (in Gen. 37:35): BUT HE REFUSED TO BE COMFORTED; and it is written about Zion (in Is. 22:4): PRESS NOT TO COMFORT ME. It is written about Joseph (in Gen. 37:36): BUT THE MIDIANITES SOLD HIM INTO EGYPT; and it is written about Zion (in Joel 4:6 [3:6]): AND YOU HAVE SOLD THE CHILDREN OF JUDAH AND THE CHILDREN OF JERUSALEM TO THE CHILDREN OF THE GREEKS. All the bad things which happened to Joseph happened to Zion and likewise the good things. It is stated about Joseph (in Gen. 39:6): NOW JOSEPH WAS BEAUTIFULLY BUILT WITH A BEAUTIFUL APPEARANCE; and it is written about Zion (in Ps. 48:3 [2]): BEAUTIFUL LANDSCAPE, JOY OF THE WHOLE EARTH, < EVEN MOUNT ZION >.³⁸Cf. above, 9:18. It is written about Joseph (in Gen. 39:21): THE LORD WAS WITH JOSEPH; and it is written about Zion (in I Kings 9:3): MY EYES AND MY HEART SHALL BE THERE FOR ALL TIME. It is written about Joseph (in Gen. 39:9): HE IS NO GREATER < IN THIS HOUSE THAN I > ; and it is written about Zion (in Ps. 99:2): THE LORD IS GREAT IN ZION. It is written about Joseph (in Gen. 39:21): AND HE EXTENDED HIS FAITHFULNESS UNTO HIM; and it is written about Zion (in Jer. 2:2): I HAVE REMEMBERED IN YOUR FAVOR THE FAITHFULNESS OF YOUR YOUTH. It is written about Joseph (in Gen. 41:14): HE SHAVED AND CHANGED HIS GARMENTS; and it is written about Zion (in Is. 4:4): WHEN THE LORD SHALL HAVE WASHED AWAY THE FILTH OF THE CHILDREN OF ZION. It is written about Joseph (in Gen. 41:40): ONLY WITH RESPECT TO THE THRONE SHALL I BE GREATER THAN YOU; and it is written about Zion (in Jer. 3:17): THEY SHALL CALL JERUSALEM THE THRONE OF THE LORD. It is written about Joseph (in Gen. 41:42): AND HE CLOTHED HIM WITH CLOTHES OF FINE LINEN; and it is written about Zion (in Is. 52:1): AWAKE, AWAKE, PUT ON YOUR SPLENDOR, O ZION. It is written about Joseph (in Gen. 46:28): NOW HE HAD SENT JUDAH AHEAD OF HIM < UNTO JOSEPH TO SHOW THE WAY BEFORE HIM >; and it is written about Zion (in Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME.

[Gen. 46:28:) NOW HE HAD SENT JUDAH.] The text is related (to Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME…. Come and see. Everything which happened to Joseph happened to Zion.³⁷Tanh., Gen. 11:10. It is written about Joseph (in Gen. 37:3): NOW ISRAEL LOVED JOSEPH; and it is written about Zion (in Ps. 87:2): THE LORD LOVES ALL THE GATES OF ZION. It is written about Joseph (in Gen. 37:4): THEY (Joseph's brothers) HATED HIM; and it is written about Zion (in Jer. 12:8): < MY HOUSE > HAS SET ITS VOICE AGAINST ME, THEREFORE I HAVE HATED IT. It is written about Joseph (in Gen. 37:7): AND HERE WE WERE BINDING SHEAVES; and it is written about Zion (in Ps. 126:6): HE SHALL SURELY COME BACK BEARING HIS SHEAVES WITH REJOICING. It is written about Joseph (in Gen. 37:8): THEN HIS BROTHERS SAID TO HIM: SHALL YOU INDEED REIGN OVER US? And it is written about Zion (in Is. 14:7): WHO SAYS TO ZION: YOUR GOD REIGNS. It is written about Joseph (in Gen. 37:5): ONCE JOSEPH DREAMED A DREAM; and it is written about Zion (in Ps. 126:1): WHEN THE LORD BROUGHT BACK THE RESTORATION OF ZION, WE WERE LIKE DREAMERS. It is written about Joseph (in Gen. 37:10): ARE WE TO COME, I AND YOUR MOTHER AND YOUR BROTHERS, AND BOW DOWN TO THE GROUND FOR YOU? And it is written about Zion (in Is. 49:23): THEY SHALL BOW DOWN FOR YOU, NOSE TO THE GROUND, AND LICK THE DUST OF YOUR FEET. It is written about Joseph (in Gen. 37:11): SO HIS BROTHERS WERE JEALOUS OF HIM; and it is written about Zion (in Zech. 8:2): I AM JEALOUS FOR JERUSALEM WITH A GREAT JEALOUSY. It is written about Joseph (in Gen. 37:14): PLEASE GO AND SEE HOW YOUR BROTHERS ARE FARING (shalom); and it is written about Zion (in Jer. 29:7): AND SEEK THE WELFARE (shalom) OF THE CITY. It is written about Joseph (in Gen. 37:18): NOW THEY SAW HIM FROM AFAR; and it is written about Zion (in Jer. 51:50): REMEMBER THE LORD FROM AFAR. It is written about Joseph (in Gen. 37:18): THEY CONSPIRED AGAINST HIM TO KILL HIM; and it is written about Zion (in Ps. 83:4 [3]): THEY DEVISE INTRIGUE AGAINST YOUR PEOPLE. It is written about Joseph (in Gen. 37:23): THEY STRIPPED JOSEPH < OF HIS TUNIC > ; and it is written about Zion (in Ezek. 23:26): AND THEY SHALL STRIP YOU OF YOUR CLOTHES. It is written about Joseph (in Gen. 37:24): AND THEY CAST HIM INTO THE PIT; and it is written about Zion (in Lam. 3:53): AND THEY HAVE DESTROYED MY LIFE IN THE PIT. It is written about Joseph (in Gen. 37:24): BUT THE PIT WAS EMPTY WITH NO WATER IN IT; and it is written about Zion (in Jer. 38:6): AND THERE WAS NO WATER [IN THE PIT], ONLY MUD. It is written about Joseph (in Gen. 37:25): THEN THEY SAT DOWN TO EAT BREAD; and it is written about Zion (in Lam. 5:6): < WE HAVE HELD OUT A HAND TO EGYPT >, TO ASSYRIA TO BE FILLED WITH BREAD. It is written about Joseph (in Gen. 37:28): THEY PULLED AND RAISED JOSEPH FROM THE PIT; and it is written about Zion (in Jer. 38:13): {AND EBED-MELECH THE ETHIOPIAN BROUGHT JEREMIAH UP}…. [AND THEY RAISED JEREMIAH BY THE ROPES AND BROUGHT HIM UP FROM THE PIT]. It is written about Joseph (in Gen. 37:34): THEN JACOB RENT HIS GARMENTS AND PUT SACKCLOTH ON HIS LOINS; and it is written about Zion (in Is. 22:12): AND IN THAT DAY [THE LORD] GOD OF HOSTS CALLED TO WEEPING AND MOURNING, TO BALDNESS AND TO GIRDING WITH SACKCLOTH. It is written about Joseph (in Gen. 37:35): BUT HE REFUSED TO BE COMFORTED; and it is written about Zion (in Is. 22:4): PRESS NOT TO COMFORT ME. It is written about Joseph (in Gen. 37:36): BUT THE MIDIANITES SOLD HIM INTO EGYPT; and it is written about Zion (in Joel 4:6 [3:6]): AND YOU HAVE SOLD THE CHILDREN OF JUDAH AND THE CHILDREN OF JERUSALEM TO THE CHILDREN OF THE GREEKS. All the bad things which happened to Joseph happened to Zion and likewise the good things. It is stated about Joseph (in Gen. 39:6): NOW JOSEPH WAS BEAUTIFULLY BUILT WITH A BEAUTIFUL APPEARANCE; and it is written about Zion (in Ps. 48:3 [2]): BEAUTIFUL LANDSCAPE, JOY OF THE WHOLE EARTH, < EVEN MOUNT ZION >.³⁸Cf. above, 9:18. It is written about Joseph (in Gen. 39:21): THE LORD WAS WITH JOSEPH; and it is written about Zion (in I Kings 9:3): MY EYES AND MY HEART SHALL BE THERE FOR ALL TIME. It is written about Joseph (in Gen. 39:9): HE IS NO GREATER < IN THIS HOUSE THAN I > ; and it is written about Zion (in Ps. 99:2): THE LORD IS GREAT IN ZION. It is written about Joseph (in Gen. 39:21): AND HE EXTENDED HIS FAITHFULNESS UNTO HIM; and it is written about Zion (in Jer. 2:2): I HAVE REMEMBERED IN YOUR FAVOR THE FAITHFULNESS OF YOUR YOUTH. It is written about Joseph (in Gen. 41:14): HE SHAVED AND CHANGED HIS GARMENTS; and it is written about Zion (in Is. 4:4): WHEN THE LORD SHALL HAVE WASHED AWAY THE FILTH OF THE CHILDREN OF ZION. It is written about Joseph (in Gen. 41:40): ONLY WITH RESPECT TO THE THRONE SHALL I BE GREATER THAN YOU; and it is written about Zion (in Jer. 3:17): THEY SHALL CALL JERUSALEM THE THRONE OF THE LORD. It is written about Joseph (in Gen. 41:42): AND HE CLOTHED HIM WITH CLOTHES OF FINE LINEN; and it is written about Zion (in Is. 52:1): AWAKE, AWAKE, PUT ON YOUR SPLENDOR, O ZION. It is written about Joseph (in Gen. 46:28): NOW HE HAD SENT JUDAH AHEAD OF HIM < UNTO JOSEPH TO SHOW THE WAY BEFORE HIM >; and it is written about Zion (in Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME.

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