Midrash su Salmi 128:78

“The greatly crowded city,” Rabbi Shmuel taught: There were twenty-four thoroughfares in Jerusalem, each and every thoroughfare had twenty-four streets, each and every street had twenty-four market streets, each and every market street had twenty-four store streets, each and every store street had twenty-four courtyards, each and every courtyard had twenty-four houses, and each and every courtyard would have twice the number of those who departed from Egypt emerging from it.
Know that it is so, as Rabbi Elazar said: There was an incident involving a traveler who was ascending to Jerusalem who took with him two hundred camels laden with pepper. He passed Tyre and found a certain tailor who was sitting near the city gates. He said to him: ‘What are you carrying?’ He said to him: ‘Pepper.’ He said to him: ‘Will you not give me a bit?’ He said to him: ‘No.’⁸The tailor asked to purchase a small amount, but the traveler wanted to sell his entire stock to one customer. He said to him: ‘Then you will have a purchaser only in another city.’ When he arrived in Jerusalem, he found a certain tailor sitting at the gate of the walls, who said to him: ‘What are you carrying?’ He said to him: ‘Continue your cutting.’ He found another tailor who said to him: ‘What are you carrying?’ He said to him: ‘Continue your sewing.’ He said to him: ‘If I can purchase them, fine. But if not, I will bring you a person who can purchase all of them.’ He said to him [again]: ‘What are you carrying?’ He said to him: ‘Pepper.’ He took him and brought him into a certain courtyard and he showed him a kor of dinars. He said to him: ‘Look at these coins. If they are currency in your land, take from them.’ In the morning, [the visiting merchant] went to stroll in the marketplace and one of his friends encountered him. He said to him: ‘What are you carrying?’ He said to him: ‘Pepper.’ He said to him: ‘Do you not have any that you could give me for one hundred dinars, for I have a feast today!’ He said: ‘I already sold it to so and so.’ He went to him. He said to him: ‘Do you have the pepper that you purchased? Give me a bit as I have a feast.’ He said to him: ‘What can I tell you? I already sold it to a certain tailor. However, I will tell him and he will give it to you.’ He went and he found it in a certain residence. Those who were in the first line [or purchasers] took one ounce each. Those who were in the second line took one-half ounce each. Those who were in the third line did not sense that there had been any at all, to realize what is stated: “The greatly crowded city.”
If you wish to ascertain how many multitudes there were in Jerusalem, you can ascertain it from the priests. Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Yehoshua ben Levi: [This is analogous] to a pile of grain that was located in the grain marketplace. Everyone came to measure it but could not. There was one clever man there. He said to them: ‘If you seek to measure it, you can calculate it on the basis of its teruma.’ So too, if you wish to ascertain how many multitudes there were in Jerusalem, you can ascertain it from the priests. That is what is written: “Solomon slaughtered the peace-offering that he slaughtered to the Lord, cattle, twenty-two thousand, and of the flock, one hundred and twenty thousand” (I Kings 8:63). And we have learned: A bull is sacrificed by twenty-four [priests] and a ram by eleven.⁹Mishna Yoma 2:7. The reference is to the number of priests who participated in all the rituals involved in the sacrifice of these offerings.
That is what is said of the first Temple. However, in the second Temple, one time King Agrippa sought to ascertain the number of the multitudes that were in Jerusalem. He said to the priests: ‘Set aside for me one kidney from each and every paschal offering.’ They set aside six hundred thousand pairs of kidneys, twice the number of those who departed from Egypt, and there was not any paschal offering that did not have more than ten registrants.¹⁰One had to register in advance for a paschal offering, and such offerings were generally divided between numerous individuals. Rabbi Ḥiyya taught: Even forty and even fifty. Bar Kappara said: Even one hundred, [and this is] not including one who was impure or on a distant journey. One time, they entered the Temple Mount and it could not hold them. There was one elderly man there and they trampled him. They called that Passover the Passover of the crushed, because they crushed the elderly man.
How did Israel procreate? A person would marry off his son at the age of twelve to a woman fit to bear children. He would then marry off his grandson at the age of twelve. One would not reach the age of twenty-six until he saw children of his children, to realize what is stated: “May you see the children of your children. Peace to Israel” (Psalms 128:6).

R. Chisda said: "Who may be called a scholar? One who is capable of deciding a T'refah for himself." R. Chisda said further: "Who may be termed (Pr. 15, 27) But he who hateth gifts will live? One who is capable of deciding a T'refah for himself." Mar Zutra lectured in the name of R. Chisda: "Whoever is versed in the Scripture, has taught the Meshna and is capable of seeing a T'refah for himeslf and waited upon scholars [taking part in their argumentative discussions], concerning him says the passage (Ps. 128, 2) When thou eatest the labor of thy hands, happy shalt thou be, and it shall be well with thee." R. Zebid said: "Such a man shall inherit both worlds, this world and the world to come; happy shalt thou be, refers to this world, and it shall be well with thee, refers to the future world." R. Elazar said: "Whenever something was sent to him from the house of the Prince of the Exile, he would not accept it and if he was invited [to any party] he would not go, saying, does not the master want me to live; for it is written, One who hateth gifts will live long." R. Zeira, on the contrary, if anything was sent him, he would accept it and if an invitation was extended him, he would go giving the reason for his action that they desire to be honored by his presence.

(Fol. 50) Happy are those that observe justice, that do charity at all times (Ps. 10, 3). Is it possible to do charity at all times? Our Rabbis of Jamnia, and according to others R. Eliezer, interpreted it: "This refers to one who supports his sons and daughters when they are minors." R. Samuel b. Nachmeni said: "This refers to one who raises an orphan boy and girl in his house and gives them in marriage." (Ib. 112, 3) Plenty of riches shall be in his house, and his righteousness shall endure forever. R. Huna and R. Chisda both explained this verse. One said: "This refers to one who studies the Torah and teaches it to others." The other, however, said: "This refers to one who writes the Pentateuch, the Prophets and the Hagiographa and lends them to others." (Ib. 128, 6) And see thy children's children; may there be peace upon Israel. R. Joshua b. Levi said: "If thy children have children, then there shall be peace upon Israel, for they will not have to resort to Chalitza or Yibum [which causes quarrels."] R. Samuel b. Nachmeni said: "Since there are children unto thy children, there will be peace upon Israel's judges, for there will be no cause for quarrels [as to who is the nearest heir."]

R. Phinehas the priest, the son of Hama, declared: A woman who is modest in her home atones for her household, just as the altar brings atonement, as it is said: Thy wife shall be a fruitful vine in the innermost parts of thy house (Ps. 128:3). The word innermost refers here to the altar, as is stated: And he shall kill it on the innermost side of the altar (Lev. 1:11).

Another comment on Thy wife shall be a fruitful vine. When is a wife considered a fruitful vine? When she remains secluded in the innermost parts of thy house (Ps. 128:3). If she does so, Thy children shall be like olive plants about thy table (ibid.), that is, she will rear children who will be anointed with the oil of installation.

6) "and I will break the bars of your yoke": To what may this be compared? One has a cow that he plows with and he lends it to another to plow with. That man has ten sons. This one comes and plows with it and leaves, and that one comes and plows with it and leaves — until the cow is exhausted and buckles under. All the cows (i.e., all the nations) enter and that cow (Israel) does not enter. It does not wait to be freed (of its yoke) by that man; but He comes immediately and breaks the yoke and cuts the yoke thongs. So, Israel in this world. One power comes and subjugates her and leaves, and another power comes and subjugates her and leaves. And the furrow is long, as it is written (Tehillim 128:3) "Plowmen have plowed on my back; they have lengthened their furrow." Tomorrow, when the end arrives, the Holy One Blessed be He will not tell the nations: "This and this is what you have done to My children." But immediately He will come and break the yoke and cut the yoke thongs, as it is written "And I will break the bars of your yoke." And thus is it written (Tehillim, Ibid. 4) "He has cut the cords of the wicked."

"And much cattle" (Numbers 32:1). This is [the meaning of] that which is stated by the verse (Ecclesiastes 10:2), "A wise man’s heart is to his right," that is Moshe; "but a fool’s heart is to his left," that is the Children of Reuven and the Children of Gad, who made the essential, secondary, and the secondary, essential. Why? Because they loved their possessions more than their selves. As they said to Moshe (Numbers 32:16), "'We will build here sheepfolds for our flocks,' first, and afterwards, 'and towns for our children.'" Moshe said to them, "Do not do like this, make the essential first; 'build towns for your children,' and afterwards 'sheepfolds for your flocks' (Numbers 32:24)." Hence, "A wise man’s heart is to his right," that is Moshe; "but a fool’s heart is to his left," that is the Children of Reuven and the Children of Gad. The Holy One, blessed be He, said to them, "You loved your money more than your souls. By your lives, there is no blessing in this, as stated (Proverbs 20:21), 'An estate acquired in haste at the outset will not be blessed in the end.'" "Do not toil to gain wealth; have the sense to desist" (Proverbs 23:4). And who is wealthy? One who is happy with his lot, as stated (in Psalms 128:2), "You shall eat the produce of your hands; you shall be happy, and it shall go well with you."

(Numb. 8:6:) “Take the Levites.” This text is related (to Ps. 11:5), “The Lord tests the righteous.” The Holy One, blessed be He, does not elevate a person to an office until He first tests and examines him.¹Numb. R. 15:12. When he withstands his test, He elevates him to the office. And so you find in the case of our father Abraham; when the Holy One, blessed be He, tested him with ten temptations, he withstood his trials. Then after that He blessed him, as stated (in Gen. 24:1), “And the Lord blessed Abraham in all things.” So also in the case of Isaac, when He tested him with the days of Abimelech, he withstood the trial. Then after that He blessed him, as stated (in Gen. 26:12), “So Isaac sowed on that land […] for the Lord had blessed him.” So also in the case of Jacob, when He tested him by means of all those tribulations with Esau, with Rachel, with Dinah, with Joseph, with Simeon, with Benjamin and [with the tribulation of] how he departed from the house of his father and his mother (in Gen. 32:11), “for with [only] my staff did I cross [this Jordan].” Then after that He blessed him. It is so stated (in Gen. 35:9), “Now God appeared unto Jacob again, when he came from Paddan-Aram, and blessed him.” So also in the case of Joseph, He tested him with all of those tribulations, with the wife of Potiphar and he was imprisoned for twelve years. Then after that he came out and became king because he had withstood his trial. Ergo (in Ps. 11:5), “The Lord tests the righteous.” So also in the case of the tribe of Levi, they laid down their lives for the sanctification of the name of the Holy One, blessed be He, (i.e. for martyrdom), so that the Torah would not be set aside. Now when Israel was in Egypt, they had rejected the Torah and circumcision and all of them had become worshipers of idols, as Ezekiel has demonstrated where it is stated (in Ezek. 20:5), “And you shall say unto them, ‘Thus says the Lord God, “In the day that I chose Israel […].”’” Then what is written at the end (in vs. 8)? “But they rebelled against Me and did not come to hearken unto Me; each man did not cast away [the abominations of their eyes nor did they forsake the idols of Egypt].” What did the Holy One, blessed be He, do? He brought darkness upon Egypt for three days, and during those [days] he killed all the wicked ones of Israel. For this reason it says (in Ezek. 20:36-38), “[As I brought your ancestors to judgment in the desert of the land of Egypt….] So will I remove from you those who rebel and transgress against Me.” So also it says (in Cant. 2:13), “And the fig tree sheds²Heb.: hanetah. Although the biblical context suggests a translation such as “puts forth” or “ripens” the context understands this rare verb in a more negative sense. See above vol. 2, p. 62 Tanh. (Buber); Exod. 3:7). its green figs…,” these are the wicked who are in Israel; (ibid. cont.) “and the vines in blossom give off fragrance,” these are the rest who have repented and been accepted; (ibid. cont.) “arise, my beloved, my fair one, and come away,” for behold the time of redemption has arrived. However all those in the tribe of Levi were righteous and carried out the Torah. It is so stated (in Deut. 33:9), “For they observed Your word,” i.e., the Torah; (ibid. cont.) “and kept Your covenant,” i.e., circumcision. And not only that, but when Israel made the calf, the tribe of Levi did not participate there, as stated (in Exod. 32:26), “So Moses stood up on the gate of the camp and said, ‘Whoever is for the Lord come to me,’ and all the Children of Levi gathered unto him.” When Moses said (in vs. 27), “Each [of you] put his sword on his thigh…,” they immediately did so. Moreover they did not show partiality. And so Moses blesses them, [namely (according Deut. 33:9)], “The one who says of his father and mother, ‘I do not consider them’ and his brother….” When the Holy One, blessed be He, saw that they all were righteous, that He had tested them and they had withstood their trial – as stated (of Levi in Deut. 33:8), “[Your faithful one,] whom You tested at Massah” – the Holy One, blessed be He, immediately said (in Numb. 8:14), “And the Levites shall belong to Me,” to fulfill what is stated (in Ps. 11:5), “The Lord tests the righteous.” In the case of the wicked, however, it is written of them (ibid. cont.), “but His soul (i.e. The soul of the Holy One, blessed be He,) hates the wicked and the lover of injustice.” David said (in Ps. 128:1), “Fortunate is everyone who fears the Lord and walks in His ways.”

... “May the Lord bless you from Zion…” (Psalms 128:5) This comes to teach that the Holy One blesses them from the place that He blesses Israel. And from where do we learn that the blessings come out from Zion? As it says “As the dew of Hermon which runs down on the mountains of Zion…” (Psalms 133:3) and it says “May the Lord bless you from Zion, and see the good of Jerusalem all the days of your life.” (Psalms 128:5) May you merit to see the good of Jerusalem in the time to come, “And may you see children to your children, peace upon Israel.” (Psalms 128:6)

... “May the Lord bless you from Zion…” (Psalms 128:5) This comes to teach that the Holy One blesses them from the place that He blesses Israel. And from where do we learn that the blessings come out from Zion? As it says “As the dew of Hermon which runs down on the mountains of Zion…” (Psalms 133:3) and it says “May the Lord bless you from Zion, and see the good of Jerusalem all the days of your life.” (Psalms 128:5) May you merit to see the good of Jerusalem in the time to come, “And may you see children to your children, peace upon Israel.” (Psalms 128:6)

... “May the Lord bless you from Zion…” (Psalms 128:5) This comes to teach that the Holy One blesses them from the place that He blesses Israel. And from where do we learn that the blessings come out from Zion? As it says “As the dew of Hermon which runs down on the mountains of Zion…” (Psalms 133:3) and it says “May the Lord bless you from Zion, and see the good of Jerusalem all the days of your life.” (Psalms 128:5) May you merit to see the good of Jerusalem in the time to come, “And may you see children to your children, peace upon Israel.” (Psalms 128:6)

... “May the Lord bless you from Zion…” (Psalms 128:5) This comes to teach that the Holy One blesses them from the place that He blesses Israel. And from where do we learn that the blessings come out from Zion? As it says “As the dew of Hermon which runs down on the mountains of Zion…” (Psalms 133:3) and it says “May the Lord bless you from Zion, and see the good of Jerusalem all the days of your life.” (Psalms 128:5) May you merit to see the good of Jerusalem in the time to come, “And may you see children to your children, peace upon Israel.” (Psalms 128:6)

... “May the Lord bless you from Zion…” (Psalms 128:5) This comes to teach that the Holy One blesses them from the place that He blesses Israel. And from where do we learn that the blessings come out from Zion? As it says “As the dew of Hermon which runs down on the mountains of Zion…” (Psalms 133:3) and it says “May the Lord bless you from Zion, and see the good of Jerusalem all the days of your life.” (Psalms 128:5) May you merit to see the good of Jerusalem in the time to come, “And may you see children to your children, peace upon Israel.” (Psalms 128:6)

... “May the Lord bless you from Zion…” (Psalms 128:5) This comes to teach that the Holy One blesses them from the place that He blesses Israel. And from where do we learn that the blessings come out from Zion? As it says “As the dew of Hermon which runs down on the mountains of Zion…” (Psalms 133:3) and it says “May the Lord bless you from Zion, and see the good of Jerusalem all the days of your life.” (Psalms 128:5) May you merit to see the good of Jerusalem in the time to come, “And may you see children to your children, peace upon Israel.” (Psalms 128:6)

(Nume. 32:1:) MUCH LIVESTOCK. This text is related (to Ps. 75:7–8 [6–7]): FOR IT IS NOT FROM THE EAST OR FROM THE WEST OR FROM THE WILDERNESS THAT THERE COMES AN EXALTATION (harim), FOR IT IS GOD WHO JUDGES; ONE HE PUTS DOWN, AND ANOTHER HE LIFTS UP. What is the meaning of (Ps. 75:7 [6]:) FOR IT IS NOT FROM THE EAST (rt.: MTs') OR FROM THE WEST?¹⁹Tanh., Numb. 9:6; Numb. R. 22:8. It is not from the fact that, when a person works hard by going out (rt.: MTs') for trade and traveling from east to west, he becomes wealthy. <No!> Even if one sails away in ships to go from east to west and returns over wildnesses and over mountains (harim), he does not become wealthy. What is the meaning of (Ps. 75:7 [6], cont.:) OR FROM THE WILDERNESS THAT THERE COMES AN EXALTATION (harim)? R. Abba²⁰According to Tanh., Numb. 9:6; and Numb. R. 22:8, this sage was R. Abba of Serungaya (near Tiberias). says: Every use of harim in Scripture denotes mountains except for here, where it denotes exaltation. Thus one is not exalted from these things. So what does the Holy One do? He takes from one and gives to another. A certain matron asked R. Jose ben Halafta: In how many days did the Holy One create his world? He said to her in six days.²¹Above, Numb. 1:18; Gen. R. 68:4; PRK 2:4; Lev. R. 8:1; Numb. R. 3:6; cf. above, Gen. 1:2. She said to him: And what has he been doing since that time? He said to her: He sits down and makes ladders for raising up one and putting down another. You yourself know that, when he wanted the children of Reuben and Gad to become wealthy, he brought down the Midianites at their hand. What is written (in Numb. 31:9)? THEN THE CHILDREN OF ISRAEL TOOK THE WOMEN [AND CHILDREN] OF THE MIDIANITES CAPTIVE, [AND ALL THEIR CATTLE, ALL THEIR LIVESTOCK,] <AND ALL THEIR WEALTH THEY SEIZED AS PLUNDER>. Then after that <comes> (Numb. 32:1:) NOW THE CHILDREN OF REUBEN <AND THE CHILDREN OF GAD> HAD MUCH LIVESTOCK. Ergo (in Ps. 75:8 [7]): FOR IT IS GOD WHO JUDGES; ONE HE PUTS DOWN, AND ANOTHER HE LIFTS UP. And who is wealthy? One who is happy with his lot, as stated (in Ps. 128:2): YOU SHALL EAT THE PRODUCE OF YOUR HANDS; YOU SHALL BE HAPPY, AND IT SHALL GO WELL WITH YOU.

That is what is written: “Say to God: How awesome are Your works” (Psalms 66:3). How terrifying are Your wonders. [Those slated to be] killed, kill those who would be their killers, and [those slated to be] hanged, hang those who would hang them. [Those who would be] drowned in the sea, drown those who would have drowned them. So it is, “In the greatness of Your power Your enemies cringe before You” (Psalms 66:3).
You find the benevolent qualities of the Holy One blessed be He are abundant, lasting, and of superior quality.¹⁵The translation of these terms is in accordance with the interpretation of the Etz Yosef. The term abundance in the continuation of the midrash refers to all of the characteristics mentioned here. Benevolence in abundance, kindness in abundance, mercy in abundance, righteousness in abundance, faithfulness in abundance, redemption in abundance, blessing in abundance, praise in abundance, peace in abundance. Benevolence in abundance, as it says: “How abundant is Your benevolence that You have set aside for those who revere You” (Psalms 31:20). Kindness in abundance, as it says: “And abundant in kindness and truth” (Exodus 34:6). Mercy in abundance, as it says: “Your mercy is abundant, O Lord” (Psalms 119:156). Righteousness in abundance, as it says: “And justice and abundant righteousness” (Job 37:23). Faithfulness in abundance, as it says: “New every morning, Your faithfulness is abundant” (Lamentations 3:23). Your redemption is abundant, as it says: “Israel will implore the Lord, for kindness is with the Lord and His redemption is abundant” (Psalms 130:7). Blessing in abundance, as it says: “I will pour out upon you blessing without limit [beli dai]” (Malachi 3:10). What is “without limit” [beli dai]? Until your lips will wear out [yivlu] from saying enough [dai]. Praise in abundance [raba] as it says: “A God dreaded in the great [raba] council of the holy, awesome to all around Him” (Psalms 89:8). And it is written: “How abundant are your works O Lord, You perform them all with wisdom, the earth is full of Your creations” (Psalms 104:24). Peace in abundance, as it says: “All your children will be disciples of the Lord and abundant will be your children’s peace” (Isaiah 54:13). Do not read “your children” [banayikh] but rather “your builders” [bonayikh].¹⁶ “Builders” is understood to refer Torah scholars who build up the world through their teachings. “May there be peace within your walls and tranquility in your palaces. For the sake of my brothers and companions I will say: Peace be with you. For the sake of the house of Lord our God, I will seek your good” (Psalms 122:7–9). “May you see children of your children, peace upon Israel” (Psalms 129:6). “Abundant peace to those who love Your Torah and may they not falter” (Psalms 119:165). May the Lord give might to His people; May the Lord bless his people with peace” (Psalms 29:11).
Midrash Esther is complete.
*!*

Another interpretation (of Numb. 8:6): TAKE THE LEVITES. This text is related (to Ps. 11:5): THE LORD TESTS THE RIGHTEOUS. The Holy One does not elevate a person to an office until <first> he tests and examines him.³⁷Tanh. Numb. 3:8; Numb. R. 15:12. When he withstands his test, he elevates him to the office. And so you find in the case of our father Abraham, when the Holy One tested him with ten temptations, he withstood his trial. Then after that he blessed him. It is so stated (in Gen. 24:1): AND THE LORD BLESSED ABRAHAM IN ALL THINGS. So also in the case of Isaac, when he tested him in the days of Abimelech, he withstood the trial. Then after that he blessed him, as stated (in Gen. 26:12): SO ISAAC SOWED ON THAT LAND [ … FOR THE LORD HAD BLESSED HIM]. So also in the case of Jacob, when he tested him by means of all those tribulations with Esau with Dinah, with Joseph, and <with the tribulation of> how he departed from the house of his father and his mother (in Gen. 32:11 [10]): FOR WITH <ONLY MY STAFF DID I CROSS <THIS JORDAN> …, he blessed him. It is so stated (in Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN, [WHEN HE CAME FROM PADDAN-ARAM, AND BLESSED HIM]. So also in the case of Joseph, he tested him with the wife of Potiphar, and he was imprisoned for twelve years. Then after that he came out and became king because he had withstood his trial. Ergo (in Ps. 11:5): THE LORD TESTS THE RIGHTEOUS. So also in the case of the tribe of Levi, they laid down their lives for the sanctification of the name of the Holy One (i.e. for martyrdom), so that the Torah would not be set aside. Now when Israel was in Egypt, they had rejected the Torah and circumcision and all of them had become worshipers of idols as Ezekiel has demonstrated where it is stated (in Ezek. 20:5): AND YOU SHALL SAY UNTO THEM: THUS SAYS THE LORD GOD, IN THE DAY THAT I CHOSE ISRAEL…. Then what is written at the end (in vs. 8)? BUT THEY REBELLED AGAINST ME AND DID NOT COME TO HEARKEN UNTO ME. [INDIVIDUALLY THEY DID NOT CAST AWAY THE ABOMINATIONS OF THEIR EYES NOR DID THEY FORSAKE THE IDOLS OF EGYPT]. What did the Holy One do? He brought darkness upon Egypt for three days, and during those <days> he killed all the wicked ones of Israel. For this reason it says (in Ezek. 20:36, 38): AS I BROUGHT YOUR ANCESTORS TO JUDGMENT IN THE DESERT OF THE LAND OF EGYPT….] SO WILL I REMOVE FROM YOU <THOSE WHO REBEL AND TRANSGRESS AGAINST ME>. So also it says (in Cant. 2:13): AND THE FIG TREE SHEDS³⁸Heb.: hanetah. Although the biblical context suggests a translation such as “puts forth” or “ripens” the context understands this rare verb in a more negative sense. See above vol. 2, p. 62 Tanh. (Buber); Exod. 3:7). ITS GREEN FIGS…. These are the wicked who are in Israel. (Ibid. cont.:) AND THE VINES IN BLOSSOM GIVE OFF FRAGRANCE. These are the rest who have repented and been accepted. (Ibid. cont.:) ARISE, MY BELOVED, MY FAIR ONE, AND COME AWAY, for behold the time of redemption has arrived. However all those in the tribe of Levi were righteous and carried out the Torah. It is so stated (in Deut. 33:9): FOR THEY OBSERVED YOUR WORD, i.e., the Torah; AND KEPT YOUR COVENANT, i.e., circumcision. And not only that, but when Israel made the calf, the tribe of Levi did not participate there as stated (in Exod. 32:26): SO MOSES STOOD UP ON THE GATE OF THE CAMP AND SAID: WHOEVER IS FOR THE LORD COME TO ME. THEN ALL THE CHILDREN OF LEVI GATHERED UNTO HIM. When Moses said (in vs. 27): EACH <OF YOU> [PUT HIS SWORD ON HIS THIGH, they immediately did so. Moreover they did not show partiality. And so Moses blesses them, <namely> the one (according Deut. 33:9) WHO SAYS OF HIS FATHER AND MOTHER: I DO NOT CONSIDER THEM …, FOR THEY (the Levites) OBSERVED YOUR WORD AND KEPT YOUR COVENANT. When the Holy One saw that they all were righteous, that he had tested them and they had withstood their trial, as stated (of Levi in Deut. 33:8): <YOUR FAITHFUL ONE,> WHOM YOU TESTED AT MASSAH, the Holy One immediately said (in Numb. 8:14): AND THE LEVITES SHALL BELONG TO ME to fulfill what is stated (in Ps. 11:5): THE LORD TESTS THE RIGHTEOUS. In the case of the wicked, however, it is written of them (ibid. cont.:) BUT HIS SOUL (i.e. the soul of the Holy One) HATES THE WICKED AND THE LOVER OF INJUSTICE. David said (in Ps. 128:1): BLESSED IS EVERYONE WHO FEARS THE LORD AND WALKS IN HIS WAYS.

The Holy One, blessed be He, declared unto Israel: In this world you fear sins, but in the world-to-come, where there is no evil inclination, you will tremble with joy over the benefactions reserved for you, as is said: Afterward shall the children of Israel return, and seek the Lord their God, and David their king, and shall come trembling unto the Lord and to His goodness in the end of days (Hos. 3:5). What is the meaning of His goodness? It refers to the Holy Temple, as it is said: That goodly hill country and the Lebanon (Deut. 3:25). The blessing comes from Zion, as is said: The Lord shall bless thee out of Zion, and thou shalt see the goodness of Jerusalem (Ps. 128:5). Dew is blessed from Zion, as is said: Like the dew of Herman, that cometh down the mountains of Zion (ibid. 133:3). Help comes from Zion, as it is said: Send forth thy help from the sanctuary, and support thee out of Zion (ibid. 20:3). Salvation comes from Zion, as it is said: Oh, that the salvation of Israel were come out of Zion (ibid. 14:7). The Holy One, blessed be He, said: In the world-to-come I shall bless you out of Zion, as it is said: The Lord blessed thee out of Zion; even He that made heaven and earth (ibid. 134:3). And I shall bless Zion, as is said: The Lord bless thee, O habitation of righteousness, O holy mountain (Jer. 31:22). Amen.

12 (Numb. 8:6) “Take the Levites”: This text is related (to Ps. 11:5), “The Lord tests the righteous […].” The Holy One, blessed be He, does not elevate a person to an office until He first tests and examines him. When he withstands his test, He elevates him to the office. And so you find in the case of our father Abraham; when the Holy One, blessed be He, tested him with ten temptations, he withstood his trials. Then after that He blessed him, as stated (in Gen. 24:1), “And the Lord blessed Abraham in all things.” So also in the case of Isaac, when He tested him with the days of Abimelech, he withstood the trial. Then after that He blessed him, as stated (in Gen. 26:12), “So Isaac sowed on that land […] for the Lord had blessed him.” So also in the case of Jacob, when He tested him by means of all those tribulations with Esau, with Rachel, with Dinah, with Joseph, and [with the tribulation of] how he departed from the house of his father (in Gen. 32:11), “for with [only] my staff did I cross [this] Jordan.” Then after that He blessed him. It is so stated (in Gen. 35:9), “Now God appeared unto Jacob again, when he came from Paddan-Aram, and blessed him.” So also in the case of Joseph, with the wife of Potiphar and he was imprisoned for twelve years. Then after that he came out and became king because he had withstood his trials. Ergo (in Ps. 11:5), “The Lord tests the righteous.” So also in the case of the tribe of Levi, they laid down their lives for the sanctification of the name of the Holy One, blessed be He, (i.e. for martyrdom). Now when Israel was in Egypt, they had rejected the Torah and, as Ezekiel had rebuked them where it is stated (in Ezek. 20:5), “And you shall say unto them, ‘Thus says the Lord God, “In the day that I chose Israel […].”’” Then what is written at the end (in vs. 8)? “But they rebelled against Me and did not come to hearken unto Me … and I resolved to pour out My fury upon them.” What did the Holy One, blessed be He, do? He brought darkness upon Egypt for three days, and during those [days] he killed all the wicked ones of Israel. For this reason it says (in Ezek. 20:36-38), “[As I brought your ancestors to judgment in the desert of the land of Egypt….] So will I remove from you those who rebel and transgress against Me.” So also it says (in Cant. 2:13), “And the fig tree sheds¹⁸Heb.: hanetah. Although the biblical context suggests a translation such as “puts forth” or “ripens” the context understands this rare verb in a more negative sense. See Tanh. (Buber); Exod. 3:7). its green figs…,” these are the wicked who are in Israel; (ibid. cont.) “and the vines in blossom give off fragrance,” these are the rest who have repented and been accepted; (ibid. cont.) “arise, my beloved, my fair one, and come away,” for behold the time of redemption has arrived. However all those in the tribe of Levi were righteous and carried out the Torah. It is so stated (in Deut. 33:9), “For they observed Your word,” i.e., the Torah; (ibid. cont.) “and kept Your covenant,” i.e., circumcision. And not only that, but when Israel made the calf, the tribe of Levi did not participate there, as stated (in Exod. 32:26), “So Moses stood up on the gate of the camp and said, ‘Whoever is for the Lord come to me,’ and all the Children of Levi gathered unto him.” When Moses said (in vs. 27), “Each [of you] put his sword on his thigh…,” they immediately did so. Moreover they did not show partiality. And so Moses blesses them, [namely (according Deut. 33:9)], “The one who says of his father and mother, ‘I do not consider them’ and his brother….” When the Holy One, blessed be He, saw that they all were righteous, that He had tested them and they had withstood their trial – as stated (of Levi in Deut. 33:8), “[Your faithful one,] whom You tested at Massah” – the Holy One, blessed be He, immediately said (in Numb. 8:14), “And the Levites shall belong to Me,” to fulfill what is stated (in Ps. 11:5), “The Lord tests the righteous.” In the case of the wicked, however, it is written of them (ibid. cont.), “but His soul (i.e. the soul of the Holy One, blessed be He,) hates the wicked and the lover of injustice.” David said (in Ps. 128:1), “Fortunate is everyone who fears the Lord and walks in His ways.”

Another interpretation of "And much cattle" (Numbers 32:1). This is [the meaning of] that which is stated by the verse (Ecclesiastes 10:2), "A wise man’s heart is to his right," that is the good impulse; "but a fool’s heart is to his left," that is the evil impulse. Another interpretation: "A wise man’s heart is to his right," that is the righteous who put their hearts to Torah which is from the right, as it is stated (Deuteronomy 33:2), “from His right, a fiery law to them; "but a fool’s heart is to his left," that is the evildoers who put their hearts to becoming rich, as it is stated (Proverbs 3:16), “in her left, riches and honor.” Another interpretation: "A wise man’s heart is to his right," that is Moshe; "but a fool’s heart is to his left," that is the Children of Reuven and the Children of Gad, who made the essential, secondary, and the secondary, essential. Why? Because they loved their possessions more than the [human] souls. As they said to Moshe (Numbers 32:16), "'We will build here sheepfolds for our flocks, and towns for our children.'" Moshe said to them, "This is nothing; rather make the essential, essential. First 'build towns for your children,' and afterwards 'sheepfolds for your flocks' (Numbers 32:24)." Hence, "A wise man’s heart is to his right," that is Moshe; "but a fool’s heart is to his left," that is the Children of Reuven and the Children of Gad. The Holy One, blessed be He, said to them, "You loved your money more than [your] souls. By your lives, there is no blessing in this, as stated (Proverbs 20:21), 'An estate acquired in haste at the outset will not be blessed in the end.'" And it likewise states (Proverbs 23:4), "Do not toil to gain wealth; have the sense to desist." And who is wealthy? One who is happy with his lot, as stated (in Psalms 128:2), "You shall eat the produce of your hands; you shall be happy, and it shall go well with you."

(Numb. 7:2:) “Now the princes of Israel drew near (to make an offering).” You find that when Moses proclaimed and said (in Exod. 35:5), “Take from among you an offering [for the Lord],” what did the princes do?¹⁰⁶Cf. Numb. R. 12:16. They said, “Moses did not know [enough] to tell us that the Tabernacle was being made.” What did they do? They did not give a freewill offering. They said, “These people are making the Tabernacle, and now he is telling us to give a freewill offering?” The Holy One, blessed be He, said, “By your lives, you should know that I do not need you (princes).” What is written there (in Exod. 36:3)? “And they (i.e., the Children of Israel) still brought freewill offerings unto him in the morning, in the morning.”¹⁰⁷See above, Exod. 7:3, and the notes there. R. Johanan said, “For two mornings they brought all the supplies (mela'khah) for the Tabernacle, and they were more than enough, as stated (in Exod. 36:7), ‘For they had sufficient supplies (mela'khah), more than enough for all the work (mela'khah) to make it.’” And it is written (in Exod. 39:43), “When Moses saw all the work (mela'khah) […]; then Moses blessed them.”¹⁰⁸Above, 2:20. And with what blessing did he bless them? He said to them, “May the Divine Presence dwell in the work of your hands.” In this world Moses has blessed them; but in the world to come, the Holy One, blessed be He, will bless them, as stated (in Ps. 128:5–6), “The Lord will bless¹⁰⁹Normally the translation would read, MAY THE LORD BLESS, but reading the verb as a simple future indicates that this blessing is reserved for the world to come. you from Zion; may you see the prosperity of Jerusalem…!”

(Numb. 7:2:) THAT THE PRINCES OF ISRAEL DREW NEAR TO MAKE AN OFFERING. You find <the following>: when Moses proclaimed and said (in Exod. 35:5): TAKE FROM AMONG YOU AN OFFERING <FOR THE LORD>, what did the princes do?¹²⁶Tanh., 2:27; cf. Numb. R. 12:16. They said: Moses did not know <enough> to tells us that the Tabernacle was being made. What did they do? They did not give a freewill offering. They said: These people are making the Tabernacle. Now he is telling us to give a freewill offering! The Holy One said: By your life, you should know that I do not need you (princes). What is written there (in Exod. 36:3)? AND THEY (i.e., the children of Israel) [STILL] BROUGHT FREEWILL OFFERINGS UNTO HIM IN THE MORNING, IN THE MORNING.¹²⁷See above, Exod. 7:3, and the notes there. R. Johanan said: For two mornings they brought all the supplies (mela'khah) for the Tabernacle, and they were more than enough, as stated (in Exod. 36:7): FOR THEY HAD SUFFICIENT SUPPLIES (mela'khah), [MORE THAN ENOUGH FOR ALL THE WORK (mela'khah) TO MAKE IT]. (Exod. 39:43:) WHEN MOSES SAW ALL THE WORK (mela'khah), [ …; THEN MOSES BLESSED THEM].¹²⁸Above, 2:20. And with what blessing did he bless them? He said to them: May the Divine Presence dwell in the work of your hands. In this world Moses has blessed them; but in the world to come, the Holy One will bless them, as stated (in Ps. 128:5–6): THE LORD WILL BLESS¹²⁹Normally the translation would read, MAY THE LORD BLESS, but reading the verb as a simple future indicates that this blessing is reserved for the world to come. YOU FROM ZION. {<HE IS> MAKER OF HEAVEN AND EARTH. [MAY YOU SEE THE PROSPERITY OF JERUSALEM ALL THE DAYS OF YOUR LIFE,] AND MAY YOU SEE YOUR CHILDREN'S CHILDREN. PEACE BE UPON ISRAEL!

[(Gen. 21:1:) THEN THE LORD VISITED SARAH.] This text is related (to Hab. 3:17): FOR THOUGH THE FIG TREE SHALL NOT BLOSSOM.¹¹⁸Gen. R. 53:3; PR 42:5. Who is this < fig tree >? This is Abraham, since it is stated (in Hos. 9:10): I SAW YOUR FATHERS AS THE FIRST FRUIT OF A FIG TREE IN ITS FIRST SEASON. (Hab. 3:17, cont.:) AND THERE IS NO YIELD ON THE VINES. ON THE VINE [sic] refers to Sarah, since it is stated (in Ps. 128:3): YOUR WIFE IS LIKE A FRUITFUL VINE. (Hab. 3:17, cont.:) THOUGH THE WORK OF THE OLIVE HAS FAILED. Were the words which the ministering angels brought as good tidings to Sarah deceptive? < They had said > (in Gen. 18:10): I WILL SURELY RETURN UNTO YOU. (Hab. 3:17:) THE WORK OF THE OLIVE. As the olive gives light to the world (through its oil), so the angels enlightened < Sarah > with their words.¹¹⁹Cf. Gen. R. 53:3, according to which THE WORK OF THE OLIVE alludes to the fact that the faces of the angels who gave Sarah the good tidings shone like an olive. (Hab. 3:17, cont.:) AND THE GRAINFIELDS (ShDMH) PRODUCE NO FOOD. Those breasts (ShDYM)¹²⁰ShDYM in an unvocalized text could easily be read as a plural of SDH, a common word meaning “field,” although not quite the word designating GRAINFIELDS in Hab. 3:17. suckle no one. (Hab. 3:17, cont.:) HE HAS DECREED¹²¹The midrash requires this translation. See the following note. A FLOCK FROM THE FOLD. Have you not raised up from her (i.e., from Sarah, the fold) the assembly of Israel, which is called a flock, where it is stated (in Ezek. 34:17): AND YOU, MY FLOCK?

[(Gen. 21:1:) THEN THE LORD VISITED SARAH.] This text is related (to Hab. 3:17): FOR THOUGH THE FIG TREE SHALL NOT BLOSSOM.¹¹⁸Gen. R. 53:3; PR 42:5. Who is this < fig tree >? This is Abraham, since it is stated (in Hos. 9:10): I SAW YOUR FATHERS AS THE FIRST FRUIT OF A FIG TREE IN ITS FIRST SEASON. (Hab. 3:17, cont.:) AND THERE IS NO YIELD ON THE VINES. ON THE VINE [sic] refers to Sarah, since it is stated (in Ps. 128:3): YOUR WIFE IS LIKE A FRUITFUL VINE. (Hab. 3:17, cont.:) THOUGH THE WORK OF THE OLIVE HAS FAILED. Were the words which the ministering angels brought as good tidings to Sarah deceptive? < They had said > (in Gen. 18:10): I WILL SURELY RETURN UNTO YOU. (Hab. 3:17:) THE WORK OF THE OLIVE. As the olive gives light to the world (through its oil), so the angels enlightened < Sarah > with their words.¹¹⁹Cf. Gen. R. 53:3, according to which THE WORK OF THE OLIVE alludes to the fact that the faces of the angels who gave Sarah the good tidings shone like an olive. (Hab. 3:17, cont.:) AND THE GRAINFIELDS (ShDMH) PRODUCE NO FOOD. Those breasts (ShDYM)¹²⁰ShDYM in an unvocalized text could easily be read as a plural of SDH, a common word meaning “field,” although not quite the word designating GRAINFIELDS in Hab. 3:17. suckle no one. (Hab. 3:17, cont.:) HE HAS DECREED¹²¹The midrash requires this translation. See the following note. A FLOCK FROM THE FOLD. Have you not raised up from her (i.e., from Sarah, the fold) the assembly of Israel, which is called a flock, where it is stated (in Ezek. 34:17): AND YOU, MY FLOCK?

Jacob took his sons and his grandsons, and his wives, and he went to Kirjath Arba (so as to be) near Isaac his father. And he found there Esau and his sons and his wives dwelling in the tents of Isaac. And he spread his tent apart from him; and Isaac saw Jacob, his wives, his daughters, and all that belonged to him, and he rejoiced in his heart exceedingly. Concerning him the Scripture saith, "Yea, thou shalt see thy children's children, peace be upon Israel" (Ps. 128:6).