Midrash su Salmi 148:76

A philosopher once asked Rabbah Gamliel and said to him, ''Your God is only a great artist because he found great materials that helped him: tohu and vohu, darkness, spirit, water, and the depths." Rabbi Gamliel responded to him: "Your spirit should blow! Regarding all of them, the term 'creation' is written: tohu and vohu, as it says (Isaiah 45:7), 'He makes peace and creates evil'; darkness, 'He fashions light and creates darkness'; water (Tehillim 148:5), 'Praise the heavens and the waters' - why? - for 'He commanded and they were created'; spirit (Amos 4:13), 'For behold he fashions mountains and creates spirit'; the depths (Mishlei 8:24), 'When there were no depths, I was created.'"

A philosopher once asked Rabbah Gamliel and said to him, ''Your God is only a great artist because he found great materials that helped him: tohu and vohu, darkness, spirit, water, and the depths." Rabbi Gamliel responded to him: "Your spirit should blow! Regarding all of them, the term 'creation' is written: tohu and vohu, as it says (Isaiah 45:7), 'He makes peace and creates evil'; darkness, 'He fashions light and creates darkness'; water (Tehillim 148:5), 'Praise the heavens and the waters' - why? - for 'He commanded and they were created'; spirit (Amos 4:13), 'For behold he fashions mountains and creates spirit'; the depths (Mishlei 8:24), 'When there were no depths, I was created.'"

“He severed in his enflamed wrath all the horn of Israel; He retracted His right hand from before the enemy. He burned in Jacob like flaming fire, consuming all around” (Lamentations 2:3).
“He severed in his enflamed wrath all the horn of Israel.” There are ten horns: the horn of Abraham, the horn of Isaac, the horn of Joseph, the horn of Moses, the horn of Torah, the horn of priesthood, the horn of Levites, the horn of prophecy, the horn of the Temple, the horn of Israel, and some say, the horn of the Messiah.
The horn [keren] of Abraham, as it is stated: “My beloved had a vineyard in a fruitful corner [keren]” (Isaiah 5:1).⁷⁷The Sages identify the term “beloved” in the verse as referring to Abraham. See, similarly, Eikha Rabba Prologue 24; Eikha Rabba 1:1. The horn of Isaac, as it is stated: “Caught in the thicket by its horns” (Genesis 22:13). The horn of Joseph, as it is stated: “His horns are the horns of aurochs” (Deuteronomy 33:17). The horn of Moses, as it is written: “The skin of his face was radiant [karan]” (Exodus 34:29). The horn of Torah, as it is written: “Rays [karnayim] from His hand to him” (Habakkuk 3:4). The horn of priesthood, as it is written: “His horn is raised high in honor” (Psalms 112:9).⁷⁸This verse refers to honor [kavod], a term used particularly in regard to priests; see, e.g., Exodus 28:2, 40 (Maharzu). The horn of the Levites, as it is stated: “All of these were sons of Heiman, the king's seer in matters of God, to raise the horn” (I Chronicles 25:5).⁷⁹The reference is to a family of Levites. The horn of prophecy, as it is written: “My horn is exalted in the Lord” (I Samuel 2:1). The horn of the Temple, as it is written: “From the horns of the aurochs; answer me (Psalms 22:22).⁸⁰The midrash elsewhere (Midrash Tehillim 102) relates that David prayed to God that He save him from an auroch, and promised to build the Temple in return (Maharzu). The horn of Israel, as it is stated: “He raised a horn for His people” (Psalms 148:14). And some say the horn of the Messiah, as it is stated: “Exalt the horn of His anointed one” (I Samuel 2:10).⁸¹The word Messiah [mashiaḥ] literally means “anointed one.”
All of them were placed on the heads of the Israelites, and when they sinned they were taken from them. That is what is written: “He severed in His enflamed wrath all the horn of Israel.” They were given to the nations of the world. That is what is written: “Concerning the ten horns that were on its head, and the other that arose, and before which three fell” (Daniel 7:20), and it is written thereafter: “And the ten horns: From this kingdom, ten kings will arise, and another will arise after them, and he will be different from the earlier ones, and he will subdue three kings” (Daniel 7:24). When Israel repents, the Holy One blessed be He will restore them to their place. That is what is written: “All the horns of the wicked I will sever, while the horns of the righteous shall be raised” (Psalms 75:11). The horns that the Righteous One of the world severed, when will He restore them to their place? When the Holy One blessed be He exalts the horn of His anointed one, as it is written: “He will give strength to His king and exalt the glory of His anointed one” (I Samuel 2:10).
“He retracted His right hand from before the enemy.” Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: When iniquities were the cause and the enemies entered Jerusalem, they took the mighty of Israel and bound their hands behind them. The Holy One blessed be He said: ‘I wrote in the Torah: “I will be with him in distress” (Psalms 91:15), and now My children are wallowing in distress and I am in comfort?’ As it were, “He retracted His right hand.”⁸²The Hebrew phrase in the verse, usually translated “He retracted His right hand,” can also be translated “He put His right hand behind Him.” God does not respond to the atrocities and indignities committed by the enemy to His people, as though His hands are tied behind His back.
Ultimately He revealed it to Daniel. That is what is written: “But you, go to the end” (Daniel 12:13). [Daniel] said to Him: ‘To give an accounting?’ The Holy One blessed be He said to him: “And rest” (Daniel 12:13). He said to Him: ‘Will I rest forever?’ He said to him: “You will stand” (Daniel 12:13). He said to Him: ‘With whom, with the righteous or with the wicked?’ He said: “To your fate” (Daniel 12:13), with the righteous. He said to Him: ‘“At the end of days [hayamim]” (Daniel 12:13),⁸³This is when all the dead, righteous and wicked, will arise for judgment. or at the end of the right hand [hayamin]?’⁸⁴This is when God will reveal His right hand and bring salvation to the righteous. He said to him: ‘To the end of the right hand; that right hand that is subjugated. I put an end to My right hand.⁸⁵I put an end to the restrictions on My right hand. When I redeem My children, I will have redeemed My right hand.’ That is what David said: “So that Your beloved ones be saved, deliver Your right hand and answer me” (Psalms 60:7).

We are taught in a Baraitha that R. Jose says: "Woe to the human beings who see and know not what they see; who stand and know not upon what they stand." Upon what does the earth stand? Upon the pillars, as it is said (Job 9, 6) Who shaketh the earth loose out of her place; The pillars stand upon the waters, as it is said (Ps. 136, 6) Who stretched out the earth above the waters; the waters upon the mountains, as it is said (Ib. 104, 6) Above the mountains stood the waters; the mountains upon the wind, as it is said (Amos 4. 13) He that wind, the wind upon the storm, as it is said (Ps. 148, 8) Stormy wind, fulfilled his word; the storm is suspended upon the supbort of the Holy One, praised be He! as it is said (Deut. 33, 27) And underneath are the everlasting arms. The sages however say: "The world stands upon twelve pillars, as it said (Ib. 32, 8) He set the bounds of the tribe according to the number of the sons of Israel." According to others, it stands upon seven pillars, as it is said (Prov. 9, 1) She had hewn out her seven pillars. R. Elazor b. Shamna says: "Upon one pillar, whose name is Zaddik (Righteous), as it is said (Ib. 10, 25) But the righteous (Zaddik) is an everlasting foundation." R. Juda said: "There are two firmaments, as it is said (Deut. 10, 14) Behold, to the Lord thy God belong the heavens and the heavens of the heavens." Resh Lakish said: "They are seven, viz.: Vilon (Curtain), Rakia (Expanse), Shchakim (Clouds), Zbul (Entertainment place), Maon (Dwelling), Machon (Residence), Araboth. Vilon serves no purpose whatever save that the luminaries enter through it in the morning and leave through it in the evening, by which means it renews daily the work of creation, as it is said (Is. 40, 22) … that stretched out the heavens as a curtain, and spreadeth them out as a tent to dwell in. Rakia is that in which the sun and moon, the stars and constellations are set, as it is said (Gen. 1, 17) And God set them in the expansion of the heavens. Shehakim is that in which the millstones stand and grind manna for the righteous, as it is said (Ps. 78, 23) Then He ordained the skies from above, and the doors of heaven He opened and He let rain upon them manna to eat, and the corn of heaven gave He unto them. Zbul is that in which the heavenly Jerusalem and the Temple, and the altar are built there, where Michael the great [Arch-Angel] prince stands and offers sacrifices daily, as it is said (I Kings 8, 13) I have surely built Thee a house of habitation, a place for Thee to dwell in for ever, and whence do we know that the same is called Shamayim? It is said (Is. 63, 15) Look down from heaven (Misha-mayim) and behold, from the habitation (Zbul) of Thy Holiness, Maon is that in which are companies of ministering angels, who utter songs during the night and are silent during the day for the sake of the glory of Israel, as it is said (Ps. 42, 9) In the day time, the Lord will command His kindness, and in the night His songs shall be with me. (Resh Lakish said: "Whoever studies the Torah during the night time, the Holy One, praised be He! will stretch over him the thread of grace for the future world, which is compared unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." According to others Resh Lakish said: "Whoever studies the Torah in this world which is likened unto night, the Holy One, praised be He! will stretch over him the thread of grace in the world to come which is likened unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." R. Levi said: "Whoever interrupts his study of the Torah, and occupies himself with idle talk will, as a punishment, be fed with hot coals, as it is said (Job 30, 4) Who crops off mallows by the bushes, and have brumbush roots as their bread." And whence do we know that Maon refers to Heaven.? It is said (Deut. 26, 15) Look down from Thy habitation (Maon) of Thy holiness from the heavens. Machon is that in which are the treasures of snow and hail, and the upper chamber (store) of harmful dews and the upper chamber (store) of the raiins, and the chamber of the whirlwind and of the storm, and the retreat of noisome vabor; and their doors are made of fire, as it is said (Deut. 28, 12) The Lord will open unto thee His good treasure. Are then these treasures in Heaven? Behold, they are on the earth, for it is written (Ps. 148, 7) Praise the Lord from the earth, ye sea-monsters and all deeps; fire and hail; snow and vapor; the storm wind, that fulfill His word, hence everything exists on the earth? Said R. Juda in the name of Rab: "Originally they were situated in Heaven, but David prayed for them and caused them to be brought down, on the earth." He entreated Him: "Sovereign of the Universe! (Ib. 5, 5) For thou art not a God, that hath pleasure in wickedness; evil cannot abide with Thee, i.e., Thou art a righteous God! O God! and therefore evil cannot abide with Thee. And whence do we know that the Maon refers to heaven, it is said (I Kings 8, 43) Mayest Thou listen in Heaven, the place of Thy dwelling (Maon). Araboth is that place in which dwell righteousness. Justice and grace; the treasures of life, the treasures of blessing, and the souls of the righteous, as well as the spirits and souls which are about to be created, also the dew with which the Holy One, praised be He! will revive the dead. That there dwell righteousness and justice, we find in the following passage (Ps. 89, 15) Righteousness and justice are the prop of Thy throne. That there is grace, we infer from the following passage (Is. 59, 17) And He put on righteousness as a coat of mail. That the treasures of peace exist there, we infer from the following passage (Judges 6, 24) And He called it (the altar) Adonay-Shalom (the eternal of peace). That the treasures of life exist there we infer from the following passage (Ps. 36, 10) For with Thee is the source of life. That the treasures of blessing exist there, we infer from the following passage (I Sam. 25, 20) Yet will the soul of my lord, be bound in the bound of life with the Lord thy God. That the spirits and souls which are about to be created abide there, we infer from the following passage (Is. 57, 16) When the spirit from before Me is overwhelmed, and the souls which I have made. That there exists the dew with which the Holy One, praised be He! will survive the dead, we infer from the following passage (Ps. 68, 10) Rain of beneficience didst thou pour down, O God! There also are celestials and seraphim, and holy being and ministering angels and the Divine throne of glory, and the King, the living God, the high and exalted, sitting over them among the clouds, as it is said (Ib. ib. 5) Exalt Him who rideth upon the heavens; the everlasting is His name. And whence do we know that Araboth refers to heaven? A. Abahu said: "We infer from the similar words, Richiba, Richiba; it is written here, 'Exalt him who rideth (Rdchab) upon the heavens, and it is also written (Deut. 33, 26) Who rideth (Rochab) to help thee upon the heavens." And darkness and cloud and thick darkness surround Him, as it is said (Ps. 18, 12) He made darkness his hiding place, etc. Now is there darkness in the presence of the Lord? Is it not written (Dan. 2, 22) He is that revealeth what is deep and secret: He knoweth what is in the darkness, and the light dwelleth with Him? This presents no difficulty. (Fol. 13) The one refers to that which is within, the other to that which is without. R. Acha b. Jacob said: "There still is another firmament above the heads of the Holy being, for it is said (Ez. 1, 22) And the likeness of a vault was ever the head of the living creatures, shining like the glitter of the living crystal. So far hast thou permission to speak. Thenceforth thou hast not permission to speak. For thus it is written in the book of Ben Sira: "Search not into that which is concealed from thee; that which is hidden from thee do not try to penetrate; consider only that which thou hast permission. Thou must have nothing to do with mysteries."

We are taught in a Baraitha that R. Jose says: "Woe to the human beings who see and know not what they see; who stand and know not upon what they stand." Upon what does the earth stand? Upon the pillars, as it is said (Job 9, 6) Who shaketh the earth loose out of her place; The pillars stand upon the waters, as it is said (Ps. 136, 6) Who stretched out the earth above the waters; the waters upon the mountains, as it is said (Ib. 104, 6) Above the mountains stood the waters; the mountains upon the wind, as it is said (Amos 4. 13) He that wind, the wind upon the storm, as it is said (Ps. 148, 8) Stormy wind, fulfilled his word; the storm is suspended upon the supbort of the Holy One, praised be He! as it is said (Deut. 33, 27) And underneath are the everlasting arms. The sages however say: "The world stands upon twelve pillars, as it said (Ib. 32, 8) He set the bounds of the tribe according to the number of the sons of Israel." According to others, it stands upon seven pillars, as it is said (Prov. 9, 1) She had hewn out her seven pillars. R. Elazor b. Shamna says: "Upon one pillar, whose name is Zaddik (Righteous), as it is said (Ib. 10, 25) But the righteous (Zaddik) is an everlasting foundation." R. Juda said: "There are two firmaments, as it is said (Deut. 10, 14) Behold, to the Lord thy God belong the heavens and the heavens of the heavens." Resh Lakish said: "They are seven, viz.: Vilon (Curtain), Rakia (Expanse), Shchakim (Clouds), Zbul (Entertainment place), Maon (Dwelling), Machon (Residence), Araboth. Vilon serves no purpose whatever save that the luminaries enter through it in the morning and leave through it in the evening, by which means it renews daily the work of creation, as it is said (Is. 40, 22) … that stretched out the heavens as a curtain, and spreadeth them out as a tent to dwell in. Rakia is that in which the sun and moon, the stars and constellations are set, as it is said (Gen. 1, 17) And God set them in the expansion of the heavens. Shehakim is that in which the millstones stand and grind manna for the righteous, as it is said (Ps. 78, 23) Then He ordained the skies from above, and the doors of heaven He opened and He let rain upon them manna to eat, and the corn of heaven gave He unto them. Zbul is that in which the heavenly Jerusalem and the Temple, and the altar are built there, where Michael the great [Arch-Angel] prince stands and offers sacrifices daily, as it is said (I Kings 8, 13) I have surely built Thee a house of habitation, a place for Thee to dwell in for ever, and whence do we know that the same is called Shamayim? It is said (Is. 63, 15) Look down from heaven (Misha-mayim) and behold, from the habitation (Zbul) of Thy Holiness, Maon is that in which are companies of ministering angels, who utter songs during the night and are silent during the day for the sake of the glory of Israel, as it is said (Ps. 42, 9) In the day time, the Lord will command His kindness, and in the night His songs shall be with me. (Resh Lakish said: "Whoever studies the Torah during the night time, the Holy One, praised be He! will stretch over him the thread of grace for the future world, which is compared unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." According to others Resh Lakish said: "Whoever studies the Torah in this world which is likened unto night, the Holy One, praised be He! will stretch over him the thread of grace in the world to come which is likened unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." R. Levi said: "Whoever interrupts his study of the Torah, and occupies himself with idle talk will, as a punishment, be fed with hot coals, as it is said (Job 30, 4) Who crops off mallows by the bushes, and have brumbush roots as their bread." And whence do we know that Maon refers to Heaven.? It is said (Deut. 26, 15) Look down from Thy habitation (Maon) of Thy holiness from the heavens. Machon is that in which are the treasures of snow and hail, and the upper chamber (store) of harmful dews and the upper chamber (store) of the raiins, and the chamber of the whirlwind and of the storm, and the retreat of noisome vabor; and their doors are made of fire, as it is said (Deut. 28, 12) The Lord will open unto thee His good treasure. Are then these treasures in Heaven? Behold, they are on the earth, for it is written (Ps. 148, 7) Praise the Lord from the earth, ye sea-monsters and all deeps; fire and hail; snow and vapor; the storm wind, that fulfill His word, hence everything exists on the earth? Said R. Juda in the name of Rab: "Originally they were situated in Heaven, but David prayed for them and caused them to be brought down, on the earth." He entreated Him: "Sovereign of the Universe! (Ib. 5, 5) For thou art not a God, that hath pleasure in wickedness; evil cannot abide with Thee, i.e., Thou art a righteous God! O God! and therefore evil cannot abide with Thee. And whence do we know that the Maon refers to heaven, it is said (I Kings 8, 43) Mayest Thou listen in Heaven, the place of Thy dwelling (Maon). Araboth is that place in which dwell righteousness. Justice and grace; the treasures of life, the treasures of blessing, and the souls of the righteous, as well as the spirits and souls which are about to be created, also the dew with which the Holy One, praised be He! will revive the dead. That there dwell righteousness and justice, we find in the following passage (Ps. 89, 15) Righteousness and justice are the prop of Thy throne. That there is grace, we infer from the following passage (Is. 59, 17) And He put on righteousness as a coat of mail. That the treasures of peace exist there, we infer from the following passage (Judges 6, 24) And He called it (the altar) Adonay-Shalom (the eternal of peace). That the treasures of life exist there we infer from the following passage (Ps. 36, 10) For with Thee is the source of life. That the treasures of blessing exist there, we infer from the following passage (I Sam. 25, 20) Yet will the soul of my lord, be bound in the bound of life with the Lord thy God. That the spirits and souls which are about to be created abide there, we infer from the following passage (Is. 57, 16) When the spirit from before Me is overwhelmed, and the souls which I have made. That there exists the dew with which the Holy One, praised be He! will survive the dead, we infer from the following passage (Ps. 68, 10) Rain of beneficience didst thou pour down, O God! There also are celestials and seraphim, and holy being and ministering angels and the Divine throne of glory, and the King, the living God, the high and exalted, sitting over them among the clouds, as it is said (Ib. ib. 5) Exalt Him who rideth upon the heavens; the everlasting is His name. And whence do we know that Araboth refers to heaven? A. Abahu said: "We infer from the similar words, Richiba, Richiba; it is written here, 'Exalt him who rideth (Rdchab) upon the heavens, and it is also written (Deut. 33, 26) Who rideth (Rochab) to help thee upon the heavens." And darkness and cloud and thick darkness surround Him, as it is said (Ps. 18, 12) He made darkness his hiding place, etc. Now is there darkness in the presence of the Lord? Is it not written (Dan. 2, 22) He is that revealeth what is deep and secret: He knoweth what is in the darkness, and the light dwelleth with Him? This presents no difficulty. (Fol. 13) The one refers to that which is within, the other to that which is without. R. Acha b. Jacob said: "There still is another firmament above the heads of the Holy being, for it is said (Ez. 1, 22) And the likeness of a vault was ever the head of the living creatures, shining like the glitter of the living crystal. So far hast thou permission to speak. Thenceforth thou hast not permission to speak. For thus it is written in the book of Ben Sira: "Search not into that which is concealed from thee; that which is hidden from thee do not try to penetrate; consider only that which thou hast permission. Thou must have nothing to do with mysteries."

15...

Our Rabbis were taught: It happened with Jochanan b. Zakkai that he was riding upon his ass and was traveling on the road, and R. Elazar b. Arach was behind him, as driver. The latter said to him: "Rabbi, teach me a chapter on the subject of the Divine Chariot." "My son," responded R. Jochanan b. Zakkai, "have I not taught thee 'Nor the chariot with one individual, unless he was a wise man and had much knowledge of his own'?" R. Elazar then said to him "Rabbi, allow me to say before thee one thing which thou hast taught me." He allowed him. Immediately thereupon R. Jochanan b. Zakkai dismounted from the ass, wrapped himself up and seated himself upon a stone that was under an olive tree. "Rabbi," inquired R. Elazar, "wherefore didst thou dismount from the ass?" When he answered: "Is it proper when thou art lecturing concerning the Divine Chariot, and the Shechina is with us, shall I ride upon the ass?" Immediately thereupon R. Elazar b. Arach entered upon the subject of the Divine Chariot and lectured and in consequence a fire descended from heaven and encircled all the terebinth trees of the field, which caused all the trees to break out in a song of praise. What was their song which they uttered? (Pr. 148, 7-9-14) Praise the Lord from the earth, ye sea monsters, and all deeps … fruitful trees and all cedars … Hallelujah. And even an angel responded from the fire. R. Jochanan b. Zakkai then remarked: "This is the real subject of the Divine Chariot." He arose and kissed R. Elazar upon his head and said: "Blessed be the Lord of Israel who hath given to our father Abraham a son like R. Elazar b. Arach, who is able to understand and lecture on this subject. There is one who lectures well, but does not perform well; there is one who performs well, but does not lecture well. You, however, expounded well and dost perform well. Happy art thou, our father Abraham, from whose bones hath come forth Elazar b. Arach!"

(Lev. 25:25:) “When your relative becomes poor.” This is Israel, of whom it is stated (in Ps. 106:43), “so they became poor through their iniquity.” (Lev. 25:25, cont.:) “And sells some of his property,” in Media in the days of Haman. (Lev. 25:25, cont.:) “Then his redeemer shall come.” This is Mordecai. (Lev. 25:25, cont.:) “And redeem what his relative has sold,” in that he covered the sins of Israel, since they all were deserving of slaughter, because they had eaten some cooked food of star worshipers.²⁴See Esth. R. 2:5. It is so stated (in Esth. 1:5), “And when these days were fulfilled, [the king made a seven-day banquet for all the people that were to be found in Shushan the capital, both great and small].” Now Haman tormented them (i.e., the Jews), as stated (in Esth. 3:7), “a pur, i.e., the lot, [was cast before Haman…].”²⁵The previous verse indicates that the lot was being cast to determine the best time to move against all the Jews of the kingdom. But due to the merit of Mordecai they were delivered, as stated (in Esth. 9:1), “the opposite happened, [in that] the Jews gained control over their enemies.” Ergo (in Lev. 25:25, cont.), “and redeem what his relative has sold.”Another interpretation (of Lev. 25:25, cont.), “then his redeemer shall come”: This is the Holy One, blessed be He, since it is stated (in Jer. 50:34), “Their Redeemer is mighty, His name is the Lord of hosts.” (Lev. 25:25), “The one most closely related (qarov) to him.” This is the Holy One, blessed be He, since it is stated (in Ps. 148:14), “He has raised up a horn for His people, praise for all His saints, even the Children of Israel, a people near (qarov) to Him. Hallelujah”.

“Those close to him” (Esther 1:14) – they brought the calamity close to themselves. “Karshena” – who was appointed over the vetch³A plant used as animal feed. [karshinin]; “Shetar” – who was appointed over the wine [shetiya];⁴Shetiya means drink. “Admata” – who was appointed over land [adama] surveying; “Tarshish” – who was appointed over the house [which was tiled with tarshish – beryl]; “Meres” – who would blend [memares] the [spices for the] fowl; “Marsena” – who would blend [memares] the fine flours; “Memukhan” – the chief food supplier, whose wife would prepare everything they needed.⁵It is not clear whether there is a play on words also with the name Memukhan. Perhaps his role is related to the word mukhan, meaning prepared.
The ministering angels said before the Holy One blessed be He: ‘If the counsel of that wicked one [Aḥashverosh] is realized, who will sacrifice offerings before You?’ “Karshena” – who will sacrifice the year-old [shana] bull before You? “Shetar” – who will sacrifice two doves [shenei torim] before You? “Admata” – who will build an earthen [adama] altar before You? As it is written: “You shall make for me an earthen altar” (Exodus 20:21). “Tarshish” – who wears priestly vestments and serves before You? As you say: “A beryl [tarshish], and an onyx, and a chalcedony” (Exodus 28:20). “Meres” – who will blend [memares] spices for the fowl before You? “Marsena” – who will blend [memares] the fine flour before You? “Memukhan” – who will establish [mekhin] the altar before You? As you say: “They established [vayakhinu] the altar on its foundations” (Ezra 3:3).
At that moment, the Holy One blessed be He said regarding Israel: They are My children, they are My companions, they are My intimates, they are My beloved, they are the descendants of My beloved, who is Abraham, as it is written: “Descendants of Abraham who loved me” (Isaiah 41:8). I will exalt their horn, as you say: “He exalted the horn for his people” (Psalms 148:14).⁶“Horn” in this verse is a metaphor for glory or renown.
Another interpretation: “Karshena” – the Holy One blessed be He said: I will spread vetch [karshinin] before them and will eradicate them [mashiran] from the world. “Shetar” – I will give them to drink [lishtot] a cup of poison [tarela]; “Admata Tarshish” – I will make their blood [damam] flow as free as water [like the sea of Tarshish]. “Meres, Marsena, Memukhan” – I will stir [memares], twist [mesares], and crush [mema’ekh] their lives within their bowels. Where was the doom of all of them arranged? Rabbi Hoshaya said: It is from Isaiah the prophet, that is as you say: “Prepare a slaughter for his sons for the iniquity of their fathers, that they not rise and inherit the earth…” (Isaiah 14:21).

… it is written there “Behold the heaven and the heaven of heavens cannot contain You…” (Melachim I 8:27) and here it is written “…the glory of the Lord filled the Tabernacle.” (Shemot 40:35) R’ Yehoshua of Sachnin said in the name of R’ Levi ‘to what is this likened? To an open cave at the edge of the sea. When the sea storms the cave is filled, but the sea is not reduced. So too, even though it is written that ‘the glory of the Lord filled the Tabernacle’ the upper and lower worlds did not lose anything of the brilliance of the glory of the Holy One, just as it is written “Do I not fill the heavens and the earth? says the Lord.” (Yirmiyahu 23:24) Therefore it is written here ‘And it was’. Just as the Divine Presence was here below at the beginning of the creation of the world but withdrew to above, now it returned to be below as it had been “And it was that on the day that Moses finished…” (Bamidbar 7:1) ... [Another explanation. “And it was that on the day that Moses finished erecting the Mishkan…” (Numbers 7:1)] R’ Simon said: at the time when the Holy One told Israel to erect the Tabernacle, He hinted that when the Tabernacle below is erected, the Tabernacle above is erected, as it says “And it was that on the day that Moses finished…” (ibid.) It does not say ‘erecting the Tabernacle’ but rather ‘erecting this (et) the Tabernacle.’ This refers to the Tabernacle above. The Holy One said: in this world, when the Tabernacle was erected, I commanded Aharon and his sons that they bless you. In the time to come I, in my glory, will bless you. So it is written “May the Lord bless you from Zion, He Who made heaven and earth.” (Psalms 134:3)

Another interpretation (of Numb. 1:1-2): THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT…. This text is related (to Ps. 147:20): HE HAS NOT DONE SO FOR ANY NATION…., and also (to Ps. 148:14): HE HAS RAISED UP A HORN FOR HIS PEOPLE, PRAISE FOR ALL HIS SAINTS. <The situation> is comparable to a king who took <his> first wife and did not write her a marriage contract.³³Tanh., Numb. 1:5; Numb. R. 1:5. He divorced her and did not give her a bill of divorce. He did the same for the second and for the third, in that he did not write them either a marriage contract or a bill of divorce. {He did not act. However,} [In due time] when he saw a certain poor orphan, a woman of noble ancestry, he wanted to marry her. He said to his shoshevin (i.e., to his best man): Do not behave with her as with the previous ones. This is a woman of noble ancestry. She is modest in her actions and worthy. Write her a marriage contract <stating> in which week, in which year, in which month, on what day of the month, in which province,³⁴Gk.: eparchia. just as it is written in Esther (2:16): SO ESTHER WAS TAKEN UNTO KING AHASUERUS, UNTO HIS ROYAL PALACE IN THE TENTH MONTH, WHICH IS THE MONTH OF TEBETH, IN THE SEVENTH YEAR OF HIS REIGN. Thus the Omnipotent created the generation of the flood and did not write down when he created them. He removed them from the world and did not write down when he removed them. It is simply <stated> (in Gen. 7:11): ON THAT DAY ALL THE SPRINGS OF THE GREAT ABYSS BURST FORTH AND THE WINDOWS OF THE HEAVENS WERE OPENED.³⁵Note that the verse begins: IN THE SIX HUNDREDTH YEAR OF NOAH’S LIFE, IN THE SECOND MONTH, ON THE SEVENTEENTH DAY OF THE MONTH; but this dating is apparently not definite enough. Moreover, it was similar for the generation of the dispersion (Gen. 10:1-9); [similar for the Sodomites;] and similar for the Egyptians. For them it is not written either when they were created or when they died. {He did not act. However,} When Israel arose, the Holy One said to Moses: I will not behave with these as with those previous ones. These are people of noble ancestry, descendants from Abraham, Isaac, and Jacob. It is there written for them in which month, on what day of the month, in which year, in which province, in which metropolis I raised up their horn and gave them a head held high. It is therefore stated (in Numb. 1:1): THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT, i.e., the province, IN THE TENT OF MEETING, i.e., the metropolis. In which year? (Ibid., cont.:) IN THE SECOND YEAR.³⁶The citation of this section of the verse differs somewhat in the Masoretic text, which reads: ON FIRST DAY OF THE SECOND MONTH, IN THE SECOND YEAR. In which month? (Ibid., cont.:) IN THE SECOND MONTH. On what day of the month? (Ibid., cont.:) ON THE FIRST DAY OF THE MONTH. (Ibid., cont.:) [AFTER THEIR EXODUS FROM THE LAND OF EGYPT,] i.e, the era.³⁷Gk. hupateia (“consulship”). Why (in vs. 2) TAKE A CENSUS (literally: RAISE THE HEAD) OF THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL…. To fulfill what is stated (in Ps. 147:20): HE HAS NOT DONE SO FOR ANY NATION…. What did he do? (Ps. 148:14): HE HAS RAISED UP A HORN FOR HIS PEOPLE, PRAISE FOR ALL HIS SAINTS, EVEN THE CHILDREN OF ISRAEL, A PEOPLE NEAR TO HIM. HALLELUJAH.

(Numb. 1:1-2) “Then the Lord spoke unto Moses in the Sinai desert […,] ‘Take a census of the whole congregation.” This text is related (to Ps. 147:20), “He has not done so for any nation, and they do not know His laws, Hallelujah.” [The situation] is comparable to a king who took [his] first wife and did not write her a marriage contract.²¹Numb. R. 1:5. He divorced her and did not give her a bill of divorce. He did the same for the second and for the third. [In due time] when he saw a certain poor orphan, a woman of noble ancestry, he wanted to marry her. He said to his shoshevin (i.e., to his best man), “I want to marry this one, and I shall not behave with her as with the previous ones. This is a woman of noble ancestry. She is modest in her actions and worthy. Write her a marriage contract [stating] in which week, in which year, in which month, on what day of the month, in which era.” [This is] just as it is written in Esther (2:16), “So Esther was taken unto King Ahasuerus, unto his royal palace in the tenth month, which is the month of Tebeth, in the seventh year of his reign.” Thus the Holy One, blessed be He, created the generation of the flood and did not write down when He created them. He removed them from the world and did not write down when He removed them. It is simply [stated] (in Gen. 7:11), “on that day all the springs of the great abyss burst forth and the windows of the heavens were opened.”²²Note that the verse begins, “In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month.” But this dating is apparently not definite enough. And it was similar for the generation of the dispersion (Gen. 10:1-9); similar for the sodomites; and similar for the Egyptians. [However,] when Israel arose, the Holy One, blessed be He, said to Moses, “I will not behave with these as with those previous ones, as these are descendants from Abraham, Isaac, and Jacob. Therefore it is written in which month, on what day of the month, in which year, in which era, in which province I raised up their horn and gave them a head held high.” It is therefore stated (in Numb. 1:1), “Then the Lord spoke unto Moses in the Sinai desert,” i.e., the province; “in the tent of meeting,” i.e., the metropolis; “on the first day of the month,” i.e., the day; “in the second year,” i.e., the year.²³The citation of this section of the verse differs somewhat in the Masoretic text, which reads, “on the first day of the second month, in the second year. In which month? (Ibid., cont.) “In the second month.” [“After their Exodus from the land of Egypt,”] i.e., the era.²⁴Gk. hupateia (“consulship”). Why (in vs. 2) “Take a census (literally: raise the head) of the whole congregation of the Children of Israel…?” To fulfill what is stated (in Ps. 147:20), “He has not done so for any nation….” What did He do? He raised their heads, as stated (Ps. 148:14), “He has raised up a horn for His people, praise for all His saints, even the Children of Israel, a people near to Him. Hallelujah”.

Has it not already been stated: Do I not fill heaven and the earth (Jer. 23:24)? R. Joshua of Sikhnin said in the name of R. Levi: This may be compared to a cave situated at the edge of the sea. Though the sea rushes forth and fills the cave, the sea lacks nothing. Similarly with the Holy One, blessed be He, may His name be blessed, for though it is written: And the glory of the Lord filled the Tabernacle (Exod. 40:34), nevertheless His glory is above the heaven and the earth (Ps. 148:13). You should not say that the Holy One, blessed be He, compressed His Shekhinah only into the Tabernacle. He likewise compressed His Shekhinah into the ark that Bezalel had made, as it is written: Behold, the ark of the covenant of the Lord of all the earth (Josh. 3:11). This indicates that the Holy One, blessed be He, was within it. Who other than Bezalel could have made it, since it says: And Bezalel made the ark?

“If it pleases the king, let it be written to eliminate them and I will weigh out ten thousand talents of silver by the hands of the king's craftsmen, to bring to the king's treasuries” (Esther 3:9).
“If it pleases the king, let it be written to eliminate them.” Reish Lakish said: At the moment that Haman the wicked said to Aḥashverosh: ‘Come let us eliminate Israel from the world,’ Aḥashverosh said to him: ‘You cannot overcome them, because their God does not abandon them at all. Come see what He did to the kings who came before us who extended their hand against them, who were greater and more powerful kings than we are. Anyone who came against them to eliminate them from the world, and those who counseled against them, were eliminated from the world and became a proverb for all residents of the world. We, who are not as great as they were, all the more so. Cease speaking of this matter again.’ Nevertheless, Haman would constantly pester Aḥashverosh over this matter and would counsel him with evil counsel regarding Israel.
Aḥashverosh said to him: ‘Since this is the situation, we will consult the wise men and the magicians.’ Immediately, he sent for and assembled all the wise men of the nations of the world. They all came before him. Aḥashverosh said to them: ‘Is it your wish that we eliminate this nation from the world?’ They all said to him simultaneously: ‘“Who is he and where is he, who was so presumptuous to do so?” (Esther 7:5) – to seek to cast [lots] in this matter? For if you eliminate Israel from the world, [know that] the world only exists for the sake of the Torah that was given to Israel. That is what is written: “If it were not for My covenant of day and night, had I not set the statutes of heaven and earth, [I would indeed spurn the descendants of Jacob…]” (Jeremiah 33:25-6).
Not only that, but all the idolaters are called strangers before the Holy One blessed be He [and Israel are called [His] intimates]; that is what is written: “Also to the foreigner, who is not of Your people Israel” (I Kings: 8:41). But Israel are called intimates; that is what is written: “For the children of Israel, the people who are intimate with Him” (Psalms 148:14). Not only that, but they are called children; that is what is written: “My firstborn son is Israel” (Exodus 4:22); “You are children to the Lord your God” (Deuteronomy 14:1). And the Holy One blessed be He is called close to Israel; that is what is written: “The Lord is close to all who call Him sincerely” (Psalms 145:18). There is no nation that is close to the Holy One blessed be He other than Israel, as it is stated: “[For who is a great nation that has God near it] as the Lord our God in all of our calling to Him?” (Deuteronomy 4:7) A person who seeks to extend his hand against the intimates and children of the Holy One blessed be He, how can he escape, as He rules over the upper and the lower worlds, and all living beings. He has the capacity to elevate and to degrade, to put to death and to revive. Go see the previous kings, like Pharaoh and Sennacherib, who transgressed by extending their hand against Israel. What befell them?’
Immediately, Haman said to them: ‘The God who drowned Pharaoh in the sea and performed miracles on behalf of Israel, and the mighty acts of which you heard, He is already old and is unable to do anything. Nebuchadnezzar has come and destroyed His Temple and burned His Sanctuary, has exiled Israel and dispersed them among the nations. Where is His power and His might now that He has grown old? As it is stated: “They say: The Lord does not see; the God of Jacob does not comprehend”’ (Psalms 94:7).
Once he said this to them along these lines, they immediately accepted his proposal and they reached a consensus to annihilate Israel, and wrote letters and sealed them. This is what they wrote in those letters: Unlimited peace to you. Let it be known to you that there is a person among us, who is of not from our place, but rather a descendant of royalty, from the descendants of Amalek and one of the great ones of this generation; Haman is his name. He asked us a small simple question about a certain people residing in our midst, most despicable of all the peoples, and they are arrogant. They seek our harm, and cursing the king is common among them. What is the curse that they curse us? “The Lord is King forever and ever; nations have perished from His land” (Psalms 10:16), and they also say: “To wreak vengeance on the nations, rebuke among the peoples,” (Psalms 149:7).
They repudiate those who have treated them well. Come and see, from that unfortunate, Pharaoh, what did they do? When they went down to Egypt, he received them hospitably, settled them in the finest land in the country, provided for them during the famine years, and fed them all that was best in the land. He had palaces to build, they would build there; nevertheless, he was unable to get them to participate.¹⁵That is, until he ultimately forced them to work.
Not only that, but they came to him with a pretext and said to him: ‘In order to sacrifice to the Lord our God, we will go on a three-day journey and we will return afterwards. If you want, lend us silver vessels and gold vessels, and garments.’ They lent them their gold, their silver, and all their fine garments. Each one of them loaded a countless number of their donkeys, until they stripped Egypt; that is what is written: “And they stripped Egypt” (Exodus 12:36), and they fled.
When Pharaoh heard that they were fleeing, he followed them to recover his property. What did they do to him? There was a man with them named Moses son of Amram, and with his sorcery he took a staff, uttered an incantation and struck the sea, until it became dry. All of them entered the dry land in the sea and all of them crossed; I don’t know how they crossed, and how the water dried up.
When Pharaoh saw this, he entered [the seabed] after them to recover his property. I don’t know what pushed him into the sea. He and his entire army drowned in the sea. They did not remember that he had treated them well. Do you not hear that they are ingrates?
Moreover, what did they do to Amalek my grandfather, when he came and waged war against them? It is stated: “Amalek came and waged war with Israel in Refidim” (Exodus 17:8). From where did Amalek come? Rabbi Kruspedai said in the name of Rabbi Yoḥanan: He came from the company of wicked Bilam, as he went to consult with him. He [Amalek] said to him: ‘We know that you are a wise counselor and a purveyor of evil plots, and anyone who receives counsel from you does not fail.’ He [Amalek] said to him: ‘Look what this nation did to Egypt, who had performed many kindnesses to them. If they did so to Egypt, who performed many kindnesses to them, to other nations, all the more so. What do you counsel me?’
Bilam said to him: ‘Go and wage war against them, and if you do not wage war against them you will be unable to overcome them, because they can rely on the merit of Abraham their forefather and you are also a descendant of Abraham and can rely on the merit of Abraham.’ They immediately came against them in war.
What did that Moses, their leader, do? He had a certain disciple, Joshua son of Nun was his name, and he was extremely cruel and had no mercy. That Moses said to him: “Choose for us men and go out and wage war with Amalek” (Exodus 17:9). I don’t know if those men whom he chose were sorcerers, or whether they were great warriors. What did Moses do? He took a staff in his hand, and I don’t know what he did with it, and when he came against them, I don’t know what incantation he uttered that weakened them and they fell before them; that is what is written: “Joshua weakened Amalek and its people by sword” (Exodus 17:13).
They came against Siḥon and Og, the mighty of our land, against whom no creature can prevail, and I don’t know how he killed them. The kings of Midian came against them, and I don’t know how they killed them. Moreover, what did the disciple of that man Moses do? He brought Israel into the land of Canaan, and not only did he take their land, but he killed thirty-one of their kings, and allotted their land to Israel. He had no mercy on them, and those whom he did not seek to kill became their slaves. They came against Sisera and his multitudes and I don’t know what they did to the Kishon Stream that it swept and washed them away and cast them into the Mediterranean Sea, as it is stated: “The Kishon Stream swept them away” (Judges 5:21).
They had their first king, Saul was his name, and he went and waged war in the land of my grandfather Amalek, and he killed one hundred thousand of their cavalrymen in one day, and he had no mercy on man, woman, infants and suckling babes, and I do not know how he killed them. In addition, what did he do to my ancestor Agag, upon whom they initially had mercy? Ultimately, a man from them named Samuel came and beheaded him, and left his flesh for the birds of the heavens, as it is written: “Samuel cut Agag into pieces” (I Samuel 15:33), and I do not know why he killed him in this unusual way, as you have heard.
After this, they had a certain king named David son of Yishai, who destroyed and eliminated all the kingdoms and had no mercy on them, as it is stated: “David would not leave man or woman alive” (I Samuel 27:11). His son Solomon arose after him and built a certain building for Israel and called it the Temple. I don’t know what they had in it. When they go to war, they enter into it and engage in sorcery there, and when they emerge from it, they kill and destroy the world.
And with all the prosperity that they had, they rebelled against their God, and in addition, that God of theirs had grown old. Nebuchadnezzar came and burned that Temple of theirs, exiled them from their land, and brought them into our midst, but they have not yet changed their ugly ways. Even though they are in exile in our midst, they mock us and the faith of our gods.
Now we have arrived at a consensus, and have cast lots to eliminate them from the world to determine the time that it will be feasible to annihilate them, and the lot fell on the thirteenth day of the month of Adar. Now, when these letters reach you, be prepared for that day, to destroy and kill all the Jews among you, from lad to elder, children and women, on one day, and do not leave from them remnant or refugee.
When those letters were sealed and given to Haman, he and all the members of his entourage proceeded joyfully. They met Mordekhai, who was walking ahead of them. Mordekhai saw three children who were coming from school and Mordekhai ran after them. When Haman and his entire entourage saw that Mordekhai was running after the children, they followed Mordekhai to ascertain what Mordekhai would ask them.
When Mordekhai reached the children, he asked one of them: ‘Recite your verse to me.’ He said to him: ‘“Fear not from sudden terror, and from the cataclysm of the wicked when it comes”’ (Proverbs 3:25). The second began and said: ‘I read today and with this verse I left school: “Take counsel and it will be negated; speak something and it will not stand, as God is with us”’ (Isaiah 8:10). The third began and said: ‘“Until old age I am He and until gray hairs I will bear you; I have done and I will carry; I will bear and I will rescue”’ (Isaiah 46:4).
When Mordekhai heard this, he laughed and was overjoyed. Haman said to him: ‘What is this joy that you rejoiced when hearing the words of these children?’ He said: ‘It is over the good tidings of which they apprised me, that I need not fear the evil designs that you counseled against us.’ Immediately, the wicked Haman became angry and said: ‘I will strike at none other than these children first.’
Rabbi Yitzḥak Nappḥa said: The wicked Haman came with a great scheme to indict Israel; that is what is written: “Upon the completion of those days, the king made a banquet for all the people who were present in the Shushan citadel” (Esther 1:5). The people mentioned here are none other than Israel; that is what is written: “Happy are you, Israel, who is like you? A people redeemed by the Lord…” (Deuteronomy 33:29). Haman said to Aḥashverosh: ‘The God of these people hated licentiousness. Provide them with prostitutes, make a banquet for them, and decree that they must all attend and eat and drink and do as they please,’ as it is stated: “To act in accordance with the wishes of each man” (Esther 1:8).
When Mordekhai saw this, he arose and proclaimed, saying to them: ‘Do not go to eat at the banquet of Aḥashverosh, who invited you only to prosecute you, so there will be a basis for the attribute of justice to prosecute you before the Holy One blessed be He.’ They did not heed the words of Mordekhai, and they all went to the banquet house.
Rabbi Yishmael said: Eighteen thousand five hundred went to the banquet house and ate, drank, became intoxicated, and were corrupted. Immediately, the Accuser arose and informed on them before the Holy One blessed be He and said before Him: ‘Master of the universe! How long will you cleave to this nation, who remove their heart and their trust from you? If you will, eliminate this nation from the world because they are not repenting before you.’ The Holy One blessed be He said: ‘What will become of the Torah?’ He said to Him: ‘Master of the universe! It will be satisfied with those above.¹⁶The Torah will be learned by the angels. He also resolved to eradicate Israel. At that moment, the Holy One blessed be He said: ‘Why do I need a nation for which I made many of my signs and wonders against all who rose against them to harm them? “I would terminate their memory from man”’ (Deuteronomy 32:26).
Immediately, the Holy One blessed be He said to the Accuser, ‘bring Me a scroll, and I will write eradication on it.’ At that moment, the Accuser went and brought Him a scroll and He wrote on it. Immediately, the Torah emerged in widow’s garb and raised its voice in weeping before the Holy One blessed be He, and the ministering angels screamed in response to its weeping. They said before Him: ‘Master of the universe, if Israel is abolished from the world, what need is there for us in the world, as it is stated: “Behold, their angels cry out outside, the messengers of peace weep bitterly”’ (Isaiah 33:7). When the sun and the moon heard this, they withheld their light, as it is stated: “I will garb the heavens with blackness and make sackcloth their garment” (Isaiah 50:3).
At that moment, Eliyahu of blessed memory ran in a panic to the eternal patriarchs, and to Moses son of Amram, and said to them: ‘How long will the patriarchs of the world remain dormant in sleep, and not pay attention to the trouble which your descendants are undergoing, over which the ministering angels, the sun, the moon, the stars, the constellations, the heavens, the earth, and all the hosts of the heavens are weeping bitterly, and you are standing by, and not paying attention?’ They said to him: ‘Why?’ He said to them: ‘Because they derived benefit from the banquet of Aḥashverosh. Because of that, a decree was issued against them to eliminate them from this world and to expunge their memory.’
Abraham, Isaac, and Jacob said to him: ‘If they violated the laws of the Holy One blessed be He and their decree was sealed, what can we do?’ Eliyahu then said to Moses: ‘Loyal shepherd, how many times have you stood in the breach on Israel’s behalf, and you cancelled the decree so He would not destroy, as it is stated: “Were it not for Moses, His chosen one, who stood before Him in the breach to turn back His wrath from destruction” (Psalms 106:23). How will you respond to this trouble, “for the children have come to the birth stool, [but there is no strength to give birth]”?’ (Isaiah 37:3).
Moses said to him: ‘Is there an honest person in this generation?’ He said to him: ‘There is, and his name is Mordekhai.’ He said to him: ‘Go and let him know, so that he will stand in prayer there, and I will do so from here, and we will ask for mercy for them before the Holy One blessed be He.’ He [Eliyahu] said to him: ‘Loyal shepherd, the letter of annihilation of Israel has already been written.’ Moses said to him: ‘If it is sealed in mortar, our prayer will be heard, but if it is sealed in blood, what was [decreed] will be.’ He said to him: ‘It is sealed with mortar.’ Moses said to him: ‘Go and let Mordekhai know.’ He immediately went and let Mordekhai know; that is what is written: “Mordekhai knew everything that had been done, and Mordekhai rent his garments” (Esther 4:1). When they told Esther, immediately, “the queen was greatly agitated” (Esther 4:4). What is the meaning of agitated? It teaches that she began menstruating.

(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).

(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. 1:1) “Then the Lord spoke unto Moses in the Sinai desert.” What did He say to him (in vs. 2)?³⁷Numb. R. 1:9. “Take a census (literally: raise [rt.: ns'] the head) of the whole congregation of the Children of Israel….” The Holy One, blessed be He, said to Israel, ‘I have not cherished [any] creation more than you; therefore I have given you a head held high and have likened you to Me. Thus just as I have a head held higher than all that come into the world, as stated (in I Chron. 29:11), ‘To you, O Lord, belong the greatness, the might, the splendor, the triumph, and the majesty; for all that is in the heavens and in the earth is Yours; [Yours] is the kingdom, O Lord, and [You] are exalted (rt.: ns') as head over all’; so I have also done for you, for you to have a head held high.” It was therefore stated (in Numb. 1:1), “Raise (rt.: ns') the head.” [This exaltation was] to fulfill what is stated (in Ps. 148:14), “He has raised up a horn for His people, praise for all His saints, even the Children of Israel, a people near to Him. Hallelujah.” And so it says (in Deut. 28:1), “and the Lord your God will set you high over all the nations of the earth.”

Another interpretation (of Numb. 1:1): THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT…. What did he say to him (in vs. 2)?⁵²Tanh., Numb. 1:8, and Numb. R. 1:9. TAKE A CENSUS (literally: RAISE [rt.: NS'] THE HEAD) OF THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL…. The Holy One said to Israel: I have not cherished <any> creation more than you; therefore I have given you a head held high and have likened you to me. Thus just as I have a head held higher than all that come into the world, as stated (in I Chron. 29:11): TO YOU, O LORD, BELONG THE GREATNESS, THE MIGHT, THE SPLENDOR, THE TRIUMPH, AND THE MAJESTY; FOR ALL THAT IS IN THE HEAVENS AND IN THE EARTH IS YOURS; <YOURS> IS THE KINGDOM, O LORD, AND <YOU> ARE EXALTED (rt.: NS') AS HEAD OVER ALL; so I have also done for you, for you to have a head held high. It was therefore stated (in Numb. 1:1): RAISE (rt.: NS') THE HEAD OF THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL. <This exaltation was> to fulfill what is stated (in Ps. 148:14): HE HAS RAISED UP A HORN FOR HIS PEOPLE, PRAISE FOR ALL HIS SAINTS, EVEN THE CHILDREN OF ISRAEL, A PEOPLE NEAR TO HIM. HALLELUJAH. And so it says (in Deut. 28:1): AND THE LORD YOUR GOD WILL SET YOU HIGH OVER ALL THE NATIONS OF THE EARTH.

(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).

"The LORD is our Master, how mighty is Your Name in all the earth." Rav said: "We find three places where the angels prosecuted God; the creation of man, the tabernacle, and the giving of the Torah." Where do we find [this phenomenon] regarding man? When God wished to create man he consulted the angels as it says (Genesis 1:26) "Let Us make man." They began to say "What is man that you recall him?!" [God] replied " Tomorrow you'll see how smart he is." When He created man what did God do? He brought all animals before the angels and asked them the names of all the animals and they did not know. God said to them "Do you want to know the wisdom of Man? I will ask him and he will tell me what all their names." What did God do? He brought all the animals and birds before Adam as it says (ibid. 2:19) "And the LORD formed from the earth." Rabbi Acha said, Did it not already say (ibid. 1:25) "And God made the beasts of the land?" What does the word "and He formed" come to teach us? Rather there it says "and He made" i.e. created them and here it says יצר from the root that connotes convergence as in (Deuteronomy 20:19) "when you besiege a city. (Genesis 2:19) "And He came to Adam to see what to call them" Isn't God omniscient? Rather "to see" means "to show the angels Adam's wisdom [by showing what Adam would call them]," and Adam independently came up with the same name as God for each and every animal. Then God asked him, "And you, what is your name?" He replied, "it is appropriate to call me Adam because I was created from the earth (Adamah)." God asked, "And what's My name?" Adam replied "It is appropriate to call you the LORD because you are the Lord of the entire world." That is why He says (Isaiah 42:8) "I am the LORD, this is My name."

Another interpretation (of Lev. 25:25, cont.:) THEN HIS REDEEMER SHALL COME, THE ONE MOST CLOSELY RELATED TO HIM. This is the Holy One, since it is stated (in Jer. 50:34): THEIR REDEEMER IS MIGHTY, < HIS NAME IS > THE LORD < OF HOSTS >. (Lev. 25:25): THE ONE MOST CLOSELY RELATED (qarov) TO HIM. This is the Holy One, since it is stated (in Ps. 148:14): HE HAS RAISED UP A HORN FOR HIS PEOPLE, PRAISE FOR ALL HIS SAINTS, EVEN THE CHILDREN OF ISRAEL, A PEOPLE NEAR (qarov) TO HIM. HALLELUJAH.

At first, His glory extended over the heavens, but later the earth was full of His praise. David said to them: He mocks you, for His praise extends over the earth, as it is said: Let them praise the name of the Lord, for His name alone is exalted; His glory is above the earth and heaven (Ps. 148:13). The Holy One, blessed be He, continued: Why do you wonder about this? Observe how very much I love the earthly beings that I shall descend and dwell behind a curtain of goats’ hair for their sake. As it is said: Thou shalt make curtains of goats’ hair (Exod. 26:7).

[(Exod. 13:17, cont.:) THAT GOD DID NOT LEAD THEM <IN THE WAY OF THE EARTH (derekh-erets)>. He did not lead them according to the way of the whole earth.²⁰The biblical text reads: GOD DID NOT LEAD THEM IN THE WAY OF THE LAND OF THE PHILISTINES. By interpreting WAY OF THE LAND (OR EARTH) separately from OF THE PHILISTINES, the midrash can understand the expression idiomatically to mean ACCORDING TO UNIVERSAL CUSTOM. See PRK 11:8; Exod. R. 20:11. In what manner <did he lead them>? According to custom the slave carries his master.²¹On such customs, see Exod. R. 25:6; also Qid. 22b; yQid. 1:3 (59b); BB 53b. Would his lord carry him? The Holy One did not lead his people in such a way. Rather (according to Deut. 1:31) AND IN THE WILDERNESS, WHERE YOU SAW HOW THE LORD YOUR GOD CARRIED YOU…. And it says (in Exod. 19:4): I CARRIED YOU ON EAGLES' WINGS…. According to custom (derekh-erets) the slave bathes his master, but in this case the Holy One washed us, as stated (in Ezek. 16:9): AND I WASHED YOU WITH WATER. According to custom the slave dresses his lord, but in this case the Holy One dressed them, as stated (in Ezek. 16:10): I CLOTHED YOU WITH EMBROIDERED GARMENTS. According to custom the slave puts shoes on his master, but in this case (ibid., cont.): I SHOD YOU WITH SEALSKIN. According to custom the slave gives light to the master, but in this case the Holy One gave light to Israel, as stated (Exod. 13:21): AND THE LORD WENT BEFORE THEM <BY DAY IN A PILLAR OF CLOUD TO GUIDE THEM ON THE WAY AND BY NIGHT IN A PILLAR OF FIRE TO GIVE THEM LIGHT>…. Ergo, he did not lead them in the manner of the whole earth. And why all this? (Exod. 13:17:) BECAUSE HE WAS NEAR,²²A more traditional translation would read: ALTHOUGH IT (the way of the Philistines) WAS NEARER. because they were near to the Holy One. Thus it is stated (in Ps. 148:14): HE HAS RAISED UP A HORN FOR HIS PEOPLE, [PRAISE FOR ALL HIS SAINTS,] EVEN THE CHILDREN OF ISRAEL, A PEOPLE NEAR TO HIM.

Another matter: “Vineyard” – this is the Sanhedrin, as we learned there: Rabbi Yishmael testified three matters before the Sages in the vineyard of Yavne.⁴²Mishna Eduyot 2:4. Were they sitting in a vineyard? Rather, this is the Sanhedrin, which was configured in rows like a vineyard. “At Baal Hamon” – hamon baal, for they streamed [hamu] after the Baal. Therefore the hordes [hamonot] beset them, and multitudes of angels followed them. That is what is written: “The kings [malkhei] of hosts flee [yidodun], they flee” (Psalms 68:13). Rabbi Yudan [said] in the name of Rabbi Aivu: It is not written there: “angels [malakhei] of hosts,” but rather “kings [malkhei].” These are the kings of the angels. Even Mikhael and even Gavriel flee again and again. Rabbi Yudan said: “Yidodun” – they were casting [memadedin] letters from among them,⁴³They were petitioning God not to give the Torah to Israel just as you say: “They cast [yadu] lots over My people” (Joel 4:3). Rabbi Yudan ben Rabbi Simon said: They prodded them⁴⁴The term yidodun is interpreted to mean they prodded [yedadun]. while going, they prodded them while returning.⁴⁵They prodded the Israelites to accept the Torah. Rabbi Aḥava son of Rabbi Ze’eira said: He had them racing, just as it says: “Why are you running, my son…” (II Samuel 18:22).⁴⁶The angels raced each other to assist Israel in accepting the Torah, similar to the race described in the verse in Samuel between two individuals who wanted to inform David about the death of Avshalom.
What is, “while the fair one at home divides the spoils” (Psalms 68:13)? The fair one in the home, this is the Torah, and you are giving it to him, and it is going to distribute the spoils?⁴⁷The angels said to God when He was about to give the Torah to Moses: Are you going to give it to him to bring to earth and disseminate among Israel, who will enjoy its heavenly purity?
Another matter: “The fair one at home” (Psalms 68:13) – fair one at home, will you distribute the spoils below? The fair one at home, this is Moses, as it is stated: “In all My house he is loyal” (Numbers 12:7); and you give it to him, and he will distribute it as spoils below?
Rabbi Pinḥas and Rabbi Aḥa [said] in the name of Rabbi Alexandri: It is written: “Lord, our Master, how mighty is Your name throughout the world that You set Your glory in the heavens” (Psalms 8:2). Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: It is not written here, “You set Your glory,” but rather, “that [asher] You set Your glory.” Your glory is in it; Your happiness [ishurakh] is that Your Torah remain in Heaven. He said to them: ‘Its essence will not be achieved in your midst.’⁴⁸The angels argued that it would be fitting for the Torah to remain in Heaven. God responded that the Torah is not meant for the angels. Rabbi Yudan said: [This is analogous] to one who had a son with severed fingers. What did he do? He took him to a master weaver to teach him his craft. He began looking at his fingers. He said: The entire essence of this craft is acquired only by means of the fingers. How can this one learn it? That is, its essence will not be achieved in your midst: So too, when the Holy One blessed be He sought to give the Torah to Israel, the ministering angels were prodding Israel away and they were prodding themselves before the Holy One blessed be He and saying: It is Your happiness, it is Your glory, it is Your honor that Your Torah remain in Heaven. He said to them: Its essence will not be achieved in your midst. It is written in it: “If a woman's blood flows for many days” (Leviticus 15:25). Is there a woman among you? That is, its essence will not be achieved in your midst. Moreover, it is written in it: “A person who dies in a tent” (Numbers 19:14); is there death among you? That is, its essence will not be achieved in your midst. That is why the verse praises [Moses]: “You ascended On High, you took captives. [You received gifts among men]” (Psalms 68:19). Rabbi Aḥa said: These are the halakhot that are practiced among people, e.g., zavim,⁴⁹These are men who discharge impure emissions. zavot,⁵⁰These are women who are impure because they saw an emission of blood not during their period. menstruating women, and birthing mothers. That is, its essence will not be achieved in your midst.
The Rabbis say: [This is analogous] to a king who married off his daughter outside his province. The residents of his province said to him: ‘Our lord the king, it is your praise, and it is proper, that your daughter be with you in the province.’ He said to them: ‘Why do you care?’ They said to him: ‘Perhaps tomorrow you will go to her and live near her [in order to be] with her due to your love for her.’ He said to them: ‘I will marry off my daughter outside the province, but I will live with you.’ So too, when the Holy One blessed be He said to give the Torah to Israel, the ministering angels said to the Holy One blessed be He: ‘Master of the universe, “that You set Your glory” (Psalms 8:2), it is Your happiness, it is Your glory, it is Your praise that Your Torah remain in Heaven.’ He said to them: ‘Why do you care?’ They said to Him: ‘Perhaps tomorrow you will rest Your Divine Presence on the lower worlds.’ The Holy One blessed be He said to them: ‘I give My Torah in the lower worlds, but I reside in the upper worlds. I am giving My daughter with her marriage contract in another province, to be honored with her husband with her beauty and her pleasantness, as she is the daughter of a king and they will respect her, but I will reside with you in the upper worlds.’ Who articulated this? Habakkuk, as it is stated: “His glory covered the heavens, and His praise filled the earth” (Habakkuk 3:3). Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: Every place that the Holy One blessed be He rested His Torah, He rested His Divine Presence. Who articulated this? David. That is what is written: “Let them praise the name of the Lord, for His name alone is exalted, His glory across earth and heaven” (Psalms 148:13) – first over the earth and thereafter over the heavens.

And he made the horns thereof upon the four corners of it (Exod. 38:2), in order to obtain forgiveness for the nation that exalted Him through four horns. The horn that came from Sinai, as it is said: And He hath lifted up a horn for His people (Ps. 148:14); the horn of the Torah: Horns hath He set at His side; and there is the hiding of His power (Hab. 3:4); the horn of the priesthood, as it is said: And My horn hast thou exalted (Ps. 92:11); and the horn of kingship, as is said: Moses knew not that the skin of his face sent forth beams (horns) (Exod. 34:29). And it is written elsewhere: And there was a king in Jeshurun (Deut. 33:5).

"And it was (vayehi) on the day that Moses had finished" (Numbers 7:1), meaning to say, woe (vay) on the day that Moshe finished. There is a [relevant] parable about a king who had a contentious wife. The king said [to her], "Make a royal garment for yourself." She started to occupy herself with it [and] the whole time that she was occupied with it, she did not fight. When she finished the work and brought it to the king and [he] saw it, it was fit in his eyes. [However,] the king immediately said, "Woe, woe!" His wife said to him, "What is this, my master? I have toiled to do your will, and you say, 'Woe, woe?'" He said [back] to her, "The work is very fit in my eyes. However, the whole time that you were occupied with the work, you did not get angry and you did not attack me. Now that you are free, I am afraid, lest you will anger me." So did the Holy One, blessed be He, say, "The whole time that My sons were occupied with the tabernacle, they did not complain. Now they will start [to do so]." Hence it is stated (Numbers 7:1), "And it was (vayehi) on the day that Moses had finished," woe (vay) on the day that Moshe finished. Another interpretation: "And it was (vayehi) on the day that Moses had finished"; woe (vay) was it to the ministering angels on the day that Moshe finished. They said, "Now He will remove His Divine Presence from among us and have His glory dwell below with His children." The Holy One, blessed be He, said to them, "Do not pay [attention] to this, as my Divine Presence will always be with you above, as stated (Psalms 8:2), 'who placed His majesty upon the heavens.'" But, as it were, He consoled them with empty consolations. It is the opposite, His main Presence is below, as stated (Psalms 148:13), "His majesty is upon the earth," and afterwards, upon "the heavens."

"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..."

"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..."

"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..."

“Everything goes to one place; everything was from the dust, and everything returns to the dust” (Ecclesiastes 3:20).
“Everything goes to one place…” – Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: Everything that the Holy One blessed be He created in the heavens, their origins are from the heavens, and everything that the Holy One blessed be He created on the earth, their origins are from the earth. What is the reason [for Rabbi Eliezer’s opinion]? [It is based on the verses:] “Praise the Lord from the heavens, praise Him in the heights, praise Him all his angels” (Psalms 148:1–2) until: “Praise the Lord from the earth, sea creatures and all depths, fire and hail, snow and vapor” (Psalms 148:7–8), until the end of the psalm. Rabbi Yehoshua says: Everything that the Holy One blessed be He created in the heavens and on the earth, their origins are from the heavens. Snow, even though it is written in its regard: “For He said to the snow, be on earth” (Job 37:6), its origins are only from the heavens, as it is stated: “Because, just as the rain and the snow fall from the heavens…” (Isaiah 55:10).
Rabbi Ḥiyya bar Yosef said: Everything that is in the heavens and on the earth, their origins are from the earth. Rain, even though it is written in its regard: “Because, just as the rain and the snow fall from the heavens…” – its origins are only from the earth. What is the reason? “A mist ascended from the earth [and watered the whole surface of the ground]” (Genesis 2:6). Rabbi Yudan cites it from here: “Everything goes to one place; [everything was from the dust].” Rabbi Naḥman said: Even the orb of the sun was created only from the earth, as it is stated: “Who says to the sun [ḥeres]⁸⁵Ḥeres, the term used in this verse for sun, typically means earthenware. not to shine…” (Job 9:7).

(Exod. 9:23:) AND THE LORD SENT THUNDER AND HAIL…. AS THE LORD RAINED DOWN HAIL UPON THE LAND OF EGYPT. R. Hananyah said: AS THE LORD RAINED DOWN (rt.: MTR) HAIL. At first the Holy One sent down rain (MTR) upon them, <but> as it came down it became hail. It is so stated: AS THE LORD RAINED DOWN (rt.: MTR) HAIL. Why? Because no evil (such as hail) dwells with the Holy One. <It was> the rain <that> came down and <then> became hail when the wind entered it and turned it into hail. Thus it is stated (in Ps. 148:8): STORM WIND THAT EXECUTES HIS COMMAND. Ergo (in Exod. 9:23): AS THE LORD RAINED DOWN HAIL.

(Gen. 20:1:) THEN ABRAHAM JOURNEYED FROM THERE TO THE LAND OF THE NEGEV. This text is related (to Job 14:18): AND YET A FALLING MOUNTAIN WILL CRUMBLE.⁹²M. Pss. 53:2; cf. Gen. R. 52:1ff. This is Sodom and its companion cities, as stated (in Gen. 19:23f.): THE SUN HAD RISEN UPON THE EARTH…. THEN THE LORD RAINED DOWN < UPON SODOM AND UPON GOMORRAH BRIMSTONE AND FIRE … AND HE DESTROYED THOSE CITIES >. R. Samuel bar Nahmani said: Woe to those wicked people because they cause a place of mercy to become a place of retribution. Wherefore, note how David gives praise⁹³Gk.: kalos. (in Ps. 148:1, 7f.): HALLELUJAH! PRAISE THE LORD FROM THE HEAVENS…. < PRAISE THE LORD … FIRE AND HAIL >…. But there is no fire there < in the heavens >, no hail, and no brimstone. Our colleague R. Ariste (citing Ps. 96:6) said: HONOR AND MAJESTY ARE BEFORE HIM. Where is there a place for retribution? From on earth, as stated (in Ps. 148:7) PRAISE THE LORD FROM THE EARTH, YOU SEA MONSTERS AND ALL OCEAN DEEPS. Ergo: < Retribution is > FROM THE EARTH. < Then > how can it be written (in Gen. 19:24): THEN THE LORD RAINED DOWN … < FROM THE LORD OUT OF THE HEAVENS > ? Simply to teach you < this >: From the beginning when they were created, the Holy One gave a decree concerning them and said to them: In accordance with how you shall see the creatures, so let it be done to them.⁹⁴Cf. Mark 4:24 & //s; Galatians 6:7f. A parable: To what is the matter comparable? To a caldron⁹⁵Gk.: miliarion; Lat.: miliarium. of gold. < Whoever > wanted warm water would find < some > within it. < Whoever > wanted it cold would take < some > out of it. < Whoever > wanted burning coals would take < some > out of it. So < also > the Holy One said to the heavens: Whatever you see, do. For the Sodomites and the children of Esau there would be brimstone and fire; for Israel, dew. Thus it is stated (in Micah 5:6 [7]): THEN THE REMNANT OF JACOB SHALL BE IN THE MIDST OF MANY PEOPLES, LIKE DEW. The Holy One said: What need do I have for these people? He immediately destroyed them, as stated (in Gen. 19:25): AND HE DESTROYED THOSE CITIES…. Ergo, it says (in Job 14:18): AND YET A FALLING MOUNTAIN WILL CRUMBLE, AND THE ROCK IS REMOVED FROM ITS PLACE. Now there is no rock but Abraham, as stated (in Is. 51:1f.): LOOK UNTO THE ROCK FROM WHICH YOU WERE HEWN … < LOOK UNTO ABRAHAM >. < He is the one > who journeyed from his place, as stated (in Gen. 20:1): THEN ABRAHAM JOURNEYED FROM THERE < TO THE LAND OF THE NEGEV >….

(Gen. 20:1:) THEN ABRAHAM JOURNEYED FROM THERE TO THE LAND OF THE NEGEV. This text is related (to Job 14:18): AND YET A FALLING MOUNTAIN WILL CRUMBLE.⁹²M. Pss. 53:2; cf. Gen. R. 52:1ff. This is Sodom and its companion cities, as stated (in Gen. 19:23f.): THE SUN HAD RISEN UPON THE EARTH…. THEN THE LORD RAINED DOWN < UPON SODOM AND UPON GOMORRAH BRIMSTONE AND FIRE … AND HE DESTROYED THOSE CITIES >. R. Samuel bar Nahmani said: Woe to those wicked people because they cause a place of mercy to become a place of retribution. Wherefore, note how David gives praise⁹³Gk.: kalos. (in Ps. 148:1, 7f.): HALLELUJAH! PRAISE THE LORD FROM THE HEAVENS…. < PRAISE THE LORD … FIRE AND HAIL >…. But there is no fire there < in the heavens >, no hail, and no brimstone. Our colleague R. Ariste (citing Ps. 96:6) said: HONOR AND MAJESTY ARE BEFORE HIM. Where is there a place for retribution? From on earth, as stated (in Ps. 148:7) PRAISE THE LORD FROM THE EARTH, YOU SEA MONSTERS AND ALL OCEAN DEEPS. Ergo: < Retribution is > FROM THE EARTH. < Then > how can it be written (in Gen. 19:24): THEN THE LORD RAINED DOWN … < FROM THE LORD OUT OF THE HEAVENS > ? Simply to teach you < this >: From the beginning when they were created, the Holy One gave a decree concerning them and said to them: In accordance with how you shall see the creatures, so let it be done to them.⁹⁴Cf. Mark 4:24 & //s; Galatians 6:7f. A parable: To what is the matter comparable? To a caldron⁹⁵Gk.: miliarion; Lat.: miliarium. of gold. < Whoever > wanted warm water would find < some > within it. < Whoever > wanted it cold would take < some > out of it. < Whoever > wanted burning coals would take < some > out of it. So < also > the Holy One said to the heavens: Whatever you see, do. For the Sodomites and the children of Esau there would be brimstone and fire; for Israel, dew. Thus it is stated (in Micah 5:6 [7]): THEN THE REMNANT OF JACOB SHALL BE IN THE MIDST OF MANY PEOPLES, LIKE DEW. The Holy One said: What need do I have for these people? He immediately destroyed them, as stated (in Gen. 19:25): AND HE DESTROYED THOSE CITIES…. Ergo, it says (in Job 14:18): AND YET A FALLING MOUNTAIN WILL CRUMBLE, AND THE ROCK IS REMOVED FROM ITS PLACE. Now there is no rock but Abraham, as stated (in Is. 51:1f.): LOOK UNTO THE ROCK FROM WHICH YOU WERE HEWN … < LOOK UNTO ABRAHAM >. < He is the one > who journeyed from his place, as stated (in Gen. 20:1): THEN ABRAHAM JOURNEYED FROM THERE < TO THE LAND OF THE NEGEV >….

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