Midrash su Salmi 149:26

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

(Fol. 5a) R. Levi b. Chama, in the name of Simon b. Lakish said: "At all times let man stir up his good inclination against the evil inclination), for it is said (Ps. 4, 5.) Tremble, and sin not. If he conquers it (the evil inclination) it is well, but if he does not, then he should study the Torah; for we read, (Ib.) Commune with your heart. If it goes away, then it is well, but if not he should then read the Sh'm'a; for it is said (Ib.) Upon your bed. If he conquers it, then it is well, but if not, he should then remind himself of the day of death, for it is written. And be still Selah (to the end)." R. Isaac said: "Whoever reads the Sh'm'a when on his bed is considered [protected] as if he were holding a two-edged sword in his hand, for it is written (Ps. 149, 6.) The exalted praises (of God) are in their mouths and the two-edged sword in their hands." How does he infer this? Mar Zutra and according to others, R. Ashi, said: "From the beginning of that passage (Ib. ib. 5.) Let the pious be joyful in glory; let them, sing aloud upon their beds; and it is written after this The exalted praise of God is in their mouths and a two-edged sword in their hands." Furthermore, said R. Isaac: Whoever reads the Sh'm'a on his bed [before sleep], will cause the departure of all evil spirits; for it is said (Job 5, 7.) And the sons of fire take up their flight. By Uf (flight) is meant nothing else but the Torah, as it is said (Pr. 23, 5.) When thou letteth merely thine eyes fly over it (i. e., if thou learneth the Torah superficially), it is no more. And reshef (fire) means nothing else but evil spirits; as it is said (Deu. 32, 24.) Devoured with burning heat and with bitter deadly disease."

(Fol. 5a) R. Levi b. Chama, in the name of Simon b. Lakish said: "At all times let man stir up his good inclination against the evil inclination), for it is said (Ps. 4:5) Tremble, and sin not. If he conquers it (the evil inclination) it is well, but if he does not, then he should study the Torah ; for we read, (Ib.) Commune with your heart. If it goes away, then it is well, but if not he should then read the Sh'm'a; for it is said (Ib.) Upon your bed. If he conquers it, then it is well, but if not, he should then remind himself of the day of death, for it is written. And be still Selah (to the end)." R. Isaac said : "Whoever reads the Sh'm'a when on his bed is considered [protected] as if he were holding a two-edged sword in his hand, for it is written (Ps. 149:6) The exalted praises (of God) are in their mouths and the two-edged sword in their hands." How does he infer this? Mar Zutra and according to others, R. Ashi, said : "From the beginning of that passage (Ib. ib. 5.) Let the pious be joyful in glory; let them, sing aloud upon their beds; and it is written after this The exalted praise of God is in their mouths and a two-edged sword in their hands." Furthermore, said R. Isaac: Whoever reads the Sh'm'a on his bed [before sleep], will cause the departure of all evil spirits; for it is said (Job 5:7) And the sons of fire take up their flight. By Uf (flight) is meant nothing else but the Torah, as it is said (Pr. 23, 5.) When thou letteth merely thine eyes fly over it (i. e., if thou learneth the Torah superficially), it is no more. And reshef (fire) means nothing else but evil spirits; as it is said (Deu. 32:24) Devoured with burning heat and with bitter deadly disease."

(Fol. 5a) R. Levi b. Chama, in the name of Simon b. Lakish said: "At all times let man stir up his good inclination against the evil inclination), for it is said (Ps. 4:5) Tremble, and sin not. If he conquers it (the evil inclination) it is well, but if he does not, then he should study the Torah ; for we read, (Ib.) Commune with your heart. If it goes away, then it is well, but if not he should then read the Sh'm'a; for it is said (Ib.) Upon your bed. If he conquers it, then it is well, but if not, he should then remind himself of the day of death, for it is written. And be still Selah (to the end)." R. Isaac said : "Whoever reads the Sh'm'a when on his bed is considered [protected] as if he were holding a two-edged sword in his hand, for it is written (Ps. 149:6) The exalted praises (of God) are in their mouths and the two-edged sword in their hands." How does he infer this? Mar Zutra and according to others, R. Ashi, said : "From the beginning of that passage (Ib. ib. 5.) Let the pious be joyful in glory; let them, sing aloud upon their beds; and it is written after this The exalted praise of God is in their mouths and a two-edged sword in their hands." Furthermore, said R. Isaac: Whoever reads the Sh'm'a on his bed [before sleep], will cause the departure of all evil spirits; for it is said (Job 5:7) And the sons of fire take up their flight. By Uf (flight) is meant nothing else but the Torah, as it is said (Pr. 23, 5.) When thou letteth merely thine eyes fly over it (i. e., if thou learneth the Torah superficially), it is no more. And reshef (fire) means nothing else but evil spirits; as it is said (Deu. 32:24) Devoured with burning heat and with bitter deadly disease."

R. Levy opened (with Ps. 75:5), “I say to the merrymakers (la-holelim), ‘Do not make merry;’” [‘la-holelim’ means] those who create confusion (ma'arbavya').¹⁴PRK 26(27):3; Lev. R. 20:2. These are the ones whose heart is full of evil intrigues (holhaliyot).¹⁵Although the main text reads holhaliyot, Buber cites the word in his notes as the more traditional halholiyot. In either case, whatever the spelling, the midrash interprets holelim and holhaliyot as coming from the same root. R. Levi called them "woe-makers";¹⁶Dehonayya’ [zehonayya’]. The word seems coined as a pun on “merrymakers” (holelim). See Jastrow, p. 373, s.v., WYNY’. these are the ones who bring woe (alelay) into the world. (Ps. 75:5, cont.:) “To the wicked, do not lift up the horn.” The Holy One, blessed be He, said to the evil ones, “The righteous have not been happy in My world, so would you seek to be happy in My world? The first Adam was not happy in My world, so would you seek to be happy in My world?” R. Levi said in the name of R. [Simeon] ben Menasya], “The round of the first Adam's heel outshone¹⁷Literally: Made dim [by comparison]. the sphere of the sun.”¹⁸PRK 4:4; 12:1; 26(27):3; PR 14:10; Lev. R. 20:2. And do not be surprised at this. According to universal custom, when a person makes two small plates,¹⁹Gk.: diskarion. one for himself and one for his household, whose does he make the more beautiful? Is it not his own? So the first Adam was created for the service of the Holy One, blessed be He, but the sphere of the sun was created for the service of mortals. Is it not all the more certain that the round of the first Adam's heel outshone the sphere of the sun? Now if the round of Adam's heel outshone [it], how much the more [must] the countenance²⁰Gk.: charakter; or possibly krystallos; Lat. crystallum. of his face [have outshone it]. R. Levi said in the name of R. Hama bar Hanina, “The Holy One, blessed be He, set up thirteen canopies for the first Adam in the Garden of Eden, as stated (in Ezek. 28:13), ‘You were in Eden, the garden of God, every precious stone was your covering; sapphire, turquoise….’” R. Shimon ben Laquish said, “Eleven.” Our masters said, “Ten.” And they do not disagree. The one that made thirteen of them, makes three out of “every precious stone was your covering”; the one who made them eleven, makes one out of it; and the one that makes ten of them, does not make any from them. Then after all this glory, [he was told] (in Gen. 3:19), “for dust you are and unto dust you shall return.” Abraham was not happy in My world, so would you seek to be happy in My world? Abraham had a son born to him at the end of a hundred years. Then the Holy One, blessed be He, said to him (in Gen. 22:2), “Please take your son….” So he journeyed, as written (in vs. 4), “And on the third day [Abraham] lifted [his eyes and saw]….” What did he see? He saw a cloud joined to the mountain. He said to his son, “My son, do you see what I see…?”²¹See Tanh. (Buber), Gen. 4:46, and the note there. This is that which is written (in Gen. 23:2), “and Abraham come to mourn for Sarah and weep for her.” From where had he [just] come? He had [just] come from Mount Moriah.²²Eccl. R. 9:7:2. The Holy One, blessed be He, as it were, was not happy in His world, so should people seek to be happy in His world? "The Lord [was] happy in His works" is not written here (in Ps. 104:31), but “let the Lord be happy [in His works].” And when will He rejoice in His works? When He will rejoice in the actions of the righteous in the world to come.²³See M. Pss. 75:2. Israel was not happy in My world, so would you seek to be happy in My world? "Israel [was] happy in its Maker" is not written here (in Ps. 149:2), but “Let Israel be happy in its Maker,” because it is in the future that they are going to be happy in the Holy One, blessed be He. It is therefore written (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’”

... Teach us, our master, from when does the mitzvah of the Channukah lamp begin? Our rabbis taught – from when the sun sets until the majority of people are gone from the marketplace. And where are they to be lit? If one lives on an upper floor with a window facing the public domain, light there. If it is a time of danger, light within your house [and it is forbidden to do work by its light. R’ Asi said] it is forbidden to see by its light. Why do we light Channukah lamps? When the Hasmonean High Priest defeated the Greeks, as it says “For I bend Judah for Me like a bow; I filled [the hand of] Ephraim, and I will arouse your children, O Zion, upon your children, O Javan; and I will make you as the sword of a mighty man,” (Zechariah 9:13) they entered the Holy Temple. They found there eight iron stakes, fixed them in the ground and lit lamps upon them. Why do we read the Hallel psalms of praise? Because it is written “The Lord is God, and He gave us light.” (Tehillim 118:27) Why don’t we read it on Purim? It is written “…to destroy, to slay, and to cause to perish the entire host of every people and province that oppress them…” (Esther 8:11) and we don’t read it except to mark the fall of a kingdom and the kingdom of Ahasuerus still stood. But when the Holy One destroyed the kingdom of Greece they began to sing hymns and praises and to say that in the past we were servants to Pharoah, servants to Greece and now we are servants to the Holy One “Praise, you servants of the Lord…” (Tehillim 113:1) How many channukot (dedications) were there? There were seven. The dedication of heaven and earth, as it says “Now the heavens and the earth were completed…” (Bereshit 2:1) What dedication was there then? “And God placed them in the expanse of the heavens to shed light upon the earth.” (Bereshit 1:17) The dedication of the wall, as it says “And in the dedication of the wall of Jerusalem…” (Nechemiah 12:27) The dedication of those who came up from the exile, as it says “And they offered up for the dedication of this House of God…” (Ezra 6:17) The dedication of the priests, which we light for. The dedication of the world to come, as it says “And it shall come to pass on that day, that I will search Jerusalem with candles…” (Tzephaniah 1:12) The dedication of the princes “This was the dedication offering of the altar…” (Bamidbar 7:84) The dedication of the Sanctuary, which this is speaking of “A psalm; a song of dedication of the House, of David.” (Tehillim 30:1) Another explanation. There are seven channukot. The dedication of the creation of the world, as it is written “Now the heavens and the earth were completed…” (Bereshit 2:1) Completion is the language of dedication, as is written “All the work of the Mishkan of the Tent of Meeting was completed…” (Shemot 39:32) The dedication of Moshe, as it is written “And it was that on the day that Moses finished erecting the Mishkan…” (Bamidbar 7:1) The dedication of the House, as it is written “A psalm; a song of dedication of the House, of David.” (Tehillim 30:1) The dedication of the Second Temple [as it says “And they offered up for the dedication of this House of God…” (Ezra 6:17) and the dedication of the wall] as it says “And in the dedication of the wall of Jerusalem…” (Nechemiah 12:27) The current one of the House of Hasmonean. The dedication of the world to come, because even that has lights, as it is written “And the light of the moon shall be like the light of the sun, and the light of the sun shall be seven-fold as the light of the seven days…” (Isaiah 30:26)

Rabbi Azarya, and some say Rabbi Elazar, Rabbi Yosei ben Rabbi Ḥanina, and the Rabbis, Rabbi Elazar says: This is analogous to a king who had a wine cellar. One came, the first guest; he poured him a cup and gave it to him. The second came, and he poured him a cup and gave it to him. When the king’s son came, he gave him the entire cellar. So too, Adam, the first man, was commanded with seven commandments.⁹⁰The commentaries write that the text should state “six commandments,” as the midrash goes on to list only six. This is also consistent with the text of Bereshit Rabba 16:6 (see Matnot Kehuna). That is what is written: “The Lord God commanded the man, saying: From all the trees in the Garden you shall eat” (Genesis 2:16). “He commanded [vaytzav],” this is [the prohibition against] idol worship, just as you say: “Because he willingly followed an order [tzav]” (Hosea 5:11).⁹¹In this verse, the prophet is expressing that the kingdom of Israel is oppressed because of the sin of idolatry. “The Lord,” this is [the prohibition against] blaspheming the name, as it is stated: “One who blasphemes the name of the Lord shall surely die” (Leviticus 24:16). “God [Elohim],” this is [the commandment to appoint] judges, as it is stated: “The statement of the two of them shall come to the judges [elohim]” (Exodus 22:8). “The man,” this is [the prohibition against] bloodshed, as it is written: “One who spills the blood of the man [by man shall his blood be shed]” (Genesis 9:6). “Saying,” these are forbidden sexual relations, as it is stated: “Saying: If a man divorces his wife and she goes from him [and becomes another man’s wife, may he return to her again?]” (Jeremiah 3:1). “From all the trees in the Garden,” this is robbery, as it is written: “[Did you eat] from the tree that I commanded you [not to eat?]” (Genesis 3:11).
Noah, [the prohibition against eating] a limb [detached] from a living animal was added for him, as it is written: “But flesh with its life, its blood [you shall not eat]” (Genesis 9:4). Abraham was commanded regarding circumcision. Isaac inaugurated it on the eighth day.⁹²Isaac was the first to have been circumcised on the eighth day of his life (see Genesis 21:4). Jacob [was commanded] regarding the [prohibition against eating the] sciatic nerve, as it is stated: “Therefore, the children of Israel shall not eat the sciatic nerve” (Genesis 32:33). Judah [was commanded] regarding [levirate marriage with] a childless sister-in-law, as it is stated: “Judah said to Onan: Consort with your brother's wife, and consummate levirate marriage with her” (Genesis 38:8). [The children of] Israel [were commanded] regarding all the positive commandments and the negative commandments.
Rabbi Yosei ben Rabbi Ḥanina and the Rabbis say: This is analogous to a king who would distribute provisions to his troops by means of dukes, governors, and commanders. When his son came, he gave it to him directly.⁹³Similarly, God gave the commandments to Adam and Noah without direct and public Divine revelation, but He gave the Torah to Israel with direct and public Divine revelation. Rabbi Yitzḥak says: This is analogous to a king who was partaking of fine pastry; when his son came, he gave it to him directly.⁹⁴He shared the fine royal pastry with his son, and gave it to him directly. So too, God gave Israel the Divine Torah, and did so through direct revelation. The Rabbis say: This is analogous to a king who was partaking of slices [of food]; when his son came, he gave it to him directly.⁹⁵The king gave his son a slice of food from his own plate. Some say that he took it from his mouth and gave it to him, as it is stated: “For the Lord grants wisdom; from His mouth are knowledge and understanding” (Proverbs 2:6).
Rabbi Abahu, and some say Rabbi Yehuda, and Rabbi Neḥemya, Rabbi Neḥemya said: [This is analogous to] two friends who were engaged in a halakhic matter. This one says the source of the halakha and that one says the source of the halakha.⁹⁶Each one provided a source for his opinion as to the halakhic conclusion in the matter under discussion. The Holy One blessed be He says: ‘Their passion comes from Me.’⁹⁷Their commitment to arrive at the true halakha is for the sake of Heaven, and therefore, are the words of the living God (see Eiruvin 13b). Rabbi Neḥemya explains the meaning of the phrase: “Let him kiss me [yishakeni] with the kisses of his mouth” as related to “their passion” [shukeyotehon]. Rabbi Yehuda said: Even the vanity that emerges from his mouth,⁹⁸Even if those discussing the halakhic matter are mistaken in their analysis and claims. as it is stated: “Job opens his mouth in vanity” (Job 35:16), the Holy One blessed be He said: ‘His passion is from Me.’
The Rabbis say: The souls of these are destined to be taken with a kiss. Rabbi Azarya said: We find that the soul of Aaron was taken only with a kiss; that is what is written: “Aaron the priest ascended Mount Hor at the command of [al pi] God and he died there” (Numbers 33:38).⁹⁹The midrash interprets the phrase al pi according to its literal meaning, such that the verse states “with the mouth of God,” meaning with a Divine kiss. From where is it derived that the soul of Moses [also departed with a kiss]? As it is stated: “Moses, servant of the Lord, died there…at the command of [al pi] God” (Deuteronomy 34:5). From where is it derived that [the soul of] Miriam [departed with a kiss]? As it is written: “Miriam died there” (Numbers 20:1). Just as “there” that is written below, was with the mouth of God, so, too, here, it is the same, but it is improper to state it explicitly.¹⁰⁰Since the word “there” appears regarding the death of Moses, who died with a kiss, the use of the term “there” regarding the death of Miriam implies that she died in the same manner. However, the verse did not state this explicitly regarding Miriam because it would have been improper to indicate the kiss regarding a woman (see Bava Batra 17a). The rest of the righteous, from where is it derived? It is as it is stated: “Let him kiss me from the kisses of his mouth.” If you engaged in matters of Torah that kiss your lips, ultimately, everyone will kiss you on the mouth.¹⁰¹So too, God will collect your soul with a Divine kiss (Midrash HaMevoar).
Another matter, “let him kiss me [yishakeni] with the kisses”—He will arm me, He will purify me, He will cleave to me.¹⁰²All of these are connoted by the word yishakeni, as the midrash will explain. Yishakeni, He will arm me, from what is written: “Armed [noshekei] with bows, right-handed and left-handed” (I Chronicles 12:2). Rabbi Shimon bar Naḥman said: Matters of Torah were likened to weapons. Just as these weapons serve their owners in times of war, so, too, matters of Torah serve one who exerts sufficient effort in their study. Rabbi Ḥana bar Aḥa cites it from here: “Exaltation of God [is in their throats, and a double-edged [pifiyot] sword is in their hand]” (Psalms 149:6); just as this sword cuts with both its edges,¹⁰³It can thereby save the life of its owner on two planes. so too, Torah provides life in this world and life in the World to Come.
Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis. Rabbi Yehuda says: The Torah that was stated by one mouth [peh] is stated by many mouths [piyot].¹⁰⁴This is based on the verse from Psalms cited above, which compares Torah to a double-edged [pifiyot] sword. Originally it was stated to Israel by Moses, and then all of the children of Israel spoke about it. Similarly, throughout the generations, when a scholar teaches a Torah insight, it is later repeated by his students (Maharzu). Rabbi Neḥemya said: Two Torahs were stated, one oral and one written.¹⁰⁵This is a continuation of the previous statement. The written Torah is stated in one matter, compared to one mouth, whereas the oral Torah, which was not given with one exact text, is communicated in different forms by different people. This is comparable to a plurality of mouths (Maharzu). The Rabbis say: They decree on the supernal, and they perform, on the earthly, and they perform.¹⁰⁶The Sages have multiple mouths in the sense of multiple audiences, as the angels and human beings both observe their decrees. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The reason of the Rabbis is as it is written: “As there were princes of sanctity and princes of God” (I Chronicles 24:5). “Princes of sanctity,” these are the ministering angels, as it is written: “I profaned the princes of sanctity” (Isaiah 43:28). “Princes of God, these are Israel, as it is written in their regard: “I said: You are divine” (Psalms 82:6), as they decree on the heavenly, and they perform, on the earthly, and they perform, when they conduct themselves in purity.
Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—let him purify me, like a person who causes two pools to meet [mashik] each other and unites them,¹⁰⁷If there is not enough water in one or both of the pools to serve as a ritual bath, which purifies, joining them together can allow them to serve in this capacity. as it is stated: “Like the meeting [mashak] of cascading pools he joins it” (Isaiah 33:4).
Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—yishakeni, He will cleave to me, as it is stated: “The sound of the wings of the creatures would touch [mashikot] one another” (Ezekiel 3:13). Alternatively, “let him kiss me with the kisses of his mouth,” He will put forth for me the sound of kisses¹⁰⁸He will speak to me lovingly. from His mouth.

Israel was not happy in my world, so would you seek to be happy? "Israel was happy in its maker" is not written here (in Ps. 149:2), but LET ISRAEL [BE HAPPY IN ITS MAKER], because it is in the future that they are going to be happy in the Holy One. It is therefore written (in Ps. 75:5 [4]): I SAY TO THE MERRYMAKERS: DO NOT MAKE MERRY.

The Chajjôth stand next to the throne of His glory and they do not know the place of His glory. The Chajjôth stand in awe and dread, in fear and trembling, and from the perspiration of their faces a river of fire arises and goes forth before Him, as it is said, "A fiery stream issued and came forth from before him…"(Dan. 7:10). And the wings of Gallizur the angel, who stands next to the Chajjôth, (are spread forth) so that the fire which consumes the fire of the angels should not burn (them). Two Seraphim stand, one on His right and one on His left, each one has six wings, with twain they cover their face so as not to behold the presence of the Shekhinah, with twain they cover their feet so that they should not be seen before the presence of the Shekhinah, || so that the standing of the foot of the calf might be forgotten. With twain do they fly, praising and reverencing, and they sanctify. One answers and another calls, one calls and another answers, and they say, "Holy, Holy, Holy, is the Lord of Hosts; the whole earth is full of his glory" (Isa. 6:3).

(Deut. 31:14:) “Behold (hn) the days are drawing near for you [to die].” Moses said to the Holy One, blessed be He, “Master of the world, with the word that I [used to] praise²⁸Cf. Gk.: kalos. You when I said (in Deut. 10:14), ‘Behold (hn) the heavens [and the heavens of the heavens, the earth and all that is in it] belong to the Lord your God’; by that [very word] (i.e., hn) you have condemned me to death?”²⁹Above, Deut. 2:6. The Holy One, blessed be He, said to him, “I am bringing you peace of mind, (as in Deut. 31:16), ‘Behold (hn-) you (-k) are [soon] to sleep with your ancestors….’” R. Abbahu said, “The words, behold you (hnk), can only mean peace of mind, since it is stated (in Job 3:17), ‘there (in death) the weary are at rest (yanuhu, understood to have the root hnk).’”³⁰Cf. Gen. R. 9:5. (Deut. 31:14, literally:) “Behold your days are drawing near [to die].” R. Joshua ben Levi said, “A drawing near is uttered with reference to the forefathers, and a drawing near is uttered with reference to the kings (in I Kings 2:1), ‘Then when the days for David to die drew near.’ With reference to the prophets (there is Moses, whom the Holy One, blessed be He, addresses in the second person in Deut. 31:14), ‘Behold your days are drawing near [to die].’” R. Samuel bar Nahmani said, “Do days die? These words are simply a reference to the righteous. When they die, their days pass away from the world, but they themselves remain alive, as stated (in Job 12:10), ‘In whose hand is every living soul.’ If the living are delivered into His hand, are the dead not delivered into His hand? It is simply that these are the righteous, who even in their death are called living.³¹Ber. 18ab. Thus it is stated (in II Sam. 23:20), ‘And Benaiah ben Jehoiada, the son of a valiant warrior (literally, of a living person) from Kazbeel, [who had performed great deeds…].’ And is not everyone [eventually] dead? However, the wicked during their lifetime and in their death are called dead, as stated (in Ezek. 21:30), ‘And you, O slain wicked [prince of Israel, whose day has come…].’” And so it says (in Deut. 17:6), “On the evidence of two or three witnesses shall the dead be put to death.” Does someone dead deserve another death? It is simply that the wicked during life are regarded as dead. Because on seeing the rising sun, such a one does not say the blessing, "blessed be the One who forms light."³²The opening blessing before the morning Shema‘. When it sets, he does not say the blessing, "who brings on evenings."³³The opening blessing before the evening Shema‘. Nor does he say a blessing when eating or drinking. However, the righteous do say a blessing for each and every thing that they eat and drink, and see and hear. Moreover, [these blessings] are uttered not only while they are alive, but even when they are dead. Thus it is stated (in Ps. 149:5-6), “Let the saints rejoice in glory; let them sing for joy upon their beds. With paeans to God in their throats and two-edged swords in their hands.”

(Deut. 31:14, literally:) BEHOLD YOUR DAYS ARE DRAWING NEAR <TO DIE>. R. Joshua ben Levi said: A drawing near is uttered with reference to the ancestors, and a drawing near is uttered with reference to the kings (in I Kings 2:1): THEN WHEN THE DAYS FOR DAVID TO DIE DREW NEAR. With reference to the prophets (there is Moses, whom the Holy One addresses in the second person in Deut. 31:14): BEHOLD YOUR DAYS ARE DRAWING NEAR <TO DIE>. Rabbi Samuel bar Nahmani said: Do days die? These words are simply a reference to the righteous. When they die, their days pass away from the world, but they themselves remain alive, as stated (in Job 12:10): IN WHOSE HAND IS EVERY LIVING SOUL. If the living are delivered into his hand, are the dead not delivered into his hand? It is simply that these are the righteous, who even in their death are called living.³³Ber. 18ab. Thus it is stated (in II Sam. 23:20): AND BENAIAH BEN JEHOIADA, THE SON OF A VALIANT WARRIOR (literally: OF A LIVING PERSON) FROM KAZBEEL, WHO HAD PERFORMED GREAT DEEDS…. However, the wicked during their lifetime and in their death are called dead, as stated (in Ezek. 21:30 [25]): AND YOU, O SLAIN WICKED < PRINCE OF ISRAEL, WHOSE DAY HAS COME>…. And so it says (in Deut. 17:6): ON THE EVIDENCE OF TWO OR THREE WITNESSES SHALL THE DEAD BE PUT TO DEATH. Does someone dead deserve another death? It is simply that the wicked during life are regarded as dead. For what reason? On seeing the rising sun, such a one does not say the blessing, "Blessed Be the One Who Forms the Luminaries."³⁴The words, “Blessed are you, O Lord, who forms the luminaries (Barukh yotser ha-me’orot),” come at the end of the first blessing before the morning Shema‘, Yotser Or (“Who Forms Light”). For its use as a separate blessing with the title given here, see Ber. 12a. Note that the parallel in Tanh., Deut. 11:7, has the ore traditional Yotser Or here. When it sets, he does not say the blessing, "Who Brings on Evenings."³⁵The opening blessing before the evening Shema‘.: Nor does he say a blessing when eating or drinking. However, the righteous do say a blessing for each and every <one of these> things. Moreover, they are uttered, not <only> while they are alive, but even when they are dead. Thus it is stated (in Ps. 149:5): LET THE SAINTS REJOICE IN GLORY; LET THEM SING FOR JOY UPON THEIR BEDS….

“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.

"and the children of Israel went out with a high hand": Scripture hereby apprises us that when the Egyptians were pursuing Israel, they vilified and execrated and cursed, while Israel exalted, praised, and sang a song of glorification to the L rd of the war, as it is written (Psalms 149:6) "the exalting of G d in their throats and a two-edged sword in their hands," and (Ibid. 57:6) "Exalted over the heavens is G d, etc.", and (Isaiah 25:1) "O L rd, You are my G d. I will exalt you. I will praise Your name. For You wrought wondrously. Counsel from afar, enduring faith."

“Flee, my beloved, and be like a gazelle or a young deer on the mountains of spices” (Song of Songs 8:14).
“Flee, my beloved, and be like a gazelle [tzevi]” – [flee] to the hosts [tzava] On High, who praise Your glory with one voice, in one melody; “on the mountains of spices” – in the upper heavens of heavens.⁵⁹In this exposition, the midrash has interpreted the verse as directed toward God.
Another matter: “Flee, my beloved” – from the Diaspora, in which we are located and are sullied with iniquities. “And be like a gazelle” – render us pure like a gazelle;⁶⁰The gazelle is one of the rare undomesticated animals that is “pure,” in the sense that it is permitted to eat it. “or a young deer [haayalim]” – accept our prayers like an offering of goats and rams [eilim]. “On the mountains of spices” – come to have a fine fragrance by the merit of our patriarchs, whose fragrance rises before You like spices. This is the Garden of Eden, which is entirely spices. That is why it is stated: “On the mountains of spices.”
Another matter: “The one who dwells in the gardens, companions” (Song of Songs 8:13) – Rabbi Yirmeya [said] in the name of Rabbi Ḥiyya the Great: If two colleagues debate a matter of halakha and yield to one another in halakha, the verse states in their regard: “Then those who fear the Lord spoke [nidberu] one to another, and the Lord listened and heard” (Malachi 3:16); and dibbur is an expression of nothing other than subduing, as it is stated: “He subdues [yadber] peoples beneath us” (Psalms 47:4). Moreover, if they were mistaken, The Holy One blessed be He corrects their error for them. What is the source? “The Lord listened and heard, and a book of remembrance was written before Him for those who fear the Lord and those who think of His name” (Malachi 3:16). “The Lord… heard and [a book of remembrance] was written” – [this indicates] that He writes it on their hearts, just as it says: “On their heart I will write it” (Jeremiah 31:32). “A book of remembrance [was written] before Him” – that He reminds them of it. For whom? “For those who fear the Lord and those who think of His name.”
Rabbi Yudan said: When Israel is reading the Torah in groups,⁶¹This is based on the similarity of the word groups [ḥavurot] and companions [ḥaverim]. “your voice, let me hear it” (Song of Songs 8:13). If not, “flee, my beloved.” Rabbi Zeira said: When Israel recites Shema in unison, with one voice, with one melody, “your voice, let me hear it.” If not, “flee, my beloved.”
“Flee, my beloved” – Rabbi Levi said: [This is analogous] to a king who made a feast and invited guests. Some of them were eating and drinking and blessing the king, and some of them were eating and drinking and cursing the king. The king sensed it and sought to introduce commotion at his feast and break it up. A noblewoman entered and advocated on their behalf. She said to him: My lord the king: Instead of looking at those who are eating and drinking and cursing you, look at those who are eating and drinking and blessing you and praising your name. So too, when Israel are eating and drinking, blessing, praising, and lauding the Holy One blessed be He, He hears their voices and is appeased. When the nations of the world eat and drink, curse, blaspheme, and scorn the Holy One blessed be He with the licentiousness that they mention, at that moment, the Holy One blessed be He considers even destroying His world. The Torah enters and advocates and says: Master of the universe, instead of looking at those who blaspheme and anger You, look at Your people Israel, who bless, praise, and laud Your great name with Torah, hymns, and praise. The Divine Spirit shouts: “Flee, my beloved”; flee from the nations of the world and cleave to Israel.
“And be like a gazelle” – just as this gazelle, while it is sleeping, one of its eyes is open and one of its eyes is closed, so too: when Israel performs the will of the Holy One blessed be He, He looks upon them with His two eyes; that is what is written: “The eyes of the Lord are to the righteous” (Psalms 34:16). But when they do not perform the will of the Holy One blessed be He, He looks upon them with one of His eyes, as it is stated: “Behold, the eye of the Lord is toward those who fear Him, [toward those who await His mercy, to deliver their souls from death, and to keep them alive in famine]” (Psalms 33:18–19).⁶²Even when they do not sufficiently fulfill the will of God, He still protects them due to whatever fear of God they still do have, although He does so with “one eye.” He protects them from death and famine but does not grant them abundance.
“On the mountains of spices” – Rabbi Simon said: The Holy One blessed be He said: Wait for Me until I sit in judgment on their mountains, that is, their guardian angels, who are situated with Me in Heaven. That is what is written: “On the mountains of spices.”⁶³The word spices [besamim] can also be vocalized to read bashamayim, in Heaven. Rabbi Yitzḥak said: Like this: “You shall take for yourself chief spices” (Exodus 30:23) – chief.⁶⁴The word “chief” in the verse is unnecessary, as the continuation of the verse details exactly which spices should be brought. This indicates that the word spices refers to that which is “chief,” of primary importance. Consequently, the verse in Song of Songs can be understood to refer to the guardian angels of the nations, even without reading besamim and bashamayim (Yefe Kol). Camels bearing gold, and “spices”⁶⁵This is based on I Kings 10:2, which describes what the Queen of Sheba brought to Solomon, and states that she brought “camels that bore spices and gold.” – gold and spices.⁶⁶This sentence is difficult to understand, and some commentaries suggest that it does not belong in the text (see Yefe Kol). Some suggest that the midrash is highlighting, based on the verse in Kings, that gold and spices are items associated with royalty and greatness. Therefore, the reference to spices in the verse in Song of Songs can refer to the guardian angels of the nations, which represent their ultimate level of power and greatness.
Rabbi Ḥonya [said] regarding the statement of Rabbi Yitzḥak: The Holy One blessed be He does not exact retribution from a nation below until He humbles its guardian angels above. There are five verses in this regard. One, as it is written: “It will be on that day that the Lord will reckon with the host of the heavens in Heaven” (Isaiah 24:21), and thereafter “with the kings of the earth” (Isaiah 24:21). Two, “how have you fallen from the heavens, shining morning star” (Isaiah 14:12), and thereafter, “you have been felled to the ground” (Isaiah 14:12). Three, “For my sword has been sated in the heavens” (Isaiah 34:5), and thereafter, “it shall descend upon Edom” (Isaiah 34:5). Four, “to bind their kings with fetters” (Psalms 149:8), and thereafter, “and their nobles with iron chains” (Psalms 149:8). Rabbi Tanḥuma said: “To bind their kings with fetters” – these are the guardian angels above, “and their nobles with iron chains,” these are the rulers below. Five, “to execute judgment as it is written” (Psalms 149:9), and thereafter, “this is glory for all His devoted ones, Halleluya” (Psalms 149:9).
The greatness of Israel is likened to four matters: to the grain harvest, to the grape harvest, to spices, and to a birthing mother. To the grain harvest: When a field is reaped before its time, even its straw is no good, but at its time, it is good. That is what is written: “Extend the scythe, as the harvest is ripe” (Joel 4:13). It is likened to the grape harvest: When a vineyard is harvested before its time, even its vinegar is no good, but at its time, it is good. So too, “sing about it, a vineyard of wine” (Isaiah 27:2) – when the vineyard becomes [ready to produce] wine, pluck it. It is likened to spices: Just as spices that are harvested when they are soft and moist, their fragrance does not diffuse; but when they are dry and are then harvested, their fragrance diffuses. It is likened to a birthing mother: When a woman gives birth before her time, the offspring does not survive. When she gives birth at her time, it lives. Thus, it is written: “Therefore, He will give them up until the time that the birthing mother gives birth” (Micah 5:2). Rabbi Aḥa said in the name of Rabbi Yehoshua ben Levi: “I am the Lord, at its time I will hasten it” (Isaiah 60:22) – if you do not merit, at its time. If you merit, I will hasten it.⁶⁷Redemption will come by a particular time, but if Israel merits, it will come sooner. So may it be His will, speedily in our days, amen.

“Flee, my beloved, and be like a gazelle or a young deer on the mountains of spices” (Song of Songs 8:14).
“Flee, my beloved, and be like a gazelle [tzevi]” – [flee] to the hosts [tzava] On High, who praise Your glory with one voice, in one melody; “on the mountains of spices” – in the upper heavens of heavens.⁵⁹In this exposition, the midrash has interpreted the verse as directed toward God.
Another matter: “Flee, my beloved” – from the Diaspora, in which we are located and are sullied with iniquities. “And be like a gazelle” – render us pure like a gazelle;⁶⁰The gazelle is one of the rare undomesticated animals that is “pure,” in the sense that it is permitted to eat it. “or a young deer [haayalim]” – accept our prayers like an offering of goats and rams [eilim]. “On the mountains of spices” – come to have a fine fragrance by the merit of our patriarchs, whose fragrance rises before You like spices. This is the Garden of Eden, which is entirely spices. That is why it is stated: “On the mountains of spices.”
Another matter: “The one who dwells in the gardens, companions” (Song of Songs 8:13) – Rabbi Yirmeya [said] in the name of Rabbi Ḥiyya the Great: If two colleagues debate a matter of halakha and yield to one another in halakha, the verse states in their regard: “Then those who fear the Lord spoke [nidberu] one to another, and the Lord listened and heard” (Malachi 3:16); and dibbur is an expression of nothing other than subduing, as it is stated: “He subdues [yadber] peoples beneath us” (Psalms 47:4). Moreover, if they were mistaken, The Holy One blessed be He corrects their error for them. What is the source? “The Lord listened and heard, and a book of remembrance was written before Him for those who fear the Lord and those who think of His name” (Malachi 3:16). “The Lord… heard and [a book of remembrance] was written” – [this indicates] that He writes it on their hearts, just as it says: “On their heart I will write it” (Jeremiah 31:32). “A book of remembrance [was written] before Him” – that He reminds them of it. For whom? “For those who fear the Lord and those who think of His name.”
Rabbi Yudan said: When Israel is reading the Torah in groups,⁶¹This is based on the similarity of the word groups [ḥavurot] and companions [ḥaverim]. “your voice, let me hear it” (Song of Songs 8:13). If not, “flee, my beloved.” Rabbi Zeira said: When Israel recites Shema in unison, with one voice, with one melody, “your voice, let me hear it.” If not, “flee, my beloved.”
“Flee, my beloved” – Rabbi Levi said: [This is analogous] to a king who made a feast and invited guests. Some of them were eating and drinking and blessing the king, and some of them were eating and drinking and cursing the king. The king sensed it and sought to introduce commotion at his feast and break it up. A noblewoman entered and advocated on their behalf. She said to him: My lord the king: Instead of looking at those who are eating and drinking and cursing you, look at those who are eating and drinking and blessing you and praising your name. So too, when Israel are eating and drinking, blessing, praising, and lauding the Holy One blessed be He, He hears their voices and is appeased. When the nations of the world eat and drink, curse, blaspheme, and scorn the Holy One blessed be He with the licentiousness that they mention, at that moment, the Holy One blessed be He considers even destroying His world. The Torah enters and advocates and says: Master of the universe, instead of looking at those who blaspheme and anger You, look at Your people Israel, who bless, praise, and laud Your great name with Torah, hymns, and praise. The Divine Spirit shouts: “Flee, my beloved”; flee from the nations of the world and cleave to Israel.
“And be like a gazelle” – just as this gazelle, while it is sleeping, one of its eyes is open and one of its eyes is closed, so too: when Israel performs the will of the Holy One blessed be He, He looks upon them with His two eyes; that is what is written: “The eyes of the Lord are to the righteous” (Psalms 34:16). But when they do not perform the will of the Holy One blessed be He, He looks upon them with one of His eyes, as it is stated: “Behold, the eye of the Lord is toward those who fear Him, [toward those who await His mercy, to deliver their souls from death, and to keep them alive in famine]” (Psalms 33:18–19).⁶²Even when they do not sufficiently fulfill the will of God, He still protects them due to whatever fear of God they still do have, although He does so with “one eye.” He protects them from death and famine but does not grant them abundance.
“On the mountains of spices” – Rabbi Simon said: The Holy One blessed be He said: Wait for Me until I sit in judgment on their mountains, that is, their guardian angels, who are situated with Me in Heaven. That is what is written: “On the mountains of spices.”⁶³The word spices [besamim] can also be vocalized to read bashamayim, in Heaven. Rabbi Yitzḥak said: Like this: “You shall take for yourself chief spices” (Exodus 30:23) – chief.⁶⁴The word “chief” in the verse is unnecessary, as the continuation of the verse details exactly which spices should be brought. This indicates that the word spices refers to that which is “chief,” of primary importance. Consequently, the verse in Song of Songs can be understood to refer to the guardian angels of the nations, even without reading besamim and bashamayim (Yefe Kol). Camels bearing gold, and “spices”⁶⁵This is based on I Kings 10:2, which describes what the Queen of Sheba brought to Solomon, and states that she brought “camels that bore spices and gold.” – gold and spices.⁶⁶This sentence is difficult to understand, and some commentaries suggest that it does not belong in the text (see Yefe Kol). Some suggest that the midrash is highlighting, based on the verse in Kings, that gold and spices are items associated with royalty and greatness. Therefore, the reference to spices in the verse in Song of Songs can refer to the guardian angels of the nations, which represent their ultimate level of power and greatness.
Rabbi Ḥonya [said] regarding the statement of Rabbi Yitzḥak: The Holy One blessed be He does not exact retribution from a nation below until He humbles its guardian angels above. There are five verses in this regard. One, as it is written: “It will be on that day that the Lord will reckon with the host of the heavens in Heaven” (Isaiah 24:21), and thereafter “with the kings of the earth” (Isaiah 24:21). Two, “how have you fallen from the heavens, shining morning star” (Isaiah 14:12), and thereafter, “you have been felled to the ground” (Isaiah 14:12). Three, “For my sword has been sated in the heavens” (Isaiah 34:5), and thereafter, “it shall descend upon Edom” (Isaiah 34:5). Four, “to bind their kings with fetters” (Psalms 149:8), and thereafter, “and their nobles with iron chains” (Psalms 149:8). Rabbi Tanḥuma said: “To bind their kings with fetters” – these are the guardian angels above, “and their nobles with iron chains,” these are the rulers below. Five, “to execute judgment as it is written” (Psalms 149:9), and thereafter, “this is glory for all His devoted ones, Halleluya” (Psalms 149:9).
The greatness of Israel is likened to four matters: to the grain harvest, to the grape harvest, to spices, and to a birthing mother. To the grain harvest: When a field is reaped before its time, even its straw is no good, but at its time, it is good. That is what is written: “Extend the scythe, as the harvest is ripe” (Joel 4:13). It is likened to the grape harvest: When a vineyard is harvested before its time, even its vinegar is no good, but at its time, it is good. So too, “sing about it, a vineyard of wine” (Isaiah 27:2) – when the vineyard becomes [ready to produce] wine, pluck it. It is likened to spices: Just as spices that are harvested when they are soft and moist, their fragrance does not diffuse; but when they are dry and are then harvested, their fragrance diffuses. It is likened to a birthing mother: When a woman gives birth before her time, the offspring does not survive. When she gives birth at her time, it lives. Thus, it is written: “Therefore, He will give them up until the time that the birthing mother gives birth” (Micah 5:2). Rabbi Aḥa said in the name of Rabbi Yehoshua ben Levi: “I am the Lord, at its time I will hasten it” (Isaiah 60:22) – if you do not merit, at its time. If you merit, I will hasten it.⁶⁷Redemption will come by a particular time, but if Israel merits, it will come sooner. So may it be His will, speedily in our days, amen.

Our masters say: < It was > because their eyes strayed away from the Divine Presence. They (i.e., Nadab and Abihu) said: Moses did not do so, when (according to Exod. 24:9–10) he went into the firmament and beheld the Divine Presence; for he had no need of either eating or drinking. With us also, when we behold the Divine Presence, we shall have no need of either eating or drinking. Even so, (according to vs. 11): THEY BEHELD GOD, but they did need to eat and drink, as stated (ibid., cont.): AND THEY ATE AND DRANK. From that time the Holy One sought to stretch out his hand against them. The Holy One said: I shall wait until the Tabernacle is made. Then when they enter to sacrifice (rt.: QRB), I shall carry out the divine judgment upon them. Thus it is stated (in Lev. 16:1, cont.): WHEN THEY DREW NEAR (rt.: QRB) BEFORE THE LORD, THEY DIED. BEFORE THE LORD is written two times (in Numb. 3:4): BUT NADAB AND ABIHU DIED BEFORE THE LORD, WHEN THEY OFFERED ALIEN FIRE [BEFORE THE LORD]. Why two times? The Holy One said: Bring out the dead from before me, for so it is written (in Lev. 10:4): DRAW NEAR AND CARRY YOUR BROTHERS AWAY FROM BEFORE THE SANCTUARY. When Israel, as it were, is in trouble, he also is with them; for so it is written (in Is. 63:9): IN ALL THEIR TROUBLE, IT TROUBLED HIM. R. Meir said (concerning Exod. 14:30): SO THE LORD SAVED (WYWSh', voweled as wayyosha') < ISRAEL > ON THAT DAY: The written text (ketiv) < reads > SO < THE LORD > WAS SAVED (WYWSh', voweled wayyiwwasha') < ON THAT DAY WITH ISRAEL >.⁷⁰Below, 6:18; below, Numb. 1:10; Tanh. Lev. 6:12; Numb. R. 2:2; cf. Exod. R. 30:24. R. Abbahu said: See what is written (in Ps. 80:3 [2]): BEFORE EPHRAIM AND MANASSEH⁷¹The Masoretic Text reads: BEFORE EPHRAIM, BENJAMIN, AND MANASSEH. STIR UP YOUR MIGHT AND COME TO SAVE US. To you and to us belongs the redemption. The Holy One said: In the world to come I will redeem you. Then you shall be happy, and I will be happy. [It is so stated] (in Ps. 104:31): MAY THE LORD BE HAPPY IN HIS WORKS. (Ps. 149:2:) LET {THE LORD} [ISRAEL] BE HAPPY IN ITS MAKER.]

"the L rd will war for you": Not only now, but He will always war for you against your enemies. R. Meir says: The L rd will war for you when you stand still. How much more so when you accord praise to Him! R. Meir says: "the L rd will war for you": He will perform for you miracles and (acts of) strength, and you will stand still. Israel asked Moses our teacher: "What can we do?" He answered: You exalt Him and accord song, praise, grandeur and glory to the Master of wars, viz. (Psalms 149:6) "The praises of G d in their throats", and (Ibid. 57:6) "Be exalted over the heavens, O G d; over all the earth, Your glory", and (Isaiah 25:1) "O L rd, You are my G d. I will exalt You. I will praise Your name for You wrought wondrously. Counsels from afar, enduring in faith." At that time Israel opened their mouths in song, viz. (Exodus 15:1) "I shall sing to the L rd for He is exalted (over all the) exalted."

Another interpretation (of Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF. < The verse > speaks of its judge, Ehud.⁷²Cf. Gen. R. 99:3. What is written (in Jud. 3:16)? SO EHUD MADE HIMSELF A SWORD, AND IT HAD TWO EDGES, i.e., he was busy with Torah, which (in Ps. 149:6) is called A TWO-EDGED SWORD. AND (according to Jud. 3:16) IT HAD TWO EDGES (literally: TWO MOUTHS) because it consumes in two worlds, in this world and in the world to come.

In the Book of Judges, it is written concerning Ehud: And Ehud made him a sword which had two edges (ibid. 3:16). This indicates that he would have a share in two worlds because he had studied the law, about which it is stated: A two-edged sword in their hand (Ps. 149:6). Hence he was privileged to enjoy the fruits of this world and the hereafter.

אֱלִישֶׁבַע בַּת עֲמִינָדָב....Elisheva bat Aminadav did not have joy in the world. she witnessed 'five crowns' in one day: her brother-in-law (Moshe) was a king, her brother (Nachshon) was a prince, her husband (Aron) was a Kohen Gadol, her two sons were both Deputy Kohanim, Pinchas her grandson was a war priest. But when her sons entered to draw near (to Gd) they were burnt, her joy was turned to mourning. as it is written, "after the death of the two sons of Aaron." Vayikra 16:1

What is meant by On behalf of the living unto the dead? We leave the living to the life of the world, and we inquire of the dead through the dead. Another explanation of On behalf of the living unto the dead. He said to them: Normally we ask about the needs of the dead from the living, perhaps we should consult the dead about the needs of the living. Another comment on this verse. He said: Our dead are not truly dead, for it is said: Let the saints exult in glory; let them sing for joy upon their beds (Ps. 149:5). You find that after they had erected the calf, Moses arose and recited a prayer in which he recalled the departed, as it is said: Remember Abraham, Isaac, etc. There were many righteous men with him among the living in the camp, yet he mentioned only the departed. If he had done otherwise, they would have perished.³³See above note 28. Thus Solomon exclaimed: Therefore I praised the dead (Eccles. 4:2).

(Gen. 3:24, cont.:) AND THE FLAME OF THE EVER-TURNING SWORD. This < flame > is Gehinnom, which is ever turning from hot to cold and from cold to hot over the wicked. R. Hezekiah the son of R. Hiyya said: Now where < do we find that > they deliver themselves to the cold?⁷³On the wording, see L. Gruenhut, Midrash Shir haShirim, 2nd edition by J. Ch. Wertheimer (Jerusalem: Ktav Yad Sefer Inst., 1981), p. 60 on Cant. 2:12. Where it is stated (In Ps. 68:15 [14]): IT SNOWED IN ZALMON.⁷⁴Zalmon is a name for Gehinnom. And who will be delivered from the judgment of Gehinnom? One who is busy in the Torah. (Gen. 3:24:) AND THE FLAME OF THE EVER-TURNING SWORD: SWORD can only be Torah, since it is stated (in Ps. 149:6 concerning Israel's saints): < LET THE HIGH PRAISES OF GOD BE IN THEIR MOUTH >, AND A TWO-EDGED SWORD IN THEIR HAND.

... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)

Rabbi Zechariah said: The sleep at night is like this world, and the awakening of the morning is like the world to come. And just as || in the sleep of the night a man lies down and sleeps, and his spirit wanders over all the earth, and tells him in a dream whatever happens, as it is said, "In a dream, in a vision of the night… then he openeth the ears of men" (Job 33:15, 16), likewise (with) the dead, their spirit wanders over all the earth, and tells them all things that happen in the world, but they are silent and (yet) they give song and praise to God, who will quicken them in the future, as it is said, "Let the saints exult in glory" (Ps. 149:5). The awakening in the morning is like the future world. A parable—unto what is the matter to be likened? To a man who awakens out of his sleep, in like manner will the dead awaken in the future world, as it is said, "O satisfy us in the morning with thy loving-kindness" (Ps. 90:14).

(Exodus 12:35) "And the children of Israel did as Moses had bid them": Now what had Moses bid them do in Egypt? (Exodus 11:2) "Speak I pray you in the ears of the people that you ask of them, etc." And this is what they did. "and they asked of Egypt vessels of silver and vessels of gold and raiment": Let raiment not be mentioned (i.e., it goes without saying). (It is mentioned) to indicate that raiment was more precious to them than silver and gold. (Ibid. 36) "And the L rd placed the favor of the people in the eyes of Egypt and they lent them>" as the verse implies. R. Yossi Haglili says: They trusted them, saying: If they did not do (i.e., if they did not steal from us) in the three days of darkness when they could easily have taken advantage of our blindness) should they be suspect now? R. Eliezer b. Yaakov says: The Holy Spirit reposed upon them and he (a Jew) would say: Lend me your vessel which is found in this and this place, and he (the Egyptian) would find it there and give it to him. "chen" ("favor") is the Holy Spirit, as it is written (Zechariah 12:10) "And I will pour out on the house of David and on the dwellers on Jerusalem a spirit of chen, etc." R. Nathan says: This is not needed (to comprehend the verse). "Vayashilum" connotes that they gave them (even) what they did not ask for. If the Jew said Give me this and this thing, the Egyptian would say: Take it and anything like it. "and they emptied out Egypt": We are hereby apprised that their idols melted and returned to their former state, (so that they were now permitted to take them.) And whence is it derived that the spoils of the (Red) Sea were (even) greater than these? From (Ezekiel 16:7) "… and you increased and grew great and attained to adi adayim" "adi" connotes (the spoils of) Egypt; "adayim" connotes the spoils of the (Red) Sea. And it is written (Psalms 68:14) "the wings of a dove sheathed in silver" — the spoils of Egypt. (Ibid.) "its pinions in fine gold" — the spoils of the (Red) Sea. And it is written (Song of Songs 1:11) "Wreaths of gold will we make for you" — the spoils of the (Red Sea); "with your spangles of silver" — the spoils of Egypt. (Exodus 12:37) "And the children of Israel journeyed from Ramses to Succoth": From Ramses to Succoth was a distance of forty parasangs, and the voice of Moses traveled (the distance of) a forty day journey. And let this not be a cause of wonder to you. For it is written (Ibid. 9:8-9) "And the L rd said to Moses and to Aaron: Take for yourselves your full handfuls of furnace soot … And it shall be dust over all the land of Egypt, etc." Now does this not follow a fortiori, viz.: If dust, whose nature it is not to travel, traveled a distance of forty days, how much more so a voice, whose nature it is to travel! In an instant, Israel traveled from Ramses to Succoth, as per (Ibid. 19:4) "And I bore you on eagles' wings, etc." "to succoth": "succoth," ("booths") literally, as in (Genesis 33:17) "And Jacob traveled to Succoth, and for his cattle he made succoth (booths), for which reason the place was named Succoth." These are the words of R. Eliezer. R. Akiva says: "succoth" refers to the clouds of glory, as in (Isaiah 4:5) "And the L rd will create on the entire base of Mount Zion and on all of its branchings a cloud by day and smoke with a glow of flaming fire by night, on all the glory, a canopy." This tells me only of the past. Whence do I derive (the same for) the time to come? From (Ibid. 6) "And it shall be a succah to shade the day", (Ibid. 35:10) "And the redeemed of the L rd will return, etc." And the sages say: Succoth is a place, as in (Exodus 13:20) "And they journeyed from Succoth and they encamped in Etham." Just as Etham is a place, so, Succoth. R. Nechemiah says: "Succothah": The (conventional) "lamed" ("to") in the beginning is replaced by a "heh" at the end. (Exodus 12:37) "six hundred thousand men": sixty ten thousands, as in (Song of Songs 3:7) "Behold, the couch of Shlomoh, (acronymically, 'He who spoke and brought the world into being') sixty (ten thousands) of the warriors of Israel" (who left Egypt.) (Ibid. 8) "all of them holding the sword, taught in war," viz. (Numbers 21:14) "whereof it is written in the book of the wars of the L rd, etc." And it is written (Psalms 149:5-7) "Let the saintly exult in glory, let them sing upon their couches, the glory of G d in their throats," and (8) "to bind their kings with shackles," and (9) "to execute upon them the written judgment — glory to all of His saints, Hallelukah!" (Exodus, Ibid.) "aside from the children": aside from the women and children, (another six hundred thousand). These are the words of R. Yishmael. R. Akiva says: Aside from women, children, and the elderly, (each of the four groups consisting of 600,000). (Exodus 12:38) "and also a great multitude": a hundred and twenty ten thousands. These are the words of R. Yishmael. R. Akiva says: Two hundred and forty ten thousands. R. Nathan says: Three hundred and sixty ten thousands. "And flocks and herds, a great crush of cattle": Of this the Holy One Blessed be He had said to Abraham (Genesis 15:14) "And after this, they will go out with great wealth." At the exodus, I will fill them with silver and gold. (Exodus 12:39) "And they baked the dough": See above (Exodus 12:34) (Exodus , Ibid.) "ugoth matzoth": "ugoth" are wafers as in (Ezekiel 4:12) "As barley wafers (ugoth) shall you eat it," and (I Kings 17:13) "Make me from them a small uggah." A great miracle was performed for them through the wafers. They ate from them for thirty days until the manna descended. "for they were driven out of Egypt": I might think (that they left) of their own volition. It is, therefore, written ("for they were driven out of Egypt) and they could not tarry." "and provisions, too, they could not make for themselves": to apprise us of the eminence of Israel. They did not say to Moses: How can we venture into the desert with no provisions for the road, but they believed and went after Moses. Of them it is stated in the Tradition (Jeremiah 2:2) "Go and call out in the ears of Jerusalem, etc." What reward did they receive for this? (Ibid. 3) "Holy is Israel to the L rd, etc."

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.

David, king of Israel, likewise, did not open with the needs of Israel, until he had opened with the praise of the L-rd, viz. (Psalms 149:1) "Hallelukah! Sing to the L-rd a new song," after which he opened with the needs of Israel, viz. (Ibid. 4) "For the L-rd desires His people," after which he concluded with praise of the L-rd, viz. (Ibid. 6) "The exaltations of the Almighty are in their throats." And Solomon, likewise, did not open with the needs of Israel, until he had opened with the praise of the L-rd, viz. (II Chronicles 6:14) "There is none like You, O G-d, in the heavens or in the earth, preserving the covenant and the lovingkindness for Your servants, who walk before You with all their heart," after which he opened with the needs of Israel, viz. (Ibid. 28) "A famine if there be in the land…", after which he concluded with the praise of the L-rd, viz. (Ibid. 41) "Rise, O L-rd, to Your resting place."