Midrash su Salmi 139:78

(Lev. 14:2:) “This shall be the law of the leper.” Let our master instruct us: How many people have no share in the world to come?¹Numb. R. 14:1; PR 6:4; ARN, A, 36; Midrash on Proverbs, 22. Thus have our masters taught (in Sanh. 10:1-2): These are they who have no share in the world to come…. Three kings and four commoners²Gk.: idiotes. have no share in the world to come. The three kings are Jeroboam, Ahab, and Manasseh.³See Sanh. 101b-104a. R. Judah ben Shallum said, “The sages of the Mishnah wanted to teach that there were four kings and reckon Solomon with them; however, a heavenly voice (bat qol) came forth and said (in the words of Ps. 105:15), ‘Touch not my anointed.’ Nevertheless they returned one day to teaching [as before]. Fire from the heavens came and destroyed their benches. [The heavenly voice] returned and said (according to Job 34:33), ‘Should He repay as you would, when you have refused?’” All the same, why did they so teach? Because it is written (in I Kings 11:1, 6), “Now King Solomon loved many foreign wives […]. And Solomon did what was evil in the eyes of the Lord.” (Sanh. 10:2, at the end:) The four commoners are Balaam, Doeg, Ahithophel and Gehazi. You find that these were condemned to Geihinnom on account of the words of their mouths. In the case of Balaam, he was driven into Geihinnom because of his speech, as stated (in Numb. 23:7), “From Aram has Balak brought me, the king of Moab,”⁴Numb. R. 20:19; also below, Numb. 7:17. [meaning] I was one of the exalted ones;⁵Heb.: MRMYM, which the midrash seems to understand as related to M’RMYM, i.e., “one of the Arameans.” I was one of the division of the patriarchs, [but] Balak brought me (yanheni) and cast me into Geihinnom.” Now brought me (yanheni, rt.: nhh) can only imply Geihinnom, since it is stated (in Ezek. 32:18), “Son of man, lament over (rt.: nhh)⁶The Buber text reads the middle letter in this root as a het in agreement with Numb. 23:7; but the parallels in Numb. R. 20:19, and the Masoretic Text all read the middle letter as a he, a reading which together with the preposition ‘al, requires the translation, LAMENT OVER. [the masses of Egypt and cast them down… unto the lowest part of the nether world].” So also was Doeg banished because of his speech. When? When David fled to Nob, the city of priests where Ahimelech received him, Saul noticed and gathered all his servants. He said to them, “A fine way you are treating me! For David does whatever he wishes, and not one of you has put a word in my ear.” It is so stated (in I Sam. 22:8), “Is that why all of you have conspired against me? For no one is putting a word in my ear when my son is making a deal with the son of Jesse….” Doeg began to utter evil speech, as stated (in vs. 9), “Then Doeg the Edomite, who was standing among the servants of Saul, answered and said, ‘I saw the son of Jesse come to Nob….’” It was also by his hand that eighty-five priests who wear the ephod and Ahimelech the High Priest were slain. “And he smote Nob the city of priests with the edge of the sword” (I Samuel 22:19). R. Eleazar said, “Anyone who becomes merciful upon the cruel one will end by being cruel to the merciful: It is written (I Samuel 15:9), ‘But Saul had pity upon Agag and upon the best of the sheep and the cattle’; and it is [also] written (I Samuel 22:19) about Nob the city of priest, ‘And he smote Nob the city of priests with the edge of the sword.’“ So also was Ahithophel banished because of his speech. Thus it is stated (in II Sam. 17:23), “So when Ahithophel saw that his counsel was not heeded… and he set his house in order and hanged himself.” Gehazi also was banished on account of his speech. When Naaman became leprous and was healed at the hands of Elisha, Naaman began to give silver, gold and gifts⁷Gk.: dora. to Elisha, but he did not want to accept them. Now Gehazi was ministering to Elisha. He saw the silver, the gold, and the clothes; so he said (in II Kings 5:20), “My Lord has spared that Aramean Naaman without accepting what he brought; as the Lord lives, I will run after him and get something from him.” Certainly he took [something; he took] his deformity. Thus it is stated (in vs. 27), “And the leprosy of Naaman shall cleave to you and to your seed forever.” Why [did Elisha not want anything]? Because it is stated (in Deut. 13:18), “And let nothing cleave to your hand of that which is devoted.” Now Naaman and the king of Aram served idols; and it is written (in Deut. 7:26), “Do not bring an abomination unto your house.” R. Pedat said, “The Holy One, blessed be He, has made a covenant with the world that anyone who utters evil speech receives leprosy.” Where is it shown? From what is written on the matter (in Lev. 14:2), “This shall be the law of the leper (hametsora'),” [ i.e. ] the one who proclaims evil (hamotsi' ra').⁸Below, 5:5; ySot. 2:1 (17d); ‘Arakh. 15b; Cf. Lev. R. 16:1. Our masters have said, “Plagues only affect a person on account of the evil speech which comes out of his mouth.” So the holy spirit cries out (in Eccl. 5:5), “Do not let your mouth cause your flesh to sin,” [ i.e. ] to afflict your body; (ibid., cont.) “and do not say before the angel that it was a mistake,” [ i.e. ] and do not say before the angel who is appointed over you, “By mistake I brought forth the word from my mouth.” For every word which issues from your mouth, whether good, evil, by mistake, or on purpose, is written in a book. Where is it shown that it is so? Where it is stated (in Mal. 3:16), “Then those who feared the Lord spoke with one another; the Lord has hearkened and listened, and a book of remembrance has been written before Him […].” And so with the trait of calamity, David said (in Ps. 139:2), “You know when I sit down and when I stand up, You discern my thoughts from afar.” Job also said (in Job 14:16), “For You count my footsteps,” and (Job 13:27) “You look closely over the treading of my feet.” (Eccl. 5:5, cont.:) “Why should God be angry over your voice and destroy the work of your hands?” These are the hands and the body when they are afflicted by leprosy. Another interpretation (of Eccl. 5:5), “Do not let your mouth cause your flesh to sin”: The Torah has spoken to you euphemistically. If your wife has told you that she is menstruating (niddah), do not cause your body to sin by touching her. Do not say before the angel who is appointed over the formation of the fetus, “’I made a mistake and did not know.” (Ibid., cont.:) “Why should God be angry over your voice and destroy the work of your hands?” This refers to the children who are afflicted with leprosy. R. Aha said, “If a man has intercourse with his wife when she is menstruating, the children will be afflicted with leprosy. How? [If] he has intercourse on the first day of her menstruating, the child which is born shall be afflicted after ten years. [If] he has intercourse with her on the second day, it shall be afflicted after twenty years. On the third day it shall be afflicted after thirty years. On the fourth day it shall be afflicted after forty years. On the fifth day it shall be afflicted after fifty years. On the sixth day it shall be afflicted after sixty years. On the seventh day it shall be afflicted after seventy years, corresponding to the seven days of her menstruation. Moreover, he shall not depart from the world before he has seen his fruit spoiled. Now the days of a person's life are only seventy years, for so David says (in Ps. 90:10), ‘The days of our life comprise seventy years, and’ [only if] one merited, ‘eighty.’ Therefore if a man has intercourse with a menstruating woman on the seventh day, the fetus is afflicted at seventy years of age, so that he does not depart from the world until he has seen his fruit spoiled. This punishment, as it were, does not come from Me. I have already testified to you and told you (in Lev. 14:2,) ‘This shall be the law of the leper.’” Another interpretation (of Eccl. 5:5), “Do not let your mouth [cause your flesh to sin, and do not say before the angel (mal'akh) that it was a mistake]”: If you have acted with malice aforethought and led astray a high priest, who is called an angel (mal'akh), as stated (in Mal. 2:7), “For the lips of a priest preserve knowledge, and they should seek Torah from his mouth; for he is the messenger (mal'akh) of the Lord of hosts”; then do not say, “I sinned by mistake,” [ i.e. ] (in Eccl. 5:5), “ do not say before the angel (i.e., before the high priest) that it was a mistake.” Why? You are leading yourself astray. You are afflicting yourself. The voice which you send forth from your mouth will destroy the work of your hands. (Eccl. 5:5) “Why should God be angry over your voice [and destroy the work of your hands]?” This refers to the children who are afflicted with leprosy.

(Numb. 16:1:)¹This supplement comes from Codex Vaticanus, Ebr. 34. It is found neither in Buber’s primary Oxford manuscript nor in the traditional version of the Tanhuma. NOW KORAH BEN IZHAR BEN KOHATH BEN LEVI BETOOK HIMSELF (literally: TOOK)…. Let our master instruct us: Is it legitimate to save the Holy Scriptures on the Sabbath? Thus have our masters taught (in Shab. 16:1): IN THE CASE OF ALL HOLY SCRIPTURES,²I.e., Torah, Prophets, and Writings, all three. ONE SHOULD SAVE THEM FROM THE FIRE WHETHER ONE READS FROM THEM OR DOES NOT READ FROM THEM.³According to Sanh. 115a, the Prophets are what one reads from and the Writings are what one does not read from. As for the books of the minim, however, one does not save them from the fire on the Sabbath.⁴TShab. 13(14):5 mentions gilyonim in this context. While gilyonim properly refers to the unwritten portions of a scroll, it became a term for the Christian Gospels and seems to have this meaning here and in Shab. 116a. R. Jose the Galilean says: If I find the books of the minim, I cut out their Divine Names and burn the rest.⁵See yShab. 16:1 (15c); Sifre to Numb. 5:23 (16); Numb. R. 9:36; also Sanh. 110b. R. Tarfon said to him: May I bury my children, if the books of the minim should fall into my hands, I should burn them together with their Divine Names. Moreover, if someone were pursuing me, I should flee into an idolatrous temple, but I should not flee to a house of the minim. <The reason is> that idolaters do not know the Holy One when they deny him, [while these do know him when they deny him]; and it is concerning them that David said (in Ps. 139:21): DO I NOT HATE THOSE WHO HATE YOU O LORD? AND LOATHE THOSE WHO RISE UP AGAINST YOU …? What caused Korah to disappear from the world? It could only be that he withdrew into heresy (minut) and sided against Moses and Aaron. Where is it shown? From what they read on the matter (in Numb. 16:1): NOW KORAH <BEN IZHAR BEN KOHATH BEN LEVI> TOOK (heretical texts)….

(Lev. 12:2:) “When a woman emits her seed and bears a male.” This text is related (to Job 29:2), “O that I were as in the months of old, [as in the days when God watched over me]!” In regard to this verse, Job spoke it when the afflictions had come upon him. He said, “’O that I were as in the months of old,’ and would that I had the days which I had when I was in my mother's belly!” “As in the days when God watched over me!” [These words] teach that the infant is watched over while it is in its mother's belly. (Job 29:3:) “When His light shone over my head […].” From here you learn that the infant has light in its mother's belly. (Job 29:4:) “When I was in the days of my youth (horef),¹Horef also means “winter.” Buber notes here that in the following simile, the infant in the womb is being protected in the womb as the winter rain protects the soil. when God's company was over my tent.” [These words teach about the infant.] Just as the rain is at work in the soil for it to become muddy, so the infant is muddy in its mother's womb. Another interpretation [of] “when God's company was over my tent”: These words teach about the infant. Just as the infant gets muddy, so is a person muddied by sins, so that misfortunes come upon him. At that time [Job] said (in Job 29:2), “’O that I were as in the months of old, as in the days when God watched over me,’ and would that I had the days which I had when I was in my mother's belly!” What does he finally say (in vs. 4)? “When I was in the days of my youth.” R. Abbahu said, “The infant comes out of the mother's belly covered with slime and covered with blood; yet everyone praises and cherishes it, especially when it is a male.”²Tanh., Lev. 8:11; PRK 9:6. Ergo (in Lev. 12:2), “When a woman emits her seed and bears a male.” (Lev. 12:2:) “When a woman emits her seed.” [This text is related to (Ps. 139:5),] “You have formed me behind and before.” The text speaks of the first Adam.³Cf. Gen. R. 8:1; 14:5; Lev. R. 14:1; M. Pss. 139:6. R. Johanan said, “It is written about him that there were two creations. There is a double y (i.e., a double yod in Gen. 2:7), ‘The Lord God formed (yytsr) the human.’ One formation is in this world, and one is for the world to come. But in the case of cattle, wild beasts, and birds, for them [only] one formation is written (without a double y in Gen. 2:19), ‘So out of the earth the Lord God formed (ytsr) all the wild beasts of the field [and all the birds of the heavens].’ It therefore says (in Ps. 139:5), ‘You have formed me behind and before.’” R. Simeon ben Laqish says, “Behind (in the sense of what comes] before the act of [his] creation. What is the reason? It is written (in Gen. 1:2), ‘and the spirit of God was hovering over the face of the waters’; this spirit was the soul of the first Adam. It therefore says (in Ps. 139:5), ‘You have formed me behind and before.’” R. Eleazar ben Pedat says, “Behind [refers] to an [later] event of the sixth day, and before [refers] to an [earlier] event of the sixth day. How so? Because the Holy One, blessed be He, created six things on the sixth day. They were these: (1) the soul; (2) wild beasts; (3) cattle; (4) beasts of the earth; (5) Adam; and (6) Eve. Now Adam's soul was created first, as stated (in Gen. 1:24), ‘a living soul.’ Living soul can only be the soul of Adam, since it is stated (in Gen. 2:7), ‘and the human (Adam) became a living soul.’ Hence, before [refers] to the [first] event of the sixth day, and behind [refers] to the sixth day, since [the Holy One, blessed be He,] was occupied with him all of the sixth day. Ergo (in Ps. 139:5), ‘You have formed me behind and before.’ Behind [refers] to an event of the sixth day, and before [refers] to an event of the sixth day.” R. Samuel bar Nahman said, “What is the meaning of ‘You have formed me behind and before?’ Having two faces, male and female. Hence it says (in Ps. 139:5), ‘You have formed me behind and before.’”⁴Ber. 61a; ‘Eruv. 18a. Adam said, “After the Holy One, blessed be He, had created all the cattle and wild beasts, He created me.” So it is with the infant. Before it comes forth from its mother's belly, the Holy One, blessed be He, commands it, “Eat of this, do not eat of that, (in Lev. 11:29) ‘this shall be unclean for you.’” Then after it takes upon itself in its mother's belly all the commandments which are in the Torah, [only] after that it is born. Thus it is stated (in Lev. 12:2), “When a woman emits her seed and bears a male.”

2. Blessed is the Lord, blessed is He, who recognizes at the start what will be in the end. And He proclaims from the beginning the ending from before that He made (i.e. created). And He knows that which He made and what it would be destined to do. And He foresees for good and He does not foresee for evil. He is rich and is happy with His portion. And in His wisdom and His understanding, He created His world, and He prepared and afterward created in it a Man (Adom), and flung him before Him. And He calculated until the end of all the generations and foresaw that his (man's) descendants would be angering. He said if I were to guard in him the first debts (i.e. seek payback in regards to sins), the world would not stand. It is on me to overlook the first (sins), so He does. Where can you know this is so? When (The Nation of) Israel was in the Desert, they rotted in their actions (by the sin of Golden Calf). He stood to overlook all that They had done, as it says "And Hashem passed (ויעבור) in front of him (Moshe) [Shemos 34:6]. Do not read he passed (ויעבור) rather he forgave (ויעביר). Learn that He forgave all the evil in front of him. And it should be known to you that so was with Mordechai in the time that Esther spoke not properly; since she said "but I have not been called to come in to the king etc." [Esther 4:11]. And he (Mordechai) responded to her "For if you remain silent etc." [Esther 4:14]. And when she repented and spoke to him properly, "Go, gather all the Jews" [Esther 4:16]. He looked past her words (i.e. her original words, forgiving them) as it says "And Mordechai passed" [Esther 4:17]. (The verb עָבַר has multiple meanings, literally to pass or take away, here the meaning is its use in the following verse) and he said: "Who is like God, who forgives iniquity, and overlooks transgression (וְעֹבֵ֣ר עַל־פֶּ֔שַׁע)" [Micha 7:18]. "Your eyes did see my unshaped flesh (for in Thy book all things are written)" etc. [Psalms 139:16] that teaching says in the future The Holy One Blessed Be He will sit in the Big House of Study of His. And the Righteous (צדיקים) will sit before him, and He will say to them 'My children, this generation such Torah it did and such I did with them righteousness, but I will not mention their sins, and they do not go upon my heart', as it says "and the former things shall not be remembered" etc. [Isaiah 65:17]. (Continuing the interpretation of the cited verse) "These days were formed, but not one from them" [Psalms 139:16] (the verse ends as written ולא אֶחָד בָּהֶם not one from them, yet is read וְלוֹ אֶחָד בָּהֶם which means and to him one from them both connotate a unique day). This refers to the day of Shabbos for Israel. How so? A man does work all six days and rests on the seventh. He has amity with his children and the people of his house. Mans returns to do work in the face of his enemy all six days, and rests on the seventh, forgetting all pain, as it is so with the ways of man - a good day he forgets the bad day. A bad day he forgets the good day. The Holy One Blessed be He says to Israel did I not write to them in my Torah, "You should not remove this Book of Torah from your mouths" [Joshua 1:8] even though you do work all six days, Shabbos you should make fully Torah. From here, it is said a man should arise early and learn on Shabbos. And go to the Synagogue and to the House of Study. And he should read Torah verse, then learn in the Prophets, and afterward go to his house and eat and drink to fulfill that which it says "[But you, the righteous one,] go and eat your bread in joy, and drink your wine with a good heart, (for G-d has already accepted your good deeds) [Ecclesiastes 9:7]. Accordingly, there is no refreshment to the Holy One Blessed be He except only with those who make Torah, therefore that it says "For all those things has my hand made, (and so all those things came to be, says the Lord:) but to this man will I look, to him that is poor and of a contrite spirit, and trembles at my word." [Isaiah 66:2]. From here it is said what a man says (i.e. when learning Torah) he should grasp in his hand in order that he does not have to handle the embarrassment and shame at the time when they say to him 'Stand and arrange (וערוך) the Verses you said and arrange (וערוך) the Mishnayos you have learned. And so it is explicit in the Tradition by King David, "Hashem, in the morning you hear my voice, in the morning I arrange before you (אֶעֱרָךְ־לְךָ) and I hope" [Psalms 5:4].

Alternatively, "These days were formed, but not one from them" [Psalms 139:16] is refering to Yom Kippur for (the nation of) Israel. {continuing}

R. Juda the Nasi, taxed the Rabbis with the expense of the fortified wall of the city. Resh Lakish said to him: "The Rabhis did not need any guard, for it is written (Ps. 139, 18) Should I count them, they would be more numerous than the sand. Shall we assume that this refers to the righteous, since concerning all Israel it is written (Gen. 23, 17) As the sand ichich are upon the sea-shore. How can it be possible that the righteous should be more than the sands? We must therefore say that it refers to the deeds of the righteous which, if counted, would be more numerous than the sand. Now, if the little sands guard the sea, howmuch more should the acts of the upright, which are more than the sands, guard their performers?" Wiien Resh Lakish came before R. Jochanan, the latter said: "Why not say from the following (Songs 8, 10) I am a wall, and my breasts like the towers thereof; i.e., I am a wall, refers to the Torah. And my breast like the towers thereof, (Fol. 8) refers to the scholars." Resh Lakish, however, explains the last passage as Raba did, namely: "I am a wall, refers to the congregation of Israel; And my breasts like the towers thereof, refers to the house of prayer and the houses of learning." R. Huna b. R. Chisda taxed the Rabbis. R. Nachman b. Isaac said to him: "By this act you have transgressed the Pentateuch, the Prophets, and the Hagiographa. The Pentateuch (Deut. 33, 3) Yea, Thou also lovest the tribes; all their saints were in Thy hand: and they prostrate before Thy feet, received Thy words. Thus said Moses before the Holy One, praised be He: 'Sovereign of the Universe, even when Thou lovest the heathens, the saints of Israel shall be in Thy hand;' (i.e., they shall be guarded by Thee). The prophets (Hos. 8, 10) But even though they should be given among the nations, now will I gather them up; and they shall be humbled by reason of the burden of king and princes. And Raba said: 'This verse was written in the Aramaic language, [the expression vitnu (given) should be read yishnu (to study)]; i.e., if all the Israelites who are in exile should occupy themselves with the study of the Torah, the gathering of them would be at hand soon; but if only a few of them study, then they should be exempt merely from the burdens imposed by kings or princes.' And the Hagiographa (Ezra 7, 24) No one shall be empowered to impose any tax, tribute, or toil, etc. And R. Juda said: 'This refers to all kinds of taxes.' "

...And in Jonah it is written, "I would rather die than live." Jonah was the son of the woman of Zarfat. He had already died once, and knew that he would have rest, and Elijah did not die. And so he said, "am I not better than my ancestors?"

(Numb. 8:2:) “When you set up the lamps.” This text is related (to Is. 42:21), “The Lord was delighted because of His [servant's] righteousness to magnify and glorify Torah.” The Holy One, blessed be He, said to Moses, It was not because I need your light that I am telling you to light a lamp.³Below Numb. 3:5; Numb. R. 15:2. Rather [I am doing so] in order to have you acquire merit (by fulfilling a commandment).” It is likewise written, (in Dan. 2:22), “and the light dwells within Him”; and [similarly] it says (in Ps. 139:12), “Even darkness is not dark to You; for night shines as the day, and darkness becomes like the light.” [Scripture says these things] to inform you that He does not need the lamps of flesh and blood. You yourself know [this truth]. When a person builds a house and makes windows within [his house], he makes windows narrow on the outside and broad on the inside, so that the light will enter from the outside and shine on the inside. But when Solomon built the Temple, he did not make the windows like that.⁴See above Exod. 8:5; PRK 21:5; Lev. R. 31:7. Rather they were narrow on the inside and broad on the outside so that the light would go out from the Temple and shine outside. It is so stated (in I Kings 6:4), “And for the house he made windows broad and narrow.”⁵Literally: CLEAR and CLOSED. While the Hebrew is obscure the translation here follows the Targum in order to fit the midrashic context. [This text] is to inform you that He is all light and that He has no need for its light. So why did He command you [to set up the lamps]? In order to have you acquire merit (by fulfilling a commandment). It is therefore stated (in Numb. 8:2), “When you set up the lamps.”⁶Beha‘aloteka et-hanerot. These words can also mean, IN ELEVATING YOU WITH THE LAMPS. Ergo (in Is. 42:21), “The Lord was delighted because of His [servant's] righteousness.” The Holy One, blessed be He, said to Israel, “Be careful to light lamps for My sake, and I will shine a great light for you in the future to come.” It is so stated (in Is. 60:3), “And nations shall walk by your light, even kings by the brightness of your rising.”

Another interpretation (of Numb. 8:2): [WHEN YOU SET UP THE LAMPS.] This text is related (to Is. 42:21): THE LORD WAS DELIGHTED BECAUSE OF HIS <SERVANT'S> RIGHTEOUSNESS TO MAGNIFY AND GLORIFY TORAH. The Holy One, as it were, said to Moses: Say to Israel: It was not because I need your light that I am telling you to light a lamp.⁶Below Numb. 3:7; Tanh. Numb. 3:2; Numb. R. 15:2. Rather <I am doing so> in order to have you acquire merit (by fulfilling a commandment), and so it says (in Is. 42:21): THE LORD WAS DELIGHTED BECAUSE OF HIS <SERVANT'S> RIGHTEOUSNESS. It is written about him, as it were, (in Dan. 2:22): HE KNOWS WHAT IS IN THE DARKNESS, AND THE LIGHT DWELLS WITHIN HIM; and similarly it says (in Ps. 139:12): EVEN DARKNESS IS NOT DARK TO YOU; [FOR NIGHT SHINES AS THE {LIGHT} [DAY], AND DARKNESS BECOMES LIKE THE LIGHT]. <Scripture says these things> to inform you that I do not need you. You yourself know <this truth>. Come and see. When a person builds a house and makes windows within [his house], he wants the light to enter. <So> he makes windows narrow on the outside and broad on the inside. Why? So that the light will enter from the outside and shine on the inside. But when Solomon built the Temple, he did not make the windows like that.⁷See above Exod. 8:5; PRK 21:5; Lev. R. 31:7. Rather they were narrow on the inside and broad on the outside so that the light would go out from the Temple and shine outside. It is so stated (in I Kings 6:4): AND FOR THE HOUSE HE MADE WINDOWS BROAD AND NARROW.⁸Literally: CLEAR and CLOSED. While the Hebrew is obscure the translation here follows the Targum in order to fit the midrashic context. <This text> is to inform you that all light is his and that he has no need for some of your <light>. So why did I command you <to set up the lamps>? In order to have you acquire merit (by fulfilling a commandment). It is therefore stated (in Numb. 8:2): WHEN YOU SET UP THE LAMPS.⁹Beha‘aloteka et-hanerot. These words can also mean: IN ELEVATING YOU WITH THE LAMPS. Ergo (in Is. 42:21): THE LORD WAS DELIGHTED BECAUSE OF HIS <SERVANT'S> RIGHTEOUSNESS. And not only that, but if you are careful to light lamps for my sake, I will shine a great light for you in the world to come, as stated (in Is. 60:1, 3): ARISE SHINE FOR YOUR LIGHT IS COME [….] AND NATIONS SHALL WALK BY YOUR LIGHT, EVEN KINGS BY THE BRIGHTNESS OF YOUR RISING.

[(Lev. 14:2:) THIS SHALL BE THE LAW OF THE LEPER.] Our masters have said: Plagues only affect a person on account of the evil speech which comes out of his mouth. So the Holy Spirit cries out (in Eccl. 5:5 [6]): DO NOT LET YOUR MOUTH CAUSE YOUR FLESH TO SIN, < i.e. > to afflict your body. [(Ibid., cont.:) AND DO NOT SAY BEFORE THE ANGEL THAT IT WAS A MISTAKE,] < i.e. > and do not say before the angel who is appointed over you: By mistake I brought forth the word from my mouth; for every word which issues from your mouth, whether good, evil, by mistake, or on purpose, is written in a book.⁹Matthew 12:36–37; cf. James 1:26. Where is it shown that it is so? Where it is stated (in Mal. 3:16): THEN THOSE WHO FEARED THE LORD SPOKE WITH ONE ANOTHER. [THE LORD HAS HEARKENED AND LISTENED, AND A BOOK OF REMEMBRANCE HAS BEEN WRITTEN BEFORE HIM…. ] And so when in severe trouble, David said (in Ps. 139:2, 4): YOU KNOW WHEN I SIT DOWN AND WHEN I STAND UP…. < FOR THERE IS NOT A WORD ON MY TONGUE, BUT THAT YOU, O LORD, KNOW IT FULLY. > Job also said (in Job 13:27): YOU LOOK CLOSELY OVER MY FOOTSTEPS. (Eccl. 5:5 [6], cont.:) WHY SHOULD GOD BE ANGRY OVER YOUR VOICE AND DESTROY THE WORK OF YOUR HANDS? These are the hands and the body when they are afflicted by leprosy.

Another interpretation (of Lev. 12:2): WHEN A WOMAN EMITS HER SEED. This text is related (to Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE, < AND YOU HAVE LAID YOUR HAND UPON ME >. The text speaks of the first Adam.⁴Tanh., Lev. 4:1; cf. Gen. R. 8:1; 14:5; Lev. R. 14:1; M. Pss. 139:6. [R. Johanan] said: It is written about him that there were two creations. There is a double Y (i.e., a double yod in Gen. 2:7): THE LORD GOD FORMED (YYTsR) THE HUMAN. One formation is in this world, and one is for the world to come. But in the case of cattle, wild beasts, and birds, for them < only > one formation is written (without a double Y in Gen. 2:19): SO OUT OF THE EARTH THE LORD GOD FORMED (YTsR) ALL THE WILD BEASTS OF THE FIELD < AND ALL THE BIRDS OF THE HEAVENS >. It therefore says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. R. Simeon ben Laqish says: BEHIND (in the sense of what comes afterwards) < refers > to an event of the sixth day, and BEFORE < refers > to an event of the first day. What is the reason? {Resh Laqish said} [Thus has R. Simeon ben Laqish said] (in Gen. 1:2): AND THE SPIRIT OF GOD WAS HOVERING OVER THE FACE OF THE WATERS. This SPIRIT was the soul of the first Adam. It therefore says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. BEHIND < refers > to an event of the sixth day, and BEFORE < refers > to an event of the first day. R. Eleazar ben Pedat says: BEHIND < refers > to an event of the sixth day, and BEFORE < refers > to an event of the sixth day. How so? Because the Holy One created six things on the sixth day. They were these: (1) The soul, (2) wild beasts, (3) cattle, (4) creeping things, (5) beasts of the earth, and (6) Adam and Eve. Now Adam's soul was created first, as stated (in Gen. 1:24): LET THE EARTH BRING FORTH A LIVING SOUL. LIVING SOUL can only be the soul of Adam, since it is stated (in Gen. 2:7): AND THE HUMAN (adam) BECAME A LIVING SOUL. Hence, BEFORE < refers > to the < first > event of the sixth day, and BEHIND < refers > to the sixth day, since < the Holy One > was occupied with him all of the sixth day. Ergo (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. BEHIND < refers > to an event of the sixth day, and BEFORE < refers > to an event of the sixth day. R. Samuel bar Nahman said: What is the meaning of BEHIND AND BEFORE? Having two faces, male and female. Hence it says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE.⁵Ber. 61a; ‘Eruv. 18a. Adam said: After the Holy One had created all the cattle and wild beasts, he created me. So it is with the infant. Before it comes forth from its mother's belly, the Holy One commands it: Eat of this, do not eat of that, (in Lev. 11:29:) THIS SHALL BE UNCLEAN FOR YOU. Then after it takes upon itself in its mother's belly all the commandments which are in the Torah, < only > after that it is born. Thus it is stated (in Lev. 12:2): WHEN A WOMAN EMITS HER SEED AND BEARS A MALE.

"And not about creation before two." Whence do we infer this? We are taught in a Baraitha: (Deut. 4, 32) for do [thou] but ask of former days. From this we may infer, that one may ask, not two. [Since ask is in the singular] one might assume that one may even ask, What was before the creation? Therefore it is said (ib.) Since the day that God created man upon the earth: Since it is so restricted, one might assume that a man must not ask even what was done in the six days of creation? Therefore it is said (ib.) Of the former days which were before thee; [i.e., the six days before]; Again one may assume that he is at liberty to investigate what is above (heaven) and what is beneath, what was before creation and what will be after it? Therefore it is written (ib.) From one end of the heavens unto the other end of the heavens; i.e., from one end of the heavens unto the other end of the heavens hast thou indeed the privilege to investigate but not what is above and beneath, what is before and what is beyond. (Fol. 12) Now that we infer this [that we may investigate] things of after creation from the verse, From one end of the heavens unto the other end, why then is the other verse, Since the day that God created man upon the earth, for the same thing, necessary? The second verse is necessary in order to derive that which R. Elazar inferred. For R. Elazar said: "Adam was tall as to measure from the earth up to heaven, as it is said (Deut. 4, 32) Since the day that God created Adam (man) from one end, etc., after he had sinned, the Holy One, praised be He! laid His hand upon him, and made him shorter, as it is said (Ps. 139, 5) Behind and before hast Thou hedged me in, and Thou placest upon me Thy hand." R. Juda said in the name of Rab: "Adam was (tall) as from one end of the world unto the other end, as it is said, Behind and before hast Thou hedged me in, and Thou placest upon me Thy hand.

This is explained in the tradition by David, king of Israel, as is said: My frame was not hidden from Thee, when I was made in secret and curiously wrought in the lowest parts of the earth (Ps. 139:15). This refers to the lowest portion of the mother’s womb.

There were twelve hours in that day. During the first hour He collected the dust for the body of man; in the second hour He kneaded the dust of the east and the west together, as it is said: Thou hast hemmed me in behind and before (Ps. 139:4). Behind refers to the west, and before to the east, as is said: Before the east side (Exod. 38:13). The creatures of the earth saw him and feared him. They believed that he was their creator. They came and bowed down before him, and he said to them: “Why do you come to bow before me?” “All of us have come because we have seen all the creatures that the Holy One, blessed be he, has created.” And his heart was filled with wonder. He began to praise and extol his Creator, saying: Oh, how abundant is Thy goodness, which Thou hast laid up for those that fear Thee (Ps. 31:20), and also How manifold are Thy works, O Lord (Ps. 104:24). He arose and had the appearance and the likeness of God; he was tall in stature and was clothed with majesty and glory, and he ruled over them for His creator. And they said: The Lord reigneth; he is clothed in majesty (Ps. 93:1).

There were twelve hours in that day. During the first hour He collected the dust for the body of man; in the second hour He kneaded the dust of the east and the west together, as it is said: Thou hast hemmed me in behind and before (Ps. 139:4). Behind refers to the west, and before to the east, as is said: Before the east side (Exod. 38:13). The creatures of the earth saw him and feared him. They believed that he was their creator. They came and bowed down before him, and he said to them: “Why do you come to bow before me?” “All of us have come because we have seen all the creatures that the Holy One, blessed be he, has created.” And his heart was filled with wonder. He began to praise and extol his Creator, saying: Oh, how abundant is Thy goodness, which Thou hast laid up for those that fear Thee (Ps. 31:20), and also How manifold are Thy works, O Lord (Ps. 104:24). He arose and had the appearance and the likeness of God; he was tall in stature and was clothed with majesty and glory, and he ruled over them for His creator. And they said: The Lord reigneth; he is clothed in majesty (Ps. 93:1).

Our Rabbis were taught: Adam was created on the eve of Sabbath, and why? In order that the Minim shall not say that he (Adam) was a partner to the Lord, in the creation of the world. Another explanation is, if he becomes overbearing, it may be said to him: "The mosquito has been created before thee." Still another explanation is that he should enter immediately [after being created] into a meritorious act [the Sabbath]. According to others that he shall partake of the Sabbath meal immediately. This may be likened unto a frail king who built a palace. After he finished it, he prepared a banquet and then he invited the guests, as it is said (Prov. 9, 1-4) Wisdom hath built her house; she hath hewn out her seven pillars. She hath killed her cattle; she hath mingled her wine; she hath set in order her table. She hath sent forth her maidens; she invited [her guests] upon the top of the highest places of the town. Wisdom hath built her house. This refers to the nature of the Holy One, praised be He! who has created the whole world with wisdom. Seven pillars, refers to the seven days of the creation. Killed her cattle, etc., refers to the seas, the rivers, and all what was necessary for the world. She hath set in order her table, refers to the trees and grass. She sent forth her maidens, refers to Adam and Eve. Upon the top of the highest places: Rabba b. b. Chana propounded a contradiction: It is written On the top of the height, and it is also written (Ib. 14) On the chair in the high places, i.e., first they were placed on the top, and thereafter on a chair, (Ib. 9, 16) Who is thoughtless, let him turn in hither, and as for him who lacks understanding. The Holy One, praised be He! said: "Who made a fool of Adam the First? The woman who told him, etc., as it is written (Ib. 6, 32) Who so committed adultery with a woman lacketh sense." R. Maier used to say: "The dust of which Adam was made was collected from all parts of the world, as it is said (Ps. 139, 16) My undeveloped substance did thy eyes see; and it is written, (Zech. 4, 10) They are the eyes of the Lord, that run to and fro through the whole earth."

“May the Lord recompense your work, and may your reward be complete from the Lord, God of Israel, under whose wings you have come to take refuge” (Ruth 2:12).
“May the Lord recompense your work, and may your reward be complete [shelema] from the Lord.” Rabbi Ḥasa said.¹⁸¹Many commentaries suggest that a word is missing here, and that it should read as per Yalkut Shimoni Ruth 602: “Rabbi Ḥasa said: Solomon.” Thus, Rabba Ḥasa states that the word shelema alludes to the fact that Solomon [Shelomo] would be one of Ruth’s descendants. “Under whose wings [kenafav] you have come to take refuge.” Rabbi Avun said: We have heard that the land has wings, as it is stated: “From the end of [mikkenaf] the earth we have heard songs” (Isaiah 24:16). There are wings to the sun, as it is stated: “The sun of righteousness will shine for you who fear My name, with healing in its wings” (Malachi 3:20). There are wings for beasts, as it is stated: “The sound of the wings of the beasts” (Ezekiel 3:13). There are wings for cherubs, as it is stated: “For the cherubim spread their wings” (I Kings 8:7).There are wings for seraphs, as it is stated: “The seraphim stood above Him; each had six wings” (Isaiah 6:2). Come and see how great is the power of the righteous, and how great is the power of charity, and how great is the power of those who perform kindness, as they do not take shelter in the shadow of [the wings of] morning,¹⁸²The morning is also described as having wings, as in: “If I take the wings of morning” (Psalms 139:9). not in the shadow of the wings of the land, not in the shadow of the wings of the sun, not in the shadow of the wings of beasts, not in the shadow of the wings of cherubs, and not in the shadow of the wings of seraphs, but rather in the shadow of He who spoke and the world came into being, as it is stated: “How precious is Your kindness, God, and men take shelter in the shadow of Your wings” (Psalms 36:8).

Another interpretation (of Numb. 8:2), “When you set up [the lamps]”: This text is related (to Ps. 139:12), “Even darkness is not dark to You; for night shines as the day, and darkness becomes like the light.” Yet You are saying to us (in Numb. 8:2), “When you set up the lamps!”¹Numb. R. 15:8. To what is the matter comparable? To a king who had a friend. The king said to him, “You should know that I am dining with you; so make ready for me.” His friend went [and] prepared a commoner's²Gk.: idiotes. couch [and] a commoner's³Gk.: idiotes. table. When the king arrived, attendants came with him. They set around menorahs of gold before him on either side. When his friend saw all the splendor, he felt ashamed and concealed everything that he had prepared, because everything was [of the type used by] commoners. The king said to him, “What is this? Did I not tell you that I was dining with you? Why did you prepare nothing for me?” His friend said to him, “My lord king, when I saw all this splendor that came with you, I felt ashamed and concealed everything that I had prepared for you, as it consisted of commoner's utensils.” The king said to him, “By your life, I am rejecting all my utensils which I have brought with me, and out of love for you I only wish to use yours.” So it was with the Holy One, blessed be He. He is all light, as stated (in Dan. 2:22), “and the light dwells within Him.” When he says to Israel, “Prepare a menorah and lamps for Me,” what is written there (in Exod. 25:8, 31)? “And let them make Me a sanctuary and I shall dwell within them; And you shall make a menorah of pure gold.” When they had done so, immediately the Divine Presence arrived. What is written there (in Exod. 40:35)? “Now Moses could not enter the tent of meeting… [because the glory of the Lord filled the tabernacle].” Immediately He called to Moses, as stated (in Lev. 1:1), “Then [the Lord] called unto Moses.” And it is written (in Numb. 7:89), “When Moses went into the tent of meeting to speak with Him.” But what did He say unto him (in Numb. 8:2)? “When you set up the lamps.” Israel said (in Ps. 43:3), “Send out Your light and Your truth; they will lead me”. Great is the light of the Holy One, blessed be He!⁴Numb. R. 15:9. The sun and the moon give light to the world, but from where do they derive their light? They snatch some sparks of celestial light. It is so stated (in Hab. 3:11), “[Sun and moon remain on high;] they go for the light of Your arrows, for the brightness of Your shining spear.” Great is the celestial light, of which only one part in a hundred has been given to mortals. It is so stated (in Dan. 2:22), “He knows what⁵MH read as M’H which means “a hundred.” is in the darkness, and the light [dwells with Him].” Therefore [the Holy One, blessed be He, says,] “I made sun and moon so that they would give you light, as stated (in Gen. 1:17), “God set them in the firmament of the heavens to give light upon the earth.” (Numb. 8:2:) “[Let the seven lamps] give their light in front of the menorah.” (David) [Solomon] said (in Prov. 16:15), “In the light of the king's face there is life.”⁶Numb. R. 15:9. R. Jacob bar Jose said, “Joy was withheld from the wicked and given to the righteous, to Israel, because the Holy One, blessed be He, was obliged to dwell among flesh and blood in the light. Thus he said to them (in Numb. 8:2), ‘[Let the seven lamps] give their light in front of the menorah.’” R. Levi said, “A pure menorah descended from the heavens.⁷Numb. R. 15:9. Because the Holy One, blessed be He, said to Moses (in Exod. 25:31), ‘And you shall make a menorah of pure gold.’ He said to Him, ‘How shall we make [it]?’ He said to him (ibid. cont.), ‘Of hammered work shall the menorah be made.’ Nevertheless Moses had difficulty; for when he descended, he had forgotten its construction.⁸See Above, Lev. 3:33; Tanh., Lev. 3:8; Mekhilta deRabbi Ishmael, Piska 2; PRK 15; PR 15:21; 20:4; Exod. R. 15:28. He went up and said, ‘Master of the world, I have forgotten [it].’ He said to him (in Exod. 25:40), ‘Observe and make [it].’ Thus He took a pattern of fire and showed him its construction,⁹See Men. 29a Bar.; Sifre Numb. 8:4 (61); Numb. R. 15:4, 10. but it was still difficult for Moses. The Holy One, blessed be He, said to him, ‘Go to Bezalel and he will make it.’ [So] Moses went down to talk to Bezalel, [and] he made it immediately. Moses began to wonder and say, ‘In my case, how many times did the Holy One, blessed be He, show it to me; yet I had difficulty in making it. Now without seeing it, you have made it from your own knowledge. Bezalel (btsl'l), were you perhaps standing in (b) the shadow (tsl) of God ('l) when the Holy One, blessed be He, showed it to me and said (in Exod. 25:31), “And you shall make”?’ Therefore when the Temple was destroyed, the menorah was stored away.” Now this was one of the five things that were stored away: the ark, the menorah, the fire, the holy spirit, and the cherubim.¹⁰Therefore, these five things were lacking from the Second Temple. See Syr. Baruch 6:4–10; TYoma2:15; TSot. 13:1; yTa‘an. 2:1 (65a); yHor. 3:3(2) (47c); Yoma 21b; Hor. 12a; ARN, A, 41. When the Holy One, blessed be He, returns in his mercy to build His house and His Temple, He will restore them to their place and cause Jerusalem to rejoice. Thus it is stated (in Is. 35:1-2), “The desert and the arid land shall be glad, and the wilderness shall rejoice and blossom like a crocus. It shall blossom abundantly and be glad.”¹¹These five expressions of gladness in these verses correspond to the five things that will be restored in the new temple.

R. Judah the Levite, the son of Shalum said: The vavs, which the other verses lack, correspond to the six things which the Holy One, blessed be He, took from Adam after he sinned.²²Vav has the numerical value of six which is also, according to tradition, the number of the things takenfrom Adam because of his sin They are as follows: his luster, his stature, his immortality, the fertility of the earth, the garden of Eden, the sun and the moon. Whence do we know about his luster? it is written : Changest his countenance and sendest him away (Job 14:20). Whence do we know of his stature? It is said: Thou hast hemmed me in from behind and before (Ps. 139:5). How do we know about his immortality? If Adam had been worthy, he would have merited living forever. Whence do we know of the fertility of the earth? It is written: Cursed be the ground for thy sake (Gen. 3:17). Whence do we know of his banishment from the Garden of Eden? It is written: He drove out the man (ibid., v. 24). Whence do we know of the sun and the moon? The sun shall be darkened in his going forth, and the moon shall not cause her light to shine (Isa. 13:10).

5. R. Shimon Ben Yochai taught: Moses could not have known the exact moment, nor the approximate minute, nor the general time at night. This is why he said “About midnight.” (Ex 11:4) However, the Kadosh Baruch Hu knew the exact moment, and the approximate minute, and the general time at night. That is why God entered [without being early or late] by a hair's breadth. So who was it that divided [the hours of the night]? R. Benjamin bar Jafet in the name of R. Yohanan, the night divided itself. Our Rabbis say that the Creator divided it. Here it says, “And it came to pass at midnight” (Ex 12:29) and elsewhere it says, “And he divided the night against them.” (Gen 14:15) Rabbi Tanchuma said: Your father set out with Me at midnight, and I will set out with his children and midnight. The Rabbis said: the Kadosh Baruch Hu said, “your father set out with Me from last night until midnight, and I will set out with his children from midnight until the morning.” R. Yonatan said: The angel guarding over Egypt cannot fall except during the day. What is the reasoning? [From the verse] At Tehaphnehes also the day shall withdraw itself, when I shall break there the yokes of Egypt, and the pride of her power shall cease in her; [as for her, a cloud shall cover her, and her daughters shall go into captivity.](Ez 30:18) [Elsewhere it also] says, In that day there shall be five cities in the land of Egypt that speak the language [of Canaan, and swear to the LORD of hosts; one shall be called the city of destruction. ] (Is 19:18) Which five cities are these? R. Hilkiah said in the name of R. Simon: Noa, Noph, Tehaphnehes, the City of Destruction, and the City of the Sun; Noa is Alexandria, Noph is Memphis, Tehaphnehes is Hophnias, the City of Destruction is Sharakani, and the City of the Sun is Heliopolis. R. Yohanan ben Zakkai said: We have found both night and day referred to as “day,” as it is written: And there was evening and there was morning, one day. (Gen 1:5) R. Joshua bar R. Nechamah understood [the same claim] from this: Even the darkness is not too dark for Thee, but the night shineth as the day; the darkness is even as the light.(Ps 139:12) Darkness is [the same as] lightness to Me, and [only] human beings consider it night. This is what is meant [by saying] it was on the day that the firstborn of Egypt died [although it was midnight]. This is how [it happened]: They were afflicted with the deadly curse in evening time, then their bodies shook all night, and then they died in the day time. What is the reasoning? [Because] It is not written “All of us have all died,” but rather “All of us are dying ” (Ex 12:33) Then they went and died . As it is written: On the day that I struck down all the first-born [of the Land of Egypt] (Num 3:13), and further on it says, on the day that I sanctified all the firstborn to Me (paraphrase of Num 8:17 ). On this basis one may conclude that it was on the very same day that the firstborn of Egypt died, which [God said], “on this day I have sanctified to me the firstborn [of the Israelites].”

The HE in בהבראם in His creation of them (Genesis 2:4) is small, because he was decreased and reduced by His hand,¹see Chagigah 12a as written and You set Your hand upon me (Psalm 139:5)

(1) 'And E-lohim said 'let's make Adam in our image, as our likeness' (Gen. 1:26) - Rabbi Yochanan opened with 'You hedge me before and behind; You lay Your hand upon me' (Ps. 139:5) and rabbi Yochanan said: 'if Adam had merits, he eats two worlds, as it's written 'You formed me before/achor and behind/kedem', and if not, he comes to receive judgment and accounting, as its written 'You lay Your hand upon me'. Said R. Yirmiyah ben Elazar: In the hour when the Holy One created the first human, He created him [as] an androgyne [androginos], as it is said, “male and female He created them”. Said Rabbi Shmuel bar Nachman: In the hour when the Holy One created the first human, He created him double-faced [du-par’tsufin], and sawed him and made him backs, a back here and a back [t]here, as it is said, “Before/achor and behind/kedem You formed me” [Ps. 139:5]. They objected to him: But it says, “He took one of his ribs [tsale'otav]” [Gen. 2:21]! He said to them: [It means, one of] his sides [sit’rohi], just as you would say, “And for the side [tsela] of the Tabernacle [mishkan]” [Ex 26:20], which they translate [in Aramaic] “for the side [setar] of the mishkan”. Rabbi Tanchuma in the name of Rabbi Banayah, and Rabbi Berachyah in the name of R. Elazar said: 'In the time that the Holy One of Blessing created the First Human [Adam HaRishon], [as] a golem He created him and he was extended from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes did see my unformed substance [golmi], [and in Your book they were all written, even the days that were yet to be fashioned, when there was none of them.]” [Ps 139:16]. Rabbi Yehoshua bar Nechemiah and Rabbi Yehudah bar Simon said in Rabbi Elazar’s name said: He created him [Adam] filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back [achor / after, the place of sunset] and before [kedem/East] You formed me [tsartani / enclosed me]” [Ps 139:5]. From where [do we know that he extended] from North to South? As it’s said: “and from the edge of the heavens and until the edge of the heavens” [Deut. 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “You laid Your palm upon me” [Ps 139:5] and as you say "Your palm is far away from me" [Job 13:21]. Said Rabbi Eleazar: Achor means before the deeds of the first day, Kedem means after the deeds of the last day. This is [also] the opinion of Rabbi Eleazar, as Rabbi Eleazar said: "'Let the earth bring forth nefesh chayah [living soul] after its kind [cattle, and creeping thing, and beast of the earth after its kind.' And it was so.]" (Gen. 1:24) - this is the spirit of First Human [Adam HaRishon]. Said Rabbi Shime'on Ben Lakish: Achor means for the last [acharon] day, and Kedem means for the first day. This is the opinion of Rabbi Shime'on Ben Lakish, since Resh Lakish said: "And the spirit of God hovered above the surface" (Gen 1:2) - this is the spirit of King Mashiach, like you say: "And the spirit of Ad-nai shall rest upon him [the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Ad-nai]." (Isaiah 11:2) - if a human being merits, we say to him: 'you were created before the angels of service'; and if not we say to him: 'a fly was before you, a mosquito was before you, a worm was before you.' Said Rabbi Nachman: Achor means [after] all deeds, Kedem means [before] all punishments. Rabbi Shmuel said: even for praise the Human only came at the end, since it says "Praise y'all Ad-nai from the heavens" (Psalms 148:1) it says all the portion, then it says "Praise y'all Ad-nai from the earth" (Psalms 148:7) and says all the portion, and after that it says (Psalms 148:11) "Kings of the earth and all peoples" and "Young men and also maidens" (Psalms 148:12). Said Rabbi Simlai: just as his praise comes only after the animals, the wild animals and the birds; so too his covenant [brit] comes only after the animals, the wild animals and the birds. What is his [Simlai's] reasoning? It is written "And God said: 'Let the waters swarm with swarms of living creatures" (Genesis 1:20) and then "And God said: 'Let the earth bring forth the living creature after its kind" (Genesis 1:24) and then "And God created the Human in His own image" (Genesis 1:27).

(1) 'And E-lohim said 'let's make Adam in our image, as our likeness' (Gen. 1:26) - Rabbi Yochanan opened with 'You hedge me before and behind; You lay Your hand upon me' (Ps. 139:5) and rabbi Yochanan said: 'if Adam had merits, he eats two worlds, as it's written 'You formed me before/achor and behind/kedem', and if not, he comes to receive judgment and accounting, as its written 'You lay Your hand upon me'. Said R. Yirmiyah ben Elazar: In the hour when the Holy One created the first human, He created him [as] an androgyne [androginos], as it is said, “male and female He created them”. Said Rabbi Shmuel bar Nachman: In the hour when the Holy One created the first human, He created him double-faced [du-par’tsufin], and sawed him and made him backs, a back here and a back [t]here, as it is said, “Before/achor and behind/kedem You formed me” [Ps. 139:5]. They objected to him: But it says, “He took one of his ribs [tsale'otav]” [Gen. 2:21]! He said to them: [It means, one of] his sides [sit’rohi], just as you would say, “And for the side [tsela] of the Tabernacle [mishkan]” [Ex 26:20], which they translate [in Aramaic] “for the side [setar] of the mishkan”. Rabbi Tanchuma in the name of Rabbi Banayah, and Rabbi Berachyah in the name of R. Elazar said: 'In the time that the Holy One of Blessing created the First Human [Adam HaRishon], [as] a golem He created him and he was extended from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes did see my unformed substance [golmi], [and in Your book they were all written, even the days that were yet to be fashioned, when there was none of them.]” [Ps 139:16]. Rabbi Yehoshua bar Nechemiah and Rabbi Yehudah bar Simon said in Rabbi Elazar’s name said: He created him [Adam] filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back [achor / after, the place of sunset] and before [kedem/East] You formed me [tsartani / enclosed me]” [Ps 139:5]. From where [do we know that he extended] from North to South? As it’s said: “and from the edge of the heavens and until the edge of the heavens” [Deut. 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “You laid Your palm upon me” [Ps 139:5] and as you say "Your palm is far away from me" [Job 13:21]. Said Rabbi Eleazar: Achor means before the deeds of the first day, Kedem means after the deeds of the last day. This is [also] the opinion of Rabbi Eleazar, as Rabbi Eleazar said: "'Let the earth bring forth nefesh chayah [living soul] after its kind [cattle, and creeping thing, and beast of the earth after its kind.' And it was so.]" (Gen. 1:24) - this is the spirit of First Human [Adam HaRishon]. Said Rabbi Shime'on Ben Lakish: Achor means for the last [acharon] day, and Kedem means for the first day. This is the opinion of Rabbi Shime'on Ben Lakish, since Resh Lakish said: "And the spirit of God hovered above the surface" (Gen 1:2) - this is the spirit of King Mashiach, like you say: "And the spirit of Ad-nai shall rest upon him [the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Ad-nai]." (Isaiah 11:2) - if a human being merits, we say to him: 'you were created before the angels of service'; and if not we say to him: 'a fly was before you, a mosquito was before you, a worm was before you.' Said Rabbi Nachman: Achor means [after] all deeds, Kedem means [before] all punishments. Rabbi Shmuel said: even for praise the Human only came at the end, since it says "Praise y'all Ad-nai from the heavens" (Psalms 148:1) it says all the portion, then it says "Praise y'all Ad-nai from the earth" (Psalms 148:7) and says all the portion, and after that it says (Psalms 148:11) "Kings of the earth and all peoples" and "Young men and also maidens" (Psalms 148:12). Said Rabbi Simlai: just as his praise comes only after the animals, the wild animals and the birds; so too his covenant [brit] comes only after the animals, the wild animals and the birds. What is his [Simlai's] reasoning? It is written "And God said: 'Let the waters swarm with swarms of living creatures" (Genesis 1:20) and then "And God said: 'Let the earth bring forth the living creature after its kind" (Genesis 1:24) and then "And God created the Human in His own image" (Genesis 1:27).

(Numb. 8:2:) WHEN YOU SET UP <THE LAMPS>. This text is related (to Ps. 139:12): EVEN DARKNESS IS NOT DARK TO YOU; [FOR NIGHT SHINES AS THE DAY, AND DARKNESS BECOMES LIKE THE LIGHT]. But you are saying to us (in Numb. 8:2): WHEN YOU SET UP THE LAMPS!²⁰Tanh. Numb. 3:6; Numb. R. 15:8. To what is the matter comparable? To a king who had a friend. The king said to him: You should know that I am dining with you; so make ready for me. His friend went <and> prepared a commoner's²¹Gk.: idiotes. coach, a commoner's lamp (menorah), <and> a commoner's²²Gk.: idiotes. table. When the king arrived, attendants came with him. They set around²³The Buber text reads SWBQYN, but the translation follows parallel texts and manuscripts and reads SBB as the verb root here. menorahs of gold before him on either side. When his friend saw all the splendor, he felt ashamed and concealed everything that he had prepared, because everything was <of the type used by> commoners. The king said to him: What is this? Did I not tell you that I was dining with you? Why did you prepare nothing for me? His friend said to him: My Lord King when I saw all this splendor that came with you, I felt ashamed and concealed everything that I had prepared for you, because it consisted of commoner's utensils. The king said to him: By your life I am rejecting all my utensils which I have brought with me, and out of love for you I only wish to use yours. So it was with the Holy One. He is all light, as stated (in Dan. 2:22): AND THE LIGHT DWELLS WITHIN HIM. When he says to Israel: Prepare a menorah and lamps for me, what is written there (in Exod. 25:8, 31)? AND LET THEM MAKE ME A SANCTUARY <…>, AND MAKE A MENORAH OF PURE GOLD. When they had done so, the Divine presence arrived. What is written there (in Exod. 40:35)? NOW MOSES COULD NOT ENTER THE TENT OF MEETING …, <BECAUSE THE GLORY OF THE LORD FILLED THE TABERNACLE>. Immediately he called to Moses, {<as stated (in Lev. 1:1): THEN <THE LORD> CALLED UNTO MOSES.} (Numb. 7:89:) WHEN MOSES WENT INTO THE TENT OF MEETING TO SPEAK WITH HIM. But what did he say unto him? (Numb. 8:2:) WHEN YOU SET UP <THE LAMPS>. By your life out of regard for you I am rejecting everything <of mine> and using yours. (Numb. 8:2:) WHEN YOU SET UP THE LAMPS.

3. Alternately, "And God saw all that He had made, and found it very good." Rabbi Yohanan said: When a mortal king builds a palace, he must separately observe the upstairs and the downstairs. But the Holy Blessed One observes both upper and lower at once. Rabbi Shimon ben Lakish said:

Thereupon Cain cried out: “O Lord of the universe, do You have informers who denounce men to You? My father and mother are the only living human beings on earth, and they do not know that I slew him; how do You, who abidest in heaven, know?” The Holy One, blessed be He, answered: “Fool! I bear the entire world as it is said: I have made and I will bear; yea, I will carry and will deliver (Isa. 46:4).” Forthwith, Cain cried out: “You bear the entire world, yet my sin You are unable to bear. My sin is greater than I can bear (Gen. 4:13).” “Since you have confessed and repented,” said the Holy One, blessed be He, “go into exile from this place.” Thus it is said: And Cain went out from the presence of the Lord and dwelled in the land of Nod (ibid., v. 16). Wherever he wandered, the earth would quake beneath his feet; the animals and the beasts would tremble in fright, and would inquire of each other: “What is this?” And they would whisper: “He is Cain, who murdered his brother, Abel. The Holy One, blessed be He, has decreed concerning him: A fugitive and a wanderer you shall be.” Then they would say to each other: “Let us devour him.” They would gather together to attack, but as they approached, tears would well up in his eyes and he would cry out: Whither shall I go from Thy spirit, or whither shall I flee from Thy presence? If I ascend up into heaven, Thou art there; if I make my bed in the netherworld, behold, Thou art there. If I take the wings of morning and dwell in the uttermost part of the sea, even there would Thy hand lead me and Thy right hand hold me (Ps. 139:7–10).

"And Elokim blessed the seventh day and sanctified it"- Rabbi Yishmael says: "He blessed it" with manna "and sanctified it" with manna, He blessed it with manna-for all the days of the week one omer [portion] fell [per person], on Friday two omer [portions] fell [per person]. He sanctified it with manna [on Shabbat] it didn't fall at all. Rabbi Nosson says: He blessed it with manna and sanctified it with blessing. Rabbi Yitzhak says: He blessed it with manna, and sanctified it with the gatherer [of sticks]. "And He blessed it" with robing. Rav Huna says: [one] must change [one's clothes]. R' Chiyya in the name of Rav Yochanon says: [one] must mingle [a garment along with his weekday clothes for the honor of Shabbat]. Avin son of Chasdai says [one] must [let one's cloak] hang. Rabbi Yermiah and R' Zeirah were walking together, and R' Yermiah's cloak was tucked up and Rabbi Zeirah let it hang. This [reflects] what was said [that] one must lower [one's cloak]. R' Elazar says: "He blessed it" with a candle and this occurred to me, one time I lit a candle on the eve of Shabbat and I came and I found it [still] lit at the end of Shabbat and it wasn't diminished at all. "He blessed it" with the light of the face of man, "He sanctified it" with the light of of the face of man. The light of man's face throughout the week isn't comparable to [his face] on Shabbat. "He blessed it" with luminaries, R' Shimon son of Yehuda the man of Acco says in the name of R' Shimon: even though the luminaries were cursed from the Shabbat eve ... Rabbi Yehudah son of Rabbi Simon said : The light that the Holy Blessed One created on the first day, a person could see with it from one end of the universe to the other. Once God saw the perverse actions of the people of the generation of the flood and the generation of the dispersion, God got up and hid [this light], and reserved it for the righteous in the future. From where do we know that God hid it? As it says (Job 38:15), “And [God] withheld from the wicked their light, and the haughty arm shall be broken.” And from where do we know that [God] reserved it for the righteous in the future? As it says (Proverbs 4:18), “And the path of the righteous is like a glowing light, that grows and shines until the arrival of day.” Rabbi Levi said in the name of Rabbi Z’eira: That light served for thirty-six hours - twelve hours on the eve of Shabbat, twelve hours of the night of Shabbat, and the twelve hours of Shabbat [day]. Once the sun set on Saturday night, the darkness began to settle in, Primordial Adam [and exclaimed], “‘Surely darkness comes to bruise/conceal me’ (יְשׁוּפֵנִי; Psalm 139:11); perhaps the one of whom it is said, ‘They shall strike(יְשׁוּפְךָ) at your head’ (Genesis 3:15) will come to attack me?” What did the blessed Holy One do? He presented him with two flints, which he [Adam? God?] struck together and light came forth, whereupon he blessed it, as it is written, “The night was light for my sake” (Psalm 139:11). What did the Holy Blessed One do? He presented him with two flints, which he [Adam? God?] struck together and light came forth, whereupon he blessed it, as it is written, “The night was light for my sake” (Psalm 139:11). What blessing did he say on them? “Who creates the lights of fire.” This is consistent with the opinion of Samuel, for Samuel said: “Why do we recite a blessing over light at the end of Shabbat? Because then it was first created.

(Exodus, Ibid.) ("too) awesome to praise": Not (only) in the present, but (also) of yore. Variantly: "awesome in praise": The measure of flesh and blood — A man's awe is more upon those who are distant from him than upon those who are near him. Not so, the Holy One Blessed be He. His awe is more upon those near to Him than upon those distant from Him, viz. (Leviticus 10:3) "Among those near to Me will I be sanctified", and (Psalms 50:3) "and those around Him were greatly shaken", and (Ibid. 89:8) "He is awesome upon all around Him", and (Ibid. 9) "O L rd, G d of hosts, who, like You, is mighty, O L rd? Your faith is (upon all) who surround You." The measure of flesh and blood — When one man works for another — plowing with him, sowing with him, weeding with him, hoeing with him — the other gives him a single coin and he goes on his way. Not so, the Holy One Blessed be He. If a man desires children, He gives him children, viz. (Psalms 127:3) "The inheritance of the L rd is children." If he desires wisdom, He gives it to him, viz. (Mishlei 2:6) "for the L rd gives wisdom." If he desires attainments, He gives them to him, viz. (I Chronicles 29:12) "Wealth and honor (come) from before You." The measure of flesh and blood — First he builds the lower; then the higher. But the Holy One Blessed be He — First He builds the higher; then the lower, viz. (Genesis 1:1) "In the beginning G d created the heavens, (and then) the earth." The measure of flesh and blood — he roofs (his chambers) with wood, earth, and stones. But the Holy One Blessed be He roofs His world with water, viz. (Psalms 104:3) "He roofs His upper (chambers) with water, etc." The measure of flesh and blood — he cannot make a form from water. But the Holy One Blessed be He does make a form from water, viz. (Genesis 1:20) "Let the waters bring forth swarms of living creatures, etc." The measure of flesh and blood — he cannot make a form from earth. But the Holy One Blessed be He does make a form from earth, viz. (Psalms 139:15) "I was wrought in secrecy, knit together in the recesses of the earth, etc." The measure of flesh and blood — When he comes to make a figure, he begins from the head or from one of the limbs, and then completes it. But the Holy One Blessed be He forms all as one, viz. (Jeremiah 10:16) "For He is the former of all." And it is written (I Samuel 2:2) "There is no rock ("tzur") like our G d" — There is no artist ("tzayar") like our G d. The measure of flesh and blood — he goes to an artisan and tells him: Make me a figure of my father, and he says: Let your father come and pose for me or bring me a likeness of him and I will do so. Not so, the Holy One Blessed be He. He gives a man a son from a drop of water — and it is like the likeness of his father!

(Exodus, Ibid.) "working wonders": It is not written "worked wonders," but "working wonders" — in time to come, viz. (Jeremiah 16:14) "Therefore, behold, days are coming, says the L rd, when it will no more be said 'As the L rd lives, who brought up the children of Israel from the land of Egypt,' but etc." Variantly: "working wonders": He wrought wonders for us and He does so in each generation, viz. (Psalms 139:14) "I shall thank You, for I have been wondrously wrought," and (Ibid. 40:6) "Many things) have You done — You, O L rd, my G d, etc." Variantly: "working wonders" with the fathers, and destined to work them with the sons, viz. (Michah 7:15) "As in the days when you went forth from the land of Egypt, I shall show him wonders." I will show him what I did not show the fathers. The miracles and the mighty acts that I am destined to perform for the sons are greater than those which I wrought for the fathers. And thus is it written (Psalms 22:18) "He works wonders" (as opposed to the singular "wonder" here), and (I Chronicles 16:36) "Blessed is the L rd, the G d of Israel, from world to world."

Adam stood and he began to gaze upwards and downwards. He saw all the creatures which the Holy One, blessed be He, had created; and he was wondering in his heart, and he began to praise and glorify his Creator, saying, "O Lord, how manifold are thy works !" (Ps. 104:24). He stood on his feet and was adorned with the Divine Image. His height was from east to west, as it is said, "Thou hast beset me behind and before" (Ps. 139:5). "Behind" refers to the west, "before" refers to the east. All the creatures saw him and became afraid of him, thinking that he was their Creator, and they came to prostrate || themselves before him.

... seven things were taken away from Adam Harishon after he ate from the tree of knowing, including among them] his brilliance, his life, and his stature / zivo v’chayyav v’qomato...

(Exodus 12:13) "And the blood shall be for you as a sign": for you as a sign, and not for Me as a sign; for you as a sign, and not for others as a sign. "on the houses": What is the intent of this? Is it not already written (Ibid. 7) "on the lintel of the houses where they shall eat it"? This tells me only of the houses in which they eat it. Whence do I derive (the same for) the houses in which they sleep? From (here) "the houses where you are" — in any event. "and I shall see the blood": R. Yishmael was wont to say: Isn't everything revealed to Him, viz. (Daniel 2:22) "He knows what is in the darkness, and light dwells with Him," and (Psalms 139:12) "Darkness, too, is not dark for You." What, then, is the intent of "And I shall see the blood"? In reward for the mitzvah that you do, I shall reveal Myself with compassion to you, as it is written (Ibid.) "ufasachti upon you," "pesichah" connoting life, as in (Isaiah 31:5) "As birds that fly, so will the L rd of hosts shield Jerusalem, shielding and saving, paseach and rescuing." Variantly: "And I shall see the blood": I shall see the "blood" of the binding of Isaac, as it is written (Genesis 22:14) "And Abraham called the name of the place 'The L rd will see.'" And elsewhere it is written (I Chronicles 21:15) "But as he was about to destroy, the L rd saw and He repented Himself of the evil." What did He see? The blood of the binding of Isaac.

"That the Torah of the Lord be in thy mouth" -- to exclude women [from tefillin]. What is exemplary about tefillin? They are a positive time-triggered commandment from which women are exempt. So too, are women exempt from all positive time-triggered commandments.

"A woman when she gives seed (conceives)" [Leviticus 12:2]: That's what is written, "You have created me behind and before." [Psalms 139:5] Said Rabbi Yochanan: If man merits, he inherits two worlds, this one and the coming one, that's what is written: "You have created me behind and before (front)." And if not, he comes to give reckoning, as it says, "And You laid your hand (kapcha) on me." [ibid], as it is written, [Job 13:21] "Withdraw your hand (kapcha) far from me." Said Rav Shmuel bar Nachman: When the Holy One, blessed be He, created the first man, he created him as an androgynous being. Reish Lakish: When it was created, dual faces [together] were created, and it was cut, and two were made. [One] back was male, [one] back was female. They challenged him: [Genesis 2:21] "And He took one of his ribs (tzela)"!? He said to them, it is of his sides, as it is written, "and to the side (tzela) of the Tabernacle" [Exodus 26:20]. Said Rabbi Berachiya and Rabbi Chelbo and Rabbi Shmuel bar Nachman: When God created the first man, from one end of the world to the other end, He created him to fill the entire world. How do we know from east to west? As it says, "You created me back to east (kedem)." How do we know from north to south? As it says, [Deuteronomy 4:32] "From the ends of the heavens to the ends of the heavens." How do we know that it was the expanse of the world? As it says, "And You laid your hand on me." Said Rabbi Elazar: "Behind" - that's the first day [of creation]. "Before" - that's the last day. For the opinion of Rabbi Elazar, there is the verse, [Genesis 1:24]: "Let the earth bring forth the living soul (nefesh chaya) to its kind." "Living soul" - that's the spirit of the first man. Said Reish Lakish: "Behind" - that's the last day. "Before" - that's the first day. For the opinion of Reish Lakish, there is the verse: [Genesis 1:2] "And the spirit of God wavered upon the water" - that is the spirit of the king messiah. If man merits, we say to him: "You were created before all of creation." If not, we say to him, "The mosquito preceded you." Said Rabbi Yishmale b'Rabbi Tanchum: "Behind" on all creation, "before" (first) in all punishments. Said Rabbi Yochanan: Even man's praise only comes last, as it says [Psalms 148:110]: "Beasts and all cattle creeping things and flying fowl". And afterwards, [Psalms 148:11]: "Kings of the earth and all peoples." Said Rabbi Simlai: "Just like man's formation was after beast, cattle, and bird, so too his laws are after beast, cattle, and bird, and that's what is written, "This is the law of cattle" [Leviticus 11:46], and afterwards, "A woman when she gives seed..."

Once in the Garden of Eden; whence do we know? Because it is said, "And they heard the voice of the Lord God walking in the garden in the cool of the day" (Gen. 3:8). And it is written, "My beloved is gone down to his garden, to the beds of spices" (Cant. 6:2). (God) sat in judgment, and He judged with judgment. He said to him (Adam): Why didst thou flee before Me? He answered Him: I heard Thy voice and my bones trembled, as it is said, "I heard thy voice in the garden, and I was afraid, || because I was naked: and I hid myself" (Gen. 3:10).

2 (Is. 42:21) “The Lord was delighted because of His [servant's] righteousness to magnify and glorify Torah”: The Holy One, blessed be He, said to Moses, It was not because I need your light that I am telling you to light a lamp. Rather [I am doing so] in order to have you acquire merit (by fulfilling a commandment).” It is likewise written, (in Dan. 2:22), “and the light dwells within Him”; and [similarly] it says (in Ps. 139:12), “Even darkness is not dark to You; for night shines as the day, and darkness becomes like the light.” [Scripture says these things] to inform you that He does not need the lamps of flesh and blood. You yourself know [this truth]. When a person builds a house and makes windows within [his house], he makes windows narrow on the outside and broad on the inside, so that the light will enter from the outside and shine on the inside. But when Solomon built the Temple, he did not make the windows like that.¹See above Exod. 8:5; PRK 21:5; Lev. R. 31:7. Rather they were narrow on the inside and broad on the outside so that the light would go out from the Temple and shine outside. It is so stated (in I Kings 6:4), “And for the house he made windows broad and narrow.”²Literally: CLEAR and CLOSED. While the Hebrew is obscure the translation here follows the Targum in order to fit the midrashic context. [This text] is to inform you that He is all light and that He has no need for its light. So why did He command you [to set up the lamps]? In order to have you acquire merit (by fulfilling a commandment). It is therefore stated (in Numb. 8:2), “When you set up the lamps.”³Beha‘aloteka et-hanerot. These words can also mean, IN ELEVATING YOU WITH THE LAMPS. Ergo (in Is. 42:21), “The Lord was delighted because of His [servant's] righteousness.” The Holy One, blessed be He, said to Israel, “Be careful to light lamps for My sake, and I will shine a great light for you in the future to come.” It is so stated (in Is. 60:3), “And nations shall walk by your light, even kings by the brightness of your rising.”

Another interpretation, "at your setting up" (Numbers 8:2). This is what the verse says (Psalms 139:12) "Darkness is not dark for You; night is as light as day; darkness and light are the same". And to us He says "at your setting up" -- to what is the matter similar? To a king who had a loved one. The king said, "know that I will eat with you, so go and prepare for me". The loved one went and prepared an ordinary couch, an ordinary lamp [menora], an ordinary table. When the king came, he brought his assistants around him and a golden lamp before him. When the loved one saw all the glory of the king, he became ashamed and hid all he had prepared for the king, since they all were ordinary. The king said to him, "Did I not tell you I would eat with you? Why have you prepared nothing for me?" The loved one said to him, "I saw all the glory that you came with, and I was ashamed and hid all I had prepared for you, for they were all ordinary things." The king said to him, "By your life [I swear] that I will ruin all my things that I brought with me, and for the sake of your love I will not use anything except your possessions!" And so, the Holy Blessed One is entirely light, as it is said (Daniel 2:22) "And light dwells with Him", and God says to Israel "Prepare for me a menorah and lights". Why is written there (Exodus 25:8) "And they will make me a Mikdash and I will dwell in their midst", (Exodus 25:31) "And make Me a menorah of pure gold"? So when you make it, the Shechina comes. Why is it written there (Exodus 40:35) "And Moshe was not able to enter the Tent of Meeting", immediately [God] called to Moshe (Numbers 7:89) "When Moshe went into the Tent of Meeting to speak with Him, he would her the Voice speaking". What would it speak to him? "At your setting up of the lights".

And in the greatness of Thine excellence (Exod. 15:7). You have increased Your excellency against all who rose up against You. Who were those that rose up against You? They were the ones that turned against Your children. It is taught that all who rise up against Israel are considered as rising up against the Shekhinah. Thus it says: Forget not the voice of thine adversaries (Ps. 74:23), and For, lo, Thine enemies are in an uproar; and they hate Thee have lifted up the head. They hold crafty converse against Thy people, and take counsel against Thy treasured ones (ibid. 83:3–4). It is also written: Do not I hate them, O Lord, that hate Thee, and do not I strive with those that rise up against Thee? (ibid. 139:21). Why so? I hate them with the utmost hatred, I count them mine enemies (ibid.).

We are taught: "Blank parchment and also the Sadducean books should not be saved from a fire [on the Sabbath]. R. Jose said: 'On the week days the Holy names should be taken out and preserved and the rest left to be burnt.' R. Tarphon said: 'May I burn my children, if I would not burn such books together with the Holy names they contain, should I obtain possession of them; for even when a man is pursued by a murderer intent upon killing him, or followed by a snake aiming to bite him, he should rather seek for refuge in a temple of idols than to enter the home of a Sadducee; for these [the heathens] serve their idols, unaware of God, while the Sadducees, however, know God, but deny Him; and concerning them, Scripture says (Is. 47, 8.) And behind the door and the door-post hast thou placed thy (mark of) remembrance R. Ishmael said to R. Tarphon: 'We may learn this from the inference drawn from the minor to the major; if, for the sake of bringing about peace between a man and his wife, the Torah says that the Holy name which was inscribed with sanctification may be erased with the (bitter) water, how much more then shall it be permitted that these books of the Sadducees which cause discord and enmity between Israel and their Heavenly Father, be eradicated or destroyed? Concerning them David said (Ps. 139, 21.) Behold, those that hate Thee, I ever hate, etc., with the utmost hatred, etc. And just as they should not be saved from a fire, so also should they not be saved from either a ruinous heap, or water, or from any other thing that may destroy them.' "

(Numb. 3:15:) “Enroll the Children of Levi.” This tribe was dearer to the Holy One, blessed be He,⁸⁶Numb. R. 3:8. than all the tribes, as stated (in I Sam. 2:28), “And I chose him from all the tribes of Israel to be My priest….” How so? The Holy One, blessed be He, created days and chose one of them for Himself, as stated (in Ps. 139:16), “days were formed, and one of them was His own.”⁸⁷English translations vary widely, but this interpretation is quite literal and fits the sense of the midrash. And which is it? R. Levi says, “This is the Sabbath.” He created years and chose one of them for Himself, i.e., the seventh, as stated (in Lev. 25:2), “Then the land shall observe a Sabbath for the Lord.” He created weeks [of years] and chose one of them for Himself, i.e., the Jubilee, as stated (in Lev. 25:10), “And you shall sanctify the fiftieth year.” He created countries, and chose one of them for Himself, [i.e.,] the land of Israel, as stated (in Deut. 11:12), “A land for which the Lord your God always cares.” And so the Holy One, blessed be He, calls it His land, as stated (in Joel 4:2), they have divided up My land. He created firmaments and chose one of them for Himself, i.e., ‘aravot,⁸⁸‘Aravot’ is the name of the seventh heaven. as stated (in Ps. 68:5), “Build a way for the One who rides in the 'aravot; the Lord is His name.” He created seventy peoples and chose one of them for Himself, i.e., Israel, as stated (in Deut. 7:6), “the Lord your God has chosen you to be for Himself a treasured people,” a worthy (KShR) nation, and you are worthy (KShR). Now (according to Deut. 7:6), “the Lord your God has chosen you….” Why did He choose you? Because He loved you, as stated (in Hos. 14:5), “I will love them generously”; and it is written (in Deut. 7:8), “Because the Lord loved you.” He created tribes and chose one of them for Himself, i.e., the tribe of Levi, as stated (in I Sam. 2:28), “And I chose him from all the tribes of Israel to be My priest….” He therefore especially cherishes him. So he says to Moses each time (as in Numb. 3:15), “Enroll the Children of Levi [….]” “Every male.” Why did he say, “every male,” and not mention the noun, female? Because the glory of God arises from the males. [Ergo,] “every male.” David has stated (in Ps. 127:3), “Behold, sons are the heritage of the Lord”; i.e., the males. “The fruit of the womb, a reward,” for if females come, says the Holy One, blessed be He, “they also are a reward.” And why does he enroll them [each and every time]? Because they are His troops,⁸⁹Gk.: taxeis. and the King has much joy in His troops. Moreover, you find that the whole tribe of Levi was diminished (in number). And why were they diminished? Because they see the Divine Presence much. So also when Israel came up from the captivity, they did not find any of them, because they had been diminished, as stated (in Ezra 8:15), “so I viewed the people and the priests, but I found there none of the Children of Levi.” The Holy One, blessed be He, said, “In this world they were destroyed, because they had seen the Divine Presence, since it is stated (in Exod. 33:20), “For no human shall see Me and live.” But in the future to come, when I restore my Divine Presence to Zion, I will be revealed in My glory over all Israel. Then they shall see Me and live forever. Thus it is stated (in Is. 52:8), “for eye to eye they shall see the return of the Lord to Zion.” And not only that, but they shall point out My glory to each other with the finger, while saying (in the words of Ps. 48:15), “For this God, our God...” It also says (in Is. 25:9), “And in that day they shall say, ‘See, this is our God; we waited for Him and He delivered us]; this is the Lord; we waited for Him. Let us rejoice and be glad in His salvation.’”

(Gen. 2:4:) THESE ARE THE GENERATIONS (toledot) OF HEAVEN AND EARTH WHEN THEY WERE CREATED. R. Berekhyah and R. Helbo said in the name of R. Samuel bar Nahman:⁴⁵Sanh. 38b; Gen. R. 12:6; Exod. R. 30:3; Numb. R. 13:12; PR 46:2; Tanh., Gen. 1:6; Hasarot wlterot, fol. 37. Every toledot which is in the Torah lacks < a vowel letter > apart from two which are spelled in full. < The two are > (Ruth 4:18): THESE ARE THE GENERATIONS (toledot) OF PEREZ < and > (Gen. 1:4): THESE ARE THE GENERATIONS OF HEAVEN. Both of them are spelled in full. R. Judah bar Shallum the Levite said: Those < which lack a vowel letter number > six. R. Pinhas said in the name of R. Reuben: They correspond to the six things which < the Holy One > took away from the first Adam, and these are the following: (1) His facial luster, (2) his stature, (3) his life (i.e., his immortality), (4) the fruits of the earth, (5) the Garden of Eden, and (6) sun and moon. Where is it shown about his facial luster? Where it is stated (in Job 14:20): YOU CHANGE HIS FACE AND SEND HIM AWAY. Where is it shown about his stature?⁴⁶Hag. 12a; cf. Gen. R. 19:8; Cant. R. 3:7:5; PRK 1:1; 5:3; PR 15:3. Where it is stated (in Ps. 139:5): YOU HAVE < RE > FORMED ME BEHIND AND BEFORE. Where is it shown about his life? Where death was decreed over him (in Gen. 2:17); [for, if he had been worthy], he would have remained alive forever. Where is it shown about the fruits of the earth? Where it is stated (in Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU. Where is it shown about the Garden of Eden? Where it is stated (in Gen. 3:24): AND HE DROVE OUT THE MAN. Where is it shown about sun and moon? Where it is stated (in Is. 13:10): THE SUN SHALL BE DARK AT ITS RISING AND THE MOON SHALL NOT CAUSE ITS LIGHT TO SHINE. In the world to come, however, the Holy One will restore {to him} [them]. [Where is it shown] about facial luster? Where it is stated (in Is. 61:9): ALL WHO SEE THEM SHALL ACKNOWLEDGE THEM, < THAT THEY ARE THE SEED WHICH THE LORD HAS BLESSED >. And where is it shown about his stature? Where it is stated (in Lev. 26:13):⁴⁷Sifra, ad loc.; Sanh. 100a. AND I MADE YOU WALK WITH STATURE. R. Judah says: What is the meaning of STATURE? The time will come when each and every {upright} one [from Israel] will be a hundred cubits tall. R. Simeon ben Johay says: two hundred cubits, as stated (here): STATURE (qomemiyyut): Qom < ahmeans one stature of > a hundred; miyyut (read as me'ot, i.e., "hundreds") < implies another > hundred.⁴⁸Cf. Gen. R. 8:1). Ergo: two hundred. {And they would live forever?} [And where is it shown about his life?] Where it is stated (in Is. 65:22): AS LONG AS THE DAYS OF A TREE SHALL BE THE DAYS OF MY PEOPLE…. And where is it shown about the fruits of the earth?⁴⁹See ySheq. 6:2 (50a); yTaan. 1:2 (64a). Where it is stated (in Ezek. 47:12): AND BY THE RIVER UPON ITS BANK ON BOTH SIDES [SHALL GROW EVERY TREE FOR FOOD. THEIR LEAF SHALL NOT WITHER, NEITHER SHALL THEIR FRUIT FAIL. THEY SHALL BRING FORTH NEW FRUIT EVERY MONTH]. Where is it shown about the Garden of Eden? Where it is stated (in Hos. 14:8 [7]): THOSE WHO DWELL IN HIS SHADOW SHALL BE TRANSFORMED. THEY SHALL GROW GRAIN AND BLOSSOM LIKE A VINE. Where is it shown about sun and moon? Where it is stated (in Is. 30:26): MOREOVER, THE LIGHT OF THE MOON SHALL BE AS THE LIGHT OF THE SUN, AND THE LIGHT OF THE SUN SHALL BE SEVENFOLD, AS THE LIGHT OF THE SEVEN DAYS. R. Aha said in the name of R. Hanina: The wound from the blow to the world will heal.

(Numb. 3:15:) ENROLL THE CHILDREN OF LEVI. This tribe was particularly dear to the Holy One.¹⁰⁷Tanh., Numb. 1:17; Numb. R. 3:8. But why out of all the tribes was none chosen except this one, as stated (in I Sam. 2:28): AND I CHOSE HIM [FROM ALL THE TRIBES OF ISRAEL TO BE MY PRIEST….] How so? The Holy One created days and chose one of them for himself, as stated (in Ps. 139:16): DAYS WERE FORMED, AND ONE OF THEM WAS HIS OWN.¹⁰⁸English translations vary widely, but this interpretation is quite literal and fits the sense of the midrash. And which is it? R. Levi says: This is the Sabbath. He created years and chose one of them for himself, i.e., the seventh, as stated (in Lev. 25:2): THEN THE LAND SHALL OBSERVE A SABBATH FOR THE LORD. He created weeks <of years> and chose one of them for himself, i.e., the Jubilee, as stated (in Lev. 25:10): AND YOU SHALL SANCTIFY THE FIFTIETH YEAR. He created countries, and chose one of them for himself, <i.e.,> the land of Israel, as stated (in Deut. 11:12): A LAND FOR WHICH THE LORD YOUR GOD CARES; [THE EYES OF THE LORD YOUR GOD ARE ALWAYS UPON IT. [And so the Holy One calls it his land, as stated (in Joel 4[3]:2): THEY HAVE DIVIDED UP {HIS} [MY] LAND.] He created firmaments and chose one of them for himself, i.e., Aravot,¹⁰⁹‘Aravot is the name of the seventh heaven. as stated (in Ps. 68:5 [4]): BUILD A WAY FOR THE ONE WHO RIDES IN THE 'ARAVOT; THE LORD IS HIS NAME. He created peoples and chose one of them for himself, i.e., Israel, as stated (in Deut. 7:6): THE LORD YOUR GOD HAS CHOSEN YOU TO BE FOR HIMSELF A TREASURED PEOPLE, a nation of flesh, and you are flesh.¹¹⁰BSR. Cf. the parallel in Tanh., Numb. 1:17: “a worthy (KShR) nation, and you are worthy (KShR).” Now (according to Deut. 7:6): THE LORD YOUR GOD HAS CHOSEN YOU…. Why did he choose you? Because he loved you, as stated (in vs. 8): BECAUSE THE LORD LOVED YOU. He created tribes and chose one of them for himself, i.e., the tribe of Levi, as stated (in I Sam. 2:28): AND I CHOSE HIM [FROM ALL THE TRIBES OF ISRAEL….] He therefore especially cherishes you. So he says to Moses each time (as in Numb. 3:15): ENROLL THE CHILDREN OF LEVI <….> [EVERY MALE.] Why did he say: EVERY MALE, and not mention the noun, female? Because the glory of God arises from the males. <Ergo:> EVERY MALE. David has stated (in Ps. 127:3): BEHOLD, SONS ARE THE HERITAGE OF THE LORD; THE FRUIT OF THE WOMB, A REWARD. [SONS ARE THE HERITAGE OF THE LORD,] i.e., the males. THE FRUIT OF THE WOMB, A REWARD,] for if females come, they also are a reward. And why does he enroll them each and every time? Because they are his troops,¹¹¹Gk.: taxeis. and the king has much joy in his troops. Moreover, you find that the whole tribe of Levi was diminished (in number). And why were they diminished? Because they had seen the Divine Presence. So also when Israel came up from the captivity, they did not find any of them, because they had been diminished, as stated (in Ezra 8:15): SO I VIEWED THE PEOPLE AND THE PRIESTS, BUT I FOUND THERE NONE OF THE CHILDREN OF LEVI. The Holy One said: In this world they were destroyed, because they had seen the Divine Presence, since it is stated (in Exod. 33:20): FOR NO HUMAN SHALL SEE ME AND LIVE. In the world to come, however, when I restore my Divine Presence to Zion, I will be revealed in my glory over all Israel. Then they shall see me and live forever. Thus it is stated (in Is. 52:8): FOR EYE TO EYE THEY SHALL SEE <THE RETURN OF HE LORD TO ZION>. And not only that, but they shall point out my glory to each other with the finger while saying (in the words of Ps. 48:15): FOR THIS GOD, OUR GOD. It also says (In Is. 25:9): AND IN THAT DAY THEY SHALL SAY: SEE, THIS IS OUR GOD; WE WAITED FOR HIM [AND HE DELIVERED US]. THIS IS THE LORD; WE WAITED FOR HIM. LET US REJOICE AND BE GLAD IN HIS SALVATION.

...R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5].

... R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem”

... R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem”

(Gen. 5:1:) THIS IS THE BOOK OF THE GENERATIONS OF ADAM. This text is related (to Ps. 139:16): < AS > MY LIFELESS FORM (golem), YOUR EYES HAVE SEEN. While Adam was lying as a lifeless form (golem),⁸⁹ARN, A, 31; Gen. R. 24:2; PR 23:1; M. Pss. 139:16. the Holy One showed him every generation with its preachers, every generation with its righteous, every generation with its wicked, up to < the age > when the dead are raised. He said to him (ibid.): Whatever YOUR EYES HAVE SEEN, IN YOUR BOOK THEY WERE ALL WRITTEN DOWN, < EVEN THE DAYS WHICH WERE ORDAINED >. And what is the meaning (of the end of the verse): AND THERE WAS NOT ONE OF THEM? R. Eliezer and R. Joshua disagree. [R. Eliezer < following the written text > says: EVEN THE DAYS WHICH WERE ORDAINED, AND THERE WAS NOT ONE OF THEM < that belied what was written >. The Holy One said: On this day I am redeeming my children from Egypt, and on this day I am dividing the sea and throwing down their enemies. On this day I am bestowing the Torah. Yet not one day was changed or transferred < from what was written >. Ergo, it says: AND THERE WAS NOT ONE OF THEM. R. Joshua < following the oral text > says: AND ONE OF THEM WAS {NOT} [HIS OWN]. Of the days which the Holy One created, he chose ONE OF THEM as HIS OWN. And which one was it? This was the Day of Atonement, as stated (in Is. 58:6): IS NOT THIS THE FAST THAT I HAVE CHOSEN?

Another interpretation (of the oral text to Ps. 139:16): AND ONE OF THEM WAS [HIS OWN]. This refers to the Sabbath day, as stated (in Exod. 21:11): WHEREFORE THE LORD HAS BLESSED THE SABBATH DAY AND HALLOWED IT.

Another interpretation (of Ps. 139:16): < AS > MY LIFELESS FORM, YOUR EYES HAVE SEEN. < The verse implies > that the Holy One showed the first Adam all the generations and put them in his book. Thus it is stated (in Gen. 5:1): THIS IS THE BOOK OF THE GENERATIONS OF ADAM.

And he was there with the Lord forty days and forty nights (Exod. 34:28). How did Moses know when it was day? When the Holy One, blessed be He, taught him the Written Law he knew it was the day time, and when He taught him the Oral Law, the Mishnah and the Talmud, he was aware that it was night time. This was so because day and night are alike in the presence of the Holy One, blessed be He, as is said: And the light dwelleth with Him (Dan. 2:22). And as it is also written elsewhere: Even the darkness is not too dark for Thee, but the night shineth as the day; the darkness even as the light (Ps. 139:12). In what other way did he distinguish between night and day? When he beheld the constellations kneeling and bowing (descending), he realized that it was day, and when he saw the sun bowing, he knew that it was night, as it is written: The host of heave worship Thee (Neh. 9:6).

"and let Your haters flee before You": Now are there "haters" before Him who spoke and brought the world into being? The intent is, rather, that all who hate the righteous are, as it were, haters of the L-rd. Similarly, (Shemot 15:7) "and in the greatness of Your grandeur you destroy those who rise against You." Now are there any who "rise" before the L-rd? The intent is, rather, that all who rise against the righteous are, as it were, "rising" against the L-rd. And, similarly (Psalms 74:23) "Forget not the voice of Your adversaries, the ever rising roar of those who rise against You," and (Psalms 83:3) "For Your foes are tumultuous; Your haters have raised their heads," and (Psalms 4) "They have been subtle in counsel against Your people," and (Psalms 138:21-22) "Will I not hate Your haters, O L-rd? Will I not battle with those who rise up against You? I have hated them to the heights of hatred. I have deemed them my (own) enemies." And thus is it written (Zechariah 2:12) "Whoever touches you (Israel) touches the pupil of His eye": It is not written "the pupil of the eye," but "the pupil of His eye" — that of the L-rd, as it were, Scripture resorting to a euphemism (for "the eye of the L-rd"). Similarly, (Job 7:20) "Why do You make me Your target for Yourself, and a burden to myself?" — ("myself") a euphemism (for "to You"?) Similarly, (Ezekiel 8:17) "and they thrust the branch to their nostrils" — a euphemism for ("My"). Similarly, (Chabakkuk 1:12) "Are You not of yore, O L-rd, my holy G-d, and we shall not die" — a euphemism (for "You"). Similarly, (Psalms 106:20) "They exchanged their glory for the image of a bull feeding on grass" — a euphemism (for "G-d"). Similarly, (Bamidbar 11:15) "And if You will do thus to me, kill me, I pray You, if I have found favor in Your eyes, and let me not witness my evil" — a euphemism (for "them" and "their," respectively). Similarly, (Ibid. 12:12) "who comes out of his mother's womb, and half his flesh being consumed" — a euphemism (for "our"). And if one helps the righteous, it is as if he is helping the L-rd, viz. (Judges 5:23) "'Curse Meroz!' said the angel of the L-rd. 'Bitterly curse her dwellers. Because they do not come to the holy of the L-rd, to the help of the L-rd among the mighty.'" R. Shimon b. Elazar says: There is nothing more "beloved" in a man's body than his eye. When a man is hit on his head, he closes only his eyes. And Israel is thus compared, viz. (Zechariah 2:12) "Whoever touches you (Israel) touches the pupil of His eye." R. Yossi b. Elazar says: He (the "toucher") is regarded as one who sticks a finger into His eye and gouges it out. Pharaoh, who "touched," what did I do to him? (Shemot 15:4) "Pharaoh's chariots and his army He cast into the sea." Sisra, who "touched," what did I do to him? (Judges 5:20) "From heaven the stars fought. From their courses they fought against Sisra." Sancherev, who "touched," what did I do to him? (II Kings 19:35) "And an angel of the L-rd went out and smote in the camp of Ashur, etc." Nevuchadnezzar, who "touched," what did I do to him? (Daniel 4:30) "and he ate grass like cattle." Haman, who "touched," what did I do to him? (Esther 8:7) "and they hanged him on a tree." And thus you find that as long as Israel were subjugated in Egypt, the Shechinah was with them in their servitude, viz. (Shemot 22:10) "And they saw the G-d of Israel, and under His feet, the likeness of a sapphire brick" (viz. Ibid. 1:14) "And thus is it written (Isaiah 63:9) "In all of their afflictions, He was afflicted." This tells me only of communal afflictions. Whence do I derive (the same for) individual afflictions? From (Psalms 91:15) "When he calls Me, I will answer him. With him will I be in affliction." And it is written (Bereshit 39:20-21) "And Joseph's master took him in and the L-rd was with Joseph." And thus is it written (II Samuel 7:23) "… before your people whom You redeemed from Egypt — a nation and its G-d" (together with them). R. Akiva says: If it were not explicitly written, it would be impossible to say it — Israel said before the L-rd: "You have redeemed Yourself!" You find that whenever they were exiled, the Shechinah was exiled with them, viz. (I Samuel 2:27) "Was I not exiled to your father's house when they were in Egypt in the house of Pharaoh?" When they were exiled to Bavel, the Shechinah was with them, viz. (Isaiah 43:14) "For your sake I was sent to Bavel." When they were exiled to Edom, the Shechinah was with them, viz. (Ibid. 63:1) "Who is this, coming from Edom, etc.?" And when they return, the Shechinah will return with them, as it is written (Devarim 30:3) "And the L-rd will return, etc." It is not written "and the L-rd will return your captivity," but "and the L-rd will return with your captivity." And it is written (Song of Songs 4:8) "With Me, from Levanon, My bride, with Me from Levanon will you come."

But when David learned Torah and grew great (in it), what did he say? (Psalms 139:17) "And to me, how precious are Your loved ones (i.e., Torah scholars), O G-d! How mighty is their sum!" And (Ibid. 119:72) "Better to me is the Torah of Your mouth than thousands of gold and silver." For gold and silver take a man out of this world and the next, but Torah brings a man to life in the world to come.

"And I shall repay those who hate Me," viz. (Psalms 139:21-22) "Your haters, O L-rd, do I hate, and I strive with those who rise up against You. To the ends of hatred do I hate them; they have become my foes!"

It was taught that R’ Eliezer says: the waters of Egypt were turned to blood on the fifth day of the week. On that very day our ancestors left Egypt, on that very day the waters of the Jordan stood still before the ark of the Lord, on that very day Hezekiah blocked up all of the springs. Yonah fled before God on the fifth day of the week. And why did he flee? Because the first time God sent him to bring the cities of Israel to repentance and his words succeeded, as it says ‘he restored the cities of Israel.’ (see Kings II 14:25) The second time Gd sent him against Jerusalem to destroy it. Since they repented, the Holy One acted out of the abundance of His mercy, regretted the evil, and did not destroy it. Then they called him a false prophet. The third time God sent him against Nineveh to destroy it. Yonah took counsel with himself and said: I know that the nations are easily moved to repentance and my anger will be disposed of on Israel. It is not enough that Israel calls me a false prophet, should even the nations call me so?! I will flee to a place where His glory is not found. This is like a king of flesh and blood whose wife died while she was nursing and he sought a wet nurse to nurse his son. What did he do? He called to his wet nurse to nurse his son that he not die of hunger. What did the king’s wet nurse do? She left his son and fled. When the king saw that this was so he sent out a message to seize her and detain her in prison and to lower her down into a place with snakes and scorpions. After a few days the king stood at the lip of the pit and she was weeping and crying out to him. The mercy of the king was awakened for her and he gave order that she be lifted out and returned before him. So too Yonah. Since he fled from the Holy One, He locked him up in the belly of the fish until he cried out before the Holy One and He brought him forth. He went down to Yaffo and found no ship on which to flee, because the ship was already two days out from Yaffo. What did the Holy One do? He brought a storm wind upon it and returned it to Yaffo. Yonah saw this and rejoiced greatly, saying: now I know that my path is smooth before me. He said to them: I will go with you. They said to him: we are going to the far islands of Tarshish. He replied: nonetheless! Out of Yonah’s great joy he paid them in advance, as it says “…paid its hire, and went down into it…” (Jonah 1:3) They set out to sea and a storm wind came against them from their left and their right. All the other boats were passing to and fro in peace and quiet while their ship was in great distress and looked as if it would founder. R’ Chanina says: there were representatives of all seventy languages on that boat, each one had his god in his hand and was prostrating himself. They said: everyone call out to their god and the one who answers and saves is the true god. They called out and it did no good. In his distress and exhaustion, Yonah fell asleep. The captain of the ship came to him and said: we are hanging between life and death and you are sleeping! From what people are you? He replied: I am a Hebrew. He said to him: we have heard that your god is great. Get up and call to your god, maybe he will do for us like all the wonders that he did at the sea. He said to them: this distress is because of me. Lift me up and toss me into the sea. R’ Shimon said: they did not resolve to throw him into the sea until they drew lots and the lot fell out on Yonah. What did they do? They took all of the baggage from the ship and threw it into the sea in order to lighten their load, but it did not help. They wanted to return to land, but they were not able. They took Yonah and stood him on the edge of the ship, saying: Master of the World! Do not place upon us innocent blood, because we do not know what this man has done. They lowered his legs into the water and the sea calmed, they lifted him up and it raged again. They lowered him in to his belly and the sea calmed, they drew him back up to them and it raged again. They lowered him in to his neck and so on until they lowered him all the way, as it says “And they picked Jonah up and cast him into the sea…” (Jonah 1:15) R’ Meir says: the fish was appointed to swallow Yonah from the six days of creation, as it says “And the Lord appointed a huge fish…” (Jonah 2:1) He entered its mouth like a man who entered a great synagogue and his two eyes were like windows. He said – lanterns are giving light for Yonah. R’ Meir says: there was a pearl hanging in the belly of the fish which gave light for Yonah like the sun at its strength in the midday and Yonah saw all that was in the seas and in the depths. The fish said to Yonah: don’t you know that my day to be eaten by leviathan has arrived? He said to him: bring me to him and I will save both you and me from his mouth. The fish brought him to leviathan and he said: for you I descended, to see your dwelling place in the sea. Furthermore, in the future I will come down and put a rope around your head in order to make a feast out of you for the righteous. Yonah showed him the seal of our father Avraham (circumcision). Leviathan saw it and fled before him a distance of two days. Then Yonah said to the fish: I saved you from leviathan, now show me everything which is in the seas and the depth. It showed him the great river of the waters of the ocean as it says, “…and a river surrounded me…” (Jonah 2:4) It showed him the paths of the Red Sea through which Israel passed as it says, “…the weeds were wrapped about my head.” (Jonah 2:6) It showed him the place from which the waves of the sea come forth as it says, “…all Your breakers and waves passed over me.” (Jonah 2:4) It showed him the pillars of the earth on its base as it says, “…the earth with her bars closed on me forever…” (Jonah 2:7) It showed him the lowest part of the netherworld as it says, “…out of the belly of She’ol I cried…” (Jonah 2:3) It showed him Gehinnom as it says, “…yet you have brought up my life from the pit…” (Jonah 2:7) It showed him the palace of the Lord as it says, “I went down to the bottom of the mountains…” (Jonah 2:7) From here we learn that Jerusalem stands on seven mountains. And he saw there the foundation stone fixed in the deeps, and he saw there also the sons of Korach standing and praying for it. Jonah was three days and three nights in the belly of the fish without praying. The Holy One said: I made a broad space for him in the belly of a male fish in order that he not be distressed and he isn’t praying! I will prepare a fish that is pregnant with three hundred and sixty five thousands and tens of thousands of little fish in order that he be distressed and pray before me. This is because the Holy One desires the prayers of the righteous. In that hour the Holy One brought a pregnant fish and she said to the other fish: the Holy One sent me to swallow up the prophet who is in your belly. If you will spit him out, good. If not I will swallow you with him. He said to her: who knows if what you say is true? She replied: leviathan. They went to leviathan and she said to him: leviathan, king over all the fish of the sea! Do you not know that the Holy One sent me to this fish to swallow the prophet who is in his belly? He said to her: yes. The fish said to leviathan: when? He replied: in the last three hours, when the Holy One descends to play with me. Thus I heard. He immediately spit out Yonah. The female fish right away swallowed him and he was in great distress because of the confinement and the filth. He immediately focused his heart in prayer, as it says “And Jonah prayed to the Lord his God, from the belly of the fish.” (Jonah 2:2) He said: Master of the World! Where can I go to escape Your spirit and to where can I flee from before You? “If I ascend to the heavens, there You are…” (Psalms 139:8) You are King over all kingdoms and Master over all rulers of the world. The high heavens are Your throne and the earth is Your footstool. Your kingdom is on high and Your dominion in the deeps, the actions of all humanity are revealed before You and the secrets of all men spread out before You. You search out the ways of all people and examine the footsteps of all living things. You know the hidden things of the kidneys and the secrets of the heart You understand. All which is hidden is revealed before You, there are no secrets before the throne of your glory and nothing shielded from Your eyes. You collect every secret and tell every single thing. You are there in every place, Your eyes see evil and good. I beseech You, answer me from the belly of Sheol and save me from the depths. Let my cry come into Your ears and fulfill my request because You sit far away and hear as if near. You are called the One who lifts up and casts down, please lift me up! You are called the One who kills and gives life, I have reached the point of death – revive me! He was not answered until he said this: that which I vowed to bring up leviathan and prepare him before them, I will fulfill on the day of Israel’s salvation. “But I-with a voice of thanks will I sacrifice to You…” (Jonah 2:10) Immediately the Holy One gestured to the fish and she vomited Yonah nine hundred and sixty eight parsa to dry land. The sailors saw all the signs and wonders which the Holy One did with Yonah and everyone threw away his god, as it says “Those who keep worthless futilities…” (Jonah 2:9) They returned to Yaffo, went up to Jerusalem and circumcised the flesh of their foreskins, as it says “And the men feared the Lord exceedingly…” (Jonah 1:16) And did they make sacrifices?! Rather they performed circumcision which is like the blood of sacrifice. Each man vowed his wife, children and all he had to the Gd of Yonah, and fulfilled his vow. Of them it says ‘and on the righteous converts.’